Why I root for Mer Hayrenik ?

Why I root for Mer Hayrenik?
Vahe H. Apelian

Ever since Mer Hayrenik was re-adopted as the national anthem, albeit with slightly modified lyrics, there has been a school of thought that advocates changing it in favor of the Soviet Armenian anthem. Obviously, those who propose the change agree that the lyrics  of the Soviet Armenia anthem will have to be changed but the music should be retained because, they claim, it is a grander and a more upbeat sounding music than the My Hayrenik music and is composed by Aram Khachaturian. As the saying goes, beauty is in the eyes of the beholder or gazer, so is music is in the ears of the listeners. There cannot be an argument against it.

But the issue becomes murky when the same camp attempts to present its preference as an outcome of supposedly sound logic that change in favor of Aram Khachaturian’s music is warranted. They present an important argument for its favor but do not substantiate it. They claim that the music of Soviet Armenia anthem is based on the Armenian liturgical music but produce no evidence to substantiate it. It is highly improbable the devout communist Aram Khatchadurian was, would have composed the music of Soviet Armenia's anthem on a religious based music be it Armenian and claimed that it had done so. The Armenian version of Wikipedia claims that the Soviet Armenia anthem's music is based on the third act of Khachaturian's famed ballet Gayane'. Does not that sound more plausible? I believe it does.

Another argument the advocates for Soviet Armenia's version claim is that Mer Hayrenik is way too partisan. They claim that it favors the A.R.F. Furthermore they ascribe the A.R.F.’s stand in favor of retaining Mer Hayrenik to the party imposing its preference upon the rest of the Armenians. A cartoonist by the name Sevag posted a cartoon in Keghart.com likening an A.R.F. member to a mustachoed petty character pushing the luminaries Aram Khatchadurian, Gomidas Vartabed in favor of the low life's favored partisan Mer Hayrenik. That argument, however presented and depicted as a distasteful cartoon, cannot be historically substantiated.

A cursory search indicates that Michael Nalbandian wrote Mer Hayrenik in 1859. He passed away in 1866. It appears that it became a favored folk song for it was produced on stage in Tiflis in 1885. We all know that the Federation of the Armenian Revolutionaries was founded in 1890, thirty-one years after the publication of the Mer Hyernik. A year or two after its founding, the name of the newly formed federation evolved into the Armenian Revolutionary Federation we know today.

Some argue that there is pervasive melancholy in Mer Hyernik, both in its lyrics and its music. Again if it sounds that way for a listener, it is then what it is for them. But the lyrics seem to echo our innate sentiments so much so that we have carried Mer Hayrenik from its inception in the 19th century to the 21st century. I cannot otherwise explain the longevity of Mer Hayrenik.

To substantiate my argument about the sentiments evoked in Mer Hayrenik resonating with us, I bring to the attention of the readers another contemporary of Michael Nalbandian (1829-1866), Rafael Badganian (1830-1892). He remains more reknowned by his pen name Kamar Katiba . His poetry exudes the same overall sentiments as in Mer Hayrenik. Two of Kamar Katiba's poems are sung to this day, although to a lesser extent.  But both were more commonly heard during my younger years. One of them is called "Are we to remain silent?" and the other is titled "The Clouds Went Silent". 

In the song "Are we to remain silent" (Հիմի է՞լ Լռենք – Hemi El Lrenk), the author poignantly laments that our cries are not being heard and that the enemy has pointed his deadly sword at our chest, then asks, "are we to remain silent, brothers?" I quote a segment of the poetry and translate it for explanatory purposes and not in an attempt also to retain its elegance as a poem. The song can be heard on Youtube.

Հիմի է՞լ լռենք, եղբարք, հիմի է՞լ, (Are we to remain silent anew, brothers?)

Երբ մեր թշնամին իր սուրն է դրել, (When the enemy has put its sword)

Իր օրհասական սուրը մեր կրծքին, (His deadly sword on our chest)

Ականջ չի դնում մեր լաց ու կոծին: (He does not heed to our cries and laments)

Ասացէ՛ք, եղբարք, հայեր, ի՞նչ անենք, (Tell me brothers, what should we do?)

Հիմի է՞լ լռենք: (Should we remain silent, this time too?)

His other poem, “Clouds Went Silent” (Լռեց Ամպեր – Lrets Amber), turned into a song as well, Kamar Katiba begs the moon, not the sun, to shed light on the miserable state of his nation. I quote a segment of that poem and translate it for the said purpose. The song can be heard on Youtube.

Նորա տխրամած դէմքը նայելիս` (Looking at its (moon’s) sad face)

Յիշում եմ թշուառ վիճակը ազգիս (I remember the miserable state of my race)

Ա՛խ, ցոլա՛, փայլէ՛, տխրադէմ լուսին, (ah, illuminate, shine, sad faced moon)

Գուցէ՛ քու փայլից փայլ տաս եւ Հային (Perhaps from your luminance, you may also luniate the Armenian)

Let us take a big leap forward from Kamar Katiba's two poems, along with Mer Hayrenik, a century and more ago, to the “present”. The eminent and multi-talented present architect of the city of Yerevan, Arthur Mekhsyan, wrote a song in 1965, commemorating the 50^thanniversary of the Armenian Genocide, and titled it "Where were you, God?" (Ո՞ւր Էիր Աստուած-  Our Eyer Asdvants). The song became an instant hit and remains a popular song. The song echoes similar sentiments. I quote a segment of the lyrics and translate it for explanatory purposes. The song can be heard on Youtube too.

Ո՞ւր էիր, Աստված- (Where were you, God?)

Երբ ավերում էին չքնաղ մի երկիր, (When they were sacking a beautiful country)

Ո՞ւր էիր, Աստված- (Where were you, God?)

Երբ, խենթացած ցավից, աղաչում էինք - Ամեն... (When driven to madness because of the pain, we were begging - Amen)

Ո՞ւր էիր, Աստված- (Where were you, God?)….

I quote these popular songs to make a point. Like Mer Hayrenik, these songs may not sound as upbeat as the Soviet Armenia anthem but they resonate with us because they reflect our inner sentiments. I can ascribe no other explanation for their longevities.

I was born a few years after the Soviet Armenia anthem or hymn, as it is often referred to. During those past fifty to sixty years, I never heard Soviet Armenia anthem sung as a natural outburst during a get-together, but I have heard Mer Hayrenik sung. I have never encountered an Armenian family play Soviet Armenia anthem just for the pleasure of hearing it; but I have for the Mer Hayrenik and the other similar themed songs I mentioned. Why? Because I believe that Soviet Armenia anthem carries an artificial optimism that characterized the Soviet era. I do not mean to imply that the Soviet era did not bring tangible benefits. It sure did. However, that grand vision; that unprecedented social experiment failed the test of time. Consequently the anthem, both in music and in lyrics that personified the Soviet Armenian era, failed too, but Mer Hayrenik retained its popular appeal and yes, it can and is sung with gusto.  

That is why I root for Mer Hayrenik.