Clenched Fist

Clenching Fist

Vahe H. Apelian

Clenched fist is a well-known symbol for solidarity or for unity to advance causes. According to Wikipedia “A raised fist was used as a logo by the Industrial Workers of the World in 1917.” and that “The symbol has been picked up and incorporated around the world by various oppressed groups.”

The symbol of the clenched fist is not new among Armenians, as well. As far as I am concerned, it first appeared on posters in Beirut, during the fiftieth anniversary commemoration of the genocide and it was the A.R.F. Zavarian Student Association who promoted the symbol in quest for justice for the Armenian Genocide. Many such posters were displayed in that decade spanning from 1965 to 1975, at the onset of the Lebanese Civil War. In 1971 the A.R.F. Zavarian Student Association organized a march to commemorate the Armenian Genocide. The clinched fist appears on the tickets issued at that occasion for fund raising. (Read "The Longest March" on this blog).

Catholicos Aram I ended his speech at the 6^th Armenia-Diaspora Pan-Armenian Conference titled “Mutual Confidence, Unity, and Responsibility by quoting Hovhannes Shiraz, who has said in a poem  ” “Armenians, enough of remaining separated, like fingers; become a fist… and you will make Armenia eternal.” Hovhannes Shiraz passed away in 1984.

The call for unity in fact dates                 . In that innocuous reading poetry there was a hidden message that was revealed later. When the second letters of each sentence was read vertically, it read: “Oh, Armenian people, your only salvation is in your collective strength”. Not long after the publication of the book, Charents was put under house arrest for allegations against him that were looming long before the publication of the book. Naturally the revelation added fuel to the fire accusing him of harboring subversive nationalistic tendencies. He was later moved to prison. He passed away on the morning of November 27, 1937 in the prison’s hospital. The official cause of his was attributed to his lingering severe sickness.

Symbols of clinched fist or calls for unity have become torturous slogans, while surely they bear important message to pass on from one generation to the next. But after a quarter of century of Armenia’s independent Republic, it would be expected that such slogans would cease to be the centerpiece when the best and brightest of the Armenians world wide meet, as they did during this past 6^th Armenia-Diaspora conference. Regretfully talks and speeches were heard loud and clear rather than reports on actions and programs.

Yeghishe Charents’ famous poet and its able translation by Tatul Sonentz Papazian is presented below.

ՊԱՏԳԱՄ Նոր լույս ծագեց աշխարհին.  Ո՞վ այդ արևը բերեց:-- Ահա ոսկյա մի արև՝  ճառագումով իր հրե՝  Այգաբացի պուրպուրե  Նժույգների վրա հեգ՝  Նոր աշխարհին ու մարդուն  Հղում է լույս զվարթուն,  Նոր աշխարհին ու մարդուն  Ո՜վ բերեց լույսն այս արթուն,  Օ՜, ու՞մ ձեռքով վառվեց, ո՞ւմ,  Հրակարմիր, հրավարս,  Ադամանդյա լույսը այս:-  Կքած կյանքի բեռի տակ,  Խոր գերության ընդերքում,  Իմաստության մի գետակ  Հիմարության համերգում--  Քանի՜ տարի, քանի՜ դար  Վկայեցիր անհերքում...  Ափերին այն խավարտչին,  Ուր հայրենիքն էր մեր հին,--  Չկա՞ր արդյոք գետ մի հորդ,  Որ գերության անհաղորդ՝ Լուրթ՝ հոսելով դարից-դար՝  Մթության մեջ այն համառ  Այս այգաբացն էր կրում,  Հու՜ր այգաբացն այս հեռու՝  Հնուց պահած իր ջրում  Օ՜, ըղձական այս հեռուն...  Կքած կյանքի բեռի տակ՝ ՝ Ոգի՜, անկոր, հո՜ւր գետակ...  Ահա վառվում է մեր նոր  Հաղթանակի լույսը բորբ.  Լվանում է նա հիմա  Վառվող ոգին մեր անմահ,  Չքնաղ արևն այդ արի,  Վառված հրով աշխարհի...  Չկա՜ ուրիշ արև էլ.  Նա է միայն, որ դարեր  Անմար՝ պիտի արևէ...  Լույսով վառված սակայն այդ՝  Նժարներից հիմա մենք  Հիմարությամբ չթափենք  Իմաստությունն այն արար.--  Մեր անցյալի խորամիտ  Էջն այն արդար ու ռամիկ՝  Մեծահանճար ու վարար...  Եղիշէ Չարենց

TESTAMENT Look! A new light ascends afar! Who brought this sun to our world? Gaze upon this golden star, Arriving through fire, Embracing the world, riding Before dawn, steeds of porphyry, Infusing light and ecstasy, Giving to the new world and men Lasting bliss and harmony. And who turned on this restless light, Opening the gates to the crimson blaze? Tell me, what hand set the fire To illuminate with flame-red flare and Spirit? Who set this diamond of a light Glaring with such glow in a Setting darkened with blight…? By being a bearer of life’s stress, Lowered to the depths of slavery – Running stream of wisdom in an Arid plain of insanity – How many years and centuries, In your long, long history, Clinging to the bare truth By sheer will, you bore witness…? Is there no river cresting along the Dark banks where our homeland was? Clamoring against serfdom, Ever flowing through endless time Passing through hideous darkness, It carried the seeds of this sunrise – Simmering visions of distant dreams Born on its waves for eons… Under the burden of an existence Singed by sorrow and strife, still A spirit alive, a stream aflame, Lighting a new crimson torch And hailing the coming acclaim… Bygone embers are afire now, Nothing dampens our radiant spirit, Our shining star soars anew Bright as this world on fire… Accept the sun – the only one For ages to come – and beyond… Always rising, always aloft, Clearing the skies of all grime, Beckoning us towards justice Scrubbed of all blemish and slime… It cautions us with fiery plumes, Signaling us to stand firm… Ever present, ever bright. Let it always remain in sight. Issued in fire and dazzling light, Steady hands should hold these scales Cradling the spirit of our insight, Lest it stumbles, dropped by us Into a gaping, ghastly chasm … A great phase from past attainment, Stable and just as our people’s soul, The sturdy mainstay of wisdom’s court. --------------------- Yeghishe Charents Translated by Tatul Sonentz

Dreamy Haleb ("Yerazayeen Haleb")

By  Antranig Zarougian, A segment from the same book, translated and abridged by Vahe H. Apelian, 23 September 2012

“I have had numerous occasions to write and speak about Haleb Armenians in large halls, in front of hundreds of people. Let me say my real thoughts from the heart. However the number of Haleb Armenians dwindles, the root remains. I remain with deep conviction that the Haleb Armenian is the rose of the Diaspora. If we liken the Armenian Diaspora to a tasty fruit, its seed has come from Haleb.” Antranig Zarougian.

"The overwhelming majority of the Armenians in Haleb were Cilician Armenians; the Sassountsi Armenians were the second largest. Among them, the Aintabsi Armenians occupied a prominent and dominant position. Their numerical superiority was such that they had two schools, Zavarian (Tashnag) and Grtasseerats (the other kind). For some time they had their own church, next to the Cathedral of the Holy Forty Martyrs (Սրբոց Քառասնից Մանկանց Մայր Եկեղեցի). It was known as the “Aintabsis” church. When Catholicos Coadjutor Papken passed away, they did not let him be buried in Antelias. They brought the coffin to Haleb and with a large showing had him buried in “their” church.

Before the Genocide Aintab was considered the Athens among Cilician cities because of its schools, and American College. In spite of the fact that Aintabsi Armenians were Turkish speaking, love of learning and education were much stressed among them. The trustees of the schools naturally were all Aintabsi Armenian craftsmen who took care of the schools much like they took care of their households. However, they regarded that they had the same say in matters relating to education as they had in their own households.

I taught Armenian language and history for six or seven years at the Zavarian School. The middle school students were not as young then as they are now. The average age of the students in the 6th grade was 15 years then, while it is 10 to 12 years these days. It was a good school with a good teaching staff. One year three additional teachers in their twenties were invited. They were hard working and industrious teachers. The atmosphere of the school changed. Even though they were not experienced they animated the school. They became the favorites of the students who congregated around them during recess. The situation did not sit well with the former teachers, some of whom did not look favorably at the situation. Since some of the former teachers had family relations with the trustees of the school, they managed to work out so that these three young teachers were not to be invited the following year.

It was a scandal. These young men had carried their tasks without any blemish. There were no reasons to let them go. Our principal, a good and a humble man, could not defend them and hence unwillingly went along with the decision of the trustees. I objected. Aram, the father of Archbishop Datev Sarkissian joined me. Together we staked the reputation we thought we had and put our names on the balance. Either these three teachers will be invited next year, or the two of us will resign as well.

The trustees remained adamant in their decision. We also remained adamant on our end and thus were forced to leave the school. After all, we were not Aintabsis and they could easily do away with our services. Aram returned to his hometown Kessab where he taught. The Education Council gave me a position of “Education Inspector” to put the Assyrian school in the neighborhood into order. There was not anything to place in order in that school. All it was a kindergarten with one teacher. As to my “Education Inspector” title, it was the Prelate Zareh’s invention to give me a position and a salary.

The year became a fortuitous year for me. I wrote “Letter to Yerevan” (Tought Ar Yerevan) and decided to do away with teaching as a career and embarked on publishing Nairi instead.

What happened to three young teachers and who were they?  They did not remain luckless either. On the contrary, due to their innate talents they blossomed and shaped a lasting identity of their own. The readers will not be surprised when I name them. The first was Zareh Melkonian, a well-known name among the Diaspora Armenian writers. The second was Souren Basmajian who also published under the assumed pen name Aram Armand and repatriated to Armenia. The third, Alfonse Attarian, became a known writer in the modern Armenian literature and wrote under the pen name Armen Tarian."
 

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«Հոգեւոր Անդաստան» Ա. Հատոր

«Հոգեւոր Անդաստան» Ա. Հատոր
Կազմեց՝ Յակոբ Քորթմոսեան
Գրախօսեց՝ Վահէ Յ. Աբէլեան

Վերջերս լոյս տեսաւ Յակոբ Քորթմոսեանի «Հոգեւոր Անդաստան» վերնագիրով գիրքին Ա. Հատորը։ Դիւրընթեռնելի տառերով, 15×24 հարիւրորդամեթր (cm) մեծութեամբ, 196 էջանոց գիրք մըն է։

Հեղինակը գիրքին սկզբնաւորութեան իր «Երկու Խօսք»ին մէջ կը յիշէ, թէ այս գիրքը «հաւաքածոյ մըն է Եկեղեցւոյ Հայրերերու եւ այլ հեղինակներու մտածումներէն ու գաղափարներէն զանազան արժէքներու մասին։» Հեղինակը հաւաքած է այդ մտածումները եւ գաղափարները, օգնելու համար ընթերցողին, որպէսզի յաղթահարէ իր առօրեայ կեանքի զանազան հոգեվիճակները։

Անկասկած որ երկար տարիներու վրայ երկարող հսկայական աշխատանքի մը պտուղն է այս գիրքը։ Օգտագործուած հեղինակներուն ընդհանուր թիւը, կազմողին հաստատումով, աւելի քան 90 է (մենք հաշուեցինք՝ 97)։ Քորթմոսեան անոնց հակիրճ կենսագրական գիծերը տուած է գիրքին վերջաւորութեան։ Անոնք կ՚երկարին երկար ժամանակաշրջանի մը վրայ, Անտուն Անապատականէն (Ղպտի Եկեղեցւոյ սուրբերէն՝ ծնած Եգիպտոս 251ին) ու Սուրբ Գրիգոր Լուսաւորիչէն (ծնած 239ին) սկսեալ մինչեւ մեր օրերու եկեղեցական Հայրերը ինչպէս Զարեհ Արքեպս. Ազնաւորեան (վախճանած 30 Ապրիլ 2004ին) եւ Արատաւազդ Արք. Թրթռեան (ծնած Քեսապ 1930ին եւ վախճանած Անթիլիաս 2013ին)։ Մէջբերուած եկեղեցական Հայրերն ու հեղինակները միայն հայեր չեն: Գիրքը իր մէջ կ՚ընդգրկէ ամբողջ 17 դարերու վրայ երկարող եկեղեցական հայրերէն մեզի հասած իմաստութիւն եւ քրիստոնէական պատգամներ։

Վերոյիշեալ հեղինակներէն քաղուած մէջբերումները Քորթմոսեան զետեղած է տարբեր հոգեվիճակներ բնորոշող խորագիրներու տակ։ Ներկայացուած հոգեվիճակները, թիւով յիսունէ աւելի, դասաւորուած են այբենական կարգով։
Գաղափար մը տալու համար ընդգրկուած հոգեվիճակներու ու հեղինակներուն մասին պիտի փորձեմ այստեղ տալ անոնցմէ մէկ քանի որոնք կը կազմեն գիրքի մէկ հինգերորդ պարունակութիւնը: Այսպէս՝

ԱԶԱՏՈՒԹԻՒՆ (Սուրբ Գրիգոր Նիւսացի, Շնուտա Գ. Հայրապետ, Զարեհ Արքեպս. Ազնաւորեան).

ԱՄՈՒՍՆՈՒԹԻՒՆ (Սուրբ Իգնատիոս, Սուրբ Գրիգոր Տաթեւացի, Պսակ Ծ. Վրդ. խորէնեան).

ԱՊԱՇԽԱՐՈՒԹԻՒՆ-ԶՂՋՈՒՄ (Սուրբ Յովհան Մանդակունի Հայրապետ, Սուրբ Յովհան Ոսկեբերան Հայրապետ, Սուրբ Գրիգոր Նարեկացի, Սուրբ Գրիգոր Տաթեւացի, Սարգիս Շնորհալի Վարդապետ, Գէորգ Չէորեքճեան Կաթողիկոս, Շնուտա Գ. Հայրապետ, Զարեհ Արքեպս. Ազնաւորեան).

ԱՍՏՈՒԾՈՅ ԴԷՄ ԱՊՍՏԱՄԲԻԼ (Սուրբ Կիւրեղ Աղեքսանդրացի Հայրապետ, Սարգիս Շնորհալի Վարդապետ).

ԱՍՏԾՈՅ ՆԿԱՏՄԱՄԲ ԵՐԿԻՒՂ (Սուրբ Աթանաս Աղեքսանդրացի, Սուրբ Անտոն Անապատական, Սուրբ Յովհան Ոսկեբերան Հայրապետ, Սուրբ Յովհաննէս Կարճահասակ, Հայր Պիմէն, Որոգինէս, Թովմաս Գեմբացի).

ԸՆՏԱՆԻՔ (Պօղոս Պատրիարք Ադրիանուպոլսեցի, Պսակ Ծ. Վրդ. Խորէնեան, Գարեգին Ա. Յովսէփեանց Կաթողիկոս, Խորէն Ա. Բարոյեան Կաթողիկոս, Եղիշէ Պատրիարք Դուրեան).

ԾԷՍ (Գարեգին Ա. Յովսէփեանց Կաթողիկոս, Թորգոմ Պատրիարք Գուշակեան).

ԿԵԱՆՔ (Սուրբ Բարսեղ Կեսարացի Հայրապետ, Գէորգ Չէորեքճեան Կաթողիկոս, Պսակ Վրդ. Խորէնեան, Գարեգին Ա. Յովսէփեանց Կաթողիկոս, Գարեգին Ա. Ամենայն Հայոց Կաթողիկոս, Զարեհ Արք. Ազնաւորեան, Մայր Թերեզա).

ՀԱՐՍՏՈՒԹԻՒՆ (Սուրբ Բարսեղ Կեսարացի Հայրապետ, Սուրբ Յովհան Ոսկեբերան Հայրապետ, Սուրբ Օգոստինոս Երանելի, Սուրբ Եզնիկ Կողբացի, Սուրբ Յովհան Մանդակունի Հայրապետ, Սարգիս Շնորհալի Վարդապետ).

ՀՊԱՐՏՈՒԹԻՒՆ (Սուրբ Անտոն Անապատական, Սուրբ Յովհան Ոսկեբերան Հայրապետ, Սուրբ Գրիգոր Տաթեւացի, Հայր Թորոդէոս, Սարգիս Շնորհալի Վարդապետ, Թովմաս Ագուինացի, Պօղոս Ադրիանուպոլսեցի Պատրիարք, Պսակ Ծ. Վրդ. Խորէնեան).

ՅՈՅՍ ԵՒ ՅՈՒՍՀԱՏՈՒԹԻՒՆ (Սուրբ Կիւրեղ Երուսաղէմացի Հայրապետ, Սուրբ Մակար, Սուրբ Օգոստինոս Երանելի, Սուրբ Յովհաննէս Սանդուխք, Փատրէ Փիօ, Գարեգին Ա. Ամենայն Հայոց Կաթողիկոս, Ներսէս Եպս. Դանիէլեան)։

Վստահաբար վերոյիշեալ հոգեվիճակներն ու անոնց հետ աղերս ունեցող մէջբերումներու հեղինակներուն անունները գաղափար մը տուած եղան ընթերցողին, գիրքին տարողութեան մասին։

Անկասկած, որ նման հաւաքածոյ մը հսկայական աշխատանքի կը կարօտի։ Այդ կ՚ենթադրէ, որ Յակոբ Քորթմոսեանը մանրակրկիտ աշխատանք տարած է խորանալով այդ եկեղեցական Հայրերու թողած գրականութեան մէջ, որմէ յաջողած է փունջ մը պատրաստել ու ներկայացնել ընթերցողին, խթանելով զինք, թեթեւցնելով անոր առօրեայ հեւքը ու նպատելով որ կարենայ յաղթահարել կեանքի անխուսափելի խոչընդոտները, քանի որ, Յակոբին խօսքով՝ «ընթերցողը պիտի նկատէ թէ բոլոր հեղինակներուն մեկնակէտը եղած է Աստուածաշունչը»։

Վստահ եմ, որ նոյն այս մեկնակէտը եղած է շարժառիթի այս գիրքի կազմութեան, գիրք որ միեւնոյն ժամանակ Յակոբ Քորթմոսեանի դաստիարակութեան ցոլացումը կը հանդիսանայ։

Քորթմոսեան ծնած ու հասակ առած է Քեսապ: Յաճախած է Անթիլիասի Կիլիկեան Կաթողիկոսութեան Ժաոանգաւորաց դպրոցը։ Անձնապէս մեծ ակնածանք ունիմ «Ժառանգաւորաց» անուանակոչութեանը հանդէպ, քանի որ այդ կը նշանակէ որ հոն ուսանողները պիտի ըլլան ժառանգորդները Հայ դարաւոր Եկեղեցիի քրիստոնէական եւ ազգային առաքելութեան։ Յակոբին կոչումը չեղաւ տանիլ իրեն յանձնուած ժառանգը որպէս կրօնական։ Ան այժմ տէրն է իր ընտանիքին եւ իր տիկնոջը հետ ծնողք՝ իրենց սիրասուն միամեայ զաւակին: Եւ այսպէս, իրեն յանձնուած ժառանգը կը տանի եւ կը բաժնեկցի որպէս հաւատաւոր աշխարհական, ինչպէս կը վկայեն այս գիրքը եւ իր հետեւողական գրառումները համացանցի վրայ խմբագրած իր էջին վրայ եւ մանաւանդ իր կենցաղը տանելու համար կեանքի ամէնէն դժուարին պատահարներէն՝ իր եղբօր 3ովակի կորուստը, որ իր մանկութեան ընկերոջ՝ Խաժակ Աբէլեանին հետ երբ որպէս պահեստային զինուոր կը ծառայէին սուրիական բանակէն ներս, անհետացան եւ տակաւին կը մնան կորսուած սուրիական պատերազմին արհաւիրքին մէջ։

Այս գիրքը հաճելի եւ դիւրասահ ընթերցանութիւն մը եղաւ։ Նման դասաւորուած գիրքերը հաճելի է ընթերցել, քանի որ իւրաքանչիւր գլուխ լիութիւն մըն է ինքնին։ Անցնող քանի մը շաբաթներու ընթացքին, իրիկունները անկողինիս մէջ, նախքան քուն անցնիլս, գլուխ առ գլուխ կարդալով լրացուցի ընթերցումս՝ հաճելի ընթերցանութեամբ մը, որ վստահաբար նոյն փորձառութիւնը պիտի պարգեւէ նաեւ որեւէ այլ ընթերցողի համար։

Գիրքը Արեւմտահայերէն է եւ պատկերազարդուած։ Կը յանձնարարեմ անոր ընթերցանութիւնը։

Հրատարակած է www.ArmenianCultural.com-ի կողմէ եւ կարելի է ապսպրել Amazon.com կայքէն կամ կապ պահելով Յակոբ Քորթմոսեանին հետ, Ե-նամակ hagop1424@gmail.com հասցէով:

Spiritual Antastan

By Hagop Kortomosian

Reviewed by: Vahe H. Apelian

Mesrob G. Kouyoumdjian’s “A Comprehensive Dictionary Armenian-English.” published in Beirut by Atlas Press (1970) defines the Armenian word Antastanռ Անդաստան, as a “piece of land”. In fact that is what the word literary means, a vast expanse. However, it has taken altogether different connotation in Armenian liturgy and literature. The word also implies mankind in the “four corners” of the earth. Taniel Varoujan, the eminent Armenia poet, has a poetry titled Antastan where, much like in the liturgy of the Armenian Apostolic Church, the poet conveys his wishes for peace and prosperity for mankind in the East, West, North and South. Therein lies my reluctance to find an appropriate synonym in English for use in presenting the book’s title in English.

“Spiritual Antastan” - Հոգեւոր Անդաստան is a scholarly work. It is a compilation of thoughts ecclesiastical fathers have shared through the past many centuries. The authors of these quotes are not necessarily Armenians, but their literary works have been translated to Armenian and constituted part of the curriculum of the education at the Seminary of the Catholicosate of Cilicia from which Hagop Kortmosian graduated. Surely, he should have carried his interest in their works well after his graduation and has kept abreast of their literary works to cite from such extensive sources over wide raging issues.

All in all, Hagop Kortomosian has quoted over 90 authors spanning from the early Christian period to modern times. He has presented a brief biography of each. He has categorized their thoughts over wide raging issues we face in our daily lives. Quoting randomly some of the states or issues among the over fifty he has categorized alphabetically, a reader will find the thoughts of these ecclesiastical fathers pertaining to: freedom, prayer, repentance; obedience and fear of God, family and parents; life, wealth, belief, pride, hope and hopelessness; the holy trinity, communion etc. Under each Hagop Kortmosian has quoted anywhere from three to over 10 sources.

The Armenian apostolic church has a unique term for seminary and the seminarians – Jarankavorats. The term means inheritors. These young boys are educated to be the inheritors of all that the Armenian Apostolic Church has stood for since its foundation right after the Armenians accepted Christianity as their state religion in 301AD. Graduates of the seminary then are offered the choice for priesthood, both celibate or married. Some espouse priesthood, others not. Hagop Kortmossian has embraced the laity as his calling. He is now married. He and his wife are the proud parents of a year old son, Hovag. Hagop carries his mission as a lay advocate of what Christianity stands for. This book is a testimony to his calling.

The book is 198 pages (6×9 inches) long. It is in soft cover. It makes for a good bedside companion to read chapter by chapter and not necessarily in order. Each chapter is an entity in itself. The book retails on Amazon.com at this address:

 

https://www.amazon.com/Spiritual-Fields-Armenian-Hagop-Kortmosian/dp/1535148098

Published by www.ArmenianCultural.com

Մէքթուպ իմ Պէպկօն “A Letter To My Grandpa”

Արա Քէշիշեան (by Ara Kechichian)

Իրօզէս միէջ երբ ըսքի տիսու      (In my dream when I saw you)

Իկօծերէ բուն մը էսիլա,    (You had come to say something.)

Ըսքի շոտ նաղւուօծ գըտու,    (I saw you much troubled)

Հուօխ կուներէ դոն նաղուիլա.    (You were right to be angry.)

Վերուցը ձառիդ զես վախցուցի   (A stick in your hand, you made me afraid)

Սբիտուօկ ըրրուօխ, սբիտուօկ մուրօք    (White garment, white beard)

Ըսքի ընծատ չտիսուօծերէմ պէպօկ:   (I had not seen you like that, Grandpa.)

Իկուօծէրէ զէս նասադիլա    (You had come to pay me a visit)

Նայուածքեդ միէջ կարօտ տիսու    (I saw a longing in your gaze)

Քեսպու խուղէն, հաւէն, ջրէն,    (For the land, the air and the water of Kessab.)

Եարսօն տէրվին կարօտ տիսու:    (I saw a thirty-years long, longing.)

Գուտիմ տօնիս դիժուօր գտուօր    (I know you found my house with difficulty)

Քեսուօպ փըխվուօծի իսուօր,    (Kessab has changed nowadays.)

Ձիր թուօղը դիժուօր գտուօր    (You had difficulty finding your ward)

Շինուօծ տոնդ չիգու իսօր:     (The house you built exists no more.)

Բեդվիցուօ՞ր տնկուօծ թիթինէդ    (Did you look for the mulberry tree you planted?)

Կէսլէդ իլան ընկուզինէդ    (the Laurel tree and the walnut tree?)

Թընտըրէն տիէղը մինք ծախիցունք    (The oven place, we sold it)

Պաղչէն տիեղը պինա շինցունք    (We had a building erected in the orchard)

Պալինց պատռօյնիլի ճամբիցունք    (We got rid of the Balent’s section)

Էնուր տիէղը օթօմպիլ արունք    (and bought a car instead)

Նուր նուր բէնիր շուօտ գնիցունք    (We purchased many and many new things)

Նուր նուր Քեսօպ մը մինք շինցունք։    ( A new Kessab we built.)

«Ըզքը հեմու սեկկու» էսի.    (“It is now that I  just died”, you said.)

Հուօխ կուներէ դոն էսիլա    (You were right to say so)

Հուօխ կուներէ դոն նաղվիլա    (You were right to be angry)

Հուօխ կունես դոն զէս ծիծիլա    (You have the right to beat me)

Կրէքէն միէջը զէս բէդդիլա    (To cast me in a fire)

Հուօխ կուներէ դառնում կեսիմ:    (You had a right to return to say.)

Միէկ իշիլուօն, հեսկըցու ըզմէտքիդ    (In one glance, I understood you)

Ան թագգան, բացայ ըզվէրքիդ    (At that very moment I opened your wounds)

Մարաս տրվւուօծ մի Քեսուօպը    (Kessab is a legacy handed to us)

Վասիուօթ իրուօծ ձիր թոռնիրէն.    (Destined for passing it on to our grandchildren.)

Տիէր ըննիլա միր խուղիրէն.    (Claiming ownership of our lands)

«Խուղը, չծախվէր» էսի    (“the land cannot be sold”, you said)

«Խուղը, զիսսանը կը պիհի»:    (“The land sustains the person”.)

Հուօխ կոներէ դոն էսիլա    (You had a right to say so)

իմ մինէն դոն նաղվիլա:    (and be angry at me.)

Բացա զաչքիս, չիգուօս պէպօկ,    (I opened my eyes, you were not there, Grandpa)

Նաղւուօծ գէցի, մուրթուօ՛ր պէպօկ    (You left troubled, do not go, Grandpa)

Քաշքա եարանչ դոն ուգերէ,    (I wish you had come earlier,)

Իմ կօյր աչքը դոն բեներէ.    (Opened my blinded eyes.)

Կը խուստենում իս քի պէպօկ.    (I promise you, Grandpa)

Տիեր ըննիլա, միր խուղիրէն.    (To safeguard our lands)

մարաս տըրւուօծ պէպկինիրէն,    (given to us as a legacy by our elders.)

դարձէ՛, դարձէ՛, էնոշ պէպօկ    (come back, come back, sweat Grandpa)

Կը խուստենում իս քի պէպօկ    (I promise you, Grandpa)

Տիէր ըննիլա միր խուղիրէն    (to guard our lands)

Մարաս տըրւուօծ պէպկինիրիէն    (the legacy of our elders)

Դարձէ՛, դարձէ՛ քուօղցըր պէպօկ:    (Come back, come back, Sweet Grandpa.)

Hamo and Dro: Ideological contrasts (1/2)

Antranig Zarougian

Translated and abridged by Vahe H. Apelian

This is an excerpt from a chapter of Antranig Dzarougian's “The Greats and the Others” (Մեծերը եւ Միւսները, 1992). The chapter's original title is 'Hamo Ohanjanian and Vahan Papazian'.

"In the middle of the Second World War, at the height of German military successes, Hamo Ohanjanian came to the center stage of Armenian life--out of seclusion in the country of the sphinxes. His long-time friend Avedik Isahakian had written a bitter and an emotional letter to him from Armenia asking how was it that Dro was allowed to join the Germans and invade the Soviet Union, which meant invading Armenia? Ohanjanian responded publicly in an article that took an entire page –-whether he had written it or someone else had done it on his behalf does not matter for he had signed his name in the ARF organ "Houssaper" saying that he and his party unequivocally condemn Dro’s conduct and actions and that they irreversibly stood with the Allies, meaning with Armenia.

It was simple and clear but nonetheless just an article, a pubic affirmation. Yet one would not have faulted a person who thought it did not appear to reflect the real mindset and the ongoing actions. But it would soon be proven that whatever Hamo Ohanjanian said in his response to Avedik Isahakian was altogether honest and expressed the real conviction of the ARF Bureau.

Late one night in Aleppo a circular arrived for an out of the ordinary meeting compelling the recipients to attend it. Because of the war the Central Committee (Gomideh) had reduced its membership to a minimum (five members) and there was a special provision that a decision by three would be regarded unanimous. Although there was no war in Syria, the country was experiencing a heightened state of alert. German and Italian spies abounded; new groups were coming ashore from the sea and from the air, and there were Armenians among them. British and French agents were ceaselessly apprehending Arab nationalists whose overt sentiments were pro-German.

Under these circumstances it was a total surprise to me when I found Hamo Ohanjanian in Adour's house. It was the first time we had met, although it seemed to me that I had seen him many times before. He was so much the man as in the photographs. His arms were resting on the armchair, he was holding his head high much like in his photographs. He retained the same composure throughout the meeting. Only once did he change his posture when he excused himself to go to the bathroom. He had convened the meeting in the name of the Bureau. He immediately made a point that there would be no minutes recorded to my relief, as I was the recording secretary.

The British were planning to evacuate Egypt out of concern that they would not be able to withstand the assault of Rommel’s army, whose front forces were approaching Alexandria. It was thought that after taking Egypt the German forces would succeed in entering Palestine, Syria and Lebanon where the British, after putting a show resistance, would pull to Cyprus to ready them for a counter-attack later on.

For over an hour we heard similar military and political analysis after which Ohanjanian turned to the main topic. He revealed the British would have a plane at the disposal of the Bureau, which was centered in Egypt, to evacuate its members and transport their archives as the British retreated. Given that the ties between the Bureau and regional bodies might be disrupted under such circumstances, decisions had to be taken to keep communication lines open. He pulled a piece of paper from his pocket and read the following words: 1) Comrades (ungerner), 2) Dear Comrades and 3) Precious Comrades.

If the circulars from Bureau read "Comrades", the outlined directives should be followed irrespective of regional considerations because the Bureau would have regarded it in the best interest of the people at large. Should the circular read "Dear Comrades", it would mean that the Bureau was not convinced of the best course of action so it was up to the regional committees to act accordingly. Should the circular read "Precious Comrades" the directives in the circular should be ignored.

After he communicated to us this latest development, he invited us to ask questions. But we remained silent and no one asked any question. We were dumbfounded. The decisions taken appeared so out of place and unexpected. We had lived the past three years of the war in relative calm and relative passivity, far away from the happenings. The bloody battles were news we watched with interest. In fact, the community was experiencing such an economic upturn that there appeared a revived interest in literature. The “Nayiri” literary periodical was established for Armenian writers in the Middle East irrespective of their political affiliation. Whatever Ohanjanian conveyed to us sounded pretentious and totally contrary to our party.

It was Herartian who objected by saying: "You seem to forget that our party is based on the principle of decentralization. How could the Bureau dictate to us a course of conduct when our by-laws stipulate that each regional committee act according to the dictates of the region?"

Ohanjaniana replied: "The Bureau has made a note to that affect. Since we are in wartime the by-laws have been suspended."

Dzaroukian: "Decentralization is the core of our party’s structure and can only be suspended by an all-party assembly. Would it not have been prudent for some of the members of the Bureau to have departed with the British and taken the archives while the rest of the leadership stayed put? Much as in France's case where there is a Free France under the leadership of De Gaule and an occupied France under Marshal Petain.

Ohanjian's rebuttal was fast and swift: "Young Comrade, an occupied Bureau cannot function under the heel of Hitler."

The meeting ended at dawn. It was decided to invite group leaders for a consultative meeting the same evening. During the meeting we asked Ohanjanian to gauge the feelings of party members. He had nothing to report or to say to them, he said. He would listen rather than tell them anything.

It should be noted that, whether unfounded or not, the overall feeling in the party was pro-German.  After the German occupation of Greece and Crete, it was natural to expect the next blow would be against Turkey. It’s a mob mentality that gives a feeling of euphoria. Few were prepared to analyze an insignificant event that would tell volumes about German and Turkish relations. Upon Hitler's orders, the remains of Tala'at Pasha, which had been buried in Germany for the previous twenty years, were taken to Istanbul. Surely that did not sound as a hostile act but signaled a growing friendship. It was only after the war that we came to realize relations between Germany and Turkey had been contrary to our understanding. Not only Germany had no intention to attack Turkey, it was Turkey that had been waiting for the opportune time to attack Caucasus.

Ohanjanian said a few words and encouraged attendees to openly express themselves. He heard the same pro-German tune from all. Dasnabedian asked: "Should tomorrow Dro reach Yerevan with the German forces and appeal to us from there, what would be our response?"

"Let me ask that question to you," said Ohanjanian, "what would you do?"

"We? We would applaud and dance from here," said Dasnabedian.

For the very first time Ohanjanian’s voice quivered when he snapped almost in fury: "Should he do that, he will no longer be my comrade and you will not be an ARFer with your dance."

From left and right the same sentiments could be heard. The German military successes had dazzled our comrades. No one had any doubt that Germany will emerge the winner of the war. I should admit that the members of the leading bodies did not think differently. It was only Ohanjanian who remained steadfast on his belief that final victory belonged to the Allied forces. He then adjourned the meeting.

There was such an emphatic tone in his voice that I remember his closing words almost verbatim. "Comrades, do not be deceived by appearances. The German victory means a return of mankind to the Middle Ages. The wheel of time does not go backward. It would be impossible to envision Hitler ruling the world. Do not believe in transient victories. The racist mentality of Germans cannot stop the wheel of progress. Believe in the final victory of freedom and socialism."

He stirred emotions but could not convince the attendees. The belief that Turkey was next had overwhelmed the comrades.

My last meeting with Ohanjanian was brief. It lasted half-an-hour. He had requested that we present our opinion on paper. I presented a summary of our views and gave it to him after reading it out loud.

“Our committee does not support Bureau’s decision to depart with the British for the following reasons:

A.  Where can the British take the Bureau? Probably to London or even may be to India. Presumably under German occupation, how can we follow directives from the Bureau that surely will not be in favor of the Germans? If we were to follow its directives we would undermine our security here. If we do not follow the directives of the Bureau, the British would have no reason to hold on to the Bureau.

B.  We recommend that the Bureau stay in Egypt even though some comrades may be obliged to leave."

Ohanjanian took the paper and looked at it for a long time. It appeared he re-read it.  He looked at each of us, one by one, and then said in a low voice: "Alas, it appears that for forty years we have struggled in vain to secure a victory for socialism. It appears I have not known my comrades.”

Soon after the meeting the wheel of fortune suddenly changed in the opposite direction. Not only did the British not leave Egypt, but also they started to pursue German and Italian forces from one end of Northern Africa to the other. At the same time, after the heroic Battle of Stalingrad, the Soviet forces resorted to counter attack. The rest is history.

From all these I retain the unadulterated picture of Hamo Ohanjanian and his unwavering belief. Of all the political personalities I have met no one else has stood without blemish as he has. To enjoy success and to retain a belief in victory is not an impressive achievement. Real courage and greatness lie in retaining one’s beliefs and not be swayed by the currents."