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..