Ա՜խ, Լիբանա՜ն, Ա՜խ, Լիբանա՜ն - Գրեց Թուրիկ

Ա՜խ, Լիբանա՜ն, Ա՜խ, Լիբանա՜ն

I don't think any other Armenian community identifies itself with the host country and its culture and humors it, while retaining its own, as Lebanese Armenians have done and do. We should bear in mind that the Armenians in Lebanon assumed citizenship of the country with all the rest. 

 

Ա՜խ, Լիբանա՜ն, Ա՜խ, Լիբանա՜ն

Գրեց Թուրիկ

 

Ա՜խ, Լիբանա՜ն, Ա՜խ, Լիբանա՜ն

Օրդ թեթեւ, ջուրդ թեթեւ, դուն թեթեւ,

Գիրքդ ու Թերթդ աnբովանդակ անարեւ,

Կռիւ, աղմուկ, եւ հայհոյանք մութ ու սեւ,

Կը թեւածեն, կը սաւառնին քո վերեւ,

Սուտ ու կեղծիք, չարիքին հետ թեւ ի թեւ,

Մարդ կը փտռեն սեւցնելու հեւ ի հեւ........

 

Ա՜խ, Լիբանան, քեզ վայելող  անձերը

Բաց ձգած են իրենց բեռնին սանձերը.

Թերթ ու քրքով, սա մանուկը , նա ծերը,

Դուրս կը թափեն իրենց մտքին գանձերը։

 

Ազատ երկիր, վարչութիւնն ալ դեմոկրատ,

Ո՞վ կը լսէ, ականջ կո տայ խօտք-խրատ,

Ձայն ալ հանես, քեզ կ՚անուանեն «մատնիչ – վատ»

Այդ դեռ քի՜չ է, ածականներ յորդարատ.....

 

Լիբանանէն մինչեւ Հալէպ սանձարկձակ,

Սափրիչ, խոշկար, մանրավաճառ կամ դերձակ,

Գրող դադրած, յօդուած թխեն եւ արձակ.

Առատ գրեն՝ ոչ ամօթ է, ո՛չ յանցանք.........

 

«Ազդակ» Օրաթերթ

1946

 

Year of human resources preparation: What will be its measure?

 Vahe H Apelian

On January 4, 2024 issue of the Eastern Prelacy’s newsletter “Crossroads” published His Holiness Catholicos Aram I of the Great House of Cilicia’s yearly pontifical message. This year the message was titled “2024, Year of human resources preparation”. The pontifical message was issued on January 1, from Antelias, Lebanon, the seat of the ancient catholicosate of Cilicia. It was addressed “To the prelates, the clergy, the community authorities of the Catholicosate of the Great House of Cilicia and to the daughters and sons of our people.” After analyzing the state of the Diaspora, His Holiness Aram I, a prolific writer and an impressive intellect, lists nine recommendations and ends his message stating that “we assure you that the Catholicosate of the Great House of Cilicia is always ready to support and participate in the sacred mission of human resources preparation.”

As I write, a conference is taking place in Antelias. The ongoing conference has a broad agenda and pertains to the "Analysis and Awareness Platform" (AAP). The agenda includes addressing Azerbaijan's historical falsifications, exploring legal avenues for the collective return of the indigenous people of Artsakh to their homeland, anticipating developments in the regional political landscape, outlining strategies for the release of prisoners of war and abducted political leaders of Artsakh, and seeking commitments from international leaders to preserve Artsakh's spiritual and cultural heritage.”

I am not sure whether a similar conference will take place having its agenda the Catholicos’ 2024 pontifical message, making 2024 the year of human resources. Naturally it is not expected that the Catholicos necessarily preside over such a conference. His charge is to bring the issues to the attention of the secular and religious leaders across the nation. Catholicos Aram, I has been charging the Armenian nation with yearly charges or missions. What has been lacking in these charges in my view is the measure against which, at the end of year, progress or lack of progress is measured, simply because there is no measure. 

Almost all equations in science have an author. We know that Einstein is the author, maybe the most recognizable scientific equation that energy equals the mass of the object multiplied by speed of light squared. There is another equation that may not be as readily recognized as Einstein’s but nonetheless is fairly well known.  It has to do with WORK. I do not know if there is a single scientist to whom the work equation is attributed. But scientists have accepted that, work is equal to the force applied multiplied by distance covered due to the application of the force.

That equation makes brutally clear that whatever force is applied, or efforts made, if there is no distance that has been covered, or progress made, work is not done. We have a beautiful Armenian word for it, deghkayl – տեղքայլ. It is a discipline boy scouts do during parades. They stay put at a spot but have their legs and arms moving. There may be an English word for it, but it is alluding me, as I type. I remember once Sarkis Zeitlian alluding to deghkayl during a lecture he gave to the ARF Zavarian Student Association members. On the contrary, if distance is achieved, with hardly the force that was applied in a parallel situation, work has been done.

I cannot say that Diaspora organizations have been negligent or not negligent to the year's charge, or whether they have considered the year's charge or simply ignored it,  simply because there is no accounting towards the year's stated mission.

What has been lacking with Catholicos Aram’s mission statements for the year is the measure against which an accounting is given at the end of the year. Surely it is much wider scale, across the Diaspora. It may be that it is the sum total of what organizations have done. Was church attendance increased? Did organizations experience a spike in their membership or a decline? Was donations for charity increased or not increased?. Whatever the object or the mission was,   there has to be a measure The year ends and there is no accounting of the progress made or not made, simply because there was no charge to each organization to have set a measure for the year, and account for progress made or not made at the end of the year. 

The year ends, so does the year's mission.  It ends just like that,  and the new year comes with  a new mission.

Should there be a conference whose agenda is the Catholicos Aram’s charge for the year, the conference should set measure against the issues or the specific goals, so that an accounting is done at the end of year whether progress was made or not made.

An Armenian Library is Closed

Catholicos Aram has declared year 2024 as the year of “Human Resources Preparation”. He has already organized a meeting of concerned experts. The Armenian Department of the Calouste Gulbenkian Foundation has for its mission: “strengthen Armenian language, culture and education in the Diaspora, and foster research and critical thinking in Armenia”. There remains the obvious and the inevitable, the demise of the Armenian language in the Diaspora and of Armenian readership, with its umistakable adverse affect on what constitutes the Diaspora Armenian community. The attached article was penned by Dr. Armenag Yeghiayan five years go. Its concerns are as valid today as it was then. Attached is my abridged translation of the article. I have linked the original as well. Vahe H Apelian

A glimpse of Ardashes Khatchadourian's  library 

This week I had not read an article that fired my imagination, so I was about to pass the week with a feeling of deep dissatisfaction. I would certainly not say that there was no such article, but I simply had not come across one.

But this weekend, as I sat to write, I found myself against the article that had alluded me throughout the week. It was Dr. Herand Markarian’s, “Farewll books, have a good journey”, article in “Armenians Today” that was posted on March 13, 208. ( դոկտ. Հրանդ Մարգարեանի «Բարի ճանապարհ, գիրքե՛ր, ճանապա՛րհ բարի» յօդուածին, («Հայերն այսօր», 13 մարտ 2018), 

In his especially smooth style of writing and colorful narration, Markarian made the history of an Armenian library, that was born more than a hundred years ago in the New York city in the United States, come alive. The library had come about through the efforts of the early Armenian immigrants. Over time it had grown in size, shelves were added, its location had changed, but its mission had remained the same, as a source of spiritual and mental nourishment. But lately the books had to be stored in boxes as the “New York Armenian Center” was about to be sold. An unexpecting reader will continue reading the article with  optimism that after caring for the books for over 100 years, the books will now find a new location and continue on with their mission as they had done before. 

“The Armenian book should never be orphaned”, wrote Markarian – “it always needs an adopting parent. When the Armenian book is orphaned, it foretells that the whole community is in decline. How to have them not left orphaned, has taken a hold on all of us. Finding a home, a caring place for these books, have occupied our thoughts. These “inanimate” beings have in them human blood and sweat. They will be leaving the New York Armenian Center to a NEW HOME to a NEW place where they will continue their mission. Newer generations will be visiting them and will be enthused by them. They will take care of them. They will not let dust accumulate over these books and be orphaned. Young and old will be visiting them.” 

We read these inspiring words and comforting comments and continue on reading.

But….

It soon becomes evident that these books, stored in 50 boxes, are not being transported to a new location in New York city for the benefit of the New York Armenian community. They are being sent to Artsakh. Markarian seems to be pleased with this arrangement and does not shy from expressing his joy because this time around the books will serve to educate generation of Armenians in Artsakh.

Artsakh is one side of the issue. There is also the other side. How will the Armenian Americans in New York be nourished? The old generation, who read these books, cared for them, and kept them to pass to the nextt generation, is no more. But since the “next generation” cannot read Armenian anymore, this ancient library is now changing hands.  

The fact of the matter is that, this is not the farewell that my old-time friend is bidding. It is the breaking of a sad ending. This is a banishment. It is not the heralding of a bright dawn for the Artsakh Armenians. It is rather the breaking the news of the passing away of the Armenian American, Armenian readership.

Artsakh Armenians, can find ways to fill the void of Armenian books. Fortunately, they never had a scarcity of Armenian readership there. Armenian readership thankfully is alive and well there. Wherever Armenian readership is alive and well, so are readers aplenty and Armenian books will always be available there. The issue is the Armenian readership in the New World. The scarcity, if not the lack of Armenian readership, is the concerning issue. Nothing will bring these books back. They are the witnesses of the last pages of a sad story that has ended.

There was a time when we were used to come across letters sent by young members of a family asking discontinuing their aging parents’ subscription to Armenian newspapers as their parents have passed away and they cannot read in Armenian. The newspapers the older family had kept over the years get thrown away, and soon later the books follow the same fate. In the best of circumstances, they are given away to a library for storage. 

More or less the same fate awaited Ardashes Der Khatcharourian’s library which, after the libraries of the Cilician Catholicosate and  Haigazian University was the richest library. During the last years of his life, he tried to sell his library but he was not successful. After his unexpected sudden death, his inheritors tried the same. Eventually the representative of the Armenian Library division of the London’s Library of Great Britain bought the entire library and had them shipped to England. It is hard to imagine what will be the fate of these books that had come about by the life-long efforts and the meager salary of an Armenian teacher who taught Armenian and literature. It is also hard to imagine that these books will be read.

 

Բնագիրը՝

http://vhapelian.blogspot.com/2018/03/blog-post.html

 

Kudos and Accolades to Dr. George Apelian

 Vahe H. Apelian

 

Dr. George Apelian receiving his Kessab Man of the Year recognition

On this past Sunday, January 14, 2023, the members of Kessab Educational Association of Los Angeles, had their first annual meeting in their center, in Reseda, and honored Dr. George Apelian and bestowed upon him the Kessab Man of the Year recognition. It is customary that KEA of LA recognizes each year a fellow Kessabtsi as the person of the year. This year, the board recognized Dr. George Apelian as the Man of the Year.

Naturally the Kessabtsis congratulated George for this well-deserved recognition.  Many congratulatory comments were made on the Facebook and will be made. Among the many congratulatory comments that were made in the Facebook regarding this well-deserved recognition, I singled out the comment of Ara Apelian, MD. The two are of the same age and had a shared experiences as teenagers in their formative years when they came from Kessab and became boarded in the Armenian Evangelical Community’s Chanits center, as they studied In the Armenian Evangelical College along with Stepan Apelian, Ara’s brother, Rev. Soghomon Kilaghbian, pastor Antranig Injejikian in Australia. Ara Apelian wrote:

“Beautiful and worthy of applause

Dr George Apelian is a true hero in every sense of the word.

His generosity, kindness, resilience and love for Kessab/Keorkune and the annual Masara festival at his house to celebrate the history, the culture and the spirit of community as awareness of the plight of Kessab after the brutal invasion by the terrorists and yet the miracle of survival and endurance in face of adversity.

Who else would represent that spirit of overcoming adversity better than my dear childhood friend, Dr George Apelian

God’s blessings to you, my friend.”

Indeed so, George’s family members, friends, and fellow Kessabtsis know that life challenged and tested George. But he bore them all with grace and kept his spirit of generosity, kindness, resilience, hospitality and love especially for his fellow Kessabtsis and Keorkunetsis. 

My younger brother Garo and George are contemporaries. In 1988, my brother was diagnosed with leukemia and was undergoing treatment, part of which entailed the inordinately terrible state when he was intubated. His arms and legs were restricted, tied to the frame of the bed on which he was laying, and a machine pumped air into his lungs through a tube inserteted in his trachea.. Once freed, he would later tell us that he had to synchronize his regular breathing pattern along consistency of the machine pumping air and God forbit if that synch got disturbed.  It was George who stood by him in the room, next to his bed for hours on end, holding Garo’s hands tied to the bed, and continued encouraging him to bear it for it will be soon over. And it was George who gave a moving eulogy at Garo’s funeral.

No.1 our paternal ancestral house, No. 2 Pahsa's - Apelian-Konyalian house,
No. 3 Zarouhi, Missak, Vatche, George Apelian paternal house.

George is younger than I by a few years, enough to make his coming onto this earth a memorable experience for me and for my cotemporaries in Keorkune. I remember it as if it was yesterday when I, with a few of others of my age, were sitting on the low partition around Pasha;s, - the Apelian, Konyalian - house, the very first house that was built with cement in Keurkune, facing George’s paternal house across the dirt road. There was a commotion in the village. Women hurriedly were entering and moving out of their house. My grandmother Sara, the unschooled and illiterate but the established and reputable health custodian of the village, was in the house and we were told to look up to the roof because from the chimney on the roof, a baby will be coming into the house. That is how we welcomed George to this earth. 

From there George literary travelled far. After finishing Keorkune’s school, he attended school in Kessab. “Neither snow nor rain, nor heat. nor gloom” deterred him and his contemporaries walking from Keourkune to their school in Kessab every day.

From Kessab, George, my paternal cousins Ara, Stepan, Soghomon, Antranig, came to Beirut as boarding students in the Armenian Evangelical Chanits center, as noted, and attended the Armenian Evangelical College in Beirut. From there George came to the. United States to join his brothers Missak, Vatche and sister Zarouhi.  From Los Angeles, George attended a Chicago dental school. After graduation he moved back to Los Angeles, did specialty training and set up his dental practice, always rendering care to those in need, especially visitors from Kessab and Armenia. He also set up a dental clinic in Armenia servicing the needy and named it after his first-born son who is severely autistic.

Almost two decades ago, George initiated a yearly tradition of inviting his fellow Kessabtsis and friends to his Thousand Oaks hill top house for masara, which for Kessabtsis is the most festive occasion when grape molasses and “prpoor”, grape molasses froth, is savored. Masara is rooted in Kessab culture. Even Miss Effie Chambers, the beloved American missionary among the Kessabtsis, noted in a letter, dated October 20, 1906, to the Board of Commissioners for Foreign Mission (ABCFM), on whose behalf she was doing mission work, that  “The first part of the (school) term is greatly interrupted by gathering in the vineyard products and the making of molasses, which is a sort of general good time for everybody.” She was alluding to masara, for which George had containers fabricated and make special provision for heating the grape juice for making the grape molasses.

I also extend my heart felt congratulations to his wife Victorya, to his sons George Jr., Peter and Nareg, his brother Missak, his sister Zarouhi and his nieces and nephews, for this well-deserved recognition and wish George a long and a healthy life. 

George Apelian at Keurkune spring.

The First Evangelical Church, the First Ordination, the First Marriage

Perhaps no other American missionary’s name is more tied to the Armenian Evangelical Movement in Constantinople, than that of Missionary Rev. William Goodell, who was an eyewitness to the agony and ecstasy of the birth of the Armenian Evangelical Church in Constantinople, Turkey, that would render much service to the Armenian nation to this day. The attached excerpts are from his book. Vahe H Apelian. 

Missionary Rev. William Goodell’s Mission

 “When Mr. Goodell went to Constantinople, his mission was in the Armenians, who were descendants of the ancient inhabitants of Armenia. The nation embraced Christianity about the commencement of the fourth century; but, like all the Oriental churches, the Armenian had become exceedingly corrupt. It was almost wholly given up to superstitions and to idolatrous worship of saints, including Virgin Mary, pictures etc.  The Armenians hold to ……..and worship, the host: and worship  the host: and, indeed, hve adopted most of the errors of popery. Nearly half the days of the year are feast -days. Their feast-days are regarded more sacred than the Lord’s Day……” (p. 127)

 

The Frist Armenian Evangelical Church.

“The evangelical Armenians had, for a long time, met together for mutual counsel and comfort, but they had not separate ecclesiastical organization. Driven therefore, to the last extremity by persecution, they resolved to unite as a branch of the new catholic church of Christ; and with the advice of the missionaries, who prepared for them a platform or conditions, on the 1^st July,1846, they entered in solemn covenant as the First Evangelical Church of Constantinople.  Of this event Mr. Goodell wrote: -

“This done! On the 1^st inst.-an evangelical church was organized upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone. It was a most interesting occasion. The meeting continued four hours and a half, and was one of great solemnity. Forty persons of whom three were women, voluntarily entered into covenant with God and with each other; and we, in the name of all the evangelical churches in Christendom, rose and formally recognized and acknowledged them as a true church of Christ. Then they chose by ballot a pastor and two deacons, together with three others, who are to hold office for the term of one year, and who with the pastor and deacons, form a standing committee or church session, for the examination of candidates, the bringing forward of cases of discipline, etc. To this church some thirty of forty more will probably be added by profession just as soon as time shall be found to examine and propound them.

I did not expect to live to see this day, but I have seen it and glad. ‘This is the day which the Lord hath made, and we will rejoice and be glad in it’.  When I removed to Constantinople fifteen years ago, I felt assured either that the day would come, or the Armenian Church as a body would be reformed; and I never had any anxiety as to the result. I always felt that we were engaged in a great and good work, so great and so good that I would without any impatience have labored on in the same was fifteen years longer, had it so please the great Head of the church.”  (p. 317)

 

The First Ordination

“The pastor-elect of the new church, Mr. Apisosoghom Khachadurian, an Armenian, was ordained on July 7, 1846, all the American missionaries and the Rev. Mr. Allan of the Free Church of Scotland, taking part in the services. Of this occasion Mr. Goodell wrote: -

‘Although the ordination was kept secret on account of our strained accommodations, yet as many as one hundred and eighty or two hundred must have been present, filling every seat and every passage, and standing around the doors. Perfect stillness reigned during the whole, and the attention was profound and solemn. The hearts of the brethren seemed stirred up from their innermost depths. One said the whole place seemed full of angels of light; another, that his very flesh trembled for fear of the Lord and for the glory of His majesty, so sensible did he feel the divine presence.’

The evangelical Armenians who united in their organization adopted a paper containing the reasons which induced them to take this step. It was signed by the pastor, deacons, and committee of the church, and was address, “To the much respected and honored members of the American Board” and is as follows: - (p. 318).

 

The First Marriage

“The first marriage, according to the simple rites of the Protestant Armenian Church, was celebrated on the 4^th of November 1947.  Hitherto all marriage ceremonies had been performed by the clergy of the old church; but now that the Protestants had a separate organization, they had no occasion to go back to the old ecclesiastics, nor could they obtain from them any official services. They were excommunicate. The bride, in the marriage alluded to, was a pupil of the Female Seminary of whom Mr. Goodell gives the following sketch: - ” ( p. 327)

Missionary Rev. William Goodell’s farewell address:

“When we first came among you, you were not a distinct people, nor did we expected you ever would be; for we had not sectarian object in view, it being no part of our plan to meddle with ecclesiastical affairs. Our sole desire was to preach Christ and Him crucified. Our object was precisely the same as that of the missionaries to that ancient church in Persia. The labors of those missionaries have produced no separation in that church; but they have been permitted to labor side by side with the bishops and priests, to preach in their houses of worship, to assist in supporting and superintending their schools, and to do much in every way to enlighten and elevate the whole community.” (p.441) (see below for full farewell address)

Rev. William Goodell: His farewell address.

http://vhapelian.blogspot.com/2024/01/rev-william-goodell-his-farewell-address.html

Missionary William Goodell Among the Armenians.

http://vhapelian.blogspot.com/2017/04/goodell-among-armenians.html

Արմենակ Եղիայեան ՝ Ճանչնանք մեր բառերը (10) - Աշկարա

Ճանչնանք մեր բառերը (10)

1.Աշկարայ

         Այս բառը տասնամեակներ առաջ,  երբ թրքախօսութիւնը  շեշտուած էր Պուրճ-Համմուտի մէջ, ունէր  շատ ընթացիկ ու  սովորական կիրարկութիւն մը, յատակապէս թրքախօս շրջանակներու թէ պարագայաբար թրքերէն խօսողներու  միջեւ: Կը նշանակէ յայտնապէս, ակներեւաբար, բացէ ի բաց, ակնյայտ, եւ ամէն ոք համոզուած էր, որ ան թրքերէն է[1]:

         Շատ տարիներ ետք զարմանքս մեծ եղաւ, երբ  զտարիւն ու թթու արեւմտահայ ու հայկաբան հայր Արսէն Ղազիկեանի «Մի՛ գրէք, այլ գրեցէք» աշխատութեան մէջ հանդիպեցայ անոր  եւ  բնականաբար... գայթակղեցայ:

         Ղազիկեան թրքերէն բառ գործածէ՜,− ըլլալիք բա՞ն է:

         Քանի ոչ մէկ արեւմտահայ արդի բառարանի մէջ գոյութիւն ունի ան, ուստի  պէտք եղաւ դիմել մեծ իրաւարարին՝  Հրաչեայ Աճառեանի «Արմատական»-ին:  

         Եւ  բանէն դուրս եկաւ, որ աշկարայ-ն պարսկերէնէ փոխառութիւն մըն է, որ օրին գոնէ մէկ անգամ  կիրարկած է Վարդանանց հերոսամարտի անմահ պատմիչը՝ Եղիշէն: Ենթադրելի է, որ ան շատ յաճախուած չէ եղած, իսկ երբ 19-րդ դարուն արեւմտահայերէնէնի մաքրման  ծիրէն ներս  պոլսահայերէնէն  կը վտարուէին շուրջ 4.000 թրքերէն բառեր,-- աշկարայ-ն իր կարգին դուրս դրուած է, Աճառեանի բանաձեւումով՝ «իբրեւ  գռեհիկ բառ», քանի որ թրքերէն կարծուած է ան: 

         Ինչպէս շարունակեց կարծուիլ անկէ ետք ալ՝ մինչեւ մեր օրերը: 

         Պարսկերէնի մէջ ան ունեցած է av-āškārā արտասանութիւն մըն ալ, որ դարձած է ափ-աշկարայ, եւ  այս տարբերակը, որ նախորդին սաստկականն է,   նմանապէս   կը լսէինք մեր շուրջը: 

         Անշուշտ այս յօդուածին նպատակը  անոր վերականգնումը չէ: 

Որքան ալ պարսկերէն ըլլայ ան, եւ մենք սովորաբար  հակադրութիւն ունեցած չըլլանք պարսկերէն բառերու հանդէպ, այսուհանդերձ մեր լեզուն իր բնական ընտրութիւնը կատարած է. մէկ կողմէ՝ անոր յատկացնելով  հազուագիւտ կիրարկութիւն մը մեր մատենագրութեան մէջ, միւս կողմէ՝ անոր  պաշտօնական վտարումով աշխարհաբարի կազմաւորման ընթացքին:

         Ծանօթ._ Բոլորովին տարբեր է կացութիւնը արեւելահայերէնին. աշկարայ-ն  եւ ափաշկարայ-ն մտած են  արեւելահայ բոլոր բառարաններուն մէջ: Եւ զարմանալի չէ, քանի թրքական համախտանիշը (syndrome) ոչ մէկ ատեն գործած է արեւելահայերէնի պարագային, վկայ հետեւեալ կարգի աղաղակող թրքաբանութիւնները՝ խաբար-լուր, չփլախ-մերկ, չախմախ-հրահան[2], չափալախ-ապտակ[3], չոբան-հովիւ... որոնք «բարբառային» պիտակին տակ տուն-տեղ եղած են  այնտեղ:

         2. Այլ հասարակաց փոխառութիւններ                                 

         ***rang, որ կը նշանակէ գոյն. թրքերէնը կ’ըսէ renk, մինչ հայերս կ’ըսենք երանգ: 

         Այս բառը աւելի ուշ վերստին փոխառուած է  պարսկա-թրքական արտասանութեամբ, գոնէ բարբառային մակարդակով, օրինակ՝ աչքի առաջ ունենալ Սայաթ-Նովայի հետեւեալ  կիրարկութիւնը, որ միակը չէ. 

                           «Ռանգդ փռանգի ատլաս է,

                            Զար  ղալամքարի նման իս»... 

         Մինչ գրական հայերէնը շարունակած է պահպանել  երանգ  ձեւը: 

         Ինչպէս կը տեսնենք,  հայերէնը փոխառեալ բառին սկիզբը աւելցուցած է ձայնաւոր մը՝ ե, որ կը կոչուի աճական:

         Ծանօթ.—Աճականը անիմաստ հնչիւն մըն է, որ երբեմն կ’աւելնայ փոխառեալ  արմատի  մը  սկիզբը կամ վերջը. օրինակ՝ հնդեւրոպական  nomn  արմատը հայերէնի մէջ դարձած է  ա-նուն, իսկ ster արմատը դարձած է ստեր-ջ (ա եւ ջաճական են):

         ***nišan. թրքերէնը անփոփոխ առած է զայն՝ նիշան  արտասանութեամբ,  մինչ հայերէնը սղած է առաջին ձայնաւորը եւ ըսած է նշան:

         Այս պարագային  նկատելի է հետեւեալը. նիշան բառը պարսկերէնի մէջ կը նշանակէ հետք, դրոշմ, եւ այս իմաստով ալ առած է զայն հայերէնը՝ անոր վրայ հետագայ դարերուն  աւելցնելով  ուրիշ նշանակութիւններ (տե՛ս «Արմատական»), մասնաւորաբար նշանախօսութիւն-ը, որ պարսկերէնի մէջ բացակայ է: 

         Թրքերէնի մէջ նիշան-ին առաջնային իմաստն է նշանախօսութիւն-ը, իսկ հետք կամ դրոշմ նշանակութիւնը  նուազ  տիրական է:

         Այս հաշուով թոյլատրելի է մտածել,  որ թրքերէն նիշան-ը իր «նշանախօսութիւն» իմաստը զարգացուցած է ազդեցութեամբը հայերէնին, որ շատ աւելի կանուխ փոխ առած էր այս բառը: 

         ***հunar. պարկերէն կ’արտասանուի հունար.  թրքերէնը զայն դարձուցած է hünär, այսինքն քմայնացուցած է  երկու ձանաւորներն ալ (հիւնäր), մինչ հայերէնը իրեն յատուկ նոյն սկզբունքով՝ սղած է առաջին ձայնաւորը ու ըսած է հնար:

         ***betar. թրքերէնը առած է այս բառը՝ միայն քմայնացնելով a ձայնաւորը՝ betär, մինչ հայերէնը զայն դարձուցած է վատթար (bet  արմատը անգլերէնի մէջ bad է, իսկ հայերէն՝ վատ՝ b>վ նչիւնափոխութեամբ, որ շատ սովորական երեւոյթ է):

         3. Յատկանշական է, որ օրին մեծաթիւ հայեր չէին ճանչնար ու չէին կրնար արտասանել  հայերէն երանգ, նշան, հնար, վատթար բառերը, սակայն շատ հեշտութեամբ կ’արտասանէին ու կը կիրարկէին  թրքերէն տարբերակները՝ ռենկ,  նիշան, հիւնար,  պեթար, որոնց շատ աւելի վարժ էին անոնք:

         Այս չորսը, ուրեմն,− անշուշտ ուրիշներ ալ,− որոնք շատ հինէն կու գան, իրենց՝ 

թրքերէնի հետ  նմանողութեամբ հանդերձ,  որեւէ խտրականութեան առարկայ չեն դարձած ու մնացած են աշխարհաբարի մէջ եւս  շնորհիւ իրենց ունեցած շատ    լայն կիրարկութեան: Թրքական  համախտանիշը չէ  հարուածած   զանոնք:

         Ծանօթ._ Հայերէնի ու թրքերէնի պարսկերէնէ հասարակաց փոխառութեանց առնչութեամբ պէտք է գիտնալ հետեւեալը.  թուրքերը պարսկերէնի հետ շփուիլ սկսան 8-րդ դարուն, երբ արաբական արշաւանքներուն դիմադրելու համար պարսիկները կեդրոնական Ասիայէն թուրք վարձկաններու  օգնութեան դիմեցին,--ճիշդ ինչպէս ազերիները կը դիմեն ներկայիս  օտար վարձկաններու,-- մինչդեռ հայ-պարսկական շփումները գոյութիւն ունեցած են անյիշելի ժամանակներէ  սկսեալ եւ շատ զարգացած են մասնաւորաբար պարթեւ Արշակունիներու  հարստութեան օրով, որ կը սկսի  Տրդատ Ա.-ի գահակալութեամբ 52-ին (Քե.):

         Այլ խօսքով՝ մեր փոխառութիւնները հազարամեակ մը աւելի հին   են թրքականներէն: 

          armenag@gmail.com                                         Արմենակ Եղիայեան

         

          

---

[1] Թրքերէն արդի բառարաններուն մէջ ան  մտած է  aşikar/աշիկար արտասանութեամբ:

[2] Ներկայիս իբրեւ թէ հայացուցած են բառս՝ կրակվառիչ-կրակայրիչ զոյգ անճաշակութիւներով, այն-քան որ... փնտռել կու տան թրքերէն չախմախ-ը:

[3] Քաղած եմ երբեմնի կրթական նախարար Աշոտ Արմէնեանի... բառապաշարէն: 

Rev. William Goodell: His farewell address.

 Rev. William Goodell attended the conference of the thirty-seven men and three women in Constantinople on July 1, 1846 that laid the founding of Armenian Evangelical Church. Perhaps no other missionary is more intimately associated with the Armenian Evangelical movement than he (see the attached blog below). The attached is his farewell address in 1865. Vahe H Apelian.

Rev. William Goodell 

TO THE EVANGELICAL CHURCHES IN TURKEY

Dear Brethren and Sisters in the lord, - It is more than forty years since I left my native country and came to Turkey, and about one-theirs of a century I made Constantinople my home. I am now old, and I know not the day of my death. I am also feeble, and cannot reasonably expect to continue long. All my powers of body and mind are failing, and I am going to the house appointed for all living. For all your kindness to me and mine since the first day I came among you, you have my sincere thanks. And you have also my fervent prayers for your temporal and eternal well-being.

In your hands I leave the Scriptures of the Old and New Testaments, which with the important help of some of you, I translate4d into Armeno-Truksh for the benefit of those of who use only or chiefly that language. With these Scriptures you have also a Commentary on the Gospel of Mathew, which also with your aid I prepared for you in the same language. And I am now putting into the hands of the printer more than forty of the sermons which some of you may recollect to have heard me preach to you, in order that you may better “remember the words I spoke unto you while I was yet with you.” And whether these words be “the words of truth and soberness”; whether they be in strict conformity to God’s holy word, - you must search and see for yourselves. Blessed be God! You now have the whole Bible in your native language, and you need not, and must not, remain ignorant of its holy doctrines and sublime teachings.

When we first came among you, you were not a distinct people, nor did we expected you ever would be; for we had not sectarian object in view, it being no part of our plan to meddle with ecclesiastical affairs. Our sole desire was to preach Christ and Him crucified. Our object was precisely the same as that of the missionaries to that ancient church in Persia. The labors of those missionaries have produced no separation in that church; but they have been permitted to labor side by side with the bishops and priests, to preach in their houses of worship, to assist in supporting and superintending their schools, and to do much in every way to enlighten and elevate the whole community.

But if instead of giving the missionaries a cordial welcome among them, the yad anathematized and persecuted to the death all those who loved the truth and wished to live a godly, conscientious life, the consequences would have been, that these persecuted suffering ones would have been forced to appeal to civil powers for protection, as you had to do here. And the civil powers there might have found it necessary, in order to afford this protection in confronting with ancient usage, to separate those persons from their former connection, and acknowledge them as a distinct community, entitled to all the protection and privileges of any other community in the empire. This you know was the case here. The sublime Porte, to save you from perishing, was compelled to separate you from the old Armenian community. This is your present condition; and this condition you should “accept with all thankfulness,” and use it to your own and your children’s good.

And, my brethren, if you do not now remain, or speedily become, a holy, happy united, securing the confidence and the commanding the respect of all around you, you have none to blame but yourselves; for in being good and doing good, no people on earth ever enjoyed a high freedom that has been bestowed upon you.

Among my last words of adieu to you, let me exhort you to bear with one another’s infirmities, “forgiving one another, eve as God for Christ’s sake, had forgiven you.”  Be honest in your dealings with both the world and with one another, always keeping you accounts written in a firm hand; and this even in all be business transactions with your own relatives, and Christian brethren; for memory is imperfect and impressions are not always be trusted. In this imperfect world, the only safe way is to keep a book-account of all pecuniary transactions.

Train up your children in the say they should go. Remember that they have souls as well as bodies, and if it be your duty to provide food and raiment for their bodies, so is it your duty to provide instruction for their immortal minds. See that they have suitable teachers and suitable books. Teach them also yourselves, especially on the Lord’s Day, and bring them with you to the sanctuary, that they may assist in singing the high praises of our God, and that they may receive the blessing of the God of Jacob.

Labor to support, as soon as possible, your own civil, educational, and religious institutions; and be always ready to assist those more needy than yourselves.

Be kind to the poor and to the sick, and. Visit the families of affliction, of want, and of sorrow. In all these respects be Jesus Christ’s men and women; that is, do you think He would do if He were among you. Hasten to the relief of those who are in distress. Have little prayer meetings in the neighborhood of those who are unable to attend public worship. Have little meeting also for the young and for those who are beginning to seek after God and to desire a knowledge of His ways.

If the Lord bless you with a pastor, honor him, love him and pray for him. Do all you can to assist him, and to strengthen his hands and encourage his heart in his labors for your good. The relation of a missionary to you is not intended to be permanent, and it should not be continued longer that is absolutely necessary. While it continues it calls for mutual candor, forbearance, and kindness; but it should as soon as circumstances will permit, be superseded by the pastoral office. This should be a permanent relation; labor to make it so. And besides providing what is suitable for the support of your pastor, if you now and then make him small present, as a token of your love and of your appreciation of his services, though my reason of your poverty it be no more than a choice apple or orange, it will awaken anew his interest in you and his prayers for you. 

When a stranger enters your place of worship, direct him at once to the suitable seat, or give up your own to him. It might be well to make it the duty of the door-keeper to be on the alert to seat all strangers. This comparatively a small matter, but Christian courtesy, and even common politeness, requires attention to it. Should a stranger come a second or third time take it for granted that he desires to find the way of life, and lose no time in seeking an acquaintance with him; not for the sake of holding up to ridicule his former belief, or the ceremonies and errors of his church, but for the sake of leading him to the scriptures of truth, the fountain of living waters. Twenty-five or thirty years ago, such a stranger could hardly appear in sight without being a tone hailed introduced to the whole brotherhood, receiving from you all exhortations without stint and being followed also with your fervent prayers. Let not your former zeal degenerate into cold indifference. 

But I must conclude. And now, “my brethren, dearly beloved and longed for, my joy and crown, so that fast in the Lord my dearly beloved “ (Phil. iv.1). “If there bee therefore any consolation in Christ, if any comfort of love, if nay fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife, or vainglory, but in the lowliness of mind let each esteem other better than themselves” (Phil. ii. 1-3). And now, how can I better take my leave of you and express to you my very last words, and the very last wishes of my heart, than in the language of Paul in 2 Col.xiii.11: “Finally, brethren, farewell.  Be perfect, be of good comfort, be one mind, live in peace; and the God of love and peace shall with you.” Amen.

Your very affectionately brother in Christ.

W. Goodell

Forty years in the Turkish empire, or Memoirs of Rev. William Goodell, pages 438-441