TRI DEM GRICH (The Pen v the Sword)by P, Sevak

[Arpa]

(Written and read at the Writers' Union in 1962, on the occasion of the 1600th anniversary of Mashtots' birth).

ÂðÆ ¸ºØ ¶ðÆâ

زÞîàòÆ êÊð²¶àâÌàôÂÚàôÜÀ

THE SWORD v THE PEN (The Miracle of Mashtotz)

 

 

"ȳí ëÏÇëµÁ ·áñÍÇ Ï»ëÝ ¿",- ³Ûë ͳÝáà ËáëùÇ ×ßÙ³ñïáõÃÛ³Ý ÏßÇéÁ áã ÙÇ ï»Õ

ûñ»õë ³ÛÝå¿ë ã»ë ½·áõÙ, ÇÝãå¿ë سßÃáóÇ Ù³ëÇÝ ·ñ»ÉÇë:

 

"A good start is half the job",- the weight of this familiar saying

has never been felt so keenly as it applies when writing about Mashtotz.

 

How does one begin?

It is true, Armenians have existed many centuries before Mashtotz.

It is true, that they had governments and philology, they knew how to

erect monuments, build temples, extract wine, they knew about

metallurgy, they attended theaters and enjoyed dove fingered dancers,

those who "sang with their hands".

Imagination and real pictures are not always synonymous. Imagination

is the domain of children while adults can only picture things.

Mashtotz came to revolutionize our way of picturing, the picture of

our very being, of our reality.

Children are born, they sprout teeth and they learn to walk, they

begin to talk and develop a sense of judgment, but those first 3 to 4

years might as well be something outside their lives, they remember very

little if any of those early years. Based on that we can assert that the

actual birth of a child is not the day they first see the light of day,

as parents would like to celebrate, it would be more correct if parents

were to celebrate the day when their child begins to remember them.

While we measure man's life in years , people measure their lives in

centuries. In that sense our pre-Mashtotz life has been virtually lost

with "no memory". And it was Mashtotz that came to become our memory,

the memory of our very existence, our memory about ourselves.

This is not an exaggeration, it is merely a conclusion of 16

centuries of our life, a summary of our meandering existence since

Mashtotz.

Who was Mashtotz in reality?

The Armenian Church which ever since we lost of our statehood had

virtually been our sole embodiment of national identity, it has been for

many centuries celebrating the Feast of the Holy Translators. Therefor

Mashtotz has been appreciated for all those centuries albeit as the

chief translator of the Bible. Our historians have not failed to make

that their central theme in regards to Mesrop. As any student would

know- Mashtotz is the creator of our letters.

Many peoples, before us and after, have invented their own alphabets

and have translated the Bible too. And just as well, in the case of all

those peoples, the invention of their own writing has been as

significant as the translation of the Bible.

But for us...?

Of all the other inventors of alphabets the world has recognized

Mashtotz as unique. Here is what Markward, the famous German orientalist

had to say;

"When we consider the circumstances under which Mashtotz and Sahak

awakened the Armenian people's ecclesiastical and national

consciousness, and we compare this with the likes of the Danish Pepinos

Frank, who gave the German people their gift of language, only then we

will notice that Pepinos, along with his comrade in arms Wingfried, will

come up as dwarves compared to Mesrop and Sahak".

This was uttered by a German who, one would like to believe, is free

of our msiguided national pride and vainglory. The German scientist was

acting no more than a mere scribe (ù³ñïáõÕ³ñ ) who, as a scientist was

viewing the matter solely from a position of our "to be or not to be".

This is why, today looking back from this high point of 16

centuries, Mashtotz seems to us as; "first and foremost a huge

politician" who, with his "bloodless" victories can very easily be

compared to and surpasses our most glorious and victorious

commanders'(ëå³ñ³å»ï) triumphs.

Yes! Mashtotz, may be the discoverer of our letters and the founder

of our scripture, before he was the founder, he was our greatest

politician.

Would it perhaps be an exaggeration if we say that Armenians have

not shown great talent in the area of politics? Furthermore, our ancient

as well as recent history has proven this time and again with

unobliterable proofs and incorrigiible mistakes. We have used the term

"right", ³ç(as in direction), a word from which we have derived

hundreds of other word forms, yet it is plenty evident that our

ancestors were operating from the vantage of the "left (Ó³Ë)hand".

Consider words like "dzakhordutyun" (failure), "dzakhaverutyun"

(awkwardness/clumsiness), "dzakhakoghmyan" (the left) and

"dzakhoghakutyun" (total failure). Indeed, the history of our political

acumen would have been pitiful if not for one or two victories. Let us

be fair and add here that the word "great" as applied to those

victories would be meager if those victories were not so fateful, fate

shaping and decisive.

"àñï»Õ Ñ³óª ³ÛÝï»Õ ϳó" (Where bread, there we stop). No doubt that

bankrupt philosophy is a legacy of another culture, it seems we feel

obligated to emulate the "ó÷³é³Ï³Ý Ññ»³", "the wandering Jew", that

unenviable fate. Many centuries before the latter quotation there was

another adage, a wisdom coined by the same Jew much before that

miserable label. That was "àã ÙdzÛÝ Ñ³óÇí Ï»óó¿ Ù³ñ¹.."("Man does not

live by bread alone"). "Not by bread alone...", not by the body but also

by the spirit, i.e "the word"*. Thus, land and might are not the only

guarantees of a peopl's survival. Three are other factors which are in

no way less decisive(í×é³Ï³Ý ). The Babylonians and the Assyrians, the

Chaldeans and Hattis did not suffer the Jews' fate of losing their land

and homeland. They perished on their very own lands, because just as

man, so do people, not only they live by the "bread" but also by the

"word"(µ³ÝÇõ ).

And indeed, just like in ancient times, also today, conquerors

don't, can't assimilate their neighbors by force but by

general/universalizing ideas and styles that of world conquests spread.

If the Roman and Greek pantheons were different, separate from ours,

if only in nomenclature, that difference was virtually absent when

compared to the Armenian-Persian pantheons. And, doubtless, Trdat III

was wise enough, so as not to be swallowed by that pan-heathenistic

reality surrounded himself with "thorns". Thorns as in the "crown of

thorns" of Jesus. His Christian successors were not any more foolish or

any less seers of the future, who, after two centuries understood that

the new "general" and "universalizing" Christianity had similarly turned

into an equally great threat, just as that during our heathen times.

It is impossible to lag behind the lifestyle and the mindset of

mankind. Sooner or later all peoples will have to keep step with the

rest. Christianity could not help but spread and reign over our

Homeland. But Christianity, just as all other disciplines, was not a

cloak without a lining(³ëï³é). Christianity had its lining as well,

which was Romanization or Byzatization. The argument over "one" or "two"

natures of Christ, if He was "man" or "God", one or both was nothing but

an excuse for Rome and Byzantium to assert themselves and hold on to

their territories. That is when the word "imperialism" was created. The

heavenly kingdom of Christ was used to create and consolidate worldly

"empires". The crucifix(of Christ) ** was dragged from country to

country not to be hoisted on the domes of houses of prayer, but to

crucify those lands' independence and (national) identity. It was

impossible to elude that cross, specially for Armenia, since the god of

geography had been abandoned and our Homeland had become the crossroads

armchest (caisson/ ·³ÛÇëáÝ) to vanquish the thick and heavy Persian

cudgel/club (ٳϳÝ) by creating a huge cross.

Trdat understood that very well, in order not to be swallowed by

powerful neighbors every small nation had to emphasize their difference.

He used Christianity to counter heathenism. Yet, Christianity was fast

becoming a universal order as well. Turning back to our previous faith

was not an option, considering that even the Persians, a couple

centuries after, also abandoned their native faith for Islam. So, how do

we still emphasize that "difference" without which we would have not

been. A few centuries after Trdat's death our ancestors found the answer

to that dilemma, they devised a way to "how" to assert our difference

once again. This can be deemed one of our best political victories.

Today, all those endeavors may sound ridiculously laughable. When we

consider all those "universal councils" and the creeds emanating from

them it all seems so odd. The humble birth of that Jesus the Nazarene,

and the circumstances surrounding it have become earth shattering storms

to rock the very foundations of the so called civilized world. Was the

one born of Maryam God or man? Were godliness and humanness intertwined

in Jesus' person or were they separate entities? Subsequently, was He a

monophysite(ÙdzµÝ³Ï ) or diphysite (»ñϳµÝ³Ï )? Today this argument may

sound ridiculously unbelievable. This humble son of a carpenter from

Nazareth and his equally humble fishermen disciples were being used to

create and consolidate big empires.

Scholastic minds are ezpending blood and life for those poor

generations, those generations who were the contemporary of those times

when all those arguments were being debated. Following generations,

while laughing about those days, are enjoying the fruits of those

difficult times. There are times when nothing is easier than to kill

(a)man, specially when huge states are doing it. Mankind is living just

such days. The empty and bankrupt debate about Jesus' nature was being

brewed with thousands of human lives and was reaping the blood of many

others. Many small nations' fate of being or not hung on Jesus' one or

two natures. It determined if many peoples were to be or not to be.

There are times when a simple "yes" or "no" can mean life or death,

even if it may seem like heroism. During those days our "yes" or "no"

had an enormous meaning, whether we would be or not be. Our ancestors

said "no". And today that meaningless "Council of Chalcedon" has and

that "monophysite" have become one of our history's most meaningful

captions...

That internationally significant event was happening a mere 10 to 11

eleven years after Mesrop's demise, during the year 451 AD. A very

familiar date. A time when ours were waging a war of life or death at

Avarayr, perhaps oblivious to the fact that at that very moment, when

they were preparing for that battle at Avarayar, in a sector of modern

Polis known as Kad@ Keoy, which was known as as Chalcedon then, we were

spared the participation in yet another war. Ours people could not

participate in that "war". They were busy at Avarayr. We did not win at

Avarayr, yet we did not lose either. Avarayr was a victory, a victory

with a big V. Persia was forced to call back its forces from Armenia and

recall Zardousht back home. We remained Christians.

But ours could not evade the battle at Chalcedon, where they would

not win as well, yet they were not defeated either, it was a victory and

a victory with yet another big V.

Rome took back her crooked cross and would call us "Christian

Armenians"... Of course today this wording is purely religious, but

during those days to be known as "Christian Armenians" was our ancestors

way to be distinguished us as unique in a sea of alikes. They practiced

the art of "agreeing" with "disagreement". With that univarsalist

uniqueness they were armed to combat Zoroaatrianism as well as Islam

further down, just as by that same token they resisted the

Hellono-Byzantian all-equalizing and dangerous current.

 

For a moment it may seem like all this has no relevance to the main

subject-Mashtotz, specially the Battle of Avarayr and the Council at

Chalcedon which happened some decade after his death. But by nature, not

only Mesrop is relevant in those instances, he may as well be a

participant in those bloody or bloodless battles, as the case may be.

The Battle of Avarayr, did not, if you will, happen in 451 at the

banks of Tghmout River but it actually happened about fifty years ago in

those caves and caverns of the region of Goght where Mashtotz, according

to his disciples "was burdened with grave worries and deep thoughts as

to how to find a solution to that puzzle". How to help his "brothers and

compatriots" when he took it it upon himself to tend to his "entire

(Armenian) world and people". How to liberate them.

Let us not forget that Vardan Mamikonian, grandson of Sakak Partev

was one of the first pupils of Mashtotz. He was one of those very few

who learned the Mesropian letters and could recite the "Ayb-Ben-Gim.."

Were Vardan not from a house of commanders he would surely end up as one

of those scribe-poets whom we know as the first "translators", not

unlike some of his classmates-Hovsep Vayotzdzoretzi, Ghevond Yeretz,

Eznik, Koryun and others. Many of the Vardanank were also pupils of

Mashtotz, the reason why many of the Vardanank were first Mashtotzians,

major and minor pupils of Mesrop. And, aside from that, to be able to

repel the Persian elephants of war and battling the mighty Median forces

they had to know how to repel that Persian "bad cult". For that reason,

before waging war against the enemy at the banks of Tghmout they had to

learn to wage war as in "ºÕÍ ²Õ³Ý¹áó" (Curse of the Cults), whose

original author was Mesrop himself, later to be aired by his pupil

Eznik...

In other words, to resist the Zoroastrian one had to be a

non-Zoroastrian. Yet, were things so in Armenia before the times of

Mashtotz...?

It had been more than a hundred years since Christianity was

declared the official religion of the country. Every vestige of the

previous civilization, every temple and every heathen altar was

destroyed, and instead churches were cropping up, even if unplastered

and wooden. But that cross, even before it was thrust into the skies was

first being used to stab the peoples' hearts. Contrary to the teachings

of humility and tolerance Christianity was being spread with overt

oppression, volunteerism was preached while force was used, with the

cliches of "thou shalt not kill" rivers of blood flooded the

countryside, and those who were spared were expelled.

The people had a tough time adjusting to this new lifestyle. After

centuries of polytheism they were now condemned to worship ONE god.

Where Anahit, Astghik and Nane resided, where Aramazt, Vahakn, Mihr and

Tir commanded respect that Hebrew had installed his mother's image. In

hearths where the flames would reach the heavens now there would be a

puny flickering candle. Yesterday's visible and solid gods, cast in gold

or sculpted in granite were now replaced by that non-being who not only

was invisible but also unintelligible...

And indeed, that alien religion had also brought with it an alien

tongue, liturgy and rites were now being recited in Greek or Assyrian.

The only tongue that that yesterday's illiterate people possessed was

now taken away from them, their hymns and prayers, their sayings and

legends were robbed and now instead a newfangled, unintelligible idea,

and in an alien tongue, no less!

An unbearable condition prevailed, man was robbed of his centuries

old faith, and there was nothing to replace it. Only words. Only

unintelligible words. Everything old and sacred was destroyed, and

nothing was built to replace them, if even so, only in talk which was

also unintelligible. It was not possible to benefit from the old and

from the new- it was impossible, because there really was not a "new",

and what was, was incomprehensible. Ancient songs and music were

prohibited, old games and amusements as well. And after all this, even

weeping was prohibited, "mourning songs" were taboo. Weeping and sobbing

were rewarded with severe punishment...

This is not enough to draw a picture of those days, not even an

skeletal sketch...

Christianity, that was being spread as pan-humanistic, anti-national

teaching, even as early as that had already shown its true colors as an

establisher of classes and national realities. Having spread first in

the Roman Empire and from there on, it turned into a new and powerful

tool in the strengthening and deepening of the Byzantine Empire.

They were preaching equality and brotherhood while at the same all

that glory, all that ethos, all those songs and language was being ceded

to the mighty. Under the guise of monotheism the new religion was

seizing and chaining man, who, by nature was accustomed to variety, just

like nature itself to which man was a part. Even this was not enough. In

reality, that one and only God was keeping to itself the Byzantian....

the only pureblooded.

A universal and only God was being promoted while, in fact, that law

was being used as a forcible suggestion in the hands of the Byzantian.

The faith that claimed to spread new light and new hope had reached

an impasse of controversy of word against work, it had reached at such

and acute junction that it was impossible to undo the stitch that held

it.

But those stitches were already being cut and would continue so.

"World Councils" that were being convened to soften those

controversies and to blunt those sharp edges were in fact asserting the

ruination of them.. This way Constantinople was being severed from Rome,

Alexandria was being taken away from Alexandria, Antioch from Antioch,

Kesaria from Kesaria, Hayastan from Hayastan and Vrastan... Rome

accepted Christianity to first try and patch together her tattered

apricot (purple)mantle and to cover that mantle with the Papal sash. And

now she herself was tearing that sash apart while the bearers of the

purple could not hurry fast enough to do the patching.

And they hurried.

Western Armenia was finally united with Byzantium, the dissection of

Armenia became an eternal reality that would last a long time. Armenian

statehood not only received a temporary wound but was stricken with an

incurable disease of the spinal column, a disease that would only be

followed by death.

The average politician could not but understand that what had

happened to Western Armenia could soon happen the Eastern Armenia, total

colonization. Eastern Armenia in fact was not really an independent

kingdom but a quasi-colony of Persia. The lords of Armenia in fact were

nothing but playthings in the hands of higher authorities. This was the

reality in its actuality so that the local lords would only worry about

their throne, their pillow and their chair. Just so they would not lose

favor with their overlords. To only keep their throne, their pillow and

their chair, and if at all possible to reach for higher office, higher

pillow and higher chair. Of course it will be a grave injustice if we

did not add that these were totally insensitive, that they did not

realize that under those chairs a "bottomless pit was soon to open". And

it would not be fair to to blame them as to why they so worried about

their thrones and chairs. In the final analysis they were not guilty,

because due to cruel events, that were not only inevitable were also in

spite of their good will, and this had taken us down a one way path with

no exit.

The country could not even expect salvation from the spiritual

lords. Not to forget that these spiritual leaders, as collaborators were

as guilty in the destruction of the country earlier that century.

These latter were the ones who ruined our faith and culture, the

life and order of yesteryears. Everything was toppled, turned upside

down, so that it would be rebuilt in the new manner. Yet it remained in

ruins, upside down. Something had to be done. But what? And How?

Something had to be done. But what? And How?

They were all asking, there was no answer.

And at that fateful time someone was born, someone whom our

historians describe in a amazingly simple terms;

 

"ºõ ³Ûñ ÙǪ سßïáó ³ÝáõÝ..."

 

This man, born in Taron's Hatzek village did not come to augment the

burgeoning ranks of the questioners. He came to find the answer.

Where did he come from? How? By what miracle was he born? This yet

another puzzle. The answer was not given then and it has not been

answered even now 1600 years later. How, by miracle was he born?

 

"Nrantz dznound@ misht el tvoum e anspaseli...

(Their birth has always seemed unexpected)

And even later, for many centuries they still amaze us

But those are always born to life for one reason only,

That we have waited so for their arrival.

They are born only for their parents' helplessness,

So they turn into new and bigger might.

They are born of what would be an ingenious toil,

So they will turn into the genius.

 

They are born to show the world,

That the end sometimes will into a beginning.

They are born to show the world,

That there's no miracle

But there is need.

They are born to show the world,

That there only charm begins,

Where exhausted is every means..."

 

Thus was born "Ayr Mi, Mashtotz Anoun"...

 

In that darkness of of our heathen world, in a terminal yearning for

our independence, in the suspenseful midnight of a dark tomorrow, he

whispered; "Yeghitzi Luys"

"Yev yeghev luys".

The answer to that torturous question had been found, it was very

simple, because it was unique.

Armenia could not rebuild its unity with brute force or with muscle

power, neither could it regain its independence. What's more, Mashtotz

would live the last days of his life in total absence of statehood. Toil

and struggle were not sufficient to fight against alien tongues,

specially when those bear the stamp of officialdom. People survive not

only by the land but also by the tongue. Sometimes more so by the

tongue.

To counter the terribly imbalanced and mighty foe, not to become

prey to the ravenous enemy there remains only one weapon; "ֳݳã»É

½ÇÙ³ëïáõÃÛáõÝ »õ ½Ëñ³ï, ÇÙ³Ý³É ½µ³Ýë ѳÝ׳ñáÛ", to combat physical force

with spiritual fortitude, against the fearsome arm- mighty mind, against

universalism-identity, against "divide and rule" (µ³Å³Ý»³ª ½Ç ïÇñ»ëó»ë)

- "ͳÝÇñ ½ù»½" (Know thyself)...

This is the only way to answer the question- "Who was Mashtotz"?

Mashtotz was that man who came to answer our peoples' ages old

question; "To be ot not to be?" And his answer was;"To be!"

Our fatherland was halved already, our ancestral and centuries old

land was put asunder. That crack would constantly get deeper and wider,

it would turn into an abyss subjecting our people to an unbearably

futile condition. We neede a man who would look in both the yes at once.

Mashtotz was that man, who

 

Was not born of a mother,

He materialized of that rift suddenly,

So he would fill that crack all by himself.

And yes, indeed he filled that crack,

Our divided lands, once again he filled

He was the one who brought together

And united them... as if in one mind.

And ever since then

And until today

That union still stays unwavered...

 

Our statehood was already taken from us, reerecting it was next to

impossible, and it would remain so many many years. Our fathers' throne

had seen a terrible fall, rebuilding it was not feasible. So Mashtotz

was that man who...

 

Was not born of a mother,

He was of that of that rift in a miracle,

So that ruin would stand up again.

 

And that ruin indeed came alive, in place of our destroyed state a

new state was born, a spiritual state, instead of wasted houses of our

kingdom he started a new kingly dynasty...

 

Not on those lands taken from us,

Not on that divided fatherland,

But on our undivided!

On our indivisible

But in our souls that cannot be robbed.

 

And that kingly house became unending. All of our subsequent

intellectual kings, from Khorenatzi up until Narekatzi, From Narekatzi

until Abovyan and Raffi, and from them until Varouzhan and Charents, all

of them with no exception, and each of them..

 

Without any doubt would

Be born of that same house,

From that same race

And with great honor and with glory bear

That same patrinym,

Mesrop Mashtotzyank...

According to that beautiful legend of ours, after his father' s

death Artavazd, King Artashes exclaimed; "²õ»ñ³Ï³óë áõÙ± ó·³õáñ»Ùª".

(Whom shall I rule over these ruins?) Whether Armenia was indeed

destroyed during Artavazd times is a subject for debate. But it is a

fact that in Mashtotz days Armenian was indeed ruined both in material

and spirit. Hence those words would become Mesrop more than Artavazd.

We also know that Artavazd, rather than rebuild his kingdom, he

chose immortality in the valleys of Masis, while all the while flirting

with the idea of destroying the entire world, a wish that only the

mallets of the iron mongers would prevent. We also know that Mashtotz,

only Mashtotz became that iron monger to mend our land together. First

he rebuilt our ruins, repaired the destroyed, for that reason he became

immortal in reality and not in legend...

It was Mashtotz who replaced our ruined faith with new a creed, a

faith that became a belt around around our waist rather than a cloak on

our backs. In place of our the windblown old culture he began a new

culture that would give us world class masterpieces, just as the sight

of Zvartnotz and the spirit of Narekatzi. It would give Shirakatzi and

his bare eyes and Hambatzoumian with his telescope. From the ear of

Komitas to the baton of Khachaturian, from the fingers of Toros Roslin

to the brush of Martiros Saryan, from the Sayat Nova's dialect to

Charents' lyre, from Ani that would be reborn as Yerevan...

It was he who built on the ruins of our unwritten writings- our

scripture and our poetry, in place of the silenced singers of Goght he

gave us our magnificent spiritual music, instead of our pagan ignorance

he spread the legendary tablecloth of knowledge on which cloth we would

relish the food given to us by those from Khorenatzi to David the

Invincible, from Tatevatzi to Gosh, from Alishan to Nalbandian, from

Abeghyan to Ajaryan, to Orbeli and Alikhanyan...

It was he who, once again rescued our language from that unenviable

state, just like the poor relative would look in a rich cousin's house.

Only by the translation of the Bible our language lived its glorious

feast, showing that we were capable to completely and fully express

ourselves not only in matters of the spirit but also to write history,

law, public rhetoric, poetry, botany and zoology, imaginary and romantic

literature, divining and prophesy.

Only by the translation of the Bible, which later would be dubbed

"the mother of all translations" not by us but by others, or the "queen

of translations. The Armenian language that member of the Indo-European

family, as if that poor relative in a cousin's palace would suddenly

attain a position only fit for kings, find that throne again, and earn

its well deserved pillow, so that no one would again dare to steal it

from us, now even our aryan and conceited neighbors. And sitting on that

pillow we would also sit among the world's most celebrated scholars,

Those who would leave their mark on our "guest book" and sign with their

luminous monograms, the likes of Schroeder, Hubschmanm, Coniber,

Meillet, Markward and Marr...

 

In place of quantity- arm,

Instead of numbers- flight,

Ink instead of blood,

Instead of sword- pen

And in place of a closet A closet of books (Matenadaran)

 

Without that self recognition and security, without that hope and

that faith, without that new weapon that is called a "pen", we could

have no Avarayr, No Chalcedon, just as one cannot fight when half

asleep, or give an answer without thinking.

And this why Mashtotz is the true author and organizer of both of

our fateful victories, not only for the discovery of out letters to

which Avarayr was only a sequel but also the council at Dvin where a

esounding "no" was composed towards Chalcedon. Here is why Mesrop is our

biggest and incomparable politician.

Only from a perspective of such height and looking up at that

altitude one can appreciate what a huge giant we are talking about, a

person that we customarily call the discoverer of our writing.

Mashtotz was, without any doubt, an expert linguist, he was an

unequaled researcher and by that virtue and expert of our tongue and

every detail of it.

Mesrop was also a great musician. This is not a poetic statement. It

has been recorded in history; " Ý³Ë êáõñµÝ Æë³Ñ³Ï (ê³Ñ³Ï ä³ñûõ) »õ

ëáõñµÝ Ø»ëñáíå ³ë³óÇÝ ½áõÃÝ »Õ³Ý³Ï³õáñ Ó³ÛÝëÝ »õ »ñÏáõ Ó³ÛÝ ëï»ÕÇë... »õ

ëáõñµ Ø»ëñáíåª ½Ï³ñ·Ý ²å³ß˳ñáõÃÛ³Ý": (First St Sahak and St Mesrop

recited in eight tones ....).

Even without this historical record the musical talent of Mashtotz

is beyond reproach. Without an acute musical ear, without a fine sense

of hearing Mesrop could have never distinguished the slightest nuances

of our language, specially our consonants, one needs not only a keen

sense of hearing but also a trained musical one to distinguish between

our consonants which at times, to an untrained ear might as well be a

cacophony. Even now one needs a high degree of musical sense to

distinguish the fine line between a Ì-ò-Ò and Ö-â-æ. Sometimes foreign

scholars who are musically trained seem to be more aware of these

nuances.

Yes, Mashtotz was a great linguist and a musicologist. Without those

talents it would be have been impossible for him to inv