2. Eḷishē[29], History of Vardan and the Armenian War[30]

[29] Eḷishē or Yeghishe Vardapet [410-475] was a prominent Armenian historian. He was the author of a history documenting the successful revolt of the Armenians in the 5th century against the rule and religion of the Sassanid Persians.

[30] History of Vardan and the Armenian War is considered one of the masterpieces of classical Armenian literature. In this he recounts the struggle of the Armenians, in union with the Iberians and the Caucasian Albanians, for their common faith, against the Persians [449-451].

2.1 [Ch. 1]

2.1.1 The magi said:“Valiant king[31], the gods have given you your empire and success. They have no need of human honor; but if you convert to one religion all the nations and races in your empire, then the land of the Greeks will also obediently submit to your rule. But do you, king, immediately fulfill one counsel of ours. Raise an army and gather a force; march to the land of the Kushans;[32] assemble all nations and bring them through the Pass[33], and there make your dwelling. When you detain and enclose them all in a distant foreign land the plans of your desire will be fulfilled; and as it seems to us in our religion[34], you will rule over the land of the Kushans, and the Greeks will not venture forth against your power — on condition you exterminate the sect[35] of the Christians”.18

[31] “Valiant king” refers to Yazdgird II, son of Bahrām V, who reigned from 438 to 457 CE.

[32] The land of the Kushans refers to Bactria. It is suggested that, at the end of 430s CE, namely at the beginning of Yazdgird II’s reign, the Hephthalites rose in Tokhāristan and oppressed the Kidarite Kushāns from east to west; the latter were forced to give up Tokhāristan and gradually moved west, and then came into conflict with the Sassanian Persians. This conflict continued to the end of the 460s. In my opinion, these intruders were obviously the Hephthalites. The Armenians called them by this name because they called themselves “Xiongnu 匈奴”, and came from the former lands of the Kushāns. Even if those who first suffered at the hands of Yazdgird II were the Kushāns led by Kidāra, he in turn must have faced the ensuing invasion of the Hephthalites.19

[33] “Pass”: The Chor Pass at Derbent.20

[34] This term is used by Eḷishē only for the Persian religion, not Christianity.21

[35] This term is commonly used for heretics. Its use for Christians (in the mouth of Persians) is rare.22

2.1.2 This counsel seemed pleasing to the king and to the magnates, who were of the same mind. He wrote edicts[36] and sent many messengers to every region of his empire. And this is a copy of the edict: To all the nations of my empire, to Aryans and non-Aryans[37], may the greeting of our benevolence be multiplied for you. Be well, and we ourselves are well by the help of the gods[38].23

[36] “Edicts”: Official letters.24

[37] “Aryans and non-Aryans”: For Armenia described variously as part of Eran or Aneran.25 Cf. B.1.3.3, no. 23.

[38] “Gods” is used in the Bible for pagan gods, as opposed to God.26

2.1.3 Without causing you any trouble we marched into the land of the Greeks, and without warfare by our loving benevolence we subjected the whole land to us in servitude. Do you celebrate and be unstinting in rejoicing. But immediately accomplish this command which we impose: We have decided in our infallible judgment to march to the land of the East, to subject the empire of the Kushans to us with the help of the gods. When you see this edict, straightway without impediment gather cavalry before us and meet me in the land of Apar[39].27

[39] Apar: Eḷishē describes the area as “the upper land”.28

2.1.4 In this form the edict reached the lands of the Armenians, Georgians, Albanians[40], Lpʿinkʿ[41], Tsawdeikʿ[42], Korduikʿ[43], Aḷdznikʿ[44], and many other distant parts which were previously not accustomed to travel that road. A force of nobility and lesser nobility was assembled from Greater Armenia and retainers from the royal house; likewise from Georgia, and Albania, and the land of the Lpʿinkʿ, and still others from all the districts of the south near the borders of Tachkastan[45], the Roman Empire, Korduikʿ, Dasn[46], Tsawdē, and Arznarzn[47], people who were all believers and baptized into the one catholic and apostolic church.29

[40] Albanians, i.e., the Aḷuankʿ of the eastern Caucasus.30

[41] Lpʿinkʿ: In north of the Aḷuankʿ.31

[42] Tsawdeikʿ: In south-western Armenia.32

[43] Korduikʿ: In southern Armenia.33

[44] Aḷdznikʿ: In south-western Armenia.34

[45] Tachkastan, i.e., the region of the Tachiks, the Arabs of northern Mesopotamia.35

[46] Dasn: In southern Armenia.36

[47] Arznarzn: In south-western Armenia.37

2.1.5 Innocently unaware of the king’s duplicity, they marched from each one’s land obediently and with loyal intentions in order to fulfill their military service with sincere faith. They brought with them the divine holy testaments, with many ministers[48] and priests. But they bade farewell to their lands, not as in expectation of life, but as if [they were to] pay the debt of death, commending their souls and bodies to each other. For although the king’s plan had not been revealed to them, yet suspicions were in everyone’s mind. Especially when they saw the power of the Greeks broken before him, they were greatly stricken in their thoughts.38

[48] “Minister”: This is a term of general meaning, but here means “deacon” as opposed to “priest”. It is also used to refer to Persian ministers of state.39

2.1.6 ... So when the king saw all the armed soldiers and the multitude of the force of the barbarians who had loyally come to the royal service, he was even more happy in front of the magnates and all the host of his army. Outwardly he hid the desires of his mind, and unwillingly bestowed lavish presents on them. He marched immediately against the kingdom of the Huns, whom they call Kushans; but after fighting for two years he was unable to make any impression on them.[49] Then he dispatched the warriors to each one’s place, and summoned to his presence others in their stead with the same equipage. And thus he established the habit from year to year and built there for himself a city to dwell in, beginning from the fourth year of his reign up to the eleventh.40

[49] In my opinion, those whom Yazdgird II first encountered are just as likely to have been the real Kushans. The latter advanced westward and impacted on the eastern territory of Sassanian Persia because they were oppressed by the Hephthalites, or acted as a strike force against the Persians under pressure from the Hephthalites. This may be the reason why the Kushāns and the Hephthalites were mixed up in the Armenian historical data.41

2.1.7 And when he saw that the Romans remained firm in their pact which they had with him, and that the Khaylandurkʿ[50] had ceased to cross the Pass of the Chor, and that in every region his empire lived in peace, and that he had put the king of the Huns into even greater straits since he had ruined most of his provinces and had prevailed over his rule, then he sent messengers throughout all the fire-temples[51] of his land, he increased the sacrifices of fire with white bulls and hairy goats, and he assiduously multiplied his impure cult. He honored many of the magi and the greatest of the chief-magi with crowns and distinctions. He gave a further command that all the goods and possessions of the Christians in Persia should be seized.42

[50] Khaylandurkʿ: The Albanian king Vachʿe, when he revolted against the Persians c. 459, allowed the Huns to pass through Derbend Pass on their way to attack the Persians, while Peroz countered this by inviting other Huns — Khaylandurkʿ — through Dariel Pass.43

[51] Eḷishē uses various terms for the Zoroastrian fire-temples.44

2.2 [Ch. 2]

2.2.1 Then at the beginning of the twelfth year of his reign[52], he gathered a force infinite in multitude and attacked the land of the Tʿetals[53]. When the king of the Kushans saw this, unable to oppose him in battle he retreated to the regions of the impregnable desert and lived in hiding with all his troops. But [the Persian king] assailed his provinces, regions and lands, captured many fortresses and cities, amassed captives, booty, and plunder, and brought them to his own empire. Then, still engaged in the same vain plans, he was strengthened in his erring intention and said to his impious ministers: With what shall we repay the gods for this great victory, in which no one was able to oppose us in battle?45

[52] The twelfth year, i.e., 449/450 CE.

[53] Tʿetals (Italakan): Sebeos emphasizes the proximity of the Tʿetalkʿ and the Kushans.46 It is suggested that “Tʿetals (Idaghagan)” refers to the lands of the Hephthalites.47 If that is the case, this would be the first appearance of the name Hephthalite in Western historical books.48 However, Tʿetals probably refers to Tālakān between Balkh and Merv.49

2.2.2 Then in unison the magi and astrologers raised their voices and together said: The gods who gave you empire and victory over your enemies have no need to seek visible nonors from you, but [they wish] that you remove all the erroneous teachings of men and bring them to the single honorable Zoroastrian religion.50

2.2.3 While they were gathering a force which would banish them to a foreign exile of no return, as they had banished many princes from Georgia[54], at that very time arrived a bearer of bad news from the regions of the Kushans, to the effect that a detachment had separated from the enemy and had ruined many royal provinces. This proved a great help to them from heaven. The impious one quickly and urgently sent off the cavalry, and he himself in haste followed closely behind. Deeply wounded in his intentions, he shattered his earlier firm oath.51

[54] The first exile of Georgian princes attested to in other sources occurred in 484 CE.52

2.3 [Ch. 7]

2.3.1 Now in the sixteenth you of his reign[55] King [Yazkert] in great wrath again marched to the land of the Kushans to wage war.[56] Leaving Vrkan[57] and reaching the land of Apar, he ordered that the nobles and priests be kept in the same fetters in the citadel of Niwshapuh[58]. But two[59] of the blessed prisoners he made march with him. He struck fear into all the Christian communities through which he passed. A certain Hun of royal descent from the land of the Khaylandurkʿ, Bēl by name, was secretly inclined to the Christians and was eagerly being instructed in the truth by them. He had of his own will submitted to the king’s authority, but when he saw the saints being tormented he became very embittered. But since he was unable to help [them], he fled to the king of the Kushans. He went and told him all the details of the sufferings that the king had inflicted on Armenia. He also informed him about the breach in the Pass of the Huns and showed him the discord[60] in the army, whereby many nations had defected from loyalty to the king. He also indicated to him the muttering[61] of the land of the Aryans.53

[55] I.e., 453/454 CE.

[56] For the first expedition against the “Kushans”, see B.2.1.

[57] Vrkan, i.e., Hyrcania.54

[58] Niwshapuh, i.e., Nishapur.55

[59] “Two”, i.e., Samuel and Abraham.56

[60] “Discord”: A term frequent in the Old Testament for the Israelites.57

[61] “Muttering”: A term frequent in the Old Testament for the Israelites.58

2.3.2 When the king of the Kushans heard this, he in no way doubted or distrusted the man, nor did the suspicion he might be a spy enter his heart. For he had learned a little earlier, and Bēl as it were confirmed it, that [Yazkert] was marching on the land of the Kushans; so he immediately made haste to assemble his troops and organize an army to oppose him with force. For although he was unable to face him in pitched battle, nonetheless, falling on his rear he inflicted many losses on the king’s army. And he pressed and assailed them so hard that, overcoming them with a small number of troops, he turned them back. In hot pursuit, he plundered many royal provinces, and he himself returned safely to his own country.59

2.3.3 When the king saw that he had returned from his campaign in disgrace and ignominy, he moderated his pride a little and realized that all these calamities had occurred through the disunity of his army. But in the vexation of his heart he did not know on whom to pour out the venom of his bitterness; while the great hazarapet was much afraid, for he himself was the cause of all the disasters that had occurred.60