Those naxarars who were traditionally loyal to the Mamikoneans receive great praise from Ghazar who, in his descriptions of the numerous battles fought, heroically describes their feats of individual bravery. These are the naxarars imprisoned in Iran after the Vardananc' whom Ghazar portrays as angels on earth and living martyrs (137). In jail these pious naxarars recalled the moving words of the priest Lewond (138); when released from captivity, they secretly kept the relics of the martyred priests (139); and, while serving in the Iranian army, they conducted open and secret religious meetings (140). Occasionally the author speaks of "all the naxarars," such as the group of nobles who urged Catholicos Sahak to translate the Bible into Armenian (141), or the group urging the deposed Sahak to resume his duties as Catholicos (142).

However, in both instances, Ghazar apparently is referring to Christian rather than Zoroastrian naxarars. Likewise the expression "all the naxarars," who slay by lapidation the lord Zandaghan for telling Vasak Siwnik' details of the planned revolt, refer to the Christian pro-Mamikonean rather than the Zoroastrian, pro-Iranian naxarars (142).

Throughout the fifth century the naxrarars were strong, independent, and therefore untrustworthy allies. The naxarars broke their oath to support Vardan's rebeIlion while he was in Albania (144). They deserted at Awarayr (145). One naxarar, Varaznerseh Urc, broke his oath with Vahan, sacked the city of Brnavez, and fortified himself in the castle of Sadra with the loot, (146). Garjoyl Maxaz deserted the Vasakeans (147). Vahan's soidiers, who did not want to fight in Iberia, treacherously swore secret oaths with the enemy Iranians and deserted Vahan the next day (148). The natural enmity which existed among rival naxarar houses also received great impetus from the divisive policies of Iran (149).

For P'arpec`i, Vardan and Vahan Mamikonean epitomize resistance both to Zoroastrian Iran and to the apostate naxarars. There are some general similarities between the descriptions of Vardan and Vahan. Nowever, it is in the personality of Ghazar's fnend and patron Vahan, about whom the information is more detailed and intimate, that one sees most clearly the author's attitude toward the Mamikoneans.

Because P'arpec'i considered both the Vardananc' and the Vahaneanc' religious wars, his Mamikonean leaders are holy warriors. They are the protectors of the faith par excellence. In war they are noble fighters; in war and peace they care for the poor like good shepherds; uncle and neghew are both portrayed as democratic leaders. The author's pro-Mamikonean bias is apparent also in his defense of that family against charges made by Armenia's enemies--the apostate naxarars. Beyond this, Ghazar wishes his reader to understand that the Mamikoneans are the equals of the highest Iranian nobility (if not the monarchy) which deeply admires their prowess. Ghazar's elevation of the Mamikoneans concludes with a hint that the Mamikoneans may in fact be supernatural beings.

Every event in P'arpec'i's History concerning Armenia's military confrontation with Iran, such as the revolts of Vardan and Vahan, is simultaneously coupled with an event of great importance in the religious life of the country. Because these are religious wars, their military directors are depicted as pious and profoundly firrn in the faith.

The muster of the naxarars in Ctesiphon (prior to the Vardananc' rebellion), which resulted in the Armenians' forced conversion to Zoroastrianism, is used by P'arpec'i as a setting for an outpouring of pious speeches by sparapet Vardan. In Yazdgard II's presence, Vardan boldly refused to convert (150). The naxarars then planned to feign apostasy in order to extricate themselves. They finally convinced Vardan to join them after his many pious protestations (151). With tears in his eyes, Vardan swore on the Bible that his conversion was temporary (152). Vardan returned to his land, unable to bear his apostasy, and gloomy that he was unable to enter chutch (153), he decided to go to Byzantium to live as a Christian (154). Incidents leading up to the battle of Avarayr also reflect P'arpec'i's sanctification of Vardan. Prior to leaving for Albania to fight, Vardan enteted a church and kissed the Cross (155). Before the battle of Avarayr, Vardan spoke of the Heavenly Banquet (156) and told his loyal supporters to come forward to receive their haloes (157). Vahan's character receives much the same treatment. During a trip to Ctesiphon he was obliged to demonstrate his loyalty by converting to Zoroastrianism, like his uncle Vardan. Vahan too returned to Armenia greatly grieved over his conversion and, like Vardan, was soon at the head of an anti-Iranian rebellion (158).

Footnotes 137-158



Continue

Return to Selected Writings Menu

Return to Main Menu