L’alterità religiosa in Armenia alla metà del V secolo dopo Cristo: il caso di Eznik di Kołb

Abstract. During the 4th and 5th centuries, Armenia went through a series of major events. In 301 (or rather, more probably, in 314) Christianity was adopted as the official state religion. Around 387 the country was divided into two parts, more or less directly controlled by the Persians and by the Byzantines respectively. Around 405 an original script for the Armenian language was invented, and a literary production (both translations and original works) began. In 428 the last Armenian king was deposed, and his territory was incorporated into the Persian empire. Around the middle of the 5th century, the Sasanians tried to forcibly convert the Armenians to their Mazdean (Zurvanite) religion; this attempt was met with strong resistance, which culminated with the historical and tragic battle of Awarayr (451). However, even before that, the Armenians made a conscious effort to preserve their identity as a people, by writing down the life of some of the most prominent figures of the 4th and early 5th century (cf. e.g. Koriwn’s biography of Maštocc), and by refuting pagan or heretical theories that were still present among them. The latter was the goal of Eznik’s treatise Ełc Ałandocc [Refutation of the Sects]: in this work the author deals with "pagan" sectarians (i.e. Valentinians, Zurvanites, Astrologers, Greek Philosophers) and with Christian heretics such as the Marcionites, denominations which were all demonstrably present in Armenia – or in neighbouring countries – in or around his time. The treatise, at least in its present form, does not include other sects whose refutation might have been expected. Among these, the Manicheans were probably no longer felt as a menace, while the heresy of the Mclneaykc (Messalians?) had already been discussed and condemned in the Synod of Šahapivan (in or around 444), so Eznik might have thought any further refutation superfluous. What is conspicuously missing is a systematic analysis of Armenian paganism: Eznik limits himself to disproving the existence of a few minor deities, more pertinent to folklore than to religion. This might depend on the belief – probably reflecting the official position of the Armenian church – that local paganism had been completely eradicated by that time, and did not warrant any further discussion. In any case, such an ideological standpoint probably did not correspond to the actual situation of the country