10. Subsequently, a governor named 'Ali Armani was sent to Armenia; he set Ashot as presiding prince of Armenia in accordance with the orders of the caliph, and investing him with many robes as well as royal insignia, entrusted him with the taxes (sak) of Armenia and all the royal bekar. 11. Thus, he became first and foremost among the Armenian [126] naxarars, all of whom made treaties with him, as if with a true scion of royalty. 12. Whenever a suitable occasion presented itself, all of them likewise resolved to become worthy of being related to his house [through marriage], and to be distinguished from the other naxarar houses, as members of the royal family.
13. At this time, a severe earthquake in the city of Dvin wrought great damage in the houses, city walls and palaces. Desolation and tremors filled the city in general, and caused many people to perish. The fear of disaster was so immense, that no one remained under a roof, but lamenting their hardships they all fled to the market places and the streets. 14. The stinging frost of winter augmented their distress, so that many suffered frostbite from the cold. 15. The blessed patriarch Zak'aria offered powerful prayers to all merciful God with everlasting supplications and entreating solicitations and through divine ordinance he warded off the wrathful scourge of God, so that the Church of Christ remained undamaged from the immense severity of the peril.
16. About this time, the princes and naxarars of Armenia, who had been taken captive by Bugha, began to return gradually to their lands and homes one after the other. 17. Then, freeing themselves from the foul teachings of Muhammad, which had been imposed on them much against their will, they embraced with exaltation their paternal religion given by Christ, and professed the worship of Christ not in secret with fear, but seemingly from the house tops. 18. The Lord was pleased, and made them live in hope, for which they were blessed and praised by Him. They broke up their fallow ground, but did not sow among thorns. Subsequently, the voice of mirth, and the voice of gladness, the voice of the bride and the voice of the bridegroom were heard under their roofs. 19. They begot children and produced fruit. Each one lived on his own land and the Lord visited them and blessed them with good things.
3. Now, after the death of Ashot, the great and illustrious prince of the Arcruni house, and his burial in the cemetery of his ancestors, his son Grigor, surnamed Derenik, succeeded to the principality [in his father's place]. 4. He was a proud man, prudent, and haughty in his manner, powerful in word as well as deed, who always tried to conduct himself with all propriety. 5. And as he was the son-in-law of Ashot, the presiding prince, the latter with paternal care and thoughtful love always gave him sound advice. At first he was willing to accept this instruction obediently and wisely and through it he brought all of his enemies to submission. 6. He busied himself peacefully with building and made his ancestral domain a safe place, secure from all plundering troops, in which to live. 7. Subsequently, however, he conducted himself in accordance with his own caprices, and did not heed the advice of his father-in-law as he had done earlier; thus he could not achieve his former success.
8. But the great prince of Siwnik' Vasak, flatteringly surnamed ishxanik, yielded to the presiding prince Ashot with great wisdom, meekness and temperance, and heeding his words of advice with care, kept them in his mind as precepts, whereby he brought a greater degree of prosperity on his domain and lived in peace in accordance with all the manifestations of piety.
9. At this time, the other prince of Sisakan, that is to say Vasak, flatteringly surnamed Gaburn, died and was buried in the cemetery of his ancestors. His son Grigor, surnamed Sup'an, succeeded to his father's realm. 10. He surpassed his ancestors in wisdom, good fortune and erection of buildings, 11. and devoted himself especially to the construction and renovation of the churches of Christ. 12. Now the great and blessed patriarch Zak'aria, reaching the twenty second year of his prelacy, died and was buried in the cemetery of the holy fathers. 13. Then, the presiding prince Ashot chose an honorable man from the household of the katholikos Georg by name, from the komopolis of Garni, and ordered his consecration as prelate of the house of Togarmah.
4. In view of the nobility of his family, the princes and naxarars of Armenia unanimously resolved to raise him up as king over themselves, and informed the caliph through the governor 'Isa son of Shaikh. 5. Receiving this fitting request with friendly disposition, the caliph sent to Ashot a royal crown, which the governor 'Isa brought and presented together with royal robes, gifts, honors, swift horses, weapons and ornaments. 6. Then they summoned the great patriarch Georg, who conferred on him the divine benediction of spiritual blessings instead of the anointment with the chrism, and crowned him king over the people of Ashkenaz.
7. Subsequently, Ashot introduced many significant regulations into his realm; he made arrangements concerning the feudal houses, the cities, the shens and the dastakerts. The laws passed by him applied equally to mountain dwellers and to the inhabitants of temperately warm valleys. 8, He turned all level lands into farms (agarak), and folds (gom), and enriched the pastures with vineyards and orchards. In no way did he deny his kingdom the needed rules and ordinations, and for the most part, he was more powerful and wiser than all the other kings. 9. Thus, he exalted [the name of] the people of Togarmah in his newly acquired kingdom.
10. Then, he laid his hand on the northern regions, where he subordinated peoples who dwelt in the valleys and far-reaching dales of the Caucasus. 11. He also brought into submission the barbarous peoples of Gugark' and the marauders of the province (gawar) of Uti. Banishing [129] from their midst brigandage and murder, he turned all of them into obedient, law-abiding people, and set rulers as well as princes over them. Furthermore, he made an alliance with and paid a visit to the king of Egrisi, who as a constant vassal of Ashot faithfully rendered him service by an obligatory tribute (partavchar). 13. Basil, the great emperor of the Greeks, also offered terms of peace—which were in no way trivial, harmony and friendship to our king Ashot, whom he addressed as 'beloved son', and he communicated this to all the kingdoms in his dominion. 14. Thus, Ashot completed and perfected the chain of his virtuous deeds in accordance with the glorification that he had received.
15. About this time, the great prince of the Arcruni house, Grigor, surnamed Derenik, laid hands on the districts and cities of the region of Her and Zarawand, and subjected these places. 16. And although leaders of the Ishmaelite people, who laid claim through habitancy to the possession of the territories of these cities and districts, showed themselves in agreement with, and submissive to prince Grigor, yet, in their hearts they were at variance with him. 17. Then during the fall, when the great prince set out for the region of Her in order to meet the ruler of the city, the latter, on his way to meet the prince, treacherously concealed troops in a ravine in the vineyard. 18. Upon the arrival of the prince, the Ishamelite forces suddenly came out of their hideout, and attacking the prince from the rear, instantly struck him down with sword, and threw him to the ground. 19. Betrayed by the infidels in this manner, he met his death, and was carried away to be buried in the cemetery of his ancestors. 20. His son Ashot, the grandson of king Ashot, succeeded to his great domain.
21. But the material that I have left out of my narrative, that is to say, the account of the valiant acts, struggles and wars of Ashot, is to be found in the History of Shapuh Bagratuni, which will give you sufficient details on the good fortune of this man.
22. As for Vasak prince of Sisakan flatteringly surnamed ishxanik, he died after living a godly and pious life, and was buried in the cemetery of his ancestors. 23. Then, his brother Ashot succeeded to his realm. He was an affable, peaceloving, pious and God-fearing man, who occupied himself entirely with the welfare of his paternal domain.
[131] 8a. Then receiving the ill-tidings, Smbat, the king's son, set out in deep grief and arrived at his estate of Erazgawork' [or] Shirakawan. The great katholikos came to console him, and relieve him of his grief, so that he might not alter his noble and pleasant nature. 9. And, Atrnerseh, the great prince of Iberia, also came then to express his condolences.
10. Since Abas, the sparapet of Armenia and brother of the king Ashot, was stationed in the region of the principality (petut'iwn) of Vanand, Atrnerseh, in accordance with the demands of protocol, first diverged from the course of his journey in order to relieve the grief of the sparapet's sorrowful heart with words of consolation. Abas received him honorably and well, but did not want him to proceed to Smbat, lest they both hear of his plot, since he believed that he would then be forced to confront both, and thus be unable to obtain his wish; for he was seeking to usurp the kingdom. 11. In response Atrnerseh answered, that to halt his journey would be unwarranted and unaccountable, and that it might be a cause for confusion and turmoil. 12. Being given leave to depart, he set out and met Smbat, whom he forced to divest himself of his mourning attire and to put on the royal robes. After he had been honored by Smbat and given many valuable gifts, he returned to the sparapet Abas, 13. who was greatly enraged with him because of the slander of certain men to the effect that he had laid snares for the latter together with Smbat. He had him bound with iron chains and confined him in the fortress of Kars. 14. Thereafter, the dissension between the two became more intense. Both Smbat and Abas summoned the mass of their forces, and filled the land with devastation through their struggle. 15. Then, the great katholikos intervened, and advised them to speak of terms of peace; he beseached [Abas] to send Atrnerseh back to his realm, and to do away with the torrent of his burning anger. 16. The sparapet acted craftily, and pretending to be in agreement stipulated as follows: "Let Atrnerseh return to me the two fortresses that he has taken away from my brother-in-law [sister's husband] Gurgen, and send as hostage his son Dawit'. Then I shall let him go in peace."
17. Sealing the solemn contract accordingly, he handed it over to the great patriarch, 18. But after receiving what he had sought, he was again beguiled by the deceitful demon, and treated the intervention of the great katholikos with disrespect in that he did not release Atrnerseh. Overwhelmed through this with deep sorrow and bitterness of heart, the great patriarch was greatly disturbed, and departed thence to go to the district of Shirak. 20. But when the sparapet learned that the attacks of the enemy troops had become more intense and had reached his own doorstep, he took asylum behind the bastions of the fortress [of Kars]. 21. Then Smbat, assembling a large force, raided the extensive hamlets (shen) of Abas, that lay about the fortress, and where the refugees from the district found shelter. He despoiled brave men of their arms and [132] sturdy steeds, and confined Abas to the fortress as to a prison cell for many days, while he made frequent assaults. 22. Distressed and apprehensive because of this he [Abas] could find no other solution than to rely on his nephew's justice and so asked him to send as a hostage his son, who was his own namesake, as well as Ashot, the son of his brother Shapuh, so that he, on his side, might release Atrnerseh. 23. The peace-loving prince did not fail to comply with his wishes. Sending the hostages and receiving Atrnerseh in return, he sent him back to his own land with great honors.
24. Immediately after his return, Smbat was presented with a royal diadem at the order of their caliph, by Afshin, the Ishmaelite prince of Atrpatakan and along with it he was given robes wrought with gold, and swift steeds bedecked with ornaments and shining armor forged with gold. 25. They came forth to meet him at the place of assembly, and returned to the holy church with the patriarch Georg, who pronounced the solemn blessings on him, and investing him with gold-embroidered robes covered with expressive designs, he placed on his head the royal crown. [Smbat] emerged from the spiritual nuptials to rule over all of Armenia. 26. In consequence of this, the sparapet Abas was greatly irritated and enraged at the katholikos for his actions, as he considered him responsible for the fact that he himself had been deprived of the crown, which had been given to Smbat. Bearing therefore a feeling of ill will, he summoned slanderous calumniators, who sprang from the patriarch's own household. Surrendering to the wicked demon the bridle of their soul, these uttered false reports worthy of the everlasting fire concerning the blessed patriarch. 27. And since they had previously let their impious tongues thread about the land, and had joined certain wicked men to their malicious ranks, they assumed that they could bring about the downfall of the blessed katholikos. 28. At that time, the blessed man of God Mashtoc', who mirrored the radiance of God's inextinguishable light through divine permeation, shone forth with splendor on the island of Sewan. Because of the purity of his life, and the inspiring power of the Holy Spirit he saw the invisible in that which was visible. For this reason, all turned their eyes to him, since he could discern and perceive with clarity of mind the correct decisions concerning spiritual matters.
29. The sparapet entertained the thought that he might be able to entice the man of God and win him over to his wicked conspiracy. He, therefore, wrote him a letter in which he first lavished flatteries upon him; he then brought such serious charges against the katholikos, that it would be better for you not to hear of the unfruitful works of darkness, and recalled the testimony of the calumniators destined to perdition. 30. He also announced to him [his decision] to set him on the patriarchal see instead of Georg, should he but consent to come and join the assembly of the wicked. 31. Upon reading this, Mastoc' sighed deeply in [133] his spirit and did not wish to write and answer. 32. But so that the wicked might not grow strong in their mischief because of his silence, he replied as follows:
33. "I received the order of your lordship, which I accepted with the love of the Spirit in accordance with my upbringing from childhood in the precepts of God, and because I realized that I was joined with you in the brotherhood of faith, for in your faith, you are beloved, according to Paul and not hateful. I humbly fell [upon my knees and] bowed down before the altar. 34. But should the particular characteristic of our angelic order, relieving us of the burden of responsibilities because of our incompetence, lead us into a divergent path, let us not seem to be rebellious; for God's command bids us submit to God rather than to men.
35. Following this, [let me say that] the entire message of your letter consists in the charge brought against the great patriarch, who is the vicar of Christ. As long as the cloak of holiness covers him, and he is honored with the high calling of God, he is the vicar of God by virtue of his apostolic office and I shall always call him thus.
36. Then, you have enjoined unto me with severity, arrogance, and ignorance beyond limit to anathematize him unjustly, and have used the anathema pronounced against me to demonstrate his folly. 37. I am surety for his acts before God, as I know of his boundless goodness, which is so greatly in accord with the teachings of the Holy Scriptures, that we hold him as an exemplar. He forgives immediately, and proceeds to perfection, especially as he has fled worldly life since his youth and reached old age.
38. As for the anathema pronounced on me it was entirely just and deserved; for I erred and going astray, on my own accord I removed the difference set by the holy fathers between us and the Chalcedonians. Therefore, with supplication, penance and worship I persuaded him to tear up the signed pronouncements regarding me with his holy hands. 39. But the overall aim of your letter is to make manifest the accusations of those who maliciously uttered false reports at the order of Satan, the killer of body and soul from the beginning, calumniator and sower of strife. You have also urged us "Not to remain silent." 40. Behold my lord, you shall not see this done; for it is impossible to identify a transgression, as [it is impossible to trace] the path of a snake creeping among the rock. A sure witness to this is the prophet, who says: "They have searched out iniquity; and have wearied themselves with searching." 41. I know, and am confident in the Lord, that death awaits the sick man who has neglected his sins and hates his brother when he is among the ramiks, [134] whereas, a minute vacillation on the part of a man of distinction and high position causes extensive harm to the public because of scandal; let alone the calamitous outcome of such a misdeed, should it occur.
42. But I am a sinful and a weak man; for my transgressions have gone over mine head; and they have pressed heavily upon me. I cannot be very jealous for the Lord God of hosts, and blinded by the beam in my eye espy the dark conduct of others.
43. I wrote what I wrote with many tears and a heart stricken with grief. 44. Let God show you the way of righteousness to go unto him, and accomplish your desires according to His Will; let Him speak justice and judgment in your hearts, lest your indiscriminate ears be stricken. This is unworthy of your highness. Judge for yourselves. 45. But let my name and memory perish from the face of the earth, my eyeballs see darkness, and not behold light; let my ears be clogged, and my stinking mouth become dumb and my tongue cleave to the roof of my mouth; let the cloud and thick darkness of sins and the shadow of death cover me on all sides, if I proceed to see, hear or speak grievous things against the righteous, and utter unrighteousness loftily. 46. Let my tongue go forth upon the earth, pouring out mine indignation and sound forth with the sword at my lips. 47. God forbid, that I lift up mine hands against the anointed of God, and be banished for a crime that is unforgivable and irrevocable. 48. Heaven forbid, that I strive against the chosen of God like Korah (Korx) and Dathan. But if not, the earth shall open her mouth and swallow me together with the army of Abiram (Abiron), and I shall go down alive into Hades.
49. This is my conviction, from which no one could turn me away be it by fear of Hades or promise of Heaven, and standing before the tribunal, I shall anathematize the transgressors who vexed you, as the purulent blood of my heart pours out. 50. Above all, remember also the laws inscribed by God, wherein it is written, that those things which are revealed belong unto the sons of men, and the secret things belong unto the Lord our God. For this reason He has set a day, when He will pass judgment on the secrets of men at the hands of Jesus Christ.
51. Now, abandon that which is beyond your ability, and do not judge by conjecture, nor reprove according to report, until the coming of the Lord, who will bring to light what darkness hides, and fire will test each man's work, for surmises and opinions are semblance and empty shadows that are beyond truth, and are not considered evidence according to what God requires before the tribunal of the righteous, namely that [all facts] must be established by [the evidence of] two or three witnesses. This seemed to have pleased the pagan philosophers so much that they stole it from us, and having changed the words, they allegorically set it [135] forth as their own. Certainly, they respected only the form, as [one would use] a plough for tilling or dropper for medicine. 52. Now, I pray you not to be silent or free from care, but tend to justice. Public opinion and hearsay hold that those who are like unto you lack strength, and are overwhelmed by their mistakes. 53. But you also advise, that if perchance I am summoned to the patriarchal see, there should be no confession of sins. 54. Who could come forth with an impudent face and be an unrighteous witness no less against the chosen of God. Is it for this reason, that the command of the Holy Spirit allows secrets in the souls? 55. Do not make trouble, as it is hard for you to kick against the pricks. For such thoughts on faith always lead one astray from every grace. Prince Bagarat, who entertained such thoughts for no reason, was not blessed, and we are all aware of the way the perishables shall perish.
56. If you order that there be a meeting, let it not be the assembly of the wicked inclosing, or of the zealous assailants, who formerly assembled together with Annas and Caiaphas on account of the Lord, and who have now gathered with regard to the anointed of the Lord, but let it be like that congregation which the Lord acquired in the beginning as His lot of inheritance, about which the prophet speaks as follows: "Assemble yourselves upon Mount Sion, ye priests and righteous old men. Proclaim fasts and supplications. Sanctify the congregation with tears and laments, for God will visit you." 57. In accordance with this the holy Nicaean Fathers labored on your behalf, and wearing boots on their feet set out to reach the holy resting-place, where they spent an entire year in fasting and praying. 58. They ate the dry bread of affliction, and drank the water of affliction, and lay on pallets spread on the ground. With excessive penance and groans they established as a mediator the Holy Gospels, so that they might not do anything according to their will. God looked at them and with enlightenment instructed them in what was worthy of instruction.
59. Well, mine unworthy self is willing to attend the assembly of the upright and the congregation of those that love good things, and to assist in their work with prayers and ascetic practices. The same God, who is mighty and living, shall do what pleases Him. 60. Let me add, that I shall speak boldly against the folly of those who have urged this, and shall become surety, so that should God not visit us for some reason, I should be considered as an ally of the evil-doers and the lecherous [mcghneayk] in everlasting reproach, but only let the meeting take place according to my instructions. 61. In taking into consideration the [wicked] tongues, do [136] not be afraid, for it is not new that the tongue has been sharpened in bitterness, and the crooked bow made ready to shoot arrows of strife and conflict in order to strike and kill those who are upright in heart. Evil spirits run about feeling thirst for the honor of the blessed, and scheme to rebut it through the knavery of the sons of men in anger. 62. Now, those were tongues with which the prophets were condemned, beaten, and smitten with the edge of the sword. It was the zeal of the Pharisees and the cry of the Jews, whereby they lifted up their face unto the Word of God, and were lost to the ages and ages. 63. It was the violent passion of the priests, whereby they fought against God. 64. It was the rage of Judas, who went with closed eyes in order not to lose the thirty pieces of silver, and arrived where he belonged. 65. Those were intelligent and wise men, who were able to condemn the Son of God before God and the Emperor, and lawfully committed him to the judge unto their own destruction. 66. Remember those that testified against Stephen, James, the brother of the Lord and Narcissus, all three of them. Do not be deceived, for the sons of men are wont to do things either by will or by the seduction of the devil. For this reason, the accounts of the wickedness of the impious witnesses—who like a sharpened razor wrought deceit, loved wickedness more than goodness, and unrighteousness better than to speak righteousness—are preserved in writing as a measure of precaution for posterity. 67. For the same reason, the prophet offers prayers in order to be delivered from evil men, who have sharpened their tongues like serpents, and under whose lips is adders' poison. 68. Let me also add this, that the man who is a detestable deserter cannot become a witness and come forth before the tribunal of the upright. He is persecuted openly, because he has defiled his face like that of a whore, and is no longer considered a human being. 69. According to the synodical order, the man who has confessed to the priest cannot become a witness, until the end of the time set by the holy canons, when overwhelmed by doing penance, he can call upon the leaders of the church as witnesses to his atonement. 70. Now, let the sinners first come forth and repent in sackcloth and ashes, and subject themselves to rules with all their heart. Only after this will their words be considered trustworthy. 71. Also the bishops shall be chosen and righteous, and some shall come from afar, so that they may not be unfairly biased. Likewise, let the blessed fathers of higher rank conduct the examination as they may wish, and be certain. Then, let those who are able to cover the holy altar and the holy see with fire-wood cloak their souls, as if mourning for the fall of the bride groom, who took the place of Christ in the sanctuary of the bride, the Church. [Let them do] many other things that are contrary to the judgment of righteousness, things which I shudder to put in writing. [137] 72. What has been ordered by you will come true then. If you wish to choose someone different, the latter will have no other alternative than to fight against God either with violent force or distorted mind. 73. But now, complying with my advice, place your trust in God, so that in life after death your trial before the universal tribunal may be easy, and you may receive glory and honor from God throughout your days of life."
74. Upon reading this solemn letter, Abas was ashamed and gave the lie to the wicked traitors. For despite his having written such letters, he did not receive an answer in accordance with his expectations, but rather much blame. 75. This was all the more since certain ones of the arrogant, and excessively envious slanderers were seemingly struck by the divine wrath. 76. The iniquitous lips of one of them swarmed with worms before the eyes of everyone including myself, and he perished. 77. Another's bowels fell down forthwith together with the excrement. The traitor burned with high fever and parching heat, until pustules broke forth and he died. 78. The survivors, greatly distressed and trembling because of the deserved calamity, went to the patriarch to express their repentance, and were forgiven by him. The great sparapet, who was likewise greatly dismayed at heart and alarmed by the swift actions of God, threw himself down at the feet of the patriarch, with excessive immolations and tears, and begged forgiveness for his evil aberration. The patriarch received him with love and ungrudging heart, and with perfection of faith, in accordance with the wishes of the faithful suppliant, made them worthy of forgiveness and blessings.
80. These were engraved by me by letter with great awe as a memorial for you who are about to come, so that looking at the results of destructive calamities, no one might scheme and suffer the same torments, derision and scourges as those who fell with Judas and reached their [deserved] place.
3. When the governor (ostikan) Afshin, who had given the crown to Smbat, learned of this, as well as of the firm friendship and agreement with the Emperor, he was greatly distressed and irritated at these matters, [which he suspected to be] a plot against himself. He made haste to sever the ties of friendship between them, and having gathered numerous troops for this, he decided to set out and come to Armenia. 4. As soon as king Smbat realized the wicked schemes of Afshin, he immediately mobilized his forces as well as the multitude of the naxarars contingents, altogether thirty thousand brave warriors and skilled soldiers, and he marched as far as the district of Rotokk' near Atrpatakan in order to confront the foe. 5. But before he reached the enemy line, he sent an envoy to Afshin with the [following] message: 6. "Why are you coming upon us in anger for no reason? If it is because of the alliance I have made with the Emperor, this was for your benefit also. [I thought that] I might obtain with ease those items that you yourself and the caliph needed from the land of the Greeks, and present you with noteworthy garments, ornaments and vessels for your own use. Likewise, I wished to clear the way for merchants of your faith, so that they might have access to their land, and enrich your treasury with the riches of the Greeks."
7. When Afshin heard the soothing tone of the above words, and saw the select bodies of men of war who had reached his border, he changed his evil threats into an offer of friendship. 8. Then, mounting upon fiery steeds, they set out to meet each other, and exchanged many royal gifts and presents, and after this Afshin returned to Atrpatakan.
9. King Smbat turned back, and arrived at the capital city of Dvin. 10. Contrary to the condition that had been set at an earlier time, he did not find the inhabitants of the city submissive to him, and he also noted that they had paid less than the full amount of the royal tributes and taxes. Thereupon, they also shut the gate of the city before him. 11. He then laid a furious siege against them, and stirred up great confusion, [139] pillage, devastation of forests and destruction by fire, all of which he frequently carried out over a period of two years so that distressed, irritated and harassed, they turned against one another. 12. Then the contenders who were the chief ostikans and commanders (hramanatar) of the city, two brothers, named Mahmet and Umayi, came out by night and took flight. The forces [of Smbat] learned of this, and going after them in pursuit, seized and brought them to the king. 13. Putting them to the torture with chains and rods, and taking from them many treasures of gold and silver, Smbat sent them in iron fetters to the Emperor Leo.
Thereafter, he unquestionably bent the inhabitants to the yoke of his servitude, 14. and setting about to annex many lands, he watched over all of them, and brought them into obedience, some by means of gentle words, others by force. Accordingly the great Curopalate of Georgia and his adherents persuaded by the righteousness of his wonderful order all submitted to him. But whoever lifted their hands against him, he repressed with daring force, and subdued them beneath his feet. 15. Thus, he extended the boundaries of his domain as far as the city of Karin in the northeast, and to the farther side of Kgharjk' as far as the shores of the great sea and the borders of Egrisi, as well as to the foot of the Causasus Mountains, that is to say, Gugark', and Canark' as far as the Gate of the Alans, where he also seized the fortress guarding the pass. From there the boundary [ran] southward to the city of Tiflis (Tp'xis) along the course of the Kur River, and [continued] on to the district of Uti, as far as the city of Hunarakert, to Tus and to Shamk'or. 16. Thus he enlarged the limits of his domain and brought these beneath the yoke of the royal tributes, bekars and taxes, and dedicated the weapon he used valiantly in battle as a sign of victory.
7. Hearing of the divine scourge, the blessed man of God Mashtoc', who dwelled on the island of Sewan in an exemplary manner of ascetic life, wrote as follows a letter to the afflicted who had survived:
8. "My gracious and beloved lords and dear brethren, I learned of the universal destruction, wherein the divine treader of the winepress crushed you with immense force in anger for our multiplying sins. I was also informed of the sudden affliction of bitter tears and unbearable agonies of death that came upon you, and turned your joy into mourning. 9. Fire devoured everything and scattered the multitudes. Behold! Neither the expanse of the main, nor the summits of mountains could stop the swift-winged order. 10. Woe to that horrible day of destruction, when still seated at their splendid dining tables with food in their mouths, they were stupefied by the violent blow of boundless disaster. 11. Parents abandoned their children and children left their parents with pain. Their homes became their graves, and they were buried in their own dwellings as in a tomb. 12. Woe to you, fathers and brothers who suffered toils and oppression! The Lord spread His nets upon His people and with invisible swords struck them in one second. He dried them up like water and made them vanish like smoke, covering us all with blinding darkness. 13. Blessed are the eyes that did not behold this new and unheard of condemnation which we received in retribution. For there was a time when being of good cheer in the gladness of your hearts, you rejoiced together with your parents, brothers, families and [141] children, and made the Lord hear the sounds of blessing. Now, you are fired by unbearable perplexities and the sudden advent of blinding darkness. Even the shadow of consolation is not to be found, and you are left with no hope or alternative other than to cease to live or turn alone to God's love of mankind. 14. For you know, that God has no other care than setting straight and redeeming mankind. Because we are wont to forget God and He in turn forgets us, He stirs us up in this manner in accordance with His mercy and love. 15. For I agree with the Scriptures in regard to the scourge of God, whereby "He admonishes by the sword our wickedness and folly."
16. Again, do not wonder at the unfathomable judgments, whereby he destroys the upright with the impious. 17. First, no one is upright, because we have all gone astray and have become unprofitable. Consequently, [you should not consider] it tragic, if death, to which we are bound, comes to us in retribution. 18. Secondly, even as the upright as well as the impious benefit together from the sun, rain, and other goodly things, so also they drink together from the cup of destruction. But the reward and retribution of each individually will be deferred to the day of the Last Judgment.
19. Now, as the decrees that the Creator has set up apply also to us, and treat everyone impartially, accept willingly that which is contrary to your wishes, so that you may show proof of your wisdom, knowledge and faith. 20. Express to Him the gratitude that you owe Him, the One who consoles your hearts' despair, because you are bound to him by oath in accordance with your Christian faith and upright life, and are confident in the fear of the Lord through virtuous and orthodox practice. 21. He shall console your spirits and make you hopeful for a pure heart; He shall give natural relief to all of you that have survived, that is to say, both pastor and flock, and make you forget the great and profound grief. In return for the tribulations suffered by those who departed from this valley of grief, let an atonement be made for them as equals of the martyrs tortured for Christ. May He grant repose to their souls in the dwelling of light, and blotting out the record of their words, deeds, and thoughts let Him place them in the promised bliss, which is preserved for His beloved for the ages and ages."
22. This gracious letter was read in the presence of a great multitude, and the rest of the people having heard of it through hearsay consoled themselves greatly from fear of the Lord's rebuke. 23. However, they considered themselves as worthy of that evil calamity as the infidels whose sins they shared, and spoke to one another thus: "It was just that Christians confounded in the smoke of the wrath of the heathen [142] were found guilty, 24. because we did not come out of Segor and mingled with the Hagarites, from whom we learned their ways which proved for us a stumbling-block.
25. But now, let this much information concerning these miserable and indefensive calamities suffice you, lest further details might be annoying to your ears and let us look at subsequent events.
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