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Yeghishe Vardapet ((アルメニア語:Եղիշե), , AD 410 – 475; ''Eliseus'', spelled alternatively Yeghisheh, Yeghishé, Eghishe, Egishe, Elishe, or Ełišē) was a prominent Armenian historian. He was the author of a history documenting the successful revolt of the Armenians in the 5th century against the rule and religion of the Sassanid Persians. ==Life== According to ancient and medieval sources that have trickled down to historians, Yeghishe was one of the younger pupils of Sahak Partev and Mesrop Mashtots, the inventor of the Armenian Alphabet.〔 Khrlopyan, Gevorg. ''«Եղիշե»'' (). Armenian Soviet Encyclopedia. Yerevan: Armenian Academy of Sciences, 1977, vol. 3, pp. 506-507.〕 In 434, he, along with several other students, were sent to Alexandria to study Greek, Syriac and the liberal arts.〔 He returned to Armenia in 441 and entered into military service, serving as a soldier or secretary to the ''Sparapet'' Vardan Mamikonian.〔Some have also identified him with Yeghishe, Bishop of Amatuni, who took part in the 449 Synod of Artashat.〕 He took part in the war of religious independence (449-451) against the Persian King, Yazdegerd II.〔 Following their defeat at the battle of Avarayr, he renounced military life, became a hermit and retired to the mountains south of Lake Van (Rshtunik'). In 464-465, he was asked to write the history of the events leading up to and after the battle of Avarayr by a priest named David Mamikonian.〔 Nalbandyan, Vache. "Introduction" in Yeghishe's ''Վարդանի և Հայոց Պատերազմի Մասին'' (and the Armenian War ). Yerevan: Hayastan Publishing, 1994, p. 3.〕 Following his death, his remains were removed and taken to the Surb Astvatsatsin Monastery, located along Lake Van's shoreline.〔 All ancient authorities speak of Yeghishe as a ''vardapet'' (church doctor). Beginning with Babgen Kulaserian in 1909 and Father Nerses Akinian, a member of the Mkhitarian Congregation, in the 1930s, the dating of Yeghishe's work was cast into doubt and moved a century or two forward.〔Nersessian, Vrej. "Review of ''History of Vardan and the Armenian War'' (Translation and Commentary by R. W. Thomson; Cambridge, 1982)." ''Haigazian Armenological Review'' 10 (1984): pp. 309-315.〕〔For a detailed review of these works, see Ter-Minassian, Yervand. ''Պատմա-բանասիրական հետազոտություններ'' (Researches ). Yerevan: Armenian Academy of Sciences, 1971, pp. 110-208.〕 One point from their argument was predicated on the assumption that the Armenian translation of Philo's works, which Yeghishe uses, was not made until around 600 AD. However, the translation of Philo's works had taken place during the early "Hellenizing" period of the Golden Age of Armenian literature (5th century AD).〔〔 Arevshatyan, Sen. "Պլատոնի Երկերի թարգմանության Ժամանակը" (Dating of the Translation of the Works of Plato ), ''Banber Matenadarni'' 10 (1971): pp. 7-20.〕 Scholars argue that neither the dating of the Hellenizing phase nor the presence of Hellenizing vocabulary are necessarily dependent on Yeghishe’s dating.〔 Furthermore, there are no verbal literal parallels between the two authors, since Yeghishe directly translated Philo's work from its original Greek into Armenian.〔 Another argument that was made to support the later dating was the assertion that, given the parallels, Yeghishe's ''History of Vardan'' is simply an adaptation of the late fifth century Armenian historian Ghazar Parpetsi's ''History of Armenia''. Ghazar, however, dispassionately and analytically recounts the history of Armenia from the late fourth century to his own times, the battle of Avarayr merely figuring as one episode of many in his work. Yeghishe's goal, on the other hand, was to immortalize the "heavenly valor" of the Armenians and "provide comfort to friends, hope to the hopeful, and encouragement to the brave."〔 As opposed to Ghazar, Yeghishe is able to give the individual names of fortresses and demonstrates an expert knowledge in the military tactics used by the Armenians and the Persians during the battle, indicating that he was "standing closer to the events."〔 His understanding of the customs of Zoroastrianism and the Zurvanite doctrine is also far more detailed and superior than Ghazar's.〔〔Zaehner, R. C. ''Zurvan: A Zoroastrian Dilemma''. New York: Biblio and Tannen, 1972, p. 43.〕〔See also Zaehner, R. C. ''The Dawn and Twilight of Zoroastrianism''. London: Weidenfeld and Nicolson, 1961, pp. 188ff.〕 Yeghishe's complete failure to mention the Council of Chalcedon,〔The Council of Chalcedon was held several months after the battle of Avarayr, without any representative of the Armenian Church.〕 the theological conclusions of which led to the complete breakdown of relations between the Greek Orthodox and Armenian Apostolic Churches following the 506 Council of Dvin, has also led scholars to reject the later dating.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Yeghishe」の詳細全文を読む スポンサード リンク
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