Rhipsime, not Susanna, was the name of the beautiful maiden the king sought to corrupt. She was a devout woman who had fled the importunities of Diocletian, and with Guiane and many other saintly persons of her sex, was put to a cruel death by Tiridates. The story goes on to say that, for these persecutions of Christians, Tiridates was smitten by the Lord, thereby losing his reason and becoming like a wild beast; but his favourite sister, Khosroivitouhdt, having had a vision, caused Gregory to be summoned out of the pit. That holy man restored reason to the king, who thereupon, with all his subjects, became converted to Christianity (The Crimea and Transc., i, 236, 243).—Ed.
[(4.)] “the King Derthat and the man Gregory.”—Tiridates was never at Babylon, nor was any Infidel people ever converted by him to Christianity (Bishop Aïvazoffsky); but it should be borne in mind that although the Chaldæans and Nestorians of Kourdistan have nothing in common with the Armenians, they hold St. Gregory in great veneration, as he was sent by Tiridates to Cæsarea in Cappadocia to receive consecration at the hands of St. Leontius, the metropolitan of that country. Schiltberger would have done better to express himself to this effect, instead of saying that St. Gregory was placed at the head of the church by the king.—Bruun.
CHAPTER LXIV.
[(1.)] “Saint Silvester.”—Agathange, secretary to Tiridates, and Zenobius, a disciple of Gregory, speak of a journey to Rome that was undertaken by those two personages circa 318–19, for the purpose of seeing the Emperor Constantine and Pope Silvester, and concluding with them a treaty of peace and friendship. They remained at Rome one month, and returned to Armenia charged with honours. Moses of Chorene, the catholicos John, Stephen Assolic, and other Armenian historians prior to the 11th century, are united in support of this record of Agathange and Zenobius. Later, during the First and Second Crusades, exaggerated and absurd details, such as those related by Schiltberger, were fabricated; and a monstrous document purporting to be the treaty of peace between Constantine and Tiridates—Sylvester and Gregory, called Tought-tashantz—The Convention—was invented and published after the manner of the false Decretales.
It is in consequence of this controverted document that Armeno-Catholics and other Armenians have enunciated principles and details, such as we read in part in the text (Bishop Aïvazoffsky).
Whilst admitting the fairness of the bishop’s observation, I would point out that Schiltberger was simply a ready listener to what the natives, who did not even belong to the Church of Rome, believed to be true; and to what were maintained as incontrovertible facts by the Armeno-Catholics, who in his time were by far the more numerous.—Bruun.
[(2.)] “a king they call Takchauer.”—Cantemir believes that Tekiour is a corruption of τοῦ Κυρίου, and he adds that previous to the conquest of Constantinople, the emperors were called by the Turks, Stamboul Tekioury or Takfoury—Masters of the City. Takavor is the Armenian for king.—Bruun.
CHAPTER LXV.
[(1.)] “Gregory taught the Christian faith ... as is above stated.”—The Armenians believe, and are prepared to prove, that none of the dogmas of their faith, as they were received from St. Gregory, have undergone any change, and this is why they distinguish themselves as being Gregorians in opposition to Armeno-Catholics.—Bruun.
[(2.)] “then he must say it himself, right through.”—The priest prepares several small loaves, but consecrates one only, and alone recites the prayers and psalms during the preparation. He celebrates the Mass unassisted, other priests performing the functions of deacons in their absence. The practice of Low Mass among the Armenians serves to prove, that the greater number of that people met by Schiltberger were Armeno-Catholics.—Bruun.