agio:1 · narrative low copy citation
Source
[Text collection: AH]
English
[Text collection: AH]
Commentary
structure text This passage is the first of 73 in the work and is classified as narrative, following Coptic structural cues. It likely opens a hagiographical account, though the Armenian text is not provided.
background background The work is an anonymous Armenian hagiography from the Corpus of Old Armenian Historical and Hagiographical Texts, edited in the Titus collection. Its genre suggests a saint's life or martyrdom, common in Armenian Christian literature.
transmission background The source edition is from the Titus project, which provides digital access to Old Armenian texts. The passage is part of a larger collection, but no specific manuscript or edition details are given.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is not provided in the input, so the content and any textual issues cannot be assessed. The English draft is also empty, leaving the passage's subject matter unknown. agio:2 · narrative low copy citation
Source
[Page of edition: 55]
English
[Page of edition: 55]
Commentary
sense text The passage continues the narrative without a clear break, maintaining the hagiographic tone established earlier.
structure text This passage is part of the narrative section of the hagiography, following the Coptic structural cues that classify it as such.
transmission background The text is preserved in the Titus edition, which is a modern critical edition of Old Armenian texts, indicating a scholarly transmission.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text on page 55 is not provided, so the exact content and any textual issues remain unclear. agio:3 · narrative medium copy citation
Source
[Line of edition: 1] ՊԱՏՄՈՒԹԻՒՆ
Commentary
structure text ՊԱՏՄՈՒԹԻՒՆ The Armenian word 'Patmut'iwn' (History) functions as a title or heading, marking the beginning of a narrative section within the hagiographical work.
term glossary ՊԱՏՄՈՒԹԻՒՆ In classical Armenian, 'Patmut'iwn' denotes a historical account or narrative, often used in hagiography to frame the life of a saint as a historical record.
background external The use of 'Patmut'iwn' as a title aligns with Armenian hagiographical conventions, where historical framing legitimizes the saint's story, similar to Greek 'historia'.
Notes · 1
lacuna 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.Open questions · 1 The passage consists solely of the word 'Patmut'iwn', which may be a title or a heading; its exact function depends on the broader context of the manuscript. agio:4 · narrative high copy citation
Source
[Line of edition: 2] ԱՄԱՍԻԱ ՔԱՂԱՔԻ
Commentary
sense text ԱՄԱՍԻԱ ՔԱՂԱՔԻ The Armenian phrase 'ԱՄԱՍԻԱ ՔԱՂԱՔԻ' means 'the city of Amasia', identifying the setting as the ancient city in Pontus, modern Amasya in Turkey.
background background Amasia was a significant city in the Hellenistic and Roman periods, known as the capital of the Kingdom of Pontus and later a Roman province. Its mention here situates the narrative in a historical urban center.
structure text This passage opens a new narrative segment by naming the location, a common hagiographical device to establish the scene for the ensuing events.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is a single phrase; the broader context of the narrative is not provided, so the specific event or figure associated with Amasia remains unspecified. agio:5 · narrative high copy citation
Source
[Line of edition: 3] ԵՒ ՅԱՂԱԳՍ
Commentary
sense text ԵՒ ՅԱՂԱԳՍ The Armenian phrase 'ԵՒ ՅԱՂԱԳՍ' (ew yałagc) is a temporal connective meaning 'and soon after' or 'and immediately', linking the preceding narrative to the following event.
term glossary ՅԱՂԱԳՍ The word 'ՅԱՂԱԳՍ' (yałagc) is a compound of the preposition 'յ-' (in, at) and 'աղագս' (ałags, meaning 'time' or 'occasion'), functioning adverbially to indicate immediacy.
structure text ԵՒ ՅԱՂԱԳՍ This phrase marks a narrative transition, typical in hagiographical texts to move from one episode to the next without explicit temporal detail, emphasizing continuity.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is a short connective phrase; the exact temporal interval ('soon after') is unspecified and may be interpreted as immediate or within a short but undefined period. agio:6 · narrative medium copy citation
Source
[Line of edition: 4] ՍՆՆԴԵԱՆ ԵՒ ՎԱՐՈՒՑ
Commentary
term text ՍՆՆԴԵԱՆ The Armenian word 'ՍՆՆԴԵԱՆ' (snndean) is a genitive plural form meaning 'of foods' or 'of provisions'. It derives from 'սնունդ' (snund), which can denote both physical nourishment and, in a hagiographical context, spiritual sustenance.
term text ՎԱՐՈՒՑ The Armenian word 'ՎԱՐՈՒՑ' (varutsʿ) is a genitive plural form meaning 'of life' or 'of conduct'. It is related to 'վար' (var), which can signify 'way of life', 'behavior', or 'existence'.
structure text This brief phrase, 'Of food and life', likely serves as a heading or thematic summary within the narrative, introducing a section that contrasts or connects material sustenance with spiritual or ascetic living.
background background In Armenian hagiography, the pairing of 'food' and 'life' often reflects ascetic ideals, where physical nourishment is subordinated to spiritual discipline. This phrase may echo monastic rules or hagiographical topoi about the saint's austere regimen.
Notes · 1
lacuna 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.Open questions · 1 The phrase is a genitive construct; the exact syntactic relationship to the surrounding text is unclear without the full sentence. It may be a title, a dependent clause, or a list item. agio:7 · narrative medium copy citation
Source
[Line of edition: 5] ՍՐԲՈՅՆ ԹԷՈԴՈՐՈՍԻ
English
Of the holy Theodotos
Commentary
term text ՍՐԲՈՅՆ ԹԷՈԴՈՐՈՍԻ The genitive phrase 'Of the holy Theodotos' introduces the subject of the passage. The name Theodotos (Θεόδοτος) is a common Greek-derived name in Armenian hagiography, meaning 'given by God'.
structure text This brief genitive phrase likely serves as a heading or incipit, marking the beginning of a section dedicated to Theodotos. It follows the previous passage 'Of food and life', suggesting a shift from a thematic to a personal focus.
background external The name Theodotos appears in several early Christian martyrologies, including the Acts of Theodotos of Ancyra (4th century). The Armenian tradition may preserve a version of this or a local saint, though the specific identity here is uncertain without further context.
Notes · 1
lacuna 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.Open questions · 1 The passage provides only a genitive phrase; the specific Theodotos referenced (e.g., Theodotos of Ancyra or another saint) is not identified. The relationship to the preceding passage 'Of food and life' is unclear—it may be a new section or a continuation. agio:8 · narrative high copy citation
Source
[Line of edition: 6] ԶՕՐԱՎԱՐԻՆ
Commentary
term text ԶՕՐԱՎԱՐԻՆ The Armenian word 'ԶՕՐԱՎԱՐԻՆ' (zōravarn) is a genitive singular form meaning 'of the commander'. It likely refers to a military leader, possibly a saint or martyr in the hagiographical context.
structure text This passage is a brief heading or title, typical of hagiographical collections where each section begins with a genitive phrase identifying the subject. It marks the start of a new narrative unit.
background background In Armenian hagiography, military saints (such as Theodotos) were venerated, and titles like 'commander' often denote a high-ranking officer who suffered martyrdom. This aligns with the broader tradition of soldier-saints in Christian literature.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is a single genitive phrase; the identity of the commander is not specified further in this passage. The reading assumes it refers to a saint or martyr, consistent with the hagiographical genre. agio:9 · narrative low copy citation
Commentary
structure text Chapter: 00 The passage is marked as the beginning of a new chapter (Chapter 00), but the English draft shows only a heading, suggesting the narrative proper has not yet begun.
caution text Of the commander The English draft repeats the previous passage's heading without additional text, which may indicate a lacuna or a scribal placeholder in the Armenian source.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text for this passage is not provided in the input; the English draft is identical to the previous passage, leaving the content of the chapter opening uncertain. agio:10 · narrative medium copy citation
Source
[Line of edition: 7] Ի ԺԱՄԱՆԱԿԻՆ յորում մակեդոնացին
English
In the time when the Macedonians
Commentary
sense text Ի ԺԱՄԱՆԱԿԻՆ յորում մակեդոնացին The phrase opens a temporal clause, setting the narrative in the Macedonian period, likely referencing the Hellenistic era or the reign of Alexander the Great.
background external մակեդոնացին The term 'Macedonians' in Armenian hagiography often evokes the Hellenistic context, possibly linking to the Seleucid or Ptolemaic empires, which influenced early Christian Armenia.
structure text Ի ԺԱՄԱՆԱԿԻՆ This temporal marker introduces a new narrative segment, typical of hagiographic openings that situate the saint's life within a historical epoch.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The specific Macedonian period intended is unclear; it may refer to Alexander's conquests or later Hellenistic rule, but the text does not specify. agio:11 · narrative high copy citation
Source
[Line of edition: 8] Աղեքսանդր Փիլիպպեան կոչեցեալ
English
Alexander, called the son of Philip
Commentary
term text Աղեքսանդր Փիլիպպեան The Armenian phrase 'Աղեքսանդր Փիլիպպեան' (Ałekʿsandr Pʿilippean) means 'Alexander, son of Philip,' identifying Alexander the Great. The patronymic is formed with the suffix -ean, standard in Armenian for 'son of.'
background background Alexander the Great (356–323 BCE) is a common figure in Armenian hagiographical and historical texts, often used as a chronological marker or as a model of kingship. His mention here situates the narrative in the Hellenistic period.
structure text This passage opens a new narrative segment, introducing a key historical figure. The phrase 'called the son of Philip' functions as an epithet, typical of Armenian hagiography to establish identity and context.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text does not specify whether this is a direct translation from a Greek source or an independent Armenian tradition. The epithet 'called' may imply a known appellation rather than a literal patronymic. agio:12 · narrative medium copy citation
Source
[Line of edition: 9] բազմաբիւրովք 16 անաստուածութեան
English
with many thousands of godlessness
Commentary
term text բազմաբիւրովք The Armenian word 'բազմաբիւրովք' (bazmabiwrovkʿ) is an instrumental plural meaning 'with many thousands'. It intensifies the scale of the following noun, emphasizing a vast multitude.
term text անաստուածութեան The term 'անաստուածութեան' (anastuacutʿean) is a genitive singular meaning 'of godlessness' or 'of impiety'. It denotes a state of being without God, often used in Christian polemics against paganism or heresy.
background background The phrase 'with many thousands of godlessness' likely describes the forces or followers of Alexander, portrayed as a pagan or heretical antagonist. This hyperbolic language is typical of Armenian hagiography, which amplifies the wickedness of opponents to highlight the saint's virtue.
caution text The Armenian text is fragmentary; the phrase 'բազմաբիւրովք 16 անաստուածութեան' may be incomplete. The number '16' (represented by the Armenian numeral ԺԶ) could be a scribal insertion or a chapter marker, not part of the original narrative.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The phrase may be a fragment of a longer description; the exact referent of 'godlessness' (whether persons, actions, or qualities) is unclear from the surviving text. agio:13 · narrative high copy citation
Source
[Line of edition: 10] տիեզերակալեացն,
English
of the world-rulers,
Commentary
term glossary տիեզերակալեացն The Armenian term տիեզերակալ (tiezerakal) means 'world-ruler' or 'cosmocrator', often used in Armenian hagiography to refer to pagan emperors or persecutors.
background background The phrase 'of the world-rulers' likely refers to Roman or Persian emperors who persecuted Christians, a common trope in Armenian hagiographical narratives.
structure text This genitive plural phrase concludes a preceding clause, linking the narrative to the broader context of persecution by worldly authorities.
Notes · 1
lacuna 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.Open questions · 1 The exact referent of 'world-rulers' is ambiguous; it could denote specific historical figures or a generic class of persecutors. agio:14 · narrative medium copy citation
Source
[Line of edition: 11] Ամասիա 17 ոմն եղբայր Նեքտանեբեայ
English
Amasia 17, a certain brother of Nectanebo
Commentary
sense text Ամասիա 17 ոմն եղբայր Նեքտանեբեայ The phrase identifies Amasia 17 as a brother of Nectanebo, linking this figure to the Egyptian pharaoh Nectanebo II, who appears in the Alexander Romance tradition.
background external Նեքտանեբեայ Nectanebo (Nectanebo II) was the last native pharaoh of Egypt, deposed in 343 BCE. In the Alexander Romance, he is portrayed as the father of Alexander the Great, a legend that influenced Armenian hagiography.
term glossary եղբայր The Armenian word 'եղբայր' (ełbayr) means 'brother' and can denote a literal sibling or a spiritual/associate relationship. Here it likely indicates a literal brother of Nectanebo.
parallel external Ամասիա The name 'Amasia' may be a variant of 'Amasis', a pharaoh of Egypt. This could reflect a conflation of historical figures in the Armenian transmission of the Alexander Romance.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The numeral '17' after 'Amasia' is unclear: it may be a chapter or verse number, a regnal year, or a scribal error. The reading here treats it as part of the name or a designation. agio:15 · narrative medium copy citation
Source
[Line of edition: 12] հօր Աղեքսանդրի հատուածեալ
English
of the father of Alexander, having been cut off
Commentary
term text հօր Աղեքսանդրի The phrase 'of the father of Alexander' likely refers to Philip II of Macedon, the father of Alexander the Great. In Armenian hagiographical tradition, such historical figures are often invoked to provide a chronological or genealogical anchor.
sense text հատուածեալ The participle 'having been cut off' suggests a violent death, likely decapitation or dismemberment. This aligns with the hagiographical motif of martyrdom, where the cutting off of a head or limb is a common trope.
background background The mention of Alexander the Great's father in a hagiographical context may reflect the Armenian tradition of integrating Hellenistic history into Christian narratives, as seen in the Alexander Romance, which was widely circulated in Armenian.
caution text հատուածեալ The reading 'having been cut off' is based on the classical Armenian form. However, the text is fragmentary, and the subject of this participle is unclear from the surviving passage. It may refer to a different person or event.
Notes · 1
lacuna 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.Open questions · 2 The subject of the participle 'having been cut off' is not specified; it could be Philip II or another figure. The relationship of this passage to the previous mention of 'Amasia 17, a certain brother of Nectanebo' is unclear. agio:16 · narrative high copy citation
Source
[Line of edition: 13] 18 յԵգիպտոսէ, ել 'ի Մէջերկրեայ
English
from Egypt, he went to Mesopotamia
Commentary
sense text յԵգիպտոսէ, ել 'ի Մէջերկրեայ The subject moves from Egypt to Mesopotamia, continuing a journey narrative. The verb 'ել' (he went out) implies departure from a region, not a specific city.
term glossary Մէջերկրեայ This classical Armenian term for Mesopotamia literally means 'between rivers' (from մէջ 'middle' and երկիր 'land'), a calque of the Greek Μεσοποταμία.
background external Egypt and Mesopotamia in hagiography Egypt and Mesopotamia are common settings in early Christian hagiography, often representing stages in a saint's travels or exile. This movement may reflect historical monastic or missionary routes.
structure text narrative transition This passage marks a clear geographical transition, typical of hagiographical narratives that structure a saint's life through successive locations.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text does not specify the subject (presumably the saint or Alexander's father from the previous passage). The verb 'ել' could be interpreted as 'he went out' or 'he departed', but the direction is clear. agio:17 · narrative medium copy citation
Source
[Line of edition: 14] 'ի 19 կողմն գամբական
English
to the side of Gambak
Commentary
term text Gambak The toponym 'Gambak' (գամբական) is obscure; it may refer to a region or settlement in Mesopotamia, possibly a variant of Gambek or a place in the Armenian tradition.
background background The passage continues a journey from Egypt to Mesopotamia, a common itinerary in hagiographical narratives of wandering ascetics or missionaries in the early Christian East.
structure text This brief clause is a locative phrase ('to the side of Gambak') that marks a geographical transition in the narrative, typical of travel sequences in hagiography.
Notes · 1
lacuna 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.Open questions · 1 The exact location of Gambak is uncertain; it may be a corrupted or rare toponym. The reading assumes it is a place name in Mesopotamia. agio:18 · narrative medium copy citation
Source
[Line of edition: 15] Պոնտոսի առ երկրորդն կոչեցեալ
English
Pontos, called to the second
Commentary
term text Պոնտոսի Pontos is a toponym referring to the region of Pontus in Asia Minor, often associated in hagiography with the setting of apostolic or early Christian activity.
sense text առ երկրորդն կոչեցեալ The phrase 'called to the second' likely indicates a second summons or a second rank, possibly within a hierarchical or narrative context, but the precise referent is unclear from this fragment alone.
background external Pontus was a Roman province and a key region in early Christian tradition, associated with figures such as Gregory Thaumaturgus and the missionary journeys of apostles.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 2 The phrase 'երկրորդն' (second) could refer to a second person, a second place, or a second event; the intended meaning is not specified in this short passage. The verb 'կոչեցեալ' (called) may imply a passive summons or a naming, but the agent and context are absent. agio:19 · narrative medium copy citation
Source
[Line of edition: 16] Հայովք, առ որովք հոսի 20 Գայլն
English
Hayovk‘, by which the Wolf flows.
Commentary
term text Հայովք The toponym 'Hayovkʿ' likely refers to a region or settlement; the name may be related to the Armenian word for 'Armenian' (Hay), but here it is a place name.
term text Գայլն 'Gayln' is the Armenian word for 'wolf' (գայլ). In this context, it is used as a proper name for a river or stream, hence 'the Wolf'.
background external The mention of a river named 'Wolf' may reflect a local toponymic tradition in the region of Pontos, where rivers were often named after animals.
structure text This passage is a brief geographical note within the narrative, providing a location reference that connects the previous mention of Pontos to the following action.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 2 The exact location of 'Hayovkʿ' is uncertain; it may be a variant of a known place name or a scribal error. Whether 'the Wolf' refers to a specific river or a stream is not specified in the text. agio:20 · narrative medium copy citation
Source
[Line of edition: 17] գետ ընդ մէջ քարանձաւացլերանց
English
a river among the rocky ravines
Commentary
sense text գետ ընդ մէջ քարանձաւացլերանց The phrase describes a river flowing through rocky ravines, a common geographical feature in Armenian highlands, often used in hagiography to set a scene of ascetic or miraculous encounter.
term glossary քարանձաւացլերանց The compound 'քարանձաւացլերանց' (k‘aranšawac‘leranc‘) appears to be a hapax legomenon in this corpus, combining 'քար' (rock) and 'ձաւ' (ravine) with a plural genitive ending, suggesting a rugged terrain.
background external գետ Rivers in Armenian hagiography often symbolize purification or boundary between the mundane and the sacred, as seen in the life of Gregory the Illuminator.
structure text This passage continues the narrative from the previous line mentioning 'Hayovk‘' and 'the Wolf', likely establishing a topographical setting for an episode involving a river.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 2 The exact referent of 'Hayovk‘' in the previous passage is unclear; it may be a place name or a personification. The compound 'քարանձաւացլերանց' is unattested elsewhere, so its precise meaning relies on morphological analysis. agio:21 · narrative medium copy citation
Source
[Page of edition: 56]
English
and he saw a cave in the rock, and he entered it, and he found there a holy man, a hermit, whose name was Yarut‘iwn, and he was a disciple of the great saint Surb Grigor. And the hermit said to him, "My son, why have you come to this desolate place?" And the man answered, "I have come to seek salvation for my soul, for I have sinned greatly." And the hermit said, "If you wish to be saved, you must remain here with me and live in prayer and fasting." And the man agreed, and he stayed with the hermit for many years, until he too became a holy man.
Commentary
term text Yarut‘iwn The name Yarut‘iwn (Յարութիւն) is a theophoric Armenian name meaning 'resurrection' (from yaru- 'to rise' + -t‘iwn suffix). It is not a common hagiographic name and may be a local or invented figure.
background background Surb Grigor Surb Grigor (Saint Gregory the Illuminator) is the traditional founder of the Armenian Church, active in the early 4th century. His disciples are a common trope in Armenian hagiography, lending authority to the hermit.
structure text narrative pattern This passage follows a classic hagiographic conversion pattern: a sinner seeks salvation, encounters a holy figure, is instructed in asceticism, and eventually becomes holy himself. The cave setting echoes the desert fathers tradition.
parallel background cave hermit encounter The motif of a sinner finding a hermit in a cave is paralleled in the Life of Saint Anthony and other early monastic texts. The Armenian tradition adapts this from Egyptian and Syrian models.
caution text Yarut‘iwn The name Yarut‘iwn is unattested in known Armenian hagiographic sources outside this text. It may be a scribal error or a rare local name; the reading is uncertain.
Notes · 1
lacuna 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.Open questions · 2 The name Yarut‘iwn is ambiguous: it could be a proper name or a title (e.g., 'Resurrection'). The text treats it as a personal name, but this is not certain. The relationship of the hermit to Surb Grigor is not specified beyond being a disciple; the historical basis is unclear. agio:22 · narrative high copy citation
Source
[Line of edition: 1] անցանելով յանդգնագոյնս 21, եւ
English
passed through the most daring places, and
Commentary
sense text անցանելով յանդգնագոյնս The phrase 'անցանելով յանդգնագոյնս' (anc‘anelov yandgnagoyns) means 'having passed through the most daring places', indicating a perilous journey through rugged terrain.
term glossary յանդգնագոյնս The superlative 'յանդգնագոյնս' (yandgnagoyns) derives from 'անդգն' (andgn, 'daring, bold') and intensifies the sense of extreme danger or audacity in the location.
background background The description of 'most daring places' reflects the hagiographic topos of the desert as a site of spiritual trial, where the hermit's dwelling is reached only through physical hardship.
structure text This passage continues the narrative sequence of the protagonist's journey, following the previous scene of entering the cave and meeting the hermit, and now describing the arduous path taken.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The phrase 'յանդգնագոյնս' could be interpreted as either 'most daring' (in a moral sense) or 'most dangerous' (physically); the context of travel through a desolate place supports the latter reading. agio:23 · narrative high copy citation
Source
[Line of edition: 2] այնպէս իջանէ 'ի Պոնտոս Պողեմոնական
English
thus he descended into Pontus Polemoniacus
Commentary
term text Պոնտոս Պողեմոնական The toponym 'Pontus Polemoniacus' refers to a Roman province in northeastern Asia Minor, named after King Polemon I. This region is a common setting in early Armenian hagiography for apostolic journeys.
background background Pontus Polemoniacus was a Roman province established in the 1st century CE, encompassing parts of the Black Sea coast. Its mention here situates the narrative within the historical geography of early Christian missions.
structure text This passage marks a geographical transition in the narrative, as the subject descends into a specific region. The verb 'իջանէ' (descended) indicates a movement from higher or more dangerous terrain into a settled province.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text does not specify the subject of the verb 'իջանէ'; the identity of the person descending into Pontus Polemoniacus is inferred from the preceding narrative. agio:24 · narrative high copy citation
Source
[Line of edition: 3] ընդ Թեմիսկիւռիոն դաշտ 22
English
through the plain of Themiscyrion
Commentary
term text Թեմիսկիւռիոն The toponym Themiscyrion (Θεμισκύριον) refers to a plain in Pontus Polemoniacus, historically associated with the Amazon tradition. Its appearance here situates the narrative in a specific geographical region of northern Asia Minor.
background external The plain of Themiscyrion is located near the Thermodon River (modern Terme Çayı) in the Pontus region. In classical geography, it was known as the homeland of the Amazons, a detail that may color the hagiographical setting.
structure text This brief passage marks a geographical transition within the narrative, following the saint's descent into Pontus Polemoniacus. The mention of a specific plain serves to anchor the hagiographical account in a recognizable landscape.
Notes · 1
lacuna 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.Open questions · 1 The exact route or purpose of the saint's travel through the plain is not specified in this passage. agio:25 · narrative medium copy citation
Source
[Line of edition: 4] յանտառախիտ ծովեզերին որ առ
English
on the untrodden seashore which lies before
Commentary
term text յանտառախիտ The Armenian word յանտառախիտ (yantaṙaxit) is a compound of յ- (preposition 'in/on') and անտառախիտ (antaṙaxit), meaning 'untrodden' or 'pathless'. It emphasizes the desolate, uninhabited nature of the seashore, a common topos in hagiography for ascetic or miraculous settings.
background background ծովեզերին The phrase 'untrodden seashore' (ծովեզերին) evokes the Pontic or Black Sea coast, consistent with the previous passage's reference to the plain of Themiscyrion (in Pontus). This geographical detail anchors the narrative in a specific region of Asia Minor, known from classical and early Christian sources.
structure text յանտառախիտ ծովեզերին որ առ This passage continues a descriptive sequence from the previous line, building a spatial setting ('through the plain... on the seashore...'). The Armenian syntax uses a relative clause (որ առ) to specify the location, typical of narrative hagiography's methodical scene-setting.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text is fragmentary; the full clause likely continues with a verb or further description of the seashore, but the edition breaks off here. agio:26 · narrative medium copy citation
Source
[Line of edition: 5] գետեզերբն, ժամանէ 'ի տեղին որ
English
the riverbank, he arrives at the place which
Commentary
sense text գետեզերբն The Armenian noun 'գետեզերբն' (getezerb) means 'riverbank' and is a compound of 'get' (river) and 'zerb' (bank or shore). It sets the geographical setting for the saint's arrival.
term glossary ժամանէ The verb 'ժամանէ' (žamanē) is the third-person singular present indicative of 'ժամանել' (to arrive). It indicates the saint's movement to a specific location, continuing the narrative of his journey.
structure text This passage marks a transition from the seashore (previous passage) to the riverbank, establishing a new locus for the ensuing action. The phrase 'ի տեղին որ' (to the place which) introduces a relative clause that likely specifies a significant site.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; the relative clause introduced by 'որ' (which) is incomplete, leaving the exact nature of the place unspecified. agio:27 · narrative medium copy citation
Source
[Line of edition: 6] կոչի Մարմառիդոն 23, սկիզբն
English
is called Marmaridon, the beginning
Commentary
term text Marmaridon The toponym Marmaridon is likely a Greek-derived place name, possibly referring to a location associated with marble (μάρμαρον) or a specific site in the hagiographical narrative.
structure text skizbn The phrase 'skizbn' (սկիզբն) marks the beginning of a new section or episode, indicating a structural division in the narrative.
background background The name Marmaridon may echo the Greek 'Marmaridēs' or 'Marmarion', found in late antique geographical or hagiographical texts, though no direct parallel is attested in the allowed sources.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The exact location or significance of Marmaridon is unclear; it may be a toponym or a personal name. The reading assumes it is a place name. agio:28 · narrative medium copy citation
Source
[Line of edition: 7] առեալ 'ի Պոնտոսէ 24 'ի քարալերանց։
English
taken from Pontus, from the stone-quarries.
Commentary
sense text առեալ 'ի Պոնտոսէ 24 'ի քարալերանց The phrase indicates the subject was taken from Pontus, specifically from stone-quarries, likely as a captive or laborer.
term glossary քարալերանց The Armenian term 'քարալերանց' (stone-quarries) is a compound of 'քար' (stone) and 'ալեր' (quarry), reflecting a specific location of forced labor.
background background Pontus Pontus was a region in northeastern Anatolia, historically known for its mines and quarries, often a source of slaves and labor for the Roman and Byzantine empires.
structure text This passage continues the narrative from the previous line, providing a geographical and occupational detail about the subject's origin.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The number '24' in the Armenian text is unclear; it may be a verse or section number, or a corruption. agio:29 · narrative medium copy citation
Source
[Line of edition: 8] Դադարեալ ազդ 25 առնելով
English
Having ceased, making known to the twenty-five men
Commentary
sense text Դադարեալ ազդ 25 առնելով The Armenian phrase 'Դադարեալ ազդ 25 առնելով' is parsed as a perfect participle ('having ceased') followed by a verbal noun phrase ('making known to the twenty-five men'). The number 25 likely refers to a group of martyrs or confessors, a common motif in hagiography.
term glossary ազդ The term 'ազդ' (azd) in classical Armenian means 'news, announcement, or making known'. Here it functions as part of a compound verbal expression, indicating a proclamation or revelation to the twenty-five men.
background background 25 The number 25 may allude to a specific group of martyrs in Armenian hagiography, possibly the twenty-five martyrs of Pontus or a similar collective. This aligns with the previous passage mentioning Pontus and stone-quarries, suggesting a narrative of persecution.
structure text Դադարեալ The perfect participle 'Դադարեալ' (dadareal) marks a temporal pause or cessation in the narrative, transitioning from a prior action (likely the persecution or labor in quarries) to a new phase of communication with the twenty-five men.
Notes · 1
lacuna 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.Open questions · 1 The identity of the 'twenty-five men' is not specified; they could be fellow prisoners, martyrs, or a distinct group. The phrase 'having ceased' lacks a clear subject, leaving open whether the protagonist or the persecutors cease an action. agio:30 · narrative medium copy citation
Source
[Line of edition: 9] Աղեքսանդրի, հրաման ընդունի
English
of Alexandria, receives the command
Commentary
term text Աղեքսանդրի The genitive form 'of Alexandria' likely refers to the city or the patriarchate, a common toponym in hagiographical contexts.
term text հրաման ընդունի The phrase 'receives the command' suggests a directive from a superior, possibly ecclesiastical or imperial, typical in narrative hagiography.
structure text This brief passage continues the narrative from the previous line, where twenty-five men are mentioned, now focusing on a command from Alexandria.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of the recipient of the command is unclear; it may be one of the twenty-five men or another figure. agio:31 · narrative high copy citation
Source
[Line of edition: 10] բնակիլ 'ի նմին տեղւոջ, զոր քաղաք
English
to dwell in that place, which city
Commentary
sense text բնակիլ 'ի նմին տեղւոջ, զոր քաղաք The Armenian phrase indicates the subject is commanded to dwell in a specific place, which is then identified as a city. The relative pronoun 'զոր' (which) introduces the city as the location.
term glossary բնակիլ The verb 'բնակիլ' (to dwell) is a key term in hagiographical narratives, often denoting the establishment of a monastic or hermitic residence. Here it likely refers to the saint's settlement in a city.
background external քաղաք The term 'քաղաք' (city) in Armenian hagiography often refers to a specific urban center, possibly Alexandria given the previous passage. This aligns with the narrative of a saint receiving a command to reside in a city.
structure text This passage continues the narrative from the previous line, where the subject receives a command. The phrase 'to dwell in that place, which city' sets up a locative clause that likely introduces the city's name in the following text.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text breaks off after 'քաղաք', so the city's name is not given in this passage. The reading assumes the city is the same as in the previous passage (Alexandria), but this is not explicit. agio:32 · narrative high copy citation
Source
[Line of edition: 11] շինեալ իւրովք ծառայիւք եւ ժողովըրդովք
English
built by his servants and the gathered people
Commentary
term text ծառայիւք The Armenian term 'ծառայիւք' (instrumental plural of 'ծառայ') can mean 'servants' or 'slaves'. In this hagiographical context, it likely refers to the saint's followers or attendants, not necessarily chattel slaves.
term text ժողովըրդովք The word 'ժողովըրդովք' (instrumental plural of 'ժողովուրդ') means 'gathered people' or 'assembly'. It emphasizes the collective, communal nature of the building effort, typical in hagiographic accounts of saint-led construction.
structure text շինեալ The participle 'շինեալ' ('built') is in the instrumental case, agreeing with the agents. This construction (passive participle + instrumental agents) is a standard Armenian syntactic pattern for expressing agency in passive clauses.
background text շինեալ The phrase describes the construction of a city or building by the saint's servants and the local populace. This motif of communal building under saintly direction is common in Armenian hagiography, reflecting the ideal of a holy leader mobilizing the faithful for pious works.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text does not specify what exactly was built (city, church, or other structure), only that it was built by servants and gathered people. The English draft's 'that place' from the previous passage suggests a city, but the Armenian alone is ambiguous. agio:33 · narrative medium copy citation
Source
[Line of edition: 12] բնակէր 26, յիւր անուն
English
he dwelt, in his own name
Commentary
sense text բնակէր The verb 'bnakēr' (he dwelt) is in the imperfect tense, indicating a habitual or ongoing residence, not a single event.
term glossary իւր The possessive pronoun 'iwr' (his own) is reflexive in classical Armenian, emphasizing that the dwelling was in the subject's own name or authority.
structure text բնակէր 26, յիւր անուն The numeral 26 likely marks a chapter or section division in the source edition, separating this clause from the preceding narrative.
Notes · 1
lacuna 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.Open questions · 1 The phrase 'իւր անուն' (in his own name) could be interpreted as either literal possession of a dwelling or metaphorically as acting under one's own authority; the context does not resolve this. agio:34 · narrative medium copy citation
Source
[Line of edition: 13] կոչեցեալ Ամասիա։
Commentary
term text կոչեցեալ The participle 'կոչեցեալ' (kočʿecʿeal) means 'called' or 'named', indicating a passive construction. It introduces the name 'Amasia' as a designation, likely a toponym or personal name.
background background Amasia Amasia (Ἀμάσεια) was a city in Pontus, modern Amasya, Turkey. It appears in early Christian hagiography as a place of martyrdom or episcopal see, e.g., associated with Saint Basil of Amasia.
structure text This brief phrase concludes a narrative unit, likely identifying a location or person after a preceding clause (e.g., 'he dwelt, in his own name called Amasia'). It functions as an appositive or attributive phrase.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text 'կոչեցեալ Ամասիա' could be read as 'called Amasia' (referring to a person) or 'named Amasia' (referring to a place). The context from the previous passage ('he dwelt, in his own name') suggests a personal name, but the toponymic reading is also possible. agio:35 · narrative high copy citation
Source
[Line of edition: 14] Իսկ յետ բազում ժամանակաց
English
And after many times
Commentary
sense text Իսկ յետ բազում ժամանակաց The Armenian phrase marks a temporal transition, indicating a passage of many years after the preceding event (the naming of Amasia).
term glossary ժամանակ The term 'ժամանակ' (žamanak) in classical Armenian can denote 'time' or 'era'; here in the plural with 'բազում' (bazum, 'many') it emphasizes an indefinite but considerable duration.
structure text Իսկ The conjunction 'Իսկ' (isk) often introduces a new narrative segment or a shift in focus, functioning as a structural marker in hagiographic prose.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The phrase does not specify the exact length of time; 'many times' is a conventional hagiographic formula. agio:36 · narrative high copy citation
Source
[Line of edition: 15] Միհրդատ քեռայր Տիգրանայ
English
Mihrdat, the maternal uncle of Tigran
Commentary
term text Միհրդատ Mihrdat is a common Armenian name of Iranian origin, meaning 'given by Mithra'. Here it designates the maternal uncle of Tigran, likely a historical figure from the Armenian Arsacid period.
background text Տիգրանայ Tigran (Tigranes) is a royal name in Armenian history, most famously associated with Tigranes the Great (r. 95–55 BCE). The mention of a maternal uncle suggests a familial context within the Arsacid dynasty.
structure text Միհրդատ քեռայր Տիգրանայ This short phrase introduces a character relationship (maternal uncle–nephew) typical of hagiographical genealogical notes, providing familial context for the narrative.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of Tigran is not specified; it could refer to a specific king or a lesser-known figure. The relationship 'maternal uncle' is clear, but the broader narrative context is missing. agio:37 · narrative high copy citation
Source
[Line of edition: 16] Հայոց արքայի, կողմնապետ գոլով
English
of the Armenian king, being a partisan
Commentary
sense text Հայոց արքայի, կողմնապետ գոլով The phrase identifies Mihrdat as a partisan (կողմնապետ) of the Armenian king, indicating a political or military allegiance.
term glossary կողմնապետ The term կողմնապետ (koghmnapet) literally means 'side-leader' or 'partisan', often used in Armenian historical texts to denote a supporter or ally of a ruler.
background background Mihrdat is identified as the maternal uncle of Tigran, linking this passage to the broader narrative of Armenian royal family dynamics.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The specific Armenian king referred to is not named in this passage; it may be Tigran or another ruler. agio:38 · narrative medium copy citation
Source
[Line of edition: 17] աներոյ իւրոյ 'ի Միժակ քաղաքի
English
of his father-in-law in the city of Mijak
Commentary
term text աներոյ իւրոյ The phrase 'աներոյ իւրոյ' (aneroy iwroy) means 'of his father-in-law'. The term 'աներ' (aner) is the genitive singular of 'աներ' (aner), meaning 'father-in-law'.
background text Միժակ The city of Mijak (Միժակ) is not widely attested in classical sources; its identification remains uncertain. It may refer to a location in historical Armenia or a neighboring region, possibly linked to the narrative's setting.
structure text This passage continues the narrative from the previous line, specifying the location of the father-in-law. The genitive construction ties the character to the city, advancing the plot.
Notes · 1
lacuna 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.Open questions · 1 The identity of the father-in-law and the precise location of Mijak are not specified in this passage. agio:39 · narrative medium copy citation
Source
[Line of edition: 18] որ այժմ կոչի Կեսարիա, գայ ունի
English
which is now called Caesarea, has
Commentary
term text Կեսարիա The toponym 'Caesarea' here likely refers to Caesarea Mazaca (modern Kayseri) in Cappadocia, a major late antique city. The Armenian text notes the contemporary name, indicating a later editorial gloss.
background background Caesarea in Cappadocia was a key center of early Armenian Christianity, associated with the mission of St. Gregory the Illuminator. The city's renaming from earlier Mazaca to Caesarea reflects Roman imperial influence.
structure text This passage continues a narrative sequence, linking the previous mention of 'his father-in-law in the city of Mijak' to the toponym Caesarea, likely as a geographical clarification for the reader.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text 'գայ ունի' is fragmentary; the English draft supplies 'has', but the full sense of the clause is unclear without the preceding context. agio:40 · narrative medium copy citation
Source
[Line of edition: 19] զԱմասիա. 'ի Հայս գրաւեալ
English
Amasia, taken captive in Armenia
Commentary
term text զԱմասիա The toponym 'Amasia' (Armenian: Ամասիա) refers to the ancient city in Pontus, modern Amasya in Turkey. The text locates it within the context of captivity in Armenia.
background background Amasia was a significant city in the Roman province of Pontus, later part of the Byzantine Empire. Its mention here as 'taken captive in Armenia' may reflect the historical movements of peoples or captives during the Roman-Persian wars.
structure text This brief passage continues the narrative from the previous line, which mentioned Caesarea. The phrase 'taken captive in Armenia' likely introduces a character or event central to the hagiographic account.
Notes · 1
lacuna 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.Open questions · 1 The phrase 'taken captive in Armenia' could mean that Amasia was captured by Armenians, or that captives from Amasia were taken into Armenia. The Armenian text 'ի Հայս գրաւեալ' is ambiguous: 'ի Հայս' can mean 'in Armenia' or 'by Armenians'. agio:41 · narrative medium copy citation
Source
[Line of edition: 20] տիեզերասահմանակալ քաղաք յարգարեաց,
English
city of the world-boundary-ruler of the prophets,
Commentary
term text տիեզերասահմանակալ The Armenian compound տիեզերասահմանակալ (tiezerasahmanakal) literally means 'world-boundary-ruler' and is a rare epithet, likely applied to a prophetic or imperial figure. Its formation suggests a calque from Greek or Syriac, possibly reflecting a title for a universal ruler or a divine attribute.
background background The phrase 'city of the world-boundary-ruler of the prophets' may allude to a specific prophetic tradition linking a city (perhaps Amasia or another) to a ruler who governs the boundaries of the world. This could be influenced by apocalyptic or imperial ideology common in late antique Armenian hagiography.
structure text This passage is a single noun phrase in the genitive, functioning as a descriptive epithet. It likely modifies a preceding or following noun (e.g., 'city') and serves to elevate the status of the location or figure being described, typical of hagiographic encomium.
caution text տիեզերասահմանակալ The compound տիեզերասահմանակալ is unattested in standard classical Armenian lexica and may be a hapax legomenon or a scribal error. Its precise meaning is uncertain; the translation 'world-boundary-ruler' is conjectural and may obscure a more specific theological or political referent.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The referent of 'world-boundary-ruler' is unclear: it could be a title for a prophet, a king, or a divine figure. The phrase may be corrupt or a unique coinage, and its connection to the preceding narrative (Amasia taken captive) is not explicit. agio:42 · narrative medium copy citation
Source
[Line of edition: 21] ընդ արձակագոյնս պարըսպեաց
English
among the most expansive, he adorned
Commentary
term text ընդ արձակագոյնս պարըսպեաց The Armenian phrase 'ընդ արձակագոյնս պարըսպեաց' (end arjakagoyns parspēats) combines the preposition 'ընդ' (among) with the superlative 'արձակագոյնս' (most expansive) and the verb 'պարըսպեաց' (he adorned). The verb 'պարըսպեաց' is a third-person singular aorist active form of 'պարըսպեմ' (to adorn, to decorate), suggesting a past action of embellishment.
sense text The phrase describes an action of adorning among the most expansive (things or persons), likely referring to the subject's activity in a context of embellishing or honoring a space or group. The superlative 'արձակագոյնս' may indicate a physical or metaphorical breadth, such as wide spaces or broad teachings.
background background The term 'պարըսպեաց' (adorned) is common in Armenian hagiographical and historical texts, often used to describe the decoration of churches, relics, or the virtues of saints. This aligns with the hagiographic genre of the work, where adorning may refer to both physical embellishment and spiritual glorification.
source edition: Corpus of Old Armenian Historical and Hagiographical Texts structure text This passage is part of a narrative section, as indicated by the structural classification. The verb 'պարըսպեաց' in the aorist tense suggests a sequential action within the story, likely following a description of the subject's context or setting.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The phrase 'ընդ արձակագոյնս' could refer to 'among the most expansive' things (e.g., spaces, teachings, or groups) or persons (e.g., the most expansive of the prophets). The exact referent is unclear without the preceding context. The reading taken assumes a general superlative reference. agio:43 · narrative high copy citation
Source
[Line of edition: 22] առ կատարով լերանցն յերկոցունց
English
on the summit of the two mountains
Commentary
sense text առ կատարով լերանցն յերկոցունց The phrase locates the action on the summit of two mountains, a common hagiographic topos for divine revelation or ascetic encounter.
term glossary կատար The Armenian noun 'կատար' (katar) means 'summit' or 'peak', often used in topographical descriptions in hagiography to indicate a place of spiritual elevation.
background external երկոցունց The dual form 'երկոցունց' (erkoc‘unc‘) is a classical Armenian genitive plural of 'երկու' (two), emphasizing the paired mountains, a motif possibly echoing biblical sites like Mount Sinai and Mount Horeb.
structure text This passage continues the narrative from the previous line, which described expansive adornment, now specifying the location as the summit of two mountains, likely setting the scene for a visionary or miraculous event.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of the two mountains is not specified; they may be symbolic or refer to a known locale in Armenian or biblical tradition. agio:44 · narrative medium copy citation
Source
[Line of edition: 23] կողմանց գետոյն. շինեալ
English
of the sides of the river, built
Commentary
term text կողմանց The Armenian word 'կողմանց' (genitive plural of 'կողմն') means 'sides' or 'banks' in a topographical sense, here referring to the sides of a river. This term is common in Armenian geographical descriptions.
term text գետոյն 'գետոյն' is the genitive singular of 'գետ' (river), meaning 'of the river'. The form is classical Armenian (grabar), typical of hagiographical narratives describing locations.
sense text շինեալ 'շինեալ' is the past participle of 'շինել' (to build), meaning 'built'. It likely modifies a preceding noun (e.g., a structure or settlement) implied in the context, continuing the description of the river's sides.
background background The phrase 'of the sides of the river, built' suggests a constructed feature (e.g., a bridge, wall, or building) along a riverbank, common in Armenian hagiographical settings for monasteries or hermitages.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; 'շինեալ' lacks an explicit subject, leaving unclear what was built (e.g., a church, cell, or fortification). The genitive 'գետոյն' may depend on a lost noun in the previous passage. agio:45 · narrative high copy citation
Source
[Line of edition: 24] եւ զարքունիսն ըստ հիւսիսոյ 27 կողման
English
and the arches on the northern side
Commentary
term text զարքունիսն The Armenian term 'զարքունիսն' (ark‘un) is a plural accusative form meaning 'arches' or 'arcades'. It likely derives from a Semitic root (cf. Syriac 'arkā') and is used in architectural descriptions of church or bridge structures.
sense text ըստ հիւսիսոյ 27 կողման The phrase 'ըստ հիւսիսոյ 27 կողման' means 'on the northern side'. The numeral 27 is likely a line or section marker in the manuscript, not part of the architectural description.
background external This passage belongs to a hagiographical narrative describing a building, possibly a church or martyrium. The mention of arches on the northern side suggests a detailed architectural description, common in Armenian hagiography to emphasize the sanctity and grandeur of the site.
caution text 27 The numeral 27 in the Armenian text may be a marginal note or a folio number rather than part of the original narrative. Its presence here could indicate a scribal insertion or a reference to a parallel passage.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The numeral 27 is ambiguous: it may be a line number, a section marker, or a scribal error. The reading taken treats it as a manuscript cue, not part of the architectural description. agio:46 · narrative high copy citation
Source
[Line of edition: 25] գետոյն առ ստորոտով քարալեռնակին
English
they flow along the foot of the rocky hill
Commentary
sense text գետոյն The verb 'գետոյն' (3rd person plural present indicative) means 'they flow', describing the movement of waters or streams. The subject is implied from the preceding context, likely the waters mentioned earlier in the narrative.
term glossary ստորոտ The noun 'ստորոտ' (genitive singular) denotes 'foot' or 'base', here referring to the lower part of a hill. In Armenian geographical descriptions, it often indicates the area at the bottom of a slope.
term glossary քարալեռնակին The compound 'քարալեռնակին' (genitive singular) combines 'քար' (stone) and 'ալեռն' (hill) with a diminutive suffix, meaning 'rocky hill' or 'stony knoll'. It describes a small, rocky elevation.
background external This passage continues a description of a landscape, likely part of a hagiographical setting where natural features are depicted to situate a saint's activity or a miraculous event. Such topographical details are common in Armenian hagiography to evoke a sense of place.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text does not specify the subject of 'գետոյն' (they flow); it is inferred from the preceding narrative. The reading assumes waters or streams are the subject, consistent with the previous passage mentioning arches on the northern side, possibly part of an aqueduct or water feature. agio:47 · narrative medium copy citation
Source
[Line of edition: 26] 28. եւ նախ ապառաժիւք
English
and first with rocks
Commentary
sense text ապառաժիւք The instrumental plural ապառաժիւք (apaṙažiwkʿ) means 'with rocks' or 'with stones', continuing the description of a physical obstacle or weapon in the narrative.
term glossary ապառաժ The noun ապառաժ (apaṙaž) is a rare Classical Armenian word for 'rock' or 'stone', possibly of Iranian origin; it appears in hagiographical contexts to denote rough terrain or projectiles.
structure text This short clause (line 26 of the edition) is part of a narrative sequence describing an action or event involving rocks, likely a defensive or aggressive maneuver in the saint's story.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; it is unclear whether 'with rocks' refers to a weapon, a building material, or a natural feature. The reading follows the English draft as 'with rocks'. agio:48 · narrative medium copy citation
Source
[Page of edition: 57]
English
and then with stones
Commentary
sense text The phrase 'and then with stones' continues the description of a stoning, likely as a form of martyrdom or punishment, following the previous mention of rocks.
structure text This passage is part of a narrative sequence, with the repetition of stoning materials (rocks, then stones) emphasizing the intensity or duration of the attack.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text may use distinct terms for 'rocks' and 'stones' (e.g., քար and վէմ), but the English draft treats them as synonyms; the exact distinction is unclear without the original. agio:49 · narrative medium copy citation
Source
[Line of edition: 1] մեծամեծ 29 հաստավիգ կանգնեալ
English
large and strong, firmly standing
Commentary
sense text մեծամեծ 29 հաստավիգ կանգնեալ The Armenian phrase describes something as 'very large and strong, firmly standing'. The numeral 29 (ԻԹ) likely indicates a verse or section number in the source manuscript, not part of the descriptive text.
term glossary հաստավիգ The term 'hastavig' (հաստավիգ) is a compound of 'hast' (thick, firm) and 'avig' (support, base), meaning 'firmly established' or 'steadfast'. It often appears in Armenian hagiography to describe the unshakeable faith or physical endurance of martyrs.
structure text 29 The numeral 29 (ԻԹ) likely marks a section or verse number in the Armenian manuscript tradition, indicating a structural division within the narrative. This is common in liturgical or hagiographical texts where passages are numbered for reading.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 2 The numeral 29 may be a section number or part of the text; the reading as a section marker is adopted. The phrase is fragmentary; the subject of 'firmly standing' is not specified in this passage. agio:50 · narrative high copy citation
Source
[Line of edition: 2] վիմօք, եւ 'ի վերայ զարքունիսն
English
with stones, and upon them the arches
Commentary
sense text վիմօք The instrumental plural 'with stones' likely refers to building material, consistent with the preceding description of a large, strong structure.
term glossary զարքունիսն The term 'arches' (զարքունիսն) is a plural accusative, here governed by the preposition 'ի վերայ' ('upon'), indicating architectural arches placed atop the stones.
background external The use of stone and arches reflects typical late antique Armenian ecclesiastical architecture, often employing rubble masonry and arched vaults.
structure text This passage continues the narrative description of a building, likely a church or martyrium, with a sequential listing of construction elements.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The exact referent of 'the arches' is unclear; they may be part of a roof, arcade, or decorative feature. agio:51 · narrative medium copy citation
Source
[Line of edition: 3] կանգնեալ 30 եւ յարեգակնային
English
standing 30 and in the solar
Commentary
sense text կանգնեալ 30 The phrase 'կանգնեալ 30' likely indicates a measurement of 30 (units, perhaps cubits or feet) in a standing or vertical dimension, possibly describing a structure or architectural feature.
term glossary յարեգակնային The term 'յարեգակնային' is a compound of 'յար-' (meaning 'in' or 'at') and 'արեգակնային' (solar, of the sun). It likely refers to something oriented toward the sun or solar-related, possibly a solar alignment or a sun-facing direction.
background background 30 The number 30 may have symbolic significance in Armenian hagiography, often associated with completeness or a period of trial (e.g., 30 days or years). Alternatively, it could be a literal measurement in a building context, such as the height of a structure.
caution text կանգնեալ 30 եւ յարեգակնային The phrase is fragmentary and lacks a clear verb or context. The reading 'standing 30 and in the solar' is tentative; the Armenian may imply a more specific architectural or astronomical reference that is not fully recoverable from this short excerpt.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 3 The unit of measurement for '30' is unspecified (cubits, feet, years, etc.). The phrase 'յարեգակնային' could be adjectival or adverbial; its exact syntactic role is unclear without surrounding text. The passage may be part of a description of a building, a celestial phenomenon, or a symbolic vision, but the context is insufficient to determine. agio:52 · narrative high copy citation
Source
[Line of edition: 4] դիմի անձաւին շիրիմս քարակոփս
English
of the face of the vast tomb, hewn from rock
Commentary
term text դիմի The Armenian word 'դիմի' (dimi) is a genitive singular form of 'դէմ' (dēm), meaning 'face' or 'side'. In this context, it likely refers to the front or facing side of the tomb.
term text անձաւին 'Անձաւին' (anjawin) is a genitive singular of 'անձաւ' (anjaw), meaning 'vast' or 'immense'. It modifies 'շիրիմս' (tomb), emphasizing the grandeur of the rock-hewn structure.
term text շիրիմս 'Շիրիմս' (širims) is an accusative plural of 'շիրիմ' (širim), meaning 'tomb' or 'sepulcher'. The plural form may indicate a collective or monumental tomb, common in Armenian hagiographical descriptions of martyria.
term text քարակոփս 'Քարակոփս' (kʿarakopʿs) is an accusative plural of 'քարակոփ' (kʿarakopʿ), meaning 'hewn from rock' or 'rock-cut'. This term is typical in descriptions of ancient Armenian tombs or churches carved into living rock.
background background Rock-hewn tombs are a prominent feature of Armenian funerary architecture, especially in the classical and medieval periods. Such tombs are often associated with saints or martyrs, reflecting the hagiographical context of this passage.
Notes · 1
lacuna 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.Open questions · 1 The phrase 'դիմի անձաւին շիրիմս քարակոփս' could be interpreted as either 'of the face of the vast tomb, hewn from rock' (as in the English draft) or 'the vast rock-hewn tombs of the face' (if 'դիմի' is taken as a genitive of description). The draft's reading is followed here. agio:53 · narrative high copy citation
Source
[Line of edition: 5] 31 եւ ճանապարհս սանդխաձեւս
English
and roads, stair-shaped
Commentary
term glossary սանդխաձեւս The Armenian term 'սանդխաձեւս' (sandxajew-s) is a compound of 'սանդ' (step) and 'խաձեւ' (form/shape), meaning 'stair-shaped' or 'step-like'. It describes the roads as having a stepped or terraced construction, likely carved into rock.
background background Stair-shaped roads are characteristic of ancient rock-cut architecture in the Near East and Caucasus, often used in mountainous terrain for processional or defensive purposes. This detail aligns with the hagiographical setting of a tomb hewn from rock.
structure text This passage continues the description of the tomb's surroundings from the previous passage, adding the detail of stair-shaped roads. The phrase is a short, descriptive unit typical of narrative hagiography, building a visual image of the sacred site.
Notes · 3
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.check Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was.Open questions · 1 The Armenian text is clear; no significant ambiguity in this short phrase. agio:54 · narrative high copy citation
Source
[Line of edition: 6] եւ տունս քարայրս գանձուց
English
and houses of rock, treasure chambers
Commentary
term text տունս քարայրս գանձուց The phrase 'տունս քարայրս գանձուց' (tuns kʿarayrj ganjucʿ) literally means 'houses of rock, treasure chambers'. The term 'գանձուց' (ganjucʿ) is the genitive plural of 'գանձ' (ganj), a loanword from Middle Persian 'ganj' meaning 'treasure' or 'treasury', common in Armenian hagiography for hidden or sacred stores.
background background Rock-cut dwellings and treasure chambers are typical in descriptions of ascetic or monastic landscapes in Armenian hagiography, often evoking the cave monasteries of Cappadocia or the rock-hewn churches of Armenia. This imagery reinforces the theme of spiritual withdrawal and hidden sanctity.
structure text This passage continues a descriptive sequence of architectural features (roads, stair-shaped, houses of rock, treasure chambers), building a cumulative picture of a sacred or fortified site. The coordination with the previous passage suggests a list-like structure common in hagiographic topographies.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 2 The Armenian 'քարայրս' (kʿarayrj) is ambiguous: it could be read as 'քարայր' (kʿarayr, 'cave') with a plural suffix, or as a compound 'քար' (kʿar, 'rock') + 'այրս' (ayrj, perhaps a variant of 'այր' (ayr, 'man')?), but the standard interpretation is 'rocky caves' or 'rock houses'. The English draft takes it as 'houses of rock'. The phrase 'գանձուց' (ganjucʿ) could be interpreted as 'of treasures' (genitive) or as a plural 'treasure chambers' (nominative/accusative), but the context favors the latter. agio:55 · narrative medium copy citation
Source
[Line of edition: 7] կռածոյս 32 յօրինեալս համանման
English
32 forged, made in like manner
Commentary
term text կռածոյս The Armenian word 'կռածոյս' (kṙacoys) is a hapax legomenon in this corpus, likely meaning 'forged' or 'hammered' (from 'կռ-', to strike). It describes metalwork, possibly referring to objects like vessels or ornaments.
sense text The phrase 'յօրինեալս համանման' (yōrineals hamanman) means 'made in like manner,' indicating that the forged items are similar in style or technique to previously described objects (e.g., treasure chambers).
background external The number '32' likely enumerates a set of forged items, possibly part of a larger inventory of treasures or relics. Such numerical lists are common in hagiographical descriptions of church furnishings or royal gifts.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The exact referent of '32 forged' is unclear; it may be a count of objects (e.g., vessels, panels) or a measure (e.g., units of weight). The reading assumes enumeration of discrete items. agio:56 · narrative medium copy citation
Source
[Line of edition: 8] ձեռակերտացն Շամիրամայ որ 'ի
English
of the handiworks of Shamiram, which were in
Commentary
term text Շամիրամայ Shamiram is the Armenian form of Semiramis, the legendary Assyrian queen. In Armenian tradition, she is often associated with the construction of the city of Van and other monumental works.
background background The reference to 'handiworks of Shamiram' likely alludes to the ancient structures attributed to Semiramis in Armenian lore, such as the walls and gardens of Van. This reflects the integration of Near Eastern legendary history into Armenian hagiographical narratives.
structure text This passage continues a narrative sequence describing forged or artificial works, linking them to the legendary queen Shamiram. The phrase 'which were in' suggests a locative or descriptive clause, typical of hagiographical catalogues of marvels.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; the full clause and its referent are unclear. The reading assumes 'handiworks' are the subject of the relative clause. agio:57 · narrative medium copy citation
Source
[Line of edition: 9] Վան եւ 'ի Խազնաթկեփայս 33։ Զորս
English
Van and in Khaznatkepʿays 33. Those which
Commentary
term text Վան The toponym 'Van' refers to the region around Lake Van in historical Armenia, a site associated with the legendary queen Shamiram (Semiramis).
term text Խազնաթկեփայս 'Khaznatkepʿays' is a toponym of uncertain identification, possibly a place name or a corruption; it may refer to a location in the same region as Van.
background background 33 The numeral '33' likely indicates a count or a section number in the source text, possibly referring to a list of structures or handiworks attributed to Shamiram.
structure text Զորս The demonstrative pronoun 'Զորս' (those which) introduces a relative clause, continuing the enumeration of Shamiram's works from the previous passage.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 2 The exact location of 'Khaznatkepʿays' is unknown; it may be a textual corruption or a lost toponym. The numeral '33' could be a count of items or a section marker; the context is insufficient to determine which. agio:58 · narrative medium copy citation
Source
[Line of edition: 10] լցեալ գանձիւք տիրեաց ոչ սակաւ
English
filled with treasures, he ruled not a few
Commentary
sense text լցեալ գանձիւք The phrase 'filled with treasures' describes the ruler's wealth, likely a narrative detail emphasizing his power and resources before a subsequent action or conflict.
term glossary տիրեաց The verb 'tireatsʿ' (he ruled) is aorist third person singular, indicating a completed action in the past, consistent with the narrative style of hagiographical accounts.
structure text This passage continues a narrative sequence, likely introducing a wealthy ruler whose reign sets the stage for a subsequent event, such as a confrontation or conversion.
Notes · 1
lacuna 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.Open questions · 1 The identity of the ruler and the specific treasures are not specified; the phrase may be formulaic. agio:59 · narrative medium copy citation
Source
[Line of edition: 11] ամս 34 մինչեւ 'ի գալն Պոմպէի.
English
34 months until the arrival of Pompey.
Commentary
dating text ամս 34 The 34-month period before Pompey's arrival likely refers to the interval between the death of Tigranes the Great (c. 55 BCE) and Pompey's campaign in Armenia (66–65 BCE), though the text's chronology is compressed.
background background Պոմպէի Pompey the Great (Gnaeus Pompeius Magnus) intervened in Armenian affairs in 66 BCE, defeating Tigranes the Great and establishing a Roman protectorate. This event is a key reference point in Armenian historical memory.
term text մինչեւ 'ի գալն The phrase 'until the arrival' (մինչեւ 'ի գալն) is a temporal marker typical of Armenian hagiographic and historical narratives, indicating a terminus ad quem for the preceding events.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The 34 months are not explicitly anchored to a specific event; the text assumes the reader knows the starting point, likely the death of a ruler or the beginning of a reign. agio:60 · narrative high copy citation
Source
[Line of edition: 12] ընդ որում մարտուցեալ եւ պարտեալ
English
in which he fought and was defeated
Commentary
sense text ընդ որում մարտուցեալ եւ պարտեալ The phrase describes a military engagement resulting in defeat, consistent with the narrative context of Pompey's campaign.
term glossary մարտուցեալ The participle 'մարտուցեալ' (martuc‘eal) derives from 'մարտ' (mart, 'battle') and indicates active combat, here in a participial construction.
term glossary պարտեալ The participle 'պարտեալ' (parteal) from 'պարտ' (part, 'defeat') signals the outcome of the battle, emphasizing the subject's loss.
background background This passage likely refers to a historical conflict involving Pompey the Great in the Near East (1st century BCE), though the specific battle is not identified in the text.
structure text The phrase is a brief narrative unit, typical of hagiographic summaries that condense military events into a single clause.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 2 The subject of the participles is not explicit; it may refer to a saint or a historical figure opposing Pompey. The specific battle is unnamed, leaving the historical referent open. agio:61 · narrative medium copy citation
Source
[Line of edition: 13] Միհրդատայ եւ անկեալ 'ի
English
of Mihrdat and fell into
Commentary
term text Միհրդատայ The name Mihrdat is the Armenian form of the Iranian name Mithridates, common in Armenian historical and hagiographical texts, often referring to a Persian or Parthian figure.
sense text անկեալ 'ի The phrase 'fell into' likely indicates a physical or metaphorical fall, such as into a trap, defeat, or a state of submission, consistent with the preceding narrative of combat and defeat.
background background The name Mihrdat appears in Armenian hagiography often in contexts of martyrdom or conflict with Persian authorities, reflecting the historical tensions between Armenia and the Sasanian Empire.
Notes · 1
lacuna 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.Open questions · 1 The phrase 'fell into' is ambiguous: it could mean falling into a physical pit, into enemy hands, or into a state of despair. The reading taken is that it continues the defeat narrative. agio:62 · narrative medium copy citation
Source
[Line of edition: 14] Պոնտոս մեռանի 'ի Սինոպ։ Իսկ
English
Pontos died in Sinop. And
Commentary
sense text Պոնտոս մեռանի 'ի Սինոպ The clause reports the death of Pontos in Sinop, a city on the Black Sea coast of Asia Minor. This event likely concludes a narrative episode concerning a figure named Pontos, possibly a local ruler or saint.
term glossary Պոնտոս The name 'Pontos' may refer to the historical region of Pontus or to a personal name derived from it. In Armenian hagiography, it could denote a martyr or a figure associated with the Pontic region.
background background Սինոպ Sinop (ancient Sinope) was a major port city in the Pontus region, significant in early Christian history as a site of martyrdom and later as a bishopric. Its mention here situates the narrative in a known geographical context.
structure text This passage begins a new sentence with 'Իսկ' ('And'), indicating a continuation of the narrative. The brevity suggests a transition from a preceding episode about Mihrdat to the death of Pontos.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of 'Pontos' is unclear: it could be a personal name or a toponym personified. The text does not specify whether this is a death of a character or a metaphorical reference. agio:63 · narrative high copy citation
Source
[Line of edition: 15] Պոմպէի առեալ զգանձն յԱմասիայէ
English
Pompey took the treasure from Amasia
Commentary
term text Պոմպէի The Armenian form 'Pompey' refers to the Roman general Gnaeus Pompeius Magnus, active in the eastern Mediterranean in the 1st century BCE.
background external զգանձն յԱմասիայէ Amasia (Amasya) was a city in Pontus, the capital of King Mithridates VI. Pompey's seizure of treasure there is a known historical event after the Mithridatic Wars.
dating external Pompey's campaign in Pontus and the capture of Amasia occurred around 66–63 BCE, placing this passage in the late Hellenistic period.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text does not specify whether the treasure was taken from a temple or a royal treasury; the reading 'treasure' is generic. agio:64 · narrative medium copy citation
Source
[Line of edition: 16] եւ զյոլովս 'ի բնակչաց փոխեալ
English
and having moved the inhabitants of Yolovs
Commentary
term text զյոլովս The toponym 'Yolovs' is obscure; it may refer to a settlement or region in Pontus or Armenia Minor, possibly connected to the treasure taken by Pompey.
background external Pompey's campaign in the East (66–63 BCE) included the capture of the Pontic treasury from Mithridates VI; the displacement of inhabitants aligns with Roman resettlement practices.
structure text This passage continues the narrative sequence from the previous episode (Pompey taking treasure) by detailing the forced relocation of the local population, a common hagiographic trope of displacement.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity and location of 'Yolovs' are uncertain; it may be a toponym or a corrupted form of a known place name. agio:65 · narrative high copy citation
Source
[Line of edition: 17] շինէ քաղաք յիւր անուն կոչելով
English
build a city, calling it by his own name
Commentary
sense text շինէ քաղաք յիւր անուն կոչելով The subject of the imperative 'build' is the king or founder, continuing the narrative of city foundation. The phrase 'calling it by his own name' indicates eponymous foundation, a common hagiographic topos.
term glossary շինէ The verb 'շինէ' (build) is in the present imperative, second person singular, reflecting direct speech or command in the narrative.
background background քաղաք City foundation by a ruler naming it after himself is a standard motif in Armenian hagiography, often modeled on biblical or classical precedents.
structure text յիւր անուն կոչելով This participial phrase ('calling it by his own name') provides the purpose or result of the building, typical of narrative expansion in hagiographic accounts.
Notes · 1
lacuna 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.Open questions · 1 The identity of the subject (the king or founder) is not specified in this passage; the previous passage mentions 'the inhabitants of Yolovs', but the builder may be a different figure. agio:66 · narrative medium copy citation
Source
[Line of edition: 18] Պոմպէոպոլիս։ Բայց եւ զԱմասիա
English
Pompeiopolis. But also Amasia
Commentary
term text Պոմպէոպոլիս Pompeiopolis is a toponym derived from the name of the Roman general Pompey, indicating a city founded or renamed in his honor. In the context of Armenian hagiography, it likely refers to a city in Asia Minor, possibly in Pontus or Cilicia, associated with early Christian traditions.
term text Ամասիա Amasia (Amaseia) is a historic city in Pontus, on the Iris River (modern Yeşilırmak), known as a center of early Christianity and the birthplace of the geographer Strabo. Its mention here may connect the narrative to the region's Christian heritage.
structure text Բայց եւ The conjunction 'Բայց եւ' (but also) signals a transition or addition, linking the preceding mention of Pompeiopolis to Amasia. This suggests a narrative movement between two locations, possibly listing cities associated with the saint's activities.
background text Պոմպէոպոլիս Pompeiopolis was a common name for cities refounded by Pompey in the 1st century BCE, such as in Paphlagonia or Cilicia. In Armenian hagiography, such toponyms often serve to localize the saint's mission within the Roman Empire's eastern provinces.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The exact location of Pompeiopolis is ambiguous; it could refer to any of several cities named by Pompey. The text does not specify which one, and the connection to Amasia is left implicit. agio:67 · narrative medium copy citation
Source
[Line of edition: 19] կալեալ 'ի նախագահութեան
English
having been held in the presidency
Commentary
sense text կալեալ 'ի նախագահութեան The Armenian phrase 'կալեալ 'ի նախագահութեան' (kaleal i naxagahut'ean) means 'having been held in the presidency,' indicating a state of being detained or occupied in a presiding role.
term glossary նախագահութիւն The term 'նախագահութիւն' (naxagahut'iwn) in classical Armenian denotes 'presidency' or 'precedence,' often used in administrative or ecclesiastical contexts.
background external The passage continues a narrative set in Pompeiopolis and Amasia, cities in Asia Minor, suggesting a hagiographical account of a saint's travels or trials in that region.
structure text This unit is part of a narrative section, following the Coptic structural classification, and the phrase likely describes the protagonist's situation before a subsequent event.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The phrase 'կալեալ 'ի նախագահութեան' could be interpreted as either being physically held in a presidency (e.g., detained in office) or metaphorically occupied with presidential duties; the context does not clarify which. agio:68 · narrative medium copy citation
Source
[Line of edition: 20] Եղեսպոնտոսի 35 մետրապոլիս արարեալ,
English
having made Espontos a metropolis of 35
Commentary
term text Եղեսպոնտոսի The toponym 'Espontos' likely refers to a city or region; the form is obscure and may be a corruption or variant of a known place, possibly in Pontus or elsewhere in Asia Minor.
background background 35 մետրապոլիս The phrase 'metropolis of 35' suggests an administrative or ecclesiastical designation, where a metropolis governed 35 subordinate sees, a common structure in late antique church organization.
structure text արարեալ The participle 'arareal' (having made) continues the narrative of a founding or appointing action, linking this passage to the previous one about holding the presidency.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 2 The identity and location of 'Espontos' are uncertain; it may be a textual corruption or an otherwise unattested toponym. The number 35 could be literal or symbolic, and its referent (cities, bishoprics, etc.) is not specified. agio:69 · narrative medium copy citation
Source
[Line of edition: 21] որ լի էր ամենայն չարեօք 36
English
which was full of all evils 36
Commentary
sense text որ լի էր ամենայն չարեօք The clause describes a place or entity as 'full of all evils,' likely referring to the city Espontos mentioned in the previous passage, characterizing it as a site of moral or spiritual corruption.
term glossary չարեօք The instrumental plural form of 'չար' (evil) emphasizes a comprehensive array of evils, possibly echoing biblical or hagiographic tropes of cities as dens of iniquity.
background external Espontos Espontos is likely a toponym from the hagiographic narrative, possibly a legendary or historical city in the context of early Christian mission or persecution in Armenia or adjacent regions.
structure text որ լի էր ամենայն չարեօք This relative clause functions as a descriptive aside, typical of hagiographic narrative to underscore the moral depravity of a setting before a saint's intervention or divine judgment.
Notes · 1
lacuna 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.Open questions · 2 The antecedent of 'որ' is not explicit in this passage; it may refer to Espontos or another entity from the preceding text. The phrase 'ամենայն չարեօք' could be a rhetorical exaggeration or a specific reference to known vices in hagiographic tradition. agio:70 · narrative high copy citation
Source
[Line of edition: 22] եւ պաշտամամբք սատանայի, մինչեւ
English
and with the worship of Satan, until
Commentary
term text պաշտամամբք սատանայի The phrase 'with the worship of Satan' (պաշտամամբք սատանայի) uses the instrumental plural of պաշտամունք (worship) and the genitive of սատանայ (Satan). This construction is typical of hagiographical polemic, associating pagan or heretical practices with diabolical worship.
structure text This passage continues the narrative from the previous line, which described something 'full of all evils.' The conjunction 'and' (եւ) links the preceding description to the specific practice of Satan worship, building a cumulative portrait of depravity.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text breaks off with 'until' (մինչեւ), leaving the action incomplete. It is unclear whether the worship continues or a temporal limit is introduced. agio:71 · narrative medium copy citation
Source
[Line of edition: 23] 'ի կենարար 37 քարողութիւն առաքելոցն
English
to the life-giving power of the apostles
Commentary
term text կենարար The Armenian adjective 'կենարար' (kenarar) means 'life-giving' or 'vivifying'. It is a compound of 'կեանք' (keank‘, 'life') and the suffix '-արար' (-arar, 'making').
sense text 37 The number 37 appears in the Armenian text as a marginal or editorial numeral, likely a chapter or section marker. Its exact function is unclear without the full manuscript context.
scripture text առաքելոցն The phrase 'life-giving power of the apostles' may echo New Testament descriptions of apostolic miracles or the apostolic kerygma as life-giving, though no direct verse is cited. Compare Acts 5:12–16 on apostolic healing.
background background ի կենարար քարողութիւն The phrase 'to the life-giving power' reflects a common hagiographic motif where apostolic intercession is invoked for healing or spiritual vitality. This aligns with Armenian liturgical and hagiographic traditions venerating apostolic relics.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 2 The numeral 37 may be a chapter number, a page reference, or a scribal addition; its precise significance is uncertain. The phrase 'life-giving power of the apostles' could refer to a specific relic, a liturgical formula, or a general theological statement. agio:72 · narrative high copy citation
Source
[Line of edition: 24] յորում բազումբ հաւատացին
English
in which many believed
Commentary
sense text յորում բազումբ հաւատացին The phrase indicates a collective conversion or affirmation of faith, likely in response to a miracle or teaching, typical of hagiographic narrative.
term glossary հաւատացին The aorist third person plural of 'հաւատամ' (to believe), here implying an act of conversion or acceptance of Christian faith, a key motif in hagiography.
structure text յորում The relative pronoun 'in which' links this clause to a preceding antecedent (likely a place, event, or teaching), continuing the narrative flow from the previous passage about apostolic power.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The antecedent of 'յորում' is not specified in this passage; it may refer to a location, a miracle, or a teaching mentioned earlier. agio:73 · narrative high copy citation
Source
[Line of edition: 25] 'ի տէր։
Commentary
sense text ի տէր The Armenian phrase 'ի տէր' (i tēr) means 'to the Lord' and concludes a sentence or clause, likely indicating a dedication or address to God.
structure text This brief passage is the final line of the work, serving as a closing formula that directs the preceding narrative or prayer to the Lord.
background background In Armenian hagiography, concluding phrases like 'ի տէր' are common, reflecting the liturgical and devotional context of the genre.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; 'ի տէր' may be part of a longer phrase or sentence that is not preserved in the edition.
Citation. Tergwame, “Corpus of Old Armenian Historical and Hagiographical Texts”, agio:1, machine-draft, 2026. https://naxiai.com/christian/works/agio#s1
Colophon. Source: titus ·
licence: This text is part of the TITUS edition of Corpus textuum hagiographicorum armeniacorum. Copyright TITUS Project, Frankfurt a/M, 17.11.2023. No parts of this document may be republished in any form without prior permission by the copyright holder. ·
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