V.H. Apelian's Blog

V.H. Apelian's Blog

Sunday, November 23, 2025

Republic of Armenia: First official visit to Turkey on November 23, 1918

The attached is my AI aided translation of Tatul Hakobyan's post on his facebook page today, titled: Ահարոնյանը իր՝ Թալեաթի, Էնվերի և Պոլսի մյուս հանդիպումների մասին 1918-ի նոյեմբերի 23, Երևան - Aharonian on his meetings with Talaat, Enver, and other people in Constantinople: November 23, 1918, Yerevan. The post was a report that appeared in the ZANK newspaper, ARF organ, No. 75, Sunday, December 1, 1918 Vaհe H Apelian


 

«On the 23rd of this month [November 1918], unger Avedis Aharonian, the chairman of the delegation to Bolis (Constantinople), gave to a small group of friends, a very interesting report, the brief content of which we present here.

The members of the delegation were Aharonian, Alexander Khatisian and Mikayel Papajanian. On the 13th of June [1918], the delegation left Tiflis and on the 19th of the same month arrived in Constantinople, where it remained until November 1, that is, approximately 4 and a half months.

In the port of Constantinople, while still on the ship, the delegation was met by  the  makhmandar, the government representative acting as the host, Mukhtar Bey, who welcomed the arrival of the delegation “on behalf of the Ottoman imperial government.” To which the delegation responded that they thank the Sublime Port “on behalf of the Armenian government.”

From the seaport, our delegation was driven to the city in government cars and accommodated in the Tokatlian Hotel, while the Georgian and Azerbaijani delegations were accommodated in the Pera Palace. The delegation was provided with all kinds of amenities, as befits a representation of a state.

The arrival of the Armenian delegation in Constantinople made a stunning impression both on Turks and Armenians alike. The news of the delegation's arrival was published in the newspapers as a sensational news, because it was completely unexpected for all of Constantinople, for all of Turkey.

The Turkish public was simply stunned upon learning of the arrival of the Armenian delegation, because until then, the Turkish public was accustomed to reading that the Armenians had been exterminated in the Caucasus, that the entire Caucasus had been subjugated by Turkey. But now, it suddenly saw that the Armenians have not only not been exterminated, but, on the contrary, have found a separate state, whose representatives have come to Constantinople.

Sunday June 23, 1918

The Armenians of Constantinople were also stunned and completely astonished. They also thought that the Armenian element no longer existed in the Caucasus, that it had been exterminated as a nation, because the Turkish government and Turkish newspapers had convinced them so; and yet they suddenly heard that the Armenians not only exist, but on the contrary, have also founded a state and sent their delegation to Constantinople. At night, Armenians secretly went from house to house, whispering this, apparently unbelievable news to each other, to  convince themselves of its accuracy.

On the second or third day, the same makhmandar came to the delegation and presented a list of institutions and officials that the delegation was to visit. The strange thing was that there was no Armenian institution on the list, not even the patriarchate.

The first visit was to the Grand Vizier, Talaat Pasha. Of course it is understandable the difficult mental state that our delegation must have experienced at that moment.

After official introductions, the chairman of the delegation addressed the Grand Vizier with approximately the following words: “Your Highness, we are glad that we have come here under the auspices of your imperial government to work out the conditions of a good-neighborly alliance. Our people and country need to expand, and if you show us that goodwill, our friendship with you will improve even more. The problem must also be addressed here in the shortest possible time, because the situation is unbearable. Here, the positive solution of these problems must form the basis of our friendship.”


Turkey was first to recognize the 11,000 square km  Republic of Armenia, which made
the Armenin republic untenable.  

The issue of emigration interested the Grand Vizier. He asked, “How many emigrants do you have?” Approximately 800 thousand, the head of the delegation replied, of which 3-4 hundred thousand are Turkish-Armenians.” “That many Turkish-Armenians?” asked the Grand Vizier, and then  mysteriously fell silent.

“Very well,” replied the Grand Vizier, “these issues will be discussed at the conference.”

The next visit was given to the Minister of War, Enver Pasha. The outward impression was extremely favorable: with a pleasant look, well-mannered, modest, not  a deceit on his face. Here also, the delegation said approximately the same thing as it had said to Talaat Pasha.

Enver said, “I knew you would come. Armenians are good opponents and good fighters. from that point of view, we give them a very high place among the Caucasian nationalities.”

The President replied: “Armenians are not only good opponents, but also good friends.”

“Why not good allies?”, Enver suddenly asked. And here he touched on the issue of the military alliance between Armenia and Turkey, hastening to immediately add that this statement is not made by the government, but only by himself, that it was his plan

Enver also pointed out the conditions on which his supposed military alliance should be based. “Of course,” he said, “we, having become conscious, cannot demand from you that you fight in our ranks, together with us, against the British. We know that you will not do that. But we want to be safe at the rear of our army. When it moves towards the English, towards Persia, it cannot be endangered by you.” The delegation reported that this is a matter on which it had no instructions from its government, and therefore did not consider itself entitled to show any position towards the matter.

A number of other visits were also made, which were more  polite in nature thanpolitical nature. Among the other visits, notable was the visit to Khalil Bey will be reported next time.

 

Courtesy of Tatul Hakobyan
According to the Turkish ultimatum, the Armenian territory comprises 11,000 square verst, (1.07 km), 580,000 Armenians and approximately 100,000 Turkish. This territory falls west of Sevan Lake, south and south east"
Source: Horizon newspaper, May 31, 1918.


 

Saturday, November 22, 2025

Diran Chrakian:A modern day Paul in Turkey.

 I read with interest that the one-time Indra for the Armenian literature , who burned his literary manuscripts and embraced another  calling that was far different and became known  as  a “modern-day Paul in Turkey’s Ottoman Empire.” The attached is my copy from Seventh-day Adventists Archives.. See the link below. Vaհe H Apelian


Tcharakian, Diran (1875–1921)

By Sven Hagen Jensen

First Published: September 20, 2022

Diran Tcharakian was a poet, artist, author, university professor, and convinced atheist before he became a Seventh-day Adventist minister and modern-day Paul in Turkey’s Ottoman Empire. Following in the steps of Adventist pioneers Theodore Anthony and Zadour Baharian, he became known as “the new apostle” to the interior of Asia Minor, where in the end he sacrificed his life for the Adventist cause.

Conversion

Tcharakian (alt. spelling: Chrakian or Տիրան Չրաքեան) was born in Constantinople in 1875.1 He was educated at Berberian College of Constantinople and graduated from the College of Arts. He also wrote articles, literary research notes, and signed his books with the pseudonym Indra.2

When Tcharakian became a professor at the University of Constantinople, the academic environment only confirmed his atheistic convictions. However, his good friend Aram Ashod managed over time to convince him that God did exist, and Tcharakian joined the Armenian Orthodox Church.

In 1912 a French Adventist missionary, Dr. Aimé-Jacques Girou, arrived from France to set up a dental clinic in Smyrna. While waiting for his orientation, he spent time on the campus of the University of Constantinople and became acquainted with some of the professors. One of them challenged him to a debate in the university auditorium. Ashod and Tcharakian attended the debate together, closely following Girou’s arguments. The audience was spell-bound with Dr. Girou’s logic and presentation, and many were favorably impressed, including Tcharakian. From that day on, he was a changed man. As he later expressed, the Holy Spirit had been trying to lead him, but he was slow to obey.3

A fellow professor, Mr. Bezirdjian (also an artist and sculptor), left to work in Egypt, where he became associated with George Keough, a missionary there. From him he learned about Seventh-day Adventists and became particularly interested in the books of Ellen G. White. Bezirdjian sent many of Ellen G. White books to Tcharakian, but to avoid confusion he put them aside for the time being.

One day in August 1914 an Adventist colporteur, Nicolos Tefronides, knocked on the door of Tcharakian’s home and presented him with some books. Recognizing them as the same ones Bezirdjian had previously sent him, Tcharakian informed the colporteur that he was in possession of all of them. The colporteur replied, “If you have all these books, I am surprised that you still smoke cigars!” Embarrassed, he put out the cigar he was smoking, realizing from that moment that the habit was offensive to God. Tefronides invited him to attend some meetings in a hall at a certain address.4

That Sabbath the 39-year-old professor entered the small Seventh-day Adventist meeting room in the capital of Turkey, quietly sliding into the front pew. Later he admitted, “I had a little difficulty in finding your place because I was looking for an impressive church; but I got here just the same, thank God!”

That morning the Swiss missionary Emil Frauchiger preached in English while a teenager named Diamondola Keanides translated. Tcharakian felt amazed to see members of different ethnic groups, with long histories of conflict between them, worshipping together. But what impressed him most was the beauty and symmetry of the truth presented that morning.

Tcharakian continued week after week to attend the Sabbath school and church services as well as the prayer meetings. Later in the year, Pastor Zadour Baharian, the senior national pastor in Turkey, held evangelistic meetings, and Professor Tcharakian brought many of his friends to hear the truths that he had accepted and learned to love.5

When Tcharakian professed his Adventist faith, his wife left him, his friends shunned him, fellow professors at the university considered him crazy, and even his trusted friend, Aram Ashod, no longer spoke to him. He lost his tenured position at the university, and, as World War I expanded, was conscripted into the Turkish military. Tcharakian shared his newfound faith with his fellow soldiers, and his desire to keep the Sabbath and refusal to bear arms soon put him at odds with his superiors. Payment of a tax at last exempted him from military service, and once out of the army, he finally had opportunity to be baptized by Pastor Frauchiger.6

Ministry

The Levant Union Mission offered Tcharakian employment as a minister, and he poured himself into his labor for souls, spending entire nights in prayer. A powerful preacher, his ministry drew many to the church.7

One fruit of his efforts was the conversion of his friend Aram Ashod. As he wrote, “I have prayed so much for him. I could no longer communicate with him personally when he became angry with me for becoming an Adventist. But I asked God to send the Holy Spirit to speak to him, and he began reading the Bible through to prove that I was wrong about the Law and the Sabbath. When he got to Psalm 119, he broke down. He said that the Spirit of God convicted him so strongly of the importance of the law, that he simply destroyed all the notes he had collected as proof against Sabbath observance.”

The next Sabbath, Aram Ashod attended an Adventist church, and after several weeks was baptized.8 But there were consequences, and as the sole supporter of his sister and old father, he lost his well-paid job. Still, he remained faithful to his newfound faith, and later became a steadfast worker in the church. Meanwhile, Tchakarian shared his faith in the villages of western Turkey.9

When news reached the Adventist Mission that Zadour Baharian had been shot by the Turks for refusing to renounce Christianity, Tcharakian took his place in the interior of Asia Minor, sharing the gospel with all who would listen.10

On August 1, 1916, Tcharakian was arrested and imprisoned, accused of plotting against the government by spreading subversive teachings. He took the opportunity to witness for his faith to the many men jailed with him. Freed after a month thanks to influential friends, he begged the guards to allow him to finish preaching before departing.11

Drafted into the army once more, Tcharakian again experienced severe trials, and boldly testified of his faith before the highest military tribunals. At war’s end in November 1918, he encouraged Turkish Adventists to stand strong, and worked to establish new groups of believers.12 He received his ministerial license from the Levant Union Mission. There is no record of him ever being ordained, but he worked as dedicated and sacrificial as any ordained minister.13

Tcharakian visited the scattered believers to encourage them and reorganize the groups and churches where possible. Many members had lost their lives in the war, and others had been deported, while a good number had left the country. Refugees from the interior streamed to Constantinople for food and shelter.

Meanwhile, the young Diamondola Keanides, who was working as secretary-treasurer in the union office, caught typhus and died. She had sent Adventist Bible lessons and literature to Tcharakian and thus assisted him in learning and growing to become an Adventist. He was a close friend of the family and had stayed with them a short while when homeless.

Tcharakian visited the Keanides home six hours after the death of the young woman and met two mourning women, one of whom was Diamondola’s mother. Tcharakian was shocked to hear that Diamondola was dead. When he had recovered from the shock, he said, “This is not the time for her to die. I cannot believe that it is God’s will for her to die now. She is needed at the Mission.”

Tcharakian reminded the women about the apostle Peter who prayed for Dorcas and raised her from the dead. He knelt with the two ladies and pleaded with God for the life of Diamondola. Taking hold of her lifeless hand, he closed his prayer with the words, “In the name of Jesus Christ, I say unto you, arise!” She sat up in the bed, rubbed her eyes and saw Tcharakian standing by her side.14

The Last Journey

Tchakarian was working in Iconium (Konya), when the Kemalist forces suddenly surrounded the city on June 21, 1921. The Christians had no time to escape or send messages to friends. Tcharakian was captured along with other Christians and forced to march 1,000 kilometers into exile. As they walked along the rugged trails on the death march into the Syrian Desert, Tcharakian comforted his companions. He preached the love of Jesus to his captors who at bayonet point drove the starved and weary sufferers across the snow-clad mountains and blistering deserts and plains.

Near the Tigris River, Tcharakian was unable to drag himself further. After a night of camping at the river side, they knew that he would not live. In the morning his companions laid him gently in the grass. His last words to them were to love one another, have faith in God, and forgive their persecutors. He died on the bank of the Tigris River at Diyarbakir on Friday afternoon, July 8, 1921. A non-Adventist paper had this to say of him: “During the whole journey, Diran Tcharakian was inspired by the words of God. He was against any spirit of revenge… he showed forgiveness to his persecutors. His faith was never shaken, and he never let the Bible leave his hand.”15 16

Sources 

Baker, Benjamin. “The Forgotten Missionary.” Mission 360, 2013. Accessed July 21, 2022. https://Issuu.com/advmission/docs/mission360-web/s/10719676.

Intra (Diran Chrakian, Armenian Poet). People Pill. Accessed July 21, 2022. https://peoplepill.com/people/intra.

“Levant Union Mission.” Seventh-day Adventist Yearbooks, 1920-1922. Accessed July 21, 2022. https://documents.adventistarchives.org/Yearbooks/Forms/AllItems.aspx.

Olson, Mildred Thompson. Diamondola “A Little Diamond.” Calhoun, GA.: Teach Services Inc. Publishing, 2017.

Olson, Mildred Thompson, Diamondola and Aram: Middle East Ambassadors. Bridgman, MI: Tesar Printing Co., 1992.

Wikipedia contributors. “Diran Chrakian.” Wikipedia, The Free Encyclopedia, 4 Jan. 2022. Accessed July 21, 2022. https://en.wikipedia.org/wiki/Diran_Chrakian.

Notes

  1. Intra (Diran Chrakian), Armenian Poet, People Pill, accessed May 20, 2022, https://peoplepill.com/people/intra.

  2. Wikipedia contributors, “Diran Chrakian,” Wikipedia, The Free Encyclopedia, January 4, 2022, accessed July 21, 2022, https://en.wikipedia.org/wiki/Diran_Chrakian.

  3. Mildred Thompson Olson, Diamondola, A Little diamond (Calhoun, GA: Teach Services Inc. Publishing), 80.

  4. Ibid., 100-102; Benjamin Baker, “The Forgotten Missionary,” Mission 360, 2013., accessed July 21, 2022,

    https://Issuu.com/advmission/docs/mission360-1307-web/s/10719676.

  5. Ibid.

  6. Baker, 2.

  7. Ibid.

  8. Olson, 127-128.

  9. Ibid., 146-147.

  10. Ibid., 148.

  11. Baker, 2.

  12. Ibid.

  13. “Levant Union Mission,” Seventh-day Adventist Yearbooks, 1920-1922, accessed July 21, 2022, https://documents.adventistarchives.org/Yearbooks/Forms/AllItems.aspx.

  14. Olsen, 160-162.

  15. Mildred Thompson Olson, Diamondola and Aram: Middle East Ambassadors (Bridgman, MI: Tesar Printing Co., 1992), 30-31.

  16. “Diran Chrakian,” Wikipedia.

The link: Indra: Diran Chrakian 150th anniversary -  https://vhapelian.blogspot.com/2025/11/indra-diran-chrakian-150th-anniversary.html