V.H. Apelian's Blog

V.H. Apelian's Blog

Thursday, May 22, 2025

Albert Apelian MD, a social diagnostician as well

 Vahe H. Apelian

Albert Apelian M.D. (courtesy The Antiochians)

Dr. Albert Apelian came from a prominent family of Kessab. He was the son of Dr.Soghomon Apelian who was one of the very first Armenians to graduate from the medical school of the American University of Beirut. In 1907, the beloved American Missionary in Kessab Effie M. Chambers sent his uncle Bedros Apelian to study ministry in her alma mater in Iowa. Rev. Bedros became a well-known minister on the East Coast.  His, that is to say Albert's brother George was a medical doctor as well. His other brother Robert was a pharmacist. Both of them also immigrated to the United States. Only his brother Hagop remained in Kessab. One of Albert's sisters was married to Hetoum Agha Filian of Moussa Dagh. Her great-grandson Levon Filian is the AMAA director for the West Coast. His other sister Mary was married to Dr. Avedis Injejikian. Her son Gabriel Injejikian became the pioneer of the Armenian day schools in the U.S. Not much is known of his third sister.

Dr. Albert Apelian was born in 1893 during a period of spiritual and cultural revival in Kessab. Ani Apelian, the long-standing principal of the Armenian Evangelical School of Kessab and his grandniece, in her article in the booklet published during the celebration of the 150th anniversary of the school (1952-2002), citing Rev. Dirkan Kherlopian noted that two years after its founding in 1846 in Constantinople, the newly established Armenian Evangelical denomination had found adherents in Kessab who laid the foundation of the Armenian Evangelical School there. Rev. Garabed Tilkian claimed that the school was established in 1852, which came to be accepted as the official date of its founding as there were no records to substantiate the claim for the earlier founding. Many Kessabtsi aspiring young men were  thus given the opportunity to be educated in Kessab. Many of whom furthered their education elsewhere.

In 1909 Kessab also lived through the pogrom known in our history as the Adana Massacre that was not confined in that city alone. Young Albert’s family survived the pogrom thanks to his prominent father.

In 1912 he graduated with a Bachelors of Science degree from the Aintab Central College, which later became the famed Aleppo College. His graduation dissertation was about Kessab.

In 1917 he graduated with a medical degree from the American University of Beirut. Much like his prominent father, the Turkish authorities drafted him also to serve in the Ottoman Army during the World War I.

On February 13, 1921, he set foot in the United States as another immigrant and after having acquired the necessary credentials he embarked on the practice of medicine but noted in the introduction of his books that he always devoted time for writing.

Dr. Albert Apelian remained a lifelong physician in Belmont, MA. But he also distinguished himself as a prodigal literary figure who wrote in Armenian (mostly), in Turkish (he claimed) and in English. He wrote under the literary pen name Epilents (Էբիլենց).

His prodigal literary output of four medical books in Armenian, four novels in Armenian as well, lasted less than a decade and started almost right after his immigration to the United States as if the country unleashed his latent literary talent. His nephew, Soghomon Apelian Hekimian, the son of his brother Hagop, secured and entrusted his graduation dissertation from the Aintab College to Yervant Kassouny, the eminent man of letters and distinguished editor of Armenian Evangelical periodical "Chanassar". Yervant Kassouny edited the manuscript by footnoting valuable information and thus he put the manuscript in context and had it published as a book in 2002. Albert’s last book “The Antiochians” (see https://vhapelian.blogspot.com/2018/07/the-antiochians-by-dr-albert-apelian.html) was published decades later after his prodigal decade-long literary output.

The cover of the Armenian novels Dr. Albert Apelian wrote.

The chronology of his books   is as follow:

“Գեսապ եւ իր Գիւղերը» (Kessab and its Villages). The manuscript was  written in 1912 as a dissertation paper in Aintab College and was published in 2002, edited by Dr. Yervant Kassouny.

"Հէքիմարան» (Hekimaran) - Published in 1924, 350 pages.

«Մատեան Մանկաց» (Children's Manuscript) – Published in 1925, 254 pages.  

«Հայ Մայրերու Մենտորը» (Armenian Mothers' Tutor) -  (information missing).

«Հնգամեայ Զրոյցներ" (Five Years Long Discourse: 1923-1928). – Published in 1928, 410 pages.՝

«Անահիտ կամ Հայ Ֆլէփփըրը» (Anahid or the Armenian Flipper) – Published in 1929, 166 pages.

 «Զմրուխտ Մատանին» (The Emerald Ring) – Published in 1929, 138 pages.

"Աշ-Գար» (Ash-Kar) – Published in 1930, 116 pages.

«վաղուան Արշալոյսը» (Tomorrow's Dawn) – Published in 1930, 116 pages.

His novel in English, “The Antiochians” was published in1960.

Dr. Albert Apelian claimed that he also had a number of unpublished literary works. Along with these books, he contributed regularly to Armenian journals such as in “Hairenik” and others.

The covers of his medical books.

Garbis Harboyan MD, recently reviewed his medical book, «Մատեան Մանկաց» (Children's Manuscript). Dr. Garbis Harboyan MD is the author of a four-volume medical books sequel. Dr. Harboyan found Dr. Apelian's book medically sound and well written and very informative. His medical books were intended for the Armenian general leadership and were well received. He claimed that they became out of print soon after their publications. Let us bear in mind that these medical books became available to the Armenian readership at a time when reading in Armenian was the norm and most of the Armenian immigrants were not sufficiently fluent in English to read in the language of the country they were adopting. It is no surprise that his medical books became a valuable and helpful source of information for the immigrant Armenians of his generation.

There is an underlying sentimentality that exudes in the introduction of these books in Armenian, be it medical or novels. Young Albert Apelian dedicated his dissertation to his academic mentor in sentiments not seen in such scholastic work anymore. He dedicated his first book "Hekimaran" to his father with trepidation asking his father to kindly accept his work as a token of his appreciation for having instilled in him the love of medicine. He dedicated his «Մատեան Մանկաց» (Children's Manuscript) book to the memory of the Armenian children of his "tortured nation" who perished during the genocide and to the mothers to raise their lion cubs who one day will avenge their martyred brethren and collect their remains in a pantheon dedicated to them.

Unlike his medical books, his Armenian novels are understandably fictions. However, they are based on actual social issues and aspirations of the times. His book «Անահիտ կամ Հայ Ֆլէփփըրը» (Anahid or the Armenian Flipper) depicted the young Armenian American generation caught in the frenzy of the roaring twenties.

He dedicated his novel  «Զմրուխտ Մատանին» (The Emerald Ring) "to the gallant tales of those who believed in guns as a legacy to the upcoming generations so that they too will continue on the struggle to realize our big dream of a united and free Armenia where our inheritors will live the honorable life of an independent people".

He dedicated his last Armenian novel, «վաղուան Արշալոյսը» (Tomorrow's Dawn) to his two daughters Laura and Aileen – he will father a third daughter later on – so that "they will get to know and love Armenia through this novel” and quoted: "when will I see seated on the throne an Armenian prince writing orders in Armenian characters?".

He dedicated his book "Աշ-Գար» (Ash-Kar) "to the victims of unfortunate marriages". The title is made of the first two letters of the Armenian word autumn and the first three letters of the word spring. In this book he covered a rarely discussed social issue. He noted that many Armenian young men came to America before the genocide to earn money and return to their homeland and set their lives in order. The genocide deprived them to do so and they remained in America but their dreams of having an Armenian family of their own remained alive.  They went overseas in search of suitable younger mates or resorted to marriages arranged by mail. He noted, in his introduction that "the Armenian women came, caravan after caravan, to join their mates on the other side of the Atlantic whom they had known by pictures. This is how the Armenian immigrants married by the hundreds and thousands” he wrote resulting in "unfortunate" (դժբախտ) marriages.  He ended his introduction writing that never should the autumn be paired with the spring henceforth. It is plausible that many had confined their marital problems to him as their medical doctor.

He published his last Armenian book in 1930 and henceforth abruptly stopped publishing any more for the next thirty years. He married Zabel Arakelian and fathered three daughters. Much like any father, he surely remained engrossed in his medical practice to provide for his growing family and understandably could not devote sufficient time anymore for writing.

The Covers of "Kessab and Its Villages", "The Antiochians"

The books he wrote in Armenian during that productive period stand out by his command of the Armenian language and fluency of expression, especially for a medical doctor who was not trained in arts let alone in the Armenian language. Surely he was a naturally endowed writer, but his command of the Armenian diction is something else. His mastery of the Armenian language, his choice or words, remain a rarity.

He published his last novel "The Antiochians" in 1960, three decades after he published his last Armenian novel. He considered "The Antiochians" the crowning achievement of his writing legacy and the fulfillment of his father's prediction that one day he may write a long novel.  In 1909, when the family had escaped for their lives and were living in a tent, Albert kept his siblings occupied by telling them stories. It is then his father had noted that one day he might write a "roman”, a novel in French.

The transformation of Albert Apelian is evident in his last novel “The Antiochians”. He has ceased writing in Armenian anymore. The poetic sentimentality he displayed in the introduction of the books he wrote in Armenian three decades earlier, almost right after his emigration, is not there anymore. He had survived the onslaught of Kessab in April 1909, right after the Adana massacre. He had also survived the genocide of the Armenians in 1915.  With his last novel, Albert Apelian comes across having completed the last phase of his life as a bona fide Armenian American citizen much like many immigrants of his generation who adopted the United States as their own having found there a hospitable and a safe haven. 

Albert Apelian MD, the family physician who was also an astute social diagnostician as well. He passed away on November 14, 1986, in Boston.

Note: Garo Konyalian  arranged the pictures 

Sunday, May 18, 2025

Urfa Resistance: The memoirs of Henry Wilfred Glockler

In a recent article in “Aztag” Daily on May 8, 2025, Raffi Ardhaldjian made a reference to the Urfa Resistance, which like the last Artsakh stand, took place in September (1915). 

The Armenian section of Urfa with Holy Mother of God Cathedral. The cover of the book "Interned in Turkey 1914-1918"

The Urfa resistance (Armenian: Ուրֆայի հերոսամարտի) is about the Armenians in Urfa defending themselves in 1915 against the Armenian Genocide launched by Ottoman Empire. The Urfa resistance lasted from 29 September 1915 to 15/20 October 1915, according to Wikipedia, more or less during the same frame the last stand of Artsakh lasted.

Raffi’s posting reminded me of an article my late uncle Dr. Antranig Chalabian had written in Simon Simonian’s “Spurk” Weekly in Beirut on April 19, 1970, labeling it “The sad odyssey of a valuable manuscript - Արժեգաւոր ձեռագրի մը տխուր ոդիսականը”. The article had to do with the publication of the eye witness account of the resistance of the Urfa Armenians by Henry Wilfred Glockler, who had entrusted his manuscript to Antranig Chalabian having learned about Antranig assisting Prof. Stanley Kerr in the publication of Kerr’s book “The Lions of Marash”. (see below)

The memoir appeared as a book titled “Interned in Turkey 1914-1918”. I had posted my translation of Antranig Chalabian’s article in my blog on April 10, 2019. I reproduced it below. Vaհe H Apelian.

                                    ***

My translation of Antranig Chalabian's article: 
“I received a letter from an American professor1, dated August 28, 1967. In it he informed me that he had a friend in New Jersey by the name of Henry Glockler who had witnessed Urfa's heroic battle and had written a book, in 1918, about the event. He had been unable to publish the book. The professor was asking whether Armenians would be interested in the manuscript. I asked for a copy. I also told him that I would bring the manuscript to the attention of Beirut's Urfa Compatriotic Organization. A copy of the 150-page manuscript arrived soon after. Some of the papers had turned yellow and others were on the verge of falling apart.
The author was born in Beirut and had spent a part of his life in this city. He graduated from the American University of Beirut in 1908 with a Bachelor of Arts degree. He had also taken a two-year business administration course. Later he received M.B.E.2Order and Medal from His Highness King George VI and the Order of Cedar3 from the Lebanese Government.
In 1915, as a Briton and thus a subject of a country hostile to the Ottoman Empire, he was deported to the interior of Turkey. On his way to exile, he stopped in Urfa and came across destitute Armenian deportees. Witnessing their miserable condition, he wrote a heart-wrenching but beautiful description of their plight. He became an eyewitness to the city's heroic battle. 
Urfa's battle for existence is unique. The heroes of Van had a glimmer of hope that the advancing Russian Army would rescue them. The Mussa Dagh Armenians had the sea backing them and thus had a semblance of hope for rescue. When the Armenians of Urfa waged their decisive battle for existence they were cut off from the rest of the world and could harbor no hope from anywhere.
The names of heroes, such as Mgrdich Yotneghparian, Sako, Rasdgelenian are not mentioned in "Interned in Turkey". The author, a young foreigner, does not recognize them. However, whatever is mentioned in the book it's about the Armenian plight and the decisive battle of the lion-hearted Armenians of that city, waging a battle to death without the slightest hope of rescue. The splendid and yet agonizing descriptions make the book a very valuable eyewitness account. The book heightens and broadens for posterity the memory of Urfa's heroic battle from the confines of its historical record in Armenian.
It is such a heroic battle's eyewitness account, by a non-Armenian, that we had at hand. I approached the Urfa Armenian Compatriotic Organization.
The presence of wealthy Urfa Armenians in the compatriotic organization was a hopeful sign and I had no doubt that the manuscript would generate a lot of interest. I naively thought that the descendants of the Yotneghparian and Rasdgelenian heroes would find the manuscript a treasure trove.
I wrote a letter to the Committee of the Urfa Compatriotic Organization. After a long delay, the committee members asked to see the manuscript. I sent it.
Thirteen months after submitting the manuscript to the committee, I was hopeless.  I approached Garbis Kazanjian, a committee member, and asked him to have a meeting with the rest of the members. This sympathetic Urfatsi told me outright, "My friend, do not rely on others; do it yourself."
At an exhibition about the Yeghern4, in the West Hall of the American University of Beirut, I met Kersam Aharonian5. I said, "Mr. Kersam, there is a valuable manuscript ……….."
"Let the Urfatsis have it printed," he answered, without taking his eyes off of the exhibits.
I collected the manuscript and headed to Antelias to meet Archbishop Karekin Sarkissian6and ask for his advice. "Antranig, I know few people who will be interested. They have set aside a little money as well for projects such as this. I will personally hand the manuscript to Vahe Oshagan7."
I got in touch with Oshagan. He read the manuscript and was very enthusiastic. "This is very good and should be published. However, the other committee members must read to make a decision," he said.
The second reader of the manuscript was Vartkes Der Garabedian8. He spoke positively about the manuscript and about publishing it.
It was time for a third committee member, Prof. Shavarsh Torigian9, to read. He was away in Japan. Upon his return, I handed the manuscript to him.
In a telephone conversation, he said, "It is good and should be published. Presently we are engaged in the publication of the works of Lepsius10, therefore we cannot assume the responsibility of publishing the manuscript."
The elderly author of the manuscript, having come to his wits' end, wrote to me, "I am sending you $500 dollars. Have the manuscript printed and distributed. I will donate the proceeds of the copies sent to me to a worthy Armenian cause."
We came to an agreement with the printer11and printed the manuscript that had waited for the past fifty years to see the light of day.12

    
Notes:
1.                   Prof. Stanley Kerr, the author of "The Lions of Marash".
2.                Member of the Most Excellent Order of the British Empire.
3.           The National Order of the Cedar is a civil and military State Order of Lebanon. Established on Dec. 31,1936, the order is the second highest honor bestowed by Lebanon.
4.               Synonymous to the Genocide of the Armenians.
5.          Kersam Aharonian (1916-1981) was an author and the longtime editor of "Zartonk" Armenian daily in Beirut.
6.            The late Catholicos of All Armenians Karekin I Sarkissian.
7.            Vahe Oshagan (1922-2000) was a prominent Armenian author, poet and editor.
8.           Vartkes Der Garabedian was a community leader and the first elected chairperson of the Homenetmen 1st World Committee, a post he held until he was gunned downed in West Beirut during the Lebanese Civil War.
9.       The late Prof. Shavarsh Torigian was a prominent political scientist and the author of the "The Armenian Question and the International Law".The late Prof. Shavarsh Torigian was a prominent political scientist and the author of the "The Armenian Question and the International Law".
10.      Johannes Lepsius  (1858-1926) was a German Protestant missionary, Orientalist, and humanist with a special interest in trying to prevent the Armenian  Genocide in the Ottoman Empire.
11.      The late Simon Simonian, editor and publisher of "Spurk" weekly in Beirut.
12.     Sevan Printing Press was owned and operated by Simon Simonian. 

Link: “The Lions of Marash” by Prof. Stanely Kerr: https://vhapelian.blogspot.com/2021/07/antranig-chalabian-big-books-little.html



Thursday, May 15, 2025

Ձառք Ձառա Ուտունք (Let Us Extend Helping Hand)

 Father Hamazasp Kechichian  (2017)


Գերոնքը էմըն տարա, (The spring every year)
Աշխէրհէս ըրվան, (All over the world)
Հայաթ կը բիրի։ (Heralds life)
Ծաղկօծ ծառիրը, (Trees flowering)
Էվչող չըտտիրը, (Birds chirping)
Կանաչ լառռօնքը, (Mountains greened)
էնօշ ծաղկօնքը, (Sweet flowers)
Սիերտիդ կը բենուն, (Invigorate the heart)
Նուր գուվօդ կու տուն։ (Give new resolve)

Gangar, an edible plant grows in the wild in Kessab early spring
Ըմմը մի հեմօր, (However, with us,)
Ըղով ըրք տարա, (It has been three years,)
Միր աչուեն չըտըսնեն (Our eyes do not see)
Էնուշութենը գերընքվին. (The sweatness of the spring)
Չումքի մաճիրէն ըրք էմսըվին (Because with the three months of homelessness,)
Թէսըրը հա էվըլնու ուրթիլուօն։ (Misfortunes pile as time goes by)
Շուօտ մուօրդ անցով գընուօց, (Many people came by and left)
Վըրբ իթուօղտուօնը տէտէնպէպկուօն (Leaving the ancesteral home orphaned)
Հընտանադուօր դըռացա չըմընուօց։ (Relative, next-door neighbor, did not remain)
Կանաչ Ծառիրը չարցուն, (The green trees dried up)
Պախչընէն օրման դարձուն։ (The orchards went wild)
Նա ին նա ճին հա գըտնէս, (Not a being, not a soul, do you find)
Կը խընտուօս թի թուօղը մուօրդ տըսնէս։ (You rejoice should you see a person in the neighberhood)


Ընծաս մինք եո՞ հարթունք, (Where are we heading this way?)
դըքըր ե՞րբ պըր դիմենունք։ (How long will we be able to endure?)
Սապըր հա ինինքըմմը հիշտ չի (We are being patient, but that is not easy
Մեվսըմը ծախիս գէն չունա, (Nothing for sale fetches income)
Պըր դետես բուն չըգըտնըվա։ (You want to work, but can’t find work)
Ճահիլնէն դուրիցի գեցեն, (The young went away)
էսքերլըքէնիհդիադէն խելըսիլըկարդիլը, (Either enlisted or avoiding the reserves, or for education)
եա բուն բեթվիլըդետըլը հեմուօր։(Either looking for a job, for working)
Միրիրը տետիրը չըդիմեցուն (The mothers and the fathers could not cope)
Իրինց չուճուգնէն հառռօ մընիլիէն, (With their children being away)
Ճամբոյ իլուն իրինց իդիդիէն։ (They hit the road, after them.)
Գեցողը հայուրթումընեցողը հա մընու, (Those for going, leave; those for staying, stay)
Աստուօծ ալըննէն հիտ թըղ ըննու, (Let God be with them all.)
Հայ էսինքքէչ մըլի սապըրաղուր պըր ըննու։ (We say to ourselves, let us stay put a bit longer, things will be fine)
Աստուօծ լըսսիալէք բուն թըղ աղուրնու, (May God hear and let everythig be fine)
Ուվ կառնու թըղ եիտ դառնու. (Whoever can, let them return)
Չումքի առունց շըննըք առունց կենճիր, (Because without people, without the young)
Չուօց Քեսուօպը պըր պիհինք ըղիր։(How are we to keep Kessab?)
Ումուօտ կ՚ունենքպըր ուղուրդա (We have hope that it will be alright)
Հառռունց զայիվ լօյս հա տըսնըվա։ (We see a dim light in the far)
Գուվուօդ սաղլըք քեսպըցիցը քեսպու, (Endurance, good health to the Kessabtis in Kessab)
Իրինց սայէն Քեսուօպ դառ մի հա մընու (Because of them, Kessab is remaining)
Պիտա ալէյիս բուն մը ինինք, (We should all do something)
Զօրթ մը իրինց եարտըմինք։ (And assist them a bit)
«Քէսուօպ Ղուրպուն ըննում քի» (“Kessab, I long for your”)
էսիլը իսուօր ալ հիրէք չի։ (Saying is not enough, anymore)
Պիտա տուշմըշըննունքհուգ ինինք, (We should empathize, we should care)
Քի պարապուօր ձառ ըրկենցընինք։ (To extend an equal hand)
Քեսպըցէք կ՚ունէնք աշխուօրքիս միէկ (We have Kessabtsis all over the world)
Ըտնենք միէկըզմէկճուղուտվենք, (Let us find each other, let us come together)
ՖըրանսաՊօրըթԱմիրքա (France, Beirut, America)
ԻմարաթԱւըսթրալիաϽանատա (Emirates, Australia, Canada)
Հայաստանդըքըր Չինաստան։ (Armenia, all the way to China)
Ձառ ձառա ուտունք լելօկաղբար, (Let us give hands, brother, sister)
Քեսօպ հա դարկըվա (Kessab is being depopulate)
Վուօղը էնգուն կ՚ըննու, (Tomorrow will be late)
փուշմանիլը չէ ֆայտա։ (Regretting does not help)
Հեսնենք հընտենուօցըքեսպըցիցը միր, (Let us reach out to our Kessabtsi relatives)
Եարտըմինքսիէրտ ուտունք, (Let us assist, let us give them heart) 
Եօլ գըտնենքբուն բենունք, (Let us find a way, let us start work)
Իշինք չուօց իրինց կռնուօկ ըննունք։ (Let us see how can we back them)
Քեսօպը միր պէպկըննիրէն մարաս ի քի, (Kessab of our grandfathers is a legacy)
Ընծիմիր էվլատնէն, (To us and to our children)
Միր վըզզէն պուօրտքն ի տիէր ըննիլ (It’s our our obligation to assume ownership)
Միր լիզվէն իլան ատաթնէն, (Of our language and our customs)
Հեսցընինք զիրինք միր թոռըննէն։ (Pass them on to our grandchildren) 

Translated: Vahe H. Apelian