Ghazar Parpetsi

Ghazar Parpetsi
Ghazar Parpetsi
Ղազար Փարպեցի
	Monument to Ghazar Parpetsi inParpi
Born	c. 441-443or 453; Parpi(a village nearAshtarak,Sasanian Armenia)
Died	Early sixth century; Parpi1
Nationality	Armenian
Occupation(s)	Historian, clergyman
Known for	History of the Armenians,Letter toVahan Mamikonian
Notes
	1It also has been suggested that he was buried at theHoly Apostles MonasteryinMush.

Ghazar Parpetsi(Armenian:Ղազար Փարպեցի,romanized:Łazar P῾arpec῾i) was a fifth-to-sixth-centuryArmenian historian.He had close ties with the powerfulMamikoniannoble family and is most prominent for writing a history of Armenia in the last years of the fifth century or at the beginning of the sixth century. The history covers events from 387 to 485, starting with the partition of Armenia between the Byzantine and Sasanian empires and ending with the appointment ofVahan Mamikonian(Ghazar's friend and patron) asmarzpan(governor) of Sasanian-ruled Armenia. It is the main source for Armenian history in the fifth century and is one of the two main accounts, along with that ofElishe,of theArmenian rebellion of 449–451led byVardan Mamikonian.

Life

Ghazar^[a]is possibly the first Armenian historian whose identity and time of writing are not the subject of dispute.^[2]^[b]He was born in the village ofParpi(near the town ofAshtarakin Armenia, then underSasanianrule) around 441–43 or 453, and was raised by a princess of theMamikonianfamily.^[4]^[1]His family was part of the lower or middle nobility.^[1]They may have been relatives of the Mamikonians^[5]or were otherwise closely connected to them. Following the defeat of the Armenians at theBattle of Avarayrin 451, Ghazar moved with the Mamikonians to thebdeashkhArshusha'scastle Tsurtav inGugark(in modern-day Georgia), where he received his primary education. Studying under the auspices of Aghan (Ałan)Artsruni,he befriended the latter's nephew,Vahan Mamikonian.^[4]He excelled in his studies and went toByzantineterritory—possiblyConstantinople^[6]—and continued his studies there from about 465 to 470, learning new languages and studying religion, literature, and Classical philosophy.^[7]

Returning to Armenia, Ghazar busied himself with educational and spiritual activities in the district ofShirak,then part of the domains of theKamsarakanfamily. From 484 to 486, he lived inSyunikuntil Vahan Mamikonian, who had recently been appointed themarzpan(governor) of Armenia by the Sasanians, invited him to oversee the reconstruction of a monastery being built inVagharshapat.^[4]However, Ghazar soon came into conflict with other Armenian clergymen. Accused ofheresyand receiving no help from the head of the Armenian clergy, Catholicos Babgen,^[8]he left for the city ofAmidain Byzantine territory in about 490. According to Stepan Melik-Bakhshian, Ghazar's educational activities provoked the ire of the "regressive clergy."^[9]InRobert W. Thomson'sview, it is very unlikely that Ghazar was actually a heretic; rather, it was probably his strongly pro-Greek views, his antipathy towards Syrians and those unfamiliar with Greek learning, and his "obviously prickly attitude" that made him an unpopular figure and positioned him against the mainstream of Armenian church politics at the time, which was moving towards a break withChalcedonian Christianity.^[10]It was in Amida that Ghazar wrote hisLetter to Vahan Mamikonian,^[11]which includes biographical information about the author.^[1]Ghazar was eventually recalled by Vahan (probably around 493)^[12]and commissioned to write a history of Armenia.^[4]According to Armenian tradition, Ghazar was buried near the ruins of an Armenian church in Parpi Canyon, south of a village named Lazrevan (Ghazaravan) in Armenia, although another tradition purports that he was buried theArakelots MonasterynearMuş.^[4]

Works

Ghazar's known works are hisHistory of Armeniaand hisLetter to Vahan Mamikonian,appended to the history. The letter was written during Ghazar's time in Amida.^[4]It is a defense against the accusations of heresy and other accusations leveled against him by "slanderous monks."^[13]The letter contains a brief introduction, which in Grigor Khalatiants's view was written by one of Ghazar's students.^[4]

Ghazar wrote his history in the last few years of the fifth century or at the beginning of the sixth century at the request of Vahan Mamikonian.^[14]After summarizing the contents of the previous histories attributed toAgathangelosandFaustus of Byzantium,Ghazar begins his own history with the partition of Armenia between the Byzantine and Sasanian empires in 387, the year that Faustus's history ends.^[15]Ghazar'sHistoryis composed of three parts. The first is about political events in Armenia from the partition of 387, including the efforts of the Sasanians to solidify their rule over Armenia, the invention of theArmenian Alpha betbyMesrop Mashtots,the deposition of the last ArmenianArsacidkingArtaxias IVin 428,^[1]and ending with the deaths ofCatholicos Isaacand Mashtots in 438 and 439, respectively.^[16]The first part includes a prophetic vision attributed toCatholicos Isaacpredicting the restoration of the Arsacid andGregoridlines in Armenia,^[1]although this is judged to be a later interpolation into the text.^[16]^[c]The second part concerns the events leading up to the Armenian rebellion led byVardan Mamikonian(uncle of Vahan) against the Sasanians, theBattle of Avarayr,as well as its consequences. The third part is based on the author's own memories and focuses on the successful rebellion led by Vahan Mamikonian in 482–484, the consequent signing of theNvarsak Treatyin 484, and Vahan's appointment asmarzpanof Armenia.^[1]The main sources he uses inHistoryare the primary works of previous Armenian historians,Agathangelos,Koryun,and Faustus, although he apparently made use of other historians' works, includingEusebius of Caesarea'sHistoria Ecclesiastica.He also relied on living informants who participated in the events described.^[5]^[18]According toGohar Muradyan,Ghazar appears to have read the history ofElishe^[1](although he never mentions or alludes to it), which purports to be a firsthand account of Vardan's rebellion,^[19]but there are no textual parallels between the two works. In Muradyan's view, the closeness between the two works is likely because of the fact that the authors were near-contemporaries and lived during the events about which they wrote.^[1]Thomson, on the other hand, notes,"[t]hatthe two versions of the rebellion are related is clear from exact verbal correspondence at many points "and lists several reasons to believe that Elishe's work dates to later than the fifth century.^[18]

Within the Armenian historical tradition, Ghazar's history does not appear to have had an immediate impact. Knowledge of his history was fairly rare before 1000. It was used without acknowledgment byMovses Khorenatsi^[d]andTovma Artsruni(10th century). References to Ghazar become more frequent afterStepanos Asoghik(10th–11th centuries).^[20]His work is the main source for Armenian history in the fifth century. It also contains important information about fifth-century Iranian history and geography^[5]and the military hierarchy, administration and politics of the Sasanian Empire,^[1]as well as about Georgia,Caucasian Albania,and the nomadic empires to the north.^[21]According to Robert Bedrosian, he is a "reasonably trustworthy historian," although his biases, especially religious ones, sometimes cause him to misidentify the causes of some events. As a Christian and a supporter of the Mamikonians, he is extremely hostile towards Sasanian Iran and the Armenian nobles who sided with Iran against the Mamikonian-led rebels.^[5]However, he accepted Armenia's place as a province of the Sasanian Empire, seeing as evilYazdegerd II'sattempts to force the Iranian religion and political control upon Armenia.^[22]Critics have valued the organization of Ghazar's history and his approach to historical writing. He has been dubbed "the rhetor" in the Armenian tradition and praised for his "language and integrity" and sometimes compared toThucydidesfor his "clarity and historical sense," in contrast with Movses Khorenatsi, who is sometimes called the "ArmenianHerodotus."Dickran Kouym giannotes that his reliability is also strengthened by his personal closeness to several important figures involved in the events he described, although it also formed his strong biases in favor of the Mamikonians and their relatives.^[23]

Translations

English translations

Ghazar P'arpec'i's History of the Armenians,translated into English by Robert Bedrosian (translated 1980, published 1985) from the 1904 Classical Armenian edition (Letter to Vahan Mamikoniannot included).^[24]
The History of Łazar Pʻarpecʻi,translated into English byRobert W. Thomson(Atlanta: Scholars Press, 1991), including both the history and theLetter to Vahan Mamikonian.^[25]

French translations

In V. Langlois,Collection des historiens anciens et modernes de l'Arménie,vol. 2 (Paris: Librairie de Firmin Didot Frères, Fils et Cie, 1869).^[26]

Notes

^Łazar(Ghazarreflects the later pronunciation) is the Armenian equivalent ofLazarus.
^IfKoryun,who wrote a biography of his teacherMashtots,is not counted.^[3]
^Gohar Muradyan considers it possible that Ghazar himself wrote it, perhaps drawing from an existing source.^[17]
^Per Thomson, who favors a later date for Khorenatsi, who claimed to be an author of the fifth century. SeeNersessian 1998for an alternative view, according to which Khorenatsi is the "philosopher Movses" mentioned in Parpetsi's history.

References

^^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^jMuradyan 2018.
^Kouym gian 1994,p. 152.
^Kouym gian 1994,p. 154.
^^a ^b ^c ^d ^e ^f ^gMelik-Bakhshian 1981.
^^a ^b ^c ^dGhazar P'arpec'i 1985,Translator's Preface.
^Łazar Pʻarpecʻi 1991,p. 23.
^Hacikyan et al. 2000,p. 213.
^Łazar Pʻarpecʻi 1991,pp. 7, 30.
^Melik-Bakhshian 1981;Melik-Bakhshian 1996,p. 82. See alsoHacikyan et al. 2000,p. 214.
^Łazar Pʻarpecʻi 1991,pp. 30–31.
^Hacikyan et al. 2000,p. 214.
^Hacikyan et al. 2000,p. 215.
^Łazar Pʻarpecʻi 1991,pp. 7, 247.
^Kouym gian 1994,p. 167.
^Łazar Pʻarpecʻi 1991,pp. 8–10.
^^a ^bŁazar Pʻarpecʻi 1991,p. 11.
^Muradyan 2014,p. 317.
^^a ^bŁazar Pʻarpecʻi 1991,p. 12.
^Kouym gian 1994,p. 153.
^Łazar Pʻarpecʻi 1991,pp. 18–20.
^Kouym gian 1994,p. 174.
^Łazar Pʻarpecʻi 1991,p. 26.
^Kouym gian 1994,pp. 170–173.
^Ghazar P'arpec'i 1985.
^Łazar Pʻarpecʻi 1991.
^Łazar Pʻarpecʻi 1991,p. 278.

Sources

Ghazar P'arpec'i (1985) [Translated in 1980].Ghazar P'arpec'i's History of the Armenians.Sources of the Armenian Tradition. Translated by Bedrosian, Robert. New York.{{cite book}}:CS1 maint: location missing publisher (link)(Online text.)
Hacikyan, Agop Jack;Basma gian, Gabriel; Franchuk, Edward S.; Ouzounian, Nourhan (2000).The Heritage of Armenian Literature, Volume I: From the Oral Tradition to the Golden Age.Detroit:Wayne State University Press.pp. 213–237.ISBN 0-8143-2815-6.
Kouym gian, Dickran(1994). "Lazar Parpetsi". In Greppin, John A. C. (ed.).Studies in Classical Armenian Literature.Delmar, New York: Caravan Books. pp. 152–192.
Łazar Pʻarpecʻi (1991).The History of Łazar Pʻarpecʻi.Translated byThomson, Robert W.Atlanta: Scholars Press.ISBN 1-55540-579-7.
Melik-Bakhshian, S. (1981). "Ghazar Pʻarpetsʻi"Ղազար Փարպեցի.Haykakan sovetakan hanragitaranՀայկական սովետական հանրագիտարան[Armenian Soviet Encyclopedia] (in Armenian). Vol. 7. Erevan:Haykakan hanragitarani glkhavor khmbagrutʻyun.pp.19–20.
Melik-Bakhshian, St. T. (1996) [Orig. published 1979].Hayotsʻ patmutʻyan aghbyuragitutʻyunՀայոց պատմության աղբյուրագիտություն[Source study for Armenian history] (3rd ed.). Erevani hamalsarani hratarakchʻutʻyun. pp. 78–88.
Muradyan, Gohar(2018)."Łazar Pʿarpecʿi".InYarshater, Ehsan(ed.).Encyclopædia Iranica, Online Edition.Encyclopædia Iranica Foundation.
Muradyan, Gohar(2014). "The Vision of St. Sahak in the History of Łazar P'arpec'i". In Bardak gian, Kevork B.; La Porta, Sergio (eds.).The Armenian Apocalyptic Tradition: A Comparative Perspective.Leiden:Brill.pp. 313–325.ISBN 978-90-04-27026-8.
Nersessian, Vrej Nerses(1998)."Movsés Khorenatsi and Ghazar Pʻarpetsi"(PDF).Haigazian Armenological Review.18:195–205.