The evolution of the Church’s name

 Vaհe H Apelian

The Armenian Church of the Martyrs

For brevity I chose to title this blog as such. The church I have in mind is The Armenian Church of the Martyrs, in Worcester, MA, affiliated with the Armenian Evangelical community. The church has had a few name changes.

This year, the church of Our Savior / Soorp Prgitch/ Holy Saviour, on Laurel Street in Worcester, which is affiliated with the Diocese of the Armenian Apostolic Church, will celebrate its 135th anniversary on November 21 and 22, 2026.  It was consecrated in 1891, but not at its present location, but a bit further away. It has been at the present location since 1952. Church of Our Savior is considered to be the oldest Armenian Church on the American Continent.

A few miles from it, The Armenian Church of the Martyrs stands at the same location on 22 Osmond street, Worcester, for the past 125 years. The church-building was erected 1901. It is the oldest Armenian church on the American continent still in use.

Obviously, a church is not the building. The Armenian Church of the Martyrs, holds 1881 as the year it was founded as a body of believers who congregated for worship.  There is a plaque in the church where it is inscribed “1881 – Commenced with prayer meeting at the home of Mr. and Mrs. Hovhannes Yezijian (writer)”. On the same plaque it is also noted that The Armenian Evangelical Union was found in this church in 1902 and The Armenian Missionary Associated of America (AMAA) was found in this church in 1918.

Historically, The American Board of Commissioners for Foreign Missions (ABCFM), composed of Presbyterian and Congregational mission-minded people, played a decisive role in the rise of the Armenian Evangelical Church. ABCFM, commonly referred to as the Board, was founded in 1810, in Boston, Massachusetts. Because of the close association of the Armenian Evangelicals with Congregational missionaries, Rev. Dr. Vahann Tootkian wrote that the Armenians who immigrated to the United States during the last quarter of the nineteenth century and the early part of the twentieth century began to organize Armenian Congregational churches. He stated that “The first Armenian church established on the North American continent was an Armenian Congregational church — the Armenian Congregational Church of the Martyrs in Worcester, Massachusetts — founded in 1881.”

I came across a record that said that claimed that the church “First was constitutionally named “Armenian Evangelical Church,1882-1892”, and “After its affiliation with the Congregation Denomination, it was called Armenian Congregational Church, 1882-1901. And, “After the erection of the present sanctuary, it was named Church of the Martyrs, 1901-present.’

On one of the pews there is a bible gifted to the church that has the following inscription in an impeccable penmanship. It reads, “This church is gifted to Hai Mardirosats Yegeghetsi – Հայ Մարտիրոսաց Եկեղեցի from Mr. and Mres. Hrant Tashjian, in memory of their dear parents Movses and Nazli Tashjian an d Demetrios & Rebecca Balekjian.” The founders of the church were immigrant Armenians and their conversational language was Armenian. It is very likely that they called the church they founded, Hai Mardirosats Yegeghetsi – Հայ Մարտիրոսաց Եկեղեցի։

Church of the Martyrs is an authentic translation of the Hai Mardirosats Yegeghetsi – Հայ Մարտիրոսաց Եկեղեցի, named after the martyrs of what is known in Armenian history as the Hamidian Massacres.

At a point in time, the name evolved into the present as The Armenian Church of the Martyrs.

There is a plaque at the church presented to the Nor Serount – New Generation. The plaque is dated 1975. The plaque may have been presented by the sons and daughters of the founding members to the generation that was to assume the helm of the church. The Armenian Church of the Martyrs seems to be the name that descendents of the founders have come to know the church and is retained to this day.

 

 

 

 

The Armenian Church

I read today that Catholicos Aram's book on the Armenian Church has been translated, apparently in Croatian. I attached my review of the book, I had posted a few years ago. Vaհe H Apelian

Announcement for the translation of Catholicos Aram's book
"The Armenian Church"

In a superb narration Aram I presents to his readers, in his book titled “The Armenian Church”,  “The Christianization of Armenia and the Armenianization of the Christianity” because “The Armenian Church is the birthplace of Armenian culture and since the beginning of the 5^thCentury it has been its epicenter, not only creating the wonder of the Armenian Alphabet, but also playing a pivotal part in promoting, enriching, and protecting all manifestations of Armenian culture.’

Aram I, early on in the book, presents the different names by which the Armenian Church is known: Church of Armenia, Holy, Apostolic, Catholic, Orthodox Armenian Church; Armenian Gregorian Church, Armenian Apostolic Church, Armenian Church or Church of Armenia. He then explains why he chose “Armenian Church” as the title of his book, when it was known as Church of Armenia during its early founding years. The one time church confined in Armenia now extends its jurisdiction from America to Australia and in all continents of the world in between where Armenians have now scattered.

Along with the customary Preface and Introduction of a book, Aram I presents the Armenian Church in 10 chapters in each of which he presents the essence of the inferred topic in a clear, easily understood, and captivating manner even though it may entail theological discussion as to why the Armenian Church rejected the Council of Chalcedon while it upheld the teachings of the first three ecumenical councils and explains the Armenian Church’s understanding of the Trinity of the Father, the Son and the Holy Spirit.

To give a breath and the scope of this superbly narrated book that encompasses all aspects of the church for the interested lay reader, I will have to enumerate the chapters and the topics under each chapter Aram I presents in a simplified manner. Only those who have full command and grasp, resort to such simplified and pleasant narration to transmit their knowledge in a simple manner to the interested not to bore them but retain their attention and help them understand the working of the Armenian Church.

The chapters and their subtitles are as follows:

LONG HISTORY IN BRIEF(pages 21-53), comprises:

The major periods of the history of the Armenian church,  The Origin of the Armenian Church, Christianity as the state religion,  The Golden Age,  The Rejection of the Council of Chalcedon, The Arabs in Armenia,  The Formation of Armenian Cilicia,  A Period of uncertainty and stagnation,  The Armenian Genocide,  Soviet Armenia and the Armenian Diaspora,  New hopes and promises.

HIERARCHY AND DECISION-MAKING (pages 54-76), comprises:

Hierarchy,  Catholicos,  Patriarch, Archbishop,  Bishop,  Vartabed and Supreme Vartabed,  Celibate Priest,  Married Priest,  Deacon,  Decision-Making Structures,  Hierarchical Sees, Two Catholicosates within One Church.

ESSENTIALS OF FAITH (pages 76-95) comprises:

The Bible, Ecumenical Councils, Local Councils, Liturgy, Exegetical Literature, Hagiographic Writings, Treatises and Homilies, Encyclical, pastoral letters, exchange of letters, and Confessions of Faith; Historiography.

RICH SPIRITUALITY (pages 96-140) comprises:

Liturgy, Daily Services,  Feasts,  Liturgical Books,  Sacraments,  Baptism, Confirmation,  Repentance,  Holy Lucharist,  Holy Orders,  Marriage,  Anointing of the Sick,  The Holy Muron,  Images,  Cross-Stone, Music, Liturgical Vestments, Liturgical Vessels,  Relics of Saints, Architecture, Armenian Calendar.

CULTURAL ACTIVITY (pages 141-156) comprises:

The Translation of the Bible and Church Fathers,  Major Figures of Armenian Original Literature, Contribution to painting, printing and music.

SOCIAL ACTION (pages 157-167) comprises:

Characteristic features of the Church’s diakonia, Armenian Diaspora: the focus of the Church’s diakonia,  Social action: a continuing concern.

EDUCATIONAL ROLE (pages168-174) comprises:

The first Armenian school, Monasteries: centers of education, Community schools, Authors in Christian education.

ECUMENICAL ENGAGEMENT (pages 175-196) comprises:

Relations with the Oriental Orthodox churches, Relations with Eastern Orthodox churches,  Relations with Catholic churches,  Relations with the Anglican Communion,  Relations with Protestant churches,  Participation in ecumenical councils and bilateral theological dialogues,  Collaboration with the Armenian Catholic and Armenian Evangelical churches.

PEOPLE’S CHURCH (pages 197-205) comprises

Indigenization of Christianity,  The Church as a unifying factor,  The leadership role of the Church, Church-state relations.

CHALLENGES AND PRIORITIES (pages 206-217) comprises:

A dynamic pastoral engagement, An active spiritual ministry, Redefining of the national identity of the Church, Renewal of the Armenian Church and urgent imperative.

The rest of the book comprises Notes, Appendices, and a listing for Further Reading.

At the end Aram I lists his prodigal output in Armenian, English and in French, totaling 28 titles!

Those who have followed Aram I have come to know that the basic tenets of his ministry can be summed up paraphrasing President Abraham Lincoln’s famous quote from his Gettysburg Address, “Of the People, by the People, and for the People”. Catholicos Aram I writes that “The Armenian Church should not become a museum of spiritual heritage; nor should it remain imprisoned in a petrified institutionalism. It is called to respond, in faithfulness to the core value of the Gospel, to the expectations of its people and to the challenges of the present-day world”.

It is not hard to envision that Aram I is burdened with the administrative responsibilities of the Armenian Catholicosate of Cilicia whose jurisdiction extends globally. He also is a revered spiritual leader and an ecumenical figure. He has served as two terms moderator of the World Council of Churches and as two terms president of the Middle East Council of Churches. God has bestowed upon Catholicos Aram I a powerful intellect and a tireless stamina, which he has put in service towards to the Armenian People through the Armenian Church.

The book was first published in 2016 by the Armenian Catholicosate of Cilicia in Antelias, Lebanon. The book I read was its second edition in 2017. The book measures  5 inches x 7.5 inches making it handy to carry for reading in leisure. Each chapter is an entity in itself and thus can be prioritized per the reader’s interest. Reading the book in its entirety will give a reader a vital knowledge for his or her better appreciation of and understanding the Armenian Church that has withstood the test of time but continues to face new challenges.

Armenia’s passport: Fortresses, and border marking for a walk in Armenian identification -2-

  Vaհe H Apelian

Detailed in the text

On April 28, 2026, the PM Nikol Pashinyan and the Interior Minister Arpine Sargsyan presented to the public the new Armenian passport, page by page. Surely, a lot of work has gone into the conceptualization of the passport design. I was under the impression that the passport fell under the jurisdiction of the foreign minister. Apparently, it is the young Interior Minister Arpine who has a significant input in design of the passport, some of which are by law, but some of it is the artistry, in way of imparting Armenian character to the passport by choosing the cultural and historical milestones presented in the passport as illustrated photographs.

“The Government of the Republic of Armenia” site, presents a detailed biography of the members of the government. It is noted that Arpine Sargsyan is born on April 1, 1994, in Verdi city in Armenia. She holds a Bachelor and Masterof Law degrees, from the Yerevan State University, where she also is continuing her PHD education. She was appointed the Minister of Internal Affair on November 20, 2024. She is non-partisan and has no party affiliation and is married. It was pleasure for me to hear comment on the passport, along with the PM. What is noteworthy was the following. Some of the historical presentations were purposely chosen to depict sites that are not commonly seen and even known, to stir the imagination of the passport holder and to promote sites that are well beyond the regular touristic sitings. The other consideration has been to have these illustrations focus on Armenia for the obvious reason that is the Armenian passport.

According to records I jotted down, hearing their presentation, the new passport has 20 photographic illustrations, which are artistic presentations of actual photographs or are basic on actual photographs with artistic rendering. The first illustration is the Armenian Alphabet. Four fortresses and a historical border marking are included among these illustrations. They are the following as they appear in the passport. I have jotted a few words about each one of them I gathered from the Internet.

Erepuni Fortress

Erebuni Fortress (Armenian: Էրեբունի ամրոց) is an Urartian fortified city, located on the Arin Berd hill in modern-day Yerevan, Armenia. Often cited as the "birth certificate" of Yerevan. This 8th-century BC military stronghold served as a major political and administrative center, featuring palaces, temples, and vivid frescoes. In the autumn of 1950, an archaeological expedition led by Konstantine Hovhannisyan discovered an inscription at Arin Berd dedicated to the city's founding, which is depicted in the photographic illustration.

Erepuni Fortress conceptualized with inscription

Historical border marking

The historical border markings are limestone markers by King Artashes I (c. 189–160 BC). They are rectangular shaped boundary stones, often shaped as three-pronged spears, featuring Aramaic inscriptions to define territories of feudal lords in ancient Armenia. Over a dozen found in the Lake Sevan region, they signify the unification of Armenian lands, land reform, and Artashes' legitimacy as the monarch.

Three prongs boarder marking depicting toiling on feudal lands.

Lake Sevan Fortress

The fortress at lake Sevan is Berdkunk Fortress, known as “The Ishkhanats Berd.” It a historic castle in Berdkunk village, standing at an elevation of 1920 meters, dating back over two millennia. Historically, Berdkunk Fortress played a vital role in guarding the southern approach to Lake Sevan serving as a key component of the region’s defense system. The photographic illustrations also show small recreational boats.

Fortress at Lake Sevan with recreational boats on the lake.

Lori Fortress

Lori Fortress (Armenian: Լոռի բերդ), is an 11th-century Armenian fortress located near the Lori Berd village in Lori Province, Armenia. As of 2024 there are restoration works going on to preserve the fortress. It is estimated to be finished after the several years. There were once approximately 10.000 inhabitants living in the fortress Fortress walls. Two bath houses and a civic building which once served as a church are planned to be restored.

Lori Fortress with the triocolor Armenian flag at boarder

Syunik Fortress

The Fortress of Gaban (Kapan) in the Syuni province featured as one of the illustrative images inside the Armenian passport, is Baghaberd (also known as the Fortress of Davit Bek). it is a 4th–12th century Armenian fortress located near Kapan in the Syunik Province. This formerly impregnable stronghold served as the capital of the Kingdom of Syunik. Access to it is reporte dto be challenging and requires a steep hike. It is often described as a "hidden gem". It is reported that there are other historical sites such as Vahanavank Monastery, 6 km away; Halidzor Fortress: 9 km away. 

Gaban Fortress in the Syunik region

 

Armenia’s Passport: A walk in Armenian identification -1-

Vaհe H Apelian 

Left: The Armenian Alphabets
Right: Top to Botton: Khor Virab, Etchmiadzin, Baling Lavash Bread

Armenia is launching new brick red-colored, high-security biometric passports this year which will meet the requirements for international standards. The biometric passport is designed to reflect Armenian identity by depicting historic and cultural milestones. 

The visual depictions on each page are actual photographs presented as a drawing, commonly referred to as a photo-drawing or a photo-illustration. The photographs are presented as drawn lines, sketches, to artisticize the original photo. 

Yesterday the PM Nikol Pashinyan met the interior minister Arpine Sargsyan and both presented to the public the new red brick colored passport, which is also a veritable pictorial depiction of Armenian identity shaped throughout its history and culture. 

The first pictorial presentation is the Armenian Alphabet.

The Armenian alphabet was created in 405 AD by the scholar-monk Mesrop Mashtots. It was designed to bolster Christian faith among the Armenians in their own language, following Armenia’s 301 AD conversion to Christianity. It consisted of 36 phonetic letters. It is said that it started with the letter A (Ա) to depict the first letter of the word Asdvads -  ԱՍՏՈՒԱԾ – God in Armenian. The seventh letter was purposely set to be E (Է), which is seen high on the altar of the Armenian Apostolic churches representing divinity. Mesrob Mashots’s alphabet ended with Ք, for the Armenian word Christ, Քրիստոս. Three more letters were added centuries later.

The 36 letters of the Armenian alphabet in the passport are noted in the same order but with different sizes. The page also contains the first biblical passage, tradition claims, Mesrob Mashdots and his companion translators, translated from the bible as their first translation onto their own Armenian language, henceforth written.  The passage is the second verse of Proverb 1 that reads: "To know wisdom and instruction; to perceive the words of understanding" (King James Version).  In Armenian - Ճանաչել զիմաստութիւն եւ զխրատ, իմանալ զբանս հանճարոյ.  It is claimed that King Solomon, son of King David, in his old age wrote the Proverbs and the Ecclesiastes. 

PM Nikol Pashinyan and the Interior Minister Arpine Sargsyan

Upon the request of the Minister of Interior Affair, Arpine Sargsyan, the PM elaborated on the letters that were depicted in larger size. These letters he said were picked to signify the direction Armenia is pursuing.

These letters are the following and according to the PM they were picked to represent the following words.

Ա,  representing the Armenian words for FREEDOM,  Azadoutyun- Ազատութիւն, and the Armenian word INDEPENDENCE, Angakhoutyoun-Անկախութիւն.

Ե, representing the Armenian word  for HAPPINESS, Yerchangoutyoun – Երջանկութիւն.

Է, as tradition claims, the Armenian letter Է  pronounced "eh" is the seventh letter of the alphabet, representing, the Divine ("I Am"),  God. As noted earlier the letter stands placed high on the altar of the Armenian Apostolic church.

Ժ, representing the Armenian word for PEOPLE, Joghovourt – ժողովուրդ.

Ի, representing  the Armenian word for SOVEREIGNTY, Inkneshkhanoutyoun – Ինքնիշխանութիւն.

Խ, representing word for PEACE, Khaghaghoutyoun – Խաղաղութիւն.

Կ, representing for LIFE Gyank – կեանք .

Հ, representing ARMENIA, Haiastan -Հայաստան.

Ջ, representing the Armenian word for WATER, djour – Ջուր.

Մ, representing the Armenian word for HUMAN BEING, mart, - Մարդ.

Ո, representing the Armenian word ՕՐԷՆՔ, law, given the letter Օ, was added much later.

Պ, representing the Armenian word for STATE, Bedoutyoun – Պետութիւն

Ս, representing the Armenian word for LOVE, Sehr – Սէր։

Ք, representing the Armenian word for CHRIST, Kristos-Քրիստոս։

This passport is a well-studied booklet. The total illustrations in the passport are the following: The map of Armenia, where Yerevan is noted in Armenian, the Armenian Alphabet, Erepouni – Yerevan Fortress, King Ardashes inscribed border stones, Etchmiadzin, President’s seat, the Government Building, the National Assembly Building, tje Cascade, Mount Arakats with its four peaks of, Khor Virab, Lavash Bread baking, Lake Sevan, Temple of Garni, Fortress at Lori, Gyumri, Fortress at Gaban in Syunik province, historical bridge at Tavoush province, the Fall at Jermoug in the Vayots Tsor, and finally the map of Armenia where Yerevan is written in Latin Characters.

The passport is a treasure trove of what makes the holder a proud citizen of Armenia in peace with its neighbors. I hope that the un-officialized passport booklet may be purchased for keepsake. I think every Armenian should have one, should it become available as a keepsake. 

 

 

 

 

 

Do what Krikor did

 

Vaհe H Apelian

I read that the Prelacy of the Armenian Apsotolic Church of Lebanon, the Armenian Catholic Patriarchate, and the Central Body of the Armenian Evangelical Churches have issued a call for solidarity to commemorate the 111^th anniversay Armenian Genocide in Lebanon.

I attached my translation of the call for solidarity along the original in Armenian.

The call reminded me of a similar call for closing all Armenian institutions and businesses in Lebanon during the early years of the 1970's. I do not remeber the year, but surely it was before 1975,  because the infamous bus incident took place on April 13, 1975 that ushered the country to its protracted civil war that lasted for the next 15 years.  The 1970's Genocide commemorating call was spearheaded by the ARF Zavarian Student Association. Internet was not invented. There was no socail media. The call was spread through flyers the students of the Zavarian Student Association had printed for the occasion. The flyers were distributed whichever way distribution was possible and feasible, but mostly by handing the flyers personally to business owners, and to other individuals.

The community responded. On April 24 of that particular year, at noon time, I left the American University of Beirut I attended and went to the inn, my father operated. Hotel Lux was located in down Lebanon, a short distance from the Lebanese parliament, on Allenby Street, a few blocks from the intersection of Rue Weygand. 

I quote,  Weygand Street (Rue Weygand) and Allenby Street (Rue Allenby), were «famous, historic streets in downtown Beirut, Lebanon, known as the core of the city's business district and as a showcase of early 20th-century French Mandate architecture. Developed after World War I, these streets served as a commercial, social, and architectural hub, linking the city center to the harbor.» 

When I got to down town, at the intersection of Weygand and Allenby streets, I remained mesmerized, shocked, owe stricken, and somewhat panicked, because I saw shop after shop, businesses after business closed. Many had the same flyer affixed on the doors of their stores, shops, businesses. It suddenly downed on me that in our zeal, we had done somethign terribly wrong. We had made the prominence of the Armenian business ownership evident in plain view. Not only, I thought it would lead to animosity for having the Armenians, who were relatively new comers to the country, become the movers and shakers of the commerce in down Beirut. We also had deprived the community from icome by having Armenians close their business for a whole day. 

Over fifty years later, I read the same call, to have  hundreds and hundreds of  Armenian owned factories, businesses, be it shops, stores, restaurants, etc. close for business for a whole day on April 24, 2026 and deprive the community from income, during the present economic depression, for a whole day. 

It is then that I was reminded of Krikor Kradjian, who had newly opened his pharmacy in Faraya. I quote, «The town of Faraya in Lebanon is most famous as a premier year-round destination, renowned for its extensive Mzaar Kfardebian ski resort, vibrant nightlife, and high-altitude summer tourism. It is recognized for the scenic Chabrouh Dam, historic ruins, and its reputation as a bustling, modern party haven in the mountains”.  But it had not a pharmacy until then. 

Instead of closing the pharmacy, Krikor had posted an announcment in Aztag Daily, that he is keeping his pharmacy open to the public but, he will be donating the day's income to Armenian Cause.

Over fifty years ago, Krikor had the right vision. Donate his income on April 24 to the Armenian Cause and by doing so uphold the memory of the Armenian Genocide Martyrs.

The Armenian community leaders in Lebanon, could very well have done the same. Instead of calling Armenians to close their business on April 24, 2026, have the business owners donate that day's income towards an Armenian cause of their choosing; much like Krikor Kradjian did over fifty years ago.

.

Emulate Krikor observing the Genocide

Vaհe H Apelian

I read that the Prelacy of the Armenian Apsotolic Church of Lebanon, the Armenian Catholic Patriarchate, and the Central Body of the Armenian Evangelical Churches have issued a call for solidarity to commemorate the 111^th anniversay Armenian Genocide in Lebanon.

I attached my translation of the call for solidarity along the original in Armenian.

The call reminded me of a similar call for closing all Armenian institutions and businesses in Lebanon during the early years of the 1970's. I do not remeber the year, but surely it was before 1975,  because the infamous bus incident took place on April 13, 1975 that ushered the country to its protracted civil war that lasted for the next 15 years.  The 1970's Genocide commemorating call was spearheaded by the ARF Zavarian Student Association. Internet was not invented. There was no socail media. The call was spread through flyers the students of the Zavarian Student Association had printed for the occasion. The flyers were distributed whichever way distribution was possible and feasible, but mostly by handing the flyers personally to business owners, and to other individuals.

The community responded. On April 24 of that particular year, at noon time, I left the American University of Beirut I attended and went to the inn, my father operated. Hotel Lux was located in down Lebanon, a short distance from the Lebanese parliament, on Allenby Street, a few blocks from the intersection of Rue Weygand. 

I quote,  Weygand Street (Rue Weygand) and Allenby Street (Rue Allenby), were «famous, historic streets in downtown Beirut, Lebanon, known as the core of the city's business district and as a showcase of early 20th-century French Mandate architecture. Developed after World War I, these streets served as a commercial, social, and architectural hub, linking the city center to the harbor.» 

When I got to down town, at the intersection of Weygand and Allenby streets, I remained mesmerized, shocked, owe stricken, and somewhat panicked, because I saw shop after shop, businesses after business closed. Many had the same flyer affixed on the doors of their stores, shops, businesses. It suddenly downed on me that in our zeal, we had done somethign terribly wrong. We had made the prominence of the Armenian business ownership evident in plain view. Not only, I thought it would lead to animosity for having the Armenians, who were relatively new comers to the country, become the movers and shakers of the commerce in down Beirut. We also had deprived the community from icome by having Armenians close their business for a whole day. 

Over fifty years later, I read the same call, to have  hundreds and hundreds of  Armenian owned factories, businesses, be it shops, stores, restaurants, etc. close for business for a whole day on April 24, 2026 and deprive the community from income, during the present economic depression, for a whole day. 

It is then that I was reminded of Krikor Kradjian, who had newly opened his pharmacy in Faraya. I quote, «The town of Faraya in Lebanon is most famous as a premier year-round destination, renowned for its extensive Mzaar Kfardebian ski resort, vibrant nightlife, and high-altitude summer tourism. It is recognized for the scenic Chabrouh Dam, historic ruins, and its reputation as a bustling, modern party haven in the mountains”.  But it had not a pharmacy until then. 

Instead of closing the pharmacy, Krikor had posted an announcment in Aztag Daily, that he is keeping his pharmacy open to the public but, he will be donating the day's income to Armenian Cause.

Over fifty years ago, Krikor had the right vision. Donate his income on April 24 to the Armenian Cause and by doing so uphold the memory of the Armenian Genocide Martyrs.

The Armenian community leaders in Lebanon, could very well have done the same. Instead of calling Armenians to close their business on April 24, 2026, have the business owners donate that day's income towards an Armenian cause of their choosing; much like Krikor Kradjian did over fifty years ago.

.

.

Love in the Yeghern, an enduring love story

Facebook reminded me that Keghart.com online journal had posted an article I wrote twelve, 12 years ago, in April 2014. I had titled it Love During the Medz Yeghern. After some editing, I reproduced it in this blog. Vaհe H Apelian

Shamiram Sevag (1914-2016), the daughter of
Mr. and Mrs. Roupen Sevag and Helene (Yanni) Apel-Tchilinguirian

The award-winning novelist Chris Bohjalian wrote the Sandcastle Girlsnovel in 2012. Doubleday, the publisher, did such a well-orchestrated promotion that the news of the upcoming publication of this fictional Armenian Genocide love story was enthusiastically received by the Armenian community, even before it became available on the shelves of bookstores. After its publication, a community wide frenzy seemed to come about the book. Catholicos Aram celebrated the publication of the book and publicly spoke about this fictional love story. ANCA promoted it. 

A quarter-of-century before Sandcastle Girls book, journalist and editor Antranig Dzarugian (Wikipedia spelling) (Անդրանիկ Ծառուկեան) also wrote an Armenian Genocide love story and titled it Love in the Yeghern (Սէրը Եղեռնին Մէջ). Medz Yeghern is a term that the survivors of the planned extermination of the Armenians in the Ottoman Empire coined alluding to the horrible reality they experienced of having family members, relatives, friends being killed, properties they owned confiscated, and they being uprooted from their millennia-old way of life on their ancestral lands. This unprecedented mass extermination and usurpation of lands and properties, would later be known as the Armenian Genocide, although that term, in my view, did not adequately define the tragic Armenian experience.

Both novels, as said, are love stories during the Armenian Genocide. Sandcastle Girls is a fictional narration about fictional characters and their, obviously, fictional love during the Armenian Genocide. But Love in the Yeghern is a real love story of the eminent early 20th century Armenian poet Roupen Sevag, and his wife Helene (Yanni) Apel.

The novel Love in Yeghern is a true depiction of Roupen’s and Yanni’s love story with a creative rendering of their lives and their Armenian community’s life, in the Ottoman Empire prior to the World War I. Anyone who has a rudimentary knowledge of the Constantinople Armenian community before the Genocide, would surmise who Dzarugian was referring to when he described characters named Varoujan, Adom, Zartarian and many more. After remaining dormant for centuries, the Western Armenian culture and community vibrancy came to its zenith in Constantinople just before the Genocide, 

Love in the Yeghern, the cover of the book I read

Roupen Sevag was born there. After graduating from the Berberian School in Constantinople in 1905, he moved to Switzerland to study medicine, and graduated from the Faculty of Medicine at the University of Lausanne in 1911. In Switzerland, he fell in love with Yanni, who was of German/Prussian ancestry and they got married. The newlyweds returned to Constantinople captivated by the promise of the new constitutional order. 

Their youngest child, daughter Shamiram, was born in Constantinople on July 10, 1914. Their elder child, son Levon (1912-2005), was born in Switzerland.  According to an account in Agos, on April 24, 1915, three days after Shamiram's baptism ceremony in Surp Krikor Lusaroviç Church in Taksim, Roupen Sevag was arrested. The police officers took the young doctor, saying that he has to see a patient. Instead, Roupen Sevag was also sent to Çankırı, where the Armenian intellectuals arrested on April 24 were also being sent. He was killed there on August 26, along with poets Taniel Varoujan, Siamanto and others. He was 30-years-old.

Sevag is known for his patriotic and humanistic poetry and short stories. He is fondly remembered to this day. In 2011 Armenia issued a stamp in his honor. A Yerevan school is named after him. In 2012 a family museum, established and run by his nephew, was relocated from Nice, France to Holy Etchmiazin in Armenia. He also was an accomplished painter. 

His wife Yanni, in vain tried to secure his release through the German embassy. After the news of her husband’s death, she took her children and returned to Lausanne in October 1915. Aware of German complicity in the genocide, she distanced her children from their German ancestry and forbade them to speak German. Dzarougian ends his novel depicting Sevag's wife Helene (Yanni) Apel. “Janine wrote poetry in French and published them in books. One of her books received an award from the French Academy. She lived engrossed in her books and in her children Levon and Shamiram. With the passing years, ashes covered her hair, but not her heart. Her heart remained fresh and vibrant defying time and the years with an indifference but always open, always graceful on white pages and in her thoughts with her Roupen…..”. 

Much has been written about Roupen Sevag and in much more detail (see the link below). He remains a tragic but an iconic figure. Dzarugian’s novel Love in Yeghern makes for a captivating reading and justly immortalizes the young couple’s love story. 

Love in Yeghern has not had the promotion the Sandcatle Girls novel enjoyed. Catholicos Aram has not spoken about it in public, nor has ANCA promoted the book and hailed its author, Antranig Zarougian, as it did to Chris Bohjalian and his book Sandcastle Girls. But, surely Antranig Dzarugian’s Love in Yeghern novel will long endure and outlive the Sandcastle Girls novel. It has not been translated yet.

Further reading:http://www.roupen-sevag.com/index_htm_files/Sevag%20booklet.pdf