[52] 16. Then the senior sepuhs and the entire multitude of the covenant of the Church and the people, men and women, assembled and lamented [the loss of] the blessed, pure, and virtuous doctrine which saint Gregory and his sons had fostered and caused to grow within them, who had preached the correct and true teaching to all listeners They themselves, like the blessed Apostles, had received this teaching not from humankind, not from mortal hands, but from the influence of the Holy Spirit's grace. Once again, unitedly, they assembled and clasped the feet of the blessed man of God, Sahak. With mournful entreaties and copious tears they threw themselves before the true [g26] patriarch, and said: "We have sinned before Heaven and before you. Pardon us sinners, and imitate your ancestor the pious Gregory who overlooked the severe torments and batterings [or och' yisheac' zaynch'ap' tanjans ew zk'erans] he was subjected to by our ancestors. Rather try to resemble the Creator of us all, who repaid the evils visited upon him with good and showed in every way to those who believed in Him, heaven-bound conduct and the path to recognition of God. And He taught everyone to constantly [53] say: 'Forgive our trespasses as we forgive those who have trespassed against us'. Now you, who were our constant vardapet, imprint His glory within your own person, follow the same example of patience, and forgive our trespasses. And we shall endeavor and request that the court [re]establish you on your native patrimonial throne of the kat'oghikosate of the Holy Church through which we were illuminated and saw that unattainable sun of justice. Let the clear and limpid doctrine of the holy patriarch Gregory (who was like an Apostle) not be mixed with the erroneous teaching [of the Syrians]. For weak and dissolute leaders have weakened the seal of traditions of the saint's unadulterated preaching, and lo! we and our offspring will suffer an eternal loss".

Although the entire multitude in unison spoke these and many other words of entreaty for many days, morning and night without cease, with the blessed [Sahak] they were entirely unable to change the mind of that upright man [to accept] their emotional requests. Rather [Sahak] tranquilly replied to all of them: "I did not learn from the heavenly Creator and from Christ's vardapet to get angry at anyone. For [Christ] on the Cross beseeched his Father not to regard their actions as sins. And He always protested to us, saying: "Bless your persecutors, and be [54] good to those who hate you'. But I am unable to rule as patriarch over a people which plots against, betrays, and kills its lord. For the Holy Spirit which gave us a second birth in the holy baptismal font allowing us to be co-inheritors of Christ, also said through that sublime man Paul 'Judge not, lest you be judged', and 'Those of you who are able, eliminate the failings of the weak', and 'Vengeance is mine and I shall exact it, said the Lord'. You should know yourselves. You sought vengeance on your king for his deeds, and, being furious at him [zayrac'ealk' nma`], you betrayed the blessed faith of our covenant and permitted the infidels to ridicule it. By what means could you try to console me, and who could entreat me to be [your] shepherd? For I see that the injured sheep of Christ's flock, rather than being wrapped, and having its wounds dressed with oil and wine and [g27] placed upon a pack-animal and taken to a shelter; that sheep was mercilessly torn apart before wild beasts that devoured and divided it. Leave me alone and allow me to lament the general ruin of the land of Armenia which I see with my mind's eye through strength from On High. Do not try to force me to be consoled over the destruction of my people. [55] For heavenly providence revealed to me in a dream, before I was ordained a bishop that this disasterous circumstance would develop. [It was] like the prophetic vision which was shown to the holy martyr Gregory, and was knowledge of things to come. My troubled heart forces me to relate this to you today and appear as incensed as the blessed Paul [ew c'uc'anim anzgam orpes ew surb arhak 'ealn Astucoy Poghos] who was sent by God, who, because of false apostles and impious servants [yaghags sut arhak'elac'n ew anoren mshakac'n] wrote boasting of the feats of his asceticism to the Corinthians. Now listen thoughtfully all you multitudes of people and I shall tell you". [Translator's note: the lengthy later interpolation known as the vision of St. Sahak (GhP I, 17) has not been translated here.] [g28]

18. When the multitude of Armenia's awags, tanuters, sepuhs and the dense multitude of the people [ew miahamur zoghovrdoc' bazmut'ean] heard all of these words from the blessed patriarch Sahak they began to weep in terror. Thereafter no one dared to remark on or talk about such matters with the holy man.

[56] After this the virtuous one withdrew from all pursuits of the troubled world and occupied himself solely with prayers and doctrine. There were many bishops and other venerable priests who were unable to bear being separated from the ever-flowing streams of his holy doctrine [and came to him] wherever he was, at ostan or in the country [ur urek' ew diper i teghis, i yostani ew kam i hovs]. [Sahak] lived for many years and having reached deep old age, he died peacefully in the village named Blur in the district of Bagrewand. [This occurred in 439], at the beginning of the second year of the reign of Vahram's son Yazkert [II, 439-57] king of Iran, on the 30th day of the month of Nawarsard on the second hour of the day. As we know accurately the day of the saint's birth, from the History of the venerable Koriwn so we surely know that the saint died on the same day, in the same month, as he was born.

The blessed man of God, Sahak, had no male offspring, only a daughter who was wed to Hamazasp, lord of the Mamikoneans and sparapet of Armenia. She bore three sons [57] to Hamazasp: the blessed Vardan, the blessed Hmayeak and the venerable Hamazaspean. [Sahak] sealed [a document] and gave them the property of his villages and fields and whatever else belonged to him. He gave it in inheritance to them and to their children in perpetuity [oroc' et ew knk'eac' surb ayrn Astucoy Sahak zstac'wacs geoghic' iwroc' ew agarakac' ew or inch' miangam er iwr` et noc'a i zharhangut'iwn ew zawaki noc'a minch'ew c'yawitean]. Raising his hand [Sahak] bestowed many blessings upon them and bade them to retain the doctrine of the command of saint Gregory who had taught and preached truthfully throughout all of the land of Armenia--to revere and worship the one true God, Our Lord and Savior Jesus Christ.

The coveted remains of this blessed man were taken [g37] by a multitude of priests and azats to [Sahak's] own native sephakan village named Ashtishat in the district of Taron. There they built a repository for the saint and placed the pure body of this just man in a place fit for the honest. They also built a glorious church there and a martyrium for the saints and adorned [them] with precious and costly [58] vessels. They established at the spot a monastery for a multitude of clerics, establishing continual maintenance of produce for the ease of the elderly [members] of the brotherhood [kargeal darman anpakas ptghoc' i hangist arhaweleal eghbayrut'eann]. The azats and priests of the district established at that place (with enthusiastic popular support) [ashxarhay ordor bazmut'eamb] yearly assemblies [where] from time to time and with the voluntary support of the masses of people [bazmambox zhoghovrdok' kamawor yozharut'eamb] and [the participation of] a great number of people who had come from distant places, they commemorated the day of his disposition [? yor kargadrut'ean nora kataren]. Much benefit for the healing of every sort of disease was obtained from the saint's relics. And with joyous hearts they would return to their own dwelling.

19. Six months after the repose of saint Sahak, the venerable Mashtoc' died in the city of Vagharshapat (also called Nor Kaghak' ["New City"]. This took place on the 13th day of the month of Mehekan [Translator's note: Mehekan: February. The seventh month of the Arm. calendar]. Vahan, prince of the Amatunik' [59] took the body of this virtuous man to his own village called Oshakan. The tomb of the venerable one was made with very great distinctions, and all the multitudes of the peoples of Ayrarat hold a feast in his honor with the most diligent respect.

By order of the venerable Mashtoc', the blessed Yovsep' succeeded on the throne of the patriarchate of the land of Armenia. [Yovsep'] was from the village named Xoghoc 'imk ' in the district of Vayoc' Jor. Through the intercession of these departed men the land of Armenia was graced with the worship of orthodox religion. This [situation] lasted until [A.D. 451] the 12th year of the reign of Yazkert [II, 439-57] son of king Vahram of Iran.

End of this part [verj banis ays].

[60] Part Two
[druag B]


20. King Yazkert had a hazarapet named Mihrnerseh who was a malicious, malignant person. For many years he had been thinking about an impious plan, leading to the destruction and ruin of feeble souls. In this poisonous long-meditated scheme, [Mihrnerseh] had as a wicked assistant and impious supporter a man from the Siwnik' tohm, named Varazvaghan. Just as Satan in Paradise used a snake as an accomplice and deceived the First-Created, so [Mihrnerseh] attempted to satisfy his bitter will by means of him. This Varazvaghan was the son-in-law of Vasak, prince of Siwnik'. According to some, there was great hatred between Varazvaghan and the daughter of the prince of Siwnik'. Consequently the girl's father looked at his son-in-law with heavy resentment. He sought to avenge the insults shown to his daughter by plotting to kill [yaghags oroy canr k'inu hayer hayr aghjkann end p'esayin iwrum ew hnarer spanmamb xndrel zvrezhs tshnamanac' dstern iwroy] [Varazvaghan] and thus persecuted him until he left the land of Armenia.

[61] When the malicious Varazvaghan realized the incredible rancor of Vasak, and was unable to tolerate the severe violence of his father-in-law because of the mighty authority which he exercised in the period of his princedom, he fled to the country of Iran, to Mihrnerseh, hazarapet of the Aryans. He soon had the diabolical idea of becoming the director of the destruction of the land, and in this plan of wickedness he accepted the encouragement and will of Mihrnerseh. He had the impious idea of uniting with the devil, and, apostasizing the truth he worshipped the sun and the moon--elements established by the Creator to serve humankind. The impious Varazvaghan voluntarily separated from and rejected the blessed and just preaching of Life which the martyr and apostle of Armenia, Gregorios (who bore many very great sorrows] with tireless prayers and perpetual requests day and night implanted as a seed and nurtured in every soul. He entered the fire-temple [mteal i tun moxranoc'in] and stated that the fire was a god. Apostasizing [g39] the inseparable, united holy Trinity, he became the cup-bearer of poison for the ruination of souls and of all weak-minded individuals, by means of the impious Mihrnerseh. This bitter prince Mihrnerseh then became vardapet to the loathsome sepuh of Siwnik', Varazvaghan, who instructed the latter day and [62] nlght, saying: "Look with your mind's eye, and behold such a kingdom as this one mighty, and above all kingdoms. [See] the power of the cavalry, the discipline and organization of the army which causes all observers and listeners, obedient and disobedient, to shiver with fear. [See] too the clearly choice, correct, and attractive faith which befits this great kingdom. For who in the entire world does not see the glory of the sun (whose rays illuminate all rational and irrational beings [amenayn eghealk' xosnoc' ew anasnoc' "all endowed with the capacity of speech, and beasts]], or the usefulness of fire (with which all are fed, and which enjoy], or the elements or the breath of sweet air (by which plants and seeds sprout and reach maturity] which offer humankind the good life, and happiness. Now while those [people] who are not obedient to us see all of this, they do not comprehend it, for unlike us they lack our great wisdom and xrad of good sense. Such people are unable to recognize the gods and the benefits which are given to humankind by each god in every decision, and clearly the gods are angered when they cannot make the foolish realize the benevolence which they bestow on the land. But the peoples who have submitted to our great authority, yet adhere to such [63] awesome and severe rules against the realm are eternally lost, while we will be punished for it, for sinning against the gods [? Isk ork' end merov mec ishxanut'eambs hnazandeal en azgk ' ew end jerhamb ayspisi ahegh ew sastik kargealk' en end t'agaworut'eamb` kornch'in zyawitenakan korustn ew mek' meghadrealk' astuacoc'` patuhasic' imk'.]".

When this senseless doctrine of the wily teacher Mihrnerseh was heard by his crazed pupil, Varazvaghan, the latter (stupified by Satan who polluted his mind] could not [as he a should] question the dull vardapet how a god who is himself lacking and incomplete could grant the requests of another. One can give what he has to the seeker of it, and one can give a part of what he has received from another, to the seeker. But clearly one cannot bestow on another what he himself does not have. For should someone who is hot and in need of cooling request it from the heat, he will not receive it. Rather the seeker is regarded as extremely foolish by everyone and [g40] deserving of ridicule. Even the seeker knows that if he asks for something he needs from someone who does not have it, he is unable to give it. To request it from such a one, with many entreaties and protracted pleading is senseless and full of mortification-as it would be to seek dryness from water, moisture from fire, coolness from the sun, or light from the night. While these [individual] parts indeed have power, it was given to them by God Who stipulated it, and they are obliged to ceaselessly give it to the world-not by their own will, but rather at the command of their Creator Who is the true God, creator of all fulfullment of time and of the elements-of heat, cold, dryness, dampness, light and darkness, and God contains all of them within Himself. To those who worthily request things from Him, He gives and totally accomplishes, according to each person's needs and wants".

The impious Varazvaghan had learned all of this from childhood and knew it well. But submerged in the envy of impiety against his father-in-law, this denier of God, [Varazvaghan] urged on by the devil with whom he had allied, and who had stained his heart, had conceived of the following plan: "This wisdom and the efforts I have undertaken may bring me one of two results. Either the land of Armenia will accept [Zoroastrianism] and apostasize, in which case I will merit great gifts and honor from the Aryans, as the loyal individual who first conceived of and facilitated such an important and great affair. Or, [failing that] should [65] [the Armenians] reject and resist it, they will be unable to resist such a great [military] force [as Iran] and will be completely ruined, with their Houses and belongings, and perhaps my enemy will be lost in this situation. And even if I receive not a single benefit from it, it will be more than enough for me to hear of and witness the destruction of my enemy--even more [satisfying] than [achieving] all the benefits and greatness in the world". Divine providence did not forget all of these wicked thoughts of the impious sepuh from Siwnik' and his son, [thoughts which Varazvaghan] had brought to a head. Indeed, from this time on God's righteous judgement requited him with a verdict befitting his deeds. For [Varazvaghan] became an object of ridicule to his entire tohm, and to the people of [his] district. Because for many years he was tormented by his adviser, his dew, in the presence of everyone, becoming a constant spectacle. He fell to the ground foaming in senselessness and was unable to say that he had sinned. Consequently, when the dew found that the man had been abandoned by the care of God he afflicted him for a long time with severe, unbelievable torments and afflictions until [the dew] choked him. He left to his son the remnants of his stinking, foul-tasting dish, as is written in the sixteenth psalm: [66] "They were satiated with their meal--of pork, as another translation has it [or miws ews t'argman` xozeneaw ase]--and left the remnants to their children". In the next world he will receive recompense for his sins, in Tartaros he will be kept in the inextinguishable Gehenna, [g41] and betrayed to the eternal and unpassable flames. [This recalls] yet another apparition [? yoroc' jerhn ekizbn arheal gayr takaw yerewumn`], the prophetic vision which appeared to the blessed champion Gregory from God. [In this vision], he saw the classes of black goats which after washing in the fountain of Life were turned to the glittering white color of ether and shone like the sun. Half of those who had so washed turned back and, crossing through the water, they changed from being like white sheep to being black wolves, attacked the lambs and made a carnage. [Resembling[ [oroc' nax ew arhajin yarhajatesut'eann srbayn] those lambs which were transformed to wolves, that man from the tohm of Siwnik' was the cause of the loss of many people, and of the destruction of the land of Armenia.

[67] 21. When the impious Mihrnerseh heard all of these words, he was delighted since he had found in the demoniac Varazvaghan a support for his poison and an implementer of his own wicked scheme. [Mihrnerseh] delightedly went into the presence of Yazkert, and began speaking with him alone: "It is fitting that Lords who benefit from their servants think not only about the attractiveness of profits, but about the saving of souls [yaghags giwti ogwoc'], so that the souls of the servants not be lost. For just as you are concerned about your profits and taxes [vasn k'o shahic'n ew harkac'], so that you benefit therefrom, so the gods regard the saving of souls warmly and like to see it. To do something worthy of the gods--no one can say what gifts and honors the gods have stored up and hold for such a one--to say nothing about someone who plans to lead numerous souls from error to the road [ranking] those [formerly] accursed among the just. The glory and luxuries which the gods have prepared for such [evangelists] no one can describe in words, or write it down. [68] Now how many lands are there in which you rule as a god [Ard` k'ane ashxarhk' en, orum duk' ishxek' astuacabar], where you can kill or spare whomever you chose? First and foremost there is the great land of Armenia which is useful [Ew nax arhajin` orpes Hayoc' mec ashxarhn pitoy e ew ogtakar], and with [Armenia] is Iberia and Aghbania. You see only the benefits which you receive from the lands, but the great and important [issue]--that such a host of souls are being lost--you never think or worry about. Nor do you realize how much this would recommend you to the gods. For, should you look to the salvation of so many people, be assured that it will increase and benefit the present greatness of your kingdom with the good folk and grandeur which is there. I see very great benefits in this important matter for the Aryan world. For you yourselves and all the Aryans know Armenia as a large and [g42] useful land. It is close to and borders the emperor's realm, and has the same faith and worship since the emperor has authority over them. If you get them accustomed to our [69] faith and they become familiar with it and able to acknowledge that until then they had been strayed but now had come onto the path-- then they will love you and the land of the Aryans, will reject and withdraw from the emperor, his faith, and land. Thereafter that land [of Armenia] will be firmly bound to us in affection and unity. When the hearts of the Armenians belong to us, [the hearts of] the Iberians and Aghbanians will also be ours. Although I already was concerned about such a great matter and planned to point it out to you, I was made even more sure by a man from the tohm of Siwnik'. He knew enough to leave the errant faith he had held until then, and to adopt our true and firm faith which he did voluntarily and enthusiastically. From him I learned and confirmed yet more the spiritual and material benefits which would come from such a matter both to your kingdom and generally to the entire Aryan world. Now since this man with firm affection gave himself over [to Zoroastrianism] and chose the good, he is deserving of more prominent glory and even more honor than all of his comrades and members of his tohm, so that when his tohm and all the Armenian nobility observe the very great benefits and luxuries given by you and visible on him, motivated by envy to have such a life and [70] such good things, the prominent [Armenians] will quickly try to surpass eaeh other in implementing your will, and will enthusiastically obey your order(s). Should this come to pass, the kingdom of the land of the Aryans will always be at peace and ease; should this not come to pass, I suspect that in the future [the Armenians] who hold to [the Byzantines'] faith, perhaps will want to serve them [militarily] as well, and that no small amount of suspicion of the land of the Aryans will result".

When Yazkert, king of Iran, heard all of these agreeable words [ibrew zays amenayn yarmarumn banic' lser] from his malicious evil-minded hazarapet Mihrnerseh, he liked and praised them, and informed the mages and the other Aryan nobility of everything Mihrnerseh had said. All the Aryans generally were astonished at and lauded the counsel [goveal zxratn`] [and so Yazkert] quickly summoned the mage [kocher zmogsn] had the principles of magianism written down and sent to Armenia. He sent a hrovartak to all the Armenian nobility, having the following import [zays t'agaworakan gah unein]: [71] 22. "Former kings, who were my ancestors and occupied this royal throne either because they were not at leisure or, because they did not think about such weighty and important affairs--I know not which--did not concern themselves with these matters. But now, informed by the mages and other wise and senior men of the land of the Aryans, I am thinking that just as we enjoy the benefits and other service from those people under the authority of our kingdom we are therefore even [g43] more obliged to show concern for and find salvation for everyone's souls. Our faith informs us that we will suffer heavy punishment from the gods should we be found indifferent with regard to this great trust. Now if we are to be punished for not demanding a certain thing from you, you should be even more frightened about laziness regarding the benefits to each person's soul [t'e heghgayk' inch' yiwrak'anch'iwr hogwoy ogte, ei...], because [in that case] you will be punished both by us, and by the gods. Accordingly, we have had our correct and just faith written down, and brought to you. As you are a useful land and beloved by us, we want you to study our just and balanced faith and to hold it, and not to worship the faith which we all clearly know is false and without benefit. Now, [72] having heard our command, implement it willingly and gladly and do not even think of doing otherwise. We also want and are ordering you to write us [the principles] of your so-called faith so that [we can see] how lost you have been till today. And when, as we, you become people who recognize our true faith, then the Iberians and Agh'banians will not dare to stray from what we and you want".

23. When all the Armenian nobility had received this hrovartak, read everything contained in it and knew that [Yazkert] had also sent them the principals of their impious faith in a written form [t'e zorens anorenut'ean iwreanc' grov arhak'e arh nosa], they realized that these were the covert arrow of the enemy so bitter and full of poison which had come from them, cleverly shot at the unblemished flock of Christ. The rational assembly of the blessed flock of Christ was saddened and dismayed, and discussed matters. "Perhaps", they said, "furthered by weak-minded and glory-seeking individuals among the sceptical men [Mi guc'e, asen, achec'eal i pakasamit ew i p'arhaxndir anjins t'erahawat mardoc'], [the arrow, (i.e. Zoroastrianism)] will wickedly strike root and many will be ruined, having strayed from the correct and just faith of Christ".

[73] Then, at the command of the tanuters of Armenia, there assembled the holy bishops (according to the districts of the land of Armenia), the venerable priests [eric'unk'] and monks. [Their names] are as follows:

Yovsep' [The text, asterisked by the editors, begins Ew Yovsep' "And Yovsep'", indicating, perhaps, that the list is incomplete] (who, though a priest by ordination [t'epet ew erec' er est jerhnadrut'ean`], at the time held the throne of the kat'oghikosate of Armenia.

lord Anania, bishop of Siwnik'
lord Mushe, bishop of Arcrunik'
lord Sahak, bishop of Taron
the blessed Sahak, bishop of Rhshtunik'
lord Melite, bishop of Manjkert
lord Eznik, bishop of Bagrewand
lord Surmak, bishop of Bznunik'
lord T'at'ik, bishop of Basen
lord Eremia, bishop of Mardastan
lord Gad, bishop of Vanand
lord Basil, bishop of Mokk'
lord Eghbayr, bishop of Anjewac'ik'
lord Tachat, bishop of Tayk'
[74] lord K'asun, bishop of Tarberun [Tarberunoy episkopos]
lord Zawe'n, bishop of Mananaghik'
lord Eghishe, bishop of Amatunik'
lord Eremia, bishop of Apahunik'

All of these men were bishops. Among the honorable priests were: the blessed Ghewond, and Xoren from Mren, and Dawit' and other honorable priests and many senior monks together with lord Aghan of the Arcrunid line, a marvellous man of angelic faith. Among those assembled from the naxarars were:

Vasak, lord of Siwnik'
Nershapuh, lord of Arcrunik'
Vriw Maghxaz
Vardan, lord of the Mamikoneank ' and the sparapet of Armenia
Giwt, lord of Vahewunik'
Artak, lord of Mokk'
Shmawon, lord of Anjewac'ik'
Manech, lord of Apahunik'
Arhawan, lord of Vanand
Arshawir, lord of Arsharunik'
Vahan, lord of Amatunik'
[75] Atom, lord of Gnunik'
Varazshapuh, lord of Palu
Hrahat, lord of Ashoc'k'
Hmayeak, lord of Dimak'sean
Gazrik, lord of Abegheank'
P'ap'ag, lord of Arhawegheank'
Vren Jiwnakan

All of these senior tanuters, with senior sepuhs, pious bishops, senior priests [awag k'ahanayiwk'] and monks wrote the following reply to the hrovartak, addressed to king Yazkert and to all the nobility at court:

24. "In the radiant and true precepts of our faith--which to you seems futile and nonsensical--it is written: 'Servants, obey your temporal lords as [you would obey] God'. We, exhorted first by the command of our faith, and then by your great kingdom, to the extent of our ability have it in mind to serve you not merely out of human fear, for appearances [arh akane: "ostentatiously"], after the example of evil servants. [76] Rather [we wish] to implement your will and order fully, voluntarily and enthusiastically. [We wish] to serve you not only with material expenses [och' miayn karaswoy caxiwk']. Rather we will shed our blood and the blood of our sons for your sake. But concerning the salvation or loss of our souls do not in any way trouble yourselves. And should, as you fear, your gods reward or punish because of our souls--as you said--may God administer that benefit or punishment on us and on our souls. If we are quiet on that matter, forgive us [Bayc' duk' zirsd ewet' zayd lrhcal nerec'ek' mez]. Because, just as it is impossible for human natures to alter one divine providence to another, similarly it is impossible for us who naturally have studied [or i bne useal emk'] and grown firm in this faith, to obey such a command and accept it. We cannot hear even a single word about this, because we simply do not want to.

"Now regarding the precepts of your faith which you had written down and brought to us, we shall never listen to you. When we are at court, [what we have heard about Zoroastrianism] there and/or from the mages (who are styled "teachers of the faith") [or jer orensusoyc'k'd imn koch'in] we have subjected to ridicule. [g45] [77] [How much more we would ridicule] what you have written and are urging us to read and obey, something which we neither need nor want. Rather, to honor your kingdom even more, we have desired not even to open and read what you have written. We recognize those precepts as false and the nonsense of a stupid person. As we have heard them many times from your false, so-called vardapets and are as well-informed about them as you are, there is no need for us to read or hear them. Indeed, were we to read them, we would be forced to ridicule them which would make us enemies of those precepts, their initiators [orensdirk'] as well as those who worship such falsehood. Consequently we did not deem it fitting and appropriate to write down the precepts of our faith and have them brought to you, as you ordered. For if we did not consider the precepts of your false religion (which merits ridicule, but worthy of being read but which, in your great wisdom [zor est jerum isk meci xratoyd part er...] you thought to and offered to us so that you would not have written and brought to us) be alienated from us for laughing at [78] them, why then should we write down the God-loving and correct precepts of our faith and send it to you to be ignorantly ridiculed and hated. Let this much only be clear to you about our beliefs: we do not serve the elements, the sun and moon, wind and fire as you do. Nor do we reverence the many gods which you name on the earth and in the sky [ew bazum astuacoc'd, zor anuanek'd duk' i yerkri ew i yerkni`]. For we have learned about and firmly serve the one sole true God Who made heaven and earth and everything upon them. He alone is God whom you have called gods, the creator, king of kings and lord of lords. It is proper for all rational beings to worship and revere only Him".

25. The holy priests assembled there wrote all of these words in the letter; then, together with all the naxarars of Armenia they had it taken to Yazkert, king of the Aryans. He ordered the mages and all the senior personages of the court to be assembled, had the letter sent by the Armenians opened, and read in the presence of all. The king, the mages, and the entire nobility of the court heard the words of the letter. Seized with rage [Yazkert] asked the mages and the entire Aryan nobility: "What do you [79] think of servants who write to their lord with such bold audacity"? The class of mages and all the grandee nobility of the court stood up and said: "They have written to us regarding the destruction of themselves and of their land. But now you must be bold to acquaint them with your lordship and their status as servants". The king and all the nobility became yet more aroused and the view was expressed that: "If they did not have hopes of expecting aid from some quarter, they would never have dared to consider this, let alone write it in a letter and send it to your kingdom". The malicious Mihrnerseh said this. [g46]

When king Yazkert heard this from all the mages and all the court nobility, he became even more enraged and commanded that hrovartaks be written immediately to the land of Armenia, to Iberia and to Aghbania. And in the hrovartaks he commanded that it be written that all the tanuters and senior sepuhs of the three lands should come to the court swiftly and without delay. And he said: "Should anyone lazily delay he will be put to death without any clemency". When the hrovartaks reached the three lands of Armenia, Iberia, and Aghbania and were read in the presence [of the nobility], as soon as they learned that all of them had been summoned with such urgency, they knew at [80] once what was afoot, that the urgent summonses did not bode peace but the ruination of their souls. In despair they lamented and took refuge in God's assistance.

The three lands then sent delegations to one another, made a pact, and confirmed it with many vows [arh mimeans arhnein ew uxtagrut'iwns] sworn on the Gospels. They thought that if they did not go [to court] they would be considered to be in rebellion, but they were in agitated doubt about going. They considered it better to go, and called on God's help to find a way out for them. However, with the intercession of the holy Gospels, they confirmed with each other to unitedly and boldly hold to their thoughts, words, and plans, saying: "Yes, let us go, but let us not consent to apostasizing the Creator of heaven and earth". God will arrange this for us if we show ourselves as part of Christ's body and soul, recalling the blessed Apostles, the sermons of the holy Church which are of one heart and soul. May their intercession correct our answers before the awesome king, our Saviour, Lord Jesus Christ, and protect us from the attack of the wicked beast which is coming against us. But should someone decide to [81] violate this oath of unity and apostasize the Son of man, as [Christ] Himself said, that person will be rejected by Him before the Father and the angels of heaven" [Matthew 10, 33; Luke 12, 9].

Thus united by oath and now, [the nobility of] the three lands of Armenia, Iberia, and Aghbania went to court.

Members of the grandee nobility of Armenia who went on the journey at that time were as follows:

from the tohm of Siwnik', Vasak, lord of Siwnik' who, at the time was the marzpan of Armenia,
from the tohm of Arcrunik', Nershapuh,
from the tohm of Rshtunik', Artak,
from the tohm of Xorxorhunik', Gadishoy,
from the tohm of Mamikoneank', Vardan, asparapet of Armenia, and lord of the Mamikoneank',
from the tohm of Mokk', Artak,
from the tohm of Apahunik', Manech,
from the tohm of Amatunik', Vahan,
from the tohm of Vahewunik', Giwt,
from the tohm of Anjewac'ik', Shmawon,
and from the land of Iberia, the bdeshx Ashusha and other tanuters of the land.



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