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The Chronicle of Matthew of Edessa

Background and Biography
Background and Biography

Excerpts
English from Dostourian (1993)

66. In the year 563 of the Armenian era [1114-1115] the Persian sultan Tap'ar, the son of Malik-Shah, collected troops and appointed as commander over them the great emir al-Bursuki.1 Taking with him the sultan's son2, who was a mere boy, this emir marched forth with a countless number of troops and came against the city of Edessa. On Friday the 24th of the month of Sahmi, al-Bursuki arrived at the gates of the city. After he had subjected Edessa to a heavy siege for thirty days, the emir then departed and reached the Euphrates River, ravaging all the districts along its banks. Then he came against the town of Bira, located on the banks of the Euphrates River. All the Frankish troops on the other side of the river united together but did not dare cross over and engage in combat [with the infidels]. So al-Bursuki returned to Edessa and from there went to the Muslim town of Nisibis. After this the emirs Il-Ghazi3 and Balik4 united their troops and in a formidable battle defeated al-Bursuki, putting him to flight and taking prisoner the sultan's son,5 whom they later freed.6



67. In this same year the divine-rebuking wrath of God fell upon all living creatures. The Lord in all his omnipotence and wrathfulness looked down upon those whom he had created, for the sons of man had all strayed from the path of righteousness, according to the words of the prophet who said: "In these times there will be no prince, prophet, or leader who will practice goodness, no not even one".1 In like manner everyone delighted in the wicked path of sin and scorned all the precepts and laws of God; for none of the princes, soldiers, men of the people, leaders, priests, and monks stood fast in truly carrying out God's work, but rather sought after the fulfillment of fleshly and worldly desires. God considered all this the highest degree of sinfulness. Thus were fulfilled the words of the prophet, who said: "Lo, he looked at the earth and caused it to tremble."2 Now, since God wrathfully looked askance at his creation, all living creatures gave up hope and succumbed to the terror of the Lord's might. In accordance with this, on Sunday the 12th of the month of Mareri, the day of the Feast of the Discovery of the Cross, a frightful phenomenon occurred on the earth; moreover, we have never heard of such a wrathful event having happened in the past or in the present, or having been mentioned in Scripture. Now, while we were in a deep sleep, a horrible, crackling, and reverberating sound was heard, and all of creation resounded from the noise. A severe concussion was felt, and the plains and mountains shook with a frightful echoing sound, while tremendous rocks were cleft and hills were split open.

Because of the intensity of this frightful calamity, the mountains and hills resounded, just like live animals who when they are terrified, shrilly cry out; this resounding noise hit the ears like the sound of a large throng in a camp. In this way, like a churned-up sea, all living creatures quaked and trembled from fear of the might of the Lord God; for all the plains and mountains resounded like the clanging of bronze, shaking and moving to and fro like trees struck by a high wind. The cries and groans of people issued forth like the plaintive moans of persons sick for a very long time, forcing them through fear to seek their own destruction. Like a fugitive, the whole land was reduced to despair and trembled with fear and like one condemned [to die], gave forth plaintive and tearful cries; moreover, these noises were heard even after the trembling ended, for about an hour during the night. Now, out of fear of the noises concomitant with this calamity, everyone despaired of their lives, saying: "The final day, the day of judgement, has arrived." Indeed the day of this calamity was a true mirror of that last day of judgment; for it happened to be Sunday and the day on which the heavy and somber tone of the Armenian chant was used3, besides which the moon was in its last phase. Thus all the signs pointing to the last day were in evidence at this time.

In consequence of all this, those who already were plunged into the depths of despair now became horror-struck and frozen with fear as if they had just died. Now during this night many towns and districts were destroyed. However, all the areas destroyed were those of the Franks, while no harm or destruction came to other regions or peoples.4 So on this night Samosata, Hisn-Mansur, Kesoun, and Raban were destroyed. On the other hand, Marash was destroyed in such a frightful manner that as many as forty thousand persons died; it was a populous city and yet not one person survived. The same thing happened to the town of Mamistra,5 where a countless number of men and women perished. Moreover, many other villages and monasteries were destroyed, and thousands upon thousands of men, women, and children perished. An incident occurred in the Basilian Monastery6 located in the renowned Black Mountains, where the holy monks and Armenian vardapets had gathered for the consecration of a new church building; in the midst of the divine service the church collapsed on them, and thirty monks and two vardapets perished beneath the ruins, their bodies remaining in the rubble to this day. A similar mishap occurred near Marash in the great Monastery of the Jesuits,7 where the monastery was destroyed and all the monks perished. Now, when the tremors had ceased, snow began to fall and cover the entire land. The Armenian vardapet Gregory, surnamed Mashkewor, perished in the same place. Thus in this way many mishaps and frightful calamities befell the Christian faithful. All of these things happened because of their sins, for each of them abandoned the true path of the precepts of God and enthusiastically embraced the erroneous way; so they separated themselves from the precepts of the holy books and became involved in foolish pursuits. As in the days of Noah they ate and drank until the time of their destruction, an end which they well deserved because of their sins; these persons continued giving themselves to merriment until the wrath oft he Lord God fell upon them and obliterated their iniquities, for they had committed outrageous crimes.



68. In this same year the holy Annenian vardapet George, surnamed Meghrik, who was an eminent man and an admirable monk, died. He devoted most of his life - namely fifty years - to the monastic discipline and passed away at the age of seventy. In his abstemious and austere conduct and in his use of dry foods,1 his discipline and piety were very much like that of the saints of old. Moreover, every Sunday during his lifetime was spent in prayer. This vardapet was from Annenia, from a large village called Analiwr, which is located in the province of Vaspurakan. Having dedicated himself to the monastic life since childhood, he gained wide renown [for his piety] and achieved a high state of perfection, becoming an example for many Christians and a father confessor to all the Armenians; moreover, he recalled people to the enlightened path and presented all of them-regenerated through the act of repentance - for adoption by the heavenly Father. So, having sincerely confessed his sins, this vardapet passed away in harmony with Jesus Christ and was buried in the territory of Anazarba, in the great Monastery of Drazark,2 which had been restored by the illustrious Armenian prince T'oros.



69. In the year 564 of the Armenian era [1115-1116] a frightful and marvelous phenomenon occurred in the Muslim town of Arnida. Now, because there was an increase of evil wickedness and abominable crimes1 among their people, fire from heaven suddenly fell upon their chief mosque during the night. This fire was of such intensity and flared up with such dynamism that it voraciously consumed the stone walls as if they were made of wood. All the men of the town tried to put it out, but were unable to handle this inextinguishable fire; on the contrary, the flames of the fire heightened and reached the sky, thus burning and completely destroying this house of prayer-this vile place of worship. All this occurred in the town of Amida, which the Armenian king Tigran had built.
Footnotes

Section 66

1. Aksungur al-Bursuki, Seljuk governor of Mosul (1113-1114 and 1124 1126).

2. Mas'ud, later Seljuk sultan (1134-1150).

3. Artukid ruler of Mardin (1107-1122).

4. Nur-ad-Daulah Balik, nephew of Il-Ghazi and later Artukid ruler of Aleppo (1123-1123).

5. The text reads "Sulaiman's son." One variant and the Jerusalem text have "the sultan's son," which makes more sense here.

6. Both Bar Hebraeu8 and Ibn-al-Athir relate the arrival of al-Bursuki in upper Mesopotamia and his campaigns in the area. The Arab historian's account gives fuller details than does Matthew's, at the same time differing with some oftheArmenian chronicler's facts. Ibn al-Athir says that al-Bursuki was made emir of Mosul and sent by the Seljuk sultan to fight the Franks. This emir forced Il-Ghazi to contribute troops to his campaign. Il-Ghazl would not join him, but sent his son Ayaz in his stead. After al-Bursuki's unsuccessful attack on Edessa, the emir took Ayaz into his custody in order to punish his father for not being present during the campaign against Edessa. Moreover, he devastated Il-Ghazl's territories. When Il-Ghazi learned of this, he summoned Da'ud, the son of his brother Sokman (Artukid ruler of Hisn Kaifa), to his aid. Both men marched against al-Bursuki, defeated the emir, and freed Ayaz.



Section 67

1. Cf. Psalms 14:3; 63:3.

2. Cf. Psalms 104:32.

3. Armenian chant consists of eight tones, used on different days. The tone used on this day happened to be one of the more somber tones.

4. The Arab chronicler Kamal-ad-Din says that the earthquake also hit the territory of Aleppo.

5. One variant and the Jerusalem text have Sis.

6. A monastery following the Basilian discipline of monasticism.

7. Not to be confused with the Roman Catholic Jesuit order. These monks were members of a Cilician monastery. Dulaurier calls them Jesueens.



Section 68

1. Dry food, in contrast to wine and olive oil.

2. Located near Sis



Section 69

1. The text reads "of evil and abominable wickedness." One variant and the Jerusalem text have "of evil wickedness and abominable crimes," which seems to make more sense here.

English from Dulaurier (1861)

CCXVI. In the year 563 of the Armenian era (February 21, 1114-February 20, 1115), the Persian sultan Daph'ar, son of Melik-Scbah, assembled an army and entrusted its command to the great emir Boursonky (Poursoukh)1. The latter, having taken with him the son of the sultan, still a child2, marched against Edessa, at the head of imposing forces. On the 24th of the month of Sahmi, a Friday3, he arrived at the walls of this city and vigorously and unceasingly attacked it for thirty days. From there, he reached the Euphrates and ravaged all the country which runs along its banks; then he advanced against the city of Bir, situated on the Euphrates. All the Frankish troops on the western side of this river gathered together, but did not dare to measure themselves with him. Boursouky returned towards Edessa and from there towards Nisibis, a city of the Muslims. The emir Ilgazi (Khazi) and Balag, having joined their troops, gave him a severe fight, defeated him and put him to flight. They took the son of the sultan prisoner; but later they released him.

CCXXVII. In this same year, God made his anger burst forth against his creatures. In his omnipotence and his wrath, he cast his eyes upon them. He was angry with the sons of men who had gone astray, by straying from the right path, according to this word of the Prophet: "There is in this time, no one, neither prince, nor prophet, nor leader who practices justice; there is not one". (Jeremiah, XXXII, 32) It was thus that all followed with training the road of perversity, that they took into hatred the commandments and precepts of God; princes, warriors, men of the people, chiefs, priests, monks, none remained firm in the right way. All abandoned themselves to bodily inclinations, to pleasures which the Lord considers as the highest degree of sin. Then the Prophet's threat was realized: "Behold, he looks upon the earth and makes it tremble; God having cast an angry glance upon his creatures, they could not help being cast down by the terror of his wonders." (Psalm 104, 32.) This is precisely what happened; for on the 12th of the month of Mareri, a Sunday, the feast of the Invention of the Cross1a a terrible phenomenon broke out, a sign of wrath such as never in the memory of man had the like occurred in past centuries, or in ours, such as was never any of those mentioned in Scripture. While we were plunged into a deep sleep, suddenly a horrible noise was heard, which resounded throughout the whole universe. An earthquake was felt; the plains and the mountains were lifted up with a crash; the hardest rocks were split and the hills were split open. The mountains and hills, shaken violently, resounded, and, like living animals, moved about, giving off a breath. This noise reached the ears, like the voice of the multitude in a camp. Like a sea in turmoil, the creatures rushed from all sides, distraught with the terror inspired in them by the anger of the Lord; for the plains and the mountains resounded with the sound of bronze and moved in all directions like trees tormented by the wind. The groans of the people escaped in muffled rumors, like the complaints of a man long sick. Fear made them run to their doom. The earth was like a fugitive reduced to bay and trembling; dismayed like a condemned man who utters lamentations and groans accompanied by tears. His voice was heard again after the earthquake, for about an hour, that same night. In this disaster, everyone believed that his life was over. All cried out: "This is our last hour! This is the day of the last judgment!" That day, in fact, formed a specific and characteristic date; it was a Sunday, it was marked by the sixth tone of Armenian music2a, and, moreover, the moon was on its decline. It thus united all the signs of the last day. Everyone was plunged into despair, as if he had already died. This night saw the ruin of many cities and provinces; but this was only in the countries occupied by the Franks; in the others and in those of the infidels, nothing unfortunate happened. In Samosata, in Hisn-Mançour, in K'éçoun, in Raban, the scourge exercised its ravages. In Marasch, it was terrible, and forty thousand people lost their lives; for it was a very populous city, and no one escaped. It was the same in the city of Sis, where an innumerable multitude of inhabitants perished. Many villages and convents were destroyed, and a multitude of men and women were crushed. In the famous Black Mountain, at the Basilian monastery, there were gathered, for the blessing of the church, holy Armenian monks and doctors. While they were celebrating the divine office, the building fell on them, and thirty monks and two doctors were swallowed up under the rubble, and their bodies are buried to this day. A similar accident occurred near Marasch; the great monastery of the Jesuans ('Iswans)3a crushed all the monks under its ruins. When the tremors ceased, snow began to fall, and the country was buried under its thick layers. The illustrious Armenian doctor Gregory, surnamed Maschguévor4a, perished in the same place. It was thus that multiplied accidents and terrible misfortunes struck the faithful, as punishment for their sins: for they had abandoned the true path of divine precepts and had thrown themselves with ardor into the way of error, deviating from the rules traced by the Holy Books and acting foolishly. Like men, in the time of Noah, occupied only with eating and drinking until the day of their loss, so well deserved by their guilty actions; these continued to give themselves over to joy until the moment when they were overtaken by the Lord, who destroyed these workers of iniquity, because they committed enormous crimes.
Footnotes

1. Abou-Sa'id Ak-Sonkor el-Boursouky-el-Gâzi, surnamed Kacim-eddaula Seïf-eddin, freed from one of the two Boursoukh, of whom ch. CCVI, n. 6 is spoken. Sultan Mohammed made him emir of Mossoui, in place of Maudoud and after the death of the latter. Boursouky retained this government until 509 (1115-1116), when he was replaced by the emir Djoïousch-Beg, and he withdrew to the city of Rahaba, which was assigned to him as a fief. In 512 (1118-1119) the sultan appointed him prefect or schihneh Baghdad; later, in 515 (1121-1122), this sovereign mother returned to him the principality of Mossoui with its dependencies, such as Djéziré-ibn-'Omar and Sinjar (Aboulféda, T. III, p. 482, 388, 392 and 410). — Albert of Aix names him Burgoldus, and Guillaume de Tyre Borsequinus (Frankish translation, Borsses).

2. It was Gaïath-eddin Maç'oud. Ibn-Alathir and Ibn-Djouzi say, like Matthew, that he accompanied Boursouky in this expedition with considerable forces.

3. May 15. This date agrees with that given by Ibn Alathir, which indicates the month of dsulhidjé 508 = May 1114.

1a November 29, the eve of the feast of St. Andrew. It is by mistake that Matthew here recalls the Invention of the Cross. — See my Armenian Chronology, Vol. 1, 2, part, Anthol. chronoL, no. LXV.

2a This tone, which is one of the night tones of Armenian music, is called var. Each serves in turn to regulate the mode according to which the office of the day must be sung, in church. The tone has a plaintive character, and this circumstance, together with the coincidence of Sunday and the waning of the moon, explains the superstitious ideas that the populations formed of the physical phenomenon recounted by our chronicler. The night from Saturday to Sunday, dedicated to the memory of the Resurrection of Our Lord, must be witness, according to the ancient Armenian belief, to the general resurrection and the last judgment. — See the synodal speech of Patriarch John Otznetsi, p. 40 of his Complete Works, Venice, in-8° 1833.

3a In the list of prelates and barons who attended the coronation of the King of Armenia Leo II, the historian Sempad of Cillcie (Moscow ed., p. 99) mentions Joseph, archbishop of Antioch and abbot of the convent of the Jesuians.

4a Maschguévor or Maschgouor, convent of Cilicia, so named, doubtless, because the monks were dressed in animal skins stripped of their hair.

English from Bedrosian (2017)

[120] In this period divine wrath was visited upon all creation. This was because God Himself in His omnipotent power looked with great anger upon His creations. For all the sons of Man had strayed from the path of righteousness, according to the words of the prophet, who said: "In these times there will be neither prince, prophet, nor leader, not a single person who will do good." In just this fashion, everyone loved the sinful path of impiety and loathed all the commandments and laws of God. For no one remained rightly in the work of God, neither princes, military men, laity, not the leaders, priests, nor clerics. Rather, they ran after the physical desires of the flesh and worldly [desires]. God regarded this as very sinful, just as the prophet said: "Behold, He looked upon the earth and made it tremble." Indeed, God looked upon His creations in anger and, from terror at the power of the Lord, all creation gave itself over to destruction.

Here is what happened. On a Sunday, on the 12th day of the month of Mareri on the feast-day of the Discovery of the Cross, tremendous destruction was visited upon the world [of a magnitude] that no similar manifestation of wrath had been heard about previously on in the present day or in Scripture. As we slept deeply there occurred a sudden explosion and a terrifying bang. All creation resounded [g331] [from the noise]. Severe shaking and trembling were felt, which moved land and mountains. Boulders and even hills were torn asunder. From the severity of the frightful [divine] rage, the mountains and hills roared and echoed with sounds, shrieking like terrified animals. It sounded like the din made by a multitudinous army. From fear of the power of the Lord God, all creation shook and trembled like a churning sea. All the plains and mountains resounded like the clanging of bronze, shaking and moving about and tossing about like trees in a hurricane. Like a person sick for a long time, all creation produced cries and groans as, with great dread, they were expecting their destruction. Like a dejected fugitive, the country was in great terror. Like a condemned person, it emitted sounds of lamentation and tearful weeping. After the earthquake, for an hour into the night those sounds could be heard. From fear of the sounds of this wrath, everyone despaired of life and said: "The Final Day, our Judgment Day, has arrived." That was the aspect that day produced. It was a Sunday. The noise [produced] was intense, the moon was waning and all appearances were [fitting] for the Final Day. [The people] were terrified and despondent. They were like dead people. During this night many cities and districts were ruined. As it happened, all [the places] destroyed were in the districts of the Franks. Other districts or other peoples were not harmed in any way. So it was that during this night [g332] the cities of Samosata, Hisn-Mansur, Kesoun, and Raban were destroyed. The city of Marash was terribly destroyed and some 40,000 souls perished, as it was a populous city. Not a single one of them remained [alive]. Similarly, the city of Mamistra (Msis) was destroyed with countless men and women. Moreover, many other villages and monasteries were destroyed with innumerable men, women, and children in their thousands and tens of thousands. On Black Mountain, at a famous retreat named Barsegheants', there had assembled holy clerics and vardapets of the Armenians to consecrate a church. They were worshipping God when the church collapsed on them. Thirty clerics and two vardapets died under it and [their remains] are there to this day. Similarly, close to Marash, at the great retreat called Yesuants', the monastery fell and was destroyed as were all the ranks of the clergy. Now when the earthquake stopped, snow started to fall and it covered the entire land. The great and glorious vardapet of the Armenians, Grigor called Mashkewor, died in that same place. Thus, in this manner, the faithful experienced many calamities and [divine] wrath. This occurred because of sins. For each man departed from the normal road of God's commandments. They pursued the path of deviance and were inflamed by it, they left the commandments of Scripture and became crazed. It was just as in the days of Noah: they ate and drank until they were destroyed by their deeds. Thus were they engaged in merriment until [g333] the wrath of the Lord God was visited upon them. It killed the workers of evil, for they had committed very grave offenses

English from Ambraseys (2009)

In that same year [563 in the Armenian calendar = 21 February 1114 to 20 February 1115], when the Persian sultan Daph’ar took Edessa and marched to the Euphrates], God visited his wrath on his creatures. On the 12th of the month of Mareri, a Sunday, the day of the Finding of the Cross, there was a terrible upheaval ... While we were deep in sleep, suddenly an awful noise was heard, echoed by the entire universe. An earthquake was felt; the plains and the mountains were cast up with a roar; the hardest rocks shattered and the hills broke open. The mountains and hills were shaken violently, echoed and, like living creatures, grew agitated and emitted a blast of air. To our ears this was like the sound made by a multitude of men ...Like a raging sea, creatures rushed from all sides, overcome with terror which the wrath of the Lord had inspired in them ... The earth was like a fugitive, at bay and trembling, in consternation like a condemned man who cries out in lamentations and tearful groans. Its sound was heard again after the earthquake for about an hour, on the same night. Faced with this disaster, everyone thought that he had reached the end of his life...That night saw the ruin of many towns and provinces, but this was only in the part occupied by the Franks; in the other parts and in those of the infidels nothing unfortunate occurred. Samosata, Hisn-Mansur, Kaysum and Raban were ravaged by this plague. At Marash it was terrible and 40000 persons lost their lives: it was a very populous city, and no one escaped. The same happened in the town of Sis where an innumerable multitude of the inhabitants perished; many villages and monasteries were destroyed and a multitude of men and women wiped out. On the famous Black Mountain, the holy monks and the Armenian doctors of the Basilian monastery were assembled for the blessing of the church. While they were celebrating the Divine Office, the building fell on them, and thirty monks as well as two doctors were swallowed up in the ruins: their bodies are still buried there. A similar incident occurred near Marash: the great monastery of the Jesuians [Icouanc] crushed all the religious under its ruins. When the shocks ceased, snow began to fall, and the country was buried under a thick blanket. The illustrious Armenian doctor Gregory, surnamed Mashgevor, died in the same place. (Matth. Edess. 217/287–290)

Commentary from Guidoboni and Comastri (2005)

Matthew of Edessa wrongly dates the death of the Armenian nobleman Constantine, lord of Gargar, who was imprisoned in the fortress at Samosata, to the year 566 [20 February 1117 — 19 February 1118], evidently attributing the collapse of the fortress at Samosata to the Marmet earthquake in 1117-1118 (see the entry concerned); but it actually happened on 13 November 1114.

French from Dulaurier (1861)

CCXVI. En l'année 563 de l'ère arménienne (21 février 1114- 20 février 1115), le sulthan des Perses Daph'ar, fils de Mélik-Scbah, rassembla une armée et en confia le commandement au grand émir Boursonky (Poursoukh)1. Celui-ci, ayant pris avec lui le fils du sulthan encore enfant2, marcha contre Édesse, à la tête de forces imposantes. Le 24 du mois de sahmi, un vendredi3, il arriva sous les murs de cette ville, et ne cessa de l'attaquer vivement pendant trente jours. De là, il atteignit l'Euphrate et ravagea tout le pays qui longe ses bords; puis il se porta contre la ville de Bir, située sur l'Euphrate. Toutes les troupes frankes du côté occidental de ce fleuve se réunirent, mais n'osèrent pas se mesurer avec lui. Boursouky revint vers Édesse et de là vers Nisibe, ville des musulmans. L'émir Ilgazi (Khazi) et Balag, ayant joint leurs troupes, lui livrèrent un rude combat, le vainquirent et le mirent en fuite. Ils firent prisonnier le fils du sulthan; mais plus tard ils le relâchèrent.

CCXXVII. Cette même année, Dieu fit éclater sa colère contre ses créatures. Dans sa toute-puissance et son courroux, il jeta ses regards sur elles. Il était irrité contre les fils des hommes qui s'étaient égarés, en s'écartant du droit sentier, d'après cette parole du Prophète: "Il n'y a dans ce temps-ri personne, ni prince, ni prophète, ni chef qui pratique la justice ; il n'y en a pas un seul". (Jérémie, XXXII, 32.) Ce fut ainsi que tous suivirent avec entraînement la route de la perversité, qu'ils prirent en haine les commandements et les préceptes de Dieu; princes, guerriers, hommes du peuple, chefs, prêtres, moines, aucun ne resta ferme dans la bonne voie. Tous s'abandonnèrent aux penchants corporels, aux voluptés choses que le Seigneur considère comme le plus haut degré du péché. On vit alors se réaliser cette menace du Prophète: "Voici, il regarde la terre et la fait trembler; Dieu ayant jeté un regard courroucé sur " ses créatures, elles n'ont pu s'empêcher d'être abattues par la terreur de sesprodiges."(Psaume GUI, 32.) C'est précisément ce qui eut lieu; car le 12 du mois de maréri, un dimanche, jour de la fête de l'Invention de la Croix1a un phénomène terrible éclata, signe de colère tel que jamais de mémoire d'homme un pareil n'était survenu dans les siècles passés, ou dans le nôtre, tel que ne fut jamais aucun de ceux dont l'Écriture fait mention. Tandis que nous étions plongés dans un profond sommeil, tout à coup on entendit un bruit horrible, dont l'univers entier retentit. Un tremblement de terre se fit sentir; les plaines et les montagnes furent soulevées avec fracas; les rochers les plus durs se fendirent et les collines s'entr'ouvrirent. Les montagnes et les collines, ébranlées avec violence, retentissaient, et, comme des animaux vivants, s'agitaient en rendant un souffle. Ce fracas arrivait aux oreilles, comme la voix de la multitude dans un camp. Semblables à une mer bouleversée, les créatures se ruaient de tous rotés, éperdues de la terreur que leur inspirait la colère du Seigneur; car les plaines et les montagnes résonnaient avec la sonorité du bronze et s'agitaient en tous sens comme les arbres tourmentés par le vent. Les gémissements des populations s'échappaient en sourdes rumeurs, comme les plaintes d'un homme depuis longtemps malade. La frayeur les faisait courir à leur perte. La terre était comme un fugitif réduit aux abois et tremblant; consternée comme un condamné qui pousse des lamentations et des gémissements accompagnés de larmes. Sa voix se fit entendreencore après le tremblementde terre, pendant une heure environ, cette même nuit. Dans ce désastre, chacun crut que c'en était fait de sa vie. Tous s'écriaient: "C'est notre dernière heure ! c'est le jour du jugement dernier!" Ce jour-là formait, en effet, une date déterminée et caractéristique; c'était un dimanche, il était marqué par le sixième ton de là musique arménienne2a, et, de plus, la lune était sur son déclin. Il réunissait ainsi tous les signes du dernier jour. Chacun était plongé dans le désespoir, comme s'il eût été déjà mort. Cette nuit vit la ruine de beaucoup de villes et de provinces; mais ce fut uniquement dans les pays occupés par les Franks; dans les autres et dans ceux des infidèles, rien de fâcheux n'arriva. À Samosate, à Hisn-Mançour, à K'éçoun, à Raban, le fléau exerça ses ravages. A Marasch, il fut terrible, et quarante mille personnes perdirent la vie ; car c'était une cité très-populeuse, et personne n'échappa. 11 en fut de même dans la ville de Sis, où il périt une multitude in nombrable d'habitants. Beaucoup de villages et de couvents furent détruits, et une multitude d'hommes et de femmes, écrasés. Dans la célèbre Montagne-Noire, au couvent des Basiliens, se trouvaient rassemblés, pour labéné diction de l'église, de saints moines etdocteurs arméniens. Tandis qu'ils étaient à célébrer l'office divin, l'édifice tomba sur eux, et trente moines ainsi que deux docteurs furent engloutissous les décombres, etleurs corpssontres tés enfouis iusou'à présent. Pareil accident se reproduisit auprès de Marasch; le grand couvent des Jésuéens ('Içouans)3a écrasa sous ses ruines tous les religieux. Lorsque les secousses cessèrent, ilcommença à tomber de la neige, et le pays fut enseveli sous ses couches épaisses. L'illustre docteur arménien Grégoire, surnommé Maschguévor4a, périt dans le même lieu. Ce fut ainsi que des accidents multipliés et d'effroyables malheurs frappèrent les fidèles, en punition de leurs péchés: car ils avaient abandonnéle véritable sentier des préceptes divins et s'étaient jetés avec ardeur dans la voie de l'erreur, s'écartant des règles tracées par les Livres-Saints et agis sant en insensés. Comme les hommes, autemps de Noé, uniquement occupés àmangeret à boirejusqu'au jourde leur perte, si bien méritée par leurs actions coupables; ceux-ci continuèrent à se livrer à la joie jusqu'au moment où ils furent atteints par le Seigneur, qui détruisit ces ouvrière d'iniquité, parce qu'ils commettaient des crimes énormes.
Footnotes

1. Abou-Sa'ïd Ak-Sonkor el-Boursouky-el-Gâzi, surnommé Kacim-eddaula Seïf-eddin , affranchi de l'un des deux Boursoukh, dont il est parlé ch. CCVI, n. 6. Le sulthan Mohammed le fit émir de Mossoui, à la place de Maudoud et après la mort de ce dernier. Boursouky conserva ce gouvernement jusqu'en 509 (1115-1116), où il fut remplacé par l'émïr Djoïousch-Beg, et il se retira dans la ville de Rahaba, qui lui fut assignée comme fief. En 512 (1118-1119) le sulthan le nomma préfet ou schihneh Bagdad; plus tard, en 515 (1121-1122), ce môee souverain lui rendit la principauté de Mossoui avec ses dépendances, comme Djéziré-ibn-'Omar et Sindjar (Aboulféda, T. III, p. 482, 388, 392 et 410). — Albert d'Aix le nomme Burgoldus, et Guillaumede Tyr Borsequinus (traduct franc, Borsses).

2. C'était Gaïath-eddin Maç'oud. Ibn-Alathir et Ibn-Djouzi disent, comme Matthieu, qu'il accompagna Boursouky dans cette expédition avec des forces considérables.

3. Le 15 mai. Cette date concorde avec celle que donne lbn Alathir, qui indique le mois de dsou'lhidjé 508 = mai 1114.

1a Le 29 novembre, veille de la fête de Str-André. C'est par erreur que Matthieu rappelle ici l'Invention de la Croix. — Voir ma Chronol. armén., T. 1er 2e partie, Anthol. chronoL, n° LXV.

2a Ce ton, qui est un des nuits tons de la musique arménienne, est appelé var. Chacun sert tour à tour à réglerle mode d'après lequel doit être chanté l'office du jour, à l'église. Le ton var' a un caractère plaintif, et cette circonstance, jointe à la coïncidence du dimanche et du déclin de la lune, explique les idées superstitieuses que les populations se formaient du phénomène physique raconté par notre chroniqueur. La nuit du samedi au dimanche, consacrée à la mémoire de la Résurrection de Notre Seigneur, doit être témoin, suivant l'antique croyance arménienne, de la résurrection générale et du jugement dernier. — Voir le dis cours synodal du patriarche Jean Otznetsi, p. 40 de ses OEuvres complètes, Venise, in-8° 1833.

3a Dans la liste des prélats et des barons qui assistèrent au couronnementdu roi d'Arménie Léon II, l'historien Sempad de Cillcie (éd. de Moscou, p. 99) mentionne Joseph, archevêque d'Antioche et abbé du couvent des Jésuéens.

4a Maschguévor ou Maschgouor, couvent de Cilicie, ainsi nommé, sans doute, parce que les religieux étaient vêtus de peaux d'animaux dépouillées de leurs poils.

Chronology
Year Reference Corrections Notes
Nighttime - Sunday 29 November 1114 CE
  • year 563 of the Armenian era ... on Sunday the 12th of the month of Mareri, the day of the Feast of the Discovery of the Cross

  • earthquake struck at night - while we were in a deep sleep, a horrible, crackling, and reverberating sound was heard, and all of creation resounded from the noise. A severe concussion was felt

  • the moon was in its last phase

 eve of the feast of Saint Andrew was likely meant instead of the Feast of the Discovery of the Cross.
  • 12 Mareri in Armenian year 563 converted to a Gregorian date of 6 December 1114 CE using planetcalc.com

  • Gregorian date of 6 December 1114 CE converted to a Julian Date of 29 November 1114 CE using CHRONOS

  • Matthew's day of the week and date agree. 29 November 1114 CE fell on a Sunday (calculated using CHRONOS)

  • According to wikipedia, the Armenian Apostolic Church and other Armenian Christians celebrate the day of the Feast of the Discovery of the Cross on 15 September. According to wikipedia, in Byzantine liturgical observance, the Feast of the Discovery of the Cross also appears to date to 15 September. Episteme Academy calendar lists Sunday 25 October 1114 CE as the holiday for [Ap.C.] Discovery of the Cross.

  • Dulaurier (1861:455 n.1) states that Matthew made a mistake in saying that the earthquake struck on the the Feast of the Discovery of the Cross and should have specified eve of the feast of St. Andrew. The feast on Saint Andrew falls on 30 November.

  • Dulaurier's (1861:455 n.1) footnote reads as follows: November 29, the eve of the feast of St. Andrew. It is by mistake that Matthew recalls the Discovery of the Cross. — See my Armenian Chronology, Vol. 1, 2, part, Anthol. chronoL, no. LXV.
Seismic Effects
  • while we were in a deep sleep, a horrible, crackling, and reverberating sound was heard, and all of creation resounded from the noise.
  • Rockfalls and Landslides - A severe concussion was felt, and the plains and mountains shook with a frightful echoing sound, while tremendous rocks were cleft and hills were split open
  • Because of the intensity of this frightful calamity, the mountains and hills resounded, just like live animals who when they are terrified, shrilly cry out; this resounding noise hit the ears like the sound of a large throng in a camp
  • In this way, like a churned-up sea, all living creatures quaked and trembled from fear of the might of the Lord God; for all the plains and mountains resounded like the clanging of bronze, shaking and moving to and fro like trees struck by a high wind
  • The cries and groans of people issued forth like the plaintive moans of persons sick for a very long time, forcing them through fear to seek their own destruction
  • aftershocks - the whole land was reduced to despair and trembled with fear and like one condemned [to die], gave forth plaintive and tearful cries; moreover, these noises were heard even after the trembling ended, for about an hour during the night
  • during this night many towns and districts were destroyed
  • all the areas destroyed were those of the Franks, while no harm or destruction came to other regions or peoples.
  • on this night Samosata, Hisn-Mansur, Kesoun, and Raban were destroyed
  • Marash was destroyed in such a frightful manner that as many as forty thousand persons died; it was a populous city and yet not one person survived
  • The same thing happened to the town of Mamistra, where a countless number of men and women perished
  • many other villages and monasteries were destroyed, and thousands upon thousands of men, women, and children perished
  • in the Basilian Monastery located in the renowned Black Mountains, where the holy monks and Armenian vardapets had gathered for the consecration of a new church building; in the midst of the divine service the church collapsed on them, and thirty monks and two vardapets perished beneath the ruins, their bodies remaining in the rubble to this day
  • A similar mishap occurred near Marash in the great Monastery of the Jesuits, where the monastery was destroyed and all the monks perished.
  • when the tremors had ceased, snow began to fall and cover the entire land
  • The illustrious Armenian doctor Gregory, surnamed Maschguévor, perished in the same place
Locations
  • all the areas destroyed were those of the Franks, while no harm or destruction came to other regions or peoples.
  • during this night many towns and districts were destroyed
  • Samosata - destroyed
  • Hisn-Mansur - destroyed - also among the worst affected cities in the February 2023 Turkey-Syria Quake
  • Kesoun - destroyed
  • Raban - destroyed
  • Marash - destroyed, no survivors, 40,000 died
  • Mamistra - similar to Marash, countless number of men and women perished
  • many other villages and monasteries were destroyed, and thousands upon thousands of men, women, and children perished
  • Basilian Monastery located in the renowned Black Mountains1
  • in the great Monastery of the Jesuits near Marash2
  • The monastery of Mashchgavor (Mashkur)3
Footnotes

1 unsure of location. Basilian means they followed the rights of St. Basil. Ambraseys (2004:741) identified this as Shoughr, the monastery of the Brasilians on the Black Mountains (Lersar), which is between Maras and Sis (Missis, Kozan) about 50 km from the former (Dulaurier, 1861). The following comes from the houshamadyan.org website:

Monastery (Hermitage) of Shughr

One of the prominent monasteries of Cilicia, it was a center of learning. Its specific location is unknown. Writers give contradictory claims as to its location, and they often equate it with the Garmir (Red) Monastery of Kesun. Ghevont Alishan writes, “Someone says it is in Marash or Sis, another, in Kesun…” [12] In his “History”, Vartan the Historian writes the following: “The hermitage of Shughr is probably southwest of Marash.” [13] On the other hand, Father Ghazarian regards it as part of the Red Monastery of Kesun. “It is located in the Andiroun/Andırın-Dongala mountain valley, between Marash and Sis (…), on a promontory in the village of Shughr”, and he adds that until recently “the semi-circular arches of the altar and a portion of the roof were visible.” [14]
2. unsure of exact location. Ambraseys (2009) specifies the location as Esouanc’ near Marash. Ambraseys (2004:741) notes that Matthew describes a similar incident (similar to the collapse at the monastery of the Brasilians on the Black Mountains) at the monastery of Hiesuvank near Maras.

3. Ambraseys (2009) interprets the cause of death for Armenian doctor Gregory, surnamed Maschguévor, as death due to earthquake. Ambraseys (2009) states that the monastery of Mashchgavor (Mashkur) ... must be sought near the northern part of the Amanus Mountain (Giaur Dag).

Sources
Sources

Notes and Further Reading
References