Part 6

This was the great creator of Armenian scholarship. He was a descendant of St. Gregory; studied in the Greek schools of Caesarea during boyhood; later in those of Constantinople, where he became famous for learning, married a Greek princess of a distinguished house, and on his return to Armenia was made pontiff. (All the clergy were married then, as the Greek priests are now.) He founded over 2,000 schools, and benevolent institutions, as well as great numbers of churches, was a powerful and persuasive preacher, and a considerable writer, part of the Church history being his. From these schools went forth a very brilliant band of scholars, preachers and orators, the equals of any in the world.

It was during his pontificate that the affairs of Arshag and Bab took place, and he was intimately connected with them till his death at the hands of the latter. Previous to the desertion of Armenia by the Romans in 363, they had quarreled with Arshag, and sent an army to punish him; but on Nierses' intercession with Valens it was recalled, and the Saint obtained high favor with the emperor. Arshag's conduct, however, grew too bad for endurance; he had his father and a relative named Kuenel (or Gnel) killed, and married Kuenel's wife, Parantzem (who afterwards met such a horrible fate), though his own wife, Olympias, was still alive. Nierses, finding admonition of no avail, quitted Vagharshabad and went into a convent. But Arshag, getting into fresh difficulties with the emperor and his own rebellious vassals, besought the saint to assist him once more, and once more Nierses complied. He first pacified the turbulent nobility; then interceded with the Roman commander to such effect that the general withdrew his army and went to Constantinople to justify himself to the emperor, taking a letter to him from Arshag, and hostages for the latter's loyalty, and also inducing Nierses to accompany him. But Valens was enraged at the withdrawal, would neither read the letter nor see the saint, and ordered the hostages killed and Nierses banished. The former sentence was revoked on the general's intercession, but Nierses was shipped for his place of exile; on the way a storm wrecked the vessel on a desert island, but he and the crew were saved. It was winter, and they could find no food but the roots of trees, but in a short time the sea miraculously cast abundance of fish on shore, and for eight months they never suffered for sustenance. At the end of that time the saint was set free.

After the restoration of Bab to the land, though not the acknowledged throne of his fathers, Nierses convened an assembly of Armenian princes and ecclesiastical heads, with the king, and swore them all to mutual concord and good behavior, to unite the land against the Persians; but Bab, like so many Eastern potentates and indeed his father, cared for nothing but to indulge his own passions, and would have sold his country to Shahpur if he could have got his price. Nierses in vain tried to turn him from his evil ways; Bab merely hated him for it, and finally had him poisoned, in the village of Khakh in the province of Eghueghiatz. Nierses had been pontiff eight years, but they were crowded with labors of immense variety and usefulness. He left one son (Isaac), who eventually became pontiff also.

SAHAG AND MESROB.

Isaac was educated at Constantinople like his father, and had at first no thought of being a great churchman, but only of leading the life of a noble. He was always, however, of a very pure and lofty character, a marked contrast to the proud and dissolute nobility around him; and after the early death of his wife, devoted himself to religious seclusion, into which he was followed by sixty disciples. In 389, a few years after his father's death, he was called out to fill the pontificate, once more vacant. This was the year before the partition of Armenia; but even after that, though the country was divided, the church was not. The Armenian Church was still one, with a single head; but the appointment of that head was of such immense political importance that, as the king had before claimed the deciding voice in it, so now each power insisted on being satisfied,--no easy matter. Some of the nobles who opposed Chosroes of Persarmenia now complained to the king of Persia that the appointment of the new pontiff had been made without his consent, in order to foment a rebellion, and make Armenia independent again; and the king deposed Isaac. Shortly after, however, a new king reinstated him; and a new vassal king being put in Chosroes' place, and the country more quiet, St. Isaac began to repair the churches, which had fallen into decay,--rebuilding that of St. Ripsime, destroyed by Shahpur, in the course of which he discovered St. Gregory's urn sealed with his cross-engraven signet.

About this time St. Mesrob began to be famous for sanctity. He was a scholar well versed in Greek, Syrian, and Persian, as well as his native tongue; had been secretary to St. Nierses, and after his death remained at court under the patronage of a prince named Aravan, where he became chancellor. Finally he became wearied of earthly glory and court corruptions, and entered a convent, whither many disciples were attracted by his learning and sanctity. Hearing of St. Isaac's beneficent deeds, however, he left the convent and attached himself to him; and under his authority preached and taught in all parts of the province. We are told that by the aid of the chief of Koghten he extirpated a diabolic heathen sect in that province. But his fame is chiefly as having begun with Isaac the Golden Age of Armenian literature; I shall speak of this a little later.

BAROUYR OR BROYERIOS.

We must not judge the ability and reputation of men in their own ages solely by the familiarity of their names to us; those that have come down to us are a mere handful, and not by any means always the greatest of their time. Much depends on chance--the preservation of certain works, and the loss of others, or certain men happening to do something dramatic. Great orators are especially likely to be forgotten; they leave no written works of their own, and not being in political life, the common histories do not mention them. The name of Barouyr is wholly unknown to this age; but we have the testimony of a contemporary writer, Eunapius of Sardis,--not a countryman of his, and therefore free from all suspicion of patriotic brag, and most unlikely to make out an Armenian greater than he was,--that he was the most wonderful orator of his time, famous all over the Roman world, and greatly admired even by the emperors. He was one of those men to whom all languages seem alike to come by nature, and his oratory was as easy and as perfect in one as in the other; in Latin or Greek as in his national Armenian. The only comparison I can give in modern times is Louis Kossuth. That Barouyr has not the fame of Cicero or Demosthenes, Kossuth or Gladstone, is probably because under the circumstances of the time he could not engage in political life; military service or high birth were about the only avenues to that. I will quote in substance what Eunapius says of this brilliant orator, whom he probably knew all about, as our boys know Gladstone,--for he was born in 347, and Barouyr was certainly alive in the time of the Emperor Julian, who came to the throne in 361:--

Barouyr lived to be ninety, and was beautiful even in old age, having the vigor of youth in his looks. He was eight feet high. When a boy he left Armenia and went to Antioch, the first seat of the Christians, and entered the school of oratory under the celebrated Albianos, where he shortly became the foremost pupil. Thence he went to Athens and studied under Julian, the greatest of the teachers of oratory there,--supporting himself by working meantime, as he was very poor; in no long time he was recognized as the leading orator of Athens, and taught the art to the Athenians. The other teachers were so angry that they bribed the governor to banish him; but on the governor's removal some time after, he was permitted to return. The new governor instituted an oratorical competition; whoever could deliver the best extempore oration on a subject to be given out on the spot, should receive great honors. Barouyr took part on condition that the auditors should take careful notes, and should not cheer; but they were so fascinated that they broke both conditions, listening in rapture and applauding repeatedly. The governor offered him his chair, and honored him as the greatest orator in Athens. Later, the Emperor Constans was so struck with his wisdom and oratorical power that he called him first to Gaul and then to Rome, where he delivered his greatest orations, and the Romans erected a bronze monument in his honor, inscribed "Regina Rerum Romae, Regi Eloquentiae" (Rome Queen of Affairs, to the King of Eloquence). From Rome he returned to Athens, and taught there many years with great repute, up to the time of the Emperor Julian, who honored him, and spoke as follows of him: "Barouyr was a flowing river of oratory, and in power and persuasiveness of speech was like Pericles." And I must add that with all this he was a thorough Christian man,--not a priest, but a great Christian layman and teacher.

VARTAN, DEFENDER OF THE FAITH.

Vartan Mamigonian is the most esteemed and beloved name in Armenian history. Tiridates founded the Christian kingdom; but when the religion was in danger of extermination throughout Persian Armenia at the hands of the fire-worshipers, Vartan saved it, and died for it, a faithful servant of God and his Saviour. It was said of him that he was an honest, modest, wise, brave, true, pure, childlike, and Christ-like Christian commander, a great soldier of the Cross. He was a lamb in nature, but when he came to defend his religion he was a lion. As a little boy he was so full of grace that the Pontiff Sahag adopted him as his son; and through this companionship of the aged ecclesiastic and the religious boy, the latter developed into a great spiritual light. In 421 he went to Constantinople with St. Mesrob, and was much loved and esteemed by the emperor (Theodosius II) and the court; then to Persia, where the king honored him and gave him the title of prince.

In 439 Yazdegerd II of Persia succeeded his father, Bahram V, the destroyer of the Arsacid dynasty, and began a furious persecution of both Jews and Christians, which lasted a dozen years, and ended in a complete victory for religious freedom. The king, like James I of England, fancied himself a great theologian, and could always be victorious in a debate by killing his opponent. One specimen will suffice. He called a convocation of Armenian priests and noblemen, and commanded them to embrace fire-worship on pain of death. "Your Christ cannot save you," said he, "for He is crucified and dead." "Oh my gracious king," replied a young nobleman, "why did you not read further about Christ? He was indeed crucified, but rose again, ascended to Heaven, and is living now and our Saviour." The king in a rage had his head struck off.

Finally in 450 the people of Persian Armenia rose in revolt, and determined to fight for their religion. Vartan took command of them, and showed himself the ablest commander of his time. For a year he held at bay the overwhelming forces of the Persian Empire, and was victorious in every battle, even to the last,--a striking parallel to Judas Maccabaeus in historical position, as well as military ability. Finally the forces were arrayed for battle on the banks of the Dughmood river, in the plains of Avarayr, near the present city of Van. Vartan had 66,000 men, the Persians several times as many. Vartan prayed to God for help, and to Christ for his own salvation; then he made a speech to his soldiers, in substance as follows:--"Soldiers, as Christians we are averse from fighting; but to defend the Christian religion and our own freedom we have to fight. Surely our lives are not as valuable as Christ's, and if he was willing to die on the cross for us, we ought to be willing to die in battle for him." Then, with his troops, he crossed the river, fell on the enemy's center, and scattered the huge army in rout, killing 3,544 men besides nine great princes, and losing 1,036 of his own; but alas! one of these was himself, dying from a mortal wound not long after. Nevertheless, he had won the victory he was striving for. Yazdegerd saw it was impossible to conquer the Armenians in a war for religion, and granted entire liberty to the Christians to believe and preach as they pleased.

ARMENIAN LITERATURE.

FIFTH CENTURY.

The Armenian schools and universities and their outpour of great scholars and writers have already been spoken of, but of course Armenian youths, eager for the best of the world's learning, did not confine themselves to their own country; they studied in Constantinople, Athens, Antioch, Alexandria, and wherever great teachers were located. All were zealous Christians, and the books they have left behind were Christian literature, not works of mere enjoyment. A very rich and valuable literature it is, too, in my judgment the most so of any single body that exists; though much of it has perished in the recent destruction of everything Christian the Turks can reach. My readers will not credit my opinion of it, because most of it has never been translated, but that makes it all the more valuable now, it has so much that is new to add to the stores of the world. It is not necessary to give them all, but to point out the chief writers.

The fifth century is called the Golden Age of Armenian literature. First in point of time as well as importance comes the Armenian Bible. The furious opposition of the Church in the Middle Ages to letting the people have the Bible to read in their own tongues seems perfectly ridiculous, when we remember that in the early Christian church every people had it in their own language, and it was thought to be the greatest work for a heathen people that could be done, to translate the Bible for them. It was not thought needful then to keep the word of God in a strange tongue, so that the people could neither read it for themselves nor understand it when it was read to them.

There were probably some books of popular tales and songs in Armenia before the fifth century, for we are told that there was an Armenian alphabet to write them in as early as the second, but if so they have all perished, and the alphabet was doubtless a poor and meager one. Armenian scholars and writers read Greek or Latin books, and occasionally Hebrew or Syriac ones, and wrote in Greek or Latin themselves; if it was necessary to write Armenian, as in letters, they made the Greek, Syriac, or Persian characters, which of course were insufficient to give the Armenian sounds. They would have got along with this, however, if it had not been for the eagerness of Christian enthusiasm which made them wish to give the Bible to Armenia; it was to spread the word of God, not to write books, that they were anxious. St. Mesrob set to work and invented a very perfect alphabet of thirty-six letters, to which two have been added since. According to one of his disciples, having vainly sought help from the learned, he prayed to God, and received the new alphabet in a vision. This was about 405. He and Sahag the Pontiff at once began to translate the New Testament and the Book of Proverbs from a poor Greek version, the best they had, with the assistance of two pupils, John of Eghueghiatz and Joseph of Baghin. This was finished in 406. Many years later (seemingly about the time Persian Armenia was made a satrapy), they undertook the translation of the Old Testament; but as the Persians had destroyed all the Greek MSS., it was necessary to use a Syriac version. The same two assistants aided them; but being sent to the Council of Ephesus in 431, they brought back copies of the Greek Septuagint, and the old translation was at once dropped, and a new one put under way. But all found their knowledge of Greek too imperfect to rely on, and the pupils were sent to Alexandria and Athens to complete their education; on their return they seem to have brought a new Alexandrian version, and corrections were made from that, and the work completed, most likely about 435.

The Bible completed, they turned to other labors. The Saints Sahag and Mesrob are said to have written six hundred books themselves, all in Christian theology and instruction; and the pupils from the schools St. Nierses and themselves had founded--the chief of their own were at Noravank, Ayri, and Vochkhoroz--wrote great numbers besides. The first original work of Sahag was one on Pastoral Theology, setting forth that the Church of Christ is the Bride of Christ, and the ministers must therefore be holy, pure, and obedient. He wrote many epistles to kings and emperors, all of whom reverenced and were greatly influenced by him. He wrote a large part of the Armenian Church History, composed many hymns, and translated many commentaries and theological works from the Greek.

Fortunately during this period the government of Armenia was very good, with the exception of one period of two years or so; even after its partition, for close on forty years it had practically self-government in internal affairs, and for another decade the Christians enjoyed full rights of worship. Bahram IV of Persia (389-399), who helped divide it, was a monarch who loved peace above all things, both with foreign countries and his own people; his successor, Yazdegerd I (399-420), went even further, employed the Catholicos or Pontiff on embassies to Constantinople, and as mediator with his own brother, and made his son, Shahpur, governor of Persian Armenia, continuing the Arsacid dynasty. He was murdered by his nobles, instigated by the Zoroastrian priests, for being too tolerant to the Christians, and his successor Bahram V, who got the throne by favor of the rebellious elements, tried to please them by persecuting the Christians; this involved him in a war with Rome, as I have said, and after a couple of years he made peace and gave toleration again. The turning of Persian Armenia into a satrapy in 428 I have already told; but no fresh persecution was undertaken till that of Yazdegerd II, in 439, ending in Vartan's revolt just detailed. Shahpur of Armenia was a prince of great wisdom, generosity, and public spirit; he patronized men of learning, founded schools, made large grants from the treasury for scholarship, and sent scholars to all the great seats of learning to teach and acquire the languages, literature, and history of other nations, after which they wrote and translated hundreds of volumes. Among them were Tavit, Khosrov, Mampre, and Zazar; a great historian, Eghishe (Elisaeus), author of the Life of Vartan; and a great philosopher, Yeznic. These are only a few out of scores worthy of mention.

Dr. Philip Schaff says:--"In spite of the unfavorable state of political and social affairs in Armenia during this epoch, more than six hundred Greek and Syrian works were translated within the first forty years after the translation of the Bible; and as in many cases the original works have perished, while the translations have been preserved, the great importance of this whole literary activity is apparent. Among works which in this way have come down to us are several books by Philo-Alexandrinus, on Providence, on reason, commentaries, etc.; the Chronicle of Eusebius, nearly complete; the epistles of Ignatius, translated from a Syrian version; fifteen Homilies by Severianus; the exegetical writings of Ephraim Syrus, previously completely unknown, on the historical books of the Old Testament, the synoptical gospels, the parables of Jesus, and the fourteen Pauline epistles; the Hexahemeron of Basil the Great; the Catechesis of Cyril of Jerusalem; several homilies by Chrysostom, etc. The period, however, was not characterized by translations only. Several of the disciples of Mesrob and Sahak left original works. Esnik wrote four books against heretics, printed at Venice in 1826, and translated into French by Le Vailliant de Florival, Paris, 1853. A biography of Mesrob by Koriun, homilies by Mambres, and various writings by the Philosopher David, have been published; and the works of Moses Chorenensis, published in Venice in 1842, and again in 1864, have acquired a wide celebrity; his history of Armenia has been translated into Latin, French, Italian, and Russian."

SIXTH CENTURY.

The leading authors in this century are Abraham Mamigonian, who wrote on the Council of Ephesus; and Bedross Sounian, who wrote on the Life of Christ. There are, however, many others of merit.

SEVENTH CENTURY.

By far the greatest name in this century, and indeed the best-known and most important name in Armenian literature altogether, is the writer who calls himself Movses Khorentzi, well known to all historical scholars as Moses of Chorene, author of the History of Armenia. For more than a thousand years, up to this century, indeed, this was practically the only source of Armenian history to the world; the other writers were inaccessible. And it is still very valuable, though not in just the way it was once thought to be. It preserves a vast amount of Armenian tradition, stories and ballads, and real history, which have perished except for this work; but he seems not to have had the Greek and Latin histories to draw from, and makes a great many mistakes. He gives a life of himself, and says he is writing in the fifth century, and knew Sahag and Mesrob when he was young; but he really lived in the seventh, and wrote history about the year 640. But still he is a great writer, and one of Armenia's literary lights; and we do not need to claim for him anything more than he deserves.

Besides Movses, the chief authors were Gomidas, Yezr, Matossagha, Krikoradour, Hovhannes, Vertanes, and Anania. They wrote chiefly religious books; but Anania Shiragatzi is the author of a valuable work on astronomy.

EIGHTH CENTURY.

The leading authors were: Hovhan Imassdasser, Sdepannoss Sounetzi, and Levont Yeretz. They wrote hymns, books on oratory, etc.

NINTH CENTURY.

Zakaria Shabooh, Tooma, Kourken, etc.

TENTH CENTURY.

The chief authors were Anania, Khasrov, and Krikor Naregatzi. The latter wrote a prayer book in ninety-five chapters, which one of the missionaries of the American Board thinks the best in the world. He says that only Beecher was able to offer such prayers as Krikor Naregatzi.

ELEVENTH CENTURY.

The leading writers were Hovhannes, Krikor, and Aristagues. In this century some of the best commentaries were written on the Bible.

TWELFTH CENTURY.

Leading authors: Nerses Shinorhali is the foremost of Armenian poets, and a thoroughly converted and consecrated man of God. His hymns were intensely spiritual, and the Armenians still chant them in their churches. They are worthy to be translated into English. Nerses Lampronatzi, the greatest scholar ever born in Armenia, was a distinguished commentator on the Old Testament, and wrote many other books. Another is Yeremia.