There assembled before king Arshak the
grandees the nahapets of many azgs, of many tohms,
the lords of brigades and banners, all the satrapal naxarars,
azats, pets, princes, generals, border-guards, in
one united assembly [Apa i mi zhoghov kutec'an arh ark'ayn
Arshak mecameck' nahapetk' azgac' azgac', tohmac' tohmac', gndic'
ew droshuc' teark'. Amenayn satrapk' naxarark' ew azatk', petk'
ew ishxank', zoravark' ew sahmanapetk', i mi hawanut'iwn miabanakan
xorhurdk']. [They had assembled] to ponder and take counsel
as to who should be their leader, who was worthy [81] of sitting
on the patriarchal throne and shepherding the rational flock of
Christ. This thought found general acceptance among all the attendees,
that they select a leader from the tun of Gregory's survivors.
All of them said to the king: "Just as God [g77] renewed
your kingdom, so it is necessary to renew the spiritual nahapetut'iwn
through [Gregory's] descendants. For when that throne is restored,
then the splendid morals of the land of Armenia will be restored.
Then the ashxarhazhoghov zork'
of that multitude expressly requested Nerses (At'anagenes' son,
the chief priest Yusik's grandson who was V'rt'anes' son who was
the son of Gregory the great, the first chief priest). [Nerses']
mother was Bambish, the sister of king Tiran. During his youth,
leading a lay life, he had married. From childhood he had been
nourished and educated in the city of Cappadocia, Caesarea by
faithful vardapets and was beloved by his classmates [ew
c'ankali iwroyn hamaruestn zugakc'ac'n]. At that time he was
a military official, the beloved chamberlain of king Arshak, responsible
for all the internal and external arrangements in the life of
the realm [hawatarim i veray amenayn kargac' kenac' t'agaworut'eann
i nerk'oy ew artak'oy].
[82] He was a tall man, of pleasing
size and captivating beauty, so much so that his equal in good
looks could not be found in the world. Everyone looking at him
found him desirable, amazing and venerable, and he displayed enviable
courage in military training. He had fear of God in his heart
and stringently upheld His commandments. He was humane, pure and
modest, very intelligent, unbiased, just, humble, a lover of the
poor [mardaser, surb zgast, sastik imastun ew aranc' aknarhut'ean.
irawanc' irawarar, c'acun k'aghc'r xonarh aghk'ataser], proper
in married life, perfect in the love of God. He dealt with his
comrades in accordance with the commandment--to love one's comrade
as oneself. Similarly in military matters he had a perfectly virtuous
behavior. From his childhood onward he lived according to the
Lord's commandments, with justice, purity, and serving his comrades.
He never tired, with a zeal for God in his heart; he was accomplished
in everything burning with the holy Spirit. He loved the poor
and afflicted and kept an eye on them, to the point that he shared
his clothing and food with them; he was a helper and superintendent
to the oppressed and anguished, and he encouraged all the dispossessed
[Ew zaghk'ats ew ztarhapeals ayspes sirer ew akn acer i veray
noc'a zi ziwr inch' zhanderjs ew zkerakur hasaraker end nosa:
Ew negheloc' ew tarakuseloc' ognakan ew verakac'u, ew jatagov
amenayn zrkeloc' liner na:] [g78].
[83] Now while [Nerses] stood at the
king's side in service, wearing his military dress adorned with
the attractive ornaments on his robe, of tall height, with his
attractive hairstyle, bearing aloft the royal sword of steel with
its golden sheath, with his belt of costly gems decorated with
pearls, [Minch' derh ews zzinuorakan jewn yink'ean berer, ew
zardareal er geghec'i patmuchanaw ew zard vayeluch', c'ankali
geghov iwrov, erkayn hasakaw, ew ch'k'naghates herok' varsic'
iwroc', kayr i spasu t'agaworin mot i snars ark'ayin, zark'unakan
susern zpoghovatikn zoskepateann handerj akanakap margartazard
kamarawn i spasu nora barjeal uner...] those at the atean
generally raised a shout, saying: "Let Nerses be our
shepherd". When he heard this, he cried out in protest, regarding
himself as unworthy, and not wanting to consent. But he saw that
all of them insisted on the same thing in the king's presence:
"We do not want anyone else as our shepherd but [Nerses].
No one but he will sit on that throne". But since, out of
modesty, he did not consider himself worthy, he came forward and
began speaking a little bit falsely about himself. He started
to accuse himself of impieties and sins which he [in fact] had
not committed.
But the multitude, upon hearing this
and knowing that he was making up falsehoods, together with the
king grew weak from laughter. The troops were all clamoring: "Let
your sins be upon us and upon our sons, and your impieties as
well. Do you restore for us your [greatgrand]father's deeds and
leadership". But since [Nerses] had no other way of answering
them, [said the following] to wound the [84] troops: "You
are impious and obscene. I am unable to be your shepherd, or to
take on your sins. I cannot respect or bear your wickedness. Today
you like me crookedly; tomorrow you will be my enemies and haters,
and make me your scourge [ew t'akn zglxoy jerme koshkochich'
kapek' zis]. Leave me alone. Perhaps, without cares, I will
pass my life of tribulations and sins in accordance with my unworthiness,
awaiting the eternal judgement of the next life". The multitude
of troops raised a cry [g79] saying: "It is just you, the
sinner, who must be our shepherd". It was God's providence
that the people were so insisting. King Arshak, in his animalic
fury, seized and pulled toward himself the royal sword with the
belt which Nerses bore in attendance on the king according to
the rules of the senekapetut'iwn [t'agaworn Arshak ink'n
jgteal zsusern ark'unakan kamarawn, zor nma Nersesn barjeal uner
i spasu t'agaworin est orinac' senekapetut'eann, i bac' haner
i nmane], and removed it from him. Then he ordered that [Nerses]
be bound in his presence, that his attractive, curly locks (which
had no equal) be sheared, and that the comely robe be torn off.
He also commanded that they garb him in clerical clothing. He
ordered, and they summoned an aged bishop named P'awstos, and
had him ordain [Nerses] into the deaconship. But while they were
cutting his hair, because of its beauty, many who heard about
this [85] or saw it wept at how his beauty had been altered. But
when they saw him adorned with Christian beauty, many rejoiced
that, thanks [to God] the benevolent, he had been called to be
the trustee of the house of Christ [linel hogebarju tann K'ristosi].
It was the Lord Who had awakened the
thought in all of them to request him as their shepherd, someone
who could be their leader and show them the path of Life. While
[Nerses] was still in military garb, the inner man was dressed
in Christian clothing and he personified noble behavior. With
the expectation he had, he had been crucified with Christ, buried
with Him, with the love of faith he had died for sins, and awaited
resurrection with the hope of justice. Thus truly was he deserving
of the throne of the patriarchs, of the place of his fathers
the leaders, of the throne of the Apostle Thaddeus, and the inheritance
of his physical as well as spiritual father, Gregory. But it was
the Lord Who summoned him to such a calling, and placed the thought
in everyone's mind to demand him as worthy of it. But [Nerses]
[g80] (out of great piety and humility) considered himself undeserving
of this great dignity of God which they placed on him; but it
was through force, unity [of the people] and the command of God.
For regarding him, it had been said to his ancestors, to Yusik,
in a vision from God, [86] that a man would be born to his son
who would be the light of the world.
Then the grandee princes assembled to
take the coveted Nerses to the place where they were accustomed
to annoint the patriarchs. The multitude of Armenian bishops assembled
near the king to think about this matter. All of them elected
him unanimously and it pleased them all to seat him on the throne
of leadership. With the unanimous consent of the bishops, the
king and the ashxarhaxorh [participants], [the following
delegates] were dispatched:
Hayr, the great prince of the mardpetut'iwn,
Bagarat, the great prince of the aspetut'iwn,
Daniel, the great prince of Cop'k',
Mehandak Rheshtuni,
Andovk, prince of Siwnik',
Arshawir, prince of Shirak and Arsharunik',
Noy, prince of the other Cop'k',
and Pargew, prince of the Amatunik'
tun.
All [of these dignitaries] were organized
and dispatched with many presents, very great gifts, and reliable
hrovartaks to Eusebius, the kat'oghikos of kat'oghikoi,
to the country of Cappadocia and its [87] capital city of Caesarea,
so that they ordain there the blessed Nerses into the kat'oghikosate
of Greater Armenia [znosa zamenesin kazmec'in ew arjakec'in
bazum encayiwk' ew mecamec pataragok' ew hawatarim hrovartakok'
arh kat'oghikosac' kat'oghikosn Ewsebios yerkirn Gamrac', ew i
mayr k'aghakac'n noc'a i Kesaria, zi jerhnadresc'en and zsurbn
Nerses i kat'oghikosut'iwn Hayoc' mecac']. [g81]
Joyfully rejoicing they arrived and
saw there the kat'oghikos of kat'oghikoi, the blessed,
renowned, venerable, and marvellous Eusebius. They presented king
Arshak's hrovartak to him and brought before him the gifts.
He received them with affection and great exaltation, and in accordance
with canonical custom, the great archbishop Eusebius assembled
the multitude of blessed bishops, in accordance with Apostolic
custom to ordain the blessed Nerses to be archbishop of Greater
Armenia. Great miracles took place. For as he entered the church,
a white dove descended over the altar, facing the priesthood and
all the people. And when Eusebius the chief archbishop and the
priests with him [Translator's note: Earlier styled episkoposapetn,
Eusebius here is called ark'episkoposapetn] entered, including
a chief presbyter named Barsighios, the dove flew from the altar
and perched on him, remaining there for many hours. When the hour
approached that they wished to ordain Nerses, the dove flew from
the blessed Basil and perched on the head of Nerses.
When these miracles and signs from God
occurred over this man, all of the people and the great archbishop
Eusebius were astonished. They all cried out: "You have pleased
God, and the Spirit [88] of God alighted upon you, for this was
like the most holy Spirit which appeared over the Lord".
Then they ordained and seated him upon the throne of the episcopate,
revering him. And many said encomia to him (which means
that the Holy Spirit rested on him). But [Nerses] more than ever,
regarded himself as unworthy of this. With very great pomp they
put [Nerses] and the grandee naxarars, the satraps of
Armenia, on their way [Ew mecask'anch'elashuk' yugharkec'in
zna. Noynpes ew zmecamec naxararsn satrapsn Hayoc'].
With remarkable spiritual glory they
reached the country of Armenia. King Arshak went out to meet them,
as far as the mountain called Arhewc. There they encountered each
other with [g82] great happiness and filled with the blessing
of greeting, they, returned to the land. The blessed Nerses sat
upon the patriarchal throne; during his shepherdhood there was
much peace in the land. For in his conduct and course he resembled
his father, the great Gregory, possessing the most goodly paternal
behavior. He restored the father's Apostolic graces, and similarly
showed the same concern to preserve [his flock] unharmed from
visible and invisible enemies.
[89] He especially resembled the first
trees and during the course of his teaching he brought forth the
same and similar ripe fruits for all, offering them generously,
nourishing them with the spiritual field. He was so filled with
graces that he worked very great miracles, cured the sick wherever
it was necessary, and putting those in error upon the [correct]
path. He accomplished these great miracles: when he saw someone
extremely stubborn, he convinced that person by inspiring him
with awe; as for the obedient (the ears of whose souls were open),
he convinced them with preaching.
He rebuilt the ruined churches and erected
the destroyed altars. Those of little faith he confirmed in full
atonement so that, believing in God they would be able to live.
He consoled the believers with the hope of eternal good gifts.
He again made the throne of Thaddeus flourish, and was a son like
his fathers. Reprimanding the slanderers, he stopped their mouths,
he obstructed impiety as well as the words and deeds of such.
And he battled even to the death for Truth. He encouraged and
defended the side of justice, and with the rain of his doctrine
he nourished and made luxuriant profitable and just deeds, with
blessing. [This was done] throughout all the boundaries of Greater
Armenia; where his fathers before had sown the preaching of the
Word of Life, he irrigated it with his rain. The reaping mshak,
[90] he caused the plant to grow, becoming a co-worker of the
seeders, [g83] and he stored the abundant results in the graineries
of the Kingdom. He was a substitute and co-worker of his preceding
mshak fathers .
He held within himself unrelatable powers,
and was extremely concerned with the orders of clemency, First,
he himself did good deeds; then, he gave others the example of
benevolence, with doctrinal words exhorting everyone, and opening
the closed doors of their minds toward good. He taught the most
goodly love, hope, faith, purity, sweetness, meekness and freedom
from revenge [zanoxkalut'iwn], [He exhorted] having care
for providing for the poor [zxnam unelov darmanoy aghk'atac'n
taneloy], and gave hope that [the merciful] would be recompensed
at the time of Christ's promised [second] coming, when judgement
would be formed by inextinguishable fire. He threatened eternal
evils, also recalling the coming of Jesus Christ, the Son of God.
He inspired such fear that all the believers dwelling in the boundaries
of Armenia willingly offered up and shared their belongings with
their poor, doing this happily and joyfully [Ew aynu erkec'uc'eal,
minch'ew amenec'un ork' i sahmans Hayoc' ein bnakeal amenek'ean
hwatac'ealk' end aghk'ats iwreanc' ziwreanc' inch's matakarareal
hawanut'eamb hawasarut'eamb, ew ink'eank' lrjmtut'eamb zuart'ut'eamb
gorcein]. [91] [Nerses] went to the district of Taron and
assembled all the bishops of the land of Armenia. They gathered
in the village of Ashtishat, where the first church had been built,
for that was the mother of the churches, and the site of synodical
assemblies of [their] ancestors. All of them came to this consentual
assembly [I zhoghov hawanut'iwns ekeal amenec'un], and
held a beneficial consultation to implement the lay orders of
the Church and [arrange] the general [canons] of the faith [katareal
and zashxarhakan kargs ekeghec'woyn ew zhoghovn hawatoc'n hawasarut'ean].
Then they arranged, organized, made canons and devised [others]
and all the people of the country of Armenia [became] as a general
unity of monastics, except for marriage [? Ew ararin zamenayn
zhoghovurds erkrin Hayoc' ibrew karg miabanut'ean vanakanac' hamashxarhi,
bayc' miayn yamusnut'ean orinac'n].The blessed archbishop
Nerses extended over all the canons stipulated by the Apostles.
He advised all, exhorting, guiding toward benevolence, First he
did it, then he taught all of them the same thing. He ordered
that the same be implemented in all the lands, districts, areas,
regions and corners in the boundaries of Armenia. [He] declared
that they should designate [g84] appropriate places and build
poor-houses, that the diseased, lepers, crippled and all the afflicted
be gathered. They set up for them leprosaria and hospitals, and
stipends and provisions for the poor [yayt arareal zpateh pateh
teghisn zatuc'anel, shinel aghk'atanoc's, ew i zhoghovel zaxtazhets
ew zorkuns ew zmarmnahars ew zamenayn c'awots, ew noc'un kargec'in
orkanoc's ew darmanoc' ew rhochiks ew patans aghk'atac'].
[92] For the great archbishop Nerses so ordered and everyone at
the blessed assembly was in agreement, so that such people would
remain in their own stations and not go forth in their tribulations
to beg, and never go out of their own doors, but rather that everyone
would be responsible for [caring for] them [zi ayspisik'n miayn
nsteal lic'in yiwrak'anch'iwr kayeans, ew mi elanel i muroyn tarhapans,
ew mi bnaw elanel est iwrak'anch'iwr durs ayl zi amenayn ok' partapan
e noc'a]. He said it was necessary that the order of the land
not be corrupted, but rather that it was fitting that everyone
generally with mercy and piety take them provisions and that their
needs be taken care of [Hark isk e zi mi karg ashxarhi, ase,
eghcc'i. ayl arzhan e zi amenek'ean arh hasarak oghormacut'eamb
ew erkiwghiw tareal noc'a zdarmansn, ew zpitoys noc'a vcharesc'en:].
He built such [institutions] and arranged,
organized and established many other charities, instructing the
land. He established many other orders of patrimonial canons.
He advised that [people] should always consider the hope of resurrection
and not think that human death was final, without the hope of
returning to life. Consequently they should not, in despair, carry
out the crime of excessive mourning and unlimited lamentation
for the departed [ew anyusut'eamb i veray gnac'eloc'n ochirs
gorcic'en laleac'n kocoyn, zanarakut'iwns ashxarn dneloy].
Rather, with the hope of the Lord's coming, [93] they should expect
the renewal of resurrection and await the Lord's coming when everyone
would receive eternal recompense in accordance with their deeds.
[He also advised] that they be canonical in marriage, not to deceive
or be treasonous toward their spouses, and especially to avoid
marriage with relatives or admixture between tohm-members
of the [same] azg, relations [g85] with sisters-in-law/daughters-in-law
or anything resembling it [Ew zi linic'in yamusnut'ean orinawork',
mi stel ew mi daw berel iwreanc' amusnut'iwnengal koghmanc'. ew
p'axch'el aweli i merjawor ew yazgin tohmakic' xarhnakut'ean amusnutenen.
ew manawand i marjaworakan i nuoc', ew or gam mi aysm nman leal
er inch']. [He advised adherence to] the canon totally rejecting
the eating of carrion and blood, or approaching menstruating [women]
[Ew kanon hrazharel amenewin i merhelotwoy ew yarene uteloy,
ew i dashtanikn merjenaloy]. Before the Lord, all of that
is regarded as impure.
[He condemned] treachery, secret accusation,
greed, the evil-eye, lust, dispossession, homosexuality, effeminacy,
slander, immoderate drinking, gluttony, ravishment, prostitution,
vengeance against enemies, falseness, hostility, cruelty, the
swearing of false oaths, killing with bloodshed, the obscenity
of bestiality [Ew znengut'iwnsn ew ak'sut'iwnsn ew zagahut'iwns
ew ew zch'araknut'iwns zc'ankut'iwns ew zzrkut'iwns, zaruagitut'iwns
ew zigut'iwns ew zbambasut'iwns, ew zanarhak arbec'ut'iwns ew
zorkorstut'iwns ew zyap'shtakut'iwns ew zporhnkut'iwns ew zvrezhs
i t'shnameac', ew zstut'iwns ew zt'shnamut'iwns ew zanoghormacut'iwns
ew zsuterdmut'iwns, ew zariwnheghut'ean spanut'iwns ew zanasnagitut'ean
pghcut'iwns...], not having faith in the [second] coming and
resurrection, hopelessly weeping for the dead--he regarded all
of these as the same abyss of ruination. He commanded the entire
[94] land, especially the king, all the grandees, and everyone
who held authority over his fellow, to have mercy toward their
servants, their juniors, and students, to love them like family
and not to harrass them with unworthy and especially exorbitant
taxes, more than the measure [or ok' i veray enkerin unic'in
ishxanut'iwn, gut' unelov end iwreanc' carhays ew end krsers ew
und ashakerts, ew sirel ibrew zentanis, ew mi anarzhans ew aweli
tarapaymans harkok' neghel k'an zch'ap'n]. They should remember
that the Lord of heaven is for them too. Similarly he commanded
the servants, to be faithful and obedient to their lords, for
their reward will come from the Lord.
In his day there was peace and rennovation
in all of the churches; the prestigious honor of all the bishops
throughout all the places of Greater Armenia grew; the church
orders flowered and completely glistened, the orders of the cathedral
churches were established in all comliness, the orders of holy
worship grew, and the number of clerics increased. The orders
of the Church increased in both the shens and the non-shen
places, as did the number of clerics.
In various places in all the districts
of Armenia, [Nerses] set up Greek and Syrian schools. He effected
the salvation and return from captivity of many oppressed and
tormented captives; [g86] [95] he freed half by preaching of the
awe of Christ' s glory, while the others he freed by paying ransom.
And thus he returned each to his place. He gave rest and provisions
to widows, orphans, and the indigent, while the poor were always
with him, joyfully. His tachar and table was always frequented
by the poor, foreigners, and guests. He was so fond of the poor
that although he had built all the poor-houses throughout all
the districts, stipulating provisions for them (so that they would
not have to labor beyond arising from their beds), nonetheless,
without them he did not hold tachar. The lame, the blind,
the crippled, the deaf, the disabled, the wanting and needy sat
with him at table and were fed. With his own hands he washed them
all, annointing bandaging [the wounds], with his hands he divided
the food, and spent all [his] belongings for their needs. All
the foreigners remained and rested under his shade.
Whatever he did, he taught others to
do. Pure, sentient and alert, he made everyone ready for the Word
of God. Like the prophets and Apostles, he taught mercy, saying:
"You must atone your sins with mercy, and your impieities
with kindness and offerings to the poor [ew zanorenut'iwns
jer gt'ut'eamb ew trok' aghk'atac']". He recalled the
Apostles, who, to care [96] for the poor elected the great proto-martyr
and proto-deacon Stephen with his comrades, for whom the heavens
opened and for this work was made worthy of seeing the Son at
the right side of God the Father.
[He recalled] Aycemik, her mercy, the
lament of the widows and how Peter the great [Apostle] brought
back to life [this woman] who had departed this life and died.
He said: [g87] "[The Apostle] Paul told how when Jacob, Kephas
and John, the true pillars saw how I was given the great grace,
and that I was finding success in preaching the Gospel among the
uncircumcised (as they were among the circumcised), they gave
me yet more liberty, and agreed that I and Barnabas [should preach]
among the pagans, as they did among the circumcised. But they
commanded me to have concern for the poor, just as I have been
laboring to do" .
Similarly,and more so, [did Nerses recall]
the Lord's words regarding the wealthy man [mecatun], who
had fulfilled all the commandments, but then heard from the Lord
that [he must] sell his goods and give to the poor, and find his
treasure in heaven. And then, that it is easier for a thick rope
to pass through the eye of [97] a needle than for a rich greedy
man to enter the Kingdom of God. And: "You made your friends
through unjust simony", which receive you under their eternal
taxes. Or as Paul himself, so zealous to do good, urged all of
the people, saying: "Follow affection, and pursue the spiritual".
Or, with what enthusiasm the Akayites served the saints in Macedonia,
he inspired the listeners and encouraged them to do good virtuous
deeds without hindrance, saying: " It is good to be zealous
for good". And again he strived that all should follow Christ.
"Look", he said, "to Christ the commander of the
faith and the implementer". "Remember your leaders and
overseers for the Lord, who preached the word of Life for you;
see their course and resemble them in the faith". And at
the same time he said: "Let every one of you who believes
in Jesus Christ think this way". "Jesus started to work
and to teach". Then recalling the Lord's goodly brother Jacob
in his letter: "Brothers, take example from the prophets
who suffered long torments for the name of the Lord. Hear the
story of Job's patience, look to the Lord's death".
[Nerses] preached these and similar
things, at all times. [g88] Day and night, he ceased not preaching
and protesting. With the holy Spirit which dwelled within him,
wisely, throughout the course of his entire life Nerses, Armenia's
venerable archbishop [98] everyday was teaching and schooling
everyone, like a very kind father, like a loving mother, inspiring
everyone with spiritual love; the grandees, the clergy, the honorable
and the dishonored, the rich, the poor, the azats and the
shinakans [arh mecamecs ew arh mankun, arh patuakans
ew arh anargs, arh harusts ew arh aghk'ats, arh azats ew arh shinakans].
And [Nerses] fulfilled the superintendency of the land with all
trusteeship without any laziness or any delay, to the end of his
life. And he had no equal ever in the Hayastan country.
It became necessary to send [to the
Byzantine empire a delegation] regarding the treaty of peace and
unity between the land of Armenia and the emperor of Byzantium,
organized greatly by the king of Armenia. The great kat'oghikos
of Armenia, Nerses, and ten satraps of the grandees of Armenia
went with him to renew the oath of agreement and peace between
the emperor and themselves [zi ink'in mec kat'oghikosn Hayoc'
Nerses, ew i mecamecac'n Hayoc' satraps tasn end nma arhnel, zi
ert'ic'e, i mej kaysern ew i mej iwreanc' zuxtn hawanut'ean ew
xaghaghut'ean norogesc'en]. They went and reached the imperial
palace of the emperor of Byzantium.
[99] In that period, the great emperor
of Byzantium, Vaghes, was in the error of the Arian heresy [Translator's
note: The Byzantine emperors during the reign of Arshak (350-367)
were: Constantius (337-361), Julian the Apostate (361-363), Jovian
(363-364), and P'awstos' favorite, Valens (364-378)]. At first,
when the king saw them he elaborately exalted them with very splendid
glory. Now it happened that the emperor had an only child who
had become severely ill, and the emperor pressured Armenia's blessed
[g89] kat'oghikos Nerses to pray over the child. Nerses
came forth and said: [Translator's note: Nerses' lengthy denunciation
of Arianism is omitted here] [g90-95].
The blessed Nerses said all of this
and then added: "[The Lord] because of His mercy and benevolence
will hear you [atone] for the next fifteen days. He will allow
you that much time and be patient so that you will become correct
in the faith. Let this be a sign for you: if by that time you
are not confirmed in the faith, the child will die so that you
believe that what is being spoken is the truth". [g96]
While he was speaking, the king was
entirely silent sitting with legs crossed, chin in hand, hand
on knee. When [Nerses] was speaking, the royal stenographers who
were in the emperor's presence were writing [down his words] [Ew
grein zays semiark' notarac'i ark'ayin, ork' kayinn arhaji t'agaworin].
The emperor became infuriated and commanded that the blessed archbishop
of Armenia, [100] be firmly bound with iron shackles, thrown in
prison and kept there while they noted whether the child would
live or not, after which [the emperor] would decide what to do.
[Translator's note: The child dies. We omit the translation of
this section] [The emperor decides to exile Nerses]. [g97]
As for those princes who had accompanied
the blessed Nerses from the country of Armenia, [the emperor]
dispatched them loading them with much treasure. He blinded them
all with bribes and sent them with much treasure of gold and silver
and precious gems to king [Arshak], hoping thereby to please the
[g99] king. For there was no limit to the treasure he sent to
the king of Armenia. He also wrote a letter of accusation to him
about the blessed Nerses saying that he had killed his son. He
also dispatched the Arshakuni hostages of the king of Armenia
who had been kept at the imperial palace. They were the nephews
(brother's sons) of king Arshak, one named Gnel, the other, Tirit.
They were entrusted to the satraps of Armenia, and thus
were they set on their way.[g100]
6-10 [We omit the translation of chapters 6-10, which are an account of Nerses' exile and miraculous survival on a desert island] [g101-112].
Return to Historical Sources Menu