[35] Langlois 1:ix, x. These songs of which Moses of Khorene very frequently speaks are classified by Langlois into songs of the first order, the second order, and the third order. The first are relative to the prowess of Armenian kings and gods; the second concern a long series of military exploits accomplished against the Assyrians, Medes, and Persians; the third refer especially to traditions in connection with the Assyrians. The birth-song of Vahakn is an illustration of the songs of the first order (p. x, xi). Flint in his History of the Philosophy of History, p. 42, speaks of this period of minstrelsy as necessarily preceding the use of letters everywhere. "The myth and legend interest primitive man more than real fact. His vision is more largely of the imagination than of the sense of judgment. It is an error to regard the rude minstrelsy which generally preceded the use of letters as essentially historical." [36] Countess Evelyn Martinengo Cesaresco, Essays in the Study of Folk-Songs, chapter on Armenia. [37] The battle of Avarair under the leadership of the celebrated Vartan, where Armenia defended her national ideals against the intrusion of Persia, is proof of this. [38] Ormanian p. 22. Moses of Khorene p. 158. [39] There are further proofs that may be cited. The history of English and French literature shows that the golden age of their literature followed a period of social integration along national lines. And it is true that the golden age of Armenian literature dawned with the closing decades of the Arsacidae dynasty, and continued several decades beyond. And finally, when Valarsace, the first Arsacidae, ascended the throne of Armenia, finding everything in a state of disorder, he organized the country along national lines. Dividing the kingdom into provinces he placed his governors at the heads of them; he organized a standing army, appointed guardians of the granaries, established courts of justice, a royal guard, and minutely regulated court life. What is most interesting is that he appointed two reporters, one to remind him in his anger, "le bien à faire," the other to remind him of the necessity for doing justice. Ibid. pp. 82-85. [40] St. Martin 1:300. Moses of Khorene pp. 105-6. [41] Ibid. p. 106. [42] Boyadjian p. 49. Moses of Khorene p. 106. Moses as translated by Langlois, relates the story as legend, for after telling the tale, and quoting the songs he writes, "Voici maintenant le fait dans toute sa verité comme le cuir rouge est trés-estimé chez les Alains, Artaschés donne beaucoup de peaux de cette couleur, et beaucoup d'or en dot, et il obtient la jeune princesse Satenig. C'est là la lanière de cuir rouge garnie d'anneaux d'or. Ainsi dans les noces, ils chantent des légendes, en disant, 'Une pluie d'or tombait Au marriage d'Artaschés; Les perles pleuvait Aux noces de Satenig.'" Moses likewise relegates the legend and songs of Artavasd to their proper places.