The Bells of Church of Armenia were silent, and conspiring.

Vaհe  H Apelian

The bells of the Church of  Armenia were NOT only silent BUT were also conspiring. Today reports surfaced that showed that Church of Armenia bells were not only silent but were politically conspiring from their bell towers with secular forces outside the church. I reproduced the attached blog I wrote yesterday for reading in the context of the day, today,

Bell tower of Etchmiadzin Cathedral in Armenia. bell tower of Etchmiadzin Cathedral in Etchmiadzin, Vagharshapat city, Armenia on sunny summer day. Cathedral was listed as World Heritage Site by UNESCO

For a title of this blog, I chose Church of Armenia and not Armenian Church for the following reason. The rightful argument may be raised that the Armenian Apostolic, Catholic and Evangelical churches constitute the Armenian Church. But the Church of Armenia is how the founding church was also called. Catholicos Aram I, in his book titled “The Armenian Church” notes, per the transliteration he adopted for Հայաստանեաց եկեղեցի, the following: “Hayastaneac Ekeleci, the original name used for the Armenian Church, meaning either the church of the people living in Armenia, or simply the Church of Armenia.”

At one time, the church bell tower was very much part of the church building. Ringing of the church bell at momentous occasions was the tradition. Understandably it is not practiced at the present. But as a Kessabtsi I experienced the ringing of the church bell. For those who have heard the church bells ring, I imagine the ringing would resonate deep in their souls, as it did in mine when the bell of Keurkune’s church rang on Sunday mornings.

 I spent the summers of a good part of my formative years in our ancestral village Keurkune, Kessab, whose Armenian Evangelical Church was built at the turn of the 20^thcentury.  Per the inscription on the front wall, the Armenian Evangelical Church of Keurkune laid its foundation onJanuary 8.1898, and completed the construction on July 2, 1899.  The mason of the church was Archbishop of blessed memory Ardavast Terterian’s grandfather. Every Sunday, the smaller bell  of th church was rung to invite the young to Sunday school but the larger church bell, in the bell tower, was rung to invite the adults to church. 

The church bell was also rung at other solemn occasions. When the news of my brother Garo’s untimely death arrived there, our cousin Stepan Apelian rang the bell of the church to break the news. In my formative years there, the elders would speak about the ringing of the bells when the buses arrived to take the repatriating Kessabstis to Beirut from where they would be embarking on their journey to Armenia first by sea and then by land. As the buses started leaving the villages, the bells of the churches were rung. They spoke of that bitter sweet moment, the ringing of the church bells accentuated, for those who were staying behind.  Families were being separated, the villages were being vacated leaving behind empty houses, unattended orchards and the village life was to go through a profound change.

The Church of Armenia’s bells were rung calling the people to fight for the survivor of whatever was left of historical Armenia. The Sardarabad Monument displays the church bells in three columns. Had the Church of Armenia’s bells not rung calling the people to fight, the Armenians might not have heeded to the battle cry let alone prevailed in those decisive battles we celebrate to this day.  It is no wonder that the eminent poet Baruyr Sevag titled his superb work, “Un-silence-able Belfry” (Անլռելի Զանգակատուն)։

Armenia is experiencing existential threats at the present as well. But the bells of the Church of Armenia are silent. I am not only speaking figuratively but also in actuality to mark these momentous occasion especially on and since the disastrous recent defeat of Armenia.

The bells of the Church of Armenia have remained silent.

On July 4, 2023, the silence of the Church of Armenia dawned on me in ways that had not happened before. The PM of Armenia flew to Ankara to attend the celebration of Erdogan’s election. When I saw his picture in the enemy’s den, I could not bring myself to remain silent, and posted “May God help the Prime Minister of Armenia Nikol Pachinyan and give me him fortitude, courage in pain and in adversity, as he deals with powerful, arrogant, SOBs. Asdouatz hedt varchabed - Աստուած հետդ վարչապետ”.

The Church of Armenia was silent.

On June 2025, the PM of Armenia paid an official visit to Türkiye at the official invitation of the president Erdogan. I expected not only the bells of the Armenian Church ring, but also the church render prayer services for a safe trip and successful conclusion of that historic meeting,

The Church of Armenia was silent

The bells of the Church of Armenia remained silent at these historically momentous occasions.  The Armenian Church did not offer special services for the head of ostensibly the first Christian state embarking on these journeys.

The question rose in mind. At what time the Armenian Church rings its bells? At what point the Armenian Church offers prayer services for the well-being of the head of its state engaged in attempting to attain the safety, the security and the longevity of the nascent republic? 

You make your minds and make your guesses. 

 

 

  

 

The Bells of Church of Armenia were silent

Vaհe  H Apelian

The Evangelical Church of Keurkune with its bell tower, at present and historic.

For a title of this blog, I chose Church of Armenia and not Armenian Church for the following reason. The rightful argument may be raised that the Armenian Apostolic, Catholic and Evangelical churches constitute the Armenian Church. But the Church of Armenia is how the founding church was also called. Catholicos Aram I, in his book titled “The Armenian Church” notes, per the transliteration he adopted for Հայաստանեաց եկեղեցի, the following: “Hayastaneac Ekeleci, the original name used for the Armenian Church, meaning either the church of the people living in Armenia, or simply the Church of Armenia.”

At one time, the church bell tower was very much part of the church building. Ringing of the church bell at momentous occasions was the tradition. Understandably it is not practiced at the present. But as a Kessabtsi I experienced the ringing of the church bell. For those who have heard the church bells ring, I imagine the ringing would resonate deep in their souls, as it did in mine when the bell of Keurkune’s church rang on Sunday mornings.

 I spent the summers of a good part of my formative years in our ancestral village Keurkune, Kessab, whose Armenian Evangelical Church was built at the turn of the 20^thcentury.  Per the inscription on the front wall, the Armenian Evangelical Church of Keurkune laid its foundation onJanuary 8.1898, and completed the construction on July 2, 1899.  The mason of the church was Archbishop of blessed memory Ardavast Terterian’s grandfather. Every Sunday, the smaller bell  of th church was rung to invite the young to Sunday school but the larger church bell, in the bell tower, was rung to invite the adults to church. 

The church bell was also rung at other solemn occasions. When the news of my brother Garo’s untimely death arrived there, our cousin Stepan Apelian rang the bell of the church to break the news. In my formative years there, the elders would speak about the ringing of the bells when the buses arrived to take the repatriating Kessabstis to Beirut from where they would be embarking on their journey to Armenia first by sea and then by land. As the buses started leaving the villages, the bells of the churches were rung. They spoke of that bitter sweet moment, the ringing of the church bells accentuated, for those who were staying behind.  Families were being separated, the villages were being vacated leaving behind empty houses, unattended orchards and the village life was to go through a profound change.

The Church of Armenia’s bells were rung calling the people to fight for the survivor of whatever was left of historical Armenia. The Sardarabad Monument displays the church bells in three columns. Had the Church of Armenia’s bells not rung calling the people to fight, the Armenians might not have heeded to the battle cry let alone prevailed in those decisive battles we celebrate to this day.  It is no wonder that the eminent poet Baruyr Sevag titled his superb work, “Un-silence-able Belfry” (Անլռելի Զանգակատուն)։

Armenia is experiencing existential threats at the present as well. But the bells of the Church of Armenia are silent. I am not only speaking figuratively but also in actuality to mark these momentous occasion especially on and since the disastrous recent defeat of Armenia.

The bells of the Church of Armenia have remained silent.

On July 4, 2023, the silence of the Church of Armenia dawned on me in ways that had not happened before. The PM of Armenia flew to Ankara to attend the celebration of Erdogan’s election. When I saw his picture in the enemy’s den, I could not bring myself to remain silent, and posted “May God help the Prime Minister of Armenia Nikol Pachinyan and give me him fortitude, courage in pain and in adversity, as he deals with powerful, arrogant, SOBs. Asdouatz hedt varchabed - Աստուած հետդ վարչապետ”.

The Church of Armenia was silent.

On June 2025, the PM of Armenia paid an official visit to Türkiye at the official invitation of the president Erdogan. I expected not only the bells of the Armenian Church ring, but also the church render prayer services for a safe trip and successful conclusion of that historic meeting,

The Church of Armenia was silent

The bells of the Church of Armenia remained silent at these historically momentous occasions.  The Armenian Church did not offer special services for the head of ostensibly the first Christian state embarking on these journeys.

The question rose in mind. At what time the Armenian Church rings its bells? At what point the Armenian Church offers prayer services for the well-being of the head of its state engaged in attempting to attain the safety, the security and the longevity of the nascent republic? 

You make your minds and make your guesses. 

 

 

  

Քաղաքական Ժողով Մայրավանքին Մէջ

Վահէ Յ Աբէլեան

 

Շաբաթ մը առաջ «Հայրենիք» շաբաթաթերթին մէջ հետեւեալ վերնագիրով տեղեկագրութիւն մը կարդացի՝  «ԱԶԳԱՅԻՆ ԿԵԴՐՈՆԱԿԱՆ ՎԱՐՉՈՒԹԵԱՆ ԿՐՕՆԱԿԱՆ ՈՒ ՔԱՂԱՔԱԿԱՆ ԺՈՂՈՎՆԵՐՈՒ ԼԻԱԿԱՏԱՐ ՆԻՍՏԵՐ` ՄԱՅՐԱՎԱՆՔԻՆ ՄԷՋ» (13.6.2025)։ Շատ հաւանաբար եթէ չըլլար ներկայ հայ իրողութիւնը, այդ յայտարարութիւնը ուշադրութեանս առարկայ պիտի չըլլար, մանաւանդ որ Վարչապետ Փաշինեանը հրաւիրուած էր այցելել Թուրքիա այդ յայտարադութիւնէն շաբաթ մը  ետք։

Ուշադրութեանս առարկան ժողովներուն յորջորջումն էր՝ «Կրօնական» եւ «քաղաքական»։ Բնականաբար անհասկնալի բան մը չի կրնար ըլլալ կրօնական ժողով մը մայրավանքէն ներս։ Բայց քաղաքական ժողով մայրավանքին մէջ տարօրինակ թուեցաւ ինծի։ Կայ այլ իրողութիւն մըն ալ անկասկած եւ այդ մէկը իմ լեզուամտածողութիւնս է որ բնականաբար, առանց իսկ իմ գիտակցութեանս, եղափոխութեան ենթարկուած կրնայ որ եղած ըլլայ քանի որ աւելի քան քառասուն տարիներ Ամերիկայի Միացեալ Նահանգներուն մէջ ապրելով՝ առօրեայ ընկերակցութիւնս, բերանացի եւ գրաւոր հաղորդագրութիւններս, թղթակցութիւններս, կարծիքի փոխանակութիւններս, անմիջական իմ եւ կնոջմէս առկախ, ընդհանրապէս դարձած են Անգլերէն։ 

Նայիրի բառարանին համաձան «քաղաքական» կը նշանակէ «political, civic, civil” (տես ներքեւը)։  Թէեւ ըստ ինծի «civic, civil» կը նշանակէ «քաղաքացիական» եւ ոչ թէ «քաղաքական»։ Հետեւաբարաւելի ճիշդ պիտի ըլլար որ այդ ժողովը կոչուէր «քաղաքացիական»։ Բայց քանի որ այդ ժողովին կողքին կայ «կրօնական» ժողովը, միւս ժողովին ճիշդ բնորոշումը պիտի ըլլալ «աշխարհական»՝ Անգլերէնով secular։ Եթէ Ամերիկեան ականաւոր Merrian-Webster բառարանին դիմէք, հոն պիտի հանդիպիք secular «աշխարհական» բառին որպէս հականիշը (antonym) կրօնական (religious) բառին։ Հետեւաբար «ԿՐՕՆԱԿԱՆՆԵՐՈՒ ՈՒ ԱՇԽԱՐՀԱԿԱՆՆԵՐՈՒ ԺՈՂՈՎՆԵՐՈՒ ԼԻԱԿԱՏԱՐ ՆԻՍՏԵՐ` ՄԱՅՐԱՎԱՆՔԻՆ ՄԷՋ», հասկնալի պիտի ըլլար, եւ ճիշր յայտարարութիւնը՝ գէթ ինծի համար։ 

Միջին Արեւելքի մեր ընկերային կեանքին մէջ եկեղեցին հիմնական դեր ունի։ Հոն, եկեղեցին է որ կ՚ամուսնացնէ եւ պետութիւնը կը ճանչնայ այդ ամուսնութիւնը։ Իսկ Ամերիկայի մէջ Կառաւարութիւննէ է որ կ՚ամուսնացնէ եւ եկեղեցին կը ճանչնայ այդ ամուսնութիւնը եւ ապա կը կատարէ ամուսնութեան կրօնական առարողութիւնը։

Սպասելի է որ եկեղեցին ունենայ աշխարհականներէ՝ մանաւանդ փորձագէտ աշխարհականներէ կազմուած կայք մը որ վարէ այդ կրօնական համայնքին քաղաքացիական զանազան եւ այլազան հարցերը՝ ինչպէս ամուսնութիւն,  ամուսնալուծում, մահ,  ժառամգութիւն, կալուած եւ այլն, եւ այլն։

Բայց ժողով մը որ յորջորջուած է ըլլալ «քաղաքական», այսինք political, նեղ լեզուամտածողութիւն մը կը հիմնաւորէ ժողովականներուն մէջ։ Չեմ զարմանար որ այդպէս ալ պատահեցաւ երբ Վեհը, թուղթի կտոր մը ձեռքին, քաղաքական ամբողջ ընթացք մը տնօրինեց, Արցախի երկրորդ պատերազմին պարտուած Հայաստանին համար ըստ որուն  վարչապետ Նիկոլ Փաշինեանը պէտք էր որ հրաժարեր, եւ որ Վազգէն մանուկեանը վարչապետին պաշտօնը պիտի ստանցներ, եւն, եւն։  Արամ վեհաբառը բացառձակապէս կը տիրապետէ Հայերէն լեզուին եւ պերճախօս է եւ իր հանրային ելոյթներուն համար նախապէս պատրաստած նոթագրութեան մը չի դիմեր, բայց այդ օրը դիմէց՝ պատրաստուած նօթագրութեան մը կտոր մը թուղթի վրայ, ձեռքին մէջ։ Չեմ զարմանար  որ «քաղաքական» ժողովը այդպէս տնօրինած էր։

Անթիլիասի մայրավանքը քաղաքական ժողովի մը վայրը չէ։  

Աղբիւր՝  Mesrob G. Kouyoumdjian, A Comprehensive Dictionary Armenian-English. Beirut: Atlas Press (1970):

The evolution of Hayk Konjoryan

Vaհe H Apelian

Hayk Konjoryan given his iron ladle speech on January 1, 2017

Hayk Konjorian, is an outspoken member of the Civil Contract coalition that governs the Republic of Armenia led by the PM Nikol Pashinyan. He portrays to me the generation who came of age after Armenia restated its course as a free, independent republic on September 21,1991. At times they are referred to as the Independence Generation.  His Facebook account notes that he is the leader of the Civil Contract faction in the National Assembly of Armenia. 

The Armenian Wikipedia notes the following about him:

Hayk Konjoryan was born in 1987 in the city of Charentsavan, Soviet Armenia. In 2008, he graduated from the Faculty of History of Yerevan State University, and in 2010, he completed his master's degree at the Faculty of History of Yerevan State University. In 2013, he completed his postgraduate studies in world history.

He has been civic minded and has been politically active in Nikol Pashinyan led “Yelq”, “Civic Contract” political parties.  After the last general election on June 20, 2021, he was elected a deputy of the National Assembly of Armenia on the national electoral list of the "Civil Contract" party. He was subsequently elected the head of the "Civil Contract" faction of the 8th convocation of the National Assembly of the Republic of Armenia, a position he maintains. 

Hayk Konjoryan is married. The couple has a daughter.

Hayk Konjoryan

I came across Hayk Konjoryan for the first time eight years ago when he was a candidate for National Assembly deputy from Arabkir, Ajapnyak, Davitashen communities on behalf of the “They Way Out-Yelk” party. My records indicate that it was on January 1, 2017 when he presented his candidacy to an audience of around 600 people in a town hall filled to capacity. The theme of his speech was the famous speech Khrimian Hayrig gave after he returned from the Berlin Conference as the head of the Armenian delegation. Hayk Konjoryan had adopted the theme noting that “139 years have passed but the Armenian ladle still is not of iron”. 

As I look at that speech, he appears to be younger than his 30 years old age. What struck me was his young man’s interpretation of the ladle (paper?) speech. The common message that has been carried from Khrimian Hayrig is to resort to gun as the most assured way for the Armenians to have their rightful national grievances heard and their rightful goals achieved. But this young man’s interpretation of the Khrimian Hayrig’s message was far more in depth than what I was accustomed and expected to hear. That is why I opted to archive the speech in my Facebook account (see the link below).

The argument Hayk Konjoryan put forth was his view as to why the Armenian ladle is still not of iron after 139 years. He went on arguing that the answer is not a strong army alone, because a strong army without a strong a government is self-defeating.  Nor, he argued the answer is a strong government when its army is weak.  Neither the answer, he claimed, is a strong army and a strong government, Both cannot long endure when the economy is weak. He went on noting to his audience that 2000 of such capacity filled audience, totaling 1.2 million citizens have left the country arguing that they did not want to leave their homeland but they turned their backs to their unjust and corrupt government. 

One year after his speech, he also took his step as junior to with Ararat Mirzoyan (born in 1979), Araiik Haroutiunya (born in 1979), led by Nikol Pashinyan (born in 1975) that brought about the 2018 peaceful revolution in Armenia, known as the Velvet Revolution. It has always been the young and idealists that have changed the course of their nation as this Independence Generation did in Armenia. It should be noted that there is a generation gap between the principals of the Civic Contract party governing Armenia and the opposition led by Levon Ter Petrosyan (born in 1946), Robert Kocharyan (born in 1954), Serzh Sargsyan (born in 1954).

Hayk Konjoryan is now a mature, experienced, seasoned member of the National Assembly of Armenia and he is a forceful proponent of the ruling Civil Contract party that has proven to be an ideologically cohesive group thus far.  No Armenian leader and political party in the very recent history has been so tested as Nikol Pashinyan and his Civil Contract party did since they brought the change in 2018. 

I liken the inexperienced young men they were - Nikol Pashinyan, Ararat Mirzoyan, Araik Haroutiunyan, Vahagn Alexanyan and others - to the young civic activists and revolutionaries that became statesmen overnight as the founders of the First Republic of Armenia. I draw a parallel between the two in their political and foreign policy pragmatism to assure the longevity of the Republic of Armenia. 

When I was a young member of ARF badanegan associations, there was a song we used to sing dedicated to the Khanasor Expedition There is a line in that song that has remained etched in my memory. It read, referring to the young idealists in the expedition: “you are the hope of Armenia – Դուք էք յոյսը Հայաստանի»։ More than a century later, Armenia’s Independence Generation exemplified by Hayk Konjoryan and his contemporaries, are the best hope for sovereign Republic of  Armenia.

 I trust them and I wish them well.

 

 

 

Come: Who said it? Find out

 The attached is the translation of a text that was said at one time today on June 12.  Who said it?  Find out, scroll down.

“…Assuming the position of Minister of Agriculture and State Property and wishing to immediately Armenianize the institutions, I addressed Armenian specialists abroad through both the diplomatic representatives of the Republic and the press, inviting them to take up positions in Armenia.

For those who have just arrived from abroad, I promised to provide higher salaries and benefits than those who are already in office. Three months have passed and to this day I have not received ANY applications from Armenian specialists abroad, whose number is counted in the hundreds.

Once again and for the last time, I publicly appeal to you, Armenian agronomists, livestock breeders, foresters, mineralogists, hydrologists, gardeners, dairy farmers and other specialists: come to Armenia, where there is plenty of work and suitable positions for you.

It is true that working in Armenia is now difficult and associated with sacrifices, but if you do not come in difficult times, if you are not willing to make sacrifices today, tomorrow, when broad and easy days come, you will no longer be needed for Armenia.

Why can a Russian or a Pole serve in Armenia now, but you cannot? What day is your patriotism for?

Or do you think that by sitting in Tiflis, Constantinople, and America, delivering beautiful speeches and giving us good advice, you have already fulfilled your patriotic duties?

If you are with Armenia and a friend of Armenia, come to Armenia; if you are not coming, leave Armenia alone. Armenia does not need your speeches and advice. Armenia needs your work, your skill, your profession, your knowledge.

Come."

Simon Vratsian

June 12, 1920

Yerevan 

Note: Simon Vratsian was the last, fourth Prime Minister of Armenia, before that he was a minister and one of the influential leaders of the ARF.

Link: «Եթե դուք Հայաստանի հետ եք ու Հայաստանի բարեկամ՝ եկե՛ք Հայաստան»՝ Վրացյանի կոչը Սփյուռքին. 12 հունիս, 1920թ

Link: «Եթե դուք Հայաստանի հետ եք ու Հայաստանի բարեկամ՝ եկե՛ք Հայաստան»՝ Վրացյանի կոչըՍփյուռքին. 12 հունիս, 1920 https://www.aniarc.am/2025/06/12/simon-vratsyan-call-diaspora-june-12-1920/?fbclid=IwY2xjawK5yvNleHRuA2FlbQIxMABicmlkETFYeTk1VENOYlhtWnZvYjlGAR7DnWdZUo0rf_i_bxg7Zsk7PFEw98W2-vBnE7T9f2EHWNlimB9WZ6xtSCHOpQ_aem_lhrG0r2fPU5SZ12RdFS9EA

The betrayer was an ardent Armenian Socialist.

 Vaհe H. Apelian

I concluded my blog “Tale of an Armenian Hymnal” (see the link below) wondering if Hmayag Aramiants, who compiled a socialist leaning song book titled " Hayoun Yerkaraneh - The Armenian's Songbook", survived the genocide. Little I knew that he was the infamous betrayer of the Social-Democrat Hunchakian party causing the well-known tragic event in the recent Armenian history known as “The 20 Hunchakian Gallows”, that would alter the course of the oldest surviving Armenian political party, the Hunchakian party.

It was the well-informed Zaven Zakarian who wondered if the author of the songbook was no other than the infamous Hmayag Aramiants who betrayed the Social-Democrat Hunchakian party causing “The 20 Hunchakian Gallows”. The revelation was news for me. I had come to learn about Hmayag Aramiants' name by association with the hymnal he compiled. 

In retrospect I believe that the author of the socialist leaning song book and the betrayer of the Hunchakian party is one and the same person Zaven Zakarian suspected. That is to say Hmayag Aramiants. I base my affirmation on the following premises.

The songbook Hmayag Aramiants published in 1911 is a collection of the songs that leaned towards socialism, including international brotherhood, the cornerstone of socialism. In his preface he comes across as a true believer in the promise of socialistic order of the Young Turks that would transcend race and unite the different races of the Ottoman Empire under the banner of Equality and Liberty. He had the march of Ittihad included in the songbook.

Then there is his uncommon personal and family names. It is not likely that the author had his namesake during the same time in Constantinople who turned out to be a traitor. A search in the internet indicated that Hmayag Aramiants had authored at least another book (booklet?) titled “Political and Economic Liberty” which, the front cover indicates, is the lecture he gave during a meeting  that took place between Sepember 19-23, 1908, in the Geyeg Pasha neighborhood of Constantinople.  He had the book published the same year. It is not likely that there were two persons named Hmayag Aramiants who harbored  such political and economic interests. (Note: “Ազատութիւն Քաղաքկան եւՏնտեսական”. Ատենախօսութիւն (Արատասանուծ Կ.Պոլսոյ Կէտիկ Փաշա Թաղը գումարուածմիթինկին մէջ 19/23 Սեպտմեմբեր 1908)

Hmayag Aramiants was a member of the Hunchak Party. In the songbook, he had a full-page picture of a poster of two freedom fighters displaying a flag that reads “Freedom or Death” (Mah gam Azadoutiun). The poster header read: ‘kharperti “Kharbeti Hunchak Martyrs” (Hunchagian Voghpatsial Nahadagner).

Finally, what transpired to the Hunchakian Party at the time could have come about only by a well-placed member of the party who was privy of the inner deliberations of the party at the highest level.

The Committee of Union and Progress, that is to say the Ittihad ve Terakki Cemiyeli party, which appeared to be generally referred to as the Itthihad party, was a movement that led the Young Turk revolution take over the Empire in 1908 and ushered the Empire into a constitutional order with elected representatives giving way to the Armenian Ottoman parliamentarians in the person of Krikor Zohrab and others. The Armenians in general accepted the promise of the new order with enthusiasm. However, the Hunchak party harbored serious reservations about the true intent of the Young Turk movement suspecting that it was racist in its core and that the Young Turks would be detrimental to the Armenians, as the Adana massacre made plainly evident for them. Hence the party positioned itself against the Young Turk leaders, including naturally Talaat Pasha, and intended to assassinate them. 

I quote below Wikipedia to note what transpired between the publication of the Hmayag Aramiants collection of songs in 1911 and the fruition of the inner working of the Social Democrat Hnchakian Party, two years later, that is to say in 1913.

The 7th General Convention of the Social Democrat Hunchakian Party which was held in Constanta, Romania, in 1913, and adjourned with two main objectives:  "As stated in its original program, the party was to move from licit to illicit activities, thus becoming once again a covert organization. II - To plan and assassinate the leaders of the Ittihad (Young Turk) party, the same leaders that carried out the Adana massacres of 1909, and thus the same leaders who at that moment were planning the annihilation of the Armenian people. 

However, these secret objectives were passed on to the Ottomans by an agent; consequently, as soon as the delegates arrived in Constantinople, they were arrested. By the end of the year a total of one hundred and forty Hunchak leaders were arrested.

After spending two years in terrible conditions in Ottoman prisons, and undergoing lengthy mock trials, twenty prominent figures were sentenced to death by hanging. A few weeks after the beginning of the Armenian Genocide  on June 15, 1915, all twenty men were hanged in the central square of Constantinople, known as Sultan Bayazid Square.”

That agent who passed on those secret party objectives to the Ottoman authorities surely was Hmayag Aramiants, the person who compiled the songbook; the Hnchakian party member and the ardent socialist who was naive enough to claim in the preface of his songbook that the armed resistance of the Armenians waged against the Hamidian regime, a Turkish regime nonetheless, would be understood and even appreciated by the Turkish bearers of the new slogan ostensibly for "Justice, Liberty, and Equality." It is likely that an ideological rift had developed between Hmayag and his Hunchakian Party comrades-in-arms whom he viewed setting themselves in secret against the bearers of the "new" Turkish regime, the purported bearers of the very same ideology the Hunchak Party advocated, socialism and fraternity among the races.  Hmayag Aramiants driven by his blinded trust in the socialist order professed by the Young Turks betrayed his own comrades to "save" the "promise" of the new order. 

What happened to Hmayag Aramiants ?

Hmayag Aramiants was gunned down in Constantinople in 1920. His assassination was part of the Operation Nemesis that was conceived and carried out by the members of the Armenian Revolutionary Federation. Operation Nemesis brought to justice not only the Turk perpetrators of the Armenian genocide but also treasonous Armenians. Hmayag Aramiants was one of them. His assassin was Arshag Yeztanian (Արշակ Եզդանյան) who, like the rest of avengers, was a member of the ARF. Nothing else appears to be known about Arshag.

 

Note: Tale of an Armenian Hymnal (1/2):http://vhapelian.blogspot.com/2017/04/tale-of-armenian-hymnal.html

  

Come: Who said it?

The attached is the translation of a text that was said at one time today, on June 12. Take a guess. Who said it? 

“…Assuming the position of Minister of Agriculture and State Property and wishing to immediately Armenianize the institutions, I addressed Armenian specialists abroad through both the diplomatic representatives of the Republic and the press, inviting them to take up positions in Armenia.

For those who have just arrived from abroad, I promised to provide higher salaries and benefits than those who are already in office. Three months have passed and to this day I have not received ANY applications from Armenian specialists abroad, whose number is counted in the hundreds.

Once again and for the last time, I publicly appeal to you, Armenian agronomists, livestock breeders, foresters, mineralogists, hydrologists, gardeners, dairy farmers and other specialists: come to Armenia, where there is plenty of work and suitable positions for you.

It is true that working in Armenia is now difficult and associated with sacrifices, but if you do not come in difficult times, if you are not willing to make sacrifices today, tomorrow, when broad and easy days come, you will no longer be needed for Armenia.

Why can a Russian or a Pole serve in Armenia now, but you cannot? What day is your patriotism for?

Or do you think that by sitting in Tiflis, Constantinople, and America, delivering beautiful speeches and giving us good advice, you have already fulfilled your patriotic duties?

If you are with Armenia and a friend of Armenia, come to Armenia; if you are not coming, leave Armenia alone. Armenia does not need your speeches and advice. Armenia needs your work, your skill, your profession, your knowledge.

Come."

June 12, 

Yerevan