[82] 26. When they all reached the
court they went first before the grandees of the royal court,
and then before [g47] king Yazkert. Yazkert, king of Iran, ordered
that all the court nobility with the prominent mages should come
before him in the palace [i xoranin] the next day. The
next day those whom the king mentioned did as he said.
He then ordered that those who had come
from Armenia, Iberia, and Aghbania be brought before him. First
[Yazkert] made inquiry of the Armenian tanuters and sepuhs:
"First and foremost I want to hear from you how you regard
me, and how you perceive yourselves". [The tanuters
and sepuhs] responded together: "The perception and
view [of who you are] is clear to all the Aryans and non-Aryans
without hearing from us a reply to your order". But the king
repeated his question: "It is clear and evident that those
people who are under my authority would never dare to resist my
order. But I want to hear from you, I want to know your understanding
of this. How do you regard me? Tell me". They replied: "We
recognize you as king,[king] of all, and especially our king.
Like God you have authority over us and over everyone in your
kingdom, [the authority] to kill or spare [whom you chose]".
[83] When king Yazkert and all the court
nobility heard such a response from them, he said: "Your
answers are quite unlike and distant from those in the letter
you had brought to me. For it is clear from the letter that there
are some things in which you will serve us and our wishes and
agree not to resist [our] command; but that there is some matter
which I ought not speak of and which you cannot and will not accept.
Now in our kingdom and among all the Aryans it is precisely that
matter regarding you which is first and foremost the important
and pertinent one, by which our lordship and guardiamship [xnamarkut'iwn,
perhaps "trustee-ship"] over you is recognized, and
your judicious service and obedience to us is acknowledged. For
we are satisfied with the work and benefit(s) [zvastakoy ew
zogte] which to the present you have displayed toward us,
the king, and toward the Aryan land. We want to dispatch you,
with honor and very great glory, to your land. Only accept my
will and look to the salvation of your souls. Turn from the road
of ruin which till now you have been travelling like a blind person
in the darkness. But should you Armenians, Iberians and Aghbanians
think to do otherwise--as indeed, to the present you have held
an erroneous faith--should [84] you stubbornly persist, then I
shall regard your great benefit and labor as nothing. Rather,
I shall wipe you out, with your women, children, and azg".
[g48]
When the azatani of the three
lands heard all these words about honor, the promises, and the
death-threats from Yazkert, king of Iran, the others were silent
for a moment. But then Vardan, lord of the Mamikoneans and the
sparapet of Armenia, stepped forward fearlessly with bold
intent and responded to king Yazkert before the entire multitude
and said: "There are many members of the azatorear
("nobility") of these three lands [present] who are
my seniors in gah and in age; and there are many who are
lower than I. You, who are the lord of all, as well as all the
Aryans well know of the labor and submission which I and each
of these [nobles] have demonstrated to the present--labor and
submission which servants must show to their lords and kings.
There is no need for me or any of the others to familiarize you
with each one's labor and service. As it was before, so now and
hereafter I have resolved that were it possible for me to transform
myself into many individuals, with more strength and enthusiasm
than I presently have II would] give you my life and the goods
in my tun, and exhaust myself for the lord of the Aryans
and the land of the Aryans. But it is impossible to alter the
faith which I learned from God, from my childhood, out of the
fear of man. For I would consider myseli pitiful if I were to
apostasize the just doctrine which is firm in my mind (and which
I regard as correct), even though received from a man; let alone
to betray the faith which I received and studied from the mouth
of God because of the fear of man and [to seek] futile glory.
May it not be so. My response is that I would rather die than
[85] to live in apostasy, without God. As for the others who stand
before you all, they are of the Christian order. It is enough
for each one to answer that question for himself".
When the azatani from the three
lands of Armenia, Iberia, and Aghbania heard the fearless response
of the sparapet of Armenia, Vardan, and observed the king's
extreme rage, they replied as follows: "May the shah excuse
us for a few days to consult with each other and to make you an
answer in firm unity. For replying to this matter concerning the
salvation or ruination of souls is an eternal matter. It is not
right to speak in your presence hastily or with uncritical minds
about something which has become such a great issue. For what
you seek is the destruction of our ancestral, patrimonial and
familiar tradition and the forcible adoption of a faith which
was accepted and liked neither by our fathers, nor by us".
The king and all the nobility accepted these words, granted them
time, and dissolved the atean. [g49]
27. Then all the naxarars who
were from the three lands of Armenia, Iberia, and Aghbania assembled.
They had doubts within themselves and took counsel to see by what
strategems and design they could find a way out of the situation.
After a few days of much anguished thinking, for the moment they
accepted and confirmed that "There is no way of getting free
from the trap which Satan, the wicked hunter, has set for us unless
temporarily, under pretext, we do what they have commanded. Then
each of us shall go to his land and either live serving the true
faith of Christ which the most blessed doctrine of the champion
Gregory and his son acquainted us with through the [86] renewed
birth of baptism; or, leaving the land, each one may go to dwell
in exile with wife and children convinced of and finding refuge
in the word of the life-giving Savior Who said: "'When they
persecute you in one city, flee to another" [Matthew 10.23].
But were we to think solely of our own salvation and resist the
prince's impious orders, we would cause the eternal ruination
of a limitless multitude of men, women, old and young people.
Those who would be brought here would be made to serve completely
their impious religion, from generation to generation".
Now despite the fact that some had decided
upon this independent!y, and that the same people had counseled
together morning and evening for a few days, nonetheless they
did not dare to reveal the plan of their alliance to the general
of Armenia, Vardan, lord of the Mamikoneans. They realized that
he would be unable to accept and consent to such a plan, since
the faith founded upon the firm rock of Christ he held unshaken
in his soul. Yet they were unable to bear not revealing and relating
to him all of this, for they knew that without him all of their
plans and designs and deeds would be defective and impossible
to fulfill. While they thought that they might be able to escape
through deceit, as planned, and to win over the king and all the
Aryans of the tribunal [zamenayn Areac' hraparakin] and
that each one might return to his country, nonetheless they knew
that their plan and proposal would be insufficient. For everyone
observed and knew it fully from books [liov i groc' chanach'ein]
that all matters of this sort had naturally been accomplished
by the Mamikonean azg and with their participation [et'e
amenayn irk' aynpisi gorcoy i bne yolov Mamikoneic'n azgaw ew
noc'a miabanut'eamb eleal ein i glux].
[87] Thinking these things over, all
the naxarars and sepuhs who were assembled at court
went together to Vardan, lord of the Mamikoneans and general of
Armenia. Revealing their strategem to him they related all of
the reasoning behind it, and what they proposed to do. All of
them added to this their beseechings and entreaties, saying: "Do
not look upon us with astonishment. [g50] See first the specter
of the wicked calamities which will befall countless myriads of
people. Bear in mind the sighs of mothers, the sobbing of children
and the old men and women led into exile and the terrible miseries
that all of them would endure. Although the physical labor and
death that all would bear would be heavy, bitter and worthy of
tears, lsuch a fate is nothing compared to the physical and spiritual
scandal and loss [they would face]. Nor is the impending danger
of a transitory nature, for once plunged into the darkness of
impiety, [the darkness] would thicken and adhere to our holy Church,
people, women and offspring until eternity. Should you join in
our strategem, if you are but able to convince yourself for a
moment, we know that many of us shall find mercy, that all the
churches of the three lands will not be ruined and that the entire
population of the three lands will not be led into captivity.
For the holy faith [of Christianity] will not be shaken to its
foundations. And should it receive a temporary shock, it will
thereafter stand firm and be made secure by the aid of the Omnipotent.
This will certainly be the case if you, for a moment, will become
diseased for our sake, since the most merciful physician, the
Lord God will heal us with you".
When Vardan, general of Armenia and
lord of the Mamikoneans, heard all of these words from the naxarars
of Armenia, Iberia, and Aghbania, in no way did he want to hear
or accept them or in any way [88] participate in the plan. On
the contrary, greatly agitated he cried out to all of them: "May
I not deny my Creator, either on a pretext or in actual fact before
that impious and deadly [Iranian] people, because [Christ] will
deny those who have denied him before the Father and the holy
angels. God forbid that in thinking about the sorrows and grief
of women, children, and azg, I should forget the precept
that 'Whoever loves his wife and children more than me, is unworthy
of me'. Rather, you who have come from the three lands--tanuters
and sepuhs--are full of all strength and goodness because
of Christ's mercy. For if, in the fine arts you excell in all
knowledge [zi est azatut'ean aruesti araweleal ek' amenayn
hrahangiw] and are recognized as prominent among the officers
[i mej spayis] and among all peoples, in warfare and all
types of bravery, you have learned the correct and just faitn
from God by means of the blessed champion Gregory--who was like
an Apostle--and his son. Each of you must answer for himself and
may do as you think. But as for me, one
among you, do not ask me to actually do what I am unable to even
hear of". [g51]
When the multitude of naxarars from the three lands heard all of these words from Vardan, the general of Armenia and lord of the Mamikoneans, although they were plunged into unbelievable despair and were agitated, nonetheless, they could not entertain what had been proposed; knowing the great danger, [they sought] other means of entreaty. Gathering together, they summoned Artak the prince of Mokk' and urged him yet more, with tireless entreaties to sit and speak in [89] private with their sparapet, the lord of the Mamikonean tohm. He was a modest, intelligent and brave man, and Vardan lord of the Mamikoneans, liked Artak [and treated him] with special honor. Having consented to the Armenian naxarars' orders--to attempt to plead with and persuade [Vardan] with the utmost speed--Artak the prince of Mokk', did just that, [speaking with Vardan] as he was charged, sometimes alone, sometimes with the Armenian nobility. [The nobles] did not cease saying the same things and making the same entreaties to [Vardan], day and night for many days. Urging on the rest most persistently and restlessly was the bdeshx of Iberia, Ashusha, an intelligent and prudent man whose wife was of the Arcrunid azg.
Her sister was the wife of Vardan's
brother, the great sepuh of the Mamikoneans [ew uner
kin yazgen Arcruneac', zk'eni meci sephin Mamikoneic', eghborn
Vardanay], The afore-mentioned Ashusha further exhorted the
entire multitude of the naxarars of Armenia and Artak,
lord of Mokk' to tell all of this without delay to Vardan, general
of Armenia. Nor did [Ashusha] himself desist saying the same thing
[to Vardan]. He argued tirelessly, constantly pointing out to
him that his refusal would cause extensive ruin for the three
lands; while his acceptance and cooperation would result in the
salvation of many people and the expectation of personal repentance.
When the naxarars and sepuhs
of the three lands realized that the will of Vardan, the sparapet
of Armenia, was unmoved and that he did not accept their exhortations
and entreaties, they were obliged to bring and present him with
proverbs from the Bible, appropriate for [90] the situation. This
was done by those who were more learned in the Scriptures of the
holy Church. Treating [Vardan] as a learned and informed man--he
was extremely well acquainted with doctrinal writings, having
been taught and advised by his grandfather, the holy patriarch
Sahak--they reminded him what the blessed Paul had written about
the Creator: "He who knows not his sin, sins against us".
[They also cited]what Paul himself had written in the letter to
the Romans. "Consent", they said, "and be the one
who [g52] curses and makes proverbs about us. You are not greater
and more just in faith than the blessed Apostle of Christ, Paul.
But the Armenian, Iberian and Aghbanian people are more numerous
than the crucifying Jewish people".
When the senior tanuters and
sepuhs of the three lands aired so many words of this sort
and made such fervent entreaties before Vardan, the general of
Armenia, they then brought the holy Gospel and all of them placed
their hands on it and swore: "If only on a pretext you will
but temporarily consent to what the king has said, and free us
from the attacks of the enemy who has set this trap for us, we
shall hear and obey everything that you say, giving our lives
for the blessed covenant, and shedding our blood for the salvation
of the entire land. Should it happen that we choose to leave the
land and all of our belongings and flee into exile with our women
and children, we will gladly accept poverty and mendicancy. Let
us only be spared this anger. Should someone weakly violate this
oath and treacherously withdraw from the vow [made] on the holy
Gospel, and withdraw from the alliance of this multitude--as did
Judas, who quit the band of blessed Apostles--may he, without
repentance and forgiveness, share [Judas'] fate, and be betrayed
to the inextinguishable fires which [91] God has readied for Satan
and his accomplices. May everlasting vengeance be sought from
such an individual and from those who ally with him for whatever
damage, captivity and agitation to befall the three lands. As
for the good and useful steadfastness which the Savior Christ
has endowed many souls of the three lands, may it be the remaining
legacy for the eternal salvation and pardon of your soul and of
your azg, for your temporary acceptance of us".
When Vardan, the general of Armenia
and the lord of the Mamikoneans, heard all of these words from
the mouths of the azatani of the three lands, and saw how
all of them had sworn and sealed an awesome oath on the holy Gospel
before them, with tears streaming down his face he agreed on a
pretext to temporarily be wounded [in the faith] for the sake
of the three lands and the multitudes of men and women inhabiting
them.
28. Thus united, they all agreed to
fallaciously implement the king's order. Going to the fire-temple,
some of them--but not all--on pretexts and not sincerely, bowed
their heads to that futile worship. Yet others, even though they
knew about their eternal downfall, nonetheless, desirous of worldly
glories, exchanged the glory of [g53] incorruptible God for the
corrupt and transitory life of this temporal world.
When the king of Iran and all the court
grandees and mages saw this, they offered their gods diverse gifts
with great delight. That day they held a great celebration of
joy believing that an unshakable foundation had been laid for
their kingdom, and that [92] thereafter they would dwell in peace,
without fear of all enemies. Then were the tanuters and
the sepuhs of the three lands of Armenia, Iberia, and Aghbania
dressed and adorned in royal clothing. They were, moreover, all
supplied with many and diverse sorts of gifts and honors, villages
and fields in accordance with what suited each one [est iwrak'anch'iwr
uruk' pitoyic']. After saying farewell, each one hastened
to his own land. They had been given a multitude of false vardapets,
called mages [zor ew mog anuanen], and exhorted to study
the ridiculous teaching with its grumbled, mumbled words which
resemble the rattling of snakes and the growling of stomachs.
They were ordered to set up schools of deceit across the land,
and to instruct everyone, men and women, in the teaching of the
mages.
Those who had accepted [Zoroastrianism]
were delighted to take the multitude of mages along with them.
Then they went to bid farewell to king Yazkert and to the grandee
nobility of the court, each [of the Caucasian nobles] offering
false praise and deceitful thanks according to his mental capacity
at the moment to the king, all the Aryan nobility, especially
to the wickedly poisonous Mihrnerseh. The thrust of their thanksgiving
was as follows: "All kings who sat on that throne before
you, your ancestors, liked us and cared about our condition, that
it be flourishing [hogalov zmer shinut'iwns], and about
material benefits. But you have demonstrated even more affection
toward us, for you thought [93] to acquaint and grant us eternal
life. And if we served your ancestors with all enthusiasm and
willingness, doing everything they ordered us, everyone should
offer service to you not as though to one individual, but as though
serving many individuals made into one [? isk k'ez amenayn
anjin part e och' ibrew zmi anjn spass matuc'anel, ayl orpes zbazum
anjin zmi anjn arhnel...], tirelessly serving your beneficial
realm day and night since you swiftly worried over the salvation
of our erring souls".
Thus did each person give praise saying
more or less the above, as he was able. Then they were silent.
Now Vardan, the sparapet of Armenia and lord of the Mamikoneans
had chosen his words without recourse to pretexts and spoke the
following words sincerely, as the king and the entire multitude
of the Aryans were being praised: "All of you well know about
the submission and labor [zhpatakut'iwn ew zvastak] shown
to [g54] this court and to your realm by my ancestors from the
time we had been ranked in your service [i zhamanake yorme
hete kargeal emk' i jer carhayut'iwnd]. Thus there is no need
for me to acquaint you with the events one by one, since you know
them better than I do. Despite the fact that I am much less than
my ancestors, nonetheless, to the extent of my ability, I have
resolved to satisfy you with upright labor. Wherever I have accomplished
something at your order, your [94] military commanders and my
comrades have seen the work and labor I have performed by my strength.
Though what I have accomplished has not been worthy of renown
or praise, hereafter with God's help, I will endeavor to do a
deed with such strength and power that its fame will be related
not only before you Aryans, but at the emperor's court, and among
other people forever".
It was as though graced by God that
Vardan, sparapet of Armenia, and lord of the Mamikoneans
said these words which announced the championship of God for centuries
until eternity. When the king of Iran and all the court nobility
heard such thoughts being expressed, they were astonished, and
thanked him greatly praising him and expressing their satisfaction.
For God concealed the promise which Vardan, sparapet of
.Armenia, pledged to achieve to acquire great renown, for which
God bestowed upon him the reputation of a champion for eternity.
When all [of the nobles, from the three
lands of Armenia, Iberia, and Aghbania had said farewell, taking
the divisions of the multitude of mages [arheal end ink'eans
zdass bazmut'ean moguc'] along, they returned to their lands.
On the road they reaffirmed that same sworn oath made on the holy
Gospel many times. Bidding one another goodbye, each one went
to his own land in order to inform others in time, in accordance
with God's permission [azd arhnel mimeanc' i zhamanaki est
Astuacoy hramanatarut'eann], about [95] requirements for the
deeds they planned to implement. However, the king of Iran, Yazkert,
had not released the bdeshx of Iberia, Ashusha, and the
two sons of Vasak, prince of Siwnik', Babik and Amirnerseh [The
editors, p.55 n. 29, suggest an emendation to Atrnerseh] along
with the other Armenian naxarars. [Yazkert] was suspicious
and took this precaution because of the obscurity of earlier events
[hayelov i yarhajikay irac'n anyaytut'iwn` kaskaceal zgushac'aw].
29. The Armenian tanuters and
the sepuhs with them reached the land of Armenia. Among
them were those who were well and those who were ill, alive, but
half-dead. Those who were not well could not see the radiant arrival
[awaiting] those who travelled such a long journey yet were able
to remain well [Ard` ekeal hasanein tanuteark'n Hayoc' handerj
sephok'n or end ink'eans` yashxarhs Hayoc', oghjk' ew och' oghjk',
kendani kisamerhk'. ork' och'n tesanein est yarhaj lusawor ekic'n
oghjamb yaynpisi herhawor chanaparhe]. Divisions of Christ's
clerics came before them bringing along the symbol of the life-giving
Cross and the relics of the blessed Gregory (who was like an Apostole),
singing psalms which, thanks to the Holy Spirit, the prophet David
had sung, and which they themselves [i.e., the returning nobles]
[g55] had at times sung, singing louder than the clerics with
heavenly delight. But on this occasion one could hear the sounds
of weeping [96] and moaning, cries of lament and shrieking. Anxious
children fled terrified from their fathers' arms, frightened that
a transformation had occurred, not considering [their fathers']
appearance to be the same as before. They quickly looked at their
mothers' faces which were constantly grieving and streaming with
tears. As a result, the children also began to cry, and no one--dayeak
or instructor [och' ok' karer lrhec'uc'anel i dayekac'n kam
i dastiarakac'n]--was able to quiet them. When those who had
apostasized on pretexts and not actually saw this, they immediately
wanted to draw swords and put them to work. They preferred immediate
death to seeing such disasters and enduring them. As the psalm
says, the supper of joy which they were eating turned into ashes
and their drink was mixed with tears [Psalms 101, 10]. For no
one wanted to sit at table with them neither, woman, child, azat,
servant, or attendants [och' azat, och' carhay ok' ew och'
spasawork'].
One could see then how all of them split
away and separated from each other. As the sweet and agreeable
word of the true Savior Christ said: "There are other sheep
that are not of this fold. They too must be brought here so that
there shall be one flock, one shepherd" [John 10, 16]. [97]
Indeed God did unite [the sheep] and fulfilled what had been said,
but they were unexpectedly attacked by the enemy, dispersed thoroughly
and became as a flock lacking a shepherd. For all of these reasons
there was mourning and sobbing [sug arheal kocein] by the
senior azats' women and by widows in the squares, by young
newly-married women and princesses in their locked halls and by
nuptials in their chambers [mankamard arhnakanayk' ew oriordk'
i srahs drhnap'akeals, harsunk' i seneaks]. The blessed bishops
with the honorable priests and Church covenant, the old, the young,
and the entire multitude of the people, cried out and wept in
the house of God. And there were streams of blood caked on all
the faces of the orthodox people.
Now the brigades of mages hurriedly
compelled [people] to carry the fire into the temple of the Lord's
holiness, to build atrushans in other renowned and attractive
places, and to appoint bearers of wood for the insatiable fuel
needs of the false-god. [The fire], which devoured [the wood]
without rationality gave no favor to those serving it, and when
the bearers [of wood] took out the spent charcoal, their licentious
faces were tormented with ashes.
[98] 30. Now when Vardan, lord of the
Mamikoneans and the sparapet of Armenia, saw all of this
wickedness he summoned his entire family, brothers, azats,
servants and the entire multitude of his own court, [g56] and
began speaking to them as follows: "I did not apostasize
my Creator and lord Jesus Christ either voluntarily or out of
fear.God forbid. Nor did I repudiate the doctrine and faith of
the holy Gospel which my honest grandfather, lord Sahak, taught
and inculcated in me. Rather I erred for a moment, making pretexts
until the present hour, for the salvation of all of you, so that
being with you I might repent and live. For I have learned and
remember the preaching of the holy prophets, that: 'I do not desire
the death of the sinner, but his conversion and life' [Ecclesiastes
18, 23]; or as the Holy Spirit says in another passage: 'In returning
and rest you shall be saved' [Isaiah 30, 15]. Now in exchange
for having abandoned Him temporarily, for your sake, I would abandon
totally all of these worldly goods. Should any of you find it
possible to share my intention, despising all the futile possessions
of the land, then together with you for the name of Christ, I
will choose to go into exile".
When Vardan had said all of this to
the family of his tun [end entanis tann iwroy] his
venerable brother Hmayeak replied as follows: "Hurry and
do as you planned, and do not delay, for no one can answer for
himself for [99] even an hour. If we live, it is because of God.
So let us not dread the day of our death, since no one can escape
it, should it come sooner or later. Should we dwell in poverty
or exile, only let us be succored by Him and let us take pride
in His name every day. Let us only cast off from ourselves the
name of apostasy and mix with the flock of Christ, and we will
bear willingly all sorrows which we encounter--hunger, the sword,
or in exile, mendicity and death".
Thus in unison did they scorn all the
futile splendor of this world, considering it nothing. Rather,
together with those of their court and family who agreed with
them they hurriedly decided to go to the areas of Byzantine authority
where they could live together in hiding, or could disperse here
and there. They arrived at a villaged named Aramanay located in
the state [nahang] of Bagrawand, bordering Basen and Tuaracatap',
where they wanted to rest for a few days and where they watchfully
prepared to set off in haste.
Now suddenly Vasak, prince of Siwnik',
who was the marzpan of Armenia at the time, and all of
the tanuters and sepuhs of Armenia became informed
about the plan and departure from the land of Armenia of Vardan,
the great sparapet of Armenia and lord of the Mamikoneans
together with his brothers, court and entire equippage [dramb
ew amenayn axiw]. [g57] They were [100] dismayed and frightened.
All who were concerned with their personal salvation realized
that they were completely lost and that it would be impossible
to escape from the evil facing them. For all of them knew that
without the leadership of that [Mamikonean] azg, no deed
or work had been accomplished. Vasak, the prince of Siwnik', held
counsel with all the tanuters of Armenia and the senior
sepuhs and persuaded all of them to his belief, that: "We
must immediately send select priests and senior tanuters
of Armenia after Vardan Mamikonean, Armenia's general, to turn
him back with their entreaties. For without him, all of our hopes
and plans will come to naught".
Then Vasak, prince of Siwnik', wrote
a letter, signed it with his seal-ring, and ordered all the senior
tanuters of Armenia to write letters and to seal them with
their rings. He also had the sealed Gospel of the covenant brought
forth. Then Vasak, prince of Siwnik', selected the following men,
entrusted them with all the letters and the Gospel on which the
oath had been sworn, and sent them as emissaries after [Vardan]
. Among the venerable priests were:
the presbyter Ghewond and
the presbyter Eremia from Nor k'aghak'
[Vagharshapat]
the presbyter Xoren from Mren;
among the senior tanuters of
Armenia were:
Arshawir, prince of Arsharunik'
Hmayeak, prince of Dimak'sean, and
Gazrik, prince of Abeghean.
They caught up with [Vardan] and those
with him at the afore-mentioned village of Aramanay.
[101] Giving notice, they entered and related to the venerable Vardan, lord of the Mamikoneans and sparapet
of Armenia and to his brothers Hmayeak and Hamazasp, the reason
for their speedy pursuit of him, the counsel, words and vow which
had occurred among all the Armenians with the concurrence of prince
Vasak of Siwnik'. They brought that Gospel of the covenant before
the venerable Vardan and his brothers. They also presented him
with the letters of Vasak, lord of Siwnik',and of the other Armenian
azats, bishops and sepuhs, as well as with a summarized
message of all of their words: ''You, chief [du awagik],
together vrith your brothers and believing family who have thought
to save themselves with you, have escaped. But all of us will
be ruined with eternal destruction. For without you neither we
nor our sons shall ever find salvation and life. But as you have
taken care to protect your own, do not abandon such a multitude
of souls to be destroyed. For there are many of us who are of
your blood and mingled with your azg [k'anzi emk' ast
bazumk', ork' ew azgaxarhn ew ariwn jer emk'] . Let us too
be crowned by Christ, as you are striving that only your own folk
be crowned".
Now when the blessed sparapet
of Armenia and lord of the Mamikoneans, Vardan, and his venerable
brothers heard all of these words from the delegation of priests
[g58] and naxarars which had arrived, and when they saw
the holy Gospel of the covenant, and read the letters of Vasak,
prince of Siwnik', the marzpan of Armenia, and each of
their comrades, [Vardan] replied with the sentiments shared by
all of them: "My brothers, family and I consider it the most
important thing in the world [102] that we choose and find salvation
for our souls. We have learned and firmly hold to that unshakable
belief that "'What does it benefit man if he gains the whole
world but loses his soul; and what can a man give in place of
his soul?" [Mark 8 36-37] We do not merely seek benefit for
our own souls, but would rejoice in the salvation of others' as
well. Nor is it that we are fleeing out of fear of the sword.
Anyone familiar with our azg would know that this could
never be the case. All of you Armenians accurately know from historical
writings [gitek' stugut'eamb i patmut'ene groc' ] and from
listening to your seniors, that this tohm has always fought
with its life more for the well-being of our comrades than for
ourselves. However, recalling all of your treacherous duplicity
which you always displayed toward our ancestors, we have departed
to escape. As you have always placed us in straits and yet held
yourselves aloof, it has been our azg alone which has faced
the great sorrows and death. But no one of our azg has
stood opposed to the blessed and heavenly call of the Gospel,
nor do we wish to. God forbid. You who stand behind it, as well
as you who are of two minds must realize that the holy Gospel
knows everyone and judges each one according to his deeds".
31. When the blessed Vardan, lord of
the Mamikoneans and sparapet of Armenia, had said this,
with the support of his venerable brothers and dear ones, the
Mamikoneans returned to their comrades in the Armenian army. Having
come to unity, a multitude of them did not desist from the counsel
of the blessed sparapet of Arrmenia, Vardan, [103] but
celebrated [mass] with priests in their homes. Others celebrated
mass with a host of clerics at his court. Many hastened there, day and night [? Ew ekealk' i miabanut'iwn
bazmut'eann och' arhnein dul ew dadar xorhurdk' ew srboy sparapetin
Hayoc' Vardanay` lok miayn arhtnin katarel k'ahanayiwk' ew ayl
bazmut'eann pashtoneiwk' drann iwroy zpashton kargeal zhamuc'n].
[Vardan], sharing the sentiments of all the Armenians, longed
to go to Church. But although he was bothered by not going, nonetheless
he willingly abstained, enduring the situation for awhile concerning
himself with the needs of his comrades, the needs of his House
and himself. He was especially concerned about Ashusha, the Iberian
bdeshx, and the sons of Vasak, the prince of Siwnik', whom
the Iranian king, Yazkert, had kept at court. The holy Vardan
regarded the situation not with a view to advancing his cause,
for he was not thinking about achieving a reputation for victory.
He longed to shed his own blood for the flourishing covenant of
[g59] the Church. But as a virtuous person he was aware that
as a result of [untimely provocations, the hostages] might be
subjected to wretched acts by the king, and be injured.
However, Vahan, prince of the Amatunik', did not leave alone Vardan, the general of Armenia. Rather, sometimes himself, other times by means of other people he was urging that the condition of rebellion be made known. He made it appear that he was concerned only about the salvation of souls, though in fact, he was not much concerned with this. Although he spoke about quickly announcing [the rebellion], he was actually thinking about a remaining previous grudge that he Vahan, lord of Amatunik', and Vasak, prince of Siwnik' had against each other.
[104] According to his heavy calculations
[Bayc' est canr xohakanut'eann iwroy hayec'eal nkater, t'e...],
he reasoned that either Vasak, prince of Siwnik', would not agree
to rebell, and would [therefore] be killed by his own comrades,
dying an unworthy death; or, if he agreed to rebel because of
the danger [kam t'e hawaneal arh vtangin apstambel`], his
two sons were detained at court. They might evilly be put to death,
or else, after living through heavy fetters and long imprisonment,
be mercillessly tortured. But that holy man of God, Vardan, lord
of the Mamikoneans and the general of Armenia, did not put confidence
in words, but rather, was concerned about his comrades, and wanted
to display heroism. Thus did the springtime pass, until the heat
of summer approached. When the warm months arrived, the entire
multitude of Armenians went to the cool places, to the district
of Caghkutn close to the secure stronghold which is called Anggh.
They made these places their camping grounds and remained there
during the hot weather.
32. Now when the mages (whom the Armenian
naxarars had brought with them from court to be teachers)
saw that they and their faith [ink'eank' ew orenk' noc'a]
were despised, they hurried to secretly write to the court about
the rebellion. For the naxarars' wives, whom the mages
thought to instruct, were repulsed at their very sight. Furthermore,
[the parents] constantly ordered the instructors [dastiarakac'n]
of their sons and daughters not [105] to send them [to the mages].
The men who had pretended [conversion to Zoroastrianism], to let
it appear that they had apostasized, did not allow these false
vardapets to even eat bread in their presence, and as a
result [the mages] circulated around hungry. They did not dare
to flee outright, yet remaining there was risking death and destruction.
Now when Vardan, the sparapet
of Armenia, learned that the matter of the rebellion had been
greatly noised about and that very great harm was being done by
indifference [ew i kari heghgaloyn mecamec gorcein vnask'],
he held counsel for many days. He assembled the honorable bishops,
notable priests and senior tanuters of Armenia, and the
sepuhs. But to that time they did not want to reveal their
words to Vasak, Armenia's marzpan. They realized that it
was not only [a question of] the man's sons which had halted
his turn to salvation, but his very intentions, those of a [g60]
glory-loving denier of God. The venerable Vardan then said openly
to all of them: "How long shall we countenance hiding the
truth and suffering ruin? News [of the intended rebellion], has
spread about everywhere. Rather, let us go about in the full light
of day, and be known as the sons of light".
Now a certain individual named Zandaghan
from the Ostan house [Mi omn yOstaneay tanen: "ostaneay
-nik: of the royal family, of the court, nobleman"],
a putrid seed, who had done numerous unrepentant wicked things
in his lifetime, heard from some people what the Armenians were
planning. He immediately went and informed Vasak, whom he resembled.
When the [106] senior naxarars of Armenia were informed
of his treacherous words they denounced him, seized him in the
village called Arcak, took and bound him at yet another village
named Berdkunk' in the same district of Bagrewand. Not many days
later they slayed him by lapidation, [a deed ] befitting his impious
acts.
Then all the Armenian tanuters,
sepuhs, bishops, the entire multitude of priests and laity
openly and unitedly assembled by the venerable sparapet
of Armenia, Vardan, lord of the Mamikoneans. All of them, in accordance
with the Biblical injunction, hurried with Vardan to see Vasak,
prince of Siwnik', the marzpan of Armenia. They revealed
their unanimous counsel to him. Although [Vasak] tried to dissuade
them, first because of his sons who were [hostages] at court;
and secondly because his entire life was always inclined toward
evil concerns, nonetheless [the rebels] did not permit his thoughts
to wander to and fro. And, although he did not want it, despite
this, he was forced to agree to unite with them. Then the naxarars
of Armenia commanded the holy bishops and priests to bring forth
the Gospel of their blessed covenant. The entire multitude of
azat and non-azat troops, with Vasak, prince of
Siwnik', and all the tanuters and sepuhs swore [on
the Gospel] and reconfirmed their oath. Those who had not sealed
the oath with their rings previously, did so then. Then all of
them, men and women united, the entire multitude, lifted their
hands to Heaven and cried out in joy:
"We confess our belief in You,
holy Father, creator of Heaven and earth, of the visible and invisible,
and in Your Only-Begotten ,Son, our Lord, Jesus Christ, and in
the life-giving Holy Spirit and in the unity of the inseparable
and indivisible Trinity. You are [107] the sole God and there
is none but You. Because of Your love of humankind, for the salvation
of the world, in the last days, You bore one of the holy Trinity
through the blessed virgin Mary and bearing all torments with
Your body which You created from a holy and divine virgin [? i
vaxchan awurc's mi i srboy Errordut'ened cnar i surb kusen Mariamay,
ew zamenayn karis barjeal k'oyin marmnovd, zor i surb ew yastuacacin
kusen arher], You were taken and affixed to a wooden cross.
By shedding Your holy blood You freed the world from serving accursed
[g61] sins. You died, were buried, arose, and went to Heaven.
You gave a joyous promise that all who confessed You as the true
God, king of kings, and lord of lords would be taken to You. And
we testify to and confess You as God of gods, lord of lords, God
the atoner of our sins--we who have apostasized and regretted
it, we who are guilty, and sought your mercy, we who have fallen
and [now] stand erect. Accept us as the apostate son who sold
and soiled the garment of holy baptism with which you clothed
us when we washed in the baptismal font--[as people, who with
dissolute impiety have fallen into the mud of apostasy, like a
herd of pigs.
"And now, again, we beseech Your
true heavenly Father, saying 'We have sinned against Heaven and
against You. Grant us forgiveness for our sins through the intercession
of the illuminator Apostles and the labors of the blessed champion
Gregory who resembled [the Apostles] and was their coworker. Clothe
us in our former robe, clear our feet of the impediments of evil
with which the enemy has pierced us and made us lame. Put on our
feet shoes of preservation, [108] of the holy Gospel. Place on
the finger of our right hands the ring engraved with Your Cross,
by which all of our limbs are sealed and which causes Satan to
flee from us in terror. Just as You shed Your holy blood for sinners,
to save the guilty, grant that we may shed our blood for this
confession and for the pardon of each of our sins. And should
anyone stray from the oath of this covenant, may he be seen as
an oath-breaker, and having quit our alliance, may he go outside
with Judas, who was spurned and expelled from the band [i gnde]
of holy Apostles, and may he stand on the left, without any pardon.
And may a frightful roar be heard from You on the day of requiting,
saying: 'Go from me, ye accursed, into the eternal fire which
is readied for satan and his satelites'".
When the entire multitude of men and
women united recited this complete confession of blessing and
curses in a loud voice, the entire land shook from the cry of
the troops of the multitude. All the words of faith of the covenant
were written down and sealed, first with the ring of Vasak, prince
of Siwnik', and then with the rings of all the tanuters
of Armenia and the senior sepuhs. Taking an oath on the
holy Gospel, they gave it to the venerable bishops and [members
of ] the senior priesthood who were present. Doing all of this
as described, with great delight and singing spiritual songs they
went to the house of the Lord where they worshipped the one and
only true God. Full of emotion [li anjkov] and with long,
tireless genuflections [109] they prayed.
When they were finished praying, the
multitude of rhamik troops headed to the fire-temple [i
tun moxranoc'in], not awaiting the command of [their] seniors.
Taking the receptacle of the fire [arheal zkrakarann],
they extinguished it with water. According [g62] to the false
vardapets of the Iranians, fire and water are brothers;
but the embrace was more inimical than brotherly. They ordered
that the multitude of mages should be carefully held for a day.
The next day, at sunrise, in the village called Zarehawan, [the
rebels] put some of them to the sword.
33. When all of this had been done in
the order I have described, [the Armenian rebels] remained there
for the hot weather season. Then they hastened to descend to the
district of Ayrarat, for they had heard that Mihrnerseh, the hazarapet
of the Aryans had arrived at the city of P'aytakaran where he
formed a brigade and dispatched it to Armenia via Aghbania. The
Aghbanian azats who shared the covenant with the Armenians
[uxtakic'k' ein Hayoc': "co-oath takers with the Armenians"]
had to quickly rush to them and then back to Aghbania to fight
[the Iranians] in battle.
When [the Armenians] had come to the
district of Ayrarat and heard this news from the region of Aghbania,
Vasak, the prince of Siwnik' compelled the venerable sparapet
of Armenia, Vardan, lord of the Mamikoneans, to go and engage
them with a brigade. On pretexts [110] [Vasak ] himself managed
to stay where he was. He said: "I will remain ready here.
Perhaps the malicious Miihrnerseh has something else in mind to
inflict on us". Now Vasak was creating a path of deceit in
his heart, and had as associates other God-betraying men who shared
his beliefs, from the azats of Armenia. But the venerable
sparapet of Armenia and lord of the Mamikoneans, Vardan,
said to Vasak, the prince of Siwnik': ''Let us now do as we planned
to, and dispatch to the emperor those men we want to send. After
that, I will do as you command, without delay". In order
to quickly achieve his ends, [Vasak] agreed to implement the words
of Vardan, the venerable sparapet of .Armenia.
Then immediately, letters were written to the emperor, to all the nobility at the Byzantine court, to other princes and lieutenants, to the bdeshx of Aghjnik', and to the prince of Angegh tan, to Cop'k', Hashteank', Ekegheac', and other princes of every place, as well as to the great sparapet of Antioch. All of this correspondence was sealed first by Vasak, prince of Siwnik's own ring, followed by [the seals of] all the tanuters of Armenia. [The group] readied to travel to Byzantium consisted of Vahan, the prince of the tun of Amatunik', a learned and sagacious man, the blessed sepuh Hmayeak, brother of the venerable general of Armenia, Vardan, from the Mamikonean tohm, and the venerable Merhuzhan, brother of the blessed Aghan, from the Arcrunik' tohm. The correspondence was entrusted to them by Vasak, prince of Siwnik' and all the naxarars of the land of Armenia. They travelled to the emperor and all the above-mentioned nobility of Armenia. [g63]
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