74. Although Armenia's general, Vahan Mamikonean, was saddened by the false and vain words of the Iberian/Georgian king, [g133] and recognized the weakness of the Armenian brigade (for he noticed that they were forlorn and indolent, in no way resembling their earlier diligence and enthusiasm) nonetheless, Vahan organized them into fronts. He entrusted the right wing to Barshgh Vahewuni and Saton Gabeghean; the left wing to Vaxt'ang, the king of Iberia; and he himself organized the center with the two sons of the venerable Arshawir, and the venerable lord of Gnunik'; he placed the venerable aspet Sahak and Babgen Siwni between himself and Barshgh.

While the two sides, Iranian and Armenian, were ranged opposite each other, but had not yet begun to fight, the divine power revealed which of the men would receive the crown of martyrdom that day. For the divine power transformed the ordinary mortal aspect of these faces into something radiant. This was clear and evident. One especially saw the bravery of Vasak Mamikonean, brother of Armenia's general, Vahan, for his face was illuminated with the glory of God. [263] Many of [Vasak's] comrades, the comrades-in-arms of the blessed man, were unable to restrain themselves when they saw his radiant face which was illuminated like the face of the great prophet Moses. Even his own brother, the great general of Armenia, Vahan, looked and was awestruck and realized, then and there, that on that day [Vasak] would be taken from him and from this filthy life and be translated to the army of the joyous, whose soldiers had that same appearance and form.

The Armenians and Iranians attacked each other. Vahan, the general of Armenia, together with the two Kamsarakan brothers attacked the enemy opposite them and dispersed them causing them to flee, making many of the Iranian troops cross over to the other side of the Kur River, and bravely killing many prominent Iranian warriors. The valiant Mamikonean sepuh, Vasak, forcefully hit a certain soldier of the Iranian brigade with his spear and sent him crashing to the ground. And, unexpectedly, his spear shattered. Brave Vasak Mamikonean looked for and found another spear, and quickly and happily turned back. He encountered Nerseh Kamsarakan, the lord of Shirak, who also had broken his spear and was searching for another. [264] Valiant Vasak Mamikonean cried out: "Hurry and find a spear, Nerseh, and come back quickly. For we shall never find such a wonderful opportunity for transforming death into immortality, the present into eternity, or the [g134] corruptible into incorruptible life. Hurry, or we will not attain immortality. Perhaps, having missed the opportunity for a renowned and glorious death, we will later quit this life through a nameless and useless death." Many times Nerseh Kamsarakan himself, the lord of Shirak, related to us these words of the blessed Vasak Mamikonean, with a reliable oath.

While Armenia's general, Vahan Mamikonean, his venerable brother, Vasak, and the two sons of Arshawir Kamsarakan were competing thus, suddenly the entire brigades of Armenians and Iberians quickly fled. Many of the traitors cried out to each other in agitation: "The Armenians are fleeing, escape"! And because the equitable divine right hand of the Omniscient did not favor them then with martyrdom in accordance with their diligent and eager request, in accordance with His secret and inscrutable providence, the brave general of Armenia, Vahan Mamikonean, and the other oath-keeping [265] comrades who were with him (who fervently desired the cup of martyrdom, but were found unworthy) turned their horses around and went after the fleeing Armenians. Armenia's general, Vahan Mamikonean, encountered Babgen Siwni, who had fallen gravely wounded by the Iranian troops. Putting him on his own steed, [Vahan] removed him from the battle and saved him. But there were those who wanted to be chosen [for martyrdom] and who were found worthy, along with the blessed aspet Sahak and the blessed brave Vasak Mamikonean, and died that day. Their names are as follows..[The editors note (p. 135 n. 23) that not only are the names of the fallen missing, but also accounts of the deaths of aspet Sahak and Vasak Mamikonean himself are absent.]

As for the entire Armenian forces as well as the useless Iberian/Georgian troops together with their king Vaxt'ang, they were dispersed and scattered. The Iranian brigades pursued them and killed many of them, though many others escaped to various places and saved themselves.

But Hrahat Kamsarakan, after violently racing his horse, fell to the ground and the Iranians reached him while he was on foot, seized him, and took him to Mihran. When Mihran saw him, he was delighted. He threatened him with severe words and then had him bound and kept carefully. Wherever [266] [Mihran] went in the land of Armenia, he took [Hrahat] along with him. [The Iranians] also seized a Siwni sepuh named Yazd, and some others from the land of Iberia.

75. Now Vahan Mamikonean, the general of Armenia, temporarily went to a more secure place in [the district of] Tayk', where the dregs of the Armenian fugitives and other the senior naxarars of Armenia gathered around him. The two Kamsarakans were always with him, inseparable and [g135] united. Mihran came after them with a brigade and tried to either kill them in battle or to take them by strategem, or to subdue and subject them.

There was an enormous camp of Aryan troops at the village named Du, at the border of Iran and Byzantium. Vahan Mamikonean was about two hrasax distant from it at a village named Mkarhinch' with 100 men, more or less. Mihran had encamped near him with so many thousands, and the place where Armenia's general Vahan Mamikonean was, was under the authority of the king of Iran. God had so strongly graced the brave Vahan Mamikonean with His great power, that Mihran and [his] brigade [267] quaked in the midst of such a large brigade of powerful brave men, hemmed in by horrible fear from On High, and he did not dare go against them to kill those whom he had wanted, to pursue and destroy the remaining fugitives. Instead, he constantly sent mild messages to [Vahan], seeking peace, and saying: "Do not ruin yourself. Do not quit the service of the king of kings. Do not permit the land of Armenia to be destroyed. Come to the king in obedience and I will be the intermediary, since (because of his benevolence) he likes me and listens to what I say. I will beseech the king and reconcile him with you, and will try to give you what is fitting."

Vahan Mamikonean, the sparapet of Armenia, replied to Mihran as follows: "Whoever is the lord of the Aryans, should look upon all people with just eyes, as a king; he should look with justice and listen with justice, as befits a king. But as for the king who does not look properly upon his servants, does not listen properly to someone's words, rules only through authority and not by the worthy laws of inquiry, who, moreover, is very haughty, perpetually the cause of the destruction of a land, wants to see with another's eyes [268] and hear with another's ears—no one can stand before such a king, and serving him is onerous, bitter, and dangerous. For a lord who does not know how to select the good and bad among his servants, and does not want to provide what is required for each according to his worth, can hardly be a good lord to his servants. Now as for Armenia, such a great and excellent land: show me a man in such a land who has attained tanuterut'iwn worthily through royal favor. No, only despicable men, brigands, parasites, and men from bad tohms who [are able to] deceive such a great kingdom are given glory and lordship according to [acceptance of worship of] the fire. But as soon as they are a little way distant from you, they urinate on the fire and throw their exerement on it, and they revile both the merchant and his wares [ew zvacharhakann ew zvacharhn i miasin t'shnamanen]. But goodness, bravery, intellect and knowledge [g136] by which the land is cultivated and endures, these things are not demanded, but are scorned. Rather, the duplicity of despicable men of bad tohms has presented itself as respect-worthy, and you yourselves know this. You, a Mihran, as well as all the Iranians have heard the following words pronounced by Peroz, lord of the Aryans, at atean in the presence [269] of everyone: "The worst man and worst brigade is the Syrian. But the Armenian is even more despicable and worse than that." Truly, is not death preferable to hearing that from such a king? Now I have already fought two battles with Aryan men, and the third will be the one I fight with you. During those two battles, you [Iranians] fought with such prominent and brave men that even the lord of the Aryans, and all the Aryans recognized what kind of folk they were. Nor were there any foreigners helping us, neither Huns, nor Byzantine, nor anyone of any other nationality. But as you know, it was only the Armenians who accomplished such a great deed, which all of you Aryans saw and heard about. It was accomplished not with many cavalrymen, but with 100 men, or even less than that, [we] put to flight one or two thousand men. As for this [most recent] battle, do not delude yourselves into thinking that you beat us because of any superior bravery. Rather, it was that we were troubled with discord and treachery. For if there existed an Armenian brigade over which [there prevailed] dread and fear, such as the lord of the Aryans [enjoys] over his servants, and if I had control of it, as my ancestors did, and if I boldly dared to requite the poor fighters by taking their lives and beheading them, and rewarded the good fighters with honor, [270] then I could show the lord of the Aryans, and all of you which of the Aryan brigade is the [most] renowned and best. If there were better and braver men, I would not permit the weak and inferior ones to appear. But the people whom you have designated as princes of Armenia, being wretched men from bad tohms, in accordance with their baseness, have eradicated bravery, goodness, and good repute from the land of Armenia. For if the military commander of a brigade is bad, the brigade itself cannot be good; and the land whose princes are vile, cannot be progressive and renowned.

"Regarding myself, you all know that since I was left [an orphan] as a boy by [the death of] my [fore]fathers I know not their merits in the Aryan world, nor was I in any way a participant in what they did. But when I became a conscious person, and became worthy of serving your Aryan lord, I resolved before God and man to justly serve the lord and you, and to earn just recompense. The more I concerned myself with doing good things, and the more I labored, the more your evil unworthy Armenian princes slandered me. And you listened to them uncritically, [271] and did not look upon me fairly. I wondered how I could [g137] correct the views about me held by the lord of the Aryans and the awags. Even if I found no favor, it was important to me that at least they regard me correctly. When I could discover no shortcoming in the service I had rendered, and was unable to do any more, when I was unable to stop the mouths of my enemies who slandered me (and saw that your ears and those of your lord were open to such falsehoods, but that you would not think about me honestly), when I could find no alleviation of the sadness which had taken hold of me, when I was unable to flee the land, I had a wicked thought—I wanted to kill myself. Unfortunately, it is impossible to kill only the body; one loses the body and the soul together. I had apostasized the Truth I had known, that God is the real creator and lord of all. I worshipped falseness and error. Today I confess to you and to the entire world that [Zoroastrianism] is a false and filthy deception. After doing the destructive thing that I did [i.e., conversion] I was daily plagued with fear that I might die with this sin and be eternally lost. Taking charge of my soul, I rejected the fear of kings, dropped the pang of apostasy, and became illuminated. Now I am happy and ready for persecution, poverty grief and death. For whatever I encounter as a Christian, I am happy and immortal.

[272] "As for what you said about persuading the king to forgive us—and indeed you can do it—first and foremost let him permit Christianity in the land of Armenia and take from our land that filthy trade which wretched and bad men duplicitously take from you only to ridicule you and the ashes. You must recognize which men are good and which are despicable, you must demand work from each, and not humor. And looking at the work performed, you must reward people according to their labor and not because of deceitful licentious talk. You should have it put in writing and sealed that "your offense occurred because of our tyranny and not because of your impertinence and audacity," and you should pardon it. You should keep the highborn with the highborn, and the ignoble with the ignoble. Should you 'subdue' us in this way, you are our natural lords, [the lords] of our fathers and ancestors, and we will serve and submit to you. However, should you continue considering the least as the best, and the best as the worst, conducting the authority of the land with filthy sins, and not looking justly at worth and usefulness, we who rebelled are ready to do it again. For we [273] knew that we would not be able to withstand the Aryans, knowing as we do the unfortunate power we possess and the great, inestimable brigade and powerful force of the Aryans. We had resolved only to die. We are even more delighted [to continue fighting] [g138] for we will die a noteworthy and good death as Christians, rather than become the inheritors of eternal ruination, having purchased transitory glory through apostasy."

76. While Mihran and Armenia's general, Vahan Mamikonean, were communicating with each other in this fashion, suddenly an emissary arrived from court, urgently summoning Mihran to return. [Mihran], hurried to court with all his multitude, taking along the captive Hrahat, the venerable Yazd, and other captives. Following behind with great diligence but sadly was [Hrahat's] brother, Nerseh, the lord of Shirak, with some select men (who had seen Nerseh's unbelievable and inconsolable grief, were touched remembering his goodness to them, and went along with him). For from the day the Iranians had taken his brother Hrahat, Nerseh, the lord of Shirak, was unable to stop crying, to sleep on a bed, or to eat without tears. Whatever he ate had a wicked bitterness in his mouth. So he followed after the Iranian brigade, thinking: "Who [274] knows, after spying on the different wings of the brigade, I may be able to fall on one and free him. If not, at least in meeting my death I will quench this inconsolable sadness." After following them through a number of lodging places, unable to devise any strategem, he drew near by one lodging-place to the blessed site of the champion Gregory's home, in the village called Bagawan. When Nerseh Kamsarakan saw the place of the champion Gregory and recalled the sadness that the saints shared with those grieving, as well as the blessed man Gregory's courage toward God, [Nerseh] cried out to that man of God in a loud voice mixed with tears, saying; "Lord Gregory, who drove from the land of Armenia that severe fog of the impiety of our sins, drive away the dense fog of sadness from my heart, and grant that I may see my beloved brother with me, and healthy. For everything is possible for God, and He will willingly hear and fulfill your request." Thus weeping and lamenting did Nerseh Kamsarakan cry out to Gregory, the man of God. But he did this with his heart, not his mouth. [Gregory] heard this and quickly spoke to Christ, and the savior God then and there removed the captive Hrahat from the guards who were surrounding him carefully, and [God] peacefully freed him to go to his beloved brother and his land.

[275] When Mihran, the military commander of the Aryans, and the other nobility with him saw the fearless and brave exit of Hrahat Kamsarakan, they ordered that the venerable sepuh of Siwnik', Yazd, be brought before them. They began to [g139] speak to him in a rough and threatening manner, saying: "A man who has done so much damage and harm toward people like himself cannot possibly live, to say nothing of someone who has [wronged] the lord of the Aryans, who is god-like and has the power to kill or spare anyone. The great glory of the king of kings enveloped the miscreant Hrahat (who deserves multiple deaths for his wicked deeds) and delivered him into our hands. Although we wanted to preserve and spare him, nonetheless, his capital offenses pursued the man making him unworthy of pardon. Sooner or later he will be destroyed by them. For if someone flees from a great and mighty prince, he is hardly able to hide himself; so where can a fugitive hide and live if he has fled from the gods? Now you, his comrade in those wicked capital offenses, can find no other means of saving your life than to take refuge in the fire, worship the sun, and through their intercession find forgiveness from the king, and live. We give you such advice to preserve you, since we hope for your life and not your death." The impious prince of Siwnik', Gdihon, [276] also enthusiastically encouraged the venerable Siwnik' sepuh, Yazd, in this same idea many times, through messengers and letters whenever [Gdihon] himself was with the Iranian awags at camp. [Gdihon] and the Iranians] did this like malicious and envious brothers, and not so that by apostasizing [Yazd] would live, but so that through apostasy he would die with a bad name.

When the venerable Yazd had heard all of these words from Mihran and all the other Iranian nobles, and realized the wishes and plans of the impious brothers [including] his own brother Gdihon, he replied as follows: "Should someone be selling transitory, physical life, and should I be able to buy it and live, because of the body's pains and out of love for life, I would certainly give everything I have in my poverty, and purchase [life]. But it would be extremely stupid to buy eternal punishment and the threat of the inextinguishable [fires of] Gehenna with material goods. Espscially since the merchant's appearance is not known. For no one knows how close or far his life is from the gate. What if he purchases [life] and is saved, but dies the next day and is transported to the outer darkness? Why should I now conduct [277] such a calamitous and disastrous business at the expense of my apostasy, for life, when soon [life] itself will be taken from me together with the glory and very great honors? No, I have chosen [the faith] that I now hold, and regard it as good and honorable. I am glad and pleased to die a Christian rather than to live thousands of years in apostasy and to inherit eternal, unending punishment."

When the impious judges heard these words from the blessed Yazd, they ordered that the venerable man's head be severed. This occurred close to the site of the holy chapel of the [g140] blessed Gregory, the Apostle-like champion, in the village called Bagawan, in the district of Bagrewand, on the mountain shoulder of Npat mountain, about two stone's throws from the holy chapel. The blessed Siwnik sepuh, Yazd, ended his life in martyrdom on the 16th day of the month of Horhi [translator's note: Horhi was the second month of the ancient Armenian calendar]. His remains were gathered and placed in the holy chapel of Gregory.

77. Vahan Mamikonean, the general of Armenia, arrived at the district of Ayrarat and, together with the oath-keeping naxarars and other troops of Armenia who were with him, fulfilled the vow of masses in the city of Vagharshapat. In the House of God, and in the martyria of the martyred virgins they conducted the masses [they had] vowed and offered gifts to [278] God. After first concerning themselves with maintaining the poor, they then glorified God themselves, with great rejoicing. Then they went to the natural ostan of Armenia, to Duin, until the bitterly cold days of winter had passed.

Just as they were desirous of resting awhile and relaxing from labor, unexpectedly diabolical and insane men arrived from the Iberian/Georgian region. At the ostan they told Armenia's general, Vahan, false and deceitfully misleading things which they themselves had not witnessed, in order to destroy and disrupt his troops. They told everyone: "The wonderful aspet Sahak and the brave sepuh of the Mamikoneans, Vasak, are still alive and well, and they sent us to you to tell you: 'After your flight from the Iberian battle, we remained at the site of the battle, gravely wounded. Through God's influence, at times crawling, at times dragging ourselves (because of the severity of the wounds we had sustained) we drew near to one another, and, falling over, [hid] in some very dense buck-thorn bushes. Through God's design, a spiritual priest from the Teghac' retreat was placed as our guardian, and, that same hour, one by one he lifted us up and took us about one Iranian hrasax away. He still did not know who we were or from what district. But in accordance with his virtue, he [279] treated us as men wounded for the sake of God, and he wanted to save us or, in the event that we died, to gather our bones for the sake of his own soul. This man, after removing us from the [battle]site to a secure place, became confident. He then went to his monastery, brought us a small amount of food and water, brought yet another cleric with him, offered us the food and bade us eat. After eating the food as we could from the saint's hands, we were revived a bit [g141]. When he saw that we had been revived somewhat and opened our eyes, he gradually began to interrogate us as to where we had come from, and from what district, since, he said, our manner and demeanor were such that he was led to believe we were azats. When we saw the man's virtue, we accurately informed him about ourselves. When he heard this, he glorified God. Leaving the cleric with us, he left us and went to his monastery. The next evening he returned with pack animal(s) and yet another cleric, and they placed the three of us on the animal(s) and took us to the retreat where they dwelled. They concealed us there with them for many days, and through the power of God we were healed and made well. As is the custom of the adversary satan, [news of our escape] was breathed into the ears of some God-hating men. They started to hunt for us tirelessly and wanted to kill us, to achieve glory and honors from the Iranians. [280] Now the blessed monk secretly took us about, to many deserted places and many rugged caves. But [the priest] was afraid to send to you from there, thinking that if someone pursued and examined [the messenger] we would be discovered and killed. But now, hurry and send here a strong brigade with a dependable military commander and bring us to you, so that when we reach there together we shall avenge the truth of our faith.'"

When they heard these satanic words from the stupid men, they immediately believed them and said: "Now we must move even more quickly, for when they safely come to Armenia and the Iranians find out that they are indeed alive, their entire force will disintegrate and forsake them." This was even more so when word reached the women that their men were alive (since that night the diabolical men spoke to the men and women with proof and were believed). For the women (in accordance with the fickle and infirm nature of women) did not cease urging their dear ones, relatives, dayeaks and servants day and night, to quickly go [to Iberia] and to immediately retrieve them.

When the brilliant and perceptive general of Armenia, Vahan Mamikonean, heard all the words of the diabolical men from Iberia, the wishes and consent of many Armenians, the [281] ceaseless, impatient urgings of the wives—which resembled a fire blazing in their minds which none had the strength to put out—[Vahan] said: "Those are the words and plans of men of poor judgement with feeble minds. For, as the Iranian [g142] corps knows of the arrival of spring in the country of Armenia, they have plotted to pull apart and rend asunder the assemblage of Armenian troops at the ostan, and to disperse them here and there. For even if the brigade from Iran is very small, nonetheless they will arrest and destroy them. So that my words do not seem contradictory to some, I [state that] I will not permit [these] world-destroying men to leave the land of Armenia in health. Because on the day of my venerable brother's martyrdom, I [fore]saw the martyrdom and I saw him receive his crown before he received it. And before the end I was shown the color and aspect of that army and force, which was fated to die. [This is] because long before we had attacked and reached each other, [Vasak's] face was illuminated by a light the like of which I cannot describe. Astonished at the appearance of his face, I wanted to [282] look at him again, but was unable because the increasingly bright light from his face struck me with awe. It appears that others saw the same vision of his miraculous color then. I realized right away that he would be taken from me and mingle with other hosts, whose troops had that same aspect and radiance. And I tell you, do not seek [Vasak] and do not labor [looking] for the aspet. You are like the sons of the prophets who were occupied with idle affairs, and who, confounded, sought Elisha. But they did not heed his protest about not working and returned, full of shame. For you too will return ashamed and regretting it. But, so that I do not appear [overly] jealous to anyone, the men are before you, troops and naxarars of Armenia. I will not prevent anyone from going who wants to go. Only know and remember how much damage your departure will bring to the land of Armenia."

But imprudent and weak-minded men, and especially the martyrs' wives, families, and dayeaks then convinced the sepuh of the Mamikoneans, Musegh, and they dispatched [him] with a brigade of many select men to go with those false and fraudulent men on a road they did not know for futile matters. Those who led them to the borders of Iberia after Satan, were in fact Satan's satellites and they invented many pretexts, telling [the Mushegheans]: "Those who have escaped their killers are in hiding, moving about hither and thither in deep caves [283] and the densely forested peaks of tall mountains." Thus for many days they goaded the sepuh of the Mamikoneans, Mushegh, and the brigade with him to insanity, leading them around until the end of the bitterly cold winds of winter's frost.

78. When it was the blooming time of spring and the breezes brought welcome warmth to the naked paupers, suddenly [g143] Zarmihr Hazarawuxt with a multitudinous, enormous force of select men, reached the country of Armenia. Urgently crossing over the bridge on the Arax River, he encamped that day in the town called Artashat. For he had been well informed by the oath-breakers about the departure of half of the Armenian brigade to Iberia/Georgia, and that Vahan Mamikonean, the sparapet of Armenia, was at the ostan with but few naxarars and only a few select cavalrymen: "When you go against them with such a select multitude, even though they are prepared to die, they will be unable to arrest such a mass of cavalry. No, you will outnumber them by three or four times, and can put them all to the sword. Then you will complete the assignment and will be enveloped in the king's glory and we shall rest from this very protracted affair." When Hazarawuxt and the other awag's with him heard these words, they were more [284] delighted, and the next morning they speedily went against Armenia's general, Vahan Mamikonean, and the troops with him at the time. Having approached the city of Duin, Hazarawuxt deployed the front(s) in war formation, and arrayed them in the midst of the forest called Xosrovakert. Then he passed against the dastakert as far as the side of the mountain called Jrvezh.

When Armenia's sparapet, Vahan Mamikonean, and the other Armenian naxarars with him and the rhamik cavalrymen of Armenia saw such a multitude of Iranian troops which filled the entire plain with the Iranian brigade billowing like an ocean—even though they knew that they could not resist them—nonetheless though astonished, they did not turn in flight. Rather, in accordance with the competency of their force, the naxarars divided into groups of two or one and attacked. Valiantly taking a part of the Iranian brigade, they sent many select men hurtling dead to the ground, got hold of their swift horses, and bravely departed. For the brave departure of the powerful man foretold great dread in the brigade regarding its future hostile operations. What had happened was made known to many and they sampled the taste of this, and were amazed, more so than others. This was very well known by the boastful prince of Siwnik', Gdihon.

[285] But as for those men who enthusiastically and willingly chose to remain there and were martyred, [among them were] two of the Armenian naxarars who fought well and displayed bravery: the venerable Ordi from the Dimak'sean tohm and the venerable K'ajaj from the Saharhunik' tohm who gave their lives for the blessed covenant and were crowned. The Iranian troops wickedly stabbed and routed [the Vahaneans]. The blessed patriarch of Armenia, lord Yohan, having been thrown from his [g144] horse was left there half-dead. For the provoker of impiety, Hazarawuxt, had come against the Armenians so rapidly that not even the kat'oghikos Yohan himself had a day to quit the city. However the almighty compassion of the Savior Christ pitied and spared his oath-loving flock and took the holy father away safely and peacefully displayed him to his people and made them happy.

The same day, after the fighting was over, Mushegh, the sepuh of the Mamikoneans, and the cavalrymen with him arrived. Because they had not arrived in time to be of aid in the battle they turned and fled with the other fugitives.

[286] 79. Thus were the forces of Armenia scattered, each one going here or there. Armenia's general, Vahan Mamikonean, and the naxarars of Armenia who were with him, together with each [person's] dayeaks and beloved servants tried to go to a secure place on the borders of Xaghteac', to stay awhile and rest and recuperate a little, to remain hoping for and awaiting the Lord's salvation. The restless Hazarawuxt speedily went after them to fight, talking along all the forces. As he went he took many of the fortified places of Armenia, demolishing and ruining them, and moving on. He killed many people and caused torrents of blood to flow. Seeking strategems, he boasted very greatly that he would either arrest the brave Vahan Mamikonean or kill him in battle. Then he would rest.

[Hazarawuxt] went to Ok'agh and camped close to the village called [by two names], one [of which] was Giwghik, and the other, Vardashen. He encamped there that day, and on the next day he heard that Vahan Mamikonean was close to him at Varayr Varoy, Horhom tun, in the district called Shaghagom. Informed about the place through guides and thinking that the brilliant Mamikonean was there unconcerned, he reached the place at daybreak and fell upon Horhom tun unexpectedly. He encountered there a multitude of different people, including the wives of the two [287] Kamsarakans, of Nerseh, lord of Shirak, and of Hrahat (whom the Iranians fell upon unawares); and they killed many of the rhamik people of Armenia. They also seized the wives of the two Kamsarakan brothers, Nerseh and Hrahat, and took them to the Iranian camp.

However [Hazarawuxt], not encountering Armenia's general, Vahan Mamikonean, and some of the other naxarars who were with him turned back unhappily because he had not accomplished what he was seeking to achieve, missing the mark. When [Hazarawuxt] had confirmed that the women were indeed their wives, he was inwardly delighted. For he reasoned that by means of them he [g145] certainly could hunt and capture Vahan. "For they are [Vahan's] heart and trusty, committed allies. Should I be able to pry them from him, if he remains alone, without them, either [Vahan] will be subdued and will obey us (as we wish), or, he (and he alone) will flee to a foreign country, and be lost." As for the wives of the two Kamsarakans, [Hazarawuxt] ordered that they be kept in sanctity and with every caution, in accordance with the faith/laws of the Christians which he had certainly heard about. Then he himself went to Ok'agh, descended to the district of Basean, and encamped close to the village named Du, in the plain of the fountains, called Arcat'aghbersn. Remaining there for one day, an emissary reached [Hazarawuxt] from court, bearing a hrovartak which king Peroz [288] had written to inform him that [Peroz] and the entire Aryan force had gone against the Hepthalites. [Peroz] ordered [Hazarawuxt] to go to Iberia and either to seize and kill the Iberian king, Vaxt'ang, or to chase him from the land; and to leave Shapuh of the Mihran tohm with a brigade there in the land of Armenia, as marzpan.

80. When Hazarawuxt received the hrovartak and heard the king's command, he left [in Armenia] Shapuh with the Iranian cavalry, a brigade of choice men, as well as Gdihon, the lord of Siwnik', with a brigade drawn from the entire district of Siwnik' and quickly went to Iberia. There Hazarawuxt assembled the ranks of the oath-breakers who, having betrayed king Vaxt'ang and broken the oath sworn on the Gospel, went to him. He also assembled others who were united with the king of kings. He promised the kingdom to one, and to another gah and patiw and much pargew, and to many others whatever they needed. Thus he formed a brigade from the many who allied with him in the land of Iberia. When king Vaxt'ang saw that his own people had deceived and left him for Hazarawuxt, and that the Armenians themselves were unable to accomplish anything and were in danger, he quit the land of Iberia and temporarily went to the land of Egeria.

[289] Shapuh took the Kamsarakan women to the secure fortress of Basen called Boghberd, and left them there. Entrusting the Kamsarakan women to the fortress-keeper Vazat-Vshnasp, [Shapuh] ordered him to keep them very carefully and in sanctity in accordance with their Christian faith. The Kamsarakan women themselves had boldly complained to them many times that: "If indeed you want to subdue our men let them know that we are at peace and they will hear and obey anything you tell them. For all the Armenians will know about and testify that you are holding Armenians, for they know no other women than us. But should they hear anything else about us—insults, shameful things, not to mention sinful or loathesome acts—in accordance with our faith they will be even more resolved to die, and will be lost." Shapuh himself knew—and not just second hand—about their determination regarding Christianity and also, as a learned individual he was informed about all of their activities, Christian determination and many other things, through training and thought. As for keeping the women pure, Shapuh repeated this to the fortress-keeper many times, and he ordered that the Kamsarakans hear about this often. He sent [290] to them frequently, saying: "Do not destroy yourselves; do not quit the king of king's service. Rather, come and submit, take your women and through my intercession, I will get the king of kings to pardon the damage you have done. I will bestow upon you what is fitting. The Christianity which you love and have firmly held until now you may hold even more [firmly] from now on, without fear. Because I love you as a son I am advising you in such a way that you will remain alive. Then, should you wish to display some good deed to the king of kings, and [be able to] devise Vahan's death, the king will give you gifts and honors which none of your ancestors has received from kings. And you and your descendants will enjoy this in delight, in peace, and for eternity."

When the two Kamsarakans heard such a message from Shapuh, the Iranian military commander, although they gave various replies and fooled Shapuh for many days, nonetheless they remained firmly convinced in the faith, despite Shapuh's message. Nerseh, lord of Shirak, and Hrahat wrote the following reply: "Our labor and work is not for any mundane pleasures, or for wife and child which to you seem significant and important, but for the mystery of our great and revered faith. Next to [291] the love for such an awesome mystery, all the pleasures of life—land, wives, goods and greatness—seem small and inconsequential. For if we could not see clearly that heaven and earth and everything in them do not equal the honor which we long for, then we would be too stupid to trick you and the other parasites around you, taking an epah of ashes and giving it to one of our maid-servants to pollute as she would. For a moment we might enjoy the futile glory [received] from you and appear lustrous, but then we would be eternally and wickedly lost. But as for our women, we will give you a sign; test and examine it well. For if we bear these sorrows for the faith which we love and firmly hold to, and for the coveted hope of [heavenly] glory and if our works seem pleasing and acceptable to the just God, He will save us from oppression, will preserve our women in all sanctity, and give them to us. Otherwise we will blame our lack of faith, but not your violence and force " [g147].

Thus, having sent such a message to Hazarawuxt, the two Kamsarakan brothers were even more ready and more eager than before to serve Armenia's general, Vahan Mamikonean, to do anything he ordered. They also encouraged others to do likewise.

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