Читать книгу Armenian Legends and Festivals - Louis A. Boettiger - Страница 13

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The continuity of the period of the Armenian Arsacidae makes it the time when the process of national solidification and unification was carried out to the point that made Armenia a nation, and beyond this point. Raffi asserts that the introduction of Greek culture during the Arsacid dynasty not only changed the religion of Armenians, but also so affected their language and customs that they became different from the Persians, which is proof that a process of social readjustment was going on.28 It was during this period that the wandering minstrels spoken of by Langlois journeyed from one end of the nation to the other, singing their songs, repeating the national legends, relating the news of the world and the court gossip which probably made up the largest portion of it.

Les chants de l’antique Arménie rappellent principalement des événements la plupart héroiques et légendaires, accomplis à des époques très différentes, ce qui donne à penser qu’ils ont dû être composés à diverses reprises, par des rhapsodes dont les noms ne nous sont point parvenus. Les sujets traités dans ces chants demontrent clairement qu’ils n’ont été inspirés ni à des prêtres païens, ni à des poètes qui auraient vécu sous leur influence, en vue d’être recités dans des fêtes religieuses ou en face des autels. Au contraire, on reconnait de prime abord que ces chants sont l’oeuvre de bardes nationaux, ayant un libre acces dans les palais des souverains et à la cour des satrapes. C’est ce qui fait supposer que ces poèmes sont peutêtre dûs à des ménestrels, à la solde des rois et des nobles et ayant pour emploi de célébrer leurs vertus et leurs prouesses.29

This is putting the case conservatively, for Moses speaks often of “les chantres” and “les chants.” They traveled as far as Persia and returned, for it is related by the Italian Countess Evelyn Martinengo how a wandering minstrel, who had just returned from that country, was entertained by an Armenian patriarchal family living in the kind of underground habitation described in the beginning of this thesis.30 No one was ever more welcome than the minstrel. He was assigned to the guest chamber usually prepared especially for him, and always the best chamber in the household. His head and feet were washed for him by the wife of the patriarch, and at meal time all the delicacies of the household were spread before him. All guests were welcome, but no guest more welcome than the minstrel. They must have listened to his tales in a kind of petrified awe, and heard him sing his songs in speechless enjoyment.

It was a practice among the minstrels of the time to compete with each other in public, and it is related how two minstrels entertained by a Persian prince were led out upon an open grass plot and seated, one facing the other. Five thousand people made a circle around the competitors while the rivals contended in song and verse, riddle and repartee. Each began where the other left off, until finally one failed to perceive the drift of his adversary, and answering at random, the spectators proclaimed him beaten. The triumphant bard was led to the vanquished, whose lyre was taken from him and broken. Robed in a prince’s mantle, the victor was taken to the highest seat in the banquet hall.

That the people were the judges of the contest, indicates how well they must have been acquainted with the current folk-songs, legends, and tradition. How generally and frequently the custom of minstrel competition was practiced throughout Armenia is not known, but it certainly is proof, besides Moses’ own statements to the same effect, that the national legends and folk-songs were the possession of the common people. And what is more important, this same body of legends, folk-songs, and tradition did more than any other one thing to weld the sentiments of the people into a single national sentiment, which crystallized into a real patriotism, a real loyalty and devotion to any cause that was a national cause, because it was the natural, spontaneous expression of the life and thought of the people, and no mean, artificial thing superimposed from outside.31

There are other reasons for giving this period the social importance that I have ascribed to it. The conversion of the people to Christianity about the third century after Christ was achieved in no sentimental fashion, but, as I believe, in a manner in which it alone could have been done, namely, at the point of the sword of their own king, Tiridates, who was converted from paganism to Christianity by Gregory the Illuminator. The traditions in connection with this important event will be told later. Suffice it to say at this point that the whole process of conversion was carried out so thoroughly and completely, that it may be described as a national volte-face, and therefore did not result in the disintegration, civil strife, and social chaos that would unquestionably have been the result had the process been carried out by means of peaceful penetration and propaganda.

The third and last argument in support of the social and national importance of the period of the Arsacid kings is in respect to the alphabet which was compiled by St. Mesrob Maschtotz. St. Mesrob was a former secretary of the king, and desired to extirpate the last remnants of paganism in the province of Akoulis, but in the absence of an alphabet he was unable to carry out any scheme of propaganda. He therefore besought the king, Vramschapouh, to put an end to this state of things and the latter, in response to the request, placed all available material at the disposal of the saint. The task was accomplished in 404, somewhat at the expense of the future devotees of the language, for the alphabet contains thirty-eight letters.32 Nevertheless, most of the sounds of foreign languages were represented, making it particularly useful as a foundation language for other languages. St. Mesrob, with a body of translators trained by himself and St. Sahak, then proceeded to the translation of the Bible, which was not completed until 433. Liturgies and song-books quickly followed. To be sure the effect of the invention of the alphabet and the distribution of the various religious publications that followed were not felt during the period of the Arsacidae, for the Bible was not published until after the break-up of the kingdom in 428, when it was divided between Persia and Rome. But the important point is that the time had come when the need for an alphabet was making itself very strongly felt, and this could not have been true of a diversified, heterogeneous population.

For the three reasons above mentioned, i.e., first, the work of minstrels, second, the Christianizing of the nation, and third, the invention of the alphabet, all occurring during the successive reigns of the Arsacid kings, I should ascribe to this period (150 B.C.-A.D. 428) the integration of the Armenian people into a national unit.33 Christianity must have come as a disrupting force, as a terrible shock, necessitating a complete social readjustment, but the fact that the readjustment was made shows that the people were ready for it. For better or for worse the yoke of Christianity was fastened to the neck of the people, and with it they had to replow the social soil. The job was a good one, for the Armenian church has been the chief power during the last ten or fifteen centuries in keeping alive the streams of national life, and in holding the people together in the face of invasion and repeated attempts at proselytization by the Persians and by the Greek and Roman Catholic churches.