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]
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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