Levon Sharoyan: Haleb must be preserved - 1 -

Having read Dr. Tchilingirian’s disturbing article in the Weekly, I thought its fair that I present  to readers of this blog, my AI aided translation of a recent interview with Levon Sharoyan posted in Aleppo’s official online journal Kantsasar.

“Levon Sharoyan has been a lecturer at the Hamazkayin Armenian Studies Institute in Aleppo since 2000, where he teaches Armenian language, Diaspora Armenian literature, and the history of the Armenian Church. He is also a teacher of Armenian literature at the AGBU Lazar Najarian-Caloust Gulbenkian Secondary School in Aleppo (since 2014) and a visiting lecturer at the “Armenology Courses” of the Catholicosate of Cilicia (since 2018). He has given numerous lectures in Syria and elsewhere, has published dozens of books and numerous articles scattered in the press, mostly literary analysis and criticism. Many of his diverse studies remain unpublished. He has also edited and prepared for reprinting the 15-volume series of Teodik’s famous yearbook (1907-1925), which have been published in Aleppo as Calouste Gulbenkian Foundation’s official book series since 2006.” Vaհe H Apelian

Levon Sharoyan
"Syrian Arab Republic, Aleppo Arises, Free,Secure in God" 

"Horizon".- Mr. Sharoyan, you remained and worked in Aleppo throughout the Syrian crisis. After the exhausting years of war, what is the situation of our Armenian community in Aleppo today?

L.Sh.- Yes, the Syrian war that began in 2011 both severely hit the prosperous national life of my community and, on an individual level, displaced hundreds of Armenian families, driving or throwing them to near and far foreign shores...

65-70 percent of the Armenians of Aleppo fled. Some took their last breath in neighboring Lebanon, some officially emigrated to Canada and Australia, the more resourceful ones managed to secure a place for their families in this or that European country. Now they all say that they are happy, they are already working, they have learned the local language, they are accustomed to the new environment, etc. The West attracts young people in particular. However, there is a “worm” that continues to gnaw at them. That is the longing for Aleppo. The warm social atmosphere of our city, the quality of human relations, but especially the irreplaceable warmth of the Armenian family circle remains a lost and irreplaceable value for the migrants. For this very reason, all the migrants follow the Armenian news from Aleppo or Syria very closely, because they have left half of their hearts there….

Of course, there was also a large segment of the migrant population that preferred to settle in Armenia. This step was welcome, because it was both a natural desire and preference to live under the roof of the homeland, and it was a security from the point of view of preserving the national identity of the children of that family or school-age youth. Today, you see a significant presence of Syrian Armenians in Yerevan, and everyone is generally satisfied, the elderly also enjoy the financial care of the state. An advantage that they were deprived of in Syria. The number of our mother community has certainly dwindled. There has been no census, and I am not able to provide accurate numbers or data. However, we have 3 cases before our eyes, which speak for themselves. One is the exodus of Armenians from the Armenian-populated district of Nor Gyugh. Hundreds of Armenian families left there without returning, and the local Armenian craftsmanship also disappeared. The national Zavarian and Sahakian schools there were forcibly closed.

The second factor is the number of students in the schools. Our schools, which had about 1200 students before the war, currently have barely 250-300 students... These numbers are a true reflection of the community's poverty.

The third factor is the marriage rate, which has decreased significantly over the past ten years, both for economic reasons and as a result of the emigration of the young. The decrease in marriage rates has certainly created a social crisis, characterized by the proliferation of mixed marriages, as a result of the inequality in the number of Armenian boys and girls. Boys are emigrating, and many young girls... remain at home. And therefore, the natural course of the establishment and flourishing of the Armenian Family is being hampered. The phenomenon of mixed marriages, which is alien to Aleppo, is beginning to emerge, and I assume that it may become more and more acute in the coming years if the national bodies do not take tangible steps to assist Armenian young men and women who are candidates for marriage.

There are constructions here and there, a church on the outskirts of the city is being renovated, etc. I think that people should be valued before stones. Let the order of others come later….

The community, national, and union life of Aleppo certainly continues with the same momentum as before, but with a lower quality, since a large exodus of people took place to Armenia and the West.

Church life is very lively. Our Primate, having two priests from the Antelias Congregation at his side, together with local priests, deacons, and scribes, keeps the churches well-maintained and vibrant, and does not fail to make frequent pastoral visits to distant Qamishli, Kessab, Latakia, Yaqubiye, and elsewhere, comforting and strengthening his wounded flock.

Schools are operating with the same intensity as before, but they have new kinds of anxieties, which are not only material. The most serious issue is the large number of non-Armenian students in many schools. I understand that this phenomenon is sometimes inevitable (how can a school survive with 60-70 students? It is forced to open its doors to non-Armenian applicants in order to balance its meager budget...), but this has a negative impact on the internal Armenian face of the Armenian school, on the Armenian language, and on the efficiency of the Armenian language teachers. As for the union front, it must be said that the country's crisis has greatly weakened or frozen some associtions and clubs. The large associations (like Hamazkayin, Syrian Armenian Relief, or AGBU) continue almost all of their former activities. It is the small associations that have experienced a decline and are still suffering from a lack of personnel. There are clubs that have become nominal. They are either closed or have a formal and marginal presence. This is the case with many of the former compatriot associations.

The only newspaper in my city, the weekly “Kantsasar”, continues to operate admirably, retaining a not inconsiderable number of supportive columnists.

Aleppo is now a diminished, somewhat depressed community reminding us of similar situations in the past of the Armenian communities in Egypt or Iraq. But it is not exhausted. Its former vitality can be renewed if it is governed wisely and prudently, if it frees itself from the shackles of despair and acts, if it works with collective efforts. From this perspective, the change of power in Syria should be perceived POSITIVELY.

But at the same time, I think that all our communities also have questions, are experiencing setbacks. Is Lebanon better, where there is no intellectualism left, schools have dwindling numbers, newspapers and pubs are collapsing…? France, where there is no Armenian-speaking population, Argentina, where our newspapers are published in Spanish, Constantinople, which has already buried all the greats of its glorious Armenian literature (the last being R. Haddejian), without having prepared or trained any replacements….

Returning to your question, as for my family and I staying in Aleppo, that too must probably be explained by the strong and inexplicable spiritual bond that had bound me to this “dream” city of Tsarukyan with an iron chain. Yes, we stayed here, enduring numerous difficulties, sometimes grumbling, sometimes adapting to the created situations, sometimes depriving ourselves of basic household necessities, thinking that “tomorrow will be better”.

Aleppo is the flower of the Diaspora, which must be nurtured, watered, and grown continuously, in order to enjoy the blessings, it will offer tomorrow or the day after.

The Armenian Church

 Reviewed by Vaհe H. Apelian

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.

The 95th Anniversary of the Catholisosate of Cilicia Seminary.

 

Aztag Daily reported that in accordance to tradition, the opening of the new academic year of the seminary of the Catholicosate of the Great House of Cilicia was announced, on the feast of the Holy Translators. This year the seminary celebrates its 95th anniversary in Antelias. On Sunday, October 12, 2025, in the Cathedral of St. Gregory the Illuminator of the Antelias Monastery, under the auspices of Catholicos Aram I, the superintendent of the seminary, Rev. Baroyr Shernezian, celebrated the Holy Liturgy and preached a sermon.

Happenstance had that on the same day, in 1930, after the celebration of the Divine Liturgy on Sunday, October 12, 1930, the Seminary was officially opened: classes were started the following day with an enrollment of 38 students.n. 

The attached is reproduced from a booklet, published in the 1950s, by the Catholicosate of Cilicia for fundraising purposes. It presents a brief history of the re-establishing of the centuries old Catholicosate of Cilicia, after its expulsion from its ancient headquarters in Sis, in Antelias, Lebanon. The site was an American orphanage   . Vaհe H Apelian

HISTORICAL STATEMENT

In 1921, after the massacres and the deportation of the Armenians from their fatherland, Sahag II, Catholicos of Cilicia, took refuge in Syria with the remnants of his flock, numbering about 200,000.  Until 1930, His Holiness, himself a refugee, did not have religious quarters in which to reside, nor facilities to organize the spiritual and educational affairs of its people. Prior to 1921, for several centuries, the Seat of the Cilician Armenian Catholicosate has been Sis in Cilicia. At the present time, although the seat is established in Antelias, Lebanon, nevertheless the Holy See reserves its original historical name, viz., THE ARMENIAN CATHOLICOSATE OF CILICIA.

The American Near East Foundation had been helping the Armenian refugees to settle in Syria and Lebanon, had an orphanage for Armenians since 1922 in Antelias, a village about six miles from the city of Beirut, Lebanon This orphanage with its buildings and premises, had been vacant since 1928. Upon the petition in 1929, of the Catholicos to the Executive Committee of the Near East Foundation, they were put under his disposition for a period of five years to be used as the Seat of the Catholicosate and as a Seminary for training priests and teachers, to meet the religious and educational needs of the Armenians in the Near East. The Executive Committee also determined to contribute $6000 to $7000 yearly, and some Armenian benefactors an additional $5000 for the maintenance of the Seminary.

Catholicos Sahag invited Bishop Papken Gulesserian as Catholicos Co-adjuctor, and Shahe Vartabed Kasparian of Boston, Mass. as Dean of the Seminary, in order to organize the Dioceses of the Holy See and lay the foundation for the Seminary. In the years to follow, these two noble clergymen became the soul and the pillars of the Catholicosate and the Seminary.

After the celebration of the Divine Liturgy on Sunday, October 12, 1930, the Seminary was officially opened: classes were started the following day with an enrollment of 38 students.

Upon the completion of this period of five years, the Near East Foundation discontinued its annual appropriation and the Seminary was left to the meager resources of the Holy See. As a consequence, the number of students, previously 43 to 45, was lowered to about 20.

Unfortunately, in November 1935, the Dean of the Seminary died. A few months later, the Holy See lost Catholicos –Coadjutor Papken Gulesserian. Their death was a severe blow to the ‘newly flowering'" Seminary and the Catholicosate. But the venerable 88-year old clergyman, Sahag II, was never despondent, he appointed Archbishop Bedros Sarajian as his Locum Tenens. The latter opened a campaign to secure financial means for the purchase of the Antelias property and for the sustenance of the Seminary and the Catholicosate. Many Armenians responded to the call. Mr. and Mrs. Simon and Mathilda Kayekian of Cairo, Egypt, made possible the purchase of the property from the Near East Foundation by a generous donation of $19,000. From the contributions of the people, a sum of $30,000 was raised, with which a new Seminary building and a residence for the Catholicos were erected.

On May 10, 1943, Archbishop Karekin Hovsepian, the Prelate of the Armenian Church in North America was elected Catholicos of Cilicia. Before his coming to Anetlias, his Golden Jubilee had been celebrated in the United States and in Egypt, and all the proceeds, amounting to $100,000, were allotted to the Holy See. The faculty of the Seminary was increased by new competent professors. The number of students was raised from 22 to 43. Terenig Vartabed Poladian of New York was appointed Dean of the Seminary.

Antelias, once an orphanage, is now a center of learning and knowledge giving forth its good fruit in due season. This Seminary is truly called "The noblest Armenian educational enterprise in the Near East".

THE SEMINARY

The Seminary is the center of religious education of the Catholicosate. Its aim is to prepare young men enriched in faith, knowledge, and vision as qualified clergy or teachers thoroughly devoted to the ministry of the Holy Armenian Church and the Armenian people.

At present, the Seminary has 38 students. In October 1948, the number will be raised to 53. The faculty is composed of eleven professors. It is the only institution in Diaspora, which possesses a faculty of such high reputation. The Dean is Bishop Terenig Poladian.

The Seminary has two divisions:

The Preparatory Institute (Jarankavorats - Ժառանգաւորած): This is composed of our years' course for advanced education, dealing mainly with languages, sciences, mathematics, and history.

The School of Theology (Entsayaran - Ընծայարան): This is composed of three years' course in theological and philosophical studies.

The Seminary provides facilities for recreation in sports and games, such as tennis, volleyball, basketball, and swimming.

Students participate also in extra-curricular activities, such as religious and social work.

Graduates: So far the Seminary has produced 20 clergyman and 42 teachers. These graduates are serving in various Armenian dioceses, institutions, and schools in Syria, Lebanon, Palestine, Cyprus, the United States, and Armenia, in the capacity of prelates, principals, and teachers.

The Seminary sends some of its graduates to American and European Universities to acquire them with Western thought. These graduates, upon their return, devote themselves to teaching.

CATHEDRAL OF ST. GREGORY THE ILLUMINATOR

The Cathedral was constructed in 1938-40 through the generous donation of an Armenian who remained anonymous until after his death when his son disclosed him to be Mr. Sarkis Kenadjian, from Constantinople. The Cathedral is one of the largest and most beautiful buildings in Lebanon.

MARTYRS MEMORIAL CHAPEL

The Chapel is dedicated to the memory of millions of Armenians who were massacred with ineffable brutality by the Turks during the First World War. Every year on April 24th, a commemorative Holy Mass is celebrated. From the dome hangs an unquenchable lamp symbolizing Eternal Light shining over the Souls of the Martyrs.

THE LIBRARY

The Library contains catalaqued about 8000 bound volumes and 3000 pamphlets. There is also a collection of manuscript material. The volumes are crowded in wooden shelves; steel stacks are urgently needed. There is a great want for encyclopedias, dictionaries, and books in English, French, and Armenian on theology, literary and educational subjects.

OTHER FACTS

The Armenian Catholicosate of Cilicia comprised of 160,000 people has four dioceses, Aleppo, Lebanon, Damascus, and Cyprus. The people are economically poor, especially since the outbreak of the hostilities in Palestine. The annual expenditures of the Holy See amount to about $48,000. The normal income is only about one-third of this sum. The greater part must be provided by the generous contributions of the benefactors and pious people. The Seminary has a few benefactors in the United States, Egypt, Cyprus, France, and England, each of whom pays the annual expenses of a student, who has been adopted in his name. It should be noted that the tuition, room, board, clothing, physical care, etc. of the students are provided by the Seminary, free of charge. the yearly cost for each Seminarian is $750.

THE NEEDS OF THE HOLY SEE

Library building

Seminary Annex building

Linotype

Rooms for Vartabeds and Deacons.

Benefactors for adopting students in their names.

Memorials may be established for donations made towards filling these needs. in part or in whole. In whatever form given, the memorial lives on in the Church and through the students who receive its benefit. The memorials are commemorated annually on a special day, during the celebration of the Divine Liturgy.

Such donations, or will be made through the Association to Aid Catholicosate of Cilicia which was established in 1944 by His Holiness Karekin Hovsepian. The association maintains branches in many cities. The address of the Executive Committee is Mr. Mihran Karagheusian, 295 Fifth Avenue, New York, NY, or through

THE ARMENIAN CATHOLICOSATE OF CILICIA

ANTELIAS, LEBANON.

Note: The date of the publication is not noted. It presumably is in the early 1950s.

From Vahe to Vahe, Վահէ-էն, Վահէ-ին

Vaհe H Apelian

Vahe Berberian

Today I received the picture posted below from my former high school classmate Vaghenag Tarpinian. The picture depicts Vaghenag and his wife Shoghig with Vahe Berberian. It turns out Knights of Vartan had invited Vahe Berberian to New Jersey to stage one of his comedy acts. 

Regarding Vahe Berberian, it must have been in early 1970's. I was a member of the ARF Zavarian College Student Association overseeing the workings of the Zavarian juniors. Vahe Berberian, early in his teens was a member of the juniors. He caught my attention. He stood apart from the rest. Lean, tall, with a smoothly flowing hair, hands often in the pockets of his jeans, walked with stooped gait, with an hunched over posture. It may have been his growth spur. He was taller than the rest of his friends.  But most of all, it was his overall mannerism that caught my attention and stirred my curiosity to the point that I wanted to know more about this junior member. Everything about this young student looked so different that I made a point of meeting his parents to find out more about him.

One day the opportunity presented itself and I drove him in my car to their house. We had recently moved from (west) Beirut to Antelias, a walking distance from the Catholicosate of Cilicia. It turned out Vahe Berberian's family also lived in Antelias, a bit further uphill from our house.

Theirs was the everyday Armenian hospitable family. They hosted me cordially, knowing that I am a senior member overseeing the juniors. There was nothing unusual that stood apart in their family. But there was an unmistakable similarity between Vahe and his mother, both physically and in mannerism. In later years Vahe would crack jokes about his mother but he made his father the protagonist of a novel he wrote. That became the only time I spent time with Vahe Berberians for any appreciable length of time. 

Civil war came upon us and all of us got scattered. I heard that he had moved to Canada. Later on, I started reading about him in the Armenian media, that he was in LA and has blossomed into a writer, painter, playwright, stand-alone comedian, actor.  I realized I had met a budding genius who had not blossomed yet and was in search of his calling. 

I wrote him a letter inviting him to Cincinnati for a few days of rest and relaxation away from the hustle and bustle of the Armenian community in Los Angeles. I also thought it would be a good opportunity to spend some time with that young boy, the blossoming genius of which he seemed not to be aware of, and who could not bring himself to graduate from the Sophia Hagopian High school he attended with my brother. He answered letting me know that he was busy preparing for his next comedy and sent a copy of his newly published  book.He had personalized it "From Vahe to Vahe"  It rhymes much better in Armenian, (Վահէ-էն, Վահէ-ին). 

Vahe Berberian has now become an Armenian cultural icon. I appreciated him sending word with my friends Vaghenag and Shoghig Tarpinians letting them  to tell me that «Vahe says hi to Vahe”, as Vaghenag captioned it on their picture with Vahe Berberian, depicted below.

 

Lest we forget: Bayard Dodge, a great friend to the Armenians

The attached is my translation of the late Archbishop Mesrob Ashjian's article he posted in Simon Simonian’s "Spurk" weekly on Dec. 31, 1972.  Bayard Dodge hailed from a prominent American family. In 1923 he succeeded his father-in-law, the founding president Howard Bliss, and became the third president of the American University of Beirut that had formerly been known as "The Syrian Protestant College". The article is also a testament to young bishop Mesrob Ashjian's care and concern to pay homage to those who helped the destitute Armenians in their hours of need.  Vaհe H Apelian

Bayard Dodge (1888-1972)

“The Armenian media kept a strange silence at the death of a great friend of the Armenians, Bayard Dodge. Strange, because he was a towering figure in Lebanon and a great number of people have been beneficiaries of his good deeds. He contributed greatly towards the establishment of the Lebanese Armenian community.

It was my pleasure in the last two years to meet him and relive with him the period when caravans of destitute Armenians would arrive in Lebanon and find shelter in orphanages preparing to face life and end up establishing the vibrant present Armenian community in Lebanon. I feel a debt of gratitude towards him and belatedly pen these lines in his memory. More than others, he deserved to be remembered and eulogized by Armenians.

Bayard Dodge was born in 1888 in a family known for its humanitarian missionary zeal. His name, along with that of his father's Cleveland, great paternal uncle Steward, and father-in-law Daniel Bliss remain forever associated with the American University of Beirut (AUB).

After attending Princeton and other top American universities, Dodge headed to Lebanon. It  would become his adopted country. He set foot in Lebanon in 1913 and immediately assumed a variety of responsibilities. His caring heart and generosity of spirit would reveal themselves when he was appointed director of the Near East Relief Association in 1920 where he rendered incalculable assistance to the Armenian orphans. From 1923 to 1948 he acted as president of the AUB. During his distinguished tenure he made the university a center of learning and knowledge to people in Lebanon, in Asia, Africa and Europe.

After his retirement he returned to the U.S. For the next quarter-of-century he maintained his ties with Lebanon and continued to work for the betterment of the country. Prime Minister Saeb Salam eulogized him saying: “Bayard Dodge exemplified the best in Americans. He understood the people of Lebanon as well as the Arab peoples. He identified himself with them and made their social, educational, and national struggles his own.”

Bayard Dodge was also known as a man of faith. Even though he was a devoted Christian he saw much commonality with Muslims. In a statement that appeared posthumously, he said:  “A good Muslim and a good Christian are alike in many ways. It is a blessing that the American University of Beirut was founded in Lebanon, which is a unique country”.

The AUB’s modest and unpretentious president was also a scholar, and a capable administrator devoted to good causes. He was honored by many universities receiving honorary doctoral degrees. Syrian, Lebanese, Egyptian, Iranian, Polish, French, Greek and British governments decorated him with medals of distinction.  In 1960 he was honored the “Woodrow Wilson" award. Suleiman Franjieh, president of Lebanon, posthumously bestowed upon him the National Order of Cedar First Class.

Bayard Dodge died on May 30, 1972. Memorial services were rendered in Princeton and in Lebanon. Alas, we Armenians could not express our gratitude on these occasions for the services he rendered to us, among them for his decisive role in the acquisition of the [Antilias] property for the seat of the Catholicosate of Cilicia.

The world bestowed upon him all the accolades it could. Surely it is the God’s recognition of him as a devoted servant mattered most to him, for he worked tirelessly to live up to the motto of the university he served: “That they may have life and have it more abundantly”.

The Dodges displayed in their home with affection the attached photo of Bayard Dodge receiving the plaque the Armenian community presented to him in 1948 as a token of its gratitude. Also in the photo, Catholicos Karekin I Hovsepian is sitting next to Mrs. Dodge.”

The Antochians’ flora and more

Albert S. Apelian’s book “The Antiochians” makes for a fascinating reading especially those who hail from Kessab. It would not take long for such a reader to draw a similarity between Albert Apelian’s father, Soghomon Apelian M.D., and to his mother, (see note 1). The attached is an early passage from the book (pages 9-11). Vahe H Apelian

Courtesy Hagop Cholakiian, Kessab native wild flower.

Albert S. Apelian wrote, “Kessab does not appear on every map of the Middle East; yet it existed as Kessabis in northern Syria, close to the borders of Cilicia, during the reign of Seleucians, wo had become heir to one part of the empire created by Alexander the Great. The crusaders, however, in their expeditions to liberate the Holy Land from the clutches of the Saraceans, had stopped at Kessabis after storming Antioch. For its natural beauty, they had named it Casabella. Thus, it is indefinite whether in later years Casabella had been mispronounced or if the Kessabis had been abbreviated to its present form. Regardless, Kessab’s approximately ten thousand Armenian inhabitants claiming descent from the nobility of the Armenian kingdom in Cilicia, called their birthplace Kaighu, meaning “hamlet” in the dialect spoken by them for hundreds of years. 

Anyone traveling along the banks of Orontes River – also known as El-Assie for its rebellious northerly course – and approaching Antioch, will come face to face with the pyramidal Mount Casius, which the natives, irrespective of the language or origin, call Jebel-Akra, meaning in Arabic “the bold mountain.” The towering summit of Jebel-Akra, appearing from afar like a hairless giant, watches tirelessly from above the timber line over the Mediterranean Sea into which the serpentine Orontes spits its ever-turbid  waters and dives under the white-crested waves to reach the rocky shores of Cyprus, the Adam’s apple of the Anatolian Peninsula. And Kessab, appearing from a distance like a large amphitheater, is located on the southeastern slopes of that mountain. 

The picturesque countryside, with its mild climate, is a paradise containing a great variety of flowers, ranging from the common red poppys to scented violets, to exquisite mountain tulip, and to noonoofar, lavishly used in the luxurious hairdos of Kesabisti maidens, roaming the Caradouran Valley – known as the Corridorion, during the Roman conquest.

        The earliest panorama of Kessab at the foot of Mount Casius,
 courtesy Ms. Effie Chambers by Danette Hein-Snider

Miss Prockter, who was greatly interested in the flora of Cilicia and northern Syria, wrote to teacher Osanna asking for certain species of wild flowers. Osanna searched the countryside for such specimens, at times all alone, at other times accompanied by her devoted pupil Zaroohi Mossian. (see note 2).

In one letter, the missionary mentioned Jabalakra flowers, indicating that they thrived mainly on the mountain bearing that name. Blooming in earl spring, these blood-red and canary yellow strawflowers remained intact through summer and autumn, but as soon as snow covered the beak mountainside, they withered and died to reappear, when the sun again warmed the earth.

When one day Osanna mentioned Miss Prockter’s request to the pupils, Zaroohi Mossian offered to donate one of her precious bunches. However, the teacher said she would rather pick the antarams herself. 

Osanna had already heard a great deal about the never-fading lowers from a medical student whom she had met the previous summer. According to the information revealed by the youth, the Jabalakras thrived best in certain ravine near a stone pile which marked the grave of a mythical princess, who in a futile attempt to escape from a would be abductor, had thrown herself from the top of precipice. It was rumored that the red flowers sprouted from the princess’s blood, and the yellow originate form her blond hair.  

One morning Zaroohi Mossian approached her teacher and stuttered excitedly “Var…Varjoos…he….Osanna ……Varjou…joohi”

“My brother – I mean Doctor Haig – is arriving late his afternoon. He, he is returning from Constantinople, where he had gone to receive his certidicate for the practice of medicine.” (see noted 3). ……….”

Note 1: Altough Albert S. Apelian notes that “THE ANTOCHIANS is a work of fiction. With the exception of historical names, events and dates, any similarity to the names of persons living or dead or to actual events is coincidental and unintentional.” But, he also claims that “It is also self-evident that truth must prevail, or we shall all parish. And truth is to be found everywhere, even in the pages of a work of fiction.” There is much that will resonate, especially in a Kessabtsi reader.

Note 2: Dr. Albert Apelian’s mother’s name was   “Osanna, ne’e Arakelian. She was a graduate of the Aintab American School for Girls and taught Kessab Schools for some time. She wrote article for “Rahmuna” periodical in Constantinople.” (Yervant Kassouni from the book about Dr. Albert Apelian’s student thesis he edited).

Note 3. Albert Apelian’s father Soghomon Apelian was the first Kessabtsi to graduate from the American University Medical School.

"Kessab and its villages" by Albert Apelian, Yetvart Kassouny edited 
THe ANTIOCHIANS, Dr. Albert S. Apelian literary opus.

  

The common sense for informed patriotism

Vaհe H Apelian

Recently I read the farewell speech, president Ronald Reagan gave after serving the nation with distinction for eight years. In his farewell address, the great communicator said, “informed patriotism is what we need.”  He also invoked, “common sense”, twice. Yes, invoked because common sense is not something that we can dismiss. In fact, common sense, above and beyond everything else, often guides leaders. It is thus that I came with this blog’s title. 

Patriotism is not a commodity that a person possesses it or not, much like a precious metal, such as gold, that some may happen to have it while others not. Patriotism is also not like a garment or a scarf that one wears to make a public statement. According to the Merian-Webster dictionary patriotism is “love for or devotion to one's country”, and quotes the following: “Although poles apart ideologically, they are both unashamed of their patriotism.”—Christopher Hemphill. Therefore there is a whole spectrum between the two ideological poles for a patriot to espouse. 

But this blog is not about patriotism per se, but it’s about the politization of patriotism on false pretense. Simply said, having the audacity to claim being more patriot than thou.

This blog is about the former FM of Armenia, Vartan Oskanian, who in his latest comment against the PM Nikol Pashinyan, posted the following on his Facebook page: “when a leader (read Nikol Pashinyan) deliberately erases parts of this (read Armenian) history to justify his own failures, he betrays not only his country’s (read Armenia) past but also its future. This is precisely what Nikol Pashinyan is doing—rewriting Armenia’s story to excuse his political failures, offering the nation nothing but resignation and defeatism.”

Let us face it, it’s pretty harsh and damning judgement that the foreign minister Vartan Osakanian levies against the PM and shares it with the Diaspora. The official language of Armenia is Armenian and not many in Armenia are as well educated in English as Vartan Oskanian is, to read his post in English. He was born in Aleppo and studied in the American University of Beirut. 

Vartan Oskanian wrote, “no serious nation simply forgets its lost territories. Greece has never erased the memory of Constantinople. Poland continues to commemorate Lviv….”.

 I do not know about Lviv to know how Poles remember it. But it is fair that I point to the former FM that his anti-Pashinyan pollical calculus is blinding him for what we have upheld.  Yes, unlike the Greeks, the seat of our Orthodox Apostolic church is not in Turkey any longer, but we resurrected the Cilician Catholicosate in Sis in Antelias, Lebanon and, after every Sunday mass, the faithful sing the famed Armenian song Cilicia (Giligia) and will continue singing it as Catholicosate of Sis / Cilicia’s unofficial anthem. If Poles remember Lviv, I want to note what Vartan Oskanian knows, but choses to ignore, that we have named many towns in Diaspora and as well as in Armenia after our historic towns, such as Nor Marash, Nor Hadjin, Nor Aresh. Vartan Oskanian hurling such insults, does not aim the PM only, but it also aims to insult ordinary, everyday Armenians. 

Furthermore, the former FM seems to have conveniently dismissed that that in 10 weeks, Armenia will come to a standstill. Its citizens will take a day off from their work to remember and pay homage to the victims of the Armenian genocide and much like he and president Robert Kocharian at one time, Nikol Pashinyan, his FM Ararat Mirzoyan and the rest of the government officials will do the same, visit the Armenian Genoide memorial

Common sense tells me that it is not in history’s defense, the FM is coming. He is resorting to history as a political tool and is taking it to Diaspora. That is far more destructive, than confinjng to Armenia, especially coming from a foreign minister..

Yes, I envision that the 2026 election will be about “real Armenia”. The citizens of Armenia are rightfully concerned about their lives and livelihood, their security, about the escalating cost of living, the increase in the property taxes, increase in the transpiration fees, and in everything else citizens of a country remain concerned. 

But Vartan Oskanian, does not entertain such mundane concerns the citizens have, such as taxes, fees, etc. Vartan Osakanian claims that he has a far broader concerns in mind that have to do with dignifying Armenia or Armenians and salvaging Armenia or Armenians, from defeatism. He puts forth an academic argument alleging that when negotiating with the enemy around the negotiating table, a distinction can be made between active territorial claims and historical (territorial) truth.

Such academic arguments and the lack of well -defined policy, with its pros and cons,  are the very reasons that the 2026 will be a hotly contested election. Since June 20, 2021, the opposition has not gone beyond attributions, labels.  The opposition has not presented a principle for negotiating with Armenia’s neighbors. It has not presented an alternative policy to PM’s Crossroad for Peace initiative. On the NA floor the oppositions members did not put forth a coherent counter-argument. Simply said, the opposition either does not have any plan, or if it has, it hides it from public. 

It is time that the citizens of Armenia vote either for Nikol Pashinyan’s “real Armenia” advocacy that surely includes his government’s Crossroad for Peace initiative or in favor of the opposition’s “Not for Real Armenia", or for “historical Armenia” advocacy, whatever that is. 

It is time that the citizens of Armenia take the matter into their hands, and cast their votes in the ballot boxes to shape their destiny in Armenia, in the South Caucasus, far from the Diaspora, and sort their relations with their eternal neighbors, Iran, Azerbaijan, Turkey and Georgia.