ՍՈՒՐԲ ՄԵՍՐ&#1352

[Arpa]

ՍՈՒՐԲ ՄԵՍՐՈՊ ՄԱՇՏՈՑ SAINT MESROP MASHTOTS

http://upload.wikimedia.org/wikipedia/commons/8/8d/Mesrob_Mashdots_1923.jpg

 

Somehow I ran across this thread an I read it again.

Here as well as on many occasions Shahan and company insist entertainingly for lack of other word, that Western Armenian, pardon me if I call it by its proper name “furkahayern” is legitimate heir to the Classical Armenian spoken By St. Mesrop and his contemporaries. As if they have the audio and video, that they have heard how they spoke.

Let’s read the biography and see when did Mashtots live in Bolis (yes, we know that he travelled extensively during his research) for a considerable length of time, except, maybe during his short sojourn studying the Greek (and Latin) languages. Remember that in those days the dominating language in Bolis was Greek. Let us read his biography again and see that he was born Taraun and Died in Vagharshapat (Ejmiatsin). How far is Taraun from Bolis and how far from Vagharshapat ? If anything, he probably spoke similar of the Araratian“dialect”.

Case in point, many historians worth their bread tell us that most of the Kiliketsis had migrated from Taraun, the reason why in the Marash dialect the consonants are pronounced just like the Araratian. Not Stanbolian. What Shahan and company have been so vehemently defending is not proper Armenian it is “turkahayeren” . OK I said it again, so hang me.

A side note. Sometime ago someone, I don’t remember who severely reprimanded me for using Mashtots personal name Mesrop. Please read everything written about the Saint and see how his Language is called “Mesropatar Hayots Lezou” and see how many schools, churches and other institutions are called Mezsropian,like “Sts Sahak and Mesrop”, not "Sts. Partev and Mashtots “.

Once again let us please read the biography below and see where he spent most of his life and what dialect (beside the formal Grabar) he spoke in his living room and on the street. I can assure you it was not Bolis vernacular.

http://hyeforum.com/index.php?showtopic=15895&st=0

 

http://en.wikipedia.org/wiki/Saint_Mesrob

St. Mesrop Mashtots

 

 

Saint Mesrop Mashtots (also Mesrob, Mashtotz, Armenian: Մեսրոպ Մաշտոց) (361 or 362 – February 17, 440) was an Armenian monk, theologian and linguist. He is best known for having invented the Armenian alphabet, which was a fundamental step in strengthening the Armenian Church, the government of the Armenian Kingdom, and ultimately the bond between the Armenian Kingdom and Armenians living in the Byzantine Empire and the Persian Empire.

 

Mesrop Mashtots was born in Taron[2] and died in Vagharshapat. Koryun, his pupil and biographer, tells us that Mesrop received a liberal education, and was versed in the Greek and Persian languages[2]. On account of his piety and learning Mesrop was appointed secretary to King Chosroes III. His duty was to write in Greek and Persian characters the decrees and edicts of the sovereign.

But Mesrop felt called to a more perfect life. Leaving the court for the service of God, he took holy orders, and withdrew to a monastery with a few chosen companions. There, says Koryun, he practiced great austerities, enduring hunger and thirst, cold and poverty. He lived on vegetables, wore a hair shirt, slept upon the ground, and often spent whole nights in prayer and the study of the Holy Scriptures. This life he continued for a few years, preparing himself for the great work to which Providence was soon to call him. Indeed both Church and State needed his services.

Armenia, so long the battle-ground of Romans and Persians, lost its independence in 387, and was divided between the Byzantine Empire and Persia, about four-fifths being given to the latter. Western Armenia was governed by Byzantine generals, while an Armenian king ruled, but only as feudatory, over Persian Armenia. The Church was naturally influenced by these violent political changes, although the loss of civil independence and the partition of the land could not destroy its organization or subdue its spirit. Persecution only quickened it into greater activity, and had the effect of bringing the clergy, the nobles, and the common people closer together. The principal events of this period are the invention of the Armenian alphabet, the revision of the liturgy, the creation of an ecclesiastical and national literature, and the readjustment of hierarchical relations. Three men are prominently associated with this stupendous work: Mesrop, Patriarch Isaac, and King Vramshapuh, who succeeded his brother Chosroes III in 394.

Illustration of Mesrop Mashtots from a 1776 manuscript.

Mesrop, as noted, had spent some time in a monastery preparing for a missionary life. With the support of Prince Shampith, he preached the Gospel in the district of Golthn near the river Araxes, converting many heretics and pagans. However, he experienced great difficulty in instructing the people, for the Armenians had no alphabet of their own, but used the Greek, Persian, and Syriac scripts, none of which were well suited for representing the many complex sounds of their native tongue. Again, the Holy Scriptures and the liturgy, being written in Syriac, were, to a large extent, unintelligible to the faithful. Hence the constant need of translators and interpreters to explain the Word of God to the people.

Mesrop, desirous to remedy this state of things, resolved to invent a national alphabet, in which undertaking Isaac and King Vramshapuh promised to assist him. It is hard to determine exactly what part Mesrop had in the fixing of the new alphabet. According to his Armenian biographers, he consulted Daniel, a bishop of Mesopotamia,** and Rufinus, a monk of Samosata, on the matter. With their help and that of Isaac and the king, he was able to give a definite form to the alphabet, which he probably adapted from the Greek. Others, like Lenormant, think it derived from the Avestan. Mesrop's alphabet consisted of thirty-six letters; two more (long O and F) were added in the twelfth century.

The first sentence in Armenian written down by St. Mesrop after he invented the letters is said to be the opening line of Solomon’s Book of Proverbs:

“ Ճանաչել զիմաստութիւն եւ զխրատ, իմանալ զբանս հանճարոյ:

Čanačʿel zimastutʿiwn ew zxrat, imanal zbans hančaroy.

«To know wisdom and instruction; to perceive the words of understanding.»

 

**Once again, this is total fiction, as we have seen before, he may have seen the so called “danielian aphabet” and readily dismissed it was it was inadequate for the Armenian phonology. Besides many scholars, Ajarian being one them dismiss the “fable” out of hand as according to Ajarian we have not seen even one letter of the so called “danielian” let alone a sentence or a paragraph.

PS. The above biography seems to be one of most extensive, yet there are many omissions, like his extensive travels all the way to Alexandia Egypt, the largest library of the time, and other faraway places, and his Christian mission to what was known at the Aghwanq/Caucasian Albania.

Edited January 4, 2011 by Arpa
I assume you meant to write "it was NOT Bolis vernacular"

[Arpa]

I should have read further.

Many of the omissions and incomplete statements is mainly because the above article is from the Catholic Encyclopedia-here;

 

http://www.newadvent.org/cathen/10211a.htm

 

Somewhere I also saw a sentence which I cannot locate now that Mashtots initially devised the Alphabet in the upper case/ capital format which is known as “ԵՐԿԱԹԱԳԻՐyerkathagir . Observe the Iron Chiseled inscriptions in the picture at the Matenadaran.

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Here is the rest of the above article;

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The Amaras Monastery in Artsakh

 

 

 

http://upload.wikimedia.org/wikipedia/commons/6/6f/Amaras-vank.jpg

 

 

 

(sic. From the picture of the Monastery in the sidebar.I changed from that cursed "NK"))

where in the 5th century Saint Mesrop Mashtots, the inventor of the Armenian Alphabet, established the first-ever Armenian school that used his script.[3]

The invention of the alphabet (406) was the beginning of Armenian literature, and proved a powerful factor in the upbuilding of the national spirit. "The result of the work of Isaac and Mesrop", says St. Martin,[4] "was to separate for ever the Armenians from the other peoples of the East, to make of them a distinct nation, and to strengthen them in the Christian Faith by forbidding or rendering profane all the foreign alphabetic scripts which were employed for transcribing the books of the heathens and of the followers of Zoroaster. To Mesrop we owe the preservation of the language and literature of Armenia; but for his work, the people would have been absorbed by the Persians and Syrians, and would have disappeared like so many nations of the East".

Anxious that others should profit by his discovery, and encouraged by the patriarch and the king, Mesrop founded numerous schools in different parts of the country, in which the youth were taught the new alphabet. But his activity was not confined to Eastern Armenia. Provided with letters from Isaac he went to Constantinople and obtained from the Emperor Theodosius the Younger permission to preach and teach in his Armenian possessions. Having returned to Eastern Armenia to report on his missions to the patriarch, his first thought was to provide a religious literature for his countrymen. Having gathered around him numerous disciples, he sent some to Edessa, Constantinople, Athens, Antioch, Alexandria, and other centres of learning, to study the Greek language and bring back the masterpieces of Greek literature. The most famous of his pupils were John of Egheghiatz, Joseph of Baghin, Yeznik, Koryun, Moses of Chorene, and John Mandakuni.

 

Verses of Mesrop Mashtots

The first monument of this Armenian literature is the version of the Holy Scriptures. Isaac, says Moses of Chorene, made a translation of the Bible from the Syriac text about 411. This work must have been considered imperfect, for soon afterwards John of Egheghiatz and Joseph of Baghin were sent to Edessa to translate the Scriptures. They journeyed as far as Constantinople, and brought back with them authentic copies of the Greek text. With the help of other copies obtained from Alexandria the Bible was translated again from the Greek according to the text of the Septuagint and Origen's Hexapla. This version, now in use in the Armenian Church, was completed about 434.

The decrees of the first three councils — Nicæa, Constantinople, and Ephesus — and the national liturgy (so far written in Syriac) were also translated into Armenian, the latter being revised on the liturgy of St. Basil, though retaining characteristics of its own. Many works of the Greek Fathers also passed into Armenian. The loss of the Greek originals has given some of these versions a special importance; thus, the second part of Eusebius's Chronicle, of which only a few fragments exist in the Greek, has been preserved entire in Armenian. In the midst of his literary labours Mesrop did not neglect the spiritual needs of the people. He revisited the districts he had evangelized in his earlier years, and, after the death of Isaac in 440, looked after the spiritual administration of the patriarchate. He survived his friend and master only six months. The Armenians read his name in the Canon of the Mass, and celebrate his memory on 19 February.

He is buried in Oshakan, a village 8 km southwest from Ashtarak.

Edited January 3, 2011 by Arpa