Movses Khorenatsi ( 410–490s AD; , ) was a prominent Armenian historian from late antiquity and the author of the History of the Armenians.
Movses's History of the Armenians was the first attempt at a universal history of Armenia and remains the only known general account of early Armenian history. It traces Armenian history from its origins to the fifth century, during which Movses claimed to have lived. His history had an enormous impact on Armenian historiography and was used and quoted extensively by later medieval Armenian authors. He is called the "father of Armenian history" () in Armenian, and is sometimes referred to as the "Armenian Herodotus".Chahin, Mack. The Kingdom of Armenia: A History (London: RoutledgeCurzon, 2001), p. 181. . Movses's history is also valued for its unique material on the old oral traditions in Armenia before its conversion to Christianity. Approximately twenty manuscripts of Movses's history have reached us, the majority of which date from the thirteenth and fourteenth centuries.
Movses identified himself as a young disciple of Mesrop Mashtots, inventor of the Armenian alphabet. Moreover, he claimed to have written his history at the behest of Prince Sahak of the Bagratuni dynasty. He is recognized by the Armenian Apostolic Church as one of the Holy Translators. Traina, Giusto. "Movses Xorenac'ii «dasakan» avandowt'yownë Hayoc' patmowt'yan A grk'i 5-rd glowxin meǰ" [The 'Classical' Tradition of Movses Khorenatsi in Chapter 5 of Book I in the History of Armenians] Patma-Banasirakan Handes 134 (1992): pp. 28–32. The exact time period during which Movses lived and wrote has been the subject of much debate among scholars since the nineteenth century, with some scholars dating him to the seventh to ninth centuries rather than the fifth.
Biography
Early life and education Movses gives autobiographical details about himself in his History of the Armenians. Later Armenian authors provide additional details about Khorenatsi's life, although according to scholar Stepan Malkhasyants, these are not reliable. Movses's epithet, Khorenatsi, suggests that he was born in a place called Khoren or Khorean. According to one older view, Movses was born in the village of Khorni (also called Khoron or Khoronk) in the Armenian province of Taron or Turuberan. Some sources call Movses Taronatsi ('of Taron'). However, Malkhasyants contends that if Movses had been born in Khorni, he would have been known as Movses Khornetsi or Khoronatsi. Malkhasyants instead proposed as Khorenatsi's birthplace the village of Khoreay () in the Haband district of the province of Syunik, which is mentioned by the thirteenth-century historian Stepanos Orbelian. According to this view, the name Khoreay developed from the earlier unattested form Khorean.
Accepting Khorenatsi's claimed fifth-century dating, Malkhasyants proposes 410 as the approximate year of his birth, arguing that he probably would have been a young man of about 22 or 23 upon journeying to Alexandria, where Movses writes that he was sent after the Council of Ephesus of 431. Malkhasyants postulates that Khorenatsi received his initial education at the school in Syunik founded by Mesrop Mashtots, the creator of the Armenian alphabet, before being sent to Vagharshapat to study directly under Mashtots and Catholicos Sahak Partev. After the Council of Ephesus, when Mashtots and Sahak were correcting the Classical Armenian translation of the Bible according to the Koine Greek original, or translating it into Armenian a second time, they decided to send Movses and several of their other students to Alexandria, Egypt—one of the great centers of learning in the world at the time—to master Hellenic learning and the literary arts.
Journey and return to Armenia The students left Armenia sometime between 432 and 435. First they went to Edessa where they studied at the local libraries. Then they moved towards Jerusalem and Alexandria. After studying in Alexandria for seven years, Movses and his classmates returned to Armenia, only to find that Mesrop and Sahak had died. Movses expressed his grief in a lament at the end of History of the Armenians:
To further complicate their problems, the atmosphere in Armenia that Movses and the other students had returned to was one that was extremely hostile and they were viewed with contempt by the native population. While later Armenian historians blamed this on an ignorant populace, Sassanid Persian policy and ideology were also at fault, since its rulers "could not tolerate highly educated young scholars fresh from Greek centers of learning".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. 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.
Gyut, Catholicos of All Armenians (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.Malxasyanc'. "Naxaban", p. 15. Gyut embraced Movses brought his friend back from seclusion and appointed him to be a bishop in Bagrevand.
History of the Armenians
Serving as a bishop, Movses was approached by Prince Sahak Bagratuni (died in 482 during the battle of Charmana against the Persian army), who, having heard of his reputation, asked him to write a history of Armenia, especially the biographies of Armenian kings and the origins of the Armenian nakharar families.Malxasyanc'. "Naxaban", p. 16. Armenian historian Artashes Matevosyan placed Movses' completion of History to the year based on his research on the Chronicle by the sixth-century Armenian historian Atanas Taronatsi. Mat'ewosyan, Artašes S․ "Movses Xorenac'in ew At'anas Taronac'ow žamanakagrut'yunë" [Movses Khorenatsi and Atanas Taronatsi's Chronicle] Patma-Banasirakan Handes 124 (1989): p. 226.
One of his primary reasons for taking up Sahak Bagratuni's request is given in the first part of Patmutyun Hayots, or History of the Armenians: "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 Khorenatsi. History of the Armenians, 1.4, pp. 70–71. His work is a first historical record that covered the whole history of Armenia from a very ancient period until the death of the historian. His History served as a textbook to study the history of Armenia until the eighteenth century. Movses's 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 .
Historiography
Classical authors Three possible early references to Movses in other sources are usually identified. The first one is in Ghazar Parpetsi's History of the Armenians (about 495 or 500 A.D.), where the author details the persecution of several notable Armenian individuals, including the "blessed Movses the philosopher", identified by some scholars as Movses Khorenatsi. Hasrat'yan, M. "Orn ē Movses Xorenac'ow cnndavayrë" [Where was Movses Khorenatsi's birthplace?] Lraber Hasarakakan Gitutyunneri 12 (1969): pp. 81–90. Hovhannisyan, P. "Movses Xorenac'ow «Patmut'iwn Hayoc'i» angleren t'argmanut'yan masin". Banber Yerevani Hamalsarani 45 (1981), pp. 237–239. The second one is the Book of Letters (sixth century), which contains a short theological treatise by "Movses Khorenatsi".Brock, S. P. "Review of The Incarnation: A Study of the Doctrine of the Incarnation in the Armenian Church in the 5th and 6th centuries according to the Book of Letters", Bulletin of the School of Oriental and African Studies 46 (1983): pp. 159–160. See Annie and Jean-Pierre Mahé's introduction to their translation of Moïse de Khorène Histoire de l'Arménie (Paris: Gallimard, 1993), p. 13. The third possible early reference is in a tenth-to-eleventh-century manuscript containing a list of dates attributed to Athanasius (Atanas) of Taron (sixth century): under the year 474, the list has "Movses Khorenatsi, philosopher and writer".
Early scholarship Beginning in the nineteenth century, as a part of a general trend in those years to reexamine critically classical sources, Khorenatsi's History was cast into doubt. The conclusions reached by Alfred von Gutschmid ushered in the "hypercritical phase" of the study of Khorenatsi's work. Jean-Pierre Mahé's review of Aram Topchyan's The Problem of the Greek Sources of Movsēs Xorenac'i's History of Armenia, in Revue des Études Arméniennes 30 (2005–2007), p. 505. Traina, Giusto. "Moïse de Khorène et l'Empire sassanide", in Rika Gyselen, ed., Des Indo-Grecs aux Sassanides: Données pour l'histoire et la géographie historique. Peeters Publishers, 2007, p. 158. . Many European and Armenian scholars writing at the turn of the twentieth century downplayed its importance as a historical source and dated the History to sometime in the seventh to ninth centuries.Topchyan, Aram. The Problem of the Greek Sources of Movsēs Xorenacʻi's History of Armenia. Leuven: Peeters Publishers, 2006, pp. 5–14, notes 21–22, 31–33. Stepan Malkhasyants, an Armenian philologist and expert of Classical Armenian literature, likened this early critical period from the late nineteenth to early twentieth centuries to a "competition", whereby one scholar attempted to outperform the other in their criticism of Khorenatsi.Malxasyanc'. "Naxaban", pp. 2–5.
Modern studies In the early decades of the twentieth century, scholars such as F. C. Conybeare, Manuk Abeghian, and Malkhasyants rejected the conclusions of the scholars of the hypercritical school and placed Khorenatsi back in the fifth century. Additionally, several of Khorenatsi's claims and references have been proven by contemporary ethnographic and archaeological research.Hacikyan et al. Heritage of Armenian Literature, pp. 305–306.
During the second half of the twentieth century, the arguments made by the hypercritical school were revived by a number of scholars in Western academia.Toumanoff, Cyril. "On the Date of Pseudo-Moses of Chorene", Handes Amsorya 75 (1961): pp. 467–471.Malxasyanc'. "Naxaban", pp. 3–5, 47–50. Aram Toptchyan. "Moïse de Khorène" in Claude Mutafian (ed.), Arménie, la magie de l'écrit. Somogy, 2007, p. 143. . Robert W. Thomson, the former holder of the chair in Armenian Studies at Harvard University and the translator of several classical Armenian works, became the most vocal critic of Khorenatsi with the 1978 publication of his English translation of History of the Armenians. Thomson labeled Khorenatsi an "audacious, and mendacious, faker" and "a mystifier of the first order".Thomson, "Introduction", pp. 56, 58. He wrote that Khorenatsi's account contained various anachronisms and inventions.Thomson, Robert W. "Armenian Literary Culture through the 11th Century". in Richard G. Hovannisian (ed.) The Armenian People from Ancient to Modern Times: The Dynastic Periods: From Antiquity to the Fourteenth Century. St. Martin's Press, 1997. .