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).
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