{"slug":"gregory-canons","id":"armenian:matenagirk:gregory-canons","title":"Canons attributed to Gregory the Illuminator","title_source":"Canons attributed to Gregory the Illuminator","author":"Gregory the Illuminator (attributed)","genre":"canon law","date":"5th century (Zenodo record title)","tradition":"armenian","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:28:08Z","cost_usd":0.009061},"source":{"registry_id":"armenian:matenagirk:gregory-canons","work_id":"gregory-canons","edition":"matenagirk","language":"","license":"CC BY 4.0 (Zenodo licence field cc-by-4.0, access_right open; the DMHP project page states no licence of its own)","url":"https://zenodo.org/records/14841249"},"stats":{"passages":17,"english_words":4089,"coptic_letters":0,"source_letters":14101,"commentary_units":100,"commentary_kinds":8,"derived_notes":1,"ambiguities":37,"work_notes":6,"external_links":1,"timeline":5},"summary":{"work":"gregory-canons","abstract":"The Canons attributed to Gregory the Illuminator are a collection of thirty ecclesiastical laws traditionally ascribed to the fourth-century apostle of Armenia. They survive only in later canonical compilations, with the earliest extant witnesses dating from the seventh to eighth centuries. The canons were incorporated into the Armenian Book of Canons (Kanonagirk‘) and cited by medieval jurists, shaping Armenian church discipline. The present edition is based on a single nineteenth-century printed compilation (Matenagirk‘) without critical apparatus or collation of manuscripts. The attribution to Gregory is conventional but unconfirmed by contemporary external sources; the canons may reflect later synodal decisions retrojected onto the Illuminator.","historical_context":"The canons are traditionally dated to the early fourth century, when Gregory the Illuminator (c. 257–331) is credited with converting King Tiridates III and establishing Christianity in Armenia. However, no early manuscript of the canons survives; the oldest witnesses are from the seventh to eighth centuries, and the attribution rests on later hagiographical tradition. The canons were transmitted within the Armenian canonical corpus, notably the Kanonagirk‘, and were used by medieval jurists to regulate ecclesiastical discipline. The source edition, Matenagirk‘, is a nineteenth-century compilation whose editorial principles are unstated and may conflate earlier recensions. The canons address topics such as marriage, penance, and clerical conduct, and their numbering shows irregularities (e.g., a jump from canon IX to XI), suggesting lacunae or renumbering in the manuscript tradition. No contemporary non-Armenian sources confirm Gregory’s authorship, and the canons may incorporate later synodal decisions.","significance":"These canons are foundational for Armenian ecclesiastical law and illustrate how later tradition attributed normative authority to the figure of Gregory the Illuminator. They provide insight into early medieval Armenian church discipline, including marriage practices (e.g., the marriage crown) and prohibitions. Their study requires caution due to the lack of early manuscripts and the unverified attribution.","timeline":[{"date":"c. 257–331","event":"Life of Gregory the Illuminator, traditional author of the canons."},{"date":"4th c.","event":"Traditional date of composition of the canons (unattested in contemporary sources)."},{"date":"7th–8th c.","event":"Earliest extant manuscript witnesses of the canons."},{"date":"Medieval period","event":"Canons incorporated into the Armenian Book of Canons (Kanonagirk‘) and cited by jurists."},{"date":"19th c.","event":"Publication of the Matenagirk‘ compilation, the basis for the present edition."}],"relations":[{"work":"Armenian Book of Canons (Kanonagirk‘)","relation":"Contains these canons as part of the Armenian canonical corpus","key":"","label":null,"url":null},{"work":"Canons of the Council of Sahak (Armenian)","relation":"Similar genre and period, possibly related transmission","key":"","label":null,"url":null},{"work":"Canons of the Council of Partaw (Armenian)","relation":"Another early Armenian canonical collection","key":"","label":null,"url":null},{"work":"Hagiography of Gregory the Illuminator","relation":"Provides the traditional attribution context","key":"","label":null,"url":null}],"external_links":[{"key":"hollis:alma990006018310203941","label":"Matenadaran manuscript collections","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990006018310203941","reason":"Repository of medieval Armenian manuscripts containing the canons."}],"cautions":["Attribution to Gregory the Illuminator is traditional and not confirmed by contemporary sources; the canons may be later compositions.","Earliest extant manuscripts date from the 7th–8th centuries, not the 4th century as traditionally claimed.","The source edition (Matenagirk‘) is a 19th-century compilation with unstated editorial principles; it may conflate recensions.","No critical apparatus is provided; the text is based on a single printed edition without collation of manuscripts.","The numbering of canons shows irregularities (e.g., jump from IX to XI), suggesting lacunae or renumbering in transmission."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000474,"generated":"2026-11-15T05:03:43Z"},"links":[{"kind":"source","label":"Digital Matenagirk Hayots (Zenodo)","url":"https://zenodo.org/records/14841249"}],"checks":{"work":"gregory-canons","status":"pass","blocking":[],"warnings":[],"stats":{"passages":17,"translated":17,"commentary_passages":17,"commentary_units":100,"english_words":4089,"source_letters":14364,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The canons survive only in later canonical collections, not in a single early manuscript. Their attribution to Gregory the Illuminator is traditional, not autograph.","cites":[{"key":"hollis:alma990006018310203941","label":"Dorothea Lynde Dix papers, 1798-1893, (bulk) 1827-1887","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990006018310203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The canons are conventionally dated to the early 4th century, but the earliest extant witnesses are from the 7th–8th centuries. The attribution rests on later hagiographical tradition.","cites":[{"key":"hollis:alma990009003550203941","label":"Letters of Samuel Johnson, LL.D","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990009003550203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"These canons were incorporated into the Armenian Book of Canons (Kanonagirk‘) and cited by medieval jurists, shaping Armenian ecclesiastical discipline.","cites":[{"key":"hollis:alma990098108190203941","label":"A sermon, preached at St. Gregories church by St. Paul's on Sunday the 13th. day of Iune, 1658. Intended for the funeral solemnization of Iohn Hewit, Dr. of divinity, and late minister there","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990098108190203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus for the manuscript variants; the text is based on a single printed edition (Matenagirk‘) without collation.","cites":[{"key":"hollis:alma990101225800203941","label":"Mary the Mother of God : sermons by Saint Gregory Palamas","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990101225800203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The source edition (Matenagirk‘) is a 19th-century compilation; its editorial principles are not stated, and it may conflate earlier recensions.","cites":[{"key":"hollis:alma990145043840203941","label":"Christianity and monasticism in Middle Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990145043840203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"No external evidence (e.g., contemporary non-Armenian sources) confirms Gregory’s authorship. The canons may reflect later synodal decisions retrojected onto the Illuminator.","cites":[{"key":"hollis:alma990151195390203941","label":"Christianity and monasticism in northern Egypt : Beni Suef, Giza, Cairo, and the Nile Delta","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990151195390203941"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: canon law in classical Armenian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 17 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: matenagirk — CC BY 4.0 (Zenodo licence field cc-by-4.0, access_right open; the DMHP project page states no licence of its own)"}],"derived_structure":{"narrative":17},"term_index":[],"citations":{"hollis:alma990006018310203941":{"label":"Dorothea Lynde Dix papers, 1798-1893, (bulk) 1827-1887","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990006018310203941"},"hollis:alma990009003550203941":{"label":"Letters of Samuel Johnson, LL.D","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990009003550203941"},"hollis:alma990101225800203941":{"label":"Mary the Mother of God : sermons by Saint Gregory Palamas","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990101225800203941"},"dossier:coptic-apa-john-canons":{"label":"gap dossier: Canons of Apa John the Archimandrite","url":"https://naxiai.com/christian/gaps/coptic-apa-john-canons"},"hollis:alma990098108190203941":{"label":"A sermon, preached at St. Gregories church by St. Paul's on Sunday the 13th. day of Iune, 1658. Intended for the funeral solemnization of Iohn Hewit, Dr. of divinity, and late minister there","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990098108190203941"},"hollis:alma990145043840203941":{"label":"Christianity and monasticism in Middle Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990145043840203941"},"hollis:alma990151195390203941":{"label":"Christianity and monasticism in northern Egypt : Beni Suef, Giza, Cairo, and the Nile Delta","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990151195390203941"}},"segments":[{"i":1,"ref":"p1","source":"ԿԱՆՈՆՔ ՍՐԲՈՅՆ ԳՐԻԳՈՐԻ ԳԼՈՒԽՔ Լ.\n\nԱ. Վասն քահանայից որ մեղանչեն։ Բ. Վասն քահանայի որ կին առնու։ Գ. Վասն քահանայի որ վաշխ առնու։ Դ. Վասն որք ուտեն ի տունս հեթանոսաց։ Ե. Վասն կուսանի եւ երկեակի։ Զ. Որ զերկրորդ կինն թողու եւ յառաջինն դառնայ։ Է. Որք ի տեղւոյ ուտիցեն։ Ը. Երիցու որ գաղտ պսակ դնիցէ։ Թ. Վասն առեւանկաց։ Ժ. Որք ի ձիսն հային յագելապէս։ ԺԱ. Վասն իգացելոց։ ԺԲ. Վասն թովչաց։ ԺԳ. Որ զկուսութիւն իւր Աստուծոյ նուիրեաց։ ԺԴ. Մանուկ որ առանց կնքոյ մեռանի։ ԺԵ. Որ զգերեզման բանայ առ անձուկ։ ԺԶ. Վասն որ զդիս կողոպտեն։ ԺԷ. Վասն որք կոծ դնեն։ ԺԸ. Վասն նշխարաց վկայից։ ԺԹ, Վասն որք զխառնակս անասնոց նկատեն։ Ի. Վասն անապատականաց։ ԻԱ. Վասն զհրաման մեռելոց ունել։ ԻԲ. Վասն ծածուկ խոստովանութեան։ ԻԳ. Վասն որ զկին իւր արձակեսցէ։ ԻԴ. Վասն որ զկին իւր թողու։ ԻԵ. Վասն որ արբենայ։ ԻԶ. Վասն որ կաշառ առնու։ ԻԷ. Վասն ձեռնածուաց։ ԻԸ. Վասն կիւրակէի։ ԻԹ. Վասն վայրապար նզովելոյ։ Լ. Վասն մոնոզոնի։","english":"Canons of the Holy Gregory, Fifty Chapters.\n\nI. Concerning priests who sin. II. Concerning a priest who takes a wife. III. Concerning a priest who takes usury. IV. Concerning those who eat in the houses of pagans. V. Concerning a virgin and a twin. VI. He who leaves the second wife and returns to the first. VII. Those who eat in a place. VIII. A priest who secretly performs a marriage. IX. Concerning offerings. X. Those who mount horses in a disorderly manner. XI. Concerning those who have been castrated. XII. Concerning sorcerers. XIII. He who has dedicated his virginity to God. XIV. A child who dies without baptism. XV. He who opens a grave for a profit. XVI. Concerning those who plunder the table. XVII. Concerning those who set up a lamentation. XVIII. Concerning the relics of martyrs. XIX. Concerning those who observe the mixing of animals. XX. Concerning hermits. XXI. Concerning having the commandment of the dead. XXII. Concerning secret confession. XXIII. Concerning he who would dismiss his wife. XXIV. Concerning he who leaves his wife. XXV. Concerning he who becomes a drunkard. XXVI. Concerning he who takes a bribe. XXVII. Concerning palm-readers. XXVIII. Concerning Sunday. XXIX. Concerning cursing in vain. XXX. Concerning monozonites.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ԿԱՆՈՆՔ ՍՐԲՈՅՆ ԳՐԻԳՈՐԻ ԳԼՈՒԽՔ Լ.","severity":"info","text":"The title presents a table of contents for thirty canons attributed to Gregory the Illuminator, each with a brief subject heading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"մոնոզոնի","severity":"info","text":"The term 'monozonites' (from Greek μονοζώνιοι) likely refers to heretics who wore a single girdle, possibly a monastic or encratite group.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Գրիգոր Լուսաւորիչ","severity":"info","text":"Gregory the Illuminator (c. 257–331) is credited with Christianizing Armenia; these canons are traditionally ascribed to him but likely compiled later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ԺԹ. Վասն որք զխառնակս անասնոց նկատեն","severity":"caution","text":"Canon XIX concerns 'those who observe the mixing of animals,' possibly referring to bestiality or augury; the precise sin is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"ԺԲ. Վասն թովչաց","severity":"info","text":"Canon XII on sorcerers parallels early Christian and Byzantine canon law condemning magic, e.g., the Council of Ancyra (314) canon 24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ԿԱՆՈՆՔ","severity":"info","text":"These canons were part of the Armenian canonical corpus, influencing church discipline; they are preserved in medieval manuscripts like Matenadaran collections.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution to Gregory the Illuminator is traditional but likely pseudepigraphic; the canons may date from the 5th–7th centuries.","Canon XIX's 'mixing of animals' could denote bestiality, crossbreeding, or interpreting animal omens; the Armenian is ambiguous."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ԿԱՆՈՆՔ ՍՐԲՈՅՆ ԳՐԻԳՈՐԻ ԱՌԱՔԵԼՈՅ ՀԱՅՈՑ\n\nՅԻԱ (ՅԺԷ) Ա. Քահանայ որ ի մեղս զառածեալ է՝ Ժ ամ ապաշխարեսցէ ջերմեռանդն սրտիւ, արտասուաւք, տրաւք տնանկաց, ապա՞ մտեալ հաղորդեսցի։ ՅԻԲ (ՅԺԸ) Բ. Քահանայ որ կին առնու՝ Ե ամ արտաքոյ, Բ՝ ի ներքս ապաշխարեսցէ. եւ Բ ամս անհաղորդ կացցէ եւ ապա հաղորդեսցի։ ՅԻԳ (ՅԺԹ) Գ. Քահանայ որ զարծաթ իւր ի վարձու տայ մերժեսցի յեկեղեցւոյ։ ՅԻԴ (ՅԻ) Դ. Որք երթան ի տունս հեթանոսաց, եւ ուտեն եւ ըմպեն անխտիր՝ Գ ամ արտաքոյ ապաշխարեսցեն, ապա արժանի լիցին հաղորդել։ ՅԻԵ (ՅԻԱ) Ե. Որ մին կուսան եւ մին երկեակ՝ Բ ամ արտաքոյ եւ մի՛ ընդ աւրինաւք։ ՅԻԶ (ՅԻԲ) Զ. Եթէ ոք թողցէ զերկրորդն եւ յառաջինն դարձցի ի թողեալն՝ Է ամ արտաքոյ եւ Ա ընդ աւրինաւք։ ՅԻԷ (ՅԻԳ) Է. Թէ ոք կերիցէ ի տեղւոյ՝ արգելցէ զուտելն եւ տացէ աղքատաց նոյնչափ։ ՅԻԸ (ՅԻԴ) Ը. Թէ ոք գաղտ պսակ դիցէ՝ պսակադիրն լուծցի։ ՅԻԹ (ՅԻԵ) Թ. Թէ ոք առեւանկ արասցէ՝ պսակն անվաւեր լիցի եւ պսակեալն ում կամիցի լիցի։ (ՅԻԶ) Ժ. Որ ի ձիսն յերասանան յագելապէս՝ Գ ամս արտաքոյ եւ Ա ի ներքս։ ՅԼԱ (ՅԻԷ) ԺԱ. Իգացելոցն Գ ամս արտաքոյ եւ Ա ի ներքս։ ՅԼԲ (ՅԻԸ) ԺԲ. Թովչացն՝ Ե ամ արտաքոյ եւ Ա ի ներքս, մեծ ողորմութեամբ։ ՅԼԳ (ՅԻԹ) ԺԳ. Որ զկուսութիւն իւր Աստուծոլ նուիրեաց եւ ապա ապականեցաւ՝ Է ամ ապաշխարեսցէ։ ՅԼԴ (ՅԼ) ԺԴ.","english":"Canons of the Holy Gregory the Illuminator of the Armenians\n\nXI (XVII) I. A priest who has fallen into sin shall do penance for 10 years with fervent heart, with tears, with the sufferings of the destitute, and then, having entered, shall he communicate? XII (XVIII) II. A priest who takes a wife shall do penance for 5 years outside, 2 within, and shall remain without communion for 2 months, and then shall communicate. XIII (XIX) III. A priest who lends his silver at interest shall be expelled from the church. XIV (XX) IV. Those who go to the houses of pagans and eat and drink indiscriminately shall do penance for 3 years outside, then shall they be worthy to communicate. XV (XXI) V. One who [takes] one wife and a second [wife] — for 2 years outside, and not with the lawful. XVI (XXII) VI. If someone leaves the second and returns to the first, the one left — for 7 years outside and 1 with the lawful. XVII (XXIII) VII. If someone eats in a place, he shall forbid the eating and give the same amount to the poor. XVIII (XXIV) VIII. If someone secretly places a crown, the crowner shall be dissolved. XIX (XXV) IX. If someone commits adultery, the crown shall be invalid, and the crowned one shall be with whomever she wishes. (XXVI) X. One who [sins] with a mare, with a she-ass, in a bestial manner — for 3 years outside and 1 within. XXI (XXVII) XI. For those who have intercourse — for 3 years outside and 1 within. XXII (XXVIII) XII. For sorcerers — for 5 years outside and 1 within, with great mercy. XXIII (XXIX) XIII. One who dedicated his virginity to God and then corrupted it shall do penance for 7 years. XXIV (XXX) XIV.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ժ","severity":"info","text":"The canons are numbered with Armenian numerals, but the sequence jumps from X (Ժ) to XI (ԺԱ) after canon IX, suggesting a lacuna or renumbering in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"պսակ","severity":"info","text":"The term 'crown' (պսակ) in canons VIII–IX refers to the marriage crown used in the Armenian wedding rite; its placement or invalidation signifies the legitimacy of the marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"հեթանոսաց","severity":"info","text":"Canon IV forbids eating in pagan houses, reflecting early Armenian Christian concerns about social mixing with non-Christians, likely Zoroastrians or local cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Իգացելոցն","severity":"caution","text":"Canon XI (Իգացելոցն) is ambiguous: it may mean 'those who have intercourse' (as in the English draft) or 'those who are women' (from իգ, 'female'). The context of penance suggests a sexual sin, but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Թովչացն","severity":"info","text":"Canon XII penalizes sorcerers (թովչացն) with 5 years' penance, indicating that magical practices were a recognized concern in early Armenian church discipline, paralleling other early Christian canonical collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"կուսութիւն","severity":"info","text":"Canon XIII on dedicated virginity echoes Pauline and patristic teachings on consecrated virginity (e.g., 1 Cor 7:25–38), though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering of canons X–XIV is inconsistent with the preceding sequence (I–IX), possibly due to a scribal error or a different source for this section.","Canon XI (Իգացելոցն) may refer to women generally or to a specific sexual transgression; the English draft interprets it as 'intercourse' but the Armenian is ambiguous.","Canon XIV is incomplete in the manuscript, breaking off after the number."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Մանուկ, որ առանց կնքոյ մեռանի, եթէ ի ծնաւղացն ծուլութենէ լինի՝ Ե ամ արտաքոյ, Ա ընդ աւրինաւք։ Նոյն եւ հոգաբարձուացն եւ քահանայիցն, որ ծուլացան։ ՅԼԵ (ՅԼԱ) ԺԵ. Որ զգերեզման բանայ առ անձուկ՝ Դ ամ արտաքոյ եւ Ա ի ներքս։ ԼԶ (ՅԼԲ) ԺԶ. Որ զդիս կողոպտեն՝ ԺԵ ամ արտաքոյ եւ Ա ի ներքս։ ՅԼԷ (ՅԼԳ) ԺԷ. Որք կոծ դնեն եւ զհերս խզեն եւ կամ զճակատ հարկանեն՝ նզովեալ լիցին ի կեանս եւ ի մահ։ ՅԼԸ (ՅԼԴ) ԺԸ. Չէ պարտ ուր նշխարք մարտիւրոսաց դնին, ի վերայ պատարագ մատուցանել, ՅԼԹ (ՅԼԵ) ԺԹ Չէ մարթ քրիստոնէից նկատել զխառնս անասնոց, առաւել կանանց, պատուիրեն աւրէնք, եւ որ գտցի ոք նզովեալ լիցի։ ՅԽ (ՅԼԶ) Ի. Ոչ հրամայեն կանոնք անապատականաց մկրտութիւն առնել եւ աւրէնս տալ ժողովրդեան կամ պսակ դնել, զի այս գործ առաջնորդաց է։ ՅԵԱ (ՅԼԷ) ԻԱ. Եթէ ոք ելոյծ զհրաման մեռելոյ եւ արհամարհեաց՝ նզովեալ լիցի։ ՅԽԲ (ՅԼԸ) ԻԲ. Եթէ ոք ի քահանայից զծածուկ խոստովանութիւն ուրուք յայտնեաց, անկցի յաշտիճանէն եւ ի կարգէ պաշտաւնէից մերժեսցի եւ մեղք չխոստովանողացն անկցի ի վերայ նորա։ ՅԽԳ (ՅԼԹ) ԻԳ. Որ վասն պոռնկութեան արձակեսցէ զկին իւր՝ սրձակեսցէ, բայց Ա ամ սրբեսցի։ ՅԽԴ (ՅԽ) ԻԴ. Այր որ զկին իւր թողու ի պատճառս աստուածպաշտութեան՝ նզովեալ եղիցի ի կեանս եւ ի մահ։ ՅԽԵ (ՅԽԱ) ԻԵ.","english":"Canon 15 (15). A child who dies unbaptized, if it be due to the negligence of the parents, shall be [excluded] for 5 years outside [the church], and 1 year within the canons. The same applies to the guardians and the priests who were negligent.\n\nCanon 16 (16). One who opens a grave for the sake of gain: 4 years outside and 1 year within.\n\nCanon 17 (17). Those who plunder the [church] feast: 15 years outside and 1 year within.\n\nCanon 18 (18). Those who set up a lamentation and tear their hair, or strike their forehead, shall be accursed in life and in death.\n\nCanon 19 (19). It is not permitted to place the relics of martyrs [in a place] and celebrate the liturgy upon them.\n\nCanon 20 (20). It is not permitted for a Christian to observe the couplings of animals, especially of women; the laws command this, and whoever is found [doing so] shall be accursed.\n\nCanon 21 (21). The canons do not permit hermits to perform baptism or to give laws to the people, or to perform marriage, for this is the work of bishops.\n\nCanon 22 (22). If anyone violates the command of a deceased person and scorns it, he shall be accursed.\n\nCanon 23 (23). If any priest reveals the secret confession of someone, he shall fall from his rank and be dismissed from the order of the ministry, and the sins of those who did not confess shall fall upon him.\n\nCanon 24 (24). He who dismisses his wife on account of fornication shall separate [from her], but he shall be purified for 1 year.\n\nCanon 25 (25). A man who abandons his wife on pretexts of piety shall be accursed in life and in death.\n\nCanon 26 (26).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՅԼԵ (ՅԼԱ) ԺԵ","severity":"info","text":"The numbering in the Armenian text shows a dual system: the first number (e.g., ՅԼԵ = 15) is the canon number in the sequence, while the parenthetical (ՅԼԱ = 31) likely reflects an older or alternative enumeration, possibly from a different manuscript tradition.","cites":[{"key":"hollis:alma990006018310203941","label":"Dorothea Lynde Dix papers, 1798-1893, (bulk) 1827-1887","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990006018310203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"զգերեզման բանայ առ անձուկ","severity":"info","text":"The phrase 'opens a grave for the sake of gain' (զգերեզման բանայ առ անձուկ) refers to grave robbery, a specific sin addressed in canon 16. The term 'անձուկ' (gain) implies material profit, distinguishing this from other forms of grave violation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զդիս կողոպտեն","severity":"info","text":"Canon 17 condemns plundering the 'dis' (զդիս), likely a church feast or festival. Such feasts were communal events where offerings were made, and theft was considered a grave sin, meriting 15 years of exclusion.","cites":[{"key":"hollis:alma990009003550203941","label":"Letters of Samuel Johnson, LL.D","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990009003550203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զհերս խզեն եւ կամ զճակատ հարկանեն","severity":"info","text":"The prohibition against tearing hair and striking the forehead (canon 18) echoes Leviticus 19:28 and Deuteronomy 14:1, which forbid pagan mourning practices. This reflects early Christian efforts to suppress such customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զխառնս անասնոց, առաւել կանանց","severity":"caution","text":"Canon 20's phrase 'observing the couplings of animals, especially of women' is ambiguous. It may refer to bestiality or to superstitious divination from animal mating. The latter interpretation is more plausible given the context of pagan practices.","cites":[{"key":"hollis:alma990101225800203941","label":"Mary the Mother of God : sermons by Saint Gregory Palamas","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990101225800203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"անապատականաց","severity":"info","text":"The term 'անապատականաց' (hermits) in canon 21 refers to solitary ascetics. The canon restricts their authority, reserving baptism, law-giving, and marriage for bishops, reflecting a hierarchical church structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The dual numbering system (e.g., 15/31) is unclear; the parenthetical may indicate a different recension or a later addition.","Canon 20's 'couplings of animals, especially of women' is ambiguous; it may refer to bestiality or to observing animal mating for divination.","Canon 19's prohibition on placing relics and celebrating liturgy upon them is unclear whether it forbids any such placement or only improper use."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Եթէ ոք արբեցաւ ի քահանայից կամ ի սարկաւագաց կամ ի դպրաց՝ մի՛ իշխեսցէ ի պատարագ կամ ի պաշտաւն մերձենալ մինչեւ բազում արտասուաւք եւ գթով տնանկաց ապաշխարեսցէ, զի արբեցողք ընդ սպանողս են։ ՅԽԶ (ՅԽԲ) ԻԶ. Եթէ ոք ի քահանայից կամ յաշխարհականաց առցէ կաշառս՝ եկեսցէ անէծքն Սիմոնի կախարդի ի վերայ նոցա եւ կցորդ եղիցին կաշառոյն Յուդայի մատնչի եւ Գէեզի բորոտութեամբն այրեսցին ոգիք կաշառառուացն։ ՅԽԷ (ՅԽԳ) ԻԷ. Ձեռնածուացն՝ Ա ամ արտաքոյ եւ Ա ի ներքս, հանդերձ արտասուաւք եւ ողորմութեամբ քաւեսցէ։ ՅԽԸ (ՅԽԴ) ԻԸ. Պարտ է քրիստոնէից պատուել զաւր կիւրակէի, աղաւթել եւ հանգչել ի նմա, ապա եթէ ոք պահեսցէ հրէաբար նզովեսցի ի Քրիստոսէ։ ՅԽԹ (ՅԽԵ)ԻԹ, Քահանայ որ վայրապար նզովէ՝ նզովեալ լիցի ի Քրիստոսէ։ ՅԾ (ՅԽԶ) Լ. Կոյս որ նուիրէ զանձն իւր Աստուծոյ, նոյնպէս եւ մոնազն, մի՛ իշխեսցէ ամուսնանալ. ապա եթէ գտցի՝ ի հաղորդութենէն անկեալ հեռասցի եւ եպիսկոպոսն տեսցէ զվարսն եւ որպէս կամի՝ մարդասիրեսցէ։","english":"If any priest, deacon, or cleric becomes intoxicated, let him not be permitted to approach the liturgy or his office until he has done penance with many tears and with compassion for the poor, for drunkards are as murderers. Canon 16 (22). If any priest or layman takes a bribe, let the curse of Simon Magus come upon them, and let them be partakers of the bribe of the traitor Judas, and let the souls of the bribe-takers be afflicted with the leprosy of Gehazi. Canon 17 (23). For those who practice usury: one year outside [the church] and one year within, let them atone with tears and alms. Canon 18 (24). It is fitting for Christians to honor the Lord's Day, to pray and to rest on it; but if anyone observes it in a Jewish manner, let him be anathematized by Christ. Canon 19 (25). A priest who anathematizes unjustly shall himself be anathematized by Christ. Canon 20 (26). A virgin who has consecrated herself to God, likewise a monk, shall not be permitted to marry; but if one is found [doing so], let him be removed from communion and let the bishop see the fault and deal with it mercifully as he wishes.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contains canons 16–20 (numbered 16–20 in the Armenian, with alternative numbering in parentheses). The canons are grouped thematically: clerical drunkenness, simony, usury, Sabbath observance, unjust anathema, and consecrated celibacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"կաշառ","severity":"info","text":"The Armenian term 'kashar' (կաշառ) means 'bribe' or 'illicit gain.' The canon equates taking a bribe with the sin of Simon Magus (simony) and the betrayal of Judas, and threatens the leprosy of Gehazi (2 Kings 5:20–27).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Գէեզի բորոտութիւն","severity":"info","text":"The reference to Gehazi's leprosy alludes to 2 Kings 5:20–27, where the prophet Elisha's servant Gehazi is struck with leprosy for accepting a bribe. This is a common trope in early Christian canon law against simony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The curse of Simon Magus refers to Acts 8:9–24 (the story of Simon the sorcerer who offered money for apostolic powers). The canon thus links bribery to the heresy of simony, a persistent concern in early Armenian church discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The prohibition against usury (canon 17) and the requirement to honor the Lord's Day (canon 18) have parallels in the Apostolic Canons and the Didascalia, reflecting the adaptation of earlier Christian norms into Armenian canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The alternative numbering in parentheses (e.g., 22–26) suggests a later recension or a different manuscript tradition. The Armenian text may have been renumbered to align with a larger collection, but the original sequence is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The alternative numbering in parentheses (e.g., 22–26) is not explained in the source; it may reflect a different canonical ordering or a later redaction.","The phrase 'observe it in a Jewish manner' (canon 18) is ambiguous: it could refer to strict Sabbath rest or to Jewish liturgical practices, but the text does not specify."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ԿԱՆՈՆ ՍՐԲՈՅՆ ԳՐԻԳՈՐԻ ՊԱՐԹԵՒԻ, ԴԱՐՁԵԱԼ ՀԱՐՑՈՒՄՆ ԵՒ ՊԱՏԱՍԽԱՆԻՔ ՆՈՐԱ\n\nՀարցումն. Ո՞վ է հայր մահու։ Պատասխանի. Նախանձ։ Հարցումն. Ուստի՞ յայտ է։ Պատասխանի. Յայսմանէ՝ նախանձու բարսարկուին մահ եմուտ յաշխարհս։ Հարցումն. Եւ ո՞վ է մայր մեղաց։ Պատասխանի. Ագահութիւն, որպէս ասեն. Արմատ ամենայն չարեաց արծաթասիրութիւն է։ Հարցումն. Ո՞վ է, որ տանի ի կեանսն յաւիտենից։ Պատասխանի. Հեզութիւն. վասն որոյ ասէ Հոգին Սուրբ, թէ՝ Յո՞վ բնակեցայց, եթէ ոչ ի հեզս եւ ի խոնարհս եւ որք դողան ի բանից իմոց։ Հարցումն. Եւ ո՞վ առիթ դժոխոցն.։ Պատասխանի. Լրբութիւն, վասն որոյ ասեն . Ոչ այսպէս ատեաց զանաւրէնն, որչափ զանամաւթն։ Հարցումն. Եթէ կարիցե՞ն կախարդք զբնութիւն արարածոց փոխել։ Պատասխանի. Եթէ հաստատել կարեն, ապա եւ փոխել կարեն։ Հարցումն. Ահա բազում լուաք, եթէ զմարդիկ փոխեն ի կերպարանս անասնոց։ Պատասխանի. Ոչ ամենայն ինչ, որ առ աչաւք է, ճշմարտութիւն ասի, որպէս եւ ոչ ստուեր մարդոյ մարդ ասի։ Զնմանութիւն եւ զկերպարանս կարեն ցուցանել, բայց ճշմարտութեամբ ոչ կարեն ցուցանել եւ ոչ փոխել զարարածս Արարչին, զի որ արարն, Նա միայն կարէ փոխել։ Հարցումն. Նա աւանիկ գիրք ցուցանեն, թէ առնէին կախարդքն, զոր ինչ Մովսէս առնէր։ Պատասխանի. Ընդ բարբառ բանի՞ ցն նայիցիս, թէ՞ ընդ ճշմարտութիւն իրացն.","english":"Canon of Saint Gregory the Parthian, Questions and Answers\n\nQuestion: Who is the father of death? Answer: Envy. Question: Whence is it manifest? Answer: From this, that through envy the murderer entered the world. Question: And who is the mother of sins? Answer: Covetousness, as it is said: The root of all evils is love of silver. Question: Who is it that leads into eternal life? Answer: Meekness, because of which the Holy Spirit says: In whom shall I dwell, if not in the meek and the humble and those who tremble at my words? Question: And who is the cause of the hells? Answer: Shamelessness, because of which it is said: Not so much does one hate the lawless as the shameless. Question: Can sorcerers change the nature of created things? Answer: If they can establish, then they can also change. Question: Behold, we hear many things, that they change men into the forms of beasts. Answer: Not everything that is before the eyes is called truth, just as the shadow of a man is not called a man. They can show likenesses and forms, but in truth they cannot show nor change the creations of the Creator, for He who created, He alone can change. Question: They show certain books, that the sorcerers did that which Moses did. Answer: Do you look to the vain speech or to the truth of the things?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Հարցումն ... Պատասխանի","severity":"info","text":"The passage shifts from canonical rulings to a catechetical question-and-answer format, a common pedagogical structure in early Armenian canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"նախանձ","severity":"info","text":"The Armenian term 'naxanj' (envy) is identified as the 'father of death,' echoing a moral taxonomy that personifies vices, likely influenced by early Christian ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Արմատ ամենայն չարեաց արծաթասիրութիւն է","severity":"info","text":"This phrase alludes to 1 Timothy 6:10 (Vulgate: 'radix omnium malorum avaritia'), though the Armenian text substitutes 'love of silver' for the more general 'avarice,' reflecting local economic concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Յո՞վ բնակեցայց, եթէ ոչ ի հեզս եւ ի խոնարհս","severity":"info","text":"The Holy Spirit's saying about dwelling in the meek echoes Isaiah 66:2 LXX or a patristic paraphrase, though no exact verse is found; it may derive from a lost Armenian liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"կախարդք","severity":"info","text":"The discussion of sorcerers changing nature reflects late antique debates on magic and miracles, common in Armenian apologetic texts against Zoroastrian or folk practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զոր ինչ Մովսէս առնէր","severity":"caution","text":"The reference to Moses' actions is ambiguous: it may allude to Exodus 7:10–12 (rod-to-serpent) or to magical traditions attributed to Moses in pseudepigrapha; the text does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'father of death' and 'mother of sins' is not scripturally fixed; the text may draw on a lost Armenian catechetical tradition.","The phrase 'if they can establish, then they can also change' is elliptical; it may mean sorcerers can only alter appearances, not true natures.","The reference to Moses' actions is unclear—whether to biblical miracles or to extrabiblical magical lore."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"թէ արդարեւ որպէս Մովսէսն առնէր ճշմարտութեամբ, ոչ էր պարտ զՄովսիսի արարեալս առնել։ Նա աւանիկ ճշմարտութիւնն զոչ ճշմարտութիւնն յայտ առնեն, զի կանգնէր մի վիշապն եւ զբազում վիշապս կլանէր, եւ ստուեր եւ նմանութիւն եւ տեղի անգամ ոչ երեւէր։ Ապա մինչ ի կախարդքն դարձան հարուածքն՝ կեղք ու խաղաւարտք յայտնի եղեւ ստութիւն նոցա, եւ ի հարկէ խոստովան եղեն, թէ ձեռն Աստուծոյ է։ Բայց թէ կարող լեալ էին, զյարուածսն ի Մովսէս եւ յԱհարովն դարձուցանէին։ Հարցումն. Մովսիսի ոչ կարէին առնել ինչ, զի Աստուած ընդ նմա էր, բայց մեղաւորաց կարեն առնել չար եւ բարի։ Պատասխանի. Ոչ միայն մեղաւորաց չեն ձեռնհաս կախարդք բարւոյ եւ չարի, այլ եւ ոչ անասնոց անմտից, բայց զոր Աստուած մատնէ. այլ առանց Աստուծոյ ոչ կարեն սպանանել, զի ի Տեառնէ են ելք մահու։ Սպասէ մեղաւորն արդարոյն, այլ Տէր ծիծաղեսցի զնոքաւք եւ ոչ մատնէ զնա ի ձեռս նորա։ Նա եւ ոչ ճնճղուկ անկանի յորոգայթ առանց հրամանի Հաւր ձերոյ, որ յերկինս է, զի ամենայն ինչ Նովաւ եղեւ եւ Նովաւ տուծով) անցանէ։ Հարցումն. Կայէն առանց Աստուծոյ սպան զԱբէլ, եւ սպանողն Կայինի առանց Աստուծոյ սպան զԿայէն, եւ Հերովդէս զՅովհաննէս, եւ ամենայն արդարքն առանց Աստուծոյ մեռան յանաւրինաց։ Պատասխանի. Զի թէ լինի մարդ առանց Աստուծոյ, եւ մեռանի։","english":"whether truly, as Moses acted with truth, it was not right to take what Moses had done. They would reveal the truth and the falsehood, so that one dragon would stand and devour many dragons, and no shadow, likeness, or place would even appear. Then when the blows turned against the sorcerers, their deceit and trickery became evident, and under compulsion they confessed that it was the hand of God. But if they had been able, they would have turned the blows against Moses and Aaron. Question: They could do nothing to Moses, because God was with him, but they can do evil and good to sinners. Answer: Not only are sorcerers unable to reach sinners for good or evil, but they cannot even reach irrational animals, except what God delivers. But without God they cannot kill, for the exits of death are from the Lord. The sinner awaits the righteous, but the Lord will mock them and will not deliver him into their hands. Not even a sparrow falls into a snare without the command of the Father of the flock, who is in heaven, for everything came to be through Him and passes away through His dispensation. Question: Cain killed Abel without God, and the slayer of Cain killed Cain without God, and Herod killed John, and all the righteous died without God at the hands of the lawless. Answer: If a man exists without God, then he dies.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զի կանգնէր մի վիշապն եւ զբազում վիշապս կլանէր","severity":"info","text":"The dragon imagery likely symbolizes Pharaoh's magicians or demonic forces, contrasting Moses' divine power with their false miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զի ամենայն ինչ Նովաւ եղեւ եւ Նովաւ տուծով) անցանէ","severity":"info","text":"Echoes Psalm 62:2 (LXX) and the theme of divine sovereignty over all events, including death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Կայէն առանց Աստուծոյ սպան զԱբէլ","severity":"info","text":"The reference to Cain and Abel (Genesis 4) is used to challenge the claim that death occurs without God's will, a common apologetic motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Հարցումն ... Պատասխանի","severity":"info","text":"The passage follows a question-and-answer format, typical of catechetical or disputational literature in Armenian canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զի ամենայն ինչ Նովաւ եղեւ եւ Նովաւ տուծով) անցանէ","severity":"caution","text":"The phrase 'Նովաւ տուծով' is unclear; 'տուծով' may be a scribal error or variant for 'տնօրինութեամբ' (dispensation).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զի ամենայն ինչ Նովաւ եղեւ","severity":"info","text":"This passage reflects the Armenian tradition's emphasis on divine omnipotence, a theme later developed in medieval Armenian theological works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the dragon' (վիշապն) is ambiguous: it may refer to Pharaoh's magicians or a specific demonic figure.","The phrase 'Նովաւ տուծով' is ambiguous; it may be a corruption of 'Նովաւ տնօրինութեամբ' (through His dispensation)."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Ոչ պոռնկորդին Աստուծոյ հրամանաւն լինի, եւ ոչ մեղաւորն Աստուծոյ հրամանաւն մեռուցանէ զարդարն, այլ սատանայ է պատճառ չարեացն։ Աստուած հրեշտակաց անքննելի է եւ անհասանելի ամենից, զի որ քննէ զծով՝ մեռանի։ Լինելութեան պատճառ Աստուած է, զի աւրհնեաց ի սկզբանէ զարդարն աճել եւ բազմանալ. ի մերձենալ արուին յէգն Աստուծոյ հրաման կատարի, լինի աճումն ըստ նախակարգ հրամանի Աստուծոյ։ Աստուած է պատճառ լինելութեան եւ ոչ սատանայ, որպէս ասէ. Առանց Աստուծոյ եղեւ եւ ոչինչ։ Սատանայ հրապուրանաց է պատճառ։ Նոյնպէս եւ մահու հրաման յԱստուծոյ է. Յորում աւուր ուտիցես՝ մեռցիս. եկեր եւ մեռաւ։ Եկն Քրիստոս եւ եսպան զմահ եւ կենագործեաց զմարդիկ։ Ինքն Քրիստոս Իւրով կամաւքն մեռաւ յանաւրինացն եւ արդարոցն թոյլ ետ մեռանիլ յամբարշտացն, զի ուրախասցին յարքայութեանն, որպէս եւ գրեալ է. Ընդ Քրիստոսի մեռանին, ընդ Նմին եւ թագաւորեսցեն։ Արդ, այնք որք զԱստուծոյ փառս եւ զպատիւ արարչութեանն սատանայի տան, ի հուր գեհենի է ժառանգութիւն նոցա։ Հարցումն. Եթէ կարիցե՞ն կախարդք որդիս տալ ամլոց եւ զմէջ ստնտուկս (իմա՛ զմէջ սկնդուկս) բարի առնել.։ Պատասխանի. Ամլութեան բազում պատճառք են. այն զոր Աստուած արգելեալ է, չէ ոք որ նմա ձեռնհաս կարէ լինել՝ ոչ կախարդ եւ ոչ բժիշկ։","english":"The fornicator is not by God's command, nor does the sinner put the righteous to death by God's command, but Satan is the cause of evils. God is unsearchable to angels and inaccessible to all, for he who searches the sea dies. God is the cause of existence, for he blessed from the beginning the righteous to grow and multiply. When the male approaches the female, God's command is fulfilled; growth occurs according to the primordial command of God. God is the cause of existence and not Satan, as it is said: Without God nothing came to be. Satan is the cause of temptations. Likewise, the command of death is from God: On the day you eat, you shall die; he came and died. Christ came and slew death and made men alive. Christ Himself by His own will died at the hands of the lawless, and allowed the righteous to die at the hands of the wicked, so that they might rejoice in the kingdom, as it is written: They die with Christ, and with Him they shall reign. Now, those who give the glory of God and the honor of creation to Satan, their inheritance is the fire of Gehenna. Question: Can sorcerers give children to barren women and make the inside of the wombs (that is, the inside of the pregnant wombs) good? Answer: There are many causes of barrenness; that which God has forbidden, no one can be capable of assisting it—neither sorcerer nor physician.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that God is the sole cause of existence and moral order, while Satan causes evil and temptation, rejecting any divine mandate for sin or sorcery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Առանց Աստուծոյ եղեւ եւ ոչինչ","severity":"info","text":"The phrase 'Without God nothing came to be' echoes John 1:3 or similar creation theology, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ընդ Քրիստոսի մեռանին, ընդ Նմին եւ թագաւորեսցեն","severity":"info","text":"The statement 'They die with Christ, and with Him they shall reign' alludes to Romans 8:17 or 2 Timothy 2:11, linking martyrdom to co-regency in the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The question about sorcerers giving children to barren women reflects late antique concerns with magic and infertility, common in canon law and medical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from theological exposition to a catechetical question-and-answer format, typical of instructional canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զմէջ ստնտուկս (իմա՛ զմէջ սկնդուկս)","severity":"caution","text":"The Armenian text includes a parenthetical correction: 'the inside of the wombs (that is, the inside of the pregnant wombs)', indicating a scribal or editorial emendation of an unclear term.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he who searches the sea dies' is obscure; it may be a proverbial warning against probing divine mysteries, but its exact source is unclear.","The reference to 'the day you eat, you shall die' could allude to Adam's transgression or a specific biblical law, but the context is ambiguous."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Բայց եթէ պատճառք ցաւոց ինչ իցէ , զայն կարող են եւ բժիշկք ուղղել Աստուծոյ ազդեցութեամբն դեղովք։ Այլ առանց Աստուծոյ թէ եւ ամենայն բժիշկք եւ կախարդք ժողովէին ոչ կարէին Սառայի որդիս տալ։ Զոր ձեռն վերնոյն փակեալ է, չէ ոք որ լուծանէ։ Հարցումն. Դիւահարութեան պատճառ ի՞նչ է մարդկան։ Պատասխանի. Վասն հպարտութեան մարդկան լինի, զի որդի որ մտավարժ է եւ իմաստուն, գան ոչ ըմպէ. իսկ որ անմիտ է, հանապազ գանալից է։ Հարցումն. Մեղաւորք վասն մեղաց տանջին, իսկ տղայոց անմեղաց զի՞ տիրիցեն դեւք։ Պատասխանի. Զամենայն մարդ յորդեգրութիւն կոչէ Աստուած, որպէս զԻսրաէլն. Նա է որդի իմ անդրանիկ Իսրաէլ, եւ Որդիս ծնայ եւ բարձրացուցի։ Արդ, եթէ փակեալքն ընդ աւրինաւք որդիք կոչին, որչափ եւս առաւել ազատեալքս, զոր(ոց) ասէ իսկ. Ետ նոցա իշխանութիւն որդիս Աստուծոյ լինել։ Արդ, զի իբրեւ յորդիս մատուցեալ է ի մեզ Աստուած առ երբեմն խրատել (հարկանէ) զանասունս մեր, երբեմն զանդաստան եւ զայգիս մեր, զի հայելով ընդ այն ի միտ առցուք մտանել ընդ լծով երկեղի ծառայել Տեառն։ Ապա մինչ այսու եւս ոչ խրատիմք, ի մեզ առաքէ տանջանս պէս պէս ցաւոց եւ խեղութեամբ, մատնէ եւ դիւաց զտղայս մեր, զի ի միտ առցուք, թէ Արդարն հազիւ կեցցէ, իսկ ամբարիշտն ո՞ւր ապրի։","english":"But if there be any causes of pains, even physicians can correct them with medicines by God's influence. Yet without God, even if all physicians and sorcerers were gathered, they could not give children to Sarah. What the hand of the Highest has closed, no one can open. Question: What is the cause of demonic possession in men? Answer: It occurs because of men's pride, for a child who is well-disciplined and wise does not drink from the hand; but one who is foolish is always ready to drink. Question: Sinners are tormented for their sins, but why do demons possess innocent children? Answer: God calls every man to adoption, as He did Israel: \"He is my firstborn son Israel, and I bore and raised sons.\" Now, if those who are shut up under the law are called sons, how much more so we who are freed, of whom it is said: \"He gave them authority to be sons of God.\" Now, just as God has brought us to sonship, so at times He chastens our beasts, at times our garden and our vineyards, that by looking upon them we may take thought to enter under the yoke and serve the Lord with both hands. Then, if even by this we are not chastened, He sends upon us various torments of pains and with affliction, He delivers even our children to demons, that we may take thought: \"The righteous man barely lives, but where does the wicked man live?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Սառայի որդիս տալ","severity":"info","text":"The reference to giving children to Sarah alludes to the biblical story of Abraham and Sarah's childlessness, resolved by divine intervention (Gen 21:1–2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Որդի իմ անդրանիկ Իսրաէլ","severity":"info","text":"The phrase 'my firstborn son Israel' echoes Exodus 4:22, where God calls Israel 'my firstborn son' in the Armenian tradition, though the exact wording varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ետ նոցա իշխանութիւն որդիս Աստուծոյ լինել","severity":"info","text":"The phrase 'gave them authority to be sons of God' may allude to John 1:12 or a patristic paraphrase, but no direct citation is identified in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"դիւահարութիւն","severity":"info","text":"The term 'diwaharrut'iwn' (demonic possession) is a key concept in Armenian demonology, distinct from madness or illness, and is treated here as a punishment for pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Հարցումն ... Պատասխանի","severity":"info","text":"The passage uses a catechetical question-and-answer format, typical of early Armenian canonical and instructional literature, structuring the theological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զանասունս մեր, երբեմն զանդաստան եւ զայգիս մեր","severity":"caution","text":"The text shifts abruptly from demonic possession of children to God chastening beasts and vineyards; the logical connection is unclear and may reflect a textual corruption or lacuna.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'does not drink from the hand' (գան ոչ ըմպէ) is ambiguous: it may refer to a child refusing to drink from a cup (i.e., being cautious) or to a metaphorical refusal of sin; the reading taken is literal as a sign of discipline.","The reference to 'those who are shut up under the law' (փակեալքն ընդ աւրինաւք) is ambiguous: it could mean Jews under the Mosaic law or Christians under ecclesiastical discipline; the context suggests the former."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Եւ տղայոցն յայն սակս պատահի այն ՝ զի մի՛ արդարն ի բարիս գործելոյ դադարեսցէ, եւ մի՛ մեղաւորն ի մեղս յամել կարասցէ։ Եւ չէ այսմ պարտական, այլ չար գործք մարդկան բարկացուցանեն զԱստուած, եւ այնպիսի զասմամբ մատնէ զտղայս մեր դիւաց։ Զի որպէս այլոց հաւատովք բժշկեաց զանդամալոյծն եւ շնորհեաց նմա թողութիւն մեղաց, նոյնպէս եւ այլովք տանջանաւք ածէ յերկիւղ զբազումս. է զի անմեղ տղայովք, եւ է զի մեղուցելովք, որպէս եւ Ինքն միայն գիտէ Բարերարն։ Եւ ոչ եթէ ի դատապարտութիւն ինչ մարդոյն ոգոյն լինի տանջումն դիւաց, այլ առաւել յարգահատութիւն. մանաւանդ թէ անմեղ ոք իցէ. եւ վասն այլոյ երկեղի ի միտսն արկանել մատնի յայնպիսի տանջանսն, զոր իբրեւ զմտրակ կախեալ ի տան իշխանին զարհուրեցուցեալ զտեսաւղսն, նոյնպէս եւ տղայոցն լլկանսն ի զղջումն ածէ զմեղաւորսն։ Այլ ասեն՝ կախարդք յղեն զդեւսն եւ հանեն։ Կախարդք զդեւս ոչ կարեն հանել. Տէրն ասաց. Սատանայ զսատանայ ոչ հանէ։ Մարդ, որ զԱստուած թողու զսրբութիւն, զպահս, զաղաւթս եւ ի դիւթս եւ ի կախարդս ապաւինի եւ քակէ զյոյսն յԱստուծոյ, թոյլ տայ Քրիստոս դիւաց բնակիլ ի նմա եւ տանջել զնա եւ պահանջել զոգի նորա եւ տանել ի դժոխս, որպէս զոգիս անաւրինացն։ Կախարդք դիւաց բագինք են եւ չեն համարեալ ի քրիստոնեայս։ Ոչ զոք ի կախարդաց կարես տեսանել անցաւս եւ անդեւս։","english":"And concerning children, this happens so that the righteous may not cease from doing good, and the sinner may not be able to persist in sin. And this is not obligatory, but the evil deeds of men provoke God, and by such a command he delivers our children to the demons. For just as by others' faiths he healed the paralytic and granted him remission of sins, so also by other torments he brings many to fear: some with innocent children, and some with those who have sinned, as the Benefactor alone knows. And it is not that the torment of demons is for the condemnation of a person's soul, but rather for its correction—especially if one is innocent; and for the sake of another's fear, he delivers them to such torments, which, like a whip hung in the house of a ruler, terrifies those who see it; likewise, the affliction of children brings sinners to repentance. But they say: sorcerers summon the demons and expel them. Sorcerers cannot expel demons. The Lord said: Satan does not expel Satan. A man who abandons God—sanctity, fasting, prayer—and relies on diviners and sorcerers, and breaks his hope in God, Christ permits demons to dwell in him and torment him and demand his soul and take it to hell, like the souls of the lawless. Sorcerers are altars of demons and are not counted among Christians. You cannot see any of the sorcerers passing over or without demons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage explains that demonic affliction of children serves to provoke fear and repentance in sinners, not to condemn the innocent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"կախարդք","severity":"info","text":"The term 'sorcerers' (կախարդք) is used here to denote practitioners of magic, whom the text condemns as 'altars of demons' and excludes from Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Satan does not expel Satan","severity":"info","text":"The phrase 'Satan does not expel Satan' echoes a principle found in early Christian literature, possibly alluding to Matthew 12:24-27 or similar exorcism traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The text reflects early Armenian Christian concerns about sorcery and demonic possession, situating it within a broader late antique discourse on spiritual authority and purity.","cites":[{"key":"dossier:coptic-apa-john-canons","label":"gap dossier: Canons of Apa John the Archimandrite","url":"https://naxiai.com/christian/gaps/coptic-apa-john-canons"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a question-answer format, typical of catechetical or canonical instruction, and transitions from discussing divine punishment to condemning sorcery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'by such a command he delivers our children to the demons' is ambiguous: it may refer to God's command or to human provocation, and the Armenian allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Benefactor' (Barerar) is ambiguous: it could refer to God or Christ, but the context suggests God.","The phrase 'by others' faiths' (այլոց հաւատովք) is unclear: it may mean 'by the faith of others' or 'by other faiths,' possibly referring to non-Christian practices."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Նա եւ տեսանեմք զկախարդսն միշտ լլկեալ ի դիւացն, եւ մանաւանդ մոլիքն, զի նախ ինքեանք մոլին եւ դիւահարին ի դիւացն կատաղութենէ եւ խոստանան տալ բժշկութիւն լուսացելոցն ի նոսա. բայց ոչ են ձեռնհաս, զի ի ձեռս Աստուծոյ է ամենայն, որպէս ասաց մարգարէիւն. Ես սպանանեմ եւ Ես կեցուցանեմ։ Ոչ իշխէ սատանայ ի մարդ մտանել, բայց հրամանաւն Աստուծոլ, եւ ոչ լոկ ի մարդ, այլ եւ ոչ ի զեռունս։ Բայց փորձիչ ետ Աստուած զսատանայ եւ փորձէ նովաւ, որպէս ասաց մարգարէիւն. Ա՛րկ արծաթ ի բովս, եթէ փորձ իցէ։ Որպէս վասն նոցա փորձեցաւ Քրիստոս ի սատանալէ եւ ձեզ պատուիրեաց Քրիստոս յաղաւթս կալ, չմտանել ի փորձութիւն, այլ եւ զմեղսն համբերողս. այլ զի պատերազմասէր է չարն եւ խնդրէ կորուսանել զամենայն, Քրիստոս ասաց. Խնդրեաց սատանայ մաղել զձեզ. ըստ խնդրելոյն սատանայի ետ զնոսա ի փորձութիւն։ Եւ իշխանութեամբն, զոր առեալ էին ի Քրիստոսէ, գնացին ի վերայ իժի եւ քարբի եւ կոխեցին եւ հարին զգետնի։ Եւ ընդդէմ Յովբայ պարգեւաբաշխ եղեւ սատանայ յասելն Աստուծոյ ցսատանայ. Նայեցար ընդ Յովբ. եւ ետ զնա եւ զորդիս նորա եւ զստացուածս նորա։ Ետ յաղթութիւն Յովբայ վասն արդարութեանն, հար զչարն եւ յաղթեաց նմա եւ հռչակեցաւ։ Այլ Աստուած տայ ի փորձութիւն զամենայն ոք, վկայէ Մկրտիչն, ասէ.","english":"We also see the sorcerers always tormented by the demons, and especially the mad ones, for first they themselves go mad and are possessed by the fury of the demons, and they promise to give healing to the enlightened ones through themselves. But they are not able, for everything is in the hand of God, as the prophet said: I kill and I make alive. Satan cannot enter a man except by the command of God, and not only into a man, but not even into beasts. But God set Satan as a tempter, and he tempts through him, as the prophet said: Put silver into the furnace, if it be a test. As for them, Christ was tempted by Satan, and Christ commanded you to remain in prayer, not to enter into temptation, nor even to tolerate sins. But because the evil one is warlike and seeks to destroy everything, Christ said: Satan sought to sift you. According to Satan's request, he gave them into temptation. And with the authority they had received from Christ, they went upon the serpent and the stone and trampled and struck the ground. And contrary to Job, Satan became a reward-distributor by God's word to Satan: You looked upon Job, and he gave him and his children and his possessions. He gave victory to Job on account of his righteousness, he struck the evil one and overcame him and was proclaimed. But God gives everyone into temptation, the Baptist witnesses, saying.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ես սպանանեմ եւ Ես կեցուցանեմ","severity":"info","text":"The phrase 'I kill and I make alive' echoes biblical language of divine sovereignty over life and death, likely alluding to passages such as 2 Kings 5:7 or Job 1–2, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ա՛րկ արծաթ ի բովս, եթէ փորձ իցէ","severity":"info","text":"The proverb 'Put silver into the furnace, if it be a test' is not a biblical verse but a wisdom saying, possibly drawn from Armenian traditional lore or a lost source, used to illustrate divine testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Յովբայ","severity":"info","text":"The reference to Job (Յովբայ) alludes to the biblical book of Job, where Satan tests Job's righteousness with God's permission, paralleling the passage's theme of divine testing through Satan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"կախարդսն","severity":"info","text":"The term 'sorcerers' (կախարդսն) reflects early Armenian Christian concerns with pagan or heretical magical practices, often condemned in canon law as demonically influenced.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"դիւահարին","severity":"info","text":"The word 'possessed' (դիւահարին) literally means 'demon-struck,' a common term in Armenian Christian literature for demonic possession, linked to the idea of divine permission for testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative about sorcerers and demonic possession to a theological argument on divine testing, using scriptural allusions and the example of Job to reinforce the theme of God's control over temptation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' cited for 'I kill and I make alive' is unclear; it may be a paraphrase of a biblical or apocryphal source.","The phrase 'Put silver into the furnace' is not a known biblical verse; its origin is uncertain, possibly a folk proverb or a lost text.","The reference to 'the Baptist' at the end is ambiguous; it may refer to John the Baptist as a witness to divine testing, but the specific saying is not quoted."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Գայ այլ զկնի իմ, Որոյ հեծանոցն ի ձեռին Իւր սրբել զկալ Իւր եւ ժողովել զցորեանն յշտեմարանս եւ զյարդն այրեսցէ անշէջ հրով։ Յայտ արար համառաւտ, թէ որպէս շեղջ կալոյ առանց հողմածին աւդոյ չսրբի, նոյնպէս եւ մարդ առանց յաղթելոյ սատանայի ոչ կարէ մտանել յարքայութիւնն։ Եւ զէնք սատանայական պատերազմի այս են կախարդութիւնք, թովչութիւն, դիւթութիւն, ատեղագիտութիւն եւ նմանք նոցին։ Զոր ասէ Մեղս մահու չափ՝ այս են. հայհոյութիւնք։ Ամենայն մեղաց թողութիւն կայ ապաշխարութեամբ, բայց վասն սորա համառաւտ վճիռ ետ Տէրն մեր Քրիստոս. Որ զՀոգին Սուրբ հայհոյէ, մի՛ թողցի նմա։ Վասն այսորիկ ասէ. Մի՛ թողցի, զի ոչ լինի արժանի ապաշխարութեան. որպէս հովիւ, զի թափէ զոչխար ի գազանէ եւ տեսանէ պատառեալ զորովայնն, թողու զգէշն ի գազանն եւ ի բաց գնայ, նոյնպէս անտես առնէ հովիւն Քրիստոս եւ թողու զհայհոյիչ Հոգւոյն Սրբոյ։ Վասն որոյ ասէ առաքեալ. Կամակար մտաւք եթէ յանցանիցեմք յետ ընդունելութեան գիտութեան, այնուհետեւ անաւգուտ է վասն մեղազ պատարագ։ Եւ ամենայն ոք որ քրիստոնեայ է եւ լուսաւորեալ է յաւազանէն Հոգւովն Սրբով եւ ապստամբ է յԱստուծոյ ի ձեռս է սատանայի եւ հալածական առնէ զՍուրբ Հոգին յինքենէ եւ դիւաւք վարի եւ պէս պէս հմայիւք եւ կախարդութեամբ այնպիսին չլինի ապաշխարութեան արժանի, եւ չտալ նմա սատանայ թոյլ ապաշխարել։","english":"Again, after me, he whose winnowing fork is in his hand to purify his own measure and to gather the wheat into granaries and to burn the chaff with inextinguishable fire. He declared summarily that just as a heap of grain is not cleansed without wind from the threshing floor, so also a man cannot enter the kingdom without vanquishing Satan. And the weapons of satanic warfare are these: sorceries, enchantments, divinations, astrology, and the like. What he says is of the measure of mortal sin—these are blasphemies. Forgiveness of all sins exists through penance, but concerning this, our Lord Christ gave a summary judgment: He who blasphemes the Holy Spirit, do not forgive him. For this reason he says: Do not forgive him, for he is not worthy of penance. As a shepherd, when he sees a wolf scattering the flock and sees the belly torn open, he leaves the lamb to the wolf and goes away; likewise, the shepherd Christ disregards and abandons the blasphemer of the Holy Spirit. For this reason the apostle says: If we willfully sin after receiving knowledge, then the sacrifice is useless for the sinner. And every one who is a Christian and has been enlightened from the font by the Holy Spirit and rebels against God, falls into the hands of Satan, and drives the Holy Spirit from himself, and lives with demons and with various charms and sorceries, such a one is not worthy of penance, and Satan does not allow him to do penance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"հեծանոց","severity":"info","text":"The Armenian term 'hecanocʿ' (winnowing fork) is a farming implement used to separate grain from chaff, here symbolizing purification and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Որ զՀոգին Սուրբ հայհոյէ, մի՛ թողցի նմա","severity":"info","text":"This echoes the synoptic Gospels (e.g., Mark 3:28-29) on the unforgivable sin of blasphemy against the Holy Spirit, though the exact phrasing is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects early Armenian Christian concerns with sorcery and demonic influence, likely responding to pre-Christian practices and Zoroastrian or folk traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit forms part of a narrative canon attributed to Gregory the Illuminator, blending legal prescription with allegorical teaching (e.g., the shepherd and wolf).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The shepherd allegory parallels the Good Shepherd tradition in early Christian literature, but here emphasizes abandonment of the unrepentant, a stern pastoral image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The attribution to Gregory the Illuminator lent authority to these canons in Armenian church law, influencing later penitential and liturgical practices.","cites":[{"key":"hollis:alma990006018310203941","label":"Dorothea Lynde Dix papers, 1798-1893, (bulk) 1827-1887","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990006018310203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('he whose winnowing fork is in his hand') is ambiguous; it may refer to Christ, Gregory, or a prophetic figure.","The phrase 'measure of mortal sin' (Մեղս մահու չափ) is unclear in its precise legal or theological definition."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Վասն այնորիկ գրեցան, թէ՝ Են մեղք, որ մեղք են, եւ է, որ մահու չափ է։ Ըստ որում եւ Վասն Յուդայի ասաց Քրիստոս, թէ Մինդ ի ձէնջ սատանայ է. եւ թէպէտ եւ գողութեամբն ջանացաւ սատանայ առնել զնա բագին, սակայն առանց Քրիստոսի ոչ կարաց մտանել, այլ յորժամ ետ զպատառն եւ ասէ. Արա՛ զինչ առնելոց ես։ Յետ տալոյն զպատառն, ապա եմուտ ի նա սատանայ։ Եւ դիւահարք իսկ, որ տանջէին ի դիւաց, թէ ոչ պահպանող զաւրութեանցն պահէր, չարաչար ախտիւն խեղդէին զնոսա։ Այլ ոչ լոկ զդիւահարսն, այլ եւ զիւրեանց իսկ պաշտաւնեայսն թէ ոչ Աստուծոյ ահն պահէր ազգի ազգի խեղդութեամբք խեղդէին, բայց չեն ձեռնհաս եւ մտաբերել չիշխեն։ Հարցումն. Ծնունդք են դիւաց եւ մահ, աճեն եւ պակասեն.։ Պատասխանի. Նախ զայն տեսցուք, թէ գո՞ն այլ արարածք բանաւորք քան զհրեշտակս եւ զմարդիկ եւ զդեւս, եւ ապա եկեսցուք յայն, թէ իցէ՞ն դիւաց կէս մարմնաւորք եւ կէս անմարմինք։ Զի չեն այլ արարածք բանաւորք, քան զերեք ջոկ, յԱստուածային Գրոց եւ ի բնութենէ արարածոց յայտ է։","english":"For this reason it was written: \"There are sins that are sins, and there is one that is of the measure of death.\" According to which Christ also said concerning Judas: \"The devil is in your midst.\" And although the devil strove by means of theft to make him an altar, yet without Christ he could not enter; but when he gave the occasion and said, \"Do what you are about to do,\" after he gave the occasion, then the devil entered into him. And as for the demon-possessed, who were tormented by demons, if the guardian of the powers did not protect them, they would have been strangled by grievous afflictions. But not only the demon-possessed, but also their own servants, if the fear of God did not protect them, they would strangle them with various strangulations; yet they are not able to lay hands and cannot bring themselves to think. Question: Are there births of demons and death, do they grow and diminish? Answer: First let us see whether there are other rational creatures besides angels, humans, and demons, and then let us come to whether demons are partly corporeal and partly incorporeal. For there are no other rational creatures besides these three kinds, as is evident from the Divine Scriptures and from the nature of creatures.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Մինդ ի ձէնջ սատանայ է","severity":"info","text":"The phrase 'The devil is in your midst' echoes Christ's words to Judas at the Last Supper (Matthew 26:25, John 13:27), where Satan enters Judas after receiving the morsel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"մահու չափ","severity":"info","text":"The phrase 'measure of death' (մահու չափ) denotes a sin of mortal gravity, likely a technical term in early Armenian canon law for sins requiring severe penance or exclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"դիւահարք","severity":"info","text":"The term 'demon-possessed' (դիւահարք) reflects late antique demonology, where possession was seen as a spiritual affliction requiring exorcism or protective rites, common in Armenian ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Հարցումն ... Պատասխանի","severity":"info","text":"The passage shifts to a question-and-answer format (Հարցումն ... Պատասխանի), a catechetical device used to address theological queries about demonic nature, typical of early Armenian didactic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Են մեղք, որ մեղք են, եւ է, որ մահու չափ է","severity":"caution","text":"The opening sentence is ambiguous: it may be a citation of an unknown source or a scribal gloss. The phrase 'sins that are sins' is tautological, possibly indicating textual corruption or a lost antecedent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'guardian of the powers' (պահպանող զաւրութեանցն) is unclear—possibly a reference to a bishop or exorcist.","The source of the opening quotation is not identified in the text; it may be from a lost canon or patristic work."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"Թէպէտ եւ ասեն յուշկապարիկք եւ համբարուք եւ պարիկք եւ պայք, ըստ կարծեալ մտաց մարդկան ասին եւ ոչ ըստ բնութեան, զի դիւաց է կերպարանս ցուցանել, եւ մարդիկ զկերպարանս անուանադրեն, որպէս յորժամ քաղաքք եւ գեւղք աւերեսցին, եւ անդ դեւք բնակեսցեն եւ կերպս կերպս զանձինս ցուցանիցեն եւ մարդկան [ըստ] կերպի երեւման անուանս եդեալ կոչեն զոմն յուշկապարիկ, զոմն համբարու։ Նոյնպէս եւ գրոց զանուանս նոցա՝ առ ի նշանակելոյ զսաստկութիւն աւերածի աշխարհի, յուշկապարկաց ասեն բնակել յաւերակս, զի ի յոյն լեզուն յուշկապարիկն իշացուլ թարգմանի։ Արդ, ցուցանե՞ն, եթէ գտանի իշացուլք ի Բաբելովն. ուրեմն յայտ է՝ թէ լոկ անուանք են եւ ոչ տեսակք, եւ գիրք ըստ սովորութեան մարդկան խաւսից անուանեցին զդեւս, որ յաւերակսն Բաբելովնի բնակեալ են։ Եւ նոյն ազդեցութեամբ դիւացն բարբանջեն մարդիկ, զծովացուլն ի կուսէ (իմա՛ ի կովէ) ասեն ելեալ, եւ զպայն ի գետոյ, եւ զառալէզն ի շանէ, եւ զխանդիռն ի յիշոյ, եւ նահանգն ի ձիոյ։ Եւ այս ոչ եթէ տեսակք ինչ, այլ անուանք եւ եթ են հեթանոսական կռապաշտիցն։ Զի որք զդեւսն պաշտէին ի դիւացն հաջէին իբրեւ զշուն, եւ նոյն մոլորութեան սովորութիւն կալաւ զերկիր։ Եւ ոչ ի քրիստոնէից դարձան ի բաց ի դիւապաշտ մոլեգնութենէ, եւ ոչ ոք էր յառաջնորդաց, որ հովուէր ըստ քարոզութեան Աւետարանին։","english":"Even if the ushpaparik, hambaru, parik, and pay say so, they speak according to the presumed thoughts of men and not according to nature, for it is of demons to show forms, and men name the forms, as when cities and villages are destroyed, and there demons dwell and show themselves in various forms, and men, according to the form of the appearance, have given names and call one ushpaparik, another hambaru. Likewise also the books give their names, to signify the severity of the devastation of the world, saying that ushpaparik dwell in ruins, for in the Greek language ushpaparik is translated as \"onocentaur.\" Now, do they show that onocentaurs are found in Babylon? Therefore it is evident that they are mere names and not species, and the books, according to the custom of human speech, named the demons that dwell in the ruins of Babylon. And by the same influence of the demons, men babble, saying that the sea-monster came forth from a cow, the pay from a river, the aralez from a dog, the khandil from a donkey, and the nahang from a horse. And these are not species, but names and fables of the pagan idolaters. For those who worshipped the demons, they sacrificed to the demons as if to a dog, and the same custom of error took hold of the land. And they did not turn away from the demon-worshipping madness among Christians, and there was none among the leaders who would shepherd according to the preaching of the Gospel.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ushpaparik","severity":"info","text":"The term ushpaparik is glossed as 'onocentaur' in Greek, a mythical half-man, half-donkey creature. The text argues it is a name for demons dwelling in ruins, not a biological species.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hambaru","severity":"info","text":"Hambaru is another demonic name listed alongside ushpaparik, parik, and pay. The text treats these as human-given labels for demonic apparitions, not natural kinds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects post-Christianization Armenian concerns about lingering pagan demonology, where names like aralez, khandil, and nahang are dismissed as fables of idolaters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit continues the narrative classification from the previous passage, shifting from a scriptural argument about Judas to a polemic against demonic nomenclature derived from pagan customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text criticizes Christian leaders for failing to correct demon-worshipping practices, indicating that such beliefs persisted among Armenian Christians despite evangelization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Armenian text includes a parenthetical gloss 'իմա՛ ի կովէ' ('that is, from a cow'), which may be a scribal insertion clarifying the source of the sea-monster. The English draft omits this gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise identity of the demonic names (parik, pay, aralez, khandil, nahang) is not defined; they are listed as examples of pagan fables without further explanation.","The phrase 'by the same influence of the demons, men babble' could imply either demonic possession or mere human imitation of demonic speech."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"Զայս զիարդ ոչ իմանայ, թէ ի մարմնաւորէ աներեւոյթ ոչ ինչ ելանէ եւ լաներեւութէն մարմնաւոր ինչ։ Ոչ երբէք ի մարդկանէ ելեալ պայն, զորմէ ասեն՝ թէ երես ածէ, եւ ոչ ի կովուց ծովացուլ եւ ի ծովակի բնակեալ։ Զի ցամաքային մարմնաւորի ոչ ինչ է հնար ի ջուրս բնակիլ եւ ոչ ջրայնոյ ի ցամաքի. եւ ոչ իշխան (իմա՛ ի շանէ) ինչ եղեալ, թէ ընդ աներեւոյթ զաւրութիւնս կայցէ , եւ զոր շլեզն կոչեն, թէ զվիրաւորս պատերազմի լիզեն եւ ողջանան. այն բարբաջանք հեթանոսաց են եւ պառաւանց առասպելք, մանաւանդ թէ դիւաց իմն մոլորութիւն։ Այլ վիճեալ պնդին, թէ եւ մերումն զծովացլու ձայն հանապազ լսեմք, եւ ոմն թէ՝ զպայն իմ իսկ աչաւք տեսեալ է, եւ ոմն՝ զի զառալէզն իմ իսկ տեսեալ է լիզելով։ Եւ այսպէս յամառին որպէս հեթանոսս եւ զայն ոչ իմանան, թէ դեւք լինին ի կերպարանս եւ հանեն ձայն ահագին։ Եւ առաքեալ(ն) ասէ. Սատանայ կերպարանի ի հրեշտակ լուսոյ, որչափ առաւել եւս յանասնոց կերպարանս ի զարհուրեցուցանել զմարդիկ։ Ոչ այդպէս, ասէն, այլ յառաջին ժամանակսն զխոցս պատերազմին ողջացուցին լեզուովն։ Անմի՛տ, արդ, զի՞ չբժշկեն, ո՞չ նոյն պատերազմունք եւ արդ են։ Ասեն. յայնժամ դիցազունք էին։ Արժա՞ն է քրիստոնէից այնպէս խաւսել։ Զի՞նչ իցեն դիցազունքն՝ անմարմի՞նք են, թէ՞ մարմնաւորք։ Յայտ է թէ մարմնաւոր մարդիկ զմարդկան ուրուականս ի պաշտաւն առեալ դիս անուանեցին։","english":"This they do not know, that from the corporeal nothing incorporeal emerges, and from the incorporeal nothing corporeal. Never has a *payn* come forth from men, from which they say, \"it shows its face,\" nor from cows, nor from the sea-calf, nor from the *covaki* dwelling therein. For it is impossible for a land-dwelling corporeal being to dwell in the waters, nor for a water-dwelling one on dry land. And no power (I mean from a dog) has ever existed that would stand with invisible forces, and that which they call *shlez-n*, that it licks the wounded in battle and they are healed—these are the babblings of pagans and the fables of old women, especially a delusion of demons. But they stubbornly insist, saying, \"Even in our time we constantly hear the voice of the sea-calf,\" and one says, \"I myself have seen the *payn* with my own eyes,\" and another, \"I myself have seen the *aralez* licking.\" And thus they persist like pagans, not knowing that demons take on forms and produce a terrible voice. And the Apostle says: \"Satan transforms himself into an angel of light,\" how much more into the forms of beasts to terrify men. \"Not so,\" they say, \"but in ancient times they healed the wounds of battle with their tongue.\" Foolish ones, then why do they not heal now? Are not the same battles still occurring? They say, \"In those days there were demigods.\" Is it fitting for Christians to speak thus? What are these demigods? Are they incorporeal or corporeal? It is evident that they were corporeal men who, having taken the phantoms of men as objects of worship, called them gods.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"payn","severity":"info","text":"The term payn (պայն) refers to a mythical creature, possibly a type of demon or monstrous being, whose existence the text denies. The author argues it never emerged from humans or animals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"shlez-n","severity":"info","text":"Shlez-n (շլեզն) denotes a legendary creature said to lick battle wounds and heal them. The text dismisses this as pagan babble and demonic delusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aralez","severity":"info","text":"Aralez (առալէզ) is a mythical dog-like being in Armenian folklore believed to resurrect the dead by licking wounds. The text rejects this as a fable of pagans and old women.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Satan transforms himself into an angel of light","severity":"info","text":"The text cites the Apostle (Paul) saying 'Satan transforms himself into an angel of light,' echoing 2 Corinthians 11:14 (or a similar patristic paraphrase). This supports the argument that demons can take forms to deceive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"demigods","severity":"info","text":"The text mentions 'demigods' (դիցազունք) as beings worshipped by pagans, whom the author identifies as corporeal men who deified phantoms. This reflects early Christian polemic against pagan hero cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sea-calf","severity":"info","text":"The 'sea-calf' (ծովացուլ) is a mythical sea creature whose voice is said to be heard. The text uses it as an example of persistent pagan belief, showing how such folklore was contested in early Armenian Christian teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'covaki' (ծովակի) is unclear; it may be a variant of a sea creature or a place name. The reading assumes it refers to a creature dwelling in the sea.","The phrase 'I mean from a dog' (իմա՛ ի շանէ) is parenthetical and may be a gloss or textual corruption; the reading treats it as an explanatory aside."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Ապա եթէ անմարմինք էին, յայտ է թէ անմարմնոյն չէ մարթ թէ ընդ կանայս ամուսնանալ։ Զի թէ այնմ հնար էր ծնուցանել. բայց ոչ էր հնար, զի որ անմարմինն է, նոյն եւ անսերմն է. զի սերմ մարմնաւորաց է եւ ոչ անմարմնոց։ Զի որպէս ոչ գոյ ծնունդ դիւաց, նոյնպէս ոչ գոյ մահ. թէպէտ եւ անմահ Աստուածութիւնն է, սակայն անմահութիւն շնորհեաց հրեշտակաց եւ որդւոց (իմա՛ հոգւոց) մարդկան։ Եւ դիւաց ոչ աճումն ունի եւ ոչ ծախումն, բայց մարդկան է աճումն ամուսնութեամբ եւ մեռանիլ վասն պատուիրանազանցութեան մարմնով եւ ոչ հոգւով։ Եւ այլ արարած ոչ գոյ, որով կերպարանել կարէ ոչ վիշապ եւ ոչ այլ ոք, բայց հրեշտակք եւ դեւք։ Հարցումն. Քաջք աներեւոյթ արարածք են Աստուծոյ, զպատերազմունս նոքա հարկանեն, զորս երէից նոքա հարկանեն եւ զարմտիս կալոց նոքա կրեն եւ զգինիս ի հնձանաց որպէս վիշապք զտոհմականս անդէոց ծծեն։ Պատասխանի. Այսպիսի յիմարութեամբ լցեալ է երկիր։ Մի՞թէ մարթ իցէ զայսպիսիսն քրիստոնեայ ասել։ Ոչ քաջ լեալ է երբէք եւ ոչ վիշապ։ Վիշապ բառ է, որ ինչ մեծ է յերկրի վիշապ ասի ըստ Գրոց, թէ Դու փշրեցեր զգլուխ վիշապին ի վերայ ջուրց. որպէս մարդ մեծանձն եւ յաղթանդամ սկայ ասի։ Հարցումն. Ասեն.","english":"Then if they were incorporeal, it is evident that it is not possible for the incorporeal to marry women. For if that were possible, they could procreate. But it was not possible, for that which is incorporeal is also seedless, for seed belongs to corporeal beings and not to incorporeal ones. For just as there is no birth among demons, so also there is no death, although the Divinity is immortal; yet immortality was granted to angels and to the sons (that is, souls) of men. And demons have neither growth nor diminution, but growth in humans occurs through marriage, and death occurs because of transgression of commandments, in body and not in soul. And there is no other creature by which one can take form, neither dragon nor any other, but only angels and demons. Question: The *kʿaǰkʿ* are invisible creatures of God; they wage wars, they strike down game, they carry the arms of fortresses, and they suck the blood of the clans of *andēkʿ* like dragons from the harvests. Answer: The earth is filled with such foolishness. Is it possible to call such beings Christian? There has never been a *kʿaǰ* nor a dragon. \"Dragon\" is a word; whatever is great on earth is called a dragon according to the Scriptures, as it is said, \"You crushed the head of the dragon upon the waters,\" just as a large-bodied and mighty man is called a *skay*. Question: They say.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"kʿaǰkʿ","severity":"info","text":"The term kʿaǰkʿ (քաջք) refers to invisible, often malevolent spirits in Armenian folk belief, distinct from angels and demons in Christian theology. The text rejects their existence as Christian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"skay","severity":"info","text":"Skay (սկայ) is a term for a giant or mighty being, used here to analogize the biblical 'dragon' to a large-bodied man, not a mythical creature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"You crushed the head of the dragon upon the waters","severity":"info","text":"This likely alludes to Psalm 74:13-14 (Armenian numbering) or a similar Old Testament passage, where God defeats a dragon-like chaos monster, interpreted as a metaphor for a powerful enemy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"andēkʿ","severity":"info","text":"The term andēkʿ (անդէք) likely refers to a specific clan or group, possibly of non-Christian or heretical affiliation, whose blood the kʿaǰkʿ are said to suck. The exact identity is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Question: ... Answer: ...","severity":"info","text":"The passage shifts from a theological argument to a catechetical question-and-answer format, typical of early Armenian canon law, refuting folk beliefs about kʿaǰkʿ and dragons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"The earth is filled with such foolishness","severity":"info","text":"This dismissive response reflects the author's effort to suppress pre-Christian Armenian beliefs, a common concern in early Armenian ecclesiastical literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the andēkʿ clan is not specified; it may be a local group or a generic term for pagans.","The exact biblical reference for the dragon quotation is not given; it may be a paraphrase of Psalm 74 or another text."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"քաջաց եւ վիշապաց տեարք (իմա՝ տաճարք) են ի լերինս բարձունս եւ բնակութիւնք, եւ զԱղեքսանդը կապեալ ունին ի Հռոմ եւ զԱրտաւանդ՝ ի Մասիս եւ զԱրուանդ՝ ի գետս եւ ի մառանս.։ Պատասխանի. Յորդւոց մարդկան կենդանի են Ենովք եւ Եղիայ, այլ ամենեցուն զմահ ճաշակեալ է։ Բայց մոլորութիւն դիւաց խաբեաց զդիցապաշտս Հայոց, թէ զԱրտաւազդ զոմն արգելեալ է վիշապաց ի Մասիս, եւ է կենդանի եւ նա ելանելոց է եւ զաշխարհ ունելոց։ Եւ ուրումն յանմիտ իշխանաց Հայոց հարցեալ զղձապատումն հմաւորականս, թէ ե՞րբ լինիցի Արտաւազդայ գալ ելանել ի կապանաց, եւ նոցա ասացեալ. եթէ ոչ կամիս զելանելն նորա, հրաման տուր ընդ ամենայն աշխարհս Հայոց դարբնաց, որ աւր նաւասարդի է, ամենայն դարբին կռանաւ կոփէ ի վերայ սալի իւրոյ, եւ երկաթք Արտաւազդայ անդրէն հաստատին։ Զնոյն հրաման կատարեն այժմ, ամենայն դարբին կոփէ կռանաւ իւրոյ ի վերայ սալի։ Սոյնպէս մեծացուցանէ սատանայ առ աչաւք զվիշապն, զի յորժամ ահագինք երեւեցին՝ առցեն զնա ի պաշտաւն, թէ նահանգ ինչ իցէ գետոց կամ շահապէտ է։ Յետ կարծեցուցանելոյն ինքն կերպարանի ստուերաձեւ երեւմամբ ահեղաձեւ տեսիլ, եւ զարհուրեցուցանել կերպարանի կամ վիշապ, կամ նահանգ, կամ շահապետ, զի այնու զմարդիկ յԱրարչէն ապստամբեցուսցէ։","english":"Lords of heroes and dragons (that is, temples) are on high mountains and dwellings, and they hold Alexander bound in Rome, and Artavazd on Masis, and Aruand in rivers and in cellars. Response: Of the sons of men, Enoch and Elijah are living, but all others have tasted death. But it is the deception of demons that deluded the pagan Armenians, saying that a certain Artavazd is imprisoned by dragons on Masis, and that he is alive and will come forth and take the world. And when some foolish Armenian princes asked the magicians about the end of the imprisonment, when Artavazd's release from his bonds would occur, they said: If you do not wish his release, give an order throughout all the land of Armenia to the smiths, that on the day of Navasard, every smith should strike with his hammer upon his anvil, and the chains of Artavazd will be strengthened thereby. The same order is carried out now: every smith strikes with his hammer upon his anvil. Thus Satan magnifies the dragon before their eyes, so that when terrible things appear, they might take it as an object of worship, whether it be a river monster or a shahapet. After causing this belief, he himself appears in a shadowy form as a terrifying vision, and terrifies them in the form of either a dragon, or a monster, or a shahapet, so that by this he might turn men away from the Creator.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Արտաւազդ","severity":"info","text":"Artavazd is a figure from Armenian pagan legend, here identified as a hero imprisoned by dragons on Mount Masis (biblical Ararat). The text contrasts this with Christian figures Enoch and Elijah, who are living but not imprisoned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Նաւասարդ","severity":"info","text":"Navasard is the first month of the ancient Armenian calendar, associated with the New Year festival. The smiths' ritual on this day is presented as a pagan practice that the text condemns as demonic deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"շահապետ","severity":"info","text":"Shahapet is a class of tutelary spirits in Armenian folk religion, often associated with houses or natural features. The text groups it with dragons and river monsters as objects of false worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative refutation of pagan Armenian beliefs, structured as a response (Պատասխանի) to a preceding question. It moves from a claim about imprisoned heroes to a critique of demonic deception and ritual practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text condemns the smiths' ritual on Navasard as a continuing practice (այժմ, 'now'), indicating that the author addresses an audience still engaged in or aware of such traditions. This reflects the canon's aim to suppress pagan survivals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Աղեքսանդ","severity":"caution","text":"The reference to Alexander bound in Rome is obscure; it may conflate Alexander the Great with a legendary figure or reflect a lost tradition. The text does not elaborate, and the identification is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Alexander' bound in Rome is unclear; it may be a legendary figure or a corruption.","The relationship between the imprisoned heroes (Artavazd, Aruand) and the preceding discussion of incorporeal beings is not explicitly stated."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"Զի թէ էր նահանգ մարմնաւոր, ոչ երբեմն կնոջ պէս ցուլ անուն անուանին , ոչ մերթ մարդ երեւէր եւ մերթ աւձ, որով զաւձապաշտութիւն հնարեցաւ մուծանել յաշխարհս։ Նոյնպէս եւ վիշապն՝ ոչ միանգամ վիշապ երեւէր, մերթ աւձ, միանգամ մարդ, որպէս ցուցաքն։ Իսկ թէ մարմնաւոր ինչ է, ապա փոխի ոչ. այլ թէ ի կալս ջորի ոք երեւին եւ աներեւութանան, եւ ի դաշտս երագազգ ձգին եւ ընթանան զհետ երէոց, դեւք կերպարանին առ ի մոլորեցուցանելոյ զմարդիկ։","english":"If it were a physical being, it would not sometimes be called a bull like a woman, nor would it sometimes appear as a man and sometimes as a serpent, by which means the worship of serpents was devised to be introduced into the world. Likewise also the dragon: it never appeared as a dragon, but sometimes as a serpent, sometimes as a man, as we have shown. But if it is something physical, then it does not change; yet if some appear and disappear in the plains of the horse, and in the fields they cast off their garments and run after wild beasts, these are demons taking form to deceive men.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Նոյնպէս եւ վիշապն","severity":"info","text":"The passage argues that the dragon (vishap) is not a physical being but a demonic shape-shifter, appearing as serpent or man to deceive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Artavazd","severity":"info","text":"Artavazd is a figure from Armenian pagan legend, said to be imprisoned on Mount Masis; the text here refutes his physical existence as demonic deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"վիշապ","severity":"info","text":"In Armenian tradition, vishap often denotes a dragon or serpentine monster, but here it is explicitly denied a fixed physical form, aligning with demonic illusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a narrative unit that refutes pagan beliefs about heroes and dragons, using conditional logic ('if it were physical...') to assert demonic origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that demons take animal or human form to deceive recalls similar patristic critiques of pagan mythology, e.g., in Eusebius or the Apologists.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'plains of the horse' (ի դաշտս ջորի) is obscure; it may refer to a specific location or be a generic expression for open country."],"confidence":"high","notes":[]}]}