Levon Sharoyan: Haleb must be preserved – 2/2 –

The second part of Levon Sharoyan’s interview pertain to the Western Armenian Literature in the Diaspora. The interview should be looked in the context of Aleppo Armenian community, where Western Armenian language and literature are still preserved to an extent. But Western Armenian language for all practical purposes, has run its course in the West. Vaհe H Apelian

Levon Sharoyan and some of his books

Question- As a servant of Armenian literature and an educational worker, do you think Western Armenian is really an endangered language?

Levon Sharoyan.- For decades, this question has been constantly raised to our intellectuals. We can even go back a hundred years to Shahan Shahnour’s novel “Retreat without Song” and listen to the tumultuous cry that bursts out from its pages. “The language is retreating, the language is retreating, the language is retreating…”

While Shahnour was sounding such an alarm, in his immediate neighborhood, on the soil of France, young Armenian writers were contributing wonderful works to our literature, written in a very durable, beautiful and refined Armenian language. Remember the lyrical prose of Vazken Shoushanian, the family-friendly tales of Shavarsh Nartouni, the classic novels of Zareh Vorpuni, the charming descriptive pages of Nigoghos Sarafian, the witty and colorful vocabulary of satirist Nshan Beshiktashlian, even Garo Poladian’s works, the writings of the publicist Shavarsh Missakian as the editor of  “Harach” Daily, and many others.

It seems that the alarm Shahnour sounded at that time did not refer to Armenian literature (which breathed a healthy and vibrant language), but to the assimilation of the popular classes; its loss of identity, and the gradual disappearance of family customs (including the use of the native language).

Today, however, the situation is completely different. We find ourselves nationally in front of a real abyss. All the levers which enabled the Armenian Diaspora maintain itself for 70-80 years are now subject to wear and tear. Wear and tear, in the case of any object or device, is a natural phenomenon. You repair your worn-out tool, polish it, and then use it again for many years!

In our case, we have not repaired the “worn-out devices”, we have abandoned them to their fate, we have watched them rust….

Let me explain in clearer words.

You ask me about the dangers threatening the Western Armenian language. What to say? The “danger” has long since arrived, enveloped and kidnapped the Western Armenian language and is now rapidly leading it towards unknown dark horizons.

Look. The Western Armenian language, which is the ONLY TANGIBLE HERITAGE that has reached us from the lost Western Armenia, lived and breathed after the Great Genocide, relying on four pillars: the Armenian-speaking communities (in the initial period of the formation of the Diaspora, almost all of our communities were Armenian-speaking); the Diaspora Armenian press, Armenian literature, and the Armenian school.

Today, it is not difficult to reflect that all four pillars have been seriously damaged, sometimes even overthrown. The Armenian-speaking communities have become a minority in front of the foreign-speaking communities. The Armenian-language press has become a disgrace and is no longer the master of its language, sometimes it has even changed its language. Armenian-language literature is experiencing its sunset. And the Armenian school is failing in its mission, generally failing to produce generations who can read and write Armenian without errors.

Yes, the four wounded pillars from now on will not be able to fully support Western Armenian.

For example, the present Diaspora Armenian press reveals such a vulnerable linguistic state that it makes the press impossible to regard as a pillar it that contributes to the Armenian language. Once upon a time, the press WAS A SCHOOL. Today, it is not. On the contrary, many of our newspapers (I will refrain from mentioning names) simply slaughter the Armenian language with the vulgar and tasteless language they use. The greatest blow to the Western Armenian language comes from here. The recently deceased Dr. Armenak Yeghiayan fought for years, calling out our newspapers to their senses, pointing out their typos, and teaching them the correct spelling. Then, has anything changed in the course of our press?

Now, on the one hand, we are kneeling in the face of the imperfect and unattractive Armenian that the Armenian press has revealed, and on the other hand, we are looking for the Armenian scholars and skilled Armenian linguist editors  of the recent past such as: Simon Simonian, Antranig Zarougian, Onnik Sarkisian, Bedros Hadjian, Boghos Snabian, Rev. Andranig Granian, Jirair Tanielian, Yervant Azadian, R. Haddejian.

Without the direct and constant support of those who master the language, Western Armenian will not be able to “cleanse” itself. But, where are those masters?

Question - And what is the current state of Armenian literature, especially Western Armenian literature, in your opinion?

Levon Sharoyan.- I do not have sufficient data at hand to express an opinion on Armenian literature in general, because the contemporary Eastern Armenian literature being developed and published in Armenia is not familiar to me in all its aspects. However, I have no doubt that the native land is the life-giving "rootstock" where all genres of literature necessarily sprout, grow and flourish, in natural and healthy conditions. There is no danger there. The danger is here, abroad.

Exactly 15 years ago, in 2010, I had a polyphonic conversation with 5 beloved Diaspora Armenian intellectuals I knew, and on that occasion, I asked them exactly the same question you asked. My interlocutors were R. Haddejian, Bedros Hadjian, Vrej-Armen, Hagop Cholakian and Vartan Mateosian.

The first, who are no longer with us, sadly emphasized that Western Armenian literature was living out its final days. The other three, apparently avoided pessimistic thoughts and tended to sound more positive at the state of the Western Armenian literature at the present (in those days), and for the future.

I, as an interviewer, supported the opinion of the first two literary scholars. Today I still hold the same view.

Look. In order to develop literature, to produce literary works, a person needs two levers: talent (which is often a natural gift, but can also be acquired through hard work) and Language (with which your thoughts will be transferred to paper). The first lever may exist, but the second lever is fragile, sometimes it does not exist at all. For this reason, in America, Argentina, and Istanbul, we encounter writers with Armenian names who have published books in English, Spanish, or Turkish (novels, short stories, poetry). So, the talent is there, but the Armenian language is not there.  We can only use the term “Armenian literature” for Armenian-written literature. A Saroyan or a Peter Balakian is not part of Armenian literature, even if their subject matter relates to Armenians, or Armenian heroes appear throughout their pages. In Aleppo, under the auspices of the Hamazkayin Institute of Armenology, I have been teaching the subject of “Diaspora Armenian Literature” for years, for which I have also prepared the textbook myself. Hamastegh and Vahe-Haig, Nourigian and Hagop Asadourian, Shahnour and Shoushanian, Sarafian and Hrach Zardarian, Moushegh Ishkhan and Zarougian, Jacque Hagopian and Yeghivard, Zahrat and Zareh Khrakhuni, Haddejian, and many others are listed there. There are talent and quality in the works of all of them. All of their works are filled with the warm, and graceful rhythms of Western Armenian.

There are no living people on this list. The last one was R. Haddejian, who said goodbye to life at the age of a hundred, just a few months ago.

Today, if we were to abandon our pessimistic tendencies and try to prepare a collection of living writers of Diaspora  Western Armenian literature, what names would we list on our hypothetical list? It is true that in various communities one can still count the names of a handful of distinguished writers, but they all already belong to an older generation that has given its all in the past 40-50 years and tried to keep the torch of literature burning, from East to West. What interests us are their supposed successors, who could take up the traditional banner and continue the race. I do not see those successors.

Let us not rely on such hopes. Here and there, there may be modest writers (young or middle-aged), but they cannot save the future of Western Armenian literature. Those few writers who emigrated from Armenia to America and continue to write in their native dialect, Eastern Armenian, also fall outside this circle. Those works do not contribute to Diaspora Armenian literature, since they do not support Western Armenian, do not keep it alive. They are simply foreign extensions of Diaspora Armenian literature.

Then, it is obvious that today our young writers who attempt “literature” or even “publicity” in Western Armenian often use an alien, distorted, and unsatisfactory Armenian. Their prose is especially lackluster, unattractive, and even repulsive. Is it possible to group under the title of “literatary” works where the language is not beautiful, is full of typos, lacks charm and elegance? Because the language is weak, therefore literature is also weak, has come to its knees. The greatest pain of the Armenian Diaspora is, in fact, the loss of the language, by our own will, as a result of our collective or individual negligence. Starting from this, I have already formed the conviction that Diaspora Armenian literature is experiencing its sunset. It is heading towards its sad end.

Interview by Sona Titizian Getikian

 

 

 

Voices from Aleppo: Aleppo United

Levon Sharoyan, of Sasuntsi parents, is born and raised in Aleppo and remains set foot in Aleppo. He is married to Siran Zkoushian. They are blessed with two daughters.  Levon, is a graduate of the famed Karen Jeppe Jemaran. He is optometrist by profession and is also a lecturer at the Hamazkayin Armenian Studies, at the Seminary in Antelias and teaches Armenian language and literature. He is the author of hundreds of articles as well as several books. I translated his book about Simon Simonian. Levon - see the link below - posted the following on his Facebook page today. Vaհe H Apelian

"It was already expected that this time the state would resolve once and for all, with a decisive step, the thorny issue of the Ashrafiyeh and Sheikh Magsud neighborhoods, which had been causing constant unrest in the city for more than a decade, worrying us, the citizens. A "state within a state" had taken root there. We always wondered how it could be tolerated that armed illegal groups control two large neighborhoods of a large and important city like Aleppo and indulge in delusional dreams of "autonomy". During the previous regime's day, this issue was not only not resolved, but also gained a wider scope

Yesterday evening, however, the state put its full weight into the public display to resolve the issue. With a very strategic, far-sighted and well-planned move, the military operation to clear those districts began. The SWORD of Alexander the Great had to be shone to clear the impasse. And in a short time, before midnight, it had already become clear that good news would arrive from those districts. All the mosques of Aleppo were raising festive prayers, while at the same time the bells of the churches were ringing. A heavy rain, too -as if a heavenly blessing - cleansed the sky and the streets. All of Aleppo was rejoicing, anxiously awaiting the outcome of the operations, while official sources reported that the army had already achieved the expected success.

Undoubtedly, it is the desire of all of us that Aleppo remain a united and unipolar city. There should be no artificial divisions, illegal checkpoints should be eliminated, and weapons and ammunition should be found ONLY in the palms of the state. Yesterday, a decisive and fateful step was taken, In that direction.

The coming days will be days of restoration and renewal."

Link: Levon Sharoyan: https://www.azad-hye.com/directory/levon-sharoyan/

 

 

 

Բնագիրը՝ ՀԱԼԷՊԸ` ՄԻԱՁՈՅԼ

Կ`ակնկալուէր արդէն, որ այս անգամ պետութիւնը վճռական քայլով մը միանգամընդմիշտ պիտի լուծէր Էշրէֆիէ եւ Շէյխ Մագսուտ թաղաշրջաններու կնճռոտ հարցը, որ աւելի քան տասնամեակէ մը իվեր անհանգստութիւն կը ստեղծէր քաղաքին մէջ, կը մտահոգէր մեզ` քաղաքացիներս։ "Պետութեան մէջ պետութիւն մը" բոյն դրած էր հոն։ Միշտ կը մտածէինք, թէ ինչպէ՞ս կարելի էր հանդուրժել, որ զինեալ ապօրինի խմբաւորումներ վերահսկեն Հալէպի նման մեծ ու կարեւոր քաղաքի մը երկու ընդարձակ թաղաշրջանները ու "ինքնավարութեան" ցնորամիտ երազներու անձնատուր ըլլան։ Նախկին վարչակարգին օրով այս հարցը ո'չ միայն չլուծուեցաւ, այլեւ ստացաւ աւելի' լայն տարողութիւն եւ ծաւալ...

    Երէկ երեկոյեան, սակայն, պետութիւնը իր ամբողջ ծանրութիւնը հրապարակ դրաւ` հանգոյցը լուծելու համար։ Ռազմավարական շատ խոհեմ, շրջահայեաց ու սերտուած ծրագրաւորումով մը` սկիզբ առաւ այդ թաղամասերը մաքրազերծելու պատերազմական գործողութիւնը։ Մեծն Աղեքսանդրի ՍՈ'ՒՐԸ պէտք էր շողացնել` թնճուկը քակելու համար։ Եւ կարճ ժամերու ընթացքին, կէսգիշէրէն առաջ, արդէն յայտնի դարձած էր, թէ լաւ լուրեր պիտի հասնէին այդ թաղամասերէն։ Հալէպի բոլոր մզկիթները տօնական աղօթքներ կը բարձրացնէին, միաժամանակ կը ղօղանջէին եկեղեցիներու կոչնակները...։ Յորդառատ անձրեւ մըն ալ,-- կարծես երկնային օրհնութիւն,-- մաքրեց երկինքն ու փողոցները...։ Ամբողջ Հալէպը կը ցնծար, սրտատրոփ կը սպասէր գործողութեանց ելքին, մինչ պաշտօնական աղբիւրներ կ`աւետէին, թէ բանակը արձանագրած էր արդէն իրմէ ակնկալուած յաջողութիւնը։

    Անկասկած, բոլորիս ցանկութիւնն է, որ Հալէպը մնայ միաձոյլ ու միաբեւեռ քաղաք մը։ Չըլլան արհեստական բաժանումներ, վերացուին անօրինական անցարգելները, զէնք ու զինամթերքը գտնուի ՄԻԱՅՆ ՈՒ ՄԻԱՅՆ պետութեա'ն ափին մէջ։ Այդ ուղղութեամբ, երէկ, առնուեցաւ վճռական ու ճակատագրական քայլը։

   Յառաջիկայ օրերը պիտի դառնան վերականգնումի ու վերաթարմացման օրեր։

Dogs from gods

Vaհe H Apelian

LtoR: Xolos, Haarzelf/Arazel

Recently I came across the attached picture of hairless black dogs, called Xolos.  These dogs are said to be a gift to humans, to guard them in life and guide them in the afterlife. They are considered to be among the oldest domesticated dog breeds. The remains of a such dog was found at an archeological site dating 5,500 years ago.

Xolos dog breed remained me of a mythical ancient dog, which is known in Armenian history as Harazel or Arazel because these dogs remain associated with the legend of the handsomest Armenian king Ara to who the mighty Assyrian queen Shamiram was infatuated. But Ara, remained loyal to his wife, and rebuffed her advances enraging her  to the point of attacking Armenia to capture Ara. But Ara was killed in the ensuing battle, against the wishes of queen Shamiram. Distraught, queen Shamiram had Ara’s body placed on hill so that the godly dogs Harazel/Arazel would lick his mortal wounds and bring him to life.

There are no breeds that are attributed to harazel/arazel. The Armenian Gampr (or Kampr) is also an ancient, dog suited for the Armenian Highlands. These dogs possess thick coats for harsh weather and have strong stamina to withstand the highland. They are said to be fiercely protective and deeply attached to their families. They are recognized as Armenia's national dog, but have no lineage to Aralez.

Aralez godly dogs remain a figment of our imagination but the characters of this ancient story continue to this day. Ara is a pre-Christian name that is popular to this day. In my childhood when I was asked what to name my new born cousin, I opted the name Ara. The eminent poet Roupen Sevag named his younger child and only daughter after the Assyrian queen. Shamiram Sevag passed away in France on October 17, 2016, at the ripe age of 102. 

The hill on which Ara’s body, the legend claims was laid, exists. Over time the Armenians adopted Christianity as their state religion but they did not forget about their handsome pagan king Ara who was loyal to his wife to his political detriment, and built a chapel on that very hilltop where the dogs Haralex/Aaalez from gods were once supposed to descend. They had become Christian but had kept the memory of the happening in pagan times. The village is situated along the shore of Lake Van. The village that sprang around the hill came to be called AraLezk--a compound word made of the king's name Ara and the Armenian verb to lick. The village now has grown into a town and, as is the regrettable Turkish tradition, its Armenian name has been oblitereated. 

One more thing about the legend of Armenia King Ara, his wife queen Nevart, and the Assyrian queen Shamiram. 

Simon Simonian book titled "Ge Khntrvi Khachatsevel",

The late Simon Simonian speculated on King Ara rejecting the Assyrian queen's infatuation if nor her love, in his book titled "Ge Khntrvi Khachatsevel", which literally means, "Please Overlap". In that book, Simon Simonian had luminaries of the Armenian history come on stage to a full capacity filled audience and dwell upon what the course of our history could or would have been, if only their actions were heeded. Simon Simonian had queen Shamiram appear on stage. She stated the following:

"Ara refused my love. I had promised him my kingdom along with my heart. He would have become the king of two countries, the kingdom of Ararat and Assyria because these two countries would have ceased fighting each other to extinction. Handsome Ara rejected both the throne and my heart. Had Ara joined me, the great majority of the oil wells of Mosul, some 95%, would have belonged to the Armenians. With Calouste Gulbenkian's 5%, the Armenians would have owned all. Just for the sake of Nvart khanoum (lady), Ara lost two kingdoms and the oil wells of Mosul"

I leave upon the readers to contemplate as to what could have been the course of our history if King Ara would not have been faithful to his wife queen Nvart to a “fault” or if the Haralez, the dogs from gods, had brought Ara to life and handed him to the Assyrian queen Shamiram.

 

 

Translating "The Last Scion of the Mountaineers"

 Vaհe H. Apelian

  LRADOU, the newsletter  of the Armenian Evangelical College:

"Vahe Apelian has translated to English about Simon Simonian

by  Levon Sharoyan as "The Last Scion of the Mountaineers".

Yesterday, September 30 was International Translation Day.  The designation was adopted by UN General Assembly in 2017, for the role of language professionals play in connecting nations and fostering peace, understanding. The day was chosen because “30 September celebrates the feast of St. Jerome, the Bible translator, who is considered the patron saint of translators."

I was reminded of a blog I wrote about translating the book about Simon Simonian.

During the war and destruction in Aleppo, Levon Sharoyan wrote a very personal monograph about the eminent man of letters, Simon Simonian. He published it in installments first on his Facebook page, later on in a more expanded version in “Kantsasar” Weekly, the official newsletter of the Prelacy of the Armenian Apostolic Church in Aleppo. Levon’s monograph was his tribute to his elder compatriot. Levon’s grandfather, much like Simon Simonian’s father, hailed from Sassoun and was depicted among the stories Simon Simonian’s wrote about the struggles of the Sassountsi mountaineers on the plains of Aleppo.

 The monograph, which since then has been published as a book in Armenia, made for a fascinating reading. I thought that it would be unfair for those who do not read Armenian to remain deprived of such a reading. Consequently, I asked Levon’s permission to have it translated to English. He readily gave it.

I then contacted Sassoun, Simon Simonian's son, who resides in Beirut, for the same purpose. It turned out that Sassoun had also thought of the same. Not only that, coincidentally, having read my published translation of one of Simon Simonian’s most endearing stories titled, “He Was Different”, he had me in mind for the task for a fee. Naturally, I categorically declined the monetary offer while appreciating his trust. Hence the draft of my translation of Levon Sharoyan’s monograph came about. 

Upon Sassoun’s recommendation I sent a copy of my draft to Maria-Eleni Simonian, Simon Simonian’s granddaughter, who read the monograph and pointed out typos and offered suggestions. At the end of her review, she wrote the following to me:  "It was a great pleasure to be able to read and learn more about my grandfather. It is one of my aspirations to learn Armenian and read his work to get a small picture of who he was. I believe you brought justice to your endeavor. Thank you for your time and contribution." Her note validated the undertaking of this task. 

I also sent a copy to my final draft to my maternal cousin Jack Chelebian M.D. who lives on Padre Island, Texas. Jack graciously and ably edited the draft manuscript by painstakingly comparing my translation, line by line, to the original text. Jack spent no less time than I did in finalizing the translation. I can certainly attest that this translated piece is true to the original thanks greatly to Jack’s efforts as well.

Sassoun also read the draft translation and offered valuable suggestions in presenting the titles of Simon Simonian’s books as well as the personal names. He undertook the expense of publishing the book in Amzazon through The Simon Simonian Family Foundation.

Transliteration is an inherent part of translations. There arises a challenging situation because Eastern Armenians and Western Armenians do not necessarily transliterate similarly. Whenever possible I resorted to the Internet search engines to check on the common English transliteration of names and their sounding in Western Armenian. 

I hope that interested readers find the translated piece as enjoyable to read as I did reading the original work. The book is retailed on Amazon.

Last but not the least, the following individuals are acknowledged in the book for their labors of love.

Translating: Vahe H. Apelian, Ph.D.  (Loveland, OH) 

Editing: Jack Chelebian, M.D. (Padre Island, TX)                           

Reviewing: Maria-Ellen Simonian (Huddersfield, England)

Proof reading: Sassoun Simonian (Antelias, Lebanon)

Publishing: Hrach Kalsahakian (Dubai, UAE)

Introduction to third «History of Armenia» textbook

Debating in the Diaspora whether Armenian history textbook should be called «Armenian History» instead of «History of Armenia» obscures the issue of teaching history itself. The debate is driven by an honest concern that the titling of the textbook has a relfection on the history being taught. I do not have a definite answer to the concern. The attached is my translation of the introduction of the third “History of Armenia” textbook. I obtained the copy from Tatul Hakobyan posting the cover and the introduction from his daughter’s textbook. The third textbook in the series appears to be the last as it claims to cover Armenian history from nineteenth century to the present. The introduction dwells what the debate in the Diaspora misses. A responsible citizen, the authors of the textbook rightly point, views history critically to arrive at substantiated conclusions and to draw informed consequences for the present and for the future of their state.  Below is my translation of the introduction. A copy of the introduction, courtesy Tatul Hakobyan, is posed below. Vaհe H Apelian

The cover of the third "History of Armenia" textbook, courtesy Tatul Hakobyan
The cover of Simon Simonian's "Armenian History" textbook.

The Formation of History:

Why distinguish facts from interpretations

 

Dear Student

This book is the third in your series of textbooks on the subject of “History of Armenia”. This time our journey will begin at the end of the 19th century and end at the beginning of the 21st century, almost in our days. This period of history is distinguished by the process of reestablishment of the state in Armenia, but also by a revolutionary, tragic and at the same time unprecedented development for the Armenian people.

We would like you to pay attention to the issue of the formation of our ideas about history. When we think about historical events, we often ask whether they really happened that way. When you watch a TV news at home, you will have noticed that different channels tell the same news in different ways. And the question arises - what is the truth? Reality is more complicated than anyone is telling it.

The same thing happens in history. There are some indisputable facts (objective) – for example, when a battle took place or a treaty was signed. However, there may be different opinions about the causes, consequences and the significance of these events (subjective). Thus, the same historical event can be presented in different light, depending on who is telling the story, what is being told, why is being told, how is being told, when is being told, where is being told and for whom is being told. This is why it is important to learn to think critically and analyze information, taking into account all possible perspectives.

History is like a huge mosaic, each piece of which is important for seeing the whole picture. Together we will learn to put these pieces together to understand their meaning.

Remember that a person who has merited its own state, is a knowledgeable and responsible citizen who conducts a deep and comprehensive analysis, studying different perspectives, combining different facts, and only then arrives to substantiated conclusions or draws consequenes for the present and the future.

We wish you a pleasant and useful study.

Authors

A copy of the introduction of the third "History of Armenia" textbook
Courtesy Tatul Hakobyan

Urfa Resistance: The memoirs of Henry Wilfred Glockler

In a recent article in “Aztag” Daily on May 8, 2025, Raffi Ardhaldjian made a reference to the Urfa Resistance, which like the last Artsakh stand, took place in September (1915). 

The Armenian section of Urfa with Holy Mother of God Cathedral. The cover of the book "Interned in Turkey 1914-1918"

The Urfa resistance (Armenian: Ուրֆայի հերոսամարտի) is about the Armenians in Urfa defending themselves in 1915 against the Armenian Genocide launched by Ottoman Empire. The Urfa resistance lasted from 29 September 1915 to 15/20 October 1915, according to Wikipedia, more or less during the same frame the last stand of Artsakh lasted.

Raffi’s posting reminded me of an article my late uncle Dr. Antranig Chalabian had written in Simon Simonian’s “Spurk” Weekly in Beirut on April 19, 1970, labeling it “The sad odyssey of a valuable manuscript - Արժեգաւոր ձեռագրի մը տխուր ոդիսականը”. The article had to do with the publication of the eye witness account of the resistance of the Urfa Armenians by Henry Wilfred Glockler, who had entrusted his manuscript to Antranig Chalabian having learned about Antranig assisting Prof. Stanley Kerr in the publication of Kerr’s book “The Lions of Marash”. (see below)

The memoir appeared as a book titled “Interned in Turkey 1914-1918”. I had posted my translation of Antranig Chalabian’s article in my blog on April 10, 2019. I reproduced it below. Vaհe H Apelian.

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My translation of Antranig Chalabian's article: 

“I received a letter from an American professor¹, dated August 28, 1967. In it he informed me that he had a friend in New Jersey by the name of Henry Glockler who had witnessed Urfa's heroic battle and had written a book, in 1918, about the event. He had been unable to publish the book. The professor was asking whether Armenians would be interested in the manuscript. I asked for a copy. I also told him that I would bring the manuscript to the attention of Beirut's Urfa Compatriotic Organization. A copy of the 150-page manuscript arrived soon after. Some of the papers had turned yellow and others were on the verge of falling apart.

The author was born in Beirut and had spent a part of his life in this city. He graduated from the American University of Beirut in 1908 with a Bachelor of Arts degree. He had also taken a two-year business administration course. Later he received M.B.E.²Order and Medal from His Highness King George VI and the Order of Cedar3 from the Lebanese Government.

In 1915, as a Briton and thus a subject of a country hostile to the Ottoman Empire, he was deported to the interior of Turkey. On his way to exile, he stopped in Urfa and came across destitute Armenian deportees. Witnessing their miserable condition, he wrote a heart-wrenching but beautiful description of their plight. He became an eyewitness to the city's heroic battle. 

Urfa's battle for existence is unique. The heroes of Van had a glimmer of hope that the advancing Russian Army would rescue them. The Mussa Dagh Armenians had the sea backing them and thus had a semblance of hope for rescue. When the Armenians of Urfa waged their decisive battle for existence they were cut off from the rest of the world and could harbor no hope from anywhere.

The names of heroes, such as Mgrdich Yotneghparian, Sako, Rasdgelenian are not mentioned in "Interned in Turkey". The author, a young foreigner, does not recognize them. However, whatever is mentioned in the book it's about the Armenian plight and the decisive battle of the lion-hearted Armenians of that city, waging a battle to death without the slightest hope of rescue. The splendid and yet agonizing descriptions make the book a very valuable eyewitness account. The book heightens and broadens for posterity the memory of Urfa's heroic battle from the confines of its historical record in Armenian.

It is such a heroic battle's eyewitness account, by a non-Armenian, that we had at hand. I approached the Urfa Armenian Compatriotic Organization.

The presence of wealthy Urfa Armenians in the compatriotic organization was a hopeful sign and I had no doubt that the manuscript would generate a lot of interest. I naively thought that the descendants of the Yotneghparian and Rasdgelenian heroes would find the manuscript a treasure trove.

I wrote a letter to the Committee of the Urfa Compatriotic Organization. After a long delay, the committee members asked to see the manuscript. I sent it.

Thirteen months after submitting the manuscript to the committee, I was hopeless.  I approached Garbis Kazanjian, a committee member, and asked him to have a meeting with the rest of the members. This sympathetic Urfatsi told me outright, "My friend, do not rely on others; do it yourself."

At an exhibition about the Yeghern⁴, in the West Hall of the American University of Beirut, I met Kersam Aharonian⁵. I said, "Mr. Kersam, there is a valuable manuscript ……….."

"Let the Urfatsis have it printed," he answered, without taking his eyes off of the exhibits.

I collected the manuscript and headed to Antelias to meet Archbishop Karekin Sarkissian⁶and ask for his advice. "Antranig, I know few people who will be interested. They have set aside a little money as well for projects such as this. I will personally hand the manuscript to Vahe Oshagan⁷."

I got in touch with Oshagan. He read the manuscript and was very enthusiastic. "This is very good and should be published. However, the other committee members must read to make a decision," he said.

The second reader of the manuscript was Vartkes Der Garabedian⁸. He spoke positively about the manuscript and about publishing it.

It was time for a third committee member, Prof. Shavarsh Torigian⁹, to read. He was away in Japan. Upon his return, I handed the manuscript to him.

In a telephone conversation, he said, "It is good and should be published. Presently we are engaged in the publication of the works of Lepsius¹⁰, therefore we cannot assume the responsibility of publishing the manuscript."

The elderly author of the manuscript, having come to his wits' end, wrote to me, "I am sending you $500 dollars. Have the manuscript printed and distributed. I will donate the proceeds of the copies sent to me to a worthy Armenian cause."

We came to an agreement with the printer¹¹and printed the manuscript that had waited for the past fifty years to see the light of day.¹²”

    

Notes:

1.                   Prof. Stanley Kerr, the author of "The Lions of Marash".

2.                Member of the Most Excellent Order of the British Empire.

3.           The National Order of the Cedar is a civil and military State Order of Lebanon. Established on Dec. 31,1936, the order is the second highest honor bestowed by Lebanon.

4.               Synonymous to the Genocide of the Armenians.

5.          Kersam Aharonian (1916-1981) was an author and the longtime editor of "Zartonk" Armenian daily in Beirut.

6.            The late Catholicos of All Armenians Karekin I Sarkissian.

7.            Vahe Oshagan (1922-2000) was a prominent Armenian author, poet and editor.

8.           Vartkes Der Garabedian was a community leader and the first elected chairperson of the Homenetmen 1st World Committee, a post he held until he was gunned downed in West Beirut during the Lebanese Civil War.

9.       The late Prof. Shavarsh Torigian was a prominent political scientist and the author of the "The Armenian Question and the International Law".The late Prof. Shavarsh Torigian was a prominent political scientist and the author of the "The Armenian Question and the International Law".

10.      Johannes Lepsius  (1858-1926) was a German Protestant missionary, Orientalist, and humanist with a special interest in trying to prevent the Armenian  Genocide in the Ottoman Empire.

11.      The late Simon Simonian, editor and publisher of "Spurk" weekly in Beirut.

12.     Sevan Printing Press was owned and operated by Simon Simonian. 

Link: “The Lions of Marash” by Prof. Stanely Kerr: https://vhapelian.blogspot.com/2021/07/antranig-chalabian-big-books-little.html

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.”

When Vartan Mamikonian Was About to Balk - Simon Simonian (1/2)

 In memory of DIKRAN GULLEKIAN. This blog was originally posted on Tuesday, August 3, 2021. I am reposting it in remembrance of Dikran Gullekian, whom I had befriended on Facebook. I had asked him to send me a picture of the painting of Vartan Mamikonian, I had seen on a wall in his room, in Beijing, China. Dikran Gullekian passed away on December 30, 2023 in Montreal (see below). I am reposting the blog in his Dikran’s memory.  Vaհe H Apelian

Courtesy Dikran Gullekian

«Geh khntrvi Khatchatsevel – Կը Խնդրուի Խաչաձեւել» is the title of an unusual book by the late Simon Simonian. He fictionalized an event that allegedly took place in Beirut’s UNESCO Hall filled to capacity, where  some of the Armenian historic figures, such as: Gregory the Illuminator, Catholicos Sahag Bartev, the legendary patriarch of the nation Haig, Dikran the Great, King Drtad and many others, came onto stage and said what they did and what would have happened had it been their way.

The slogan of the event, in classical Armenian, was the following: “There has not been a dusk that was not followed by a dawn”. The  theme of the dignitaries’ discourses was tri fold: 1.What did we do for the Armenian people. 2. How is that the Armenian people survive and did not die off? 3. Why is it that the Armenian people will not die off?

This fictitious event was supervised by the current Armenian political parties, each having assigned a specific task. The Hnchagians were to ring the bell alerting the attendees to the succession of the appearances of these Armenian historical dignitaries on stage. The Tashnags were tasked to oversee the security of the event. The Ramgavars were tasked to maintain silence as the event progressed. The Communists were tasked to create commotion. The event supposedly took place on January 1, 1965, the year the 50^th anniversary of the Armenian genocide was to be commemorated

From the get-go, the readers are alerted that this  unusual event is a satirical Armenian history review. Customarily when organizers announced an upcoming event, they  alerted  the community not to hold another event that would overlap theirs. But this time around, the organizers were imploring to have this event overlapped, which made the title of the book "Please Overlap". After the appearance of the dignitaries on stage was concluded a dinner dance was held. 

The book is 152 pages long and was published by Simon Simonian’s Sevan Publishing House in Beirut in 1965. The book retailed for 2.5 Lebanese Lira, or 3 Syrian pounds. For those who live abroad (aradasahman) the book retailed  for a dollar. 

It should be noted that ardasahman is a term Armenians in Armenia use for those who live outside Armenia. It also should be noted that Simon Simonian was a persona-non-grata in Soviet Armenia and his literary works and the bi-weekly “Spuyrk” he published were banned in Soviet Armenia. Consequently, Simon Simonian must have  known that his book will not see the light of day in Soviet Armenia and the Armenian Diaspora outside Lebanon was abroad for him. Simon Simonian was a fiercely independent person and the only organization he belonged was the compatriotic union of the Sassountsi Armenians. His parental lineage was  from Sassoun.

 A quote in the book pertaining to Vartan Mamigonian prior to the famous Battle of Avarayr, bewildered me. It reads as follows: “On the Greek-Persian border, shortly before the Battle of Avarayr, Zoravar Vardan Mamikonian was stopped  by Armenian border guards as he tried to cross to the Greek side with his entire family, his wife, his two brothers, Hmayak and Hamazasp, and their wives, sons and grad children and with all his blood relatives (nobles) and servants. Vartan Mamikonian declared at the border that he is crossing to the Greek section for the freedom of worship, and that his brother Hmayak was even willing to do begging (pp. 176-7). The border guards returned Vardan Mamikonian and his blood relatives to the Ayraradian plain and showed them the way to Avarayr. It is evident that Vartan was forcibly led to Avarayr, against his free will. They were ordered to rest all winter.” GHAZAR PARBETSI, a relative and friend of the Mamikonians. (Venice Press, pp. 174-185).”

Simon Simonian attributed the quote to the Armenian chronicler Ghazar Parbetsi and “authenticated” it by citing not only the author but  also the pages of the book and its source. When I inquired about the authenticity of the quote, some friends claimed its completely ficticious. Sassoun, Simon Simonian’s claimed it is an authentic quote.  Fortunately, two friends came to my rescue forwarding me a copy of the chronicle and Harout Topjian, who is educated in Cilician See, shared the following by putting it in context and noted that Vartan Mamigonian, angered by the disunity and discord among the Armenian wanted to pass to Armenia under the Hellenic rule. The Armenian nobles having heard from Vasak Sunni, who was the marzban (Persian appointed governor) of Armenia, Vartan Mamigonian’s intention and preparation  to cross to Armenia under the Greek side sent a delegation headed by the priest Ghevont Yerets who assured him the Armenian nobles stood by the secret vow they took, while they pretended yielding to the Persian King Yezkert’s demands and accepting the Persian religion so that they could return to Armenia for the sake of their homes and families. The delegation implored him to return for they knew without Vartan Mamigonian’s leadership they will not be able to counter the eminent attack by the angered Persian king. 

Vartan Mamigonian relented and returned noting to them he feared neither  the enemy, nor the dreaded war. It is only because of the divided loyalties and disorderly deeds that he decided to move to Armenia on the Byzantine side with his family, brothers, their families and his courtiers and that he would return as long as the nobles promised to act in an orderly manner and remain united.

Thus began the preparation of the famous battle waged on the plains of Avarayr. The disunity and the discord among the Armenians appeared to have posed to doom the most famous Armenian battle, its contemporary chronicler Eghishé described in detail.

As to the Simonian’s quote, there is a kernel of truth in it, but surely he has changed the wording as the actual text by Ghazar Parbetsi indicates (next).

 

Note:          Simon Simonian’s posted quote: “Յոյն-պարսկական սահմանին վրայ, Աւարարայրի ճակատամարտէն քիչ առաջ, Հայ սահմանապահերու կողմէ վար դրուեցաւ Ծօրավար Վարդան Մամիկոնեան, երբ կը փորձէր պարսկական բաժնէն յունական կողմը անցնիլ՝ իր ամբողջ ընտանիքին եւ տոհմին – կնկան, երկու եղաբայրներուն՝ Հմայակին եւ Համազասպի, անոնց կիներուն, զաւակներուն ու թռռներուն, իր բոլոր արիւնակից ազգականերուն (ազնուական) եւ ծառաներուն հետ։ Վարդան Մամիկոնեան սահմանին վրայ յայտարարեց թէ ոգիի ազատութեան համար կ՚անցի յոունական բաժինը, իսկ իր եղբայր Հմայեակ՝ նոյիսկ մուրացկանութիւն ընելու համար ( էջ 176-7)։ Սահմանապահերը Այրարատեան դաշտ վերադարձուձին Վարդան Մամիկոնեանն որ իր արիւնակիցները եւ անոնց ցոյց տուին Աւարարայրի ճամբան։ Յայտի է որ Վարդան բռ նութեամբ կ՚առաջնորդուի Աւարայր, իր ազատ կամքէն հակառակ։ Հրամայուեցաւ անոնց՝ ամբողջ ձմեռը հանտիստ ըմել։ՂԱԶԱՐ ՓԱՐՊԵՑԻ, Մամիկոնեաններու ազգական եւ բարեկամ պատմիչ։ (Տպ. Վենետիկ, էջ 174-185 ).

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Dikran Gullekian

 

Hamprtsoum Antourian broke the news of the death of Dikran Gullekian noting:  “With great regret I announce the death of a great friend DIKRAN GULLEKIAN (KELEKIAN), a the of 70 after a long illness. He left us quietly in the evening of December 30, 2023."

I befriended Dikran on Facebook. He was born and raised in Lebanon. The whirlwinds of life had taken him to Beijing, China where he made a living catering middle-eastern food and had become a good ambassador to all things in Armenian. He was divorced after having married locally. He often posted about food and about pets. He appeared to be an animal lover.

ON December 10, 2019, Suzanne Ajamian, on behalf the Armenian community in China (CHINA-HAY) posted that “Dikran Gullekian, an Armenian residing in Beijing and fighting for his  December 9, our friend Dikran Gullekian – much loved for his kind heart and delicious hummus – suffered a stroke requiring immediate heart surgery to save his life. Together the Beijing community raised a miraculous Y250,000 for doctors to successfully operate on Monday night. Dikran is now stable in the ICU and faces a long road for recovery.

It was around that time that I befriended him on Facebook. He seemed to get by doing what he did, middle eastern cuisine and attended to pets. He had posted a picture of Vartan Mamikonian he had someone draw for him. I had asked him to have a picture of the painting forward to me. He did and I posted it in my blog and reposted it here next to a picture of his.  He left the painting behind in Beijing, China,  when he moved to Montreal, Canada where he had relatives and friends. He passed away, on December 30, 2023, as posted.

I attached some of the comments on his Facebook page.

 

“He is one friend I miss a lot, he was my 5th friend on FB. Humorous, kind, respectful & very considerate. I pray for the Holy Spirit to comfort us all.... in Jesus Name. (Nora Matossian)

 

“RIP my friend. will miss our talk around food and Spice”.  (Bedros Bedros) 

 

“Just learnt the passing of Dikran, RIP “Laogu. (Zhen Gupo)

 

“Rest in Eternal Peace dear Dikran my Facebook friend, although I never met you but you were a part of my daily visit to Facebook” (Armineh  Արմինէ Khachadourian)

 

“老友老顧Dikran Gullekian於加拿大時間2023/12/30過世

享壽70歲 RIP” Leo Liu