Ghazar P'arpec'i's
History of the Armenians


1. The first book of the history of the Armenians, which was accurately narrated by that venerable man Agat'angeghos, commenced with the death of Artewan caused by Artashir son of Sasan, tyrant of the Stahrac'ik' [skseal i mahun Artewanay yArtashre yordwoy Sasnay brhnawor Stahrac'woyn] [and narrated] the conversion of the land of Armenia from the ignorance of idol-worship to the truth of belief in God. [The conversion] was accomplished by the holy martyr Gregory, after whose name the book is called [the book] of Gregory [yoroy anun ew zgirsn anuaneal koch'en Grigorisi]. The second book begins where the first book ends [Erkrord groc' skizbn arareal patmeloy i karge arhajin groc'n], relating the many changing events, good and bad, occurring in the land of Armenia; the actions and deeds of holy and impure men; and the times of war and peace. All of this, [continuing] to the reign of Tiran, son of Arshak (who was the son of Arshak's son Pap) was recounted by a certain P'ostos Buzandac'i. During his reign the land of Armenia was divided, torn into two shreds like an old cloak. That book which is called the History of Armenia ends with that event.

[2] The third History in order is this one, composed in our infirmity. Compelled by the command of princes and the words of the blessed vardapets we committed ourselves to such an important task, not daring to refuse. [For we] recalled the threatening of the disobedient children in the holy Bible, and that the obedient and acquiescent are forgiven [? yishalov i surb Groc' zsprhnalisn anhnazandic' ordwoc'n ew zors gre neroghut'iwn hnazandic' ew hawaneloc'] . One by one we arranged the events, deeds and diverse occurrences taking place in the land of Armenia [such as] the division [of Armenia between] two kingdoms. In the sector falling to the infidel [Iranians] were brave men from the line of the Armenian naxarars countless numbers of whom gave their lives in martyrdom for the covenant of the holy church, while others withstood shackles and prison for a long time out of divine expectation. [We describe] the beheading of God's chosen priests and upright shepherds who shed their blood for the chosen rational flock of Christ; and those comrades of the naxarars and other azats who turned their backs on the covenant of holiness becoming tinder for the inextinguishable eternal fire which is awaiting Satan and his satellites.

[3] We wrote about all the events until the start of the marzpanate of Armenia of Vahan, lord of the Mamikoneans, the great general and marzpan of Armenia. Our history ends there.

2. We have examined many narrations in the books of the first historians of Armenia. After long reading we found in them the periods and centuries of the numerous revolutions happening in the land of Armenia correctly and accurately arranged in the First book. These were appropriately narrated to us by the venerable Agat'angeghos, a learned experienced man who arranged the events correctly and narrated them in a fitting manner in his afore-mentioned book. He accurately recounted the waning of the Arsacid Artawan's kingdom, and the growing strength of the Stahrite Artashir son of Sasan; Xosrov's desire for revenge and the anxiety of the boastful Stahrite; the plan and promise [of reward] for whomever could find a means of killing Xosrov; Anak's cunning plan and his murder of Xosrov by deceitful treachery; the subsequent betrayal of the land of Armenia to a foreign kingdom; how dayeaks fled to a foreign land with Xosrov's son [Trdat], to save him; the return of Trdat, like a giant, and how he took back the kingdom of his ancestors, bravely waging a successful battle; how saint Gregory came to him filled with the desire for voluntary service; the tribulations of that saint--how [4] he was taken to the desert and [g2] [subjected] to innumerable torments, how Christ's aid was shown the saint, to the amazement of the yet unconverted people; the extent [of Gregory's] patience [a man who spent] so many years in the pit, and the prescient concern from on High, which kept this hero for work in Armenia; the arrival of the blessed virgins from the city of the Romans; the shedding of martyrs' blood in the city of Vagharsapat; the appearance of boils on people's bodies; saint Gregory's emergence from the deep pit and the removal from the land of Armenia of the darkness of ignorance [and Armenia's turn] to the heavenly kingdom of light and, thereafter, the exhortation of the doctrine of Life in the land of Armenia; the testament of baptism in light, which Christ the Savior caused to spread in our land, through the intercession of the great hero Gregory and the blessed virgins; the building of churches; the radiance of the priests, the large crowds of people attending the feasts of the Savior and assemblies in honor of the saints. All of this and more was related to us in a clear and correct narration by that venerable man of God, the blessed Agat'angeghos.

3. Now after this [comes a book which describes] the events, times and occurrences in the land of Armenia [5] over the turbulent centuries, [periods] of occasional peace and times of intense and endless confusion, of cleaving together in unity and of tearing apart in disunity; when some were true to the divine command and stood in obedience to their natural Arsacid kings, while others wanted to serve foreign kings, to the ruination of themselves and their land. Those who were united saw God's aid visited upon themselves and their land. But those who divided and broke away caused harm and ruin for themselves and the land.

A certain historian called P'awstos Buzandac'i is said [to be the author] of this second book. However, because some people have considered certain words employed by him in some passages, to be not proper and fitting, lacking the veracity of [the book] called Agat'angeghos, they have expressed doubts that someone having been educated among the Byzantines would say such improper things. (Biwzandios was a very small city having been built first by a certain man named Biwzas, close to the Thracian borders. Now when by God's command the blessed Constantine went to make war on the countless hosts of the Goths, he encamped his troops by the banks of the Ghekovb river. Because he was worthy of [g3] divine providence he was clearly shown the luminous symbol of the life-giving Cross in the starry sky. Around it, in rays, was the motto "By this shall you conquer". [Constantine] arose, and, hoping to expell the enemies' armies by means [6] of the aid of the blessed symbol which had appeared to him, he urgently sought for [the Cross], hurriedly sending his mother, the vererable Helen, to Jerusalem. Everyone knows, informed by his book, how there [in Jerusalem] because of a fervent search by a holy mam the Cross of Life, our salvation, was discovered.

The emperor [t'agaworn] himself came to the afore-mentioned small city named Biwzandios. He noted the marvellous security of the place. Despite the fact that much difficult labor would be required [to irnprove] the place, [Constantine] was in no way discouraged, because of the island's advantages. For the place was surrounded on all sides by water except for one small dry road on the western side of the city. He set to work at once and ordered that all the high hills on the island be levelled [or i nerk's i kghzwojn ein] and he built a glorious city named Constantinople, after himself. In Armenian Constantinople translates "Constantine's city", though some call it Paghat in Latin, which translates "royal". Now the Biwzandios which had been built earlier became a district on the edge of the city which to the present is still called Byzantium. [7] From that time on streams of wisdom have issued from that city, as from a royal residence, and prominent scholars have hastened to go there from all parts of the Byzantine land. To this day those streams of knowledge have extended themselves and have flowed to all areas).

Now, could the man P'awstos who had studied in such a city amidst such a multitude of scholars have put such unpleasant sounding things in his history? May it not be so! To my feeble mind also the work is untrustworthy. Perhaps some other bold uneducated person shamelessly put his hand to it and wrote what he pleased. Or, perhaps some incapable person, unable to do it properly, altered [the work] in another way and thought to conceal the errors of his impudence under the name of P'awstos. [That something is amiss] is clear to all who look at it. Indeed, there are those among the Byzantines, but many more among the Syrians--bold and ignorant people--who have done such tamperings--[g4] written futile and useless narrations of their own and inserted them into literate books. However, critical folk clearly are able to differentiate between the words of scholars and the chatterings of fools.

4. Many people requested [that I write this book]. [Among them were] the learned and brave general and marzpan [8] of Armenia, Vahan, lord of the Mamikoneans who, with his alert mind was aware of all of this [i.e., of the faults in P'awstos' work]. [Vahan] during the time of his authority introduced many, innumerable reforms in the land of Armerlia. In this case, as in everything else, he was concerned about events in the land of Armenia and so regarded it as most fitting and appropriate that the affairs transpiring in Armenia be recorded, beginning where the Second book of history left off. [He wanted] all the virtues of the clerics and the good deeds of brave men to be written down and arrariged in order with great care. This was to be done so that when the multitude of the people heard about the goodness of the clerics they would strive to emulate such men in their exertions; while brave men, hearing about the deeds of earlier braves would redouble their valor and leave a renowned reputation of themselves and their people. Conversely, the lazy and bad people [because of these examples] would examine themselves, and, hearing the reproach of others, would strive to improve through goodly emulation.

By just such an example were we forced [to write this history] by the lord of the Mamikoneans, Vahan, the general of Armenia and the marzpan. The order came from him to me, Ghazar P'arpec'i. [I] was nourished and educated by the [9] virtuous cleric, the venerable Aghan, descended from the line of the marvellous and renowned Arcruni tohm, son of Vasak brother of Tachat and Gotorz. [Aghan], while still a child, when the fresh down of a beard appeared on his handsome rosy cheeks, rejected all the pleasures of this transitory life and, choosing to follow eternal goodness on the road to Heaven, went and lived in a retreat with some select men, practising great asceticism. No one can sufficiently recount the heroic man's numberless deeds. Let the matter rest with this much, that finding fault with the body, [Aghan] brought himself to the behavior of the incorporeal heavenly hosts by mears of sleepless vigils, fasting, amd ceaseless praying from morning to evening always with untiring spiritual exertions. Never in his life did he select one particular time for praying, rather he prayed without rest morning and evening. Thus did he live until more white hairs than fair hairs covered his head and, completing the course of his great achievement, he reposed. He was buried in the chapel at Hadamakert. The name of this blessed man is recalled [g5] among the names of the holy witnesses preached to this day and forever in all the churches of the lands of Armenia, Iberia, and Aghbania.

[10] We, in our weakness, were forced to undertake this work (which is above our abilities) by the lord of the Mamikoneans. Vahan, the sparapet of Armenia, and marzpan. For... [There is a lacuna at the end of this sentence. The beginning of the following passage also has a lacuna. We have not translated this half sentence: ew parteal eiandeann charut'iwnn andrer ew and dadareal c'acnun. The editors suggest (p. 6 n. 6) that the missing passage speaks of the perils faced by merchants at sea, and that P'arpec'i is following a similar metaphor employed in "Agat'angeghos'" forward]

...Thus does the word of mighty God accomplish everything that He wills. Becoming enraged at our evil deeds, He urges us to repent. Seeing us turned good, He quickly has mercy upon us.

5. Now greedy lovers of material goods who have escaped from such a perilous death upon reaching their destination recall their hopes, forget their sorrow, and are delighted with their profits [anjink' sahazhoghov ench'asirac'n...ogtiwk'n zuarchanan]. How much more treasure will be found [11] by those inheritors of Eternity who have accurately and truthfully recorded history and have not added words to please anyone when, as the Psalmist says, "the bones are dispersed" [i.e, at the Judgemerit]. Rather, [such historians] with watchful piety have navigated precisely over many profoundly learned words, taking refuge in hope of grace of the Holy Spirit. As a foundation they had orthodox faith, rather than wooden planks. Instead of possessing the appropriate apparatus [on a ship], they had the indivisible unity of the Holy Trinity. Since the planks of ships, without great labor do not make a seaworthy vessel, how much more is that the case in the undertaking of such a great spiritual work where the assistance of virtuous men is very important. For there is no small doubt involved for an individual to fearlessly give himself over to such labors [as writing a history] wherein the words must be appropriate and the arrangements determined according to an established scholar- ship and the accuracy able to stand reading to learned listeners without arousing their ridicule. One must not add things which did not happen, with a vain inflation of words. Nor should [the historian] reduce [the importance of] [12] events and carelessly relate things in an abbreviated manner. Rather everything should be revealed with sober caution. [g6] Because there is need here of much pious preparation, as a favor to my weak mind I beseech you, help me all you prayer- loving people request aid, raising your hands to God. This obligatory labor--to record accurately and truthfully--is beyond my abilities. But by God's aid may I navigate through the great and deep rapids with learned accuracy and, with the intercession of the saints, may I reach the safe and untroubled harbor.

Blessed be God. [g7]

Part One
[druag A]


6. After the division of the [Armenian] Arsacid kingdom into two parts--the western part of the land of Armenia was subject to the emperor of Byzantium and under his authority, while the eastern part had been humbled by the bitter and tyrannical service tendered to the king of Iran--the Armenian naxarars who were in the Iranian king's sector, went and requested [that they be given] their own king, selected, according to [13] the rule of their native ancestors, from the Arsacid line [est bnik naxni kargin yazgen Arshakuneac'] Shahpuhr [III, 383-88] king of Iran, fulfilled their requests and bestowed upon them as king [a member] of the Arsacid line named Xosrov.

The previous king of Armenia, Arshak had ruled absolutely over the entire land of Armenia. When he saw that the great authority of his line's kingdom had been shaken, demolished, and pulled apart, in great sadness he had uneasy doubts with himself [mecaw trtmut'eamb xrhoveal tarakuser yanjn iwr]. First he observed that the land of Armenia had fallen under the burden of serving two kings. Then he noted that the greater part of Armenia's best, most useful and fertile lands was in the Iranian king's sector. Despite the fact that the emperor of Byzantium had inherited many other districts, [those lands, taken together,] could be compared only to the [Iraniarl-held] district of Ayrarat. After much stormy consultations with his loved ones, the distraught king Arshak said to himself: "To the present there has been neither conflict nor affection between us but now they threaten us with war and a man must recognize the experience of someone [14] better than himself. But should we bow and incline toward affection for each other, then they will regard us as brothers, giving less honor and less seignority; not all [the lands] will be our share, and we shall bear the name of servitude. Indeed now, because we and our ancestors have enraged tolerant and mild God, we have been betrayed into slavery, and are bowed in dishonor, and are inconsolable [g8] at the division. We watched the haughty godless Iranian people inherit the beautiful site of our rest and habitation. Consequently, I prefer to quit the desirable arid coveted places of the Ayrarat country, to leave the native and sephakan place of my ancestors, and go into poverty and live with strong longings, rather than appreciate the way of life in a land where it is as if I am unwillingly tolerated [k'an t'e sirelzkenc'aghs ashxarhis zor ibrew t'oghloc' emk' akamay]. I prefer to live in the other sector [ew entrel zbnakut'iwn masin aysorik] than to dwell among infidels in disgrace and always with mental anguish through the unknown turns of my life---be it long or short--and to die in dishonor, which does not befit the royal dignity and majesty". [15]

7. Thinking over all of this inwardly, king Arshak forsook and abandoned the good, native inheritance of his ancestors, the district of Ayrarat. [Ayrarat] was charming, renowned and illustrious, containing all plants and buds, full of the advantageous, having victuals needed to sustain human life, full of beauty and refreshment. [Ayrarat contained] extensive plains full of game, beautiful sites and fertile fields surrounded by mountains. The fields were densely covered with game, those with snouts, those chewing their cud, and many others with them. From the peaks of the mountains water courses down awd nourishes the plains which need no irrigation, bringing a limitless abundance of bread and wine, sweet-smelling, delicately flavored vegetables, and a variety of oil--producing plants to women, men and families at the ostan [matakarare anbaw bazmut'eamb yostann, kanambk' arambk' ew entaneok'...]. Now the fertile earth-smelling fields which adorned the mountain flanks and level ground struck the refreshed gaze of the viewer more like clothing than like the color of vegetation. The lush growth of grasses over the countless pasturages fed the tame asses and the forbidding herds of wild deer [making them] moist and plump and covered with fat, their bodies over. [The plains contained] fragrant plants which are [16] sought after by brave [warriors] and by those who shepherd flocks [for use as an ointment] against wounds, lending health [such plarits] heighten the senses and renew them. Many different types of plant roots are found there useful, to the learned doctors who recognize them, for making medicines. Such fast-acting illness-destroying ointments [applied] or [g9] [potions] which are drunk bring health to those long-suffering in illnesses.

The abundance of the plains, which wins to itself the will of those who enjoy labor, and gives as if for a word, what is good, invites one to turn again to it. Everything of profit to humankind is not just what is displayed. No, those who would search even farther will find much of value buried in the ground. [Such miners] can accumulate profits and enjoy the good things of this world in the [style of the] greatness of kings, confident [of satisfying] the tax-collectors. [Miners] found gold, copper, iron, and precious stones. When [such stones] came into the craftsmen's hands, they became the magnificent ornaments which adorn monarchs set into the diadem and crown, and women with gold thread into [royal] clothing. With [17] the mixing with waters, a twin sweetness offers itself to eaters of different kinds of fine dishes [ayl ew macmamb jroc' hamacin anushut'iwns matuc'anen keroghac'n zxortkac'n oroshut'iwns]. The roots of reed-like plants do not merely dine uselessly from the [nourishment] of the coveted Ayrarat plain, but worms which are nourished by the plants offer profits and luxury [since] decorative red colors are made [from the worms]. The rivers are full of diverse large and small fish with different appearances and flavors. [The fish] cause delight, supplying profit, and filling the stomachs of those who tirelessly are striving [the ascetics].

Fed by the beautiful waters of the country, the land also brings forth an abundance of foul--to the delight and recreation of the prey-hungry azats. The throaty warble of flocks of partridge and heath-cocks which love concealing themselves in rock crevices. The meaty, delicious species of wild cocks which dwell in the reeds and brush. The large-limbed full-bodied birds which dive beneath the water [18] searching for moss, and eating snakes [ayl ew zjrasuzak mamrhaxndir *xozaker [? ojaker] mecanjunk' ew yaght'amarmink' hawk'n]. The p'or, the bustard, the goose [p'orn ew t'anjrn ew sagn] and many other countless types, many flocks of land and sea birds. Once [an area had been] surrounded by traps and hunters' nets, brigades of naxarars with the sons of the azats would come forth to hunt. There, some would chase after onagers and wild goats filling the air with the sound of the bold whizzings of their arrows. Some would race on their horses after herds of deer and hinds [ew aylk' zhet bulic' eghjeruac'n ew eghanc' jiarjak egheal] displaying the exploits of powerful men. Others with swords drawn as though for single-combat would go after packs of huge wild boars and, causing them to tumble, would kill them. Many of the naxarars' small sons, with their tutors and servants, hunted diverse types of birds, using [g10] falcons, and thus added to the delight of the meal. Thus did each person, heavy with his game, depart rejoicing.

[19] There one could see the children of fishermen who fished the waters, according to their daily custom, coming before the people of the naxararagund [ent'ac'ealk' i yarhajs naxararagun oreroyn] bearing fish they had caught, as well as the chicks of diverse wild birds, and eggs from river islands. These things [the children] presented to the princes as offerings [bereal matuc'anen encays ishxanac'n]. The naxarars, as they pleased, selected a part of what was offered, then bestowed the remainder on the bearers, more than enough for them. When each man reached his mansion, loaded with all sorts of good things, he bestowed the clean[ed game] on those who had stayed home not participating, and especially on foreigners [shnorhen ew anparapic'n mnac'els'n i tan zambicsn, arhawelapes ew arh otarsn]. One could see there everyone dining, surrounded by piles of deer heaped upon each other, and their heads, purposely arranged. Though both eaters of fish and eaters of meat were delighted by the fineness of the delicacies, [they also took delight in] spiritual matters, using psalms and songs of the prophets to bless Christ, the bestower, giver, implementor of all good things.



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