A LABOR OF LOVE: TRANSLATING “THE LAST SCION OF THE MOUNTAINEERS”

Vahe H. Apelian

Google-Ի Հայերէն թարգմանութիւնը կցուած է ներքեւը։

  LRADOU, the newsletter  of the Armenian Evangelical College:

"Vahe Apelian has translated to English about Simon Simonian

by  Levon Sharoyan as "The Last Scion of the Mountaineers".

The original work and the English translation of Levon Sharoyan’s book about the eminent writer Simon Simonian are labors of love by a few.

It started amidst war and destruction in Aleppo when Levon Sharoyan wrote a very personal monograph about the eminent man of letters, Simon Simonian. He published it in installments first on his Facebook page, later on in a more expanded version in “Kantsasar” Weekly, the official newsletter of the Prelacy of the Armenian Apostolic Church in Aleppo. Levon’s monograph was his tribute to his elder compatriot. Levon’s grandfather, much like Simon Simonian’s father, hailed from Sassoun and was depicted among the stories Simon Simonian’s wrote about the struggles of the Sassountsi mountaineers on the plains of Aleppo.

 The monograph, which since then has been published as a book in Armenia, made for a fascinating reading. I thought that it would be unfair for those who do not read Armenian to remain deprived of such a reading. Consequently I asked Levon’s permission to have it translated to English. He readily gave it.

I then contacted Sassoun Simonian, who resides in Beirut, for the same purpose. It turned out that Sassoun had also thought of the same. Not only that, coincidentally, having read my published translation of one of Simon Simonian’s most endearing stories titled, “He Was Different”, he had me in mind for the task for a fee. Naturally, I categorically declined the monetary offer while appreciating his trust. Hence the draft of my translation of Levon Sharoyan’s monograph came about. 

Upon Sassoun’s recommendation I sent a copy of my draft to Maria-Eleni Simonian, Simon Simonian’s granddaughter, who read the monograph and pointed out typos and offered suggestions. At the end of her review she added the following note, I included in my preface of the translated book. 

Her note, addressed to me, validated the undertaking of this task. It read; "It was a great pleasure to be able to read and learn more about my grandfather. It is one of my aspirations to learn Armenian and read his work to get a small picture of who he was. I believe you brought justice to your endeavor. Thank you for your time and contribution."

I also sent a copy to my maternal cousin Jack Chelebian M.D. who lives on Padre Island, Texas. Jack graciously and ably edited the draft manuscript by painstakingly comparing my translation, line by line, to the original text. Jack spent no less time than I did in finalizing the translation. I can certainly attest that this translated piece is true to the original thanks greatly to Jack’s efforts as well.

It is also fair to note here that the late Simon Simonian and Jack’s father, Dr. Antranig Chalabian were friends. It was Simon Simonian who made possible the publication of Henry Glockler’s memoir titled “Interred in Turkey” for a nominal fee the author had sent to Dr. Antranig Chalabian to help him publish his memoirs that Chalabian had edited. 

Sassoun Simonian also read the draft translation and offered valuable suggestions in presenting the titles of Simon Simonian’s books as well as the personal names. The Simon Simonian Family Foundation undertook the expenses for publishing the translated book.

Transliteration is an inherent part of translations. There arises a challenging situation because Eastern Armenians and Western Armenians do not necessarily transliterate similarly. Whenever possible I resorted to the Internet search engines to check on the common English transliteration of names and their sounding in Western Armenian. 

I pray that readers find the translated piece as enjoyable to read as I did.

Last but not the least, the following individuals are acknowledged in the book for their labors of love.

Vahe H. Apelian, Ph.D.  (Loveland, OH)                            Translator

Jack Chelebian, M.D. (Padre Island, TX)                           Editor

Maria-Ellen Simonian (Huddersfield, England)                   Reviewer

Sassoun Simonian (Antelias, Lebanon)                             Proof Reader

Hrach Kalsahakian (Dubai, UAE)                                        Publisher

******

Լևոն Շառոյանի՝ ականավոր գրող Սիմոն Սիմոնյանի մասին գրքի բնօրինակը և անգլերեն թարգմանությունը սիրո աշխատանք են մի քանիսի կողմից։

Այն սկսվեց Հալեպում պատերազմի ու ավերածությունների ֆոնին, երբ Լևոն Շառոյանը մի շատ անձնական մենագրություն գրեց ականավոր գրագետ Սիմոն Սիմոնյանի մասին։ Նա այն մաս-մաս հրապարակեց սկզբում ֆեյսբուքյան իր էջում, ապա ավելի ընդլայնված տարբերակով՝ Հալեպում Հայ Առաքելական Եկեղեցու Առաջնորդարանի պաշտոնական տեղեկագրում՝ «Կանցասար» շաբաթաթերթում։ Լեւոնի մենագրությունը նրա հարգանքի տուրքն էր ավագ հայրենակցին։ Լևոնի պապը, ինչպես Սիմոն Սիմոնյանի հայրը, ծագումով Սասունից էր և պատկերված էր Սիմոն Սիմոնյանի՝ Հալեպի դաշտերում սասունցի լեռնականների կռիվների մասին պատմվածքների շարքում։

 Մենագրությունը, որն այդ ժամանակից ի վեր Հայաստանում հրատարակվում է որպես գիրք, հետաքրքրաշարժ ընթերցանություն է ստացել։ Մտածեցի, որ անարդար կլինի, որ հայերեն չկարդացողները զրկված մնան նման ընթերցանությունից։ Հետևաբար ես Լեւոնից թույլտվություն խնդրեցի, որ այն թարգմանվի անգլերեն։ Նա պատրաստակամորեն տվեց այն:

Նույն նպատակով ես կապ հաստատեցի Բեյրութում բնակվող Սասուն Սիմոնյանի հետ։ Պարզվեց, որ նույնը մտածել էր նաև Սասունը։ Ոչ միայն դա, զուգադիպությամբ, կարդալով Սիմոն Սիմոնյանի ամենահիասքանչ պատմվածքներից մեկի՝ «Նա ուրիշ էր» իմ հրատարակած թարգմանությունը, նա նկատի ուներ ինձ վճարովի առաջադրանքի համար: Բնականաբար, ես կտրականապես մերժեցի դրամական առաջարկը՝ գնահատելով նրա վստահությունը։ Այստեղից էլ առաջացավ Լևոն Շառոյանի մենագրության իմ թարգմանության նախագիծը։ 

Սասունի հանձնարարությամբ ես իմ նախագծի պատճենն ուղարկեցի Մարիա-Էլենի Սիմոնյանին՝ Սիմոն Սիմոնյանի թոռնուհուն, ով կարդաց մենագրությունը և մատնանշեց տառասխալներն ու առաջարկություններ արեց։ Իր գրախոսության վերջում նա ավելացրեց հետևյալ գրառումը, որը ես ներառեցի թարգմանված գրքի իմ առաջաբանում։ 

Նրա գրությունը՝ ուղղված ինձ, հաստատում էր այս առաջադրանքի ստանձնումը։ Այն կարդում էր; «Մեծ հաճույք էր, որ կարողացա կարդալ և ավելին իմանալ պապիկիս մասին: Իմ ձգտումներից մեկն է սովորել հայերեն և կարդալ նրա ստեղծագործությունը՝ փոքրիկ պատկերացում կազմելու համար, թե ով է նա: Կարծում եմ, դուք արդարություն բերեցիք ձեր գործին: Շնորհակալություն ձեր ժամանակի և ներդրման համար»:

Ես նաև պատճեն եմ ուղարկել մորական հորեղբորս՝ Ջեք Չելեբիանի բժիշկին, ով ապրում է Տեխասի Պադրե կղզում: Ջեքը բարեհաճորեն և հմուտ կերպով խմբագրեց ձեռագրի նախագիծը՝ տող առ տող տող առ տող իմ թարգմանությունը ջանասիրաբար համեմատելով բնագրի հետ: Ջեքը ոչ պակաս ժամանակ է ծախսել, քան ես՝ թարգմանությունը վերջնական տեսքի բերելու համար: Անշուշտ կարող եմ հաստատել, որ այս թարգմանված ստեղծագործությունը համապատասխանում է բնօրինակին նաև Ջեքի ջանքերի շնորհիվ:

Այստեղ արդարացի է նաև նշել, որ հանգուցյալ Սիմոն Սիմոնյանը և Ջեքի հայրը՝ դոկտոր Անտրանիկ Չալաբյանը ընկերներ էին: Հենց Սիմոն Սիմոնյանն էր, որ հնարավոր դարձրեց Հենրի Գլոքլերի «Թաղված Թուրքիայում» հուշագրության հրատարակումը անվանական վճարի դիմաց, որը հեղինակն ուղարկել էր դոկտոր Անտրանիկ Չալաբյանին՝ օգնելու նրան հրատարակել Չալաբյանի խմբագրած հուշերը: 

Սասուն Սիմոնյանը ընթերցեց նաև թարգմանության նախագիծը և արժեքավոր առաջարկություններ արեց Սիմոն Սիմոնյանի գրքերի վերնագրերը, ինչպես նաև անձնանունները ներկայացնելու համար։ Թարգմանված գրքի հրատարակման ծախսերը ստանձնել է Սիմոն Սիմոնյան ընտանիքի հիմնադրամը։

Տառադարձությունը թարգմանությունների անբաժանելի մասն է: Դժվար իրավիճակ է ստեղծվում, քանի որ արևելահայերն ու արևմտահայերը պարտադիր չէ, որ տառադարձվեն նույն ձևով: Հնարավորության դեպքում դիմում էի համացանցային որոնողական համակարգերին՝ ստուգելու անունների անգլերեն տառադարձությունը և արևմտահայերեն հնչողությունը: 

Ես աղոթում եմ, որ ընթերցողները թարգմանված ստեղծագործությունը նույնքան հաճելի համարեն, որքան ես:

 

When Vartan Mamikonian Was About to Balk - Simon Simonian (1/2)

Vahe H. Apelian

Courtesy Dikran Gullekian 

«Geh khntrvi Khatchatsevel – Կը Խնդրուի Խաչաձեւել» is the title of an unusual book by the late Simon Simonian. He fictionalized an event that allegedly took place in Beirut’s UNESCO Hall filled to capacity, where  some of the Armenian historic figures, such as: Gregory the Illuminator, Catholicos Sahag Bartev, the legendary patriarch of the nation Haig, Dikran the Great, King Drtad and many others, came onto stage and said what they did and what would have happened had it been their way.

The slogan of the event, in classical Armenian, was the following: “There has not been a dusk that was not followed by a dawn”. The  theme of the dignitaries’ discourses was tri fold: 1.What did we do for the Armenian people. 2. How is that the Armenian people survive and did not die off? 3. Why is it that the Armenian people will not die off?

This fictitious event was supervised by the current Armenian political parties, each having assigned a specific task. The Hnchagians were to ring the bell alerting the attendees to the succession of the appearances of these Armenian historical dignitaries on stage. The Tashnags were tasked to oversee the security of the event. The Ramgavars were tasked to maintain silence as the event progressed. The Communists were tasked to create commotion. The event supposedly took place on January 1, 1965, the year the 50^th anniversary of the Armenian genocide was to be commemorated

From the get-go, the readers are alerted that this  unusual event is a satirical Armenian history review. Customarily when organizers announced an upcoming event, they  alerted  the community not to hold another event that would overlap theirs. But this time around, the organizers were imploring to have this event overlapped, which made the title of the book "Please Overlap". After the appearance of the dignitaries on stage was concluded a dinner dance was held. 

The book is 152 pages long and was published by Simon Simonian’s Sevan Publishing House in Beirut in 1965. The book retailed for 2.5 Lebanese Lira, or 3 Syrian pounds. For those who live abroad (aradasahman) the book retailed  for a dollar. 

It should be noted that ardasahman is a term Armenians in Armenia use for those who live outside Armenia. It also should be noted that Simon Simonian was a persona-non-grata in Soviet Armenia and his literary works and the bi-weekly “Spuyrk” he published were banned in Soviet Armenia. Consequently, Simon Simonian must have  known that his book will not see the light of day in Soviet Armenia and the Armenian Diaspora outside Lebanon was abroad for him. Simon Simonian was a fiercely independent person and the only organization he belonged was the compatriotic union of the Sassountsi Armenians. His parental lineage was  from Sassoun.

The manner in which a quote was noted in the book  bewildered me. It pertained to Vartan Mamigonian prior to the famous Battle of Avarayr. It reads as follows: “On the Greek-Persian border, shortly before the Battle of Avarayr, Zoravar Vardan Mamikonian was stopped  by Armenian border guards as he tried to cross to the Greek side with his entire family, his wife, his two brothers, Hmayak and Hamazasp, and their wives, sons and grad children and with all his blood relatives (nobles) and servants. Vartan Mamikonian declared at the border that he is crossing to the Greek section for the freedom of worship, and that his brother Hmayak was even willing to do begging (pp. 176-7). The border guards returned Vardan Mamikonian and his blood relatives to the Ayraradian plain and showed them the way to Avarayr. It is evident that Vartan was forcibly led to Avarayr, against his free will. They were ordered to rest all winter.” GHAZAR PARBETSI, a relative and friend of the Mamikonians. (Venice Press, pp. 174-185).”

Simon Simonian attributed the quote to the Armenian chronicler Ghazar Parbetsi and “authenticated” it by citing not only the author but  also the pages of the book and its source. When I inquired about the authenticity of the quote, some friends claimed its completely ficticious. Sassoun, Simon Simonian’s claimed it is an authentic quote.  Fortunately, two friends came to my rescue forwarding me a copy of the chronicle and Harout Topjian, who is educated in Cilician See, shared the following by putting it in context and noted that Vartan Mamigonian, angered by the disunity and discord among the Armenian wanted to pass to Armenia under the Hellenic rule. The Armenian nobles having heard from Vasak Sunni, who was the marzban (Persian appointed governor) of Armenia, Vartan Mamigonian’s intention and preparation  to cross to Armenia under the Greek side sent a delegation headed by the priest Ghevont Yerets who assured him the Armenian nobles stood by the secret vow they took, while they pretended yielding to the Persian King Yezkert’s demands and accepting the Persian religion so that they could return to Armenia for the sake of their homes and families. The delegation implored him to return for they knew without Vartan Mamigonian’s leadership they will not be able to counter the eminent attack by the angered Persian king. 

Vartan Mamigonian relented and returned noting to them he feared neither  the enemy, nor the dreaded war. It is only because of the divided loyalties and disorderly deeds that he decided to move to Armenia on the Byzantine side with his family, brothers, their families and his courtiers and that he would return as long as the nobles promised to act in an orderly manner and remain united.

Thus began the preparation of the famous battle waged on the plains of Avarayr. The disunity and the discord among the Armenians appeared to have posed to doom the most famous Armenian battle, its contemporary chronicler Eghishé described in detail.

As to the Simonian’s quote, there is a kernel of truth in it, but surely he has changed the wording as the actual text by Ghazar Parbetsi indicates (next).

 

Note:          Simon Simonian’s posted quote: “Յոյն-պարսկական սահմանին վրայ, Աւարարայրի ճակատամարտէն քիչ առաջ, Հայ սահմանապահերու կողմէ վար դրուեցաւ Ծօրավար Վարդան Մամիկոնեան, երբ կը փորձէր պարսկական բաժնէն յունական կողմը անցնիլ՝ իր ամբողջ ընտանիքին եւ տոհմին – կնկան, երկու եղաբայրներուն՝ Հմայակին եւ Համազասպի, անոնց կիներուն, զաւակներուն ու թռռներուն, իր բոլոր արիւնակից ազգականերուն (ազնուական) եւ ծառաներուն հետ։ Վարդան Մամիկոնեան սահմանին վրայ յայտարարեց թէ ոգիի ազատութեան համար կ՚անցի յոունական բաժինը, իսկ իր եղբայր Հմայեակ՝ նոյիսկ մուրացկանութիւն ընելու համար ( էջ 176-7)։ Սահմանապահերը Այրարատեան դաշտ վերադարձուձին Վարդան Մամիկոնեանն որ իր արիւնակիցները եւ անոնց ցոյց տուին Աւարարայրի ճամբան։ Յայտի է որ Վարդան բռ նութեամբ կ՚առաջնորդուի Աւարայր, իր ազատ կամքէն հակառակ։ Հրամայուեցաւ անոնց՝ ամբողջ ձմեռը հանտիստ ըմել։ՂԱԶԱՐ ՓԱՐՊԵՑԻ, Մամիկոնեաններու ազգական եւ բարեկամ պատմիչ։ (Տպ. Վենետիկ, էջ 174-185 ).

 

 

Simon Simonian, The Last Scion of the Mountaineers

Simon Simonian, The Last Scion of the Mountaineers

Vahe H. Apelia

 

Simon Simonian was one of the towering intellects and literary figures of the post genocide Armenian Diaspora. He was an educator, publisher, editor, author, and an activist. He was born on March 24, 1914, in Aintab. His Sassoun-born father's name was Ove' (Օվէ). His mother's name was Menoush (Մենուշ). She hailed from Aintab. Sassoun was once an exclusively Armenian-inhabited highland while Aintab (now Gaziantep) had a large Armenian population. Simonian was their eldest child.

In 1921, having survived the Genocide, the family had found refuge in Aleppo. The future writer-publisher received his elementary education in that city in northern Syria. Subsequently, he attended (1930-1935) the newly established seminary of the Catholicosate of Cilicia in Antelias, Lebanon becoming one of its first students.

After graduating from the seminary he returned to Aleppo where he taught at the Gulbenkian and Haigazian Schools until 1946. During the war years, he established the "Sevan" Printing Press with a group of like-minded Armenian teachers.

At the invitation of Catholicos Karekin I Hovsepiants (1946), he moved to Lebanon where he taught at the catholicosate's seminary until 1955 and became the institute's scholar in residence. He also established a close personal and professional relationship with the Catholicos. His scholarly contributions during those years and later are far too numerous to list

In 1954 he visited Armenia as a member of the delegation representing the Catholicosate of Cilicia at the funeral of Catholicos Kevork VI Tcheorekdjian. At the time a visit to the Soviet republic was considered an extraordinary event. That visit became a life-altering experience for him. The following year he resigned from his positions at the catholicosate but continued teaching, part-time, for many years at the Armenian General Benevolent Union Hovagimian-Manougian Secondary School for Boys and at the Tarouhie Hagopian Secondary School for Girls.

 In 1955 he reestablished "Sevan' so as to have his own voice heard. Three years later he launched the "Spurk" literary magazine, which along with Antranig Dzarougian's "Nayiri" became prominent literary magazines and platforms for many authors and budding writers.

Along with his teaching and scholarly research, Simonian wrote Armenian history, geography and language textbooks for different grades. They were reprinted several times and became standard textbooks at Armenian schools across the Diaspora.

Simonian authored the following novels and collection of short stories: «կը Խնդրուի Խաչաձեւել» (Obstruction Requested, 1965), «Խմբապետ Ասլանի Աղջիկը» (Commander Aslan's Daughter, 1967), «Լեռնականերու Վերջալոյսը» (The Sunset of the Mountaineers, 1968), «Սիփանայ Քաջեր», (The Daredevils of Sipan, 1967-1970), «Լեռ եւ Ճակատագիր» (Mountain and Fate, 1972), «Անժամանդրոս» (UntimelyMan) (1978, 1998);

Simonian was not hamstrung by Armenian political partisanship. He possessed a too large personality and a streak of Sassountsi "free spirit" to be confined by partisanship. The only organization he belonged was the Sassountsi compatriotic organization. He even became a persona non grata in Soviet Armenia but his concern for all things Armenian resonated across the Diaspora political spectrum. I recall with fond memories the overwhelming popular reception he received in the social hall of New Jersey's St. Vartanants Cathedral when he and his wife toured the United States in the early '80s.

Reading his books makes it evident that  becomes apparent  that his paternal lineage from from the Armenian highland of Sassoun shaped his literary imagination and his perception of what an Armenian is or ought to be. Many of the stories of his books depict the once-proud mountaineers of Sassoun as heroes. Driven from their mighty highlands, the generous spirit of these proud mountaineers would find outlets as bakers in the bakeries they ran in Aleppo, setting up an authentic and unsurpassed tradition that continues to this day.

Simonian had a commanding presence even though he was not tall. Anyone who has called him couldn't forget his deep baritone that came over the wires with his customary greeting, voghjun (Ողջոյն). The closest word for it in English is 'salute' but surely his voghjuyn embodied more than a mere salutation.

Several times I had the pleasure of calling him at his office. When I recall those moments I realize that he must have assumed that his world was inhabited only by Armenians and hence "voghjuyn", rather than the universal "hello". The latter makes deference to the caller's native language and offers the courtesy of the doubt that the caller may not be an Armenian. But it was always voghjuyn for Simonian.

Simonian was married to Aleppo-born Mary Ajemian. Much like his heroes, she also hailed from a Sassountsi family. She was the sister of Kevork Ajemian, a well-known bilingual (Armenian and English) journalist and novelist. The Simonians had four sons (Hovig, Vartan, Daron, and Sassoun) and a daughter Maral.

Simonian died on his birthday on March 24, 1986. Armen Tarian's eulogy in "Zartonk" daily (March 29, 1986) borrowed Simonian's greeting and wrote: "Voghjuyn Simon. Sevan Press was his Sevan Lake. Not only the lake but simply its name would transform him".

Sevan Press published some 500 books, in addition to Simonian's books and textbooks, and the weekly, monthly, yearly periodicals. Sevan Press and its owner-publisher became landmark institutions for several decades in the Diaspora. Dignitaries visiting Lebanon made a point of meeting him. Unfortunately, almost ten years before his death, his much-beloved printing house became another casualty of the Lebanese Civil War and ceased being the outlet for his prodigious literary output. 

Simonian's literary legacy remains an enduring part of the post-Genocide Western Armenian literature.

Note: The book: "The Last Scion of the Mountaineers", by Levon Sharoyan, translated by Vahe H. Apelian

http://vhapelian.blogspot.com/search?q=Simon+Simonian

The Arshakunis: The legend of king Arshak – 4/7 –

Read the attached translated story and derive your own conclusion from the legend of King Arshak II (350-367 CE) as depicted in the Simon Simonian’s history book, lesson 8^th fifth grade elementary Armenian school students. Note Simon Simonian narrated the legend depicting the Armenian Arshakuni king as Arshak I, (Ե. Սարի, Ը. Դաս, Արշակ Ա.). Simon Simonian has presented the story noting that «this story tells us about the appeal of the Armenian soil and water.» Lately, decades after having read the story during my impressional childhood, the same story has been popping in my mind for another reason and that is the dichotomy the Armenians display in the Diaspora as a exemplary citizens and as Armenian press pundits, but not in Armenia or for matters pertaining to Armenia hurling adjectives to the Armenian elected officials the same pundits never did and would not do when writing about the elected officials of their Diaspora countries. The following picture emerges in my mind. Armenians presenting themseleves in the best manner, tidying their home to recieve and entertain their odar  guests, but not according the same to their country Armenia and to their countrymen, Armenians. I thank Sassoun Simonian from Lebanon and Levon Sharoyan from Aleppo for forwarding me copies from Simon Simonian's history book. Read the story and derive your own conclusion from the legend whether we are affected by a King Arshag Syndrome.  Vahe H Apelian

The cover of the Simon Simonian's history book

“The Persian king Shapur (Shabouh in Armenian), called his shamans and told them – “I wanted to love the Armenian king Arshak, but he offended me. I signed a peace treaty with him, he swore on the bible, but reneged his solemn declaration. I thought of bestowing upon him much good, much like a father would do to his son. However, instead of reciprocating in kind, he was spiteful towards me. The Armenian king Arshak has been waging war against me for the past thirty months. We could never defeat him. He has come with his own accord. If I knew that he would remain loyal to our treaty, I will let him return to his country in peace and with honor.”

His shamans answered to king Shabouh – “let us go today, tomorrow we will have an answer for you.”

The following day the shamans got together and asked the monarch – “now that the Armenian king has come and is with you, how does he talk to you? How does he sound? How does he present himself to you?”

The monarch said – “he regards himself as one of my servants and he tries to humble himself before me.”

The shamans said – “Do whichever way we tell you to do. Keep him here. Send emissaries to the Armenian land and get from there two loads of soil and a jar of water.  Order that they spread the Armenian soil on half of your court. Hold his hands and walk with him on part of the court that is on the Persian soil and quiz him there. Later on, holding his hand, take him towards the court that is on the Armenian soil and pay attention to what he says. This way you will know if you let him loose, whether he will abide by your treaty or not. If he speaks defiantly on the Armenian soil, know that when he returns to Armenia, he will treat you likewise. He will continue the war and his enmity towards you.”

Upon hearing the recommendations of his shamans, the Persian king sent people to Armenia to bring Armenian soil and water loaded on camels. They returned after a few days and brought Armenian soil and water.  King Shabouh ordered to spread the Armenian soil under half of the court and sprinkle it with water from Armenia. He ordered that the other half of the court remain on Persian soil. King Shabouh summoned the Armenian king and had all others leave the court. He held king Arshak’s hand and continued pacing in the court.

Pacing in the court, Shabouh asked the Armenian king, when they were on the Persian soil: “why did you become my enemy, King Arshak of Armenians. I liked you as a son and I wanted to give my daughter to you in betrothal and have you as a son. But you became my enemy. It has been thirty months that you waged a war against me.”

Arshak said to Shabouh – “I sinned against you. Now, here I am as your servant and at the disposal of your hands Do, whatever you want to do. Kill me, because I, as your servant, am much guilty in front of you. I am convicted to death.”

Later, King Shabouh holding King Arskak’s hand, paced taking him along towards the Armenian soil all the while making amends. When Arshak stepped on the Armenian soild, he changed greatlhy and he became defiant, boastful and said – “Get away from me, you wicked master, you became an overlord. From now on, I will avenge you and your sons. I will not relent until our throne is given back to us.”

Shabouh again held Arshak’s hands and paced toward the court which was over the Persian soil. At that moment Arshak repented for what he said. Bowed and threw himself at the feet of King Shabouh. But when, holding King Arshak’s hands the Persian king paced towards the side of the court on the Armenian soil, Arskak spoke the same way he had spoken when he was on the Armenian soil. In this manner until the evening, Shabouh did the same many times and tested. King Arshak was rebellious on the Armenian soil but repentful on the Persian soil. 

Later in the day, King Shabouh ordered and had iron chains brought and had Arskak’s neck, arms and legs chained and had him sent to the Anhoush (forgotten) castle to remain there until his death.”

***

 

 

 

 

 

On this International Literacy Day

Vahe H Apelian

Hamazkayin Vahe Setian publishing Armenian book exhibit

Hagop K. Havatian’s posting alerted me that today, September 8, 2024,  is the International Literacy Day. Hagop K. Havatian is the director of Hamazkayin Vahe Setian publishing. He is organizing an exhibit of Armenian books or Armenian literary books. The exhibit is scheduled to take place in Beirut, from October 9 to 18, exhibiting books from Armenia, Artsakh, Lebanon, Canada, United States, England, France, Turkey, Syria, Egypt, Kuwait, Greece, Cyprus.

Hagop K Havatian's quote reads as follows: «The process of reading, writing, accumulating knowledge in the course of history raises the level of civilization of nations and communities and strengthens the faith and pride of the people in the values of the given nation.

In the end, literacy is an irreplaceable way to connect the past life experience with the present, to permanently study the experiences, defeats and victories of the nation, and in that way also to value the present, far from superficiality, sloganeering and irresponsibility, so that it is possible to put our collective life on the right track and our collective desire to strive for good.

Read, read again, and never deviate from the mission of development and accumulation of knowledge. Reading expands one's horizons to face the outside world with self-confidence. Let's read and always try to change our life and turn around the unfavorable situations of the nation's survival.»

***

I was also reminded of Simon Simonian. I quote Levon Sharoyan from his book I translated “Simon Simonian, the last scion of the mountaineers». Levon Sharoyan wrote: «Simon Simonian was a prolific writer and his thirst for literature was unquenchable. He professed a deep love of Armenian book. He regarded these books one of the essential constituents for the preservation of Armenian culture and identity.»

In 1960 Simon Simonian proposed the following, "designate the Armenian Martyrs' Day on April 24, as «Armenian Book's Day», and have the following slogan – to read an Armenian book for every martyr during the Genocide, and perpetuate this year after year. If one million Armennians in the Diaspora, would buy and read one Armenian book a year, as an offering in memory of a martyr, the legacy of our forefathers would be perpetuated and we would best avenge the victims of the Genocide». (Spurk, 24.4.1960)

Grand Armenian Book Fair

 Vahe H Apelian

Courtesy Hagop K Havatian

Hagop K. Havatian’s posting alerted me that today, September 8, 2024,  is the International Literacy Day. Hagop K. Havatian is the director of Hamazkayin Vahe Setian publishing. He is organizing an exhibit of Armenian books or Armenian literary books. The exhibit is scheduled to take place in Beirut, from October 9 to 18, exhibiting books from Armenia, Artsakh, Lebanon, Canada, United States, England, France, Turkey, Syria, Egypt, Kuwait, Greece, Cyprus.

Hagop K Havatian's quote reads as follows: «The process of reading, writing, accumulating knowledge in the course of history raises the level of civilization of nations and communities and strengthens the faith and pride of the people in the values of the given nation.

In the end, literacy is an irreplaceable way to connect the past life experience with the present, to permanently study the experiences, defeats and victories of the nation, and in that way also to value the present, far from superficiality, sloganeering and irresponsibility, so that it is possible to put our collective life on the right track and our collective desire to strive for good.

Read, read again, and never deviate from the mission of development and accumulation of knowledge. Reading expands one's horizons to face the outside world with self-confidence. Let's read and always try to change our life and turn around the unfavorable situations of the nation's survival.»

***

I was also reminded of Simon Simonian. I quote Levon Sharoyan from his book I translated “Simon Simonian, the last scion of the mountaineers». Levon Sharoyan wrote: «Simon Simonian was a prolific writer and his thirst for literature was unquenchable. He professed a deep love of Armenian book. He regarded these books one of the essential constituents for the preservation of Armenian culture and identity.»

In 1960 Simon Simonian proposed the following, "designate the Armenian Martyrs' Day on April 24, as «Armenian Book's Day», and have the following slogan – to read an Armenian book for every martyr during the Genocide, and perpetuate this year after year. If one million Armennians in the Diaspora, would buy and read one Armenian book a year, as an offering in memory of a martyr, the legacy of our forefathers would be perpetuated and we would best avenge the victims of the Genocide». (Spurk, 24.4.1960)

The Sad Odyssey of a Historic Manuscript

By Antranig Chalabian

Translated and abridged by Vahe H. Apelian

The below article appeared in Simon Simonian's "Spurk" weekly in Beirut (April 19, 1970), at the publication of Henry Wilfrid Glockler's "Interned in Turkey 1914-1918". Dr. Antranig Chalabian narrates the prolonged saga of the historic book's publication. I thank the Vartan and Sassoun Simonian brothers for locating the article from the archives of their late father, Simon Simonian.

“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.