Միքայել Արք. Աջապահեանը սխալ կը մեկնաբանէ

Վահէ Յ Աբէլեան 

Բայց, ո՞վ հայ եկեղեցւոյ դէմ պատերազմ հռչակած է։

Պատահմամբ հանդիպեցայ Միքայել Արք. Աջապահեանին տեսակցութեանը լրագրողի մը հետ։ Ակնարկս այդ տեսկցութեան է տրուած ըլլալով որ Արք. Աջապահեանին մեկնաբանութիւնը հաւանաբար ընդհանրացած մեկնաբանութիւն մըն է Հայաստանի Հայ Առաքելական Եկեղեցիին կղերականներուն քով։

Նախ ճշդեմ որ տպաւորուած մնացած եմ Աջապահեան պատմական գերդաստանով։ Աջապահեանները մեծ ներդրում ունեցած են Հայ Առաքելական Եկեղեցիին պահմանման՝ ակնարկս Սիսի Կաթողիկոսութեան է, ուր իրերայաջորդ Աջապահեաններ ծառայած են որպէս Կաթողիկոս։ Բնականաբար Աջապահեան մականունը ինքնին մասնաւոր նշանակութիւն ունեցող մականուն մըն է։ կ՚ակնարկէ Հայ Առաքելական Եկեղեցիին հիմնադիր Գրիգոր Լուսաւորիչի եւ այլ Հայ Առաքելական Եկեղիցիի սուրբերու աջերը պահպանելու մենաշնորհը ունեցած  գերդաստանին եւ այդ գերդաստանի շառաւիղներուն։

 Բայց եւ այնպէս Միքայել Արքեպիսկոպոսին Աջապահեան մականունը իրեն անձեռնմխելիութիւն չի շնորհեր եւ ոչ ալ անսխալական ըլլալու հաւաստիքը կուտայ եւ ոչ ալ կրօնական բացառձակ հեղինակութիւն վայելող կղերականի մը հանգամանքը կը շնորհէ։   

Միքայել Արքեպիսկոպոս Աջապահեանը կը սխալի երբ վարչապետ Փաշինեանին ակնարկները Հայ Եկեղեցիին դէմ ըլլալ կը նկատէ եւ ոչ թէ Հայ Առաքելական եկեղեցիին պատկան քանի մը կուսակրօն եկեղեցականներու դէմ։ 

Միքայել Արք. Աջապահեանին մեկնաբանութեան մէջ ընդհանրացած կը թուի, եթէ ոչ արմատացած, ուրիշ մտայնութիւն մը եւս։ Արքեպիսկոպոսը կ՚անգիտանայ Հայ Եկեղեցիին իրողութեանը որպէս հաստատութիւն։ Հայ Եկեղեցին միայն Հայ Առաքելական Եկեղեցին չէ։ Հայ Եկեղեցին է Նաեւ Հայ Կաթողիկէ Եկեղեցին, ինչպէս նաեւ Հայաստանեայց Աւետարանական եկեղեցին, ընդհանրապէս ճանչուած որպէս Հայ Աւետարանական Եկեղեցի։ Անշուշտ որ Հայ Առաքելական Եկեղեցին Հայաստանեայց Մայր Եկեղեցին է, որմէ ծնունդ առած են եւ կը գործեն Հայ Կաթողիկէ Եկեղեցին 1742-էն ի վեր, եւ Հայ Աւետարանական Եկեղեցին 1846-էն ի վեր։ Ո՞վ կրնայ թերգնահատել այդ զոյք եկեղեցիներուն հայ ազգին մատուցած անգնահատելի ծառայութիւնը։

Անկասկած եւ բնականաբար որ այս երէք կրօնական հաստատութիւններն են որ կը կազմեն Հայ Եկեղեցին։ Բայց Հայ եկեղեցին աւելի է քան կրօնական հաստատութիիւններուն գումարը։ Եկեղեցին ժողովուրդն է, իսկ Հայ Եկեղեցին՝ Հայ ժողովուրդը։ Եկեղեցին հոն է ուր, Աստուածաշունչին պատուէրով՝  «երկու կամ երեք հոգի հաւաքուած ըլլան իմ անունովս, ես հոն եմ՝ անոնց մէջ»։ Մեր ընտանիքին Քէորքիւնայ գիւղին միակ Հայ Աւետարանական Եկեղեցիին ճակատին վրայ, հայերէն տառերով բայց Թրքերէնով արձանագրուած կը մնայ Աստուածաշունչին այդ մէջրերումը՝ Աւետարան ըստ Մաթէոսի 18:20.

Քեսապ՝ Քէորքիւնայ Հայ Աւետարանական Եկեղեցիին Ճակատին վրայ
արձանագրուած է եկեղիին կառուցման տարին եւ մէջբերուած է Աւետ, Ըստ Մաթէոսի 18:20 համարը, հայատառ բայց Թրքերէն։ 

Հաստատուած ենք Ամերիկայի Միացեալ Նահանգներուն՝ Massachusetts նահանգին Worcester ըսուած քաղաքին՝ Boylston անունով արուարձանին մէջ։ Այս քաղաքին – Worcester- մէջ է որ հիմնուած են Արեւմտեան աշխարհի առաջին Հայ Առաքելական եւ Հայ Աւետարանական եկեղիցները։

Հայ Մարտիրոսաց (Աւետարանական) Եկեղեցին (Armenian (Evangelical) Church of the Martyrs), մէջ զետեղուած նկարատախտակի մը արձանագրած է որ ան Հիւսիսային Ամերիկայի առաջին Հայ եկեղեցին է։ Իր հիմնադրոթեան թուականը կը նկատէ է յամի տեառն 1881-ը, նկատի ունենալով Աստուածաշունչին այդ պատգամը, եւ կը ճշդէ որ այդ թուականին է որ սկսան պաշտամունքի համար մէկտեղուիլ եկեղեցիին հիմնադիրներէն Յովհաննէս Եազըճեանին տան մէջ։  Իսկ եկեղեցիին աղօթավայրը՝ ժամը, կառուցուած են 1901-ին։

Հայ Մարտիրոսաց Եկեղեցիին մէջ գտնուող տախտակը ուր կը յիշուի որ Եկեղեցին 
Հիւսիսային Ամերիկայի առաջին հայ եկեղեցին է եւ հիմնուած է 1891-ին

Նոյն քաղաքին մէջ կը գտնուի նաեւ Հայ Առաքելական Սուրբ Փրկիչ (Saint Savior) եկեղեցին, որ կառուցուած է Խրիմեան Հայրիկին կոնդակով։ Էջմիածնայ պատկան Սուրբ Փրկիչ եկեղեցին ալ նմանապէս ինքզինք արդարաբար կը նկատէ Հիւսիսային Ամերիկայի առաջին Հայ Առաքելական եկեղեցին քանի որ իր եկեղիին աղօթատեղին՝ ժամը կառուցած են է1891-ին, Հայ Աւետարանական Եկեղեցիի ժամէն տաս տարի առաջ։ 

Պատմական այս իրողութիւնները նշեցի պարզապէս շեշտելու համար պատմական այս երկու տարբերութիւններուն նոյնութիւնը։ Ո՞վ պիտի այլապէս առարկէ։ եկեղեցիին հասկացողութիւնը հաւատացեալ ժողովուրդն է իսկ հոն գործող կղերականները կոչուած են կամովին ըլլալ ծառաները հաւատացեալներուն՝ նոյն հաւատացեալներուն կառուցած եկեղեցիին միջոցաւ։

Գալով Վարչապետին կարգ մը եկեղեցականներուն ըրած ակնարկներուն՝ պէտք է ճշդել որ այդ ակնարկները կը վերաբերին Հայ եկեղեցիի կուսակրօն կղերականին եւ ոչ թէ եկեղեցիին որպէս հաստատութիւն։ Անցնող քանի մը տասնամեակներուն Ամերիկայի Կաթողիկէ եկեղեցին ունեցաւ լուրջ ցնցումներ կարգ մը կաթողիկէ կուսակրօն կղերականներու անվայել՝ եթէ ո՛չ, քրէական վարմունքներուն պատճառով։ Շատ բան գրուեցաւ անոնց մասին։ Շատ բան ալ գրեց եւ ըրաւ Կաթողիկէ Եկեղեցին։ Բայց ոչ մէկ ատեն կարդացի որ կաթողիկէ եկեղեցին էր որ թիրախաւորուած էր։

 Հայ եկեղեցին ալ իր կարգին պէտք է լրջօրէն անդրադարնայ այդ controvery-ին՝ հակադրութեանը եւ թափանցիկ քննութեամբ պարզաբանէ պատահարը կամ պատահարները որոնք եղած կրնան ըլլալ արդարացի կամ ոչ արդարացի։  Բայց երբէք պէտք չէ որ պատրուակէ եկեղեցին որպէս թիրախը։ Հայ եկեղեցին իրեն ծնունդր տուող հայ ժողովուրդէն պատշպանողներու կարիքը չունի։ 

Ամերիկայի Massachusetts նահանգին Worcester քաղաքին երէք հայ եկեղեցիները՝
երկու Հայ Արաքելական Եկեղդցիները եւ Հայ Աւետարանական Եկեղեցին։

  

Celebrating Republic of Armenia

 Vaհe H Apelian

Happenstance has the Armenian Americans celebrate the Armenian Republic Day on May 28, two days after observing the Memorial Day on Monday May 26, 2025. 

 Non-working Holidays enable the citizens to observe important events in the life of the nation. The U.S. Federal government recognizes 11 non-working holidays, among them the Memorial Day. Armenia observes 12 non-working holidays, among them the Armenian Republic Day – Hanrabedoutyan or – Հանրապետութեան օր.

Soviet Armenia did not celebrate May 28, but a good segment of the Diaspora, mostly affiliated with the ARF and the Cilician Catholicosate, celebrated May 28 as Independence Day.  After Armenia regained its independence, the postal service of the Republic of Armenia issued in 1992 its first stamps celebrating May 28, designating the stamp’s first day cover as Independence Day.

First Day Cover, May 28, Independence Day

But the Armenian reality had to contend with another historic day. On September 21, 1991, a referendum was held in the Armenian SSR to determine whether to secede from the Soviet Union. The overwhelming majority, 99.5%, voted in favor of independence, with a 95% turnout. This referendum followed a declaration of independence on August 23, 1990, and provided the legal basis for the Armenian SSR to declare its independence from the Soviet Union. The formal declaration of independence was made on September 23, 1991, officially establishing the Republic of Armenia. Hence the Armenian government designated September 21 as Independence Day, and May 28 as the Republic Day.

 During the years we celebrated May 28 as Independence Day, we celebrated the day for having attained independence for founding the first ever Republic of Armenia. It was in fact a celebration for the founding of the free, independent, democratic Republic of Armenia. I invite the readers to check the front cover of the May 28 special, larger than normal edition of Aztag Daily in Lebanon, posted below. The front cover heralded the 60^th anniversary of the Republic of Armenia – Հայաստանի Հանրապետութեան  վաթսուն Ամեակ։  

60th Anniversary of the Republic of Armenia

Two days after observing the Memorial Day on May 26 and paying homage by remembering and honoring those who were killed on duty, we will celebrate the 107th anniversary of the Republic of Armenia. I join Armenia’s ambassador in Washington DC and all those who on May 28, celebrate the Republic of Armenia and with them I wish the Republic of Armenia a long, peaceful, prosperous existence now and forever.

An auspices day: May 26, 451-Battle of Avarayr

 We celebrate the Battle of Avarayr of the Vartanants War in February. But the war actually took place on May 26, 451. There are different interpretations as to why the war is celebrated in February when it actually took place at the later part of May. According to Dr. Antranig Chalabian, “The Vardanian War, as it came to be called in Vardan's honor, began on May 26, 451, but the Armenian church celebrates the event in February. In the past, spring was considered the season for warfare. Armenia's ecclesiastical fathers had decided to commemorate the event in February, before spring, in order to inspire the youth and prepare their minds for battle, in defense of church and fatherland.”

I reproduced Dr. Antranig Chalabian’s article about the Vartanants War in “Military History Magazine” titled “Armenians First Christians to raise up Arms in Defense of their Right to Worship." Vaհe H Apelian

"The year 428 ad brought an end to Armenia's Arsacid (Arshakuni) monarchy, which had ruled the country since 52 ad, when its founder, Trdat I, received his crown from the Roman emperor Nero. Most of Armenia then fell under the rule of the Persian Sassanids and was governed by marzbans (governors-general), appointed by the king of Persia. The marzban was invested with supreme power, including the power to impose death sentences, but could not interfere with the privileges of the Armenian nobility. Of the 35 successive marzbans who ruled during a 200-year period, six were Armenians. 

In spite of the Arsacid monarchy's demise, the Armenians preserved their cultural identity through the spiritual power of their Christian faith. King Trdat III (286¬336) had declared Christianity to be the state religion in 301 ad, thereby making Armenia the first officially Christian nation on earth. (The first Christian emperor of Rome, Constantine the Great, did not announce his conversion until 312.) Following the invention of the Armenian alphabet in 405, the Bible and works of the church fathers were translated into Armenian between 422 and 432, filling the soul of the nation with a fervent Christian zeal. 

During the marzbanic period, the Persians launched a series of intermittent persecutions against the Christian Armenians. In particular, King Yazdegird II (438¬457), wanted to pressure the Armenians to accept Zoroastrianism, which included the worship of the supreme god Ahura Mazda. By doing so, he hoped to prevent any future alliance based on religion between the Armenians and Persia's archenemy, the Eastern Roman Empire. 

Yazdegird called the Armenian nobles to his court at Ctesiphon. Mihr-Nerseh, the grand vizier, promulgated an edict enjoining the Armenians to give up "the erroneous and foolish ways of the Romans, thus depriving themselves of the benefits of the Persian perfect religion." 

After returning to their country in 449, the Armenians held a general assembly in Artashat to ponder an answer to the edict. Catholicos Hovsep presided over the meeting. It was attended by 17 bishops, 18 major nakharars (feudal lords), many noblemen and prominent priests, whose spokesman was the Erets (priest) Ghevond. 

The Armenians' reply to Mihr-Nerseh concluded with the following words: "From this belief [Christianity] no one can move us; neither fire, nor sword, nor water, nor any other horrid tortures. All our goods and our possessions are in your hands, our bodies are before you; dispose of them as you will. If you leave us to our belief, we will here on earth choose no other lord in your place, and in heaven choose no other God in place of Jesus Christ, for there is no other God but him." 

When the Persian king was informed of their rejection, he flew into a rage and sent an order for the chief dignitaries of Armenia to appear before him in Ctesiphon. Fifteen came, headed by Vassak Siuni and Vardan Mamikonian. Before receiving them in audience, Yazdegird had sworn "by the Sun God, that if tomorrow morning, at the rise of the magnificent one [the sun], the nobles would not kneel before it with him, and acknowledge it as god, they would be imprisoned and chained, their wives and children exiled into distant lands, and the imperial troops and herds of elephants would be sent to Armenia to demolish their churches."  

The dignitaries opted to make a pretense of yielding, for the sake of their homes and families. Yazdegird, in great joy, heaped honors and gifts upon them and sent them off to Armenia accompanied by 700 Magi, to convert the entire country to Zoroastrianism, or Mazdaism. 

Scarcely had the strange cavalcade crossed the frontier, 420 miles east of Dvin, when a horde of Armenian peasants, armed with clubs and slings and led by the fiery priest Ghevond, assailed the trespassers and sent them fleeing. 

The Armenian leaders, most of them ashamed of their sham apostasy, avoided appearing in public. Many young men and women were ready to fight and die for their Christian faith if the Persian king made good his threat of an armed invasion. They had implicit confidence in their commander, Vardan Mamikonian. 

Vardan was the son of Sparapet (general) Hamazasp Mamikonian and Sahakanush, the daughter of the Catholicos Sahak Bartev, a descendent of Gregory the Illuminator. The Roman Emperor Theodosius II (408¬450) and the Persian King Bahram V (421¬438) had both conferred the rank of general upon Vardan. He had visited Constantinople on diplomatic missions. As a commander of Armenian contingents of the Persian army, with a record of service in 40 engagements, he had won laurels in campaigns in Khorassan (modern Turkestan). 

With war now inevitable, Vardan dispatched a delegation to the Eastern Roman court for help, but he was met with bitter disappointment. Atilla the Hun, ruling over a territory that stretched from the Caspian Sea to the Rhine, was threatening Constantinople. The Roman emperor had drained his meager treasury to purchase peace with the barbarian. As long as the Huns menaced the very gates of the capital, no Roman emperor dared irritate that other great enemy, the king of Persia. 

On Easter Day, April 13, 451, the Persian army, numbering 300,000 men, arrived at a location between Her and Zarevand (Khoy and Salmast in present-day Iran). The army's center was held by the division of the "Immortals"--10,000 horsemen. A herd of trained elephants, each carrying an iron tower full of bowmen, was another menace. The rear guard was reinforced by a column of elephants, on one of which, in a barbed tower, sat the commander, Mushkan Nusalavurd, viewing the entire battlefield and directing movements. 

The Armenian forces, comprised of 66,000 cavalry and infantry and accompanied by a considerable number of clergy, camped near the village of Avarair in the Plain of Shavarshakan (modern Maku, in the northwestern corner of Iran). The rivulet Ighmud ("muddy"), a tributary of the Araxes River, separated the two armies. 

On May 26, Vardan, who from childhood had been well versed in the Holy Scriptures, read aloud the heroic deeds of the Jewish Maccabees, who successfully fought against the Seleucid tyrant Anthiochus IV (175¬164 bc) in defense of their faith. Then Ghevond delivered a discourse. 

Eghishé, a contemporary chronicler, described the Battle of Avarair, to which he was an eyewitness: "One should have seen the turmoil of the great crisis and the immeasurable confusion on both sides, as they clashed with each other in reckless fury. The dull-minded became frenzied; the cowards deserted the fields; the brave dashed forward courageously, and the valiant roared. In a solid mass the great multitude held the river; and the Persian troops, sensing the danger, became restless in their places; but the Armenian cavalry crossed the river and fell upon them with a mighty force. They attacked each other fiercely and many on both sides fell wounded on the field, rolling in agony." 

Upon seeing his left flank crumbling before the Persians, Vardan led a counterattack that cut off and destroyed the Persian right wing. Mushkan, however, rallied his troops and committed his reserves. Vardan and his warriors were surrounded by the Persian vanguard and went down fighting. 

The battle continued until evening. By that time, 1,036 Armenians and 3,544 Persians lay dead in heaps on the battlefield. The survivors were scattered over the hilltops and in more protected valleys. Despite the heavier Persian casualties, Mushkan had won the day. Vardan had fallen in battle, and there was no longer any chief who could rally his remaining troops. 

Though beaten, however, the Armenian army was far from destroyed. Vahan Mamikonian, son of the great Vardan's brother Hmayak, took charge and led the Armenians in a guerrilla war that flared around strongholds and along impregnable heights for the next 33 years.

During that time, the Sassanids underwent three changes of rulers, and also had to deal with external conflicts with Rome and a new wave of eastern barbarians known as the Ephthalites, or White Huns. After the death of King Peroz at the hands of the White Huns in 484, his brother and successor, Balash, made a serious reassessment of the long, inconclusive conflict in Armenia and sued for peace. Vahan sent messengers to the Persian camp, with proposals for liberties in Armenia, the main one being: "Religious worship in accordance with Christian doctrines and rites to be declared free in Armenia, and fire altars to be removed." 

Balash accepted Vahan's terms, and in 484, a treaty was signed in the village of Nuwarsak. Vahan was appointed marzban of Armenia. His victory was celebrated in the Cathedral of Dvin, with the Catholicos Hovhan I Mandakuni (478¬490) officiating. Armenia had regained her autonomy and freedom of the national church and culture. Vahan ruled for 20 years (485¬505). 

Vardan Mamikonian's analogy comparing the Armenians' struggle to that of the Jewish Maccabees proved to be remarkably apt. In both cases, followers of the Bible had fought for the right to worship in the face of religious oppression, and in each case the long, protracted struggle ended in a negotiated settlement assuring those rights. Both struggles also produced martyred heroes--Judas Maccabee the Hammer and Vardan Mamikonian the Brave. 

The Vardanian War, as it came to be called in Vardan's honor, began on May 26, 451, but the Armenian church celebrates the event in February. In the past, spring was considered the season for warfare. Armenia's ecclesiastical fathers had decided to commemorate the event in February, before spring, in order to inspire the youth and prepare their minds for battle, in defense of church and fatherland.  "

An auspicious day: May 27, 1907 - Battle of Soulouk

 Vaհe H Apelian

The year one thousand nine hundred and seven,

The twenty-seventh of  beautiful May,

Is the feast of the death of the much toiled Gevorg,

Native of Sassoun, the famed brave.

Murat Bridge, Armenians called it Soulouk/Souloukh Bridge, over Murat River, Armenians
called Aradzani river and its marshes in Mush, Turkey

Vartan Tashjian reminded of the legendary freedom fighter Kevork Chavoush. Vartan had posted the lyrics of a song about the death of  the legendary Kevork Chavoush, whose surviving picture gives credence to his legend. As a matter of fact it is the only picture of Kevork Chavoush that exists and what an iconic picture of him it is! The picture was taken by Vahan Papazian, who wrote under the penname Goms. He took the picture  on the Island of Aghtamar in Lake Van where the freedom fighers – fedayees – had gathered. Vahan Papazian recalled that he had Kevork Chavoush stand next to a rock, not far from the Cathedral on the Island, for a snap shot that has gone into Armenian history. 

The lyrics of the song Vartan Tashjian posted is well known and is sung to this day. I imagine that there is no youngster who has joined ARF related youth organization  who has has not onlyheard that song, but also in all likelihood had sang it in a group singing. The first four sentences of the song are the following:

In the year one thousand nine hundred and seven,

On the twenty-seventh of beautiful May,

It is the feast of the death of the much toiled Gevorg,

Native of Sassoun, the famed brave.

***

Vahan Papazian's picture of Kevork Chavoush

In 1963, James Mandalian, the long standing editor of Haierink published a concise translation of Rouben Der Minassian memoirs titling the book “ Armenian Freedom Fighters – The memoirs of Rouben Der Minassian”.  The book is 245 pages long. He has devoted a long chapter to Kevork Chavoush (Sergent Kevork). The chapter starts on page 134 and ends on page 163, comprising approximately 12% of the book.

The text of the chapter is elaborated under the following titles: Kevork Chavoush Succeeds Serop Pasha, The Second Rebellion of Sassoun, The Return of Kevork Chavoush, The Enounter at Araz, The Encounter at Kars, The Marriage of Kevork Chavoush, Rouben and Kevork Chavoush Meet, Sheer Audacity, The Death of Kevork Chavoush.

Rouben recalling his meeting with Kevork Chavoush and the other legendary freedom fighter Magar of Sbaghan constitute one of the finest readings of Rouben’s memoirs. Regretfully not a single snap shot of Magar of Sbaghan has reached us and that has made a huge impact on retaining an image of Magar Sbaghan’s in our imagination about whom Rouben Der Minassian wrote: “People said Kevork (Chavoush) is a wolf or a tiger but keri (uncle) Magar is a raging bull," - indeed continued Rouben -  "with large and bloody eyes, a big head, giant of a body, that fearless person, during a combat, looked neither to his left nor to his right, with a roaring voice, his hands over his dagger, he either charged forward or stood still even if hundreds of cannons exploded around him.”

Kevork Chavoush was killed in the marshes at the bridge Armenians called Soulouk (Souloukh) over Armenians called Aradzani river. The bridge stands to this day and is known as Murat Bridge over Murat River in Muş, Turkey.

Rouben Der Minassian wrote in his memoirs that “The battle of Soulouk  took place on May 27, 1907, and lasted until the morning of the 28^th.  There was something symbolic in the day.  Exactly 11 days later, to the day, there was to be born the Independent Republic of Armenia – the final consummation of the blood and sacrifice of the galaxy of Armenian heroes, like the immortal Kevork Chavoush.”

In the same battle one Turkish Pasha, known as Keoseh Binbashi was killed. The prevailing honor code among the Turks and the Kurds was that only a high ranking person could kill an enemy of same rank, such as be a Turkish pasha or Kurdish bek. The killing of the Turkish Pasha Keoseh Binbahi was attributed to Rouben Der Minassian who had come to the region as an envoy of ARF and hence commanded a hight stature.  From that day , Rouben Der Minassian wrote “The Turks and the Kurds honored me with the exalted title of “Pasha”, a title which had clung to me to this day. Apparently it weill be nothing short of a resurrection of the dead Pasha to rid of of the Turkish title”, 

Rouben Der Minassian wrote that “The battle of  Soulouk became the theme of many Armenian, Turkish and Kurdish songs.” Indeed the Armenians sing it to this day (see below)

The fates of Kevork Chavoush's wife Yeghso and his son Vartkes remain unknown (see the link)

                                        ***

Link:  What a difference a picture makes (Magar of Sbaghan, Kevork Chavoush, and Yeghso) - https://vhapelian.blogspot.com/2019/05/what-difference-picture-makes.html

Remembering Onbashi Stepan Panossian - ՔԵՍՊԸՑԷՆ (The Kessabtsi)

Onbashi Stepan Panossian, the father of Dr. Razmig, the Director of the Armenian Department of the Calouste Gulbenkian Foundation, in Lisbon, Portugal, wrote the attached limerick.  Stepan inherited his ‘Onbashi’ monicker from his father who became a commissioned military officer in the French foreign legion and took part in the famed Arara battle. Shoghag Apelian-Ayanian had posted the poem in the 28^th edition of the Kessab Yearbook (1988). I had translated  and posted it on my blog on June 19, 2017 and reproduced it here as a token of appreciation to all those who continue publishing the Kessab Yearbook year after year . Vaհe H Apelian 

ՔԵՍՊԸՑԷՆ

(The Kessabtsi)

Գըրից Քեսպըցա,  Ստեփան Ունպաշա

(Wrote Kessabtsi Onbashi Stepan)

Cover of books written by Stepan Panossian

Ճուպրագլու տէքէն, միր Քեսպու գըղիէն (From the foot hill of Mount Jabal Akra, from our Kessab village)

իլան գըղընտիէն, ճաղպիցուն գեցէն, (and from the other villages, they were scattered and went away)

Չմնուոց տիէղ մը եաշշխերհէն ըրվան (There remained no place on this world,)

Չհեսուով Քէսպըցէն (Kessabtsis did not reach).

Քեսպըզէն հենից, աշխերհէն բիժնից (Kessabtsis gave and shared with the world)

Մինծ, մինծ տէոքթըրնա, էնճէրնիորնա, (Great, great medical doctors, engineers,)

Քենը իրիեց, քենը պատուելա, (Many priests, how many pastors,)

Գարեցին Բ. Կաթաքկիւս, Եպիսկուպուսնա։ (Karekin II Catholicos, and archbishops)

Քեսպըցէն գընուոց հեր եօրը մնուոց,  (Kessabtis went, it remained with them)

Ի տիոց վարժապիտ,  շըրքէթը գործիչ, (Giving educators, industrialists,)

Սիրից զկարդիլը, վարժատուն հիմնիլը, (Loved education, founded schools,)

Մառցուով երաժիշտ, գրագէտ դառնիլը (Neglected being musicians, and writers)

Քեսպըցէն Ուսումնասիրաց Միւթիւն կիւնա (Kessabtsis have Educational Association)

Ըղուոժ է քառսուն – յիսոն տարա, (Its been forty – fifty years,)

Պէորուտու բռնի դըգը եամերգա, (From Beirut, all the way to America)

Դըգը Լօս-Անճելըս Քալիֆորնիա։ (All the way to Los Angeles, California.)

Էսունք Քալիֆորնեա, Քեսպըցէն կիւնա, (Let’s say California, Kessabtsis have)

Թէօղթ մը ըլլայք հասցէնա, (A book full of addresses,)

Ծըննուէող, խիսուղնա, պըսեկւուղնա, (Notices of births, deaths, marriages)

Տարեդարձ տօնուող, վարժատուն խելըսուղնա։(Those who celebrated anniversaries, graduation from schools.)

Քեսպըցէք իլիէք, քուով-քիւվա էրկիէք, (Kessabtsis get up and come together,)

Զառ-ձառա տըւիէք, Քեսպընուոք շերեցիէք, (Hold each other's hands, sing in Kessabtsi dialect)

Նատուոր Կարնաք մեր լիզէոն զիւրցիցէք, (As much as you can, converse in Kessab language)

Մեր պեպկըններէնն իսկըրւունը խընտեցուցէք։ (Bring laughter to the bones of our ancestors.)

Իս էլի Քեսպըցա,  Ստեփան Ունպաշա (I am also a Kessabtsi, Stepan ‘Onbashi’)

Հա ուգում էսիլ Շընիֆիւր Նիւ Տարա, (I want to say, Happy New Year)

Բերը Զետէկ ըննիւ ալըննէդ, (May it be a good Christmas for all of you,)

Եէօրը կիւ Քեսպըցա, եէօրը կիւ Քեսպըցա։ (Wherever there are Kessabtsis, wherever Kessabtsis are.)

Observing Memorial Day and Republic Day

Vaհe H Apelian

Happenstance has the Armenian Americans have more of a reason to be particularly receptive to the last week of the month of May because they will be observing the Memorial Day on the last Monday of the month and the Armenian Republic Day on May 28, three days before the end of the month. It has happened that both holidays have been observed on the same day.  This year the Memorial Day will be observed on Monday May 26, 2025. The Armenian Republic Day will be observed two days later, on Wednesday May 28, 2025.

 Non-working Holidays enable the citizens to observe important events in the life of the nation. The U.S. Federal government recognizes 11 non-working holidays. Armenia observes 12 non-working holidays. We all know that during the non-working holidays, the government and most businesses are closed, and employees are typically not required to work. The government of Armenia has designated May 28 as Republic Day – Hanrabedoutyan or – Հանրապետութեան օր։

Soviet Armenia did not celebrate May 28, but a good segment of the Diaspora, mostly affiliated with the ARF and the Cilician Catholicosate, celebrated May 28 as Independence Day.  After Armenia regained its independence, the postal service of the Republic of Armenia issued in 1992 its first stamps celebrating May 28, designating the stamp’s first day cover as Independence Day.

First Day Cover, May 28, Independence Day

But the Armenian reality had to contend with another historic day. On September 21, 1991, a referendum was held in the Armenian SSR to determine whether to secede from the Soviet Union. The overwhelming majority, 99.5%, voted in favor of independence, with a 95% turnout. This referendum followed a declaration of independence on August 23, 1990, and provided the legal basis for the Armenian SSR to declare its independence from the Soviet Union. The formal declaration of independence was made on September 23, 1991, officially establishing the Republic of Armenia. Hence the Armenian government designated September 21 as Independence Day, and May 28 as the Republic Day.

I will refrain from engaging in any debate on the designation of May 28 for the Armenians. But I will unequivocally state during the years we celebrated May 28 as Independence Day, we celebrated the day for having attained independence on that day for founding the first ever Republic of Armenia. It was in fact a celebration for the founding of the free, independent, democratic Republic of Armenia. I invite the readers to check the front cover of the May 28 special, larger than normal edition of Aztag Daily in Lebanon, posted below. The front cover heralded the 60^th anniversary of the Republic of Armenia – Հայաստանի Հանրապետութեան  վաթսուն Ամեակ։  

60th Anniversary of the Republic of Armenia

Two days after observing the Memorial Day on May 26 and paying homage by remembering and honoring those who were killed on duty, we will celebrate the 107th anniversary of the Republic of Armenia. I join Armenia’s ambassador in Washington DC and all those who on May 28, celebrate the Republic of Armenia and with them I wish the Republic of Armenia a long, peaceful, prosperous existence now and forever.

 

Remembering Mr. and Mrs. Samuel and Dikranouhi Arukian

Vahe H Apelian

St. George (Sourp Kevork) Armenian Apostolic Holy Orthodox Church, Ethiopia 

Armenian Alpha News reported a video conversation with Vartkes Nalbandian about the Ethiopian Armenian community.  He reported on the deep-rooted Armenia and Ethiopia history. But at the present, he said the Ethiopian Armenian community numbers 100.  Armenian community school in Addis Ababa was closed recently. The school had operated as Armenian community school until 2000, after which it had closed as the Armenian community school because of dwindling number of students enrolling in the school and had become an international school teaching in English until its recent closure.

Vartkes Nalbandian said that most of the community members are in various trades. Two are medical doctors, one of whom is a pediatrician, the other is a dentist. Vartkes Nalbandian is the author of two books in English. His book about the Armenians in Ethiopia is being translated in Armenia. He spoke in Western Armenian but noted that the newer generation do not speak Armenian.  

Vartkes Nalbandian’s reporting on the state of the Ethiopian Armenian community remined me of Mr. and Mrs. Samuel and Dikranouhi Arukian. I met them when they stayed in Hotel Lux, the inn my parents ran in Beirut, on their way to the United States to be with their son Hrach after having taught at the Armenian Evangelical high school in Anjar, Lebanon. 

Attached is the blog I had written remembering the Arukian family. I reproduced the blog in its entirety.  

***

Of Arukians and Sevags (February 12, 20`4): https://vhapelian.blogspot.com/search?q=Arukian