V.H. Apelian's Blog

V.H. Apelian's Blog

Tuesday, March 6, 2018

It was MEDZ YEGHERN

It was MEDZ YEGHERN
Vahe H. Apelian


I was brought up in Armenian schools commemorating the Metz Yeghern (Մեծ Եղեռն), The Big Crime that befell on the Armenians in 1915. The word yeghern has an inherent sadness embedded in it and it’s not meant to imply crime in the ordinary sense for which we have the word vojir. In spite of the fact that the word genocide was well coined by then, the descriptive term Metz Yeghern was more commonly used. I remember attending an exhibition of the Medz Yeghern in the American University of Beirut in 1965, at the fiftieth-anniversary commemoration.
Most of us know that Raphael Lambkin, the Polish-American lawyer of Jewish descent, coined the word genocide, as a compound word. The legal definition of Genocide is found in the 1948 United Nations Convention on the Prevention of the Crime of Genocide. Article 2 of this convention defines genocide as “acts committed with intent to destroy, in whole or in parts, a national, ethnical, racial or religious group”. Genocide is one of intent and not of body count. The latter makes the intent the more obvious but does not by itself necessarily constitute genocide.
It was Shavarsh Missakian, the eminent editor of the famed Armenian daily “Haratch” in Paris, who first introduced the word genocide to the Armenian public in his editorial dated December 9, 1945. In a burst of rage, he concluded his short editorial saying: Where were the lawmakers and the judges of today? Had they not discovered the word? Or was it that the bloodthirsty monster was too strong to lay a hand on? Our rage mounts tenfold particularly because the day’s victors were present then, where the crime was committed. They were there for full four years and ruled like landlords, much like they do nowadays in Germany. Then also hundreds were apprehended and 70 handpicked monsters were sent to Malta to be tried and punished commensurate to the crimes they perpetrated. Then? Has the world changed for the better from Istanbul and Malta to Nuremberg and Auschwitz? Let the hyenas of genocide be tried and punished mercilessly. But where did the first example of modern-day genocide take place?”

President George W. Bush used the term Medz Yeghern for the very first time. I was aghast to read in an Armenian newspaper an article in response to his use of the term, headlined along the line, “It was Genocide Mr. President, not Medz Yeghern”. I was aghast because we seemed to negate the very term the survivors of the genocide coined.
We lost a golden opportunity during the Obama’s administration. For the eight years, he was in office, he used the term Medz Yeghern. Instead of fighting tooth and nail his use of our very own term, we should have capitalized on his use of the term, in spite of what he had promised as a candidate. If Tsunami, Karaoke, Shoah, Hanukah, Kwanza have successfully made inroads in the English language lexicon, there is no reason we could not have introduced Medz Yeghern as another term to mean what it exactly meant to convey when the survivors of the genocide of the Armenians coined the term.
What happened to Armenians in 1915 cannot possibly be conveyed merely with the generic word genocide. Raffi K. Hovannisian, the American born and raised Armenia's first minister of foreign affairs, sums it best. I quote him: "Worse than genocide, as incredible as that sounds, is the premeditated deprivation of a people of its ancestral heartland.  And that's precisely what happened.  In what amounted to the Great Armenian Dispossession, a nation living for more than three millennia upon its historic patrimony-- at times amid its own sovereign Kingdoms and more frequently as a subject of occupying empires-- was in a matter of months brutally, literally, and completely eradicated from its land.  Unprecedented in human history, this expropriation of homes and lands, churches and monasteries, schools and colleges, libraries and hospitals, properties and infrastructures constitutes to this day a murder, not only of a people but also of a civilization, a culture, a time-earned way of life. This is where the debate about calling it genocide or not becomes absurd, trivial, and tertiary".
Indeed calling the Armenian existential experience merely with the generic word genocide is “absurd, trivial and tertiary”. It was more than that, much more, it was MEDZ YEGHERN.The survivors of that genocide knew better to simply adopt the Armenian word for genocide -tseghasbanoutiun.


Sunday, March 4, 2018

Keurkune

Keurkune
Translated and abridged by Vahe H. Apelian, from Hagop Cholakian’s volume I of the 3 volumes sequel titled “Kessab”.



Keurkune is situated a little bit further from Chakaljuk, on a small flat hilltop. The village has a wide-open view of its surroundings. A portion of the mountain range that extends from Chakaljuk comes into view and thence the village of Ekiz Olough. In the nearer front of the village is the Keurkune’s gorge (khandag) that acts as a natural barrier to the village. From the east, Keukune overlooks the village of Douzaghaj and its surrounding flatlands. Ancient artifacts and metal coins have been found in and around the village indicating that the area was inhabited long time ago.

On the eastern side of the village rises the Kalajek Hill. Kalajek means a small castle. The hill can be easily ascended from its northern side. The southern side is insurmountable. Here, a long and a narrow cave is found that is known as Ounzen Magharan (the beast’s cave). On the hilltop remnants of stonewalls have been noticed, that may indeed have been the foundations of a small castle. There are no inscriptions and no carvings. They are ordinary stones. Metal coins have been found here, and old Armenian Cilician metal coins as well.

On the southeastern side of the village, Saint Stepanos chapel stood until the beginning of the last (19th) century. The villagers bury their deaths around the ruins of the chapel. Mrs. Sirvart Apelian, nee Chelebian, tells that the father of his grandfather was the Chapel’s last priest’s, Father Stepanos', bosom friend and was his namesake. Father Stepanos is said to have asked his friend Stepan to have him buried in front of the Chapel’s door. Father Stepanos was regarded as a saintly man. However, the aged priest disappeared. The villagers looked for him in vain. The villagers claimed that his soul still inhabits where the chapel stood once, much like the Geghedseg Bagoug of Kaladouran.
 After the disappearance of Father Stepanos the chapel remained without a priest. It remained abandoned. However, the area retained its sanctity. The building collapsed but the alter remained until the end of last (19th) century. To protect their flocks from infectious diseases the villagers used to herd their animals through the holy site. The first goat that stepped on the alter would be sacrificed to protect the rest of the herd from infection.

Around the chapel, there are some thorny oak trees. The villagers do not use their branches for fire. Cutting branches from them is considered sin. They believe that it would bring sickness and disasters and cause incurable diseases.  Next to chapel stands the tall and thorny oak tree whose trunk can barely be held by two people. Some of the stones of the altar remain embedded in the tree trunk and are still visible. In between the crevices pilgrims placed coins and under the tree, the villagers sacrificed roasters. The surrounding Turkmen and Alevis also believed in the sanctity of the remnants of the chapel. They used to refer to the village as Ziarat Keoy (the village of the saintly place). Around the chapel stands the village’s only cemetery. A little far from the Saint Stepanos chapel stand the flatlands known as Ouren Touroy. Ancient artifacts have also found here.

Without a doubt, Keurkune is one of the earliest inhabited villages of the area. That is the conclusion one draws speaking with the villagers, studying the possible evolution of the names of the places in the village, and of the remains of the Saint Stepanos chapel. Duke Renald of ancient Antioch lists the village of Corcona at its southern side. The name reads very close to the way natives pronounce Keurkune - kourkounoo. 



Friday, February 16, 2018

Lest We Forget: Mattheos Eblighatian (Մատթէոս Մ. Էպլիղաթեան)

Lest We Forget: Mattheos Eblighatian (Մատթէոս Մ. Էպլիղաթեան)
Translated by Vahe H. Apelian



Mattheos Eblighatian was the father of Melkon and Krikor who were community leaders and parliamentarians, the former in Lebanon and the latter in Syria. Melkon was a surgeon by profession and his brother Krikor an attorney. The brothers assembled their father’s memoirs in a book titling it “ A Life in the Life of My People” (Կեանք մը Ազգիս Կեանքին Մէջ). In the book, Mattheos Eblighatian summarizes his biography as follows.
“I am born in the city kirkagac (Գըրգաղան) in Izmir province, on October 21, 1881. In 1897 I graduated from Mesrobian School of Izmir. After graduating from the public gymnasium in the same city, in 1903 I was accepted to the Constantinople Law University and in 1908 I graduated with Doctor of Jurisprudence degree.
During the Ottoman Government’s constitutional period, I was appointed as a judge first in Yeberos Yania (Եպերոսի Եանիա) and then in Aleppo. In the summer of 1913, I was appointed as the general prosecutor in Van and after six months the president of that city’s Court of Justice.
In July 1914, I was appointed the translator for the Norwegian Major Hoff tasked with the reformation for the Armenians and was appointed in charge of the Armenian affairs.
On June 14, 1919, I was appointed as the executive director of the newly established National Refugee Settlement in Istanbul. While discharging my duties at that capacity, on July 3, 1920, by the order of the Armenian Republic’s Settlement and Reconstruction Ministry’s number 4839 official order, I was appointed as the Republic’s representative in Istanbul and on July 5, 1920 with the official order number 4863 I was appointed the director of Diaspora Affairs.  Since the National Assembly resolved that the Director of Diaspora Affairs would be appointed by the Ministry of Foreign Affair; the Republic’s Settlement and Reconstruction Ministry with their September 25, 1920, order number 6629 removed me from the office as their representative, but with the September 26, 1920, order number 5546 from the Republic’s Minister of Foreign Affair Hamo Ohanjanian, I was tasked as the temporary representative of Republic of Armenia in Istanbul and my salary and other details were conveyed to me by representative Tahtajian.
The Republic’s Ministry of Foreign Affairs, with their Order number 5548, dated 28 September 1920 to F. Tahtajian, noted that Mattheos Eblighatian is considered as the Republic’s Ambassador and that the Ministry is awaiting his acceptance to send him the necessary official forms. During that period, it is known that the Turks and the Russians attacked our free and independent Republic. My ties with Yerevan were severed. I, on the other hand, tilted as the “Director of Diaspora Affairs”, and according to the provisions conveyed by Republic’s Government, I carried my duties as the Republic’s Ambassador until December 1922, when by the order of the British Government we were forced to shut down the Embassy.”
His sons, Melkon and Krikor, who as noted, assembled their father’s papers into the book noted that his brief biography reflected their father’s true nature for precision and detail for historical accuracy sake. They further noted “Mattheos Eblighatian’s autobiography ended by November 1922, while he passed away thirty-eight years later. Those were painful years as a refugee at which time he moved from one country to another five to six times.” Consequently, the brothers took upon themselves and presented the chronology of their father Mattheos Eblighatian’s life starting from his birth date. Their study of their father’s writings revealed the following chronology of their father’s life.


1881
Mattheos Eblighatian was born on October 21, in kirkagac (Գըրգաղաճ).
1897
Graduated from Mesrobian School in Izmir
1902
Graduated from secondary Turkish school of Izmir (gymnasium)
1903
He was a student of law in Istanbul
1908
On July 10, the Ottoman Constitution is proclaimed
1909
Mattheos Eblighatian received his Doctor of Jurisprudence degree.
1909
In March, M. Eblighatian was appointed as a judge in Yania.
1912
He was moved to the Aleppo with the same capacity.
1913
In March, he was appointed the General Prosecutor in the Van.
1913
In May, he embarked on his journey to Van following the route: Istanbul-Batumi-Tflisi-Yerevan-Izmir-Pergri.
1913
He reached Van on July 12.
1913
On December 15, he was appointed President of the Van’s Court of Justice.
1914
On July 10, he was appointed as the Armenian translator to the Norwegian Major and general examiner Hoff.
1914
On August 17, accompanying Hoff on his mission, he returned from Van to Istanbul via (Paghesh-Dikranagerd-Ourfa-Aleppo-Beirut and then by boat to Izmir and Istanbul).
1914
In October, Turkey took part in the First World War siding with Germany.
1916
From November to 1918, he carried his compulsory military service in the Ottoman Army.
1917
He was a major overseeing army provision in the Great Island of Marmara.
1917
On October 30, married Marinos (Marie) Chilingirian.
1918
On October 30, the Armistice of Mudros was signed.
1919
He was elected as a national representative in Istanbul
1919
He was appointed as the executive director of Refugee Settlement in Istanbul.
1920
On July 3, he was appointed as the Republic of Armenia’s Settlement and Reconstruction Ministry’s representative in Istanbul while carrying his tasks as the executive director of settlement until November 1, 1920.
1920
On September 28, he was appointed as the Republic of Armenia’s Director of Diaspora Affairs, but matter facedly, he acts as Republic’s Ambassador.
1922
In December, by the order of the British Government, he put an end to his role as the Republic’s Ambassador in Istanbul.
1923
He found refuge in Romania.
1924
He moved to Athens with his family.
1932
He moved to Aleppo, Syria and assumed the principalship of Haigazian Coed School.
1935
He moved to Antioch (Sanjak of Alexandretta) and engaged in the practice of law.
1938
In the beginning of the year he was appointed as a judge in Antioch until the 1939 annexation of the region into Turkey.
1940
On March 15, he was appointed as a member of the Court of Justice in the city of Lattakia, Syria and as an arbitrator in Kessab and Qastal Maaf.
1941
He was appointed as the sole Judge overseeing provisions in greater Lattakia and acted at that capacity until 1947 while retaining his other function.
1947
In November he retired from employment.
1960
He passed away on September 30, 1960.

“A Life in the Life of My People” (Կեանք մը Ազգիս Կեանքին Մէջ) makes for a fascinating reading and is primary historical source. The book awaits translation.


Tuesday, February 6, 2018

Vartan and Sarah: An Improbable Enduring Love


Vahe H. Apelian (February 6, 2015)


Newly weds: Vartan and Sarah Dickranian, October, 1970, Melbourne, Australia

From the '50s to the early '70s my father ran an inn in Beirut called "Hotel Lux". Almost all of our clients were Armenian, many from Iraq. Earlier on the Iraqi-Armenians came for summer vacation. Later they mostly came as immigrants on their way West or to Australia. Among them was a young man whose name was Vartan. He has remained etched in my memory for decades. What I will write about happened in the late '60s.

Vartan and his family were waiting for their immigration visas to Australia. Theirs was a traditional family. For all, I knew they might have hailed from the Armenian historic town Van or its region. Vartan’s parents may have been born there or were born in Iraq to surviving Vanetsi parents. Vartan was deferential to his parents, in an old-fashioned way.

Vartan and I became acquaintances. For a while, we also lived in the same quarter of the hotel. Thus I would see him almost daily. Over time, our acquaintanceship grew into friendship. I seemed to have earned his trust as he confided to me his predicament.

He had fallen in love with an Iraqi-Assyrian girl. Her name was Sarah. Everyone in Basra, their hometown, knew that Vartan loved Sarah, as he would tell me in his distinct household accent, “Sagh Basran kidi vor Vartan Saran ge siri” (Սաղ Պասրան գիտի որ Վարդանը Սարան կը սիրի), that is to say the “living Basra knows that Vartan loves Sarah”. However, their relationship had not progressed and each had gone their separate way. Vartan had come to Beirut on his way to Australia. Sarah and her family had gone to England on their way to the United States. Vartan had recently gotten hold of Sarah’s address in England from a mutual friend in Iraq. He asked me to write to Sarah in English. I don't remember why in English and not in Arabic.

For many weeks I wrote her a weekly letter Vartan dictated. They were not the kind of love letters--“I love you...cannot live without you, etc.”. Vartan’s letters were mundane, about everyday happenings, and about his family's wait for their visas.  After many letters and no reply from Sarah, I told Vartan to give up chasing her. The girl is not interested otherwise, she would have replied by now, I told him. Vartan would have none of it. The weekly letters continued.

One day Vartan showed me a letter he had received. It was from Sarah’s father. I remember almost verbatim what the man had written. In a plain and an impeccable English he wrote that all the ink in the world would not bring Vartan and Sarah together and that Vartan should have "hit the iron while it was hot". Some anger was palpable in the letter. Vartan’s family might have been cool to the prospect of the young couple's marriage for reasons that might have been linked to their departure from Iraq. Both families had started their preparations to leave Iraq about the same time.

Vartan remained adamant. The innocuous "love" letters continued. Through their mutual friend in Iraq, Vartan learned Sarah’s family’s destination address in America and their departure date that would take place more or less with Vartan's family's departure time to Australia. Love-struck Vartan made a pact with me. After he settled in Australia, he would forward me his letters in Armenian, which I would translate into English and send it to him. He would then mail them to Sarah in America. Improbable as it may sound, that is what we did. But eventually, the letters trickled and finally stopped.

The last envelope I recieved from Vartan contained two letters. In once Vartan addressed to Sarah’s father. While he was not overtly asking the hand of his daughter, marriage seemed to be on his mind. Much like the previous letters, this letter also was mostly about mundane matters about Vartan's and his family's life in Australia. The second letter was from Vartan’s father addressed to Sarah’s father formely asking the hand of his daughter Sarah in marriage to his son Vartan.

I did not hear from or of Vartan after his last letter, as I remained focused on my studies and career amidst simmering political unrest in Lebanon. Not long after, my life along with Beirut communal life, changed. Hotel Lux, my parent’s bread and butter, was destroyed in 1975 at the onset of the protracted Lebanese Civil War. I ended up immigrating to the United States a year later, in 1976. 

Decades passed but I never forgot Vartan. In 2014, during one of my periodic visits to my mother whom I had entrusted to the care of the Ararat Nursing Facility in Los Angeles, I learned that an Australian-born Iraqi-Assyrian, Dr. Nicholas Al-Jeloo, would deliver, at the Ararat-Eskijian Museum-Sheen Chapel, a lecture entitled, "Armenian and Assyrian Cooperation and Co-Habitation in Iran's Urmia Region". Whenever I heard of Assyria or Assyrians, Vartan would come to my mind and I would wonder what had happened to him and of the fate of his impossible love. I decided to attend the lecture and meet the ethnic Assyrian lecturer from Australia. The lecture took place on Sunday, May 4, 2014, at 4 p.m.

Being hard pressed for time I could not linger after the talk to share my Assyrian-Armenian story with Dr. Al-Jeloo. I barely had time to purchase his illustrated book capturing old Assyrian villages in Iran cohabited by Armenians as well. Dr. Al-Jeloo signed the book and gave me his business card. I returned home to Ohio.

Months went by. One day while going over papers I had brought with me from my mother’s house, I came across a journal I had kept on a bus trip to Eastern Europe. My parents had paid for the trip to congratulate me for being accepted to the pharmacy school of the American University of Beirut. To my great surprise, I also came across a few pages long entry about Vartan in my journal as well. It was high time I thought I contacted Dr. Al-Jeloo. I sent him an email on August 4, 2014.

I wrote to Dr. Al-Jeloo a summary of Vartan's story and added: “I never got a wedding invitation. If nature was kind enough to their enduring love, they should be now grandparents or grandparents to be. I wanted to share their story with you. Unlike Queen Shamiram not giving up on handsome Armenian king Ara, the love of her life; this time around it was every day Vartan not giving up on the love of his life, Sarah.” More than two months passed and I did not hear from him. I figured I had come to a dead end and that I should close the book on my memories of the days with Vartan on the veranda of Hotel Lux.

On October 19, 2014, I received an email from Suzan Dickranian. Her name did not ring a bell. The email was titled “Greetings from Melbourne, Australia!” I did not give much thought as to who she could be and why an email from Melbourne? When I opened the email I was stunned to read that she is the daughter of Vartan Dickranian, the lovelorn Vartan of Hotel Lux. The bygone years had somehow erased the family name from my memory and at that moment it had not dawned on me to make the connection.

A few days earlier, Suzan wrote, her mother had met Dr. Al-Jeloo following a lecture he had delivered about the Assyrian Genocide. Upon learning her name, Dr. Nicholos had asked her whether she is married to an Armenian. She had responded in the affirmative. He had then quizzed her whether her husband’s name is Vartan. Astonished by the question, she had confirmed that her husband’s name is indeed Vartan.

Suzan then wrote what her father had dictated: “I (Vartan) was then brought over and introduced to Dr. Nicholas, who explained that he had received an email from you, which included a story about an Armenian man he met in Beirut, who was in love with an Assyrian girl. It soon became clear that, by coincidence, I was the man you were talking about!

"I am happy to tell you that I DID end up marrying the Assyrian girl I was in love with!...and the following is our story.

"I arrived in Melbourne, Australia in 1968. Two of my brothers were already here before I arrived with my parents. Unfortunately, my father died in 1969; nine months after we arrived. Prior to his death, he wrote a letter to Sarah’s father in America, asking for her hand in marriage on my behalf. Sarah’s father accepted this proposal and, as a result, Sarah arrived in Melbourne in 1970. However, my father had unfortunately passed away by this time.

"Sarah and I were married just ten days after her arrival, in October of 1970. We had a small wedding with only twenty people.

"In 1972 we had our first child; our daughter Suzan.  We lived in a small apartment, to begin with. We eventually bought a house in 1975, which we are still happily living in, to this day. In 1977, we had another child; our son Armen.

Suzan grew up and married an Armenian man in 2001.  Armen is now engaged (also to an Armenian) and will be getting married in November this year.” The email also contained a copy a passport size picture whose inscription on the back in my own writing in Armenian, reads:  "To Dear Vartan, Vahe". The picture is dated February 1969. All these years Vartan had kept a passport-size picture of mine I had forgotten having given to him as a keepsake. 

I was saddened to read about Vartan’s father's early death. From what I remembered, he had run a pastry shop in Basra. He probably found his world had completely changed in Australia. I am sure theirs was also a close-knit community in Basra whosecircumstances couldn't be duplicated in Australia. Even though the presence of his children would have softened the impact of the change, nonetheless Basra and Melbourne would have been worlds apart for the aging patriarch. However, he had carried on his responsibilities to the end with dignity. After assuring himself that the family was settled enough to assume the responsibility of providing a comfortable haven for a daughter-in-law to be, he had consented to Vartan’s marriage and had personally written to Sarah’s father asking for his daughter’s hand for his son Vartan.

Probably there is no student who has attended Armenian school who wouldn't know about Assyrian Queen Shamiram’s infatuation with the most handsome king in Armenian history, King Ara the Beautiful. Loyal to his wife Queen Nvart and indifferent to mighty Shamiram’s advances, Ara had committed the political blunder of his life by rejecting the Assyrian queen's affection. An enraged Shamiram had attacked Armenia with orders to her soldiers not to harm Ara. But King Ara was killed in the ensuing battle. Distraught, she had placed his body on a hill hoping that the gods would lick his wounds and bring him back to life but jn vain. Ara's and Shamiram's story became part of Armenian folklore, if not history.

Over time the Armenians adopted Christianity as their state religion and built a chapel on that very hilltop where pagan gods were once supposed to descend. They had become Christian but had kept the memory of the happening in pagan times. The village that sprang around the hill came to be called AraLezk--a compound word made of the king's name and the Armenian verb to lick. The village now has grown into a town and, as is the regrettable Turkish tradition, its name has been obliterated per a comment I read in Keghart.com in response to my inquiry about Aralezk.

This time around it was not a royal affair but a devoted commoner   named after one of the most esteemed names in Armenian history, Vartan (Mamigonian). The historic Vartan's name had bolstered his clan's reputation placing it second only to his family, named after the Armenian King of Kings Dikran the Great.

Last year Suzie broke the news of the passing away of her father Vartan. Vartan’s and my paths crossed at one time in Beirut and left an indelible impression upon me not only will I not forget for the rest of my life, but will continue cherishing it. 

Vartan and Sarah thus formed their own "dynasty". I am sure their descendants will carry on the legacy of the improbable but enduring love of the family’s patriarch and matriarch. As in Vartan's and Sarah’s lives, upheavals are inevitable in their descendants’ lives as well. They also will face trials and tribulations but they will be able to overcome the odds as long as they remain committed to each other much like Vartan and Sarah did. For true love endures.

 

 


Friday, February 2, 2018

Misconception in February

Vahe H. Apelian
Several years ago in February, I attended a banquet in Burbank, California. It was organized by the local chapter of the Knights of Vartan. The event was to honor noted Armenian educators in the Greater Los Angeles area.  Gabriel Injejikian had invited me to join him and his family as their guest. He was. one of the honorees.
In his opening remarks, the master of ceremonies stated that Armenians know how to make a moral victory out of defeat citing the feast of St. Vartanants. Armenians have been celebrating the feast for over 1,500 years. This popular misconception is rooted in the protracted war Armenians fought against the Persian in the 5th century to retain their right to worship their Christian religion. Instead of dwelling on the outcome of the war, that struggle has been symbolically focused on the fallen commander-in-chief Vartan Mamigionian and his combatants in the battle he lost. The battle, fought in 451 AD, is named after the plain on which it was waged and has come to be known as the Battle of Avarayr. It was the first and major military confrontation of that protracted war known as the Vartanian War (Vartanants Baderazm). 
Though beaten, however, the Armenian army was far from destroyed,” wrote Dr. Antranig Chalabian in an article in the Military History magazine noting that: "Vahan Mamikonian, son of the great Vardan's brother Hmayak, took charge and led the Armenians in a guerrilla war that flared around strongholds and along impregnable heights for the next 33 years. 

During that time, the Sassanids underwent three changes of rulers, and also had to deal with external conflicts with Rome and a new wave of eastern barbarians known as the Ephthalites, or White Huns. The Persian king Balash, reassessed the long, inconclusive conflict against the Armenians and sued for peace."
Vahan sent messengers to the Persian camp, with proposals for “religious worship in accordance with Christian doctrines and rites to be declared free in Armenia, and fire altars to be removed”. Balash accepted the terms Vahan Mamigonian dictated. In 484 the two parties signed a treaty in the village of Nvarsag conceding to the Armenians the objectives of the war. The treaty came to be known after the village where it was signed. Historians claim that it is the first treaty of its kind. THE ARMENIANS HAD PREVAILED having secured the objectives of the war, although they had lost its first major battle.
It is AFTER the signing of the treaty, the  succesful conclusion of the war was celebrated in the Cathedral of Dvin. Catholicos Hovhan I Mandakuni (478¬490) officiated the ceremony with the dynastic lords in attendance and has been celebrated since. it is the conclusion of the war that secured the Armenians the rights to worship their Christian religion we celebrate to this day. 
Vartan Mamigonian hailed from royalty. He was the grandson of Catholicos Saint Sahag, a descendent of Saint Gregory the Illuminator. It is up to historians and ecclesiastical fathers to shed light as to why the Armenian Church opted to canonize only the participants of the Battle of Avarayr and raise to sainthood its commander-in-chief Vartan Mamigonian, its fiery priest Ghevont Yerets and the fallen combatants of the battle but not also Vahan Mamigonian and his combatants who continued the war to its successful conclusion. The Feast of Vartanants is commemorated in February on the Thursday preceding Great Lent. It is both a religious and patriotic feast.

The Battle of Avarayr was surely the major military confrontation of that long protracted war. Eghishé, a contemporary chronicler, described the Battle of Avarair, to which he was an eyewitness as follows: "One should have seen the turmoil of the great crisis and the immeasurable confusion on both sides, as they clashed with each other in reckless fury. The dull-minded became frenzied; the cowards deserted the fields; the brave dashed forward courageously, and the valiant roared. They attacked each other fiercely and many on both sides fell wounded on the field, rolling in agony."                                                                                                       

 The priest-historian broke down the 1,036 Armenian killed in the Battle of Avarayr as follows:
House of Mamigonyan, Brave Vartan and 133 warriors (Մամիկոնեան Տոհմէն՝ Քաջն Վարդան եւ 133 մարտիկներ).
House of Balounyats, Valiant Ardag and 57 warriors (Պալունեանց Տոհմէն՝ Արի Արտակը եւ 57 մարտիկներ).
House of Khorkhorounyats, Skillful-in-Arms Khoren and 19 warriors (Խորխոռունեաց Տոհմէն՝ Կորովի Խորենը եւ19 մարտիկներ).
House of Kntounyats, Admirable Dajad and 19 warriors (Գնդունեաց Տոհմէն՝ Զարմանալի Տաճատը եւ 19 մարտիկներ).
House of Timaksyan, Wise Hmayag and 22 warriors (Դիմաքսեան Տոհմէն՝ Իմաստուն Հմայեակը եւ 22 մարտիկներ).
House of Katchperounyats, Builder Nerses and 7 warriors (Քաջբերունեաց Տոհմէն՝ Հրաշակերտ Ներսեսը եւ 7  մարտիկներ).
House of Knounyats, Manoug Vahan and 3 warriors, (Գնունեաց Տոհմէն՝ Մանուկ Վահանը ե 3 մարտիկներ).
House of Enzaynots, Just Arsen and 7 warriors, (Ընծայնոց Տոհմէն Արդար Արսէնը եւ 7 մարտիկներ).
House of Srouantsdiants, Enlightened Karekin and 2 of his family members, (Սրուանձտեանց Տոհմէն՝ Յառաջադէմ Տարեգինը իր 2 հարազատներով).
Nine major lords along with combatants from Artzrounyats (Արձրունեաց) and other dynastic houses were martyred at the Battle of Avarayr.
As to the reason we celebrate the war in February when the war actually took place in May, I quote Dr. Antanig Chalabian: “The Vardanian War, as it came to be called in Vardan's honor, began on May 26, 451, but the Armenian church celebrates the event in February. In the past, spring was considered the season for warfare. Armenia's ecclesiastical fathers had decided to commemorate the event in February, before spring, in order to inspire the youth and prepare their minds for battle, in defense of church and fatherland.”