90. When Vahan Mamikonean had said all
of these words to Shapuh, the council scribe, and to Mihr-Vshnasp
Chuarshac'i, he sent them away. Along with Nixor's messengers,
Vahan Mamikonean [321] sent the following oath-keepers:
Yashkur Arcruni,
Sahak Kamsarakan, son of the venerable
Arshawir,
Vasawurt Kark'ayin,
Arhawan Aghbewrkac'i, and
Pachok, from the Mardpetakan brigade.
Vahan Mamikonean bid them all farewell
and sent them in peace to Nixor.
They went to Nixor in the district of
Her. When Nixor saw the Armenians who had come to him from Vahan
Mamikonean, with the most joyful heart he rejoiced delightedly.
He ordered a diner and received them with much thanks and great
affection, always recalling with each cup the brave Vahan Mamikonean.
When the happy meal was finished, each went to his lodging. In
the morning, all the Iranian atean assembled before Nixor,
as well the God-forsaken [Zoroastrian Armenians] who were there.
Then came the messengers who had been sent by Nixor to Vahan Mamikonean:
Shapuh and Mihr-Vshnasp, and the Armenian naxarars and
other men with them who were sent by Vahan Mamikonean. Shapuh
and Mihr-Vshnasp gave Vahan Mamikonean's message openly, before
everyone at the atean. When Nixor heard all the words of
Vahan Mamikonean, he rejoiced in front of all of them, saying:
[322] "AlI the words and message sent by Vahan are indeed
befitting of the gods. For just as the men who were forc- ibly
taken by Peroz and killed by the Hepthalites were innocent (and
the gods will demand their blood from Peroz) so too Vahan is guiltless
in all the things he planned and did. For he operated because
of the tyranny of Peroz' wickedness, and not on his own will.
To this day I have not been consoled over the great destruction
visited upon the land of the Aryans. [g162] But this news has
joyfully consoled me today. May the gods let me see the day when
Vahan has been reconciled to me and accepts Aryan service".
[323] To this day I have not been consoled over the great destruction
visited upon the land of the Aryans. But this news has joyfully
consoled me today. May the Gods let me see the day when Vahan
has been reconciled to me and accepts Aryan service."
Thus did Nixor speak before the entire
atean, and when the oath-keeping Armenian naxarars
and the other men who had come from Vahan Mamikonean heard this,
they glorified God in Whose hands are the hearts of princes, and
as He will, so He has them speak. Then Nixor immediately summoned
the same messengers Shapuh the council dpir and Mihr-Vshnasp
Cuarshac'i, and wrote a letter to Vahan Mamikonean with the following
import:
"I have heard all your words from
the messengers whom I sent to you. I have repeated your words
in this letter to let you know that indeed they have spoken all
of it to me, and that I listened. Now come, come to me in surety
and the lord of the Aryans and all the Aryan nobility swear to
grant and fully implement all of the demands which you have sent
to me via these men. And then the lord of the Aryans will--as
you wish--exalt you and those with you and send you back to Armenia".
[324] Nixor, having affectionately received
and honored the naxarars who had come from Vahan Mamikonean,
sent them to Vahan Mamikonean, with his own messengers. With much
urging, he charged them to quickly and without delay bring Vahan
Mamikonean. Then, biding them farewell, he dispatched them affectionately.
When those God-denying cheaters who had allied with the Iranians
saw how the rebels who had come from Armenian were honored by
Nixor and exalted by the Iranians, and that they themselves were
scorned as useless, they turned full of shame and sank into the
ground. When the oath-keeping naxarars of Armenia and the
others with them saw that, they indicated to each other with their
eyes their opprobrium. And one of the oath-keepers said to them:
"If it is only the fact that Nixor spoke to us affectionately
that has caused such a dark cloud and sadness to come upon you
and to disappear into the ground, then when Christ favors, and
you see glorified Vahan Mamikonean and the other oath-keepers
with him with glory, glory given by Christ, will you not crumble
and choke''? And on the great day when [you encounter] the unquenchable
Gehenna, what will you miserable wretches do then?"
[325] When the man had said this, they
went to Vahan Mamikonean with Nixor's messengers. When Nixor's
messengers had reached Vahan Mamikonean and delivered Nixor's
letter, [Vahan] learned from what was written that Nixor had been
informed by the messengers of all that he had sent him and that
there was [g163] nothing in any of Vahan Mamikonean's statements
that Nixor had ignored. He also learned from the messengers about
how Nixor had so delightedly and affectionately received and exalted
the naxarars. They also described the wicked humilition
of the oath-breakers' brigade, and how very much his going there
was desired. And Nixor's messengers convinced him o go quickly.
91. Then Armenia's general, Vahan Mamikonean
departed with all the oath-keeping naxarars and many others,
and an organized brigade. Having heard of Nixor's sworn thesis
Vahan Mamikonean willingly and with a joyful heart went to him.
Vahan Mamikonean came to the district called Artaz, to the village
named Eghind, where he and all the brigades with him stopped.
He sent to Nixor and made him aware of his arrival. Vahan Mamikonean
said to Nixor: "Now if you [326] want me to come and see
you, have some senior Aryans and people from noted tohms
come here and stay with my folk, until I come to see you and the
two of us speak together and hear from each other what we think
is appropriate to do". When Nixor heard about the arrival
and wish of Vahan Mamikonean, he immediately had sent to Nerseh
Kamsarakan, lord of Shirak:
Baze, shahap of Atrpatakan,
Veh-Vehnam, hazarapet of Armenia,
Nershapuh, Mihran's brother,
and five other senior Iranians.
Vahan Mamikonean saw the noble folk
sent to him by Nixor, and received them happily. Rejoicing together
that day, the next day he left the eight with his loyal men, ordering
them to honor them worthily and to be careful. Then, with an organized
brigade, he went to Nixor. Approaching the village where Nixor
was, he ordered the troops who were with him to arm as if in preparation
for battle. And on hearing Vahan Mamikonean's command, they fully
prepared and presented themselves. Vahan Mamikonean gave the order
to sound the war trumpets, and at the furious sound of the blaring
trumpets, the earth shook. Amazed, the men of Nixor's force thought
[327] that Vahan Mamikonean had come deceitfully to hurt them,
and not in love for peaceful submission.
Nixor sent senior men in advance of
him and had them say to Vahan Mamikonean: "What you are
doing is not in accord with Aryan custom and is a new thing you
have fashioned. From now on it is very necessary for you to hold
and accept Aryan custom. For only the sparapet of the Aryan
army dares to enter the Aryans' [camp] with the trumpets sounding;
[g164] and no one would dare to be so audacious to the Iranians".
Vahan Mamikonean responded to Nixor, saying: "First let the
lord of the Aryans make me a servant, and then, without learning
it from you, it seems I [will] know the custom and dignity of
the land of the Aryans. Do not think that I am so forgetful, since
it has not been so many years since I left you".
Thus did Vahan Mamikonean say these
things to Nixor by means of the messenger, then he himself came
to see him at the time of the atean. The Mamikonid came
to Nixor at sunrise. When Nixor saw Vahan Mamikonean and the other
naxarar oath-keepers with him, he embraced him for many
hours and saluted him. He also conveyed the greetings of [328]
Vagharsh, lord of the Aryans, and of all the nobility. [Nixor]
greeted by name each of the naxarars who had come with
Vahan Mamikonean, welcoming them with great affection, and likewise
all the men in the brigade, senior and junior. When Vahan Mamikonean
heard the greetings of the lord of the Aryans and all the court
nobility, he prostrated himself giving thanks and received them
with great rejoicing. Then Nixor commanded that all the men of
Vahan Mamikonean's force be let inside and also ordered the senior
Iranian folk to come inside to the atean. Everything that
Nixor said was done, and when the atean was completely
full of the men with Vahan Mamikonean and the other Iranian folk,
Nixor began speaking with Vahan Mamikonean, as follows:
"Although you did not remain near
me as a usual neighbor, nonetheless I have seen you many times
at court and heard about you from men of the world, Armenians
and Iranians (who are not unseeing or useless men, but good, perspicacious,
and wise folk), and now all of us know about you first-hand from
experience. Warfare is waged as much by bravery as-or [329] more
so--by prudence and wisdom. You have made the entire Aryan world
see and acknowledge both capacities in your person. For you displayed
bravery with but few men, always fighting against many men with
a few, causing such great injuries and wearing [us] out. And you
showed wisdom, knowing when to fight, when to give ground, keeping
[your] brigade unharmed, but ready at the next moment to fight
without fear. For if these two traits were not present and fully
developed in you, how would you have been able to resist such
a countless multitude of fighting folk with so few men, and at
times to overwhelmingly win, at times to terrify and fatigue?
Consequently recalling your great feat and intellect, I regard
all of your replies as extremely brave [when you say that] you
will do everything you hear us say. For when we ask about your
rebellion, how you dared to plot it, let alone effect it, you
reply that you were forced as a last [g165] resort because of
Peroz' lack of recognition, and that you were forced to the point
of death. He demanded service and labor as a god and recompense
for that service he thought to give not as from a stupid man.
For a brave man it is better that he live but one day recognized
for personal bravery, and then die, rather than live many hours
with blows. None of the Aryans can blame you, not the one who
presently [330] is lord of the Aryans, nor the court nobility
which now exists, and you know that. For if the king of kings,
Peroz, was unable to care for the safety of himself and his own
sons, how could he concern himself about any good servant he had?
What you did, no one could have dreamed of or tried to have done.
But all of [his] servants, seeing the limitlessness of his insolence,
thought of doing the same every day, but were unwilling to risk
death".
"But you and the men united with
you, regarding their lives as nothing, bravely applied themselves
to the deed. As for those of your number who died, the gods will
demand that blood from the impiety of Peroz; and as for those
of you who are still alive, you are guiltless and without blame.
For the one who is now lord of the Aryans, and all the nobility,
always talk about this, and inconsolably lament and mourn, recalling
the intractable and impious ways of the man who had no parallel
among men, but rather resembled a wild beast. He was the one who
lost himself and the might and strength of the Aryan world and
gave the great and free kingdom into service to the Hepthalites.
As long as the Aryan world endures there will be no more bitter
service from which we cannot free ourselves. But should you willingly
submit, and perform the natural service of your ancestors, overlooking
and forgiving the bad things between [331] us, with my intercession
I will arrange that you return to Armenia and the king will have
[this agreement] sealed and sent to you. Then coming safely to
the lord of the Aryans, he will affectionately and willingly grant
and implement everything that you wish which is good and worthy
for yourself and whomever you choose".
92. Vahan Mamikonean listened to all
that Nixor said at the atean to him and to the oath-keeping
Armenian naxarars with him, and replied as follows: "It
is easy for forward-looking and thoughtful people to recognize
when the peace of God is upon the land. When He gives us a benevolent,
experienced and constructive prince, the feeble should understand
the benevolence of God's visitation, since [that prince] will
spread goodness over the land and renew [g166] it as is happening
now, it seems to me and everyone else. For, although I have not
yet seen the lord of the Aryans, I would like to (if God grants
me your intercession) see him, as would all Christians. However,
we should also like to see you, the new peace-maker, sent as the
cause of such goodness for a land such as Armenia and for us,
people of that land, for your concern for everyone, land and people.
[332] We see you as wanting and loving what is good, and regard
you as a good thing for ourselves and
land. As for what you said about the king of kings, Peroz' behavior
and self-indulgence--having servants with uncritical minds, inability
to choose bad from good, brave from cowardly, wise from stupid,
deserving from undeserving, it was sufficient and full. I thank
God that you did not weary me to respond to your inquiries. But
I am still saddened by something about Peroz; how he and all the
Aryans were constantly deceived by despicable men loathed by aIl
pure people, men who were fugitives from the land because of their
foul deeds, men who caused unrest in the mountains, brigand chiefs,
those guilty of shedding blood, parasites, plagiarizers, cheats,
blabbers, dissidents, the ignoble who realize that they are nothing,
unable to accomplish anything, who lose courage at doing something,
abandoned at the hunt, they come and fall upon the ashes. You
give them the proposition and joyfully dispatch them favoring
them with position, honor, others' houses, lives and greatness.
Having eluded you a little, you are silent about the other very
great hostile acts by which each one insults the fire in his house.
[333] They insult the fire with their excess waste. It is known
by everyone and apparent that all craftsmen who know their craft
and benefit from it, want to teach the same to their sons so that
they can live. But such deceitful men know that they can live
and grow great not through wisdom and bravery but through false
traffic with ashes; and they hurry to teach the same to their
sons. Therefore merit, intelligence, bravery, nobility and justice
have departed from and ruined the land of Armenia, while people
with affected dignity strut about. You Aryans, seeing all of that,
not recognizing that it was your instruction that created them,
do not blame them for learning and knowing nothing. Rather, you
deride [the Armenians] even at atean, saying that the Armenians
are the worst and least of the fighters placing them after the
Syrians, the forsaken, [g167] the crippled and the paralysed,
and others like them who are attached to your parasitical detachment
and are not ashamed. For them such repute seems [a cause for]
rejoicing. However, a real man would be shamed to the heart by
such words spoken by the lord of the Aryans, and would expire
upon hearing them not just once or twice, but, if he heard them
ten times, he ought to die ten times.
[334] "Bearing this in mind, such
words of ridicule that the lord of the Aryans placed on our land
and insisted upon, we dared to plan and think about [rebellion].
And, although we thought about leaving the land and disappearing,
recognizing the might and multitude of the Aryans (for we are
not so stupid and crazed to think that we eould resist and not
be destroyed by fighting such a countless multitude of troops
with a paltry number of men, we knew this very well), nonetheless
we then reasoned that were we, terrified to imperceptibly steal
away, then we certainly would inherit the bad name which has been
given to us as such backward and despicable men who truly were
lost and vanished without a trace. And you would say that whether
they were there or not, the matter ended the same way. But we
chose first to inform ourselves and then either to die and be
lost. Had we been able to remain united, had we not split and
argued, we would have shown those coming against us whether indeed
we resembed Aryans or Syrians. I will give you a sign; test it.
Command those people who through magianism became lords in Peroz'
reign, who now have station and honor, are princes of each district,
lords of horse, troops, and brigades, to assemble together with
all of their cavalry. And we [will fight] with the few men whom
you know we have, who lack house, servant, brigade and tanuterut'iwn.
You Aryans should [335] then withold your assistance for a moment,
and leave [ownership] of the land of Armenia to us and them. [You
should] give the land to whomever can expell the other and make
[that party] your servants.
"Although I do not want to burden
your quick mind with verbosity, nonethless it is impossible to
not mention or be silent about benefit to many people. For my
words regard the salvation or loss of a great land, and should
be stated in full. We who placed our lives in peril of death,
and abandoned the lord of the Aryans, wrote to you three times
by means of messengers, and you, similarly repeated [the demands]
in writing, from the king. We need only those demands; grant them
in writing and with the king's seal. As for other gifts, Iuxuries,
and merits, see to them that you reward each one according to
his worth. You are our [g168] natural lords; we are your natural
servants. Accept us with affection, and we shall happily serve
you. Grant us forgiveness for that transgression which your tyranny
forced us to perpetrate".
93. When Nixor heard such words from
Vahan Mamikonean, with a greatly rejoicing heart he said before
the atean: "The courageous and just words of Vahan
and the good news about [his willingness to] submit has removed
all the great [336] sorrow of the destruction of the land of the
Aryans and the dark cloud which has come upon my heart, [Vahan's
words] have consoled and gladdened me". He ordered the atean
dismissed, saying: "Whatever else must be said between myself
and Vahan will be aired day by day, and in a few days we will
rejoice together". And that day Nixor ordered that Vahan
should come and rejoice with him with all the oath-keeping naxarars
and the entire brigade he had. But all the oath-breaking Armenians
and the apostates were removed from the festivities, full of shame.
After rejoicing that day with a great dinner, and bidding farewell
to Nixor, they went to lodge in their own places.
The next day Nixor ordered the entire
multitude of men to gather in assembly, and he had Vahan Mamikonean
brought to the room in/while he himself was alone. They then spoke
together for many hours about the important needs of the land's
affairs, according to the princes' care, and then the two went
together to the house of atean. Nixor ordered all who had
come with Vahan Mamikonean, naxarars and rhamiks,
to enter the atean and approach him, and [similarly that]
the Iranian seniors come to him in the atean. The ushers
[337] were ordered not to permit those [oath-breakers] who had
made themselves loyal to the Iranians to approach the entrance,
saying: "You are no good for anything having to do with wise
words, and do not even know how to listen. So why prevent the
site of the atean from achieving dignity? Now let a man
who knows how to listen and profit from the words of seniors and
speech of the wise sit there".
One could then see at the atean
the just God's reward as he gave splendor and courage to his
beloved oath-keepers, but filled with shame and ignominy the duplicitous
class of apostates. And truly the word of Scripture was revealed,
that "God is light". For as the light, and through God,
the faces of the pious servants were illuminated. They chose [God]
and were illuminated. But an ashen color descended upon the faces
of the ash-worshippers, stripping the faces of the impious, and
revealing faces of deceitful parasites accurately, full of shameful
ignominy. And truly, as the church rhetorician said, their color
had languished and waned [g169] and they resembled statues. And
before all, indeed they were revealed as the slaves who disgraced
the crucifixion of Christ. With regard to them the words of the
psalmist were fulfilled that "The wicked are not so"[Psalms
I, 4]. These were [338] the wretches and pitiful men whom the
atrushan did not favor, and who were expelled by the blessed
people of the Church. They sat together stunned, broken, and as
though awakened from a nightmare. They were awestruck and frightened
at this deed of God's power which so quickly and unexpectedly
made them seem malignant and laughable in front of their dear
ones. Now they wanted, if it were possible, to purchase even at
great price, the name of rebellion, but it was not given to them.
For whenever someone of such unknowns wanted to enter the atean
to the multitude, he would say to the ushers: "I am from
the brigade of the rebels", and immediately they let him
in. But none of them were permitted to approach the doors of the
atean nor to hear what the princes had to say. It was then
at the atean that the clear eye of the lovers of truth
saw brilliantly the flight of assistance of saint Gregory with
all of his ascetic comrades over the army of the long-patient
oath-keepers, who caused all the faces of the Iranians and others
to look with awe and rejoicing at Vahan Mamikonean to whom Christ
gave the wisdom of graceful preparation, aid in finding prudence
and a strong voice. The words of Christ the Savior written in
the Gospel [339] were realized: "It is not you speaking,
but the Spirit of your Father Which speaks through you" [Matthew
10, 20].
When Vahan Mamikonean had repeated in
the atean the same things [he had said before], he started
again to speak to Nixor, saying: "You are able to recognize
and know how to requite the worth of each individual's request
and benefit, of the naxarars, azats and others,
the ostanik people and the cavalry folk who presently are
here before you. But I and the oath-keeping naxarars with
me [want] what we demanded from you through messengers and in
writing, what yesterday and today I discussed with you face to
face, and you promised to give us by order of the lord of the
Aryans and all of the court nobility in writing and sealed. Without
this it is impossible for us to live or serve you--unless there
is confirmation of the Christian faith, the removal of magianism
and the atrushans from the land of Armenia, and [confirmation
of] the brilliance and worship of the Church, as we wish. This
is important and essential to us; confirm it with the king's seal.
It is unnecessary to elaborate on whatever else was written in
the letter, since you know all of it. As for the station, honor
and luxury, look to each man's merits, give generously and do
not deprive [anyone]". [g170]
[340] 94. When Vahan Mamikonean had
said all of this, Nixor heard it all and enthusiastically consented.
Nixor requested from Vahan the natural Armenian cavalry, saying:
"Quickly organize and dispatch it to court, for Peroz' son,
Zareh, resisting what the Aryans have done, has yet organized
a brigade, to the ruination of himself and those who agree with
him. Now quickly send the Armenian cavalry so that before you
go to court you will have shown a great deed of service before
the king and all the Aryans. For the king has also ordered me
to quickly go to court. For the gods will resolve this matter
successfully and benevolently. And it is appropriate and fitting
that I should go there even more quickly". Nixor and Vahan
Mamikonean rejoiced with each other for a few days, while he quickly
arranged what was necessary. Bidding each other farewell, they
went in peace, Nixor to court and the king, and Armenia's general,
Vahan Mamikonean, to Duin.
When [Vahan] reached the bank of the
river which, because of the season was turgidly swollen, they
found the bridge of Artashat ruined. This had happened partly
from the recourse of the inhabitants of the place, and partly
from the fury of the waters. The troops were in doubt and sought
for, but [341] did not find a place to cross. Some who tried [crossing
at] many places were submerged in the water and were barely able
to find a way out and save themselves. But Armenia's brave general,
Vahan Mamikonean, approached a place on the bank of the river,
made the sign of the blessed life-giving Cross over himself, descended
into the river, and peacefully crossed through the water, as though
going through very shallow water. This was the fording place for
the entire brigade which crossed over without a care. This was
a great and clear sign both for the horsemen and the entire cavalrylwhich
were able to cross easily, as they wanted. For Armenia's brave
general, Vahan Mamikonean, rooted in the true faith, it was a
sign resembling the passage of the Israelite people through the
Jordan. Upon entering the ostan Duin, they worthily offered
a mass of thanksgiving to God. First with compassion they gave
provisions to the poor in accordance with custom; then they themselves
rejoiced according to God's pleasure, with delighted hearts.
Vahan Mamikonean organized the Armenian
cavalry, entrusting it to Vren Vanandac'i, and sent it to court.
[342] Among those sent was one of [Vahan's] own nephews (brother's
son), Grigor, son of the hero Vasak. When they arrived at court,
they went off, ready to make war. When the two brigades clashed,
Zareh's brigade was defeated. They fled, and many of the wounded
died. There the sepuh of the [g171] Mamikoneans, Grigor,
became valliant like his father, and displayed great bravery,
which was clear to the general and to all the troops. He received
a good reputation and [the news of it] reached the ears of king
Vagharsh. The Vanandac'i sepuh Vren also did well, displaying
outstanding work. Now Zareh fled to the mountainous areas where
he secured himself. But they arrested him, brought him to the
royal assembly where they mercilessly slaughtered him, like an
animal.
95. After a few days, Vahan Mamikonean
urgently assembled the Armenian cavalry and then he and all the
oath-keeping naxarars with him went to king Vagharsh. Going
to the lodging places on the route in a proper number of days,
he reached the court. When the king and all the Aryan nobility
learned about Vahan's arrival at court, they quickly and hurriedly
set a time for him to see the king and all the Aryan nobility.
Considering Vahan Mamikonean's fatigue from traveling, king Vagharsh
rejoiced merely in affectionately inquiring about his well-being,
but asked him no more than that on that day. [343] The next day
there assembled all of the court nobility, as well as all of the
multitude of Aryans, and the great palace was filled with a huge
number of folk.
King Vagharsh began speaking with Vahan
Mamikonean, as follows: "We have fully heard about all the
conversations through Nixor, what you said via messengers, what
[you wrote) in letters, and what the two of you said to each other
when meeting face to face, was also related to us. In no way did
you err in what had been said. For had you alone been lost to
the Aryans through my brother Peroz' self-indulgent nature, uncooperativeness,
unwillingness to listen to anyone and arrogance, thc damage would
have been light. When one servant is lost, it is usually possible
to replace him. But because of his pride, such a countless multitude
of good folk were lost, that there is no way of replacing them
today. Furthermore, he finally destroyed himself, his sons and
women. Now had you been the cause of your own ruination and that
of such a multitude lost becauae of you, you would today be worthy
of interrogation, and of a wicked tormented death. However, since
there is another cause for all that you did and for the loss you
caused, to punish you [344] for another's tyranny and damage would
be very heavy, and our laws do not command it. For the act which
you were able to carry out because of Peroz' contemptuous and
crooked behavior, many of the Aryans thought of doing, but were
incapable of it. For unlike you, they were unable to fearlessly
commit their lives to death, regarding life as sweet. But you,
never regarding this world as anything, bravely died (those who
died), while those who lived have done so even more bravely. [g172]
How unfortunate that the other folk whom Peroz futilely led to
destruction were unable to behave as bravely as you did. Perhaps
they would be alive today and, like you, with us".
Vahan Mamikonean responded to king Vagharsh
in front of the entire multitude, saying: "It is improper
to speak at length before God and before you kings. For you and
all the court nobility have been shown through Nixor's written
and sealed [letters] all of our words, the problem and boldness
of the act, and [our willingness] to give our lives. To repeat
the same thing many times, prolongs matters and is tedious. As
you described it, your brother Peroz' will and unyielding tyranny
were excessive and unbefitting a king, Others who experienced
his tyranny at least were granted life or tormented by something
else, but you attacked us spiritually. Neither our ancestors nor
we were able to be [345] halted by the needs or danger [of resistance].
We constantly complained and are complaining that your faith/laws
seem false to us and like the babblings of stupid people. Do not
force us to be enemies over something which we cannot willingly
and thoughtfully revere and love, for it seems laughable and we
do not believe. But, not heeding our protests, imperiously and
forcibly you wanted to destroy us, and were destroyed. For our
faith demands purity and does not accept or allow all the impurities
by which the souls of people are ruined. [Our faith] commands
[us] to serve [our] masters and obey, as though [they were] God.
But come now and show [me] one man who, through the king of kings
Peroz, accepted and revered your faith and also displayed merit
and accomplishment because of his usefullness or [abilities] in
fighting. For many of your Aryan military commanders have been
in different places, and one of them should be able to say what
prominent accomplishment they have done seen by your military
commanders, and as a result of such meritorious service were rewarded
by you. People from the same district as they and other people
from the land of Armenia clearly know about their impure acts
and how much they deserve to be put to death. They know what kind
of people they are, full of all impurities, false, despicable,
doers of filthy things, people who do things by stealth, theives,
[346] people who create agitation in the mountains, grave robbers,
cheats. Even the lesser shinakan people of the land of
Armenia are loath to eat bread with them or even to go near them
so that in accordance with the command of our faith they not be
polluted. Coming from you duplicitously they hold your faith,
but they pollute the fire as they wish and regard you as stupid.
"I speak before you boldly and
forthrightly about this today. Remove that traffic in duplicity
from the land of Armenia. [g173] [It is something] which we do
not regard as just, and we do not revere anyone as God. But the
last have been made first, the bad, good; the despicable, useful;
the son, disobedient toward the father; the servant does his lord
ill, and whenever someone wants to hold someone back or destroy
him, taking your false faith in hand, he does all the evils he
wishes, and settles the matter with it. But now demand that we
honor you as servants honor lords; recompense each man according
to his work, merit, subordination, benefit, honesty, worthily
with god-like undepriving intentions. These words and this problem
come from us all. If you grant to confirm our demand and do not
want to remove us from your service, then confirm it for us in
writing and with the seal as are the laws of kings. And demand
submission from us [347] as from serving folk. With your intelligent
and all-seeing eye examine a man and his work, and reward appropriately".
When Vahan Mamikonean had spoken all
of these words before king Vagharsh and all of the court nobility,
all of them loudly praised and. esteemed him, all marvelling at
the Mamikonid's wisdom and the grace of the words issuing from
his mouth. It was clear not only to believers, but to non-believers
that the outpouring of words from the Mamikonid was granted by
God. He spoke to the ears of everyone with agreeable sweetness.
King Vagharsh replied to Vahan Mamikonean
and to all of Mamikonean's oath-keeping naxarars: "Everything
which you have thought about and revealed which was described
before us by your Vahan I shall give you written--and sealed from
today to eternity--all you demand. Today I forgive you the act
of rebellion which you did because of Peroz' tyranny and not of
your will. Let none of the kings who hold this throne, or an Aryan
hereafter recall it, either alone in his conversations or before
an Armenian. Now fully discharge the submission which it is fitting
for a servant to do for the lords". After this was said,
they dismissed the atean.
[348] 96. The next day the court nobility
advised king Vagharsh (whom they knew himself would be agreeable
to hearing and doing it) to give Vahan Mamikonean the terut'iwn
of the Mamikoneans and the sparapetut'iwn of Armenia. The
king willingly and gladly agreed, and they informed Vahan Mamikonean
of the the united wish of the king and the court nobility. Vahan
Mamikonean responded, saying: "I do [g174] not have the authority
to resist your wishes and command; your wishes and what you have
done is for my part very great and [even] excessive. I wish that
you would allow me to display some small act of service whieh
you might look upon and then do as is proper and what pleases
you. In this fasion I hope that you will forgive me".
The king and all the Aryan nobility
silenced Vahan Mamikonean's words, and sat him on the throne of
the Mamikonean lordship, giving him (in the example of his ancestors)
the sparapetut'iwn of the land of Armenia. They also favored
each of the other oath-keeping naxarars of Armenia who
were united with the sparapet of Armenia, Vahan with what
was necessary and proper for the dignity of each. Then after king
Vagharsh and all the nobility had received all of them full of
affection and willing honor, they were ready to return in peace
to the land of Armenia.
[349] When Vahan, lord of the Mamikoneans
and sparapet of Armenia came to say farewell to Vagharsh,
king of the Aryans, and to all the court nobility, king Vagharsh
asked him: "Vahan, sparapet of Armenia, are you satisfied
with us, did we receive you well? If there is anything else you
need, say so". Armenia's general, Vahan, lord of the Mamikoneans
replied to king Vagharsh: "Whatever benevolence you have
done for me could only have been done by God Who is the creator
of all and desires the good and beneficial for all people. Only
He could have done what you did to us, your unworthy servants;
it would have been impossible for a mortal to have done it. For
you pardoned crimes, exalted with throne and honor, became a raiser
of the dead, and having found a confused and ruined land, you
righted it. But since you asked and encouraged me to speak the
truth, just as, god-like, you became the envivifier of my death,
and raised me up from it, I would like my entire person to be
raised, not just half. For I see that half [of me] is still dead".
King Vagharsh inquired: "Now tell us in plain words what
you need so that we will know". The sparapet of Armenia,
lord Vahan Mamikonean said: "Were it possible for you to
grant [me] the Kamsarakan terut'iwn, [I would be] fully
favored by you, and would see the death in all of my limbs turn
to life".
King Vagharsh replied to the sparapet
of Armenia, lord of the Mamikoneans, Vahan, saying: "So
that you will not be very [350] saddened now, and also, since
you first and foremost sought that present from us, let the Kamsarakan
terut'iwn be given [g175] to you. But regarding the Arcrunid
terut'iwn, wait a moment until people from the tohm
know [about this matter], perform some service for us worthily
and some merit to the benefit of the Aryan world, and then we
will look to what is fitting.
97. King Vagharsh said farewell to the
sparapet of Armenia lord of the Mamikoneans, Vahan, and
to all the Armenian naxarars, and released them in peace.
When Vahan, the general of Armenia and lord of the Mamikoneans
and all the oath-keeping naxarars of Armenia with him arrived
in the land of Armenia, that blessed man of God, the kat'oghikos
of Armenia Yohan came before them with the revered symbol of the
Cross and the blessed remains of the ascetic champion Gregory,
which had indeed accompanied all of them to Court. When the blessed
kat'oghikos Yohan encountered Vahan, the general of Armenia
and lord of the Mamikoneans, and the other Armenian naxarars
with him and the entire multitude of the troops, he greeted them
with the kiss of blessing and said with a joyous heart: "I
rejoice in the Lord Who wiped away the sweat from the diligent
sons of His Church for which they toiled, for the name of Christ.
He ended fatigue, cleaned the dirt of weapons, washed the souls
of the faithful with the water of oath-keeping and clothed all
in the dress of salvation [351] and the robe of joy. He gave a
crown as if to the bridegroom and adorned you with ornaments as
a bride in His Kingdom. With the intercession of His saints may
He grant that you be adorned with that ornament given to the apostles
of the just and the prophets on the day of Christ. The brilliance
of that ornament is such that no eye has seen, no ear has heard
of, no heart has felt it. Such is the ornament which God has readied
for His loved ones".
After the blessed kat'oghikos
had said all of this and blessed everyone, they came first to
the city of Vagharshapat which is now called Nor [New] city. In
accordance with their custom Vahan, the sparapet of Armenia
and the oath-keeping Armenian naxarars with him, remained
there some days and fulfilled vows and made presents to the blessed
Cathedral church, then to each site of the martyred virgins. First
they concerned themselves with the needs of sustaining the poor,
and fulfilled them amply. All the naxarars of Armenia united,
and the other multitude came every day with great rejoicing, with
psalms, and-homilies of the spiritual vardapets of the
holy Church. They rejoiced happily with the general of Armenia
Vahan lord of the Mamikoneans, and with each other. After remaining
there for some days, Armenia's general, Vahan lord of the Mamikoneans,
with the entire Armenian multitude left and came to the natural
ostan of Armenia, Duin, blessing and glorifying the power
of the holv Trinity. [g176]
[352] 98. Then there came to the country
of Armenia a marzpan named Andekan, an intelligent, prudent
and perspicacious man who could distinguish the wise from the
stupid, the good from the bad. He daily observed the intelligence
of Vahan, Armenia's general and lord of the Mamikoneans, his judicious
nature, concern for the welfare of the land, brave-heartedness,
appropriateness in everything, total progress; and also saw that
whatever work he involved himself in, even though it be very difficult,
the Lord aided his hand and everything was concluded easily and
effortlessly. Seeing daily such God-given wisdom which dwelled
in Armenia's general Vahan, lord of the Mamikoneans, and thinking
all of it over, Andekan was secretly astonished and rejoiced at
his benevolent thoughts.
Andekan also liked [Vahan] and frequently
acquainted all of the court nobility and his friends with the
man's wisdom. He also had king Vagharsh fully informed about everything.
Andekan himself travelled from the land of Armenia to court where,
before all the court nobility he informed king Vagharsh of all
the successes of Armenia's general Vahan, lord of the Mamikoneans,
greatly marvelling, that: "All the good wisdom [of his],
about which I have written to you many times and now describe
in person, is growing greater by the day and in no way is his
advance ever lessened. Consequently I make bold to openly [353]
state before you that it would be most inappropriate for you to
appoint anyone else as marzpan. For should another marzpan
go to the land of Armenia, first and foremost he would lack the
counsel which that man possesses. Aside from you (who are god-like and above
human nature) who possesses such grace and adept prudence. But
as for mortals, I boldly say that there are few to compare with
him.
"Furthermore, assuming a foreign
marzpan went to the land of Armenia. It is a large land;
in two or three years he would hardly be able to recognize the
principal affairs of the land, the simple and difficult, the good,
bad, useful or despicable people of the land. He would act through
ignorance in a confused manner which would be a burden for the
people. But [Vahan], since he is a native of the land, recognizes
everyone at a glance-keeping the good with the good and the despicable
in last place. There is yet more to the matter. If an Iranian
marzpan goes to the land, he will travel with wife, sons,
court, dear ones, servants and maid-servants. Should all of them
consume a stipend from the lord of the Aryans, it will not be
a small expense; [g177] should they consume [stipends provided]
from the land [of Armenia], much danger will be visited upon the
people of that land. [354] But if he [Vahan] were to be [the marzpan],
he would consume his own House provisions, and all of that [would-be
expense] would go to the royal treasury and benefit the royal
affairs. After watching that man Vahan's goodness and successfulness
and thinking it over in my mind for many hours, I think [the appointment
of Vahan as marzpan] would be good for both the affairs
of the land and and of the court. I have made bold to say this.
To decide what is proper and to do it, you, brothers, know".
When king Vagharsh and all the court
nobility heard all of these words of Andekan, they were pleased
with all of them. All who heard were surprised and with great
praise they regarded Andekan as a man who loves his master and
builds up the land.
99. Then with the unity of all the court
nobility and the Aryans, king Vagharsh immediately ordered that
a hrovartak be sent to Armenia to establish Vahan, lord
of the Mamikoneans and general of Armenia, as marzpan of
the land of Armenia. Bringing the hrovartak of the marzpanate
they presented it to Armenia's general, lord of the Mamikoneans,
Vahan. And through the right-hand of Almighty God, they established
and confirmed him as marzpan over the land of Armenia.
[355] Now Vahan, lord of the Mamikoneans,
general of Armenia, and marzpan received the hrovartak
of the marzpanate from the hands of the emissary, although
he recognized the envy of the Armenian people and was burdened
by the matter. Nevertheless he did not dare to resist the king's
order and be disobedient. Taking the hrovartak, he immediately
requested a horse to go to the House of God. When the people who
were in the city heard this, one and all they also rushed there--everyone:
naxarars and azats, ostaniks and rhamiks,
men and women, old and young, and even brides of the nuptial chamber
(forgetting for the moment in the jubilation, the modesty of bridehood)
hurried to the church. And the House of God was insufficient to
hold all of them. The porticos outside the church, the streets,
and all places in the surrounding squares were filled. That was
a day of limitless joy and inexhaustible happiness for pious lovers
of good and the rationally right-minded people, but [a day] of
tearful moruning and unconsolable sorrow for the stupid and the
rogues.
When the blessed kat'oghikos
of Armenia, Yovhan, saw the unexpected glad tiding, the venerable
one thanked God then and with a heart breaking with joy he had
the psalm read: [356] "Bless God in the great congregation,
the Lord, Oh you who are of Israel's fountain" [Psalms 67,
27]. He ordered readings from the passage describing Israel's
deliverance from the servitude of Pharoah, and from Kings, the
passage where David crowns his son Solomon as king. Then [Yovhan]
came to the part where he himself was to read. Giving the greeting
of peace, he said:
[Translator's note: According to the
editors (p. 179 n. 1), section 100 of the History is a
combination of a homily by John Mandakuni and citations from different
books of the Bible (see below). It clearly is a later addition,
containing, as they note, certain inappropriate themes and words
juxtaposed with the more sublime. Consequently, we have avoided
translating this section. Among the Biblical books and passages
cited are: Luke 10, l, 9; Psalms 67,27; Genesis 2, 10; Matthew
22, 21; Mark 12,17; III Kings I, 48; Hosea 8, 4; Isaiah 30, l;
III Kings II, 17; Isaiah 9,13; Jeremiah 9,l; Psalms 46, 2; Matthew
11, 29; Matthew 9,13; Romans 15,1; Song of Songs 4,10; Exodus
32,6; I. Corinthians 10,7; Galatians 3, 25-26; II Corinthians
3,3; Matthew 11, 29; Luke 17,10; and Matthew 25, 34.]
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