"There was a priest in Vekert named Job, a hermit with virtuous deportment, who possessed Apostolic gifts. He converted from their error [the people residing in] a large area of Artsakh called Parskank', teaching them to know God and to worship the unknowable mystery of the Holy Trinity. He came and many times honored the memory of St. Grigoris, and told the multitude two or three times that a believing [Christian] king would arise in the land of Aghuania who would seek the site of the holy relics [g167] of Grigoris. Now it came about that on another occasion, a hermit visited us as a guest and we welcomed him as is the custom among brothers. We washed his feet, gave him a little to eat, and he went and fell asleep in that same place. Suddenly he arose, took his cross, and erected it on that spot. He commanded us, saying: 'Let no one remove this cross. Rather, put up a larger one right here, perform morning and evening prayers and burn incense before it, for I forsee great miracles associated with this place.'While all these miracles were being narrated to the king, there was another development [g169].Now it so happened that yet another monk came to us as a guest. We ordered that he be served a meal. While he was eating and being served wine in a goblet by a lad, there was a disturbance in the village. We all left the guest alone and went to see what the noise was about. The guest, meanwhile, arose, took the goblet, and left. He took and sold the goblet, using the money as a stipend to enter school. Then the thief of the goblet saw a vision in which a bishop, dressed in white and with a very frightening mien, was seated on a chair by the cross which had been erected by the hermit. The bishop stripped and bound him and ordered that he be tortured over the grave of the Saint. When he woke up, he showed many people his body which was covered with black and blue marks [g168] from that severe beating. [The bishop] ordered that he be punished in this manner day after day. Then [the thief] travelled to the blesssed city of Jerusalem seeking a cure for the brutal torture.
[35] But again, even in this place, he saw that same bishop who ordered that he be punished even more severely. [The bishop told him]: 'There will be no relief from these torments until you go to the very place whence you stole the goblet and confess.' The monk arose and took with him the price of the goblet. He left Jerusalem, travelled back to Amaras, entered the church, called the abbot and, in tears, began to confess his misdeeds. Greatly beseeching [the abbot for forgiveness], he paid him the price [of the goblet]. He pointed at the place where the cross stood and said: 'That is where the bishop sat in radiant garments and with a frightful visage.' And he showed them where the grave was, saying: 'That is where he ordered me to dig.' Cured of his torments, he went on his way in peace. They say that many folk in the village who are childless come there as a place of pilgrimage, take some soil from the spot, and afterwards become parents. Similarly people with fevers who took some of the soil were cured at once."
[36] [Xochkorik] returned to that man and said: "The king sleeps and I do not dare rouse him." Now the earth was still split apart as it had been and the torch light was still glowing and the monk was standing by. The latter said: "When the king wakes up, tell him what you have seen." [The monk] also wanted to cover up the crack with his foot and extinguish the lamp, but Xochkorik thrust out his hand to prevent this, [saying]: "Do not do this until the king has seen it." But the monk would not agree and, kicking the ground with his foot, he made the crack disappear. Then he said: "When the king awakes, tell him what you have seen." Now that man awoke and went and told everything to the king. Then the entire assembled multitude prayed ceaselessly to God, the bestower of all good things. The following day when the morning services were being performed everyone assembled at the site of the miraculous cross. A royal tent was pitched over the spot [g171] and a screen was placed around the tent at some distance. Beyond this enclosure stood the assembly of bishops and their students, the deacons cross in hand, priests carrying the Gospel, and servitors with censers wafting various fragrant incenses. The earth resounded with the singing in unison of psalms and hymns of praise to the ineffable Trinity.
The virtuous king removed some garments, took the spade in hand, and began to dig boldly. The benevolent and very believing queen descended into the pit in her royal robes and hauled soil away zealously. The bishops, priests, lords and the lords' wives all dressed in their finery took the earth outside with great diligence. Now it happened that they mistakenly began to dig on the wrong side, while the venerable relics lay to their east.
Great sorrow descended upon the king and the entire entourage and the unhappy king sat there grieving. Then, encouraged by true faith, the king declared: "The word of the living God is unerring. To two or three [folk] who gather together in the name of the Savior a request for a good thing is granted at once [Matt. 18. 20]. Behold, such [g172] an assembly is now gathered in the most holy name of the God of all. I know for certain that He will heed us and not reject us to depart in shame." Then [the king] commanded that [the relics of] the blessed Zacharias, the most holy Pantaleon, the great and renowned Gregory with Hr'ip'sime' and Gayane' be brought and placed by the digging. At this point a man suddenly took his shovel and began to dig to the east of the spot he had just abandoned. And the most blessed grave of the venerable man was revealed. The king and those inside the tent were overwhelmed with joy.
[37] The multitude of those assembled were informed about the discovery of the Saint's relics and the entire crowd surged toward the relics and almost trampled the screen and the tent. However at that point the king emerged and was able to restrain them, but just barely. Now when the grave had been opened and the relics were uncovered, a sweet fragrance came forth which covered all of them with the scent of many different incenses and numbed them for many hours. The king and everyone with him were astonished and in unison they praised the one who accomplished such amazing things. The king sat on the ground near the grave [g173] and ordered that various precious court vessels should be brought there. He put the casket on his knees and worshipped in great reverence. Then priests brought the remains and put all of them into the casket which the king was holding. They also discovered two glass bottles with the Saint's relics. One contained the blood of Zacharias, and the other held the remains of Saint Pantaleon. Removing everything [from the grave] the multitude worshipped them until nighttime. Then the king sealed them with the royal seal and ordered that they be carefully watched over until morning. They also discovered a drinking glass which had belonged to Gregoris himself. The king took this and greatly rejoiced over the many gifts which Almighty God had bestowed upon him.
The following day [the king] ordered that his robe should be placed on the ground and that golden vessels and sweet wine should be brought. He commanded that the relics be washed in it and placed on his robe in the sun.
Now it happened that a monk from Amaras monastery stole a portion of the relics and departed. But then Grigoris in great glory appeared in a vision to another person disclosing the monk's name and his theft. At the king's command he confessed and brought back what he had stolen. Then one of the men from among the stone haulers grew discontent and began to curse [g174] Grigoris, the martyr of Christ, saying: "We have chosen that Grigoris as our anti-Christ!" Immediately punishment from God was visited upon him. He fell to the ground, his head was turned back to front. And he stayed that way for many days until he went and took earth from the Saint's grave. He wept a great deal, was healed, and his misdeeds were forgiven. At this, great awe came over the workmen and the supervisors who quickly and with fear continued the work of building a blessed church.
[38] The king ordered that a portion of the relics be given to each of the bishops to distribute among their dioceses, while the largest share was to remain in Amaras. With great care he himself placed the remainder in different vessels and then sealed them with his ring. He ordered that the foundations of a chapel should be dug over the grave and that [the chapel] be finished quickly and named in honor of Saint Grigoris. Then the king stood in earnest prayer, and respected the bishops and the entire multitude in great joy to the sound of the sweet singing of many psalms in praise of God. He arose from the camp and on the third [g175] night, as the fourth day was about to dawn, they celebrated mass and the Lord's ineffable mystery.
Then the entire camp began to depart, in the same order as before, accompanying the ranks of the Saints. Thus did the pious King Vach'agan acquire the spiritual and other-wordly booty which is the source of permanent and unrelatable goodness. No king before him, none of his ancestors, had ever received such marvellous gifts. The Christian camp also received a portion, thereby gaining indescribable riches from the mercy of God through King Vach'agan. I do not regard him as any less worthy of praise than Emperor Constantine who ruled in the West or the Arsacid Trdat who found salvation for Greater Armenia, since this blessed man did the same thing for us Easterners. He was the door to the light of knowledge of God, the model of many virtues. He who had travelled far for this ceremony returned along the road which had been prepared for his coming, and his grandeur made the road seem to be as good or even better than it had been before.
As they departed, the king went on foot, and the whole procession walked along with quiet, slow steps, like water [g176] flowing to a calm sea. The air itself rejoiced with harmonious sounds and glittering reflections. Even the angels sang in accompaniment, and it was as if the earth had become heaven. The king, laboring untiringly, led everyone across the river as he had done on the way to the place. He ordered the litter of the Saints to be halted.
The king sat with the whole congregation. Then the bishops blessed the diverse crowd of people and ordered them to return to their homes; the king led the ranks of bishops and priests and other honored men and the Saints to K'arue'ch and a place to rest, where he thanked them all and said a prayer on behalf of those who had come at his command and helped him in his quest. "Eternal praise and glory to Christ," he said, "Who, by the intercession [of the Saints] and by your prayers, has granted you and me that which we desired." They all blessed the king and the queen and the entire court in unison, saying: "May everything that you ask of God be granted to you through the intercession of Saint Grigoris, and may He grant us to live with you for many days in peace on earth and to make the Church more glorious by our daily [g177] increasing zeal. May our Savior Christ and His heavenly Father seal your death by your confession of Christ." The king took with him the senior chief bishop Shup'haghishoy, and whenever the litter of the Saints arrived in a village, he would dismount and tend to the Saints on foot until he had led them through the village—not as a monarch who had become proud and lazy in luxury, but as a man knowledgable and learned in Christian doctrine, not as one trapped in the tomb of pleasure, but one who diligently and intelligently submits to the commandments of God.
[39] When all this had happened and the renown of Saint Grigoris had spread everywhere in the district of Uti, men and women, young and old from whichever village the Saints were about to enter came out to meet them, and countless multitudes came joyfully from distant villages bearing crosses and many flowers and sweet incense, and ceaselessly glorified and blessed the united Holy Trinity.
Thus did they reach the king's own village of Diwtakan. There they laid [the relics] to rest performing a great memorial service for them. The king ordered that the relics of the Saints should be anointed with precious oil [g178].
[King Vach'agan] had a daughter named Xnch'ik who was still a girl and much beloved by the king. He had built an estate (dastakert) in her name and gave her a portion of the Saints' relics and this was celebrated in that dastakert with a great ceremony of remembrance. [The king] himself took a portion of the relics and those of Saint Zacharias, and always had them with him as he circulated around with the camp. As for the remainder of the relics, he sealed them and had them kept with the greatest watchfulness in a blessed and noble chamber until the chapel in the name of Pantaleon was constructed in Diwtakan and the Saint moved there and greatly honored. He left there the priests, deacons, and the brigade of numerous servitors and personally performed memorial services for the Saints, three times a day for three days at that place. He was tireless in fasts, prayers, and giving alms to the poor. He ordered those who had received portions of the relics to celebrate memorial services in honor of the Saints, and he reminded those who might be remiss of the terrible judgement of God. As for those who were zealous, [he reminded them] of the unknowable gifts of [God's] goodness. Thus does God glorify His Saints [g179].
I, Vach'agan, king of the Aghuans, with Shup'haghishoy, archbishop of Partaw, Manase' bishop of Kapaghay, Yunan, bishop of Hashu, Anania and Sahak and P'od bishop of Uti, Yovsep', priest of Kaghankatuk', Mat'e, priest of Partaw, T'omay, priest of the royal court, Po'ghos, priest of Gayeguch, Shmawon, chorepiscopus of Ts'r'i, Mat'e, priest of Darahoch, Abikaz, priest of Bed, Urbat'ayr, priest of Manushay, Yove'l and Parmide' and Yakob, priests, and the nobility and clan-heads (nahapetk') of Artsakh, Bakur clan-head of Kaghankatuk', and many others who have gathered in my presence in my summer place at Aghue'n have so stipulated that:
1. Priests in the villages must pay homage to [their] bishop twice annually. They shall learn the spiritual rules from him according to Scripture, and in accordance with the rule, they shall give the bishop a yearly gift.2. When priests and deacons are ordained, the priest must pay four drams and the deacon, two [g184].
3. Nobles and members of royalty during their lifetimes should personally give a saddled and harnessed horse and whatever else they can give for their souls. Should [such a one] not do this during his lifetime, then after his death his family should give.
[41] 4. Let this be the rule for fruits [grown by] the people and given to the priest: 4 bushels (griw) of wheat, 6 of barley, and 16 jugs of sweet [wine] [should be given by the well-off farmer]; the poor shall give half a loaf of bread and as much wine as he can; let nothing be taken from him who has no field or vineyard. Now those who for the sake of their soul give in excess of this do well; as Paul says, "he who sows abundantly, shall reap abundantly" [Gal. 6. 7]. He who has sheep shall give one sheep, three fleeces and one cheese from his household; he who has horses shall give one foal; and he who has cattle, one calf.
5. A noble, peasant, or other layman should not avoid an annual giving in memory of the dead. They should give as much as they are able. The dead must not be deprived of a share of their gain. If the deceased had horses, then the Church should be given a horse of the type he himself would have desired; if he had oxen, then an ox he himself would have desired.
6. If an abbot or a monk should misbehave in the monastery and if this should be discovered, he shall be disrespected, expelled, and his property shall be confiscated by the Church [g185].
7. If the priests of a monastery are many and their congregation few while another monastery has a large congregation but few monks, then let them take from the large congregation and give it to the monastery with few monks.
8. A Christian who fights and sheds blood should be brought before the bishop and punished in accordance with the laws.
9. A priest who tends to a large village should not also administer to another village. If two hamlets are near to one another, one priest may minister to both of them. A priest may shepherd to as many folk as he is able.
10. A man may not marry a woman related to him in the third degree [of consanguinity (i.e., sharing a grandparent)]. He may not marry his brother's wife.
[42] 11. A man who abandons his wife without cause, or lives with a woman out of wedlock, or who is lawless or a murderer, or visits seers should be taken to the royal court bound, and put to a wicked death.
12. As for those who mourn for the dead excessively: let the head of the household (tanute'r) and the minstrels be bound and taken to the royal court and punished. Let their families not dare to mourn thereafter.
13. Those who eat carrion or eat meat during Lent or work on Sunday [g186] and do not go to church should be punished by the priest and the congregation.
14. Those who eat meat on the Wednesday and Friday before Lent must fast for one week. Should someone go to the priest and say that such a person is not complying [with this penance], then let the village elder expropriate an ox from this person and give it to the priest.
15. If a lay person makes accusation against a priest or deacon and they confess to its accuracy, let the bishop judge them, and let them atone in a retreat. Should they not confess, however, and that which the others say against them is obviously true, they are to be punished in accordance with the canons and driven from the village. If the crime is not evident, the priest is to be commanded to celebrate a mass, which shall be taken as his oath.
16. If a priest is accused of a crime by his colleagues and students and they themselves are reliable, the priest must stand before the altar and his accusers before the congregation, and he shall be taken from the sanctuary and driven from the village. Should his colleagues and students bear a grudge against him and it be known to the congregation that they have quarrelled, the priest is to celebrate a mass and the congregation is to drive the others out and curse them. If they confess that they spoke falsely they are to be made to repent [g187] and are not to be driven out of the monastery. But later on, if they should cause any further mischief, let them be punished in accordance with the canons.
[43] 17. If the bishops and priests complain to the king about nobles who, they said, built two or three churches or monasteries in a single village, and the nobles made an agreement before the king; it was considered fitting by the king, the bishops, and the nobles that the churches which had been built should remain, and that the produce and income of these should be given to the senior (vsam) church.
18. The nobles who pay tithes are to give half to the principal (bun) church and half to their own church.
19. On Sundays both master and servant are to go to the senior church to pray and offer memorial services in the church. A stranger must pay soul-scot to the church.
20. Nobles, regarding [the clerics on] their estates, must not dare to remove or appoint a priest without the bishop's approval. And if a priest is threatened by a noble or the congregation, let him not leave without the bishop's approval.
21. Should a nobleman construct an altar in his church or put relics there or have mass performed there, it should be done with the bishop's consent, to the extent [g188] that this is possible. When it is undertaken and done by order [of the bishop] then it is blessed. When not done this way, let [the perpetrator] be expelled from the church and let him pay a fine to the bishop in accordance with his ability. But after he has paid the amount stipulated by canon, he shall be blessed.
22. The bishops, priests, and nobles made this agreement in the presence of the king. May the king and queen and their children be blessed by the bishops and priests and the Church, and may all the participants in this council be blessed. These ordinances were sealed by Mutsik, the king's chancellor (hramanatar), Mirho'rik, the steward (hazarapet), the heads of clans (azgapetk') Marut', Tirazd, Sparakos, Shama, Bakur, Ar'atan, Arch'e's, Vardan the Brave, lord of Gardman, Xurs, Germanosan, Xoske'n, P'irog, patriarch (nahapet) all the nobles of Aghuania. As additional confirmation of this document, Vach'agan, king of Aghuania, stamped it with his signet ring.
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