Texts and Translations of the Chronicle of Michael the Great. Volume 9 Texts and Translations of the Chronicle of Michael the Great (9 of 11 volumes): Syriac Original, Arabic Garshuni Version, and Armenian Epitome with Translations into French 9781463215521
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T E X T S A N D TRANSLATIONS O F T H E CHRONICLE OF MICHAEL T H E GREAT
Texts and Translations of the Chronicle of Michael the Great General Editor GEORGE A . KIRAZ
VOLUME 9
The Armenian Epitome of the
Chronicle of Michael the Great VERSION II
Edited by TIGRAN SAWALANEANTS Introduction by ANDREA SCHMIDT
GORGIAS PRESS
2011
First Gorgias Press Edition, 2011
Copyright © 2011 by Gorgias Press LLC
All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. Published in the United States of America by Gorgias Press LLC, New Jersey
ISBN 978-1-59333-662-2
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The paper used in this publication meets the minimum requirements of the American National Standards. Printed in the United States of America
FOREWORD TO THE ARMENIAN VERSIONS I AND I I
B Y ANDREA SCHMIDT
Michael the Great held a prominent place in Armenian historiography. His Chronicle is constantly transmitted in Armenian manuscripts from the 13th to the 19th centuries1. Fifty years after the achievement of the original history by the Syriac patriarch, his Armenian translators Vardan Areweltsi and Isho' do not hold back from words of esteem and admiration for the author and his work; they praise its value for those Armenian readers « who love erudition », and put their appreciation into the words: 'Michael's Chronicle is like a rich and useful garden, full of interesting thoughts and expressions. It assembles important events of ancient and contemporary history in many nations and countries of the world. Unknown and new information can be found in it collected from Greek, Roman, Egyptian, Hebrew and Syriac sources. The Syrian people speak the oldest language of the world; they are highly respected for their arts and knowledge. Michael is a representative of this old and scholarly tradition of the Syrians; his book is trustworthy, estimable and practical for those who love learning. Furthermore his history is a solid bulwark of the apostolic orthodox faith that the Armenians share with the Syrians; and the Syriac patriarch shows in his work a special love and understanding for the Armenians' 2 . As for the manuscripts, they, too, reflect the positive reception by the Armenians of Michael's Chronicle. Around 40 Armenian manuscripts are presently extant, very important ones being found in the libraries of Jerusalem, Erevan and Nor-Julfa (Isfahan)3. Most of these manuscripts are carefully written: the title and the beginning of the text is placed under a colorful khoran with ornaments, birds and zoomorphic initials4; the title is executed in red, blue or even golden letters; beautiful ornaments embellish the margins of the pages. Some manuscripts even give a portrait of Michael portraying him as a patriarch in rich liturgical vestments or as a diligent scribe5. In the Armenian manuscripts, Michael's Chronicle can mostly be found in combination with other historical works of Armenian writers (e.g. Samuel of Ani, Stephanus Orbelean Kirakos of Gandzak) 6 or with theological and canonical writings of distinguished Armenian authors like Nerses Shnor-
See A. SCHMIDT, Manuscrits arméniens de la chronique du Michel le Syrien dans le fond patriarcal à Jérusalem, in: C. MUTAFIAN - G. DÉDÉYAN (ed.), La Méditerranée des Arméniens (XI-XV siècle), Paris, 2012 (in print). 2 See the translators' conclusions in their translation of Version I: Jerusalem 1870, pp. 610—11; Version II: Jerusalem 1871, pp. 41*-42*. 3 See SCHMIDT, Manuscrits arméniens de la chronique du Michel le Syrien. 4 See for example the beautiful Ms. Erev. 1518 (A.D. 1594-1600) written for the priest Serapion in Urfa, , the later Katholikos Girgor XIII (1603-1606). He himself was a historian and thus quite interested in the Chronicle. He was in the possession of another manuscript with Michael's history, Ms. Tübingen Ma XIII 70, which was written in A.D. 1432 in Agulis (Finkck— L. Gjandschezian (ed.), Systematischer Hauptkatalog der Königlichen Universitätsbibliothek Tübingen. M. Handschriften, a. Orientalische; vol. 13: Verzeichnis der Armenischen Handschriften der Königlichen Universitätsbibliothek, Tübingen, 1907, col. 108-110). 5 See Ms. Erev. 1870 (A.D. 1602-18), fol. l v ; Ms. Erev. 6411 (A.D. 1658), fol. 2v. 6 It is striking that Michael's Chronicle is not found together with the history of Vardan Areweltsi though he played such an important rôle for the origin of the Armenian translation and subsequent versions. 1
VII
Vili
A N D R E A SCHMIDT
liali, N e r s e s of L a m b r o n or G r i g o r of N a r e k . Rare are t h o s e m a n u s c r i p t s w h i c h c o n t a i n only his history 7 . Besides t h e t r a n s m i s s i o n of t h e c o m p l e t e text t h e r e can b e f o u n d n u m e r o u s m i n o r a n d m a j o r extracts of Michael's C h r o n i c l e in A r m e n i a n m a n u s c r i p t s .
Ms. Erev. 6411, fol. 2v-3r (A.D. 1658): Michael the Syrian and the beginnning of the Chronicle placed under a khoran © A. Schmidt T h e translation of Michael's Chronicle was d o n e in 1 2 4 6 / 4 8 8 at t h e o r d e r of Catliolicos C o n s t a n t i n e Bardzrbertsi (1221-1267) at t h e patriarchal residence in H r o m k l a . T h e Vorlage was Michael's o w n m a n u s c r i p t f r o m t h e m o n a s t e r y library of B a r s a u m a . T h e A r m e n i a n translators w e r e r e n o w n e d personalities in t h e patriarchate a n d at t h e A r m e n i a n c o u r t of king H e t l i u m in Cilicia: o n t h e o n e h a n d V a r d a n Areweltsi (d. 1271) was a p r o m i n e n t historian 9 a n d theologian (vardapet) of t h e A r m e n i a n C h u r c h , since 1241 having b e e n assigned to several ecclesiastical a n d royal missions in Cilicia, A r m e n i a a n d t h e M o n g o l court; a n d o n t h e o t h e r h a n d I s l i o ' / Y e s l i u ' of H a s a n k e y f (d. 1 2 4 7 ) — a c c o r d i n g t o t h e A r m e n i a n spelling also k n o w n as Isliokli 1 "—, w a s a
7
For example the manuscripts Jerus. 343 (A.D. 1480) a n d j e r u s . 32 (A.D. 1273), which were edited in Jerusalem 1870 and 1871; or the unpublished manuscripts Nor-Julfa 27 (A.D. 1674) and Erevan 5904 (13th c.), 10862 (A.D. ante 1639), 1485 (17th c.), Vienna 81 (16th c.), 236 (a 19th c. copy from a ms. of A.D. 1656). 8 Two dates of the translation are given in the manuscripts: the year 695 (A.D. 1246) and 697 (A.D. 1248) of the Armenian era. Only a complete examination of all available manuscripts and a critical edition of the two distinct versions of the Armenian translation (in preparation by A. Schmidt) can clarify the question if the different dates indicate rather a process of translation (1246) and subsequent revision (1248), or a simple slip of the pen by the copyists of the manuscripts, because the Armenian letters t for 5 and t for 7 are quite similar. The scientific literature generally dates the translation to A.D. 1248, see A.B. SCHMIDT, Die zweifache armenische Rezension der syrischen Chronik Michaels des Großen, in: LeM/iseon 109 (1996), pp. 305-6. 9 R.W. THOMSON, The Historical compilation of Vardan Arewelc'i, in: Dumbarton Oak Papers 43 (1989), p. 125-224; ID., Vardans Historical Compilation and its Sources, in: Le Museon 100 (1987), p. 343-352. (See P. HALFTER - A. SCHMIDT, Der römische Stuhl und die armenische Christenheit zur Zeit Papst Innozenz IV. Die Mission des Franziskaners Dominikus von Aragon nach Sis und Hromkla und das Lehrbekenntnis des Katliolikos Konstantin I. Bardzrbertsi, in: Le Museon 116 (2003), pp. 91-135.) 10 The Armenian tradition transformed the name afterwards into Saliak (Isaac), see SCHMIDT, Die zweifache armenische Rezension, p. 304 n. 29.
FOREWORD TO THE ARMENIAN VERSIONS I AND II
IX
writer of philosophical texts and appointed priest of the Syriac Church of Our Lady in Hromkla 11 . He had close relations with the Syriac Patriarch Ignatius who lived at that time in the residence of the Armenian catholicos in Hromkla and allowing the use of Michael's autograph in his patriarchal library 12 . Both translators worked together in a bilingual cooperation of native speakers, which was not unusual in this period of the heyday of literary activity in Cilicia and the region of Antioch 13 . The Syrian Isho' perhaps worked out a first translation, and Vardan improved the text into a good and comprehensible Armenian style. However Vardan's part seems not only the revision in linguistic and literary regards. His role is also that of a co-author and historian. He continues Michael's Chronicle from A.D. 1216 up to his time (the year of the translation) relating the events in Armenia, Georgia and the Near East, and particularly in the Armenian kingdom of Cilicia under the rule of king Leo and his successor Hethum. He is much worried by the invasion of the Mongols ("Tartars", or "Nation of Archers"), a political event of imminent actuality. He laments the devastation of Armenia and gives information about the origin, settlements and customs of the Mongols. As a co-author he further supplements Michael's tables of patriarchs with a complete list of the Armenian patriarchs from the time of the apostle Thaddeus up to catholicos Constantine Bardzrbertsi, and, in an extra paragraph, he emphasizes the apostolic origin and orthodoxy of the Armenian church. Besides his own historical supplements Vardan embarks on a thorough revision of Michael's work. The structure and contents change significantly under his hand. The former arrangement of the historical material in three columns, separating profane and ecclesiastical history, and in 21 books and various chapters, is transformed by him into a continuous text 14 . Vardan changes the order of the chapters, he adds new material to the Syriac narratives or sums them up; he abbreviates other parts or cuts them down, shifting the focal points of the original text towards a pro-Armenian interpretation 15 . His attitude towards the different chronological data given by Michael the Syrian is focused on Armenian interests. The time of the Seleucids is in general maintained, but the chronological data using the Byzantine and Hijra eras is replaced by the Armenian calendar. The beginning is clearly made known by him when the Chronicle comes to the year 871 of the Seleucids (= year 1 of the Armenians according to Vardan) 16 . To put matters briefly: instead of an exact and literary translation, Vardan gives a paraphrastic rendering and introduces his specific views and concepts into the historic material. He changes Michael's Chronicle into a historical work of its own. Hence the Syriac original and the Armenian Chronicle can hardly be read as identical texts. It nevertheless might be useful to compare the parallels in the Armenian translation, extant in very old manuscripts, with Chabot's edition or the Aleppo Codex for supplementing Syriac lacunae 17 and errors in the much later Syriac manuscript tradition, but prudence and a critical sense is required. See H. T A K A H A S H I , Simeon of Qal'a Rumaita, Patriarch Philoxenus Nemrod and Bar 'Ebroyo, in: Hugoye 4,1 (2001), [6 n. 22], [40] suggesting the identification of Ishokh with Isho' of Hasankeyf and not with the physician 'Isa of Edessa, who was active at the Cilician court in Sis ( S C H M I D T , Die zweifache armenische Rezension, pp. 305—6). 12 See the colophon in Version I : Jerusalem 1870, p. 612; V. L A N G L O I S , Chronique de Michel le Grand, Venice 1868, p. 375. 13 See A . S C H M I D T , Die armenisch-syrischen Beziehungen im Spiegel der kilikischen Ubersetzungsliteratur, in: A . D R O S T - A B G A R J A N — H. G O L T Z (eds.), Armenologie in Deutschland. Beiträge %um ersten deutschen Armenologen-Tag, (Studien zur Orientalischen Kirchengeschichte. 35), Münster 2005, p. 119-126, J. WEITENBERG, Armeno-Syrian Cultural relations in the Cilician Period (12.-14th c.), in: H. TELJLE et al. (ed.), The Syriac Renaissance, (Eastern Christian Studies. 9), Leuven 2010, p. 341-352. 14 In detail see SCHMIDT, Die zweifache armenische Rezension, pp. 307-19. 15 See for example A. SCHMIDT, Syrische Tradition in armenischer Adaption. Die armenische Rezeption des Geschichtswerks von Michael Syrus und der antichalcedonische Judenbrief an Kaiser Markianos, in: R. LAVENANT (ed.), VII. Symposium Syriacum, (OCA. 256), Rome 1998, pp. 359—71. 16 See Version I: Jerusalem 1870, p. 199; L A N G L O I S , Chronique de Michel le Grand, p. 273; Version II: Jerusalem 1871, p. 256. 17 See for example the supply of a preface, lacking in the Syriac Chronicle by the Armenian preface of Version II, see J.B. C H A B O T , Chronique de Michel le Syrien, Patriarche jacobite d'Antioche, vol. I, Paris 1899, p. 1-2. 11
ANDREA SCHMIDT
X
The editorial situation of the Armenian translation is even more complicated. It has come down to us in two versions. On the one hand they differ in wording, names and chronological data18, as well as in a series of omissions and additions; on the other hand both versions are written in the same style and are obviously from the same authors, Vardan Areweltsi in cooperation with Isho'. Even though he articulates it in different ways, Vardan mentions in both versions the same historical circumstances of the translation of Michael's Chronicle 19 . In general, he maintains the same sequence of events, episodes and themes apart from a series of omissions, additions and changes of emphasis in the historical material. The Armenian manuscript tradition witnesses both versions; they are both extant in very old manuscripts going back to the last decades of the 13th century, hence they go back very close to the lifetime of Vardan himself 20 . Yet only a critical edition and translation of the two versions can give us explicit clues for clarifying their differences and literary interdependency. At this state of research the designation Version I and II of the Armenian translation is used in a neutral sense, it does not express a priority in respect to the quality or chronological order of one or other version. Version I was published in 1870 and Version II in 1871 in the Patriarchal monastery of Surb Yakob in Jerusalem. The edition of Version I is based on ms. Jerus. 343 (A.D. 1480), and Version II on ms. Jerus. 32 (A.D. 1273). They are important manuscripts; ms. Jerus. 32 is in fact the oldest manuscript available for Version II. However the editions do not respond to our present standard of scientific editions. Version I can be edited on the basis of much older manuscripts, and Version II must be compared with other ancient testimonies. What is more, the Jerusalem editions of 1870 and 1871 are not always reliable, they do not render fully the text of the manuscripts. Tigran Sawalaneants, the editor of the Jerusalem versions, has introduced small additions on his own authority which are not found in the manuscripts. He has homogenized or corrected names and words, and he has arranged the text into paragraphs, numbers, titles and chapters, which are not testified by the manuscripts. He even added variants and sections from other Jerusalem manuscripts without designating explicitly their origin (« an old manuscript », « six manuscripts » etc.). Sawalaneants' intention apparently was to bring a structure and standardization into the mass of text material, that is presented in the Armenian manuscripts — other than in the Syriac original — without clear arrangement in headings, summaries and chapters. Only the indication of the years at the beginning of a new period is marked out by red initials or majuscules; otherwise, the Chronicle is presented as a continuous text in the Armenian manuscripts. However some parts in the Chronicle of the two Armenian versions are clearly singled out in the manuscripts. These parts are introduced by their own titles and separated from the preceding texts by an ornamental line; or the Inápit is written in red or highlighted in bigger and embellished letters. These parts are: 1. « The reasons for the Council of Chalcedon » (only in Version II as a separate title) 2. « The Plerophories of John Rufus » (in Version I and II), which is indeed a text which is found in Armenian manuscripts and literature 21 in a tradition independent of Michael's Chronicle. 3. The statement of the « beginning of the Armenian era in the year 871 of the Syrians » (title in Version I and II) 4. Michael's treatise on the « Ranks of Priesthood » (in Version I and II)22. This text is likewise transmitted separately in the manuscripts 23 . Version II, for example, keeps more data of the Seleucid era from Michael's Chronicle than Version I which often replaces them by the general expression "in this time/in this year". Version II is also more interested in indicating the parallel years of the Armenian calendar besides the Seleucid era. Very frequently both versions differ for the same event in up to 13 years of computation according to the Armenian era. 19 Version 7, Jerusalem 1870, pp. 611—13; Version 77, Jerusalem 1871, pp. 40*—42*. 20 For the oldest manuscript tradition of the versions see SCHMIDT, Manuscrits arméniens de la chronique du Michel le Syrien. 21 See A. SCHMIDT, Warum schreibt Petrus der Iberer an die Armenier? Ein pseudonymer Brief und die Armenisierung der syrischen Plerophorien, in: M. KOHLBACHER—M. LESINSKI (eds.), Horizonte der Christenheit, Erlangen 1994, pp. 250-67. 18
FOREWORD TO THE ARMENIAN VERSIONS I AND II
XI
5. Michael's « Confession of Faith » (only in Virsion I)24. 6. The « History of the Mongols» by Grigor of Akants (only in Virsion II). 7. The « Tables of the Patriarchs » (in Version / and II). It is noteworthy that the probable pseudonymous treatises on « Priesthood » and « Faith » are considered in the Armenian tradition as Michael's original works; they are always transmitted together with his Chronicle. The « History of the Mongols» is likewise transmitted together with the Chronicle (Version II). The text is considered as a continuation of Michael's history up to the contemporary period of the writer, and its author is clearly named: Grigor from the famous Cilician monastery of Akants. Grigor was a close friend of Vardan Areweltsi 25 , probably copying Version II from Vardan's original Vorlage, kept in the Cilician monastery of Awag 26 , and adding his history to the Chronicle.
L pí ¡sí
b-í
t- /•'»>"
Ms. Jerus. 32 (A.D. 1273), fol. 169r: The beginning of the Plerophories of John Rufus €> A. Schmidt
There are no translations of the Jerusalem editions. Widely known is a translation (Venice 1868) of the great French armenologist Victor Langlois (1829—1869), professor at the École des langues orientales in Paris and author of quite a number of works on Armenian numismatic, literature and history, especially on Cilicia. He used for his translation three manuscripts of the Mekliitarists' library in Venice and another of the Bibliothèque nationale in Paris27. The manuscripts, however, are of recent date (17th— 18th cc.) and they render Version I. It is tHs use of different manuscripts which explains some dissimilarities between the translation of Langlois and the Armenian text of the Jerusalem edition of 1870, the latter based, as we have seen, on a much older manuscript from the year 1480.
Michael's authorship and the Syriac origin of the text is uncertain, see D. WELTECKE, Die « Beschreibung der Zeiten» von Mor Michael dem Grossen (1126—1199). Eine Studie zu ihrem historischen und historiographiegeschichtlichen Kontext, (CSCO, 594; Subsidia, 110), Louvain 2003, p. 117. 23 A quite old testimony is ms. Erev. 1098 (A.D. 1320). The text agrees with Version I, but the name of Michael as author of the treatise is not mentioned here. 24 The authorship of Michael is dubious, see WELTECKE, Die « Beschreibung der Zeiten » von Mor Michael dem Grossen, p. 7, 92. 25 See SCHMIDT, Manuscrits arméniens de la chronique ein Michel le Syrien. 26 See the summary of Version II, p. 45*. 27 LANGLOIS, Chronique de Michel le Grand, p. 15. For the identification of the manuscrits which are described by Langlois only rather vaguely, see SCHMIDT, Manuscrits arméniens de la chronique du Michel le Syrien. 22
XII
ANDREA SCHMIDT
TEXT SUMMARY OF VERSION I
Preliminary note: The number on the left is the page number of the Armenian edition, Jerusalem 1870, the number in square brackets is the corresponding page number of the French translation of Langlois. As explained above, the chapters and headings in the Armenian edition are introduced by T. Sawalaneants, with the exception of the main title of the Chronicle. I have thus neither translated the titles nor respected his numbering of chapters. My assignment of the contents is done with regard to the Syriac text in order to facilitate comparison of the two texts. Only the key topics of the chapters are given here: thus they do not include all the details, or - what are often - only short mentions of events; rather, they just point to the general episodes and topics covered by the Chronicle. Title
Short histories of the times compiled from various historians by Mar Michael, patriarch of the Syrians, for those who love erudition, overviewed 28 from Adam until the last days [of our time]
1 [17]
Preface.
5 [21]
From Adam to Jared; Jared's 40th year = 1000 year after Adam's departure from paradise.
9 [23]
Seth and Cain; pre-Flood kings.
11 [25]
Enoch to Noah; the Flood.
15 [26]
The Ark on Mount Ararat in Armenia.
15 [26]
Descendants of Shem, Japheth and Ham; the division of the earth.
20 [30]
The tower of Babel; the oldest language of the world.
22 [33]
Time of Serug and Nahor; Nimrod and Haik.
24 [34]
The Amazons.
25 [34]
The kings of Nimrod.
28 [36]
Abraham and the Chaldeans.
37 [41]
Time of Ishmael, Isaac, Jacob and Joseph.
41 [43]
Time of Moses.
51 [50]
Time of Joshua and the Judges.
59 [56]
Time of Saul, David and Solomon.
63 [58]
Meeting with, and questions and answers which the Queen of Sheba put to Solo mon.
69 [61]
Time of the divided Kingdom.
79 [65]
End of the Kingdom of Israel; from Adam = 4330 years; other events in the world.
According to the oldest manuscripts of Version I, the original title had no verb, see also the title of Version II. Later manuscripts have the variant "counted" instead of "overviewed", see SCHMIDT, Manuscrits arméniens de la chronique du Michel le Syrien. 28
FOREWORD TO THE ARMENIAN VERSIONS I AND II
80 [6'
Time of Hezekiah.
83 [6
\ eulogy on the catholicos.
41*
The translation from Syriac into Armenian; the value of Michael's history for the Armenians.
42*
The date of the translation, ordered by Constantine, in the year of Christ 1248 and in the year 695 [sic] of the Armenians, in the 25th year of catholicos Constantine and in the 25th year of king Hethum.
43*
[Colophon of Stephanus, abbot of the monastery of Akants]. His order to Grigor to write down the history of Mar Michael 34 beginning from Adam up to the year 678 [A.D. 1229] of the Armenians, as well as the history of the Archers [Mongols], who « were in Armenia 44years until our time ».
45*
[Colophon of the scribe Grigor of Akants]: the Vorlage of Michael's history comes from the monastery Awag Anapat [Cilicia].
xxv
of his patriarchate at Hrom-
The history of the Mongols composed by Grigor and considered as a continuation of Michael's chronicle is extant in all manuscripts of Version II. Nevertheless the text was left out in the edition, Jerusalem 1871, neither was it translated by Langlois. For the full text see Ms. Jerus. 32, fol. 523-592 and the edition by N. BOCHARIAN, History of the Tartars [in Armenian], Jerusalem 1974, pp. 17-67; translation by R. BLAKE—R. FRYE, History of the Nation of the Archers, in: Harvard Journal of Asiatic Studies 12 (1949), pp. 269-399. 34 Another colophon of the scribe Grigor in Ms. Jerusalem 32, fol. 594 (see N. BOGHARIAN, Main Catalogue of Manuscripts in the Monastery of St. Jacob [in Armenian], vol. 1, Jerusalem 1966, col. 146), which was not taken over in the edition, Jerusalem 1871, repeats that Stephanus ordered the copy of Michael's Chronicle. 33
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