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Revision as of 14:59, 8 April 2009 editDbachmann (talk | contribs)227,714 edits article relies on this Malkhasyants source far too much as it is.← Previous edit Revision as of 17:23, 8 April 2009 edit undoMarshallBagramyan (talk | contribs)Autopatrolled, Extended confirmed users, Pending changes reviewers7,778 edits Absurd, the man studied philology and translated works for 70+ years, his opinion is authoritative, Toumanoff is a better sourceNext edit →
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|footnotes = |footnotes =
<sup>1</sup>It has also been suggested that Movses was born in ].<br> <sup>1</sup>It has also been suggested that Movses was born in ].<br>
<sup>2</sup>See Malkhasyants. "Introduction" in ''History of Armenia'', pp. 13-14.{{verify credibility}}<br> <sup>2</sup>See Malkhasyants. "Introduction" in ''History of Armenia'', pp. 13-14.<br>
}} }}


'''Movses Khorenatsi''' ({{lang-hy|Մովսես Խորենացի}}, {{IPA-hy|movsɛs χoɹɛnɑtsʰi}}, '''Movses of Khoren'''; also written ''Movsēs Xorenac‘i'', ''Movses Khorenats'i''; ] 410 &ndash; 490s AD<ref>{{hy icon}} ]. "Introduction" in Movses Khorenatsi's ''History of Armenia, 5th Century'' (''Հայոց Պատմություն, Ե Դար''). Gagik Sargsyan (ed.) Yerevan: Hayastan Publishing, 1997, pp. 6, 16. ISBN 5-5400-1192-9.{{verify credibility}}</ref>) was an ] ] and author of the '']''. He is credited with the earliest known historiographical work on the history of Armenia, but was also a ], or ], and a ]. Although other Armenians, such as ], had written histories of Armenia, Movses' work holds particular significance because it records the old oral traditions in Armenia during its pagan era and, more importantly, traces Armenian history from Movses' day to its origins. For this, he is considered to be the "father of Armenian history" (''patmahayr''), and is sometimes referred to as the "Armenian ]."<ref>Chahin, Mack. ''The Kingdom of Armenia: A History''. London: RoutledgeCurzon, 2001, p. 181 ISBN 0-7007-1452-9.</ref> '''Movses Khorenatsi''' ({{lang-hy|Մովսես Խորենացի}}, {{IPA-hy|movsɛs χoɹɛnɑtsʰi}}, '''Movses of Khoren'''; also written ''Movsēs Xorenac‘i'', ''Movses Khorenats'i''; ] 410 &ndash; 490s AD<ref>{{hy icon}} ]. "Introduction" in Movses Khorenatsi's ''History of Armenia, 5th Century'' (''Հայոց Պատմություն, Ե Դար''). Gagik Sargsyan (ed.) Yerevan: Hayastan Publishing, 1997, pp. 6, 16. ISBN 5-5400-1192-9.</ref>) was an ] ] and author of the '']''. He is credited with the earliest known historiographical work on the history of Armenia, but was also a ], or ], and a ]. Although other Armenians, such as ], had written histories of Armenia, Movses' work holds particular significance because it records the old oral traditions in Armenia during its pagan era and, more importantly, traces Armenian history from Movses' day to its origins. For this, he is considered to be the "father of Armenian history" (''patmahayr''), and is sometimes referred to as the "Armenian ]."<ref>Chahin, Mack. ''The Kingdom of Armenia: A History''. London: RoutledgeCurzon, 2001, p. 181 ISBN 0-7007-1452-9.</ref>


==Biography== ==Biography==
===Early life and education=== ===Early life and education===
Movses was believed to have been born in the village of Khorni (also spelled as Khoron) in the Armenian province of ] sometime in 410.<ref>For this reason, some have also referred to him as Movses of Taron.</ref> However, some scholars contend that if he was born here, he would have then been known as Movses of '''Khorneh''' or '''Khoron'''.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 7.{{verify credibility}}</ref> They instead move the location of his birth from Taron to the Armenian province of ], in the village of Khorena in the region of Harband.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 7.{{verify credibility}}</ref> He received his education in Syunik and was later sent to be taught under the auspices of ], the creator of the ], and ] ]. In having considerable difficulty translating the ] from Greek to Armenian, Mesrop and Sahak felt the need to send Movses and several of their other students to ], ], at that time the center of education and learning, so that they themselves learn the ] and ], as well as to learn ], ], ] and ].<ref>{{hy icon}} Sargsyan, Gagik. ''«Մովսես Խորենացի»'' (Movses Khorenatsi). ]. vol. viii. Yerevan, Armenian SSR: ], 1982, pp. 40-41.</ref> Movses was believed to have been born in the village of Khorni (also spelled as Khoron) in the Armenian province of ] sometime in 410.<ref>For this reason, some have also referred to him as Movses of Taron.</ref> However, some scholars contend that if he was born here, he would have then been known as Movses of '''Khorneh''' or '''Khoron'''.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 7.</ref> They instead move the location of his birth from Taron to the Armenian province of ], in the village of Khorena in the region of Harband.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 7.</ref> He received his education in Syunik and was later sent to be taught under the auspices of ], the creator of the ], and ] ]. In having considerable difficulty translating the ] from Greek to Armenian, Mesrop and Sahak felt the need to send Movses and several of their other students to ], ], at that time the center of education and learning, so that they themselves learn the ] and ], as well as to learn ], ], ] and ].<ref>{{hy icon}} Sargsyan, Gagik. ''«Մովսես Խորենացի»'' (Movses Khorenatsi). ]. vol. viii. Yerevan, Armenian SSR: ], 1982, pp. 40-41.</ref>


===Return to Armenia=== ===Return to Armenia===
The students left Armenia sometime between 432 to 435. After studying in Alexandria for five to six years, Movses and his fellow classmates returned to Armenia, only to find that Mesrop and Sahak had died. Movses expressed his grief in a ] at the end of ''History of Armenia'': The students left Armenia sometime between 432 to 435. After studying in Alexandria for five to six years, Movses and his fellow classmates returned to Armenia, only to find that Mesrop and Sahak had died. Movses expressed his grief in a ] at the end of ''History of Armenia'':


{{quotation|While they awaited our return to celebrate their student’s accomplishments , we hastened from ], expecting that we would be dancing and singing at a wedding...and instead, I found myself grieving at the foot of our teachers' graves...I did not even arrive in time to see their eyes close nor hear them speak their final words.<ref>{{hy icon}} Movses Khorenatsi. '']'' (''Հայոց Պատմություն, Ե Դար''). Annotated translation and commentary by ]. Gagik Sargsyan (ed.) Yerevan: Hayastan Publishing, 1997, 3.68, p. 276. ISBN 5-5400-1192-9.{{verify credibility}}</ref>}} {{quotation|While they awaited our return to celebrate their student’s accomplishments , we hastened from ], expecting that we would be dancing and singing at a wedding...and instead, I found myself grieving at the foot of our teachers' graves...I did not even arrive in time to see their eyes close nor hear them speak their final words.<ref>{{hy icon}} Movses Khorenatsi. '']'' (''Հայոց Պատմություն, Ե Դար''). Annotated translation and commentary by ]. Gagik Sargsyan (ed.) Yerevan: Hayastan Publishing, 1997, 3.68, p. 276. ISBN 5-5400-1192-9.</ref>}}


To further complicate their problems, the atmosphere in ] that Movses and the other students had returned to was one that was extremely hostile and they were viewed at with contempt by the native population. While later Armenian historians blamed this on an ignorant populace, Persian ideology and policy also lay at fault since its rulers "could not tolerate highly educated young scholars fresh from Greek centers of learning."<ref>Hacikyan, Agop Jack, Gabriel Basmajian, Edward S. Franchuk, and Nourhan Ouzounian. ''The Heritage of Armenian Literature: From the Oral Tradition to the Golden Age, Vol. I''. Detroit: Wayne State University, 2000, p. 307. ISBN 0-8143-2815-6.</ref> Given this atmosphere and persecution by the Persians, Movses went into hiding in a village near ] and lived in relative seclusion for several decades. To further complicate their problems, the atmosphere in ] that Movses and the other students had returned to was one that was extremely hostile and they were viewed at with contempt by the native population. While later Armenian historians blamed this on an ignorant populace, Persian ideology and policy also lay at fault since its rulers "could not tolerate highly educated young scholars fresh from Greek centers of learning."<ref>Hacikyan, Agop Jack, Gabriel Basmajian, Edward S. Franchuk, and Nourhan Ouzounian. ''The Heritage of Armenian Literature: From the Oral Tradition to the Golden Age, Vol. I''. Detroit: Wayne State University, 2000, p. 307. ISBN 0-8143-2815-6.</ref> Given this atmosphere and persecution by the Persians, Movses went into hiding in a village near ] and lived in relative seclusion for several decades.


] Armenian manuscript.]] ] Armenian manuscript.]]
The ] Gyut (461-471) one day met Movses while traveling through the area and, unaware of his true identity, invited him to supper with several of his students. Movses was initially silent, but after Gyut's students encouraged him to speak, Movses made a marvelous speech at the dinner table. One of the Catholicos' students was able to identify Movses as a person Gyut had been searching for; it was soon understood that Gyut was one of Movses' former classmates and friends.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 15.{{verify credibility}}</ref> Gyut embraced Movses and, being either a ] Christian or at least tolerant of them (since Movses was also Chalcedonian), brought his friend back from seclusion and appointed him to be a bishop in Bagrevan. The ] Gyut (461-471) one day met Movses while traveling through the area and, unaware of his true identity, invited him to supper with several of his students. Movses was initially silent, but after Gyut's students encouraged him to speak, Movses made a marvelous speech at the dinner table. One of the Catholicos' students was able to identify Movses as a person Gyut had been searching for; it was soon understood that Gyut was one of Movses' former classmates and friends.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 15.</ref> Gyut embraced Movses and, being either a ] Christian or at least tolerant of them (since Movses was also Chalcedonian), brought his friend back from seclusion and appointed him to be a bishop in Bagrevan.


===''History of Armenia''=== ===''History of Armenia''===
Serving as a bishop, Movses was approached by Sahak ], who, having heard of Movses' reputation, asked him to write a history of the Armenians, especially the biographies of Armenian kings and the origins of the Armenian '']'' families.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 16.{{verify credibility}}</ref> Movses agreed to do so and he finished his book sometime in the time period of 483-485. One of his primary reasons for taking up Sahak Bagratuni's request is given in the first part of ''Patmutyun Hayots'', or ''History of Armenia'': "For even though we are small and very limited in numbers and have been conquered many times by foreign kingdoms, yet too, many acts of bravery have been performed in our land, worthy of being written and remembered, but of which no one has bothered to write down."<ref>Movses Khorenatsi. ''History of Armenia'', 1.4., pp. 70-71.</ref> Movses' history also gives a rich description of the oral traditions that were popular among the Armenians of the time, such as the romance story of '']'' and the birth of the god ]. Serving as a bishop, Movses was approached by Sahak ], who, having heard of Movses' reputation, asked him to write a history of the Armenians, especially the biographies of Armenian kings and the origins of the Armenian '']'' families.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 16.</ref> Movses agreed to do so and he finished his book sometime in the time period of 483-485. One of his primary reasons for taking up Sahak Bagratuni's request is given in the first part of ''Patmutyun Hayots'', or ''History of Armenia'': "For even though we are small and very limited in numbers and have been conquered many times by foreign kingdoms, yet too, many acts of bravery have been performed in our land, worthy of being written and remembered, but of which no one has bothered to write down."<ref>Movses Khorenatsi. ''History of Armenia'', 1.4., pp. 70-71.</ref> Movses' history also gives a rich description of the oral traditions that were popular among the Armenians of the time, such as the romance story of '']'' and the birth of the god ].


Movses lived for several more years, and he died sometime in the late 490s. Movses lived for several more years, and he died sometime in the late 490s.
Line 38: Line 38:
==Authorship and works== ==Authorship and works==
{{main|History of Armenia (Movses Khorenatsi)}} {{main|History of Armenia (Movses Khorenatsi)}}
Many scholars doubt that Movses wrote the work in the fifth century due to historical inconsistencies, refer to him as "Pseudo-Movses", and dated him and the ''History'' to the seventh to ninth centuries.<ref>Hewsen, Robert H. "The Primary History of Armenia: An Examination of the Validity of an Immemorially Transmitted Historical Tradition." History in Africa, Vol. 2., 1975, pp. 91-100.</ref><ref>Hacikyan et al. ''Heritage of Armenian Literature'', pp. 305-306.</ref><ref>Malkhasyants. "Introduction" in ''History of Armenia'', pp. 3-5.{{verify credibility}}</ref> ], an Armenian ] and expert of ] literature, likened this to a "competition", whereby one scholar attempted to outperform the other in their criticism of Movses.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 3.{{verify credibility}}</ref> Although some claim that these views have now been discredited and "much of this criticism has been rejected,"<ref>Hacikyan et al. ''Heritage of Armenian Literature'', p. 306.</ref> others believe that Movses is not the true author of the work and criticize it heavily as a historical source. Beginning in the 19th century and continuing on until today, many scholars doubted that Movses wrote the work in the fifth century due to historical inconsistencies, referred to him as "Pseudo-Movses", and dated him and the ''History'' to the seventh to ninth centuries.<ref>]. "On the Date of Pseudo-Moses of Chorene." ''Handes Amsorya''. № 9 (75), 1961.</ref><ref>Malkhasyants. "Introduction" in ''History of Armenia'', pp. 3-5.</ref> ], an Armenian ] and expert of ] literature, likened the early critical period from the late 19th to early 20th centuries to a "competition", whereby one scholar attempted to outperform the other in their criticism of Movses.<ref>Malkhasyants. "Introduction" in ''History of Armenia'', p. 3.</ref> Although some claim that these views have now been discredited and "much of this criticism has been rejected,"<ref>Hacikyan et al. ''Heritage of Armenian Literature'', p. 306.</ref> others believe that Movses is not the true author of the work and criticize it heavily as a historical source.


Robert W. Thomson, the former holder of the chair in Armenian studies at ] and the translator of several classical Armenian works, is one of the foremost of modern scholars to expound this theory.<ref>See Robert W. Thomson's introduction in his translation of Movses' work, ''History of the Armenians'', Cambridge: Harvard University Press, 1978.</ref> Robert W. Thomson, the former holder of the chair in Armenian studies at ] and the translator of several classical Armenian works, is one of the foremost of modern scholars to expound this theory.<ref>See Robert W. Thomson's introduction in his translation of Movses' work, ''History of the Armenians'', Cambridge: Harvard University Press, 1978.</ref>
Thomson's dating of Khorenatsi and his characterization of the author met severe criticism in Armenia, when the English translation of ''History of Armenia'' appeared in 1978.<ref></ref><ref>{{hy icon}} Hovhannisyan, Petros. "Review of ''History of the Armenians''." ''Banber Yerevan Hamalsarani''. № 3 (45), 1982, pp. 237-239.</ref><ref>{{hy icon}} ]. "Review of ''History of the Armenians''. '']''. № 1 (88), 1980, pp. 268-270.</ref><ref>]. "Review of ''History of the Armenians''." ''Journal of Ecclesiastical History''. Vol. 30: № 4, October 1979, pp. 479-480.</ref> Gagik Sargsyan, a leading scholar and biographer of Movses, as well as other scholars admonished Thomson for anachronistic "hypercriticism" and for stubbornly rehashing and "even exaggerating the statements once put forward" by the late 19th and early 20th century scholars, and in particular, those of Grigor Khalatyants (1858-1912).<ref>Sarkissian, Gaguik . ''The "History of Armenia" by Movses Khorenatzi''. Trans. by Gourgen A. Gevorkian. Yerevan: Yerevan University Press, 1991, pp. 58-59.</ref> Sargsyan noted that Thomson, in condemning Movses' failure to mention his sources, ignored the fact that "an antique or medieval author may have had his own rules of mentioning the sources distinct from the rules of modern scientific ethics."<ref>Sarkissian. ''"History of Armenia" by Movses Khorenatzi'', p. 76.</ref> Thomson's allegation of Movses' supposed falsification of sources was also countered by Sargsyan, who contended that Thomson was "treating a medieval author with the standards of modern scientific ethics" and that numerous classical Greek historians engaged in the same practice.<ref>Sarkissian. ''"History of Armenia" by Movses Khorenatzi'', p. 80.</ref> Thomson's dating of Khorenatsi and his characterization of the author met severe criticism when the English translation of ''History of Armenia'' appeared in 1978.<ref>{{hy icon}} Hovhannisyan, Petros. "Review of ''History of the Armenians''." ''Banber Yerevan Hamalsarani''. № 3 (45), 1982, pp. 237-239.</ref><ref>{{hy icon}} ]. "Review of ''History of the Armenians''. '']''. № 1 (88), 1980, pp. 268-270.</ref><ref>]. "Review of ''History of the Armenians''." ''Journal of Ecclesiastical History''. Vol. 30: № 4, October 1979, pp. 479-480.</ref> Gagik Sargsyan, a leading scholar and biographer of Movses, as well as other scholars admonished Thomson for anachronistic "hypercriticism" and for stubbornly rehashing and "even exaggerating the statements once put forward" by the late 19th and early 20th century scholars, and in particular, those of Grigor Khalatyants (1858-1912).<ref>Sarkissian, Gaguik . ''The "History of Armenia" by Movses Khorenatzi''. Trans. by Gourgen A. Gevorkian. Yerevan: Yerevan University Press, 1991, pp. 58-59.</ref> Sargsyan noted that Thomson, in condemning Movses' failure to mention his sources, ignored the fact that "an antique or medieval author may have had his own rules of mentioning the sources distinct from the rules of modern scientific ethics."<ref>Sarkissian. ''"History of Armenia" by Movses Khorenatzi'', p. 76.</ref> Thomson's allegation of Movses' supposed falsification of sources was also countered by Sargsyan, who contended that Thomson was "treating a medieval author with the standards of modern scientific ethics" and that numerous classical Greek historians engaged in the same practice.<ref>Sarkissian. ''"History of Armenia" by Movses Khorenatzi'', p. 80.</ref>


The following works are also attributed to Movses: The following works are also attributed to Movses:
Line 60: Line 60:
*]. ''Armenia in the Period of Justinian: the Political Conditions Based on the Naxarar System''. Translated with partial revisions, a bibliographical note, and appendices by Nina G. Garsoïan. Lisbon, 1970. *]. ''Armenia in the Period of Justinian: the Political Conditions Based on the Naxarar System''. Translated with partial revisions, a bibliographical note, and appendices by Nina G. Garsoïan. Lisbon, 1970.
*] "The Date of Moses of Khoren." ''Bazmavep''. № 10 (1901). *] "The Date of Moses of Khoren." ''Bazmavep''. № 10 (1901).
*{{hy icon}} ]. ''Խորենացու առեղծված շուրջը'' (''About the Enigma of Khorenatsi''). Yerevan, Armenian SSR, 1940.{{verify credibility}} *{{hy icon}} ]. ''Խորենացու առեղծված շուրջը'' (''About the Enigma of Khorenatsi''). Yerevan, Armenian SSR, 1940.
*{{hy icon}} Sargsyan, Gagik. ''Հելլենիստական դարաշրջանի Հայաստանը և Մովսես Խորենացին'' (''Armenia in the Hellenistic Age and Movses Khorenatsi''). Yerevan, Armenian SSR: Armenian Academy of Sciences, 1966. *{{hy icon}} Sargsyan, Gagik. ''Հելլենիստական դարաշրջանի Հայաստանը և Մովսես Խորենացին'' (''Armenia in the Hellenistic Age and Movses Khorenatsi''). Yerevan, Armenian SSR: Armenian Academy of Sciences, 1966.
*{{hy icon}} ______________. ''Մովսես Խորենացու «Հայոց Պատմության» ժամանակագրական համակարգը''. (''The Chronological Structure of Movses Khorenatsi's History of Armenia'').Yerevan, Armenian SSR: Armenian Academy of Sciences, 1965. *{{hy icon}} ______________. ''Մովսես Խորենացու «Հայոց Պատմության» ժամանակագրական համակարգը''. (''The Chronological Structure of Movses Khorenatsi's History of Armenia'').Yerevan, Armenian SSR: Armenian Academy of Sciences, 1965.

Revision as of 17:23, 8 April 2009

Moses of Chorene
Movses Khorenatsi's statue in front of the Matenadaran in Yerevan.
Borncirca 410 AD
Taron, Armenia
Died490s AD
Armenia
OccupationHistorian
Known forHistory of Armenia
Notes
It has also been suggested that Movses was born in Syunik.
See Malkhasyants. "Introduction" in History of Armenia, pp. 13-14.

Movses Khorenatsi (Template:Lang-hy, Armenian pronunciation: [movsɛs χoɹɛnɑtsʰi], Movses of Khoren; also written Movsēs Xorenac‘i, Movses Khorenats'i; circa 410 – 490s AD) was an Armenian historian and author of the History of Armenia. He is credited with the earliest known historiographical work on the history of Armenia, but was also a poet, or hymn writer, and a grammarian. Although other Armenians, such as Agatangeghos, had written histories of Armenia, Movses' work holds particular significance because it records the old oral traditions in Armenia during its pagan era and, more importantly, traces Armenian history from Movses' day to its origins. For this, he is considered to be the "father of Armenian history" (patmahayr), and is sometimes referred to as the "Armenian Herodotus."

Biography

Early life and education

Movses was believed to have been born in the village of Khorni (also spelled as Khoron) in the Armenian province of Taron sometime in 410. However, some scholars contend that if he was born here, he would have then been known as Movses of Khorneh or Khoron. They instead move the location of his birth from Taron to the Armenian province of Syunik, in the village of Khorena in the region of Harband. He received his education in Syunik and was later sent to be taught under the auspices of Mesrop Mashtots, the creator of the Armenian alphabet, and Catholicos Sahak Partev. In having considerable difficulty translating the Bible from Greek to Armenian, Mesrop and Sahak felt the need to send Movses and several of their other students to Alexandria, Egypt, at that time the center of education and learning, so that they themselves learn the Greek and Syriac languages, as well as to learn grammar, oratory, theology and philosophy.

Return to Armenia

The students left Armenia sometime between 432 to 435. After studying in Alexandria for five to six years, Movses and his fellow classmates returned to Armenia, only to find that Mesrop and Sahak had died. Movses expressed his grief in a lamentation at the end of History of Armenia:

While they awaited our return to celebrate their student’s accomplishments , we hastened from Byzantium, expecting that we would be dancing and singing at a wedding...and instead, I found myself grieving at the foot of our teachers' graves...I did not even arrive in time to see their eyes close nor hear them speak their final words.

To further complicate their problems, the atmosphere in Persian Armenia that Movses and the other students had returned to was one that was extremely hostile and they were viewed at with contempt by the native population. While later Armenian historians blamed this on an ignorant populace, Persian ideology and policy also lay at fault since its rulers "could not tolerate highly educated young scholars fresh from Greek centers of learning." Given this atmosphere and persecution by the Persians, Movses went into hiding in a village near Vagharshapat and lived in relative seclusion for several decades.

Movses depicted in a 14th century Armenian manuscript.

The Catholicos of Armenia Gyut (461-471) one day met Movses while traveling through the area and, unaware of his true identity, invited him to supper with several of his students. Movses was initially silent, but after Gyut's students encouraged him to speak, Movses made a marvelous speech at the dinner table. One of the Catholicos' students was able to identify Movses as a person Gyut had been searching for; it was soon understood that Gyut was one of Movses' former classmates and friends. Gyut embraced Movses and, being either a Chalcedonian Christian or at least tolerant of them (since Movses was also Chalcedonian), brought his friend back from seclusion and appointed him to be a bishop in Bagrevan.

History of Armenia

Serving as a bishop, Movses was approached by Sahak Bagratuni, who, having heard of Movses' reputation, asked him to write a history of the Armenians, especially the biographies of Armenian kings and the origins of the Armenian nakharar families. Movses agreed to do so and he finished his book sometime in the time period of 483-485. One of his primary reasons for taking up Sahak Bagratuni's request is given in the first part of Patmutyun Hayots, or History of Armenia: "For even though we are small and very limited in numbers and have been conquered many times by foreign kingdoms, yet too, many acts of bravery have been performed in our land, worthy of being written and remembered, but of which no one has bothered to write down." Movses' history also gives a rich description of the oral traditions that were popular among the Armenians of the time, such as the romance story of Artashes and Satenik and the birth of the god Vahagn.

Movses lived for several more years, and he died sometime in the late 490s.

Authorship and works

Main article: History of Armenia (Movses Khorenatsi)

Beginning in the 19th century and continuing on until today, many scholars doubted that Movses wrote the work in the fifth century due to historical inconsistencies, referred to him as "Pseudo-Movses", and dated him and the History to the seventh to ninth centuries. Stepan Malkhasyants, an Armenian philologist and expert of classical Armenian literature, likened the early critical period from the late 19th to early 20th centuries to a "competition", whereby one scholar attempted to outperform the other in their criticism of Movses. Although some claim that these views have now been discredited and "much of this criticism has been rejected," others believe that Movses is not the true author of the work and criticize it heavily as a historical source.

Robert W. Thomson, the former holder of the chair in Armenian studies at Harvard University and the translator of several classical Armenian works, is one of the foremost of modern scholars to expound this theory. Thomson's dating of Khorenatsi and his characterization of the author met severe criticism when the English translation of History of Armenia appeared in 1978. Gagik Sargsyan, a leading scholar and biographer of Movses, as well as other scholars admonished Thomson for anachronistic "hypercriticism" and for stubbornly rehashing and "even exaggerating the statements once put forward" by the late 19th and early 20th century scholars, and in particular, those of Grigor Khalatyants (1858-1912). Sargsyan noted that Thomson, in condemning Movses' failure to mention his sources, ignored the fact that "an antique or medieval author may have had his own rules of mentioning the sources distinct from the rules of modern scientific ethics." Thomson's allegation of Movses' supposed falsification of sources was also countered by Sargsyan, who contended that Thomson was "treating a medieval author with the standards of modern scientific ethics" and that numerous classical Greek historians engaged in the same practice.

The following works are also attributed to Movses:

  • Treatise on Rhetoric
  • Treatise on Geography
  • Letter on the Assumption of the Blessed Virgin Mary
  • Homily on Christ's Transfiguration
  • History of Hripsime and Her Companions
  • Hymns used in Armenian Church Worship
  • Commentaries on the Armenian Grammarians
  • Explanations of Armenian Church Offices

Notes

  1. Template:Hy icon Malkhasyants, Stepan. "Introduction" in Movses Khorenatsi's History of Armenia, 5th Century (Հայոց Պատմություն, Ե Դար). Gagik Sargsyan (ed.) Yerevan: Hayastan Publishing, 1997, pp. 6, 16. ISBN 5-5400-1192-9.
  2. Chahin, Mack. The Kingdom of Armenia: A History. London: RoutledgeCurzon, 2001, p. 181 ISBN 0-7007-1452-9.
  3. For this reason, some have also referred to him as Movses of Taron.
  4. Malkhasyants. "Introduction" in History of Armenia, p. 7.
  5. Malkhasyants. "Introduction" in History of Armenia, p. 7.
  6. Template:Hy icon Sargsyan, Gagik. «Մովսես Խորենացի» (Movses Khorenatsi). Soviet Armenian Encyclopedia. vol. viii. Yerevan, Armenian SSR: Armenian Academy of Sciences, 1982, pp. 40-41.
  7. Template:Hy icon Movses Khorenatsi. History of Armenia, 5th Century (Հայոց Պատմություն, Ե Դար). Annotated translation and commentary by Stepan Malkhasyants. Gagik Sargsyan (ed.) Yerevan: Hayastan Publishing, 1997, 3.68, p. 276. ISBN 5-5400-1192-9.
  8. Hacikyan, Agop Jack, Gabriel Basmajian, Edward S. Franchuk, and Nourhan Ouzounian. The Heritage of Armenian Literature: From the Oral Tradition to the Golden Age, Vol. I. Detroit: Wayne State University, 2000, p. 307. ISBN 0-8143-2815-6.
  9. Malkhasyants. "Introduction" in History of Armenia, p. 15.
  10. Malkhasyants. "Introduction" in History of Armenia, p. 16.
  11. Movses Khorenatsi. History of Armenia, 1.4., pp. 70-71.
  12. Toumanoff, Cyril. "On the Date of Pseudo-Moses of Chorene." Handes Amsorya. № 9 (75), 1961.
  13. Malkhasyants. "Introduction" in History of Armenia, pp. 3-5.
  14. Malkhasyants. "Introduction" in History of Armenia, p. 3.
  15. Hacikyan et al. Heritage of Armenian Literature, p. 306.
  16. See Robert W. Thomson's introduction in his translation of Movses' work, History of the Armenians, Cambridge: Harvard University Press, 1978.
  17. Template:Hy icon Hovhannisyan, Petros. "Review of History of the Armenians." Banber Yerevan Hamalsarani. № 3 (45), 1982, pp. 237-239.
  18. Template:Hy icon Ter-Petrosyan, Levon. "Review of History of the Armenians. Patma-Banasirakan Handes. № 1 (88), 1980, pp. 268-270.
  19. Nersessian, Vrej. "Review of History of the Armenians." Journal of Ecclesiastical History. Vol. 30: № 4, October 1979, pp. 479-480.
  20. Sarkissian, Gaguik . The "History of Armenia" by Movses Khorenatzi. Trans. by Gourgen A. Gevorkian. Yerevan: Yerevan University Press, 1991, pp. 58-59.
  21. Sarkissian. "History of Armenia" by Movses Khorenatzi, p. 76.
  22. Sarkissian. "History of Armenia" by Movses Khorenatzi, p. 80.

Further reading

  • Template:Ru icon Abeghyan, Manuk. Истории древнеармянской литературы. Yerevan, Armenian SSR: Armenian Academy of Sciences, 1975.
  • Adonts, Nicholas. Armenia in the Period of Justinian: the Political Conditions Based on the Naxarar System. Translated with partial revisions, a bibliographical note, and appendices by Nina G. Garsoïan. Lisbon, 1970.
  • Conybeare, F. C. "The Date of Moses of Khoren." Bazmavep. № 10 (1901).
  • Template:Hy icon Malkhasyants, Stepan. Խորենացու առեղծված շուրջը (About the Enigma of Khorenatsi). Yerevan, Armenian SSR, 1940.
  • Template:Hy icon Sargsyan, Gagik. Հելլենիստական դարաշրջանի Հայաստանը և Մովսես Խորենացին (Armenia in the Hellenistic Age and Movses Khorenatsi). Yerevan, Armenian SSR: Armenian Academy of Sciences, 1966.
  • Template:Hy icon ______________. Մովսես Խորենացու «Հայոց Պատմության» ժամանակագրական համակարգը. (The Chronological Structure of Movses Khorenatsi's History of Armenia).Yerevan, Armenian SSR: Armenian Academy of Sciences, 1965.
  • Sarkissian, Gaguik . The "History of Armenia" by Movses Khorenatzi. Trans. by Gourgen A. Gevorkian. Yerevan: Yerevan University Press, 1991
  • Topchyan, Aram. The Problem of the Greek Sources of Movsēs Xorenacʻi's History of Armenia. Peeters Publishers, 2006.

External links

Medieval Armenian Historians and Chroniclers

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