Thus did Arshak, king of Armenia, quit
the district of Ayrarat as if going into captivity. He considered
it better to go to the much smaller sector [of Armenia] in a believing
country, where he would be subject to the Byzantine emperor, [21]
than to remain in such a luxuriantly comfortable district [as
Ayrarat] and witness daily the ridicule of the [Christian] religion,
emnity directed against the holy Church, the insults born by clerics
of the divine covenant from the impious mages, [g11] and the scorn
shown to his line and kingdom from the arrogant princes of the
Iranian lordship. So he preferred to live out this inconsequential
and measured life in peace as a Christian than to remain dwelling
there in false glory, as one who is scorned, and, not attaining
eternal life, be betrayed to the inextinguishably burning eternal
fire. Thinking all of this over, suddenly he made up his hesitant
mind to leave the good inheritance of his ancestors, and to enter
the service of the Byzantine emperor.
9. After some time had passed, those
Armenian naxarars who were umder Iranian lordship displayed
their hatred toward their king Xosrov. [This was done] in order
to further weaken the rule of the Arsacid line. Because of their
increasingly wicked deeds (which the blessed patriarchs of the
past had mentioned, as did numerous other virtuous men, badly
complaining about and reproaching their unworthy actions and the
betrayal to the burden of severe and impious service of the Irarlians),
[the naxarars] went to the Iranian king Shapuh complaining
that "Xosrov gives you to think that he likes and is loyal
to you, but all of his displays are false and fraudulent, For
he has [22] a secret oath and counsel with the Byzantine emperor,
and is always discussing peace with him by means of hrovartaks
and messengers. Would you, if you knew the extent of his deception,
dare to requite him accordingly"[Bayc' duk' orpes imanayk'
hatuc'anel nma est nora xabeut'eann zayn duk' och' ishxek']?
In their stupidity, these slanderers hoped to destroy [Xosrov]
and to be the cause of personal gain as well as cultivation of
the land. But they did not know that because of their sins God
had condemned them to suffer yet longer and had betrayed them
to an evil servitude.
The Iranian king Shapuh heard this [complaint]
with great delight and eagerness. He ordered that Xosrov be quickly
summoned to court by a hrovartak. Knowing nothing about
the accusation of the Armenian princes, [Xosrov] hurriedly went
to court, as if going to his prince and friend. Shapuh inimically
threateried him. Perhaps it was because there was such enthusiasm
for deposing [Xosrov] that [Shapuh] did not want to confront him
with his accusers. Rather, [Shapuh] quickly stripped Xosrov of
the authority of his realm, vowed that he would never again see
the land of Armenia, and kept him there in Iran. Now as soon [g12]
as Xosrov was denied the kingdom, the Armenians requested another
[23] king of their own from Shapuh. Agreeing, [Shapuh] enthroned
Vrhamshapuh, Xosrov's brother, of the Arsacid line, and dispatched
him to Armenia.
10. During the period of his reign the
most provident God favored [Armenia] with a truthful man named
Mashtoc'. He was from the district of Taron, from the village
of Hac'ekac', son of a man named Vardan. In his childhood he had
studied Greek. He enlisted/served as a soldier at the court of
the Armenian king Xosrov and was established among the group of
scribes, as royal matenagir [zinworeali durhn Hayoc'
ark''ayin Xosrovay, kargeal yeram matenagir ark'uni dprac'n].
For in that period the royal scribes treated the affairs of Armenia's
kings in Syriac or Greek, as well as decisions and hrovartaks.
He served there for years properly and without reproach [Ew
spasaworeal and ams kargaworapes arh anc' eperanac'], but
then he began to long for the monastic life. He went to a monastery
of many brothers, assumed the monastic life and became the most
select and venerable of all. He rejected all temporal worldly
pursuits. Then, he moved to the deserts and became wondrous and
renowned. He dwelled in numerous caves in the desert, with great
virtue, practising strict asceticism together with many other
prayer-loving brothers and clerics of blessed behavior until the
fifth [24] year of king Vrhamshapuh, brother of Xosrov. Should
someone wish to confirm this, he may read the history of that
desirable man Koriwn, a student of the venerable Mashtoc' which
provides information about [Mashtoc's] life, his Armenian letters,
about when, where and by whom [the Armenian letters] were found,
and about the enthusiastic entreaties of Armenia's king Vrhamshapuh.
Koriwn, the afore-mentioned spiritual man, wrote all of this down
accurately. We have read [Koriwn] numerous times, and so confirmed
our information.
Thus did humane and caring God accept
the plan of that venerable man Mashtoc' which the latter had been
thinking about for a long time. God strengthened him with the
spirit of His mercy. The venerable Mashtoc' had always been concerned
and saddened seeing the great effort and even more the expenses
[involved in educating] the clerics of the land of Armenia [tesnelov
zmec jann ew zarhawelapes caxs mankanc'n Hayastan ashxarhis].
With many stipends, [obliged] to travel distant roads, and with
long study [did these students] pass their days in Syrian schools
[ork' bazum t'oshakok' ew herhagnac' chanaparhok' ew bazmazhamanakeay
degermambk' mashen zawurhs iwreanc' i dproc's asori gitut'ean].
For the services in the church and readings from [25] Scripture
were conducted in Syriac in the monasteries and churches of the
Armenian people. As a result, the populace of such a large land
was unable to comprehend or benefit [from the services]. The unusualness
of the Syrian language [yanlrut'ene lezuin asorwoy] gave
labor to the officiants while bringing no profit to the people.
For a long while the venerable Mashtoc' had been [g13] considering
this situation. He was grieved that there existed no letters of
the Armenian language by which it would be possible to win the
souls of men and women in all the churches by utilizing the language
itself and not a foreign language. Strengthened by the encouragement
of the holy spirit, [Mashtoc'] went to the blessed kat'oghikos
of Armenia, Sahak, and informed him of the problem about which
he had been thinking for such a long while. [Mashtoc'] received
encouraging good news from him. "Remain strong", [Sahak
said] "and take along priests whom I shall order to assist
you. Wherever you falter in establishing the syllables, bring
the work to me and I shall correct it, for what you propose to
do would make things much easier. But first it would be worthwhile
for us to make the king feel the need for such a great and important
thing. Because, not many days ago in church someone raised the
rnatter of the need [26] for such a thing, and told the king that
he had seen Armenian letters in the possession of a certain bishop
in one village. The king recalled what had been said, since he
also told me about it".
The blessed kat'oghikos of Armenia,
Sahak, and the venerable Mashtoc' went into king Vrhamshapuh's
presence and informed him of the issue. The king himself recalled
what the monk had said to him regarding this matter and delighted
[them] by relating it. When they heard this from the king they
urged him to make haste, saying: "Exert yourself regarding
finding such a great and useful device for the land of Armenia
during your own reign, for it will benefit you later on, bestowing
upon you an unforgetable remembrance, and you will have brought
more benefits of worldly convenience [by this means] than the
might of your realm or that of your predecessors, your ancestors
of the Arsacid line, did". The king heard this and, rejoicing,
glorified God that it was during his reign that the desire of
such a spiritual life was inherited by the land of Armenia.
[The king] immediately dispatched an
ambassador called Vahrich (by his parents) giving him a hrovartak,
and sending him to a certain presbyter named Habel who earlier
haa spoken to the king and who was related to the pious bishop
Daniel who had the Armenian letters. The venerable Habel accepted
the [27] hrovartak from Vahrich, listened to what he had
to say, and then quickly hastened to the wondrous bishop Daniel.
[Habel] learned the system of the letters from Daniel himself,
and took [a copy of the letters] from him to the king, to the
blessed patriarch [g14] of Armenia, Sahak and to the venerable
Mashtoc'. They received the letters from Habel, and were happy.
So it was that after fortuitously receiving
the discovered letters, the venerable Mashtoc' set to work adapting
[the alphabet] to [the recommendations of] the blessed patriarch
of Armenia, Sahak, putting the letters in an easily accessible
order and correct syllabic pronunciation. [Sahak] gave him assistants
and other learned and intellectual men from among the Armenian
priests who, as the venerable Mashtoc', were only slightly familiar
with Greek syllabification [ork' ein sakaw mi ew nok'a, orpes
eranelin Mashtoc' merjaworealk' i yunaren hegenayinsn]. Among
them were, first, Yohan from Ekegheac' district; second, Yovsep'
from Paghanakan Tun [Yovsep' i Paghanakan tanen]; third,
Ter from Xorjean, and fourth, Mushe from Taron who aided and [28]
strengthened the venerable Mashtoc', who put the Armenian [g15]
alphabet in the same order as the Greek, frequently asking and
learning from the blessed kat'oghikos Sahak information
about the alphabet, based on the infallible Greek alphabet. For
[this group] was not able to unerringly deal with modifications
without the guidance of the blessed patriarch Sahak. Sahak was
quite competent, having studied with many learned Byzantines.
He was fully versed in musical notation, exhortatory rhetoric,
and especially philosophy.
Once they had arranged the letters of
the Armenian alphabet, adapted from the Greek copy--guided by
the Savior--they wanted to establish schools and teach the multitude
of clerics [ew usuc'anel bazmut'iwn manktwoy]. For everyorie
enthusiastically wanted to study Armenian and were delighted that
they had been freed from the torments of Syriac as if escaping
from darkness to light. But they hesitated when it came to [translating]
the holy Bible [bayc' tarakusealk' kasein yanch'k'ut'ene Groc'
srboc']. For as yet there was no Armenian translation of the
holy testaments for the Church. The venerable Mashtoc' and the
honorable priests who were with him lacked the strength to attempt
such an intense and important labor, as translating the books
[of the Bible] from Greek into [29] Armenian, because they were
not so very adept at Greek [vasn zi och' inch' ein aynpes tegheak
gitnapes hrahangi yunaren usmann].
11. Then all the senior priests of the
land of Armenia, with the venerable Mashtoc', all the naxarars
of Armenia and the grandee tanuters assembled by the king
of Armenia, Vrhamshapuh and, together with the king they began
to beseech the blessed kat'oghikos Sahak to apply himself
to this spiritual work and to translate the Biblical testaments
from Greek into Armenian. The orders of the senior priests said
to the blessed patriarch: "We who stand before you, and the
venerable Mashtoc' [urge you to undertake the translation]. Divine
grace awoke [in Mashtoc'] the desire to put into order the list
of letters long--since devised, which no one had bothered about
putting into use [zor zart'oyc' astuacayin shnorh i c'ankut'iwns
ays kargel zvaghenjuc'n greal sharagirs tarhic'n, zors och' uruk'
er hogac'eal arkanel i kir...]. Rather [the literate class]
labored with the difficult, useless and arrogant Syriac language.
As a result, the multitude of the people [seeing matters as] futile
and vain ceased going to church, while the instructors straining
and sighing regretted their empty exertions. Consequently no learned
individual perceived any benefit i'rom the doctrine of spiritual
counsel which is food and nourishment for those seeking knowledge.
[30] When [Mashtoc'] found the letters, Christ aided him and made
him even stronger. Let the [final] arrangement of all this effort
be accomplished with your virtuous knowledge. Now, just as the
blessed champion of [g16] Christ, Gregory, by the aid of mighty
[God] was kept unharmed throughout the torments, and was given
[by God] to accomplish the illumination of [Christian] knowledge
in the land of Armenia, so for you too, his descendant, an inheritance-
share of this glowing religion has been kept. Begin this cultural
work and be like your blessed ancestor who guided the land of
Armenia from ignorance to the truth of recognition of God. Lead
the many people of this big land from that useless borrowed language
to correct, spiritually-uplifting rationality which will adorn
the church. Fill this void which has existed from [the time of]
your blessed ancestors. God kept you for this and it is a great
task which no other person in the land of Armenia is capable of
doing. For we were unable to become as informed of and learned
in the study [of Greek], as you who were given brilliance from
On High because of your virtuous and modest spirit. In this regard,
truly, you take after your venerable father, Nerses".
When Sahak, the pious kat'oghikos
of Armenia, heard all of this from Vrhamshapuh, king of Armenia,
from the venerable Mashtoc', from the entire covenant of the priesthood,
and [31] especially from the senior tanuters
and all the naxarars of Armenia, his soul rejoiced and
he glorified the Savior of all, lord Jesus Christ. With willing
enthusiasm he gave himself up to the work, proud of the assistance
of God Who had graced him with such superb knowledge. Tirelessly
working day and night, [Sahak] translated all the testaments,
spoken by the true prophets of the Holy Spirit, confirmed and
sealed by the luminous, envivifying sermons of the new testaments
[pronounced] by the blessed Apostles, [filled] with the same Spirit.
Now when the blessed patriarch of Armenia,
Sahak, had completed this work of great spiritual effort, immediately
afterwards schools were established for teaching the flock. The
ranks of writers swelled, and vying with each other, they embellished
the worship of the holy Church. They encouraged multitudes of
men and women to attend the Savior's feast days and to visit the
shrines of the martyrs. These people, full of spiritual gain,
after communing in the great mystery, went in joy, each to his
home [arjakealk' yiwrak'anch'iwr i tuns], grandees and
children saying psalms and anthems (kc'ords) everywhere,
in the squares, in the streets, and at home [arhtnin].
The churches grew radiant and the martyria of the [32] saints
became majestic with offerings of the testaments which were always
blossoming within them. Ceaseless streams of exegesis flowed from
the speakers who, in explaining the secrets of the prophets, placed
the most lavish tables of spiritual [g17] delicacies before the
entire people. Those seekers of wisdom who supped of this found
[the meal] to their liking and, as the psalm states, the words
of doctrine were sweeter than a honeycomb. Let me say, in the
words of the blessed prophet Isaiah, that the entire country of
Armenia filled with the knowledge of the Lord as waters cover
the ocean, thanks to the spiritual rivers of the blessed patriarch
Sahak. And thanks to the all- caring Savior Christ, all of this
was accomplished during the time of Vrhamshapuh, as was written
earlier [est arhajagayn greloc']. After thls, king Vrhamshapuh
lived for many years. Having reached old age, he died peacefully
in his bed in the land of Armenia.
12. Subsequently, the Iranian king Shapuh
died [A.D. 388] and was succeeded by his son Vrham [Vahram IV,
A.D. 388-399] who was the Krman shah [or er Krman ark'ay]
It was from this ruler that the Armenians [33] again requested
that Vrhamshapuh's brother, Xosrov, be made their king. This was
the same Xosrov whom the Armenians previously had had the Iranian
king Shahpuh remove from the kingdom of Armenia, through their
accusations. [Vahram IV] fulfilled their request and once more
enthroned Xosrov who was an extremely old man. Xosrov came to
the land of Armenia but was gathered to his fathers after only
eight months.
After the death of Vahram, king of Iran,
his brother Shapuh's son Yazkert [I, A.D. 399-421], ruled over
the land of Irarl. Not wanting to enthrone anyone from the Arsacid
line over Armenia, Yazkert instead enthroned his own son who was
named Shapuh (after [Yazkert's] father). The man had some evil
thoughts in his head. First, [he reasoned] that the land of Armenia
was large and useful, a border and gateway to the Byzantine realm.
Many [members] of the Arsacid line had submitted [to Byzantine
rule]. It was possible that, like brothers, the peoples under
our sway and under Byzantine authority might grow fond of each
other, and with this mutual affection unite, talk peace with the
Byzantine emperor gladly submit to him, and rebel from us. Just
as [the Byzaritines] have made work for us many times [in the
past], with the addition [of the Armenians] it will be even worse,
and they will trouble us with [34] warfare. Secondly, [the Armenians]
are strangers to our religion, and hate it, while they share faith
and religion [with the Byzantines]. Now, should someone of our
line rule over the land of Armenia, our kingdom will not be troubled
by such doubts, and [the Armenians] will serve us with constant
fear and trepidation, nor will they attempt anything strange or
[g18] think about anything harmful. And when this becomes the
custom [E zi ew sovorut'iwn arhnun, yangch'el yorens mer],
they will conceive a liking for our faith, since [Armenians and
Iranians] will constantly be talking with each other and will
become intimate friends [by participating] in the hunts and games
which take place among them. Furthermore through intermarriage
they will communicate with each other while those [Armeniansj
thus separated [from Christianity] will grow to love [their spouses]
as well as their [Zoroastrian] customs.
Although [Yazkert] had such thoughts,
he did not know about the words of the Holy Spirit which say:
"The Lord knows the vanity of human plans". Quickly
these words became a verdict which was actually carried out, for
Yazkert did not rule for long, and died. The very same day, in
a plot hatched by people from court, [Yazkert's] son Shapuh whom
[Yazkert] had [35] made king over the land [of Armenia] instead
of an Arsacid was killed at court there [andren i drann mardkane
dawov yark'unik'n satakec'in]. After the death of Yazkert
(son of Shapuh [III]), king of Iran, [Yazkert's] son Vahram [Vrham]
[V, 421-38/39] ruled over the land of the Aryans. Princes from
the land of Armenia came before Vahram, king of Iran, and requested
that they be given a king from the Arsacid line. [Vahram] enthroned
Artashes (Vrhamshapuh's son) from the line of the kings of Armenia.
13. Artashes was a cad, a luster after
women, and reigned with much debauchery. Now because the naxarars
of Armenia were unable to stand the dissolute and deviant conduct
of king Artashes, they assembled in numbers by the great patriarch
of Armenia st. Sahak, son of st. Nerses, from the Part'ew line.
They said: "We can no longer bear the impure and foul actions
of the king. We consider it better to die than to constantly see
and hear about such filthy things. Moreover, because of conscience,
we are unable to commune in the great, honored, and divine mystery
after seeing such obscenity every day yet remaining silent about
it. For we learned from you and from the doctrine of your ancestors
that not only those who commit such [36] things are guilty, but
even those who countenance them. Now, first you ought to seek
some way out of this unbelievable calamity and do away with such
a lewd monarch who so openly--like an unbeliever--scornfully tramples
what is holy, and fearlessly works this filthy pollution".
When the blessed patriarch of Armenia,
Sahak, heard these words from the Armenian naxarars, he
replied as follows: "I know what you are talking about, and
have heard nothing new from you today. I also know that it is
with bitter hearts that you speak. I am unable to say whether
what you say has been distorted or incorrectly related by you.
But now as regards strategems, worthy spiritual folk should find
some solution to this, and everyone should think about it and
implement it". [g19]
[The naxarars] one and all replied
to the blessed kat'oghikos Sahak, saying: "We are
unable to find any solution to this, except to complain to the
king of Iran to remove him from the throne. [Artashes] himself
by his actions proved that he was unworthy of the inheritance.
We can think of doing nothing other than this. Now we beg you
to support our plan. It is not fitting to be an accomplice to
such blasphemous and obscene acts as the king commits".
When the blessed spiritual kat'oghikos
of Armenia, Sahak, [37] heard all of this from the Armenian naxarars
and when he realized accurately that all the nobles of the land
had the same sentiments and were set in this plan, he sank into
great sadness and unconsolable mourning. Shedding rivers of tears
in front of the multitude of Armenian naxarars, [Sahak]
refused to reply for many days. He shut himself in his room and
only the sound of lamentation and weeping could be heard [by those
who] approached the chamber door. The man of God [wept] because
by the power of the holy Spirit he saw the [coming] total destruction
of the land of Armenia. Now many days later some bishops who were
always in attendance at the saint's door (and were unable, even
for a short time to stand going without the abundantly flowing
and grace-filled doctrine of the man [a doctrine] which, to those
spiritual and wise listeners who dined on the mysteries, had a
sweet taste, as the prophet Daniel said, sweeter than a honeycomb)
and some of the honorable presbyters and deacons (who were from
the holy covenant of the patriarch) [? ork' i norin i surb
uxte hayrapetin ein], and others of Armenia's azat
nobility [ew omank' yazat awaganwoyn Hayoc'] dared to enter
[Sahak's] room and spoke with him beseechingly. At this [38] the
blessed patriarch was consoled somewhat and, through the spiritual
wisdom and counsel which were a part of him from his childhood,
he ceased crying for a while and was silent.
Now after many days the entire united
azatagund of the land of Armenia assembled and repeated
the same sentiments before the blessed kat'oghikos of Armenia,
urgently beseeching him to join with them. When the saint observed
that in no way had they retreated from their former intentions
and plans--because the daily increasing impure actions of the
king, leading to his ruin, caused the unity of the princes to
grow even stronger--with great lamentation [Sahak] raised his
voice and said to them one and all: "I, and you too, as we
learned from God, should speak in a spiritual manner. Bearing
for a moment the man's shortcomings, beseech the most merciful
Savior, our Lord Jesus Christ with tears and entreaties for some
way out. For [g20] [Artashes], because he was baptised is our
brother and of our flesh, even though he is a sinner. Remember
the doctrine of the blessed Apostle Paul, which your spiritual
father and patriarch the blessed Gregory taught you: 'If one limb
[of the body] causes pain, then all the other limbs ache along
with it. And if one limb is healed, then all the other limbs rejoice
with it'. It is worth recalling and thinking over the grief, discomfort,
imprisonment and shackles of saint Gregory; [and about] his [39]
entreaties and prayers to God for the salvation of the entire
land; and how thanks to the Holy Spirit, he turned everyone from
unbelief to belief; how he persecuted the demons of deviance and
made them flee from you; and how he caused the seed of true faith,
of recognition of God, to flower among you. Following his example,
you ought to seek mercy for that blameworthy limb and not betray
him to the infidels, and make the blessed mystery of our religion
an object of ridicule and contempt. Remember my and your blessed
father and vardapet [st. Gregory] who with sighs and ceaseless
entreaties morning and night moved Christ (the creator of all)
to pity and to transform back to a human shape [king Trdat] who
had been changed into a beast. You who are students of his spiritual
doctrine--all of you together, men, women, old, and young--with
entreaties and tears make peace with all-powerful God for Whose
awesome commands of might nothing is impossible. He accomplishes
in a humane fashion what appear to us to be extremely difficult
[matters]. Indeed, truthful God ordained for those who make requests
loyally and with complete faith that, 'wherever two or three [people]
assemble in my name, whatever they seek from my Father will be
given to them'. Now if God grants whatever two or three sincere
petitioners request, how much more will He grant the requests
of such a multitude, and quickly. [40] This is especially so because
the petitions are made untiringly,with fervent sighs and sincere
hope. Perhaps He will grant much more than is requested.
"As regards what you said about
me, that I should join with you, God forbid that I should be the
betrayer of our correct faith and betray the wandering sheep of
my fold [i.e., Artashes] to the scorn of non-believers. despite
the fact that he is blameworthy, nonetheless, having received
holy baptism, he is knowledgeable regarding the question of salvation
and has heard the good news preached in the Gospel of Life. Were
it a question of taking this injured sheep of my church to a healthy
physician, I would do so quickly and without delay; but I [g21]
will never consent to offer up my son whose soul is sick to that
most disease-ridden tribunal [yamenaxtalic' atean]. Were
it a question of taking [Artashes] before a believing king for
reprimand, I might make bold to do it with the hope of saving
[him] from ruin. But I will not agree to denounce a believer's
sins before a non-believer. In this my teacher is Paul who protested:
'When one of you has a grievance against a brother, does he dare
go to law before the unrighteous instead of the saints? Do you
not know that the saints will judge the world? And if the world
is to be judged by you, are you incompetent to try trivial cases?
[41] Do you not know that we are to judge angels? How much more,
matters pertaining to this life! If then you have such cases,
why do you lay them bef'ore those who are least esteemed by the
church! I say this to your shame. Can it be that there is no man
among you wise enough to decide between members of the brotherhood,
but brother goes to law against brother, and that before unbelievers?
[I Corinthians 6]. And now, how could I, who have advised others,
not take my own advice? I would rather die than have a believer
betrayed to an unbeliever, because of his unworthy deeds. Even
if they be prostitutes they bear the seal of Christ's flock upon
themselves. They are physically corrupt, but are not unbelievers
and pagans; foul, but not fire-worshipers; womanizers, but not
worshipers of the elements. They are ill with one disease, but
are not infected with all diseases as the impious are. And why
should we plot to destroy someone with a few failings by betraying
him to someone who is a complete blasphemer? May such thoughts
be far from you, my children. Plan it not, and do not attempt,
as some of your ancestors did, to destroy your natural lords [ew
zbnik zjer ztearsd, orpes ew omank' i jer naxneac'n, korusanel
mi janayk']".
[42] The blessed kat'oghikos
tirelessly spoke these words and many others of counsel with many
tears and entreaties before the Armenian nobility, but was unable
to get them to retreat from their earlier unity and from the position
which they had fixed in their minds. For the curse of that holy
man of God, Nerses, had descended upon them. They had fallen under
the burden of evil service to pagans, and the affair would not
end until the matter came to a head. [The nobles] united replied
to the blessed patriarch: "Because you did not heed our words
and refused to ally with us, know that just as we are resolved
not to have [Artashes] rule over us as king, any longer, so we
promise that you shall not reign as patriarch over our land for
long". When all the senior tanuters of the land of
Armenia [g22] had thus spoken before patriarch Sahak, they departed,
angered at his advice. Nor did they want to turn to the venerable
patriarch Sahak again. For the curse of the venerable patriarch
Nerses had surrounded and enveloped them [because of] their plan,
leading to total destruction [? zi er znosa shrjap'akeal ew
pashareal anicic' eranelwoy hayrapetin Nersesi, i hamoren korstean
xorhurds].
[43] 14. Thereafter unitedly [the naxarars]
went to the court and later stood in the presence of the Iranian
king Vahram [Gur, 421-38/39]. Among them was a presbyter named
Surmak from the Bznunik' district, from the village known as Arcke.
He was descended from the line of the district's priests [i
tohme k'ahanayic' gawarhin [editor's brackets mekusanayr]
the bracketed word is omitted in some mss.]. Having allied
with the Armenian naxarars, and having broken with the
counsel of the blessed patriarch Sahak, he spoke more coarsely
and crudely about king Artashes in the presence of the Iranian
nobles [arhaji awagoreroyn Parsic'] than did all the Armenian
naxarars. He befriended the Armenian naxarars because
some of the Armenian nobles had promised him the throne of the
kat'oghikosate of the land of Armenia. First they informed
Suren and other Iranian nobles about the cause of their unhappiness,
since Suren Pahlaw, at that time was hazarapet of the royal
court [kanzi Surenn pahlaw` er i zhamanakin yaynmik hazarapet
drann ark'uni]. He and others of the court grandees saw to
it that the complaint reached Vahram, king of Iran.
[44 ]When the king of Iran heard such
protest from the azatuni he did not permit them to speak
a moment before [their] adversary had come to court. He immediately
sent an emissary to king Artashes of Armenia ordering [Artashes]
to come to him at once. He wrote that the great patriarch of Armenia,
Sahak, was to come with him. When they had come to court, the
king of Iran first questioned Artashes king of Armenia separately,
as king [harc'aner nax arhanjin ark'ayin Parsic' zt'agaworn
Hayoc' zArtashes. Ghazar may be contrasting ark'ay
and t'agawor. Perhaps ark'ay serves as "emperor"
when used for the ruler of Byzantium, and "shah" for
the ruler of Iran.]: "What happened that the naxarars
of Armenia are accusing you"? He replied: "I have no
idea what slander they are saying about me. But it is their natural
custom to be hostile to their own lords. Following their custom
they now want to implement this wicked deed. For they have always
changed their princes and have hated their lords [k'anzi misht
ishxanap'oxk' leal en ew tirateac'k']". Then Vahram,
king of the Aryans, commanded that the blessed kat'oghikos
of Armenia be summoned into his presence alone. For he exalted
him; first, because of the man's lineage [nax` vasn azgakanut'ean
arhnn], and second, [45] because God shows his blessed servants
to be respected and revered in the presence of unbelievers. [Vahram]
inquired of the venerable kat'oghikos, hoping to hear him
[confirm] all the words of the slanderers of Armenian kings. But
[Sahak] responded: "I do not know what they say about him.
Let them speak, and you listen to it from them. And may they themselves
be requited according to what they say in your presence. Do not
ask me anything about that matter, for you will hear nothing from
me of slander, be it good or bad".
King Vahram then summoned Suren pahlaw
his hazarapet who was of the same azg and tohm
as the great patriarch [g23] Sahak to get [Sahak] also to unite
with the other naxarars of Armenia, to testify to their
slander. Then he would be returned to the authority of his kat'oghikosate
and land, covered with many honors and in great luxury. Suren
took the king's message to the venerable Sahak promising him,
as Vahram said, great luxury and saying he would benefit from
the king: "If you consent and do as he wants--to confirm
the testimony of the Armenian naxarars--you will return
to your authority, exalted by many honors. But if you stubbornly
resist and do otherwise, you will lose your [46] kat'oghikosal
tun and will be rejected from your authority. Because we are
of the same azg, I want what is good for you. It is not lightly
that I give you this loving advice". With such words did
[Suren] try to persuade the blessed patriarch Sahak. For they
wanted to do away with the kingdom.
But the holy man would in no way consent
to such words and confirm the testimony of the Armenian princes.
Rather, holding firm to his beliefs, he said: "I know of
no evil committed by Artashes which merits trial and contempt
by you. For though according to our holy faith he is worthy of
dishonor and disgrace, according to your polluted faith, he deserves
praise and exaltation".
When Suren heard this reply from Sahak,
the great patriarch of Armenia, a man of his own tohm,
he went and related it to the king of the Aryans. The king became
furiously enraged and ordered that the Armenian naxarars
and Artashes should be questioned before the great multitude of
the atean [yandiman bazmambox atenin]. The princes of Armenia
heaped many obscenities and diverse unworthy remarks on their
[47] king, not talking about what had actually happened, but in
a hostile manner causing him much damage through embellishments.
Though they disowned Artashes, things were not as they said, and
those listening did not believe them. But they had resolved to
abolish the Arsacid line's rule in the kingdom [barhnal i mijoy
zt'agaworut'iwnn yArshakuneac' azgen]. [The Iranians] wanted
this all the more] when the king of the Aryans with all of the
nobility of the court heard [the following remarks] from Artashes'
accusers: "What need is there any more for a king? Rather,
let an Iranian prince come to oversee us from time to time and,
learning of our loyalty or disloyalty, tell you about it [ayl
ishxan parsik est zhamanaki ekeal verakac' u lic'i mez, or ew
ziwrak'anchiwr uruk' i menj canuc'eal zhpatakut'iwn ew zanhpatakut'iwn
c'uc'c'e jez]".
When Yahram, and all the nobility of
the court, heard this he was delighted and ordered immediately
that Artashes be removed from the kingship. At the same time [he
ordered] that the kat'oghikosal tun be taken from
[g24] saint Sahak, and possessed by the court [end nmin ew
ztunn kat'oghikosakani srboyn Sahakay` yark' unis unel...]
since [Sahak] had [48] not joined in giving testimony with the
naxarars of Armenia. So resolved, the order of the Iranian
king was implemented. Thereafter the rule was taken from the Arsacid
line in the sixth year of Artashes[' reign]. This happened in
accordance with the word of the venerable man of God, the great
patriarch Nerses. And the land of Armenia fell under the burden
of servitude to the impious authority of the Iranians. Resembling
the silver which Joseph's brothers took from the Ismaelite merchants
for him, so for betraying, a price was paid by the kings of Iran
to the Armenian princes, [and they were also given] honors and
greatness. Thus leaving the court, they came to their own land.
15. The Armenian tanuters who
had promised the kat'oghikosate to the presbyter Surmak
Arckec'i, seated him on the throne of the kat'oghikosate
of Armenia. But a short time later, resisted by some princely
generals of Armenia, they rejected and removed him from the authority
of the kat'oghikosate. Thereafter an Iranian marzpan
was sent to the land of Armenia by Vahram king of Iran. Then [the
Armenians] fell completely under the burden of servitude to the
impious Iranian people. The curse of the [49] great patriarch
Nerses was thus realized. [This curse was pronounced] because
of the daily increase in deeds of impure wickedness within the
royal Arsacid tohm which they were always shamelessly doing
with enthusiastic boldness. When saint Nerses observed the unjust
death which Arshak treacherously inflicted on his own nephew (brother's
son) Gnel, he was especially aroused and was unable to tolerate
such impious deeds. Thus Nerses, the holy man of God, with an
enraged heart said [the following], as is written in the 15th
charh in the Second History [est greloc'n i patmut'ean
erkrordumn, i charhin hngetasanerordi] (=P'awstos): "You
wrought very great evils, more than did your father Tiran, more
than your other ancestors who were evil and unrighteous [members]
of the Arsacid line. You did not strive to resemble the good and
virtuous men of your tohm, who, having inherited the honor
of the kingship of their fathers, strived even more to be the
heirs of [their] good deeds of virtue. But [in your case] day
by day, without embarrassment you increased and carried out all
kinds of [50] obscenities. On top of all of this, you found reason
to shed the innocent blood of your nephew, Gnel. Now, you will
be dumped on the ground like water used for washing and you will
weaken when the bow from On High is strung. And the destruction
described by the prophet will be visited upon you: "The Arsacid
line will drink the last [g25] cup. You will drink, become drunk,
be destroyed, and not reestablished". Other heavy and awesome
additions were made to the words pronounced by the
blessed patriarch over the Arsacid line.
Then the naxarars of Armenia requested a kat'oghikos from the court, and king Vahram gave them a certain Syrian named Brk'isho. He came to the land of Armenia with people from his district who had come with him from Syria practising their dissolute religion, in accordance with their custom, with mistresses [ekealk' ...tantiknok']. And they did not live in accordance with the holy and pure religion which had been set and established in all the churches of Armenia by the blessed champion Gregory. The grandee tanuters of Armenia, the senior sepuhs and the entire multitude of the people became disgusted with the behavior of the people who had [51] come with the kat'oghikos Brk'isho which in no way resembled the canon and doctrine of the angelic faith set forth by the blessed champion Gregory who taught, nourished, and established all according to heavenly policy. The marvellous priests of the holy Church who had been ordained by the right hand of the blessed patriarch Sahak--which resembled an Apostle's--mourned and wept even more unconsolably. Unable to long endure such a foul and unworthy order arrangement, they scorned Brk'isho and rejected him from the patriarchate of Armenia. They told king Vahram that "His customs and ways are not those of the teachings of our land. Give us another man as a leader, someone of our native order, who will be a supervisor, and firmly keep the order of the holy Church". Vahram shah [Ew Vrhamay ark'ayin hawaneal ... See n.1 p.23 ] acceded to their request, and gave them as kat'oghikos another Syrian named Shamuel. He came to the land of Armenia and conducted himself in accordance with Brk'isho's faith. After a short while [Shamuel] died in the land of Armenia.
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