Strabo gives an erroneous etymology of the name “Armenia,” which he derives from “Armenios.”[19] Perhaps he had heard of Aram, whose story is told in the epics. This story is known to us through Moses of Khorene, who derives the word “Armenia” from Aram, and says that the country was called by this name only by foreigners. As to the etymology of the word “Armenia,” there are many different opinions which we cannot discuss here; we will only say that the name “Armenia” is found in an inscription of Darius Hystaspes (510 B.C.).
We confine ourselves to one more foreign reference to Armenian epics, viz., that of the philosopher Olympiodorus, who, in an assembly of wise men at Athens, gave an account of an old book which had existed in former times and which contained the history of Noah and his descendants. He added that the incidents related in this book were still sung by Armenian minstrels to the accompaniment of various musical instruments.
We have frequently quoted Moses of Khorene, whose work contains all the extant remains of the epics and all the information that has come down to us with regard to these poems. In fact the first book of his History, as well as the first nine chapters of Book II., consists of summaries and quotations from epics, together with other legends. In taking leave of the pre-Christian period of Armenia let us cast a glance on this historian and his work.
Moses of Khorene was born some time between A.D. 404 and 408. He was one of those young Armenians who were sent by the ecclesiastical authorities to Greece for higher education. After completing his studies, he worked in the libraries of Alexandria, Palestine, and other places. On his return from Palestine, he was shipwrecked on the coast of Italy; thence he went to Rome, Athens, and Byzantium, returning to Armenia about 440. He found his benefactors dead, the Arsacid dynasty extinct, and Christianity endangered by the Persians. It is said that on his return he was so disappointed in both the clergy and the laity—being especially grieved by the ignorance of the former—that he retired into solitude and remained concealed for some time. It happened that the Catholicos Gute, while travelling, alighted at a certain village where he was entertained by the peasants, each of whom made a short speech in his honour. An old man who was of the company was urged also to say something. At first he excused himself on the plea that he was a stranger, but, on being further pressed, to the surprise of all present, he recited an impromptu ode greeting the Catholicos and ended by disclosing his identity, proclaiming himself Moses of Khorene. At first the Catholicos was incredulous, but, on a careful examination of the old man’s features, he recognised him as one of his former fellow-students, whereupon he burst into tears and held him in a long embrace.
That day was one of great rejoicing in Armenia, and, soon after, Moses became Bishop of Bagravand.
These Armenian students educated abroad were looked on askance by some of the ignorant clergy, and, for this reason, some of the former used to retire and study in seclusion. In his History, Moses of Khorene inveighs bitterly against these illiterate priests.
Ghazar Pharpe says:—
“Moses, the philosopher of blessed memory, met with much opposition and annoyance from the unlearned clergy, who called this enlightened man a heretic, and in their ignorance found fault with his books, besides performing many unfriendly acts towards him.”
After this passage, several pages of the manuscript are missing. The next page we have begins:—
“They exhumed his bones from the grave and threw them into the river.”