The Sad Odyssey of a Historic Manuscript

By Antranig Chalabian

Translated and abridged by Vahe H. Apelian

The below article appeared in Simon Simonian's "Spurk" weekly in Beirut (April 19, 1970), at the publication of Henry Wilfrid Glockler's "Interned in Turkey 1914-1918". Dr. Antranig Chalabian narrates the prolonged saga of the historic book's publication. I thank the Vartan and Sassoun Simonian brothers for locating the article from the archives of their late father, Simon Simonian.

“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.

Once an American Orphanage Now Catholicosate of Cilicia Seat

The attached is reproduced from a booklet, presumably published in the early 1950s, by the Catholicosate of Cilicia for fundraising purposes. It presents a brief history of the re-establishing of the Catholicosate of Sis in Antelias, Lebanon and conveys its needs during its early years. 

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.

How Did Ohio Recognize the Armenian Genocide?

Vahe H. Apelian

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David Krikorian in Fountain Square, Cincinnati, Ohio, on April 24, 2007

The Armenian National Committee of America (ANCA) reported that on March 20, 2019, the Governor of Alabama, Kay Ivey, signed a proclamation recognizing the Armenian Genocide. Over a decade ago, on April 17, 2007, the Governor of Ohio, Ted Strickland, similarly issued a proclamation recognizing the same.

The effort to have a state recognize the Armenian Genocide is a grassroots endeavor.  I imagine that each state had its own select group of persons who strived to have their state recognize the Genocide. As in most, if not in all endeavors, there is "the first among equals" who drives the efforts. The case was no different in the Buckeye State, and the the person who brought the recognition, on behalf of the ANCA, is David Krikorian, who continues to live in Cincinnati with his family.

David, on his own initiative, went to Washington, DC and met with the Ohio Congressional representatives. He also called upon his fellow "O-Hye-Oian"s, as he called them, through the many emails he sent to us, asking for our help by contacting our local elected officials to support his efforts. I am sure many if not most responded to his call. However, I do not think any of us was more helpful to him than the long interred Krikor Gayjikian.

During his drive to have Ohio recognize the Armenian Genocie, David happened to be in an old-books store in Oakley, which may be considered a yuppie town in greater Cincinnati. There he found a book titled "Martyred Armenia and the Story of My Life" written by Krikor Gayjikian whose autobiographical sketch revealed that he was born in Gaban in Anatolia and survived the 1894-1896 Hamidian Massacres but was orphaned at an early age. Krikor survived the carnage and managed to come to Cincinnati in 1911 because he had a cousin named Boghosian who owned and operated a candy store there.

Krikor's book recounted his story of survival, his experiences in America and a chronology of the Genocide. The book was printed in 1920 by God's Revivalist Press which is affiliated with the over 100 years old God's Bible School in Cincinnati. Ohio thus unquestionably had welcomed in its midst a survivor of the massacres of the Armenians who did not speak English and was not familiar with the American way of life, and gave him all the opportunities to thrive in his adopted country, learn the language and become proficient to write a book about the Armenian Genocide and have it published in Cincinnati with local support.

The book was a revelation to David Krikorian. Soon he supplemented his efforts by sending electronic copies of the book to the state elected officials. And on April 24, seven days after the Governor's proclamation, David Krikorian held a press conference in downtown Cincinnati, at its famed Fountain Square. He also financed the billboard on the premises and had it display the following message: "Governor Strickland Proclamation - April 24, 2007 - Armenian Genocide-Ohio Day of Remembrance". (see picture).

As to Krikor Gayjikian, his granddaughter Cindi Helton-Campbell provided the following personal information about her maternal grandfather. After settling down in Cincinnati, Gayjikian married Osanna Garboushian from Kessab through an arranged marriage. Osanna was born on March 10, 1892, in Kessab. She was a teacher. Her father's name was Gabriel. Her mother was from the Arslanian family of Kessab. She arrived in Cincinnati on May 2, 1921, and they were married three days later. The Gayjikians raised four children, Sam, John, Lucy and Rose, Cindi's mother, who also passed away.

Krikor Gayjikian's calling was in mission work and was a life-long missionary for God's Bible School. From 1929 to 1938 Krikor accompanied by his wife and their three children engaged in mission work in Antioch, Kessab, and in Beirut where their daughter Lucy was born. Upon their return, Krikor continued his mission work in downtown Cincinnati, OH where he also owned a thrift shop in the later years of his life.

Krikor wrote two additional books as well, titled "A Life Full of Miracles" and "Twentieth Century Miracles". "Martyred Armenia and the Story of My Life" is 308 pages long and is posted online and can be tracked down through one of the search engines.

Bogosian, an early settler in Cincinnati, OH

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Ամերիկայի Հայ դատի հանձնախումբը (ANCA) հայտնել է, որ 2019 թվականի մարտի 20-ին Ալաբամա նահանգի նահանգապետ Քեյ Այվին ստորագրել է Հայոց ցեղասպանությունը ճանաչող հռչակագիր։ Ավելի քան մեկ տասնամյակ առաջ, 2007թ. ապրիլի 17-ին, Օհայոյի նահանգապետ Թեդ Սթրիքլենդը նույն կերպ ճանաչեց հռչակագիր:

Հայոց ցեղասպանությունը ճանաչող պետություն ունենալու ջանքերը զանգվածային աշխատանք են: Ես պատկերացնում եմ, որ յուրաքանչյուր պետություն ուներ մարդկանց իր ընտրյալ խումբը, ովքեր ձգտում էին, որպեսզի իրենց պետությունը ճանաչի Ցեղասպանությունը: Ինչպես շատ, եթե ոչ բոլոր ջանքերում, կա «հավասարների մեջ առաջինը», ով մղում է ջանքերը: Դեպքը ոչնչով չէր տարբերվում Բաքի նահանգում, և ANCA-ի անունից ճանաչում բերած անձը Դավիթ Գրիգորյանն է, ով շարունակում է իր ընտանիքի հետ ապրել Ցինցինատիում։

Դեյվիդն իր նախաձեռնությամբ մեկնել է Վաշինգտոն և հանդիպել Օհայոյի Կոնգրեսի ներկայացուցիչների հետ։ Նա նաև կոչ արեց իր ընկերակից «Օ-Հե-Օյան»-ներին, ինչպես ինքն էր անվանում, մեզ ուղարկած բազմաթիվ նամակների միջոցով՝ խնդրելով մեր օգնությունը՝ կապվելով մեր տեղական ընտրված պաշտոնյաների հետ՝ աջակցելու իր ջանքերին: Համոզված եմ, որ նրա կոչին արձագանքել են շատերը, եթե ոչ շատերը: Այնուամենայնիվ, չեմ կարծում, որ մեզանից որևէ մեկն ավելի օգնեց նրան, քան երկար ժամանակ թաղված Գրիգոր Գայջիկյանը:

Օհայոյում Հայոց ցեղասպանությունը ճանաչելու իր արշավի ժամանակ Դեյվիդը պատահաբար հայտնվեց Օքլիի հին գրքերի խանութում, որը կարելի է համարել մեծ Ցինցինատիի յուրօրինակ քաղաք: Այնտեղ նա գտավ Գրիգոր Գայջիկյանի կողմից գրված «Նահատակված Հայաստանը և իմ կյանքի պատմությունը» գիրքը, որի ինքնակենսագրական ուրվագիծը ցույց տվեց, որ նա ծնվել է Անատոլիայի Գաբան քաղաքում և վերապրել 1894-1896 թվականների Համիդյան ջարդերը, սակայն որբ է մնացել վաղ տարիքում: Գրիգորը վերապրեց կոտորածը և կարողացավ գալ Ցինցինատի 1911-ին, քանի որ Պողոսյան անունով մի զարմիկ ուներ, ով ուներ և աշխատեց այնտեղ քաղցրավենիքի խանութ:

Գրիգորի գիրքը պատմում է իր գոյատևման պատմության, Ամերիկայում ունեցած իր փորձառությունների և Ցեղասպանության ժամանակագրության մասին: Գիրքը տպագրվել է 1920 թվականին God's Revivalist Press-ի կողմից, որը կապված է Ցինցինատիի ավելի քան 100 տարեկան Աստծո Աստվածաշնչի դպրոցի հետ: Այսպիսով, Օհայոն, անկասկած, ընդունել էր հայերի կոտորածներից փրկված մի մարդու, ով չգիտեր անգլերեն և ծանոթ չէր ամերիկյան կենսակերպին, և նրան բոլոր հնարավորությունները տվեց իր որդեգրած երկրում բարգավաճելու, լեզուն սովորելու և դառնալու։ տիրապետում է Հայոց ցեղասպանության մասին գիրք գրելուն և այն հրատարակելու Ցինցինատիում տեղական աջակցությամբ:

Գիրքը հայտնություն էր Դավիթ Գրիգորյանի համար։ Շուտով նա լրացրեց իր ջանքերը՝ գրքի էլեկտրոնային օրինակներ ուղարկելով պետական ​​ընտրված պաշտոնյաներին։ Իսկ ապրիլի 24-ին, նահանգապետի հայտարարությունից յոթ օր անց, Դավիթ Գրիգորյանը մամուլի ասուլիս հրավիրեց Ցինցինատիի կենտրոնում՝ նրա հայտնի Շատրվանների հրապարակում։ Նա նաև ֆինանսավորել է շենքում տեղադրված գովազդային վահանակը և դրա վրա ցուցադրել հետևյալ հաղորդագրությունը. (տես նկարը):

Ինչ վերաբերում է Գրիգոր Գայջիկյանին, ապա նրա թոռնուհի Սինդի Հելթոն-Քեմփբելը փոխանցել է իր մորական պապի մասին հետևյալ անձնական տվյալները. Ցինցինատիում հաստատվելուց հետո Գայջիկյանն ամուսնացել է քեսաբցի Օսաննա Գարպուշյանի հետ պայմանավորված ամուսնության միջոցով։ Օսաննան ծնվել է 1892 թվականի մարտի 10-ին Քեսաբում։ Նա ուսուցչուհի էր։ Նրա հոր անունը Գաբրիել էր։ Նրա մայրը Քեսաբի Արսլանյան ընտանիքից էր։ Նա ժամանել է Ցինցինատի 1921 թվականի մայիսի 2-ին, և երեք օր անց նրանք ամուսնացել են։ Գայջիկյանները մեծացրել են չորս երեխաների՝ Սեմին, Ջոնին, Լյուսին և Ռոուզին՝ Սինդիի մորը, ով նույնպես մահացել է։

Գրիգոր Գայճիկյանի կոչումը միսիոներական աշխատանք էր և Աստծո Աստվածաշնչի դպրոցի ողջ կյանքի ընթացքում միսիոներ էր: 1929-1938 թվականներին Գրիգորը իր կնոջ և երեք երեխաների հետ միասին միսիոներական աշխատանք է կատարել Անտիոքում, Քեսաբում և Բեյրութում, որտեղ ծնվել է նրանց դուստրը՝ Լյուսին։ Նրանց վերադարձից հետո Կրիկորը շարունակեց իր առաքելությունը Ցինցինատիի կենտրոնում, Օհ, որտեղ նա նաև ուներ տնտեսության խանութ իր կյանքի վերջին տարիներին:

Գրիգորը գրել է նաև երկու լրացուցիչ գիրք՝ «Հրաշքներով լի կյանք» և «Քսաներորդ դարի հրաշքներ» վերնագրերով։ «Նահատակված Հայաստանը և իմ կյանքի պատմությունը» 308 էջ է և տեղադրված է առցանց և հնարավոր է գտնել որոնման համակարգերից մեկի միջոցով:

Kessab on March 21, 2014, A Day of Infamy

Vahe H. Apelian

On the wee hours of the early morning on March 21, 2014, the first day of spring, heavily armed extremists attacked Kesab from Turkey accompanied by artillery fire. In a matter of hours the overwhelming majority of some 2,000 or so Armenian inhabitants of the greater Kessab, along with many other Syrian nationals who had found refuge there escaping the devastation of the raging civil war, fled for their safety to the coastal city of Latakia, some 35 miles away. President Serge Sargsyan of Armenia characterized this tragic event as the third expulsion from Kessab, in reference to the 1909 pogrom and ransacking of Kessab, and the Genocide in 1915 that also devasted the Kessabtsis. At least two-thirds of their pre-1915 population perished.

Kessab borders Turkey. Without the assistance and the permission of the Turkish government, this onslaught of extremists on Kessab from Turkey, weeks before the commemoration of the Armenian Genocide, could, not have happened. Many, if not most, of the extremists who attacked Kessab were later reported not to have been Syrian nationals but were mercenaries recruited from elsewhere. The attack on Kessab was termed the “Anfal” campaign. I quote, “Anfal, which is Arabic for the spoils of war, is the name of the eighth sura, or chapter, of the QurÂ’an. It tells a tale in which followers of Mohammed pillage the lands of nonbelievers.“ Basically, the attackers were sanctioned to loot Kessab and looting they did. They also killed the few able-bodied young Kessabtsis who stayed behind to support their elderly family members who could not leave during the mayhem.

In Latakia, the Kessabtsis found refuge in the Armenian Apostolic Church compound comprised of a sanctuary, school, and housing development. At one time this ancient church compound in the city of Lattakia also served as an overnight stopover for Armenians from Turkey on their way to pilgrimage to the Holy Land.

The Latakia Armenian community immediately came to their aid and offered them food, clothing, and shelter. The suddenness and ferocity of the early morning attack and the need to flee as soon as possible had necessitated leaving with nothing more than the clothes they were wearing.

Kessabtsis became refugees in their own country. Some of them found shelter with family members, relatives, and friends they had in Lattakia. Not all had these connections and had to stay in the church compound. The Kessabtsis organized a relief committee to oversee the fair distribution of aid. The committee was comprised of the religious leaders of the three Armenian denominations--Apostolic, Catholic, and Evangelical, along with civic leaders. 

Kessabtsis who settled in communities outside Kessab distinguished themselves as professionals, artisans, authors, educators, clergy and community leaders. Their prominence in the Diaspora surely helped stir the emotions of Armenians worldwide, notwithstanding the fact that Kessab is the only remnant of historic Armenian Cilicia outside Turkey that is inhabited by Armenians. Its depopulation hit a nerve among Armenians worldwide rekindling in them deep-seated sentiments against such atrocities and galvanized them for action to raise funds to assist the Kessabtsis driven away from their homes.

 As a symbol of solidarity,  #SaveKessab hashtag became the profile pictures of many in the Facebook coloring social media pages red. These efforts succeeded in drawing international attention to the plight of Kessabtis, to the ferocity of the Syrian Civil War and to the dispacable role Turkey was playing in the Syrian crisis.

Most Kessabtsis remained in Latakia during the ordeal that lasted 88 days. On June 15 word reached to them that the extremists have left and that regular Syrian soldiers have entered the Kessab. Following the news the Kessabtsis started returning to find their homes, businesses, churches, community centers looted and mostly torched. They immediately started rebuilding their shattered lives. But some left for overseas. Most of the latter group claimed their departure was temporary and that they will when law and order prevail in the region to secure their and their families’ safety.

Latakia Armenian Church Complex, courtesy Hagop Tcholakian

Latakia, Armenian Church Complex, courtesy Hagop Tcholakian

Latakia, Armenian Church Complex, courtesy Hagop Tcholakian

Ovsia Saghdejian: Daye--A Kessabtsi Legend Remembered

Vahe H. Apelian

The Beirut branch of the Kessab Educational Association published a pictorial album in 1955 depicting the daily lives and endeavors of the Kessabtsis as they carved a living in the then desolate area at the foot of their beloved mountain Gassios Ler. The late Bishop Terenig Poladian is credited to have been the main thrust behind the publication of this memorial album, which to this day stands as the best pictorial presentation of Kessab before “modernity” with all conveniences encroached it. The memorial album is dedicated to the memory of Daye. The late bishop, whose life was cut short by the stabbing of a deranged seminary student, eulogized Daye in his introduction of the pictorial album.

I owe my recollection of Daye to my father who, during a family conversation, said that Daye advocated keeping a rifle at home. He would then further elaborate in a light mood and say: “if your wife and your friends will not be impressed by the sight of the rifle hanging on the wall in your house, your enemies will think twice before daring to break into your home.” 

I owe Haigaz Terterian, a son-in-law of Daye, the information I gathered for this article.

Daye, understandably, was not his name or his surname. His Saghdejian parents had baptized him Ovsia. His contemporaries endearingly named him Daye, much like the contemporaries of Catholicos of All Armenians Mkrditch Kharimian called him Hayreg, since his days as the prelate of Daron in Western Armenia. The Kessabtsis continue to relate to Ovsia Saghdejian as Daye.

Nowadays, for some calling a person Daye may sound odd. After all it is a Turkish word and it means uncle. However, Kessabtsis, who long lived under the Ottoman rule,adopted many Turkish words into their dialect. The word Daye was as authentic in their dialect as the word Hayreg is in vernacular Armenian. Both of these names were made in reference to the all-caring person the people saw in these men.

Ovsia Saghdejian was born in 1887 in a non-descript house in Kaladouran, the coastal village of Kessab, where the Saghdejian family had their own hamlet known as Saghdejlek. Not much is known of his childhood and youth. The only certain thing about his childhood is that he never attended school. That’s the way it was then for many toiling under the oppressive Ottoman regime. It is known that he learned rudimentary Armenian writing in America so that he would be able to write letters to his parents and relatives in Kessab without asking others to write for him. The other certainty of his early adult life is that he left for America before the 1915 Armenian Genocide. However, it is not known what compelled him, as a young adult, to leave his parents and relatives behind and immigrate to America.

His life we know, for all practical purposes, started in 1917. The previous thirty years of his life are lost in obscurity. We became aware of him when he volunteered from America and enlisted in the Armenian Legion under French command. On September 18, 1918 he took part in the famed Arara battle on the Palestinian front, where the commanding officers credited the bravery of the Armenian combatants for defeating the Turkish army. Twenty-three Armenian volunteer combatants were killed in the battle. 

Ovsia continued to serve in the Armenian Legion but upon witnessing the French government renege the promises it had made to the Armenians to secure for them a homeland in Cilicia, he left the legion with his compatriot Missak Guiragossian and retuned to Kessab taking refuge in his ancestral village Kaladouran and organized a defensive force consisting mostly of the former legionnaires who had the training and the materiel for self-defense. The group undertook the security of Kessab and made a point of appearing in different locations at different periods of the day but mostly under the cover of the night leaving the impression that armed Armenian forces were stationed throughout Kessab safeguarding the security of the inhabitants who had survived the Armenian Genocide and were returning to their ancestral homes to start their lives anew.

In the aftermath of the First World War, there was no centralized government in the region. The Ottoman Empire had crumbled and the Middle East, as we know today, did not exist yet. To organize their communal live and securre their safety, the Kessabtsis established their own de facto small republic with elected officials heading an executive committee, a police force, a judicial committee and even operated a prison. The self-proclaimed republic that oversaw the daily lives of the Kessabtsi lasted three years. During this period Ovsia Saghdejian was not elected to any office and yet for the Kessabtsis he personalized the spirit and the will that safeguarded them and made their self-governing entity a functioning reality assuring the security of Kessab. Throughout the three years period, Kessab not only lived a secure life but also provided refuge to people from the local Alawi and Greek minorities. It is thus the legend of Daye was born. His name, Ovsia Saghdejian, henceforth started to fade into oblivion while the stature of Daye started to emerge larger than life. The late bishop Terenig Poladian wrote in his eulogy of Daye that the Kessabtsis noted with confidence that as long as Daye was alive and well, no Turk would dare attack Kessab.

In the late 1992, the French Government took over the command of the region and dissolved the local self-proclaimed governing entity of Kessab. The French authorities also issued arrest warrant for Daye on the allegation that he was spearheading desertion from the French armey. During this period Daye was compelled to live in a semi-nomadic life in Kessab always entrusting his fellow Kessabtsis his whereabouts.

His compassion for the welfare of the Genocide survivors was not only manifested in his fiercey independent will to resort to arms for self-defense. Once the French authorities established their colonial rule over Syria, he established an orphanage and took care of over 30 young orphaned boys and girls. He resorted to every means to fund the orphanage. These efforts did not stop him from setting his arms aside and roam from village to village asking for sustanane whenever funds he received became insufficient to take of the orphans. It is said that he also acted as a matchmaker and found suitable mates for many of the orphans under his care.

In 1929 Ovsia married Marie Adourian who, as noted, was said to be the last in his orphanage. Marie and her mother were the sole survivors of their immediate and extended families and had managed to return to Kessab after an ordeal which, bu popular account, has lasted three years and three months since that fateful day in July 1915 when they were forcibly uprooted and returned in autumn to face the bitter winter ahead without being prepared for it. Marie’s mother died soon after their return and Marie found refuge in the orphanage. In spite of their noted age difference they established a loving and a nurturing family and raised four daughters to adulthood- Khatoun, Rahel, Manoushag and Yeranouhy. Their last daughter is named after their first born who died of a freak accident at the age of three. In time their daughters married and raised families of their own and added thirteen grandchildren to Daye’s legacy.

After marrying, Ovsia settled down as a family man. He henceforth became an all-compassionate community leader. He did not oppose the 1946-1947 repatriation to Soviet Armenia but decided not to move. He had an innate mistrust of communists and did not support the 1920 Soviet takeover of the short lived first Republic of Armenia. As an outcome of his stand no member of the Saghdejian clan left for Soviet Armenia.

He was tall, well-built and had a commanding presence and was calm and composed. No one had seen him angry or in fear during the inordinate pressure he faced in organizing the round the clock defense of Kessab. He was of modest means but was a much sought after companion and host. For all practical purposed he was illiterate and yet the Armenian literary titans of the day, such as Nigol Aghpalian and others, eagerly sought his company. He was a natural-born raconteur. He did not take part in Armenian politics. He was a populist. However, many sought his advice. He was self-reliant to the end and if he ever asked for a favor it was for someone else. His requests on behalf of others were never turned down. For a person who never commanded a position or elected to an office or had any formal education, he commanded an unusual degree of respect from individuals and organizations alike. He was a natural-born leader. Over time the Kessabtsi youth idolized him, even though he was bed-ridden in the last four years of his life.

On is tombstone it is carved that he died in 1953. Indeed, Ovsia Saghdejian died then, but the legend of the Daye continued to live among his contemporaries and in the generations the followed.  His legacy remains intimately tied with the Kessab Armenian history.

The following is a testament from his grandson posted in Keghar.com, on February 9, 2010, attesting to the enduring legacy of Ovsia Saghdejian, the beloved Daye of Kessab.

“It was Muron-orhnek in Echmiadzin, back in 1996. It was our first time in Echmiadzin, our first time in Armenia. We were four--my brother Sevag, sister Shaghig, cousin Razmik, and I.

The ceremony was over, and the desire to meet the Amenayn Hayotz Vehapar, Karekin the First was high but seemed impossible to achieve. His assistants informed us that Vehapar was too tired to receive visitors that day

I wrote on a small piece of paper that the grandchildren of Kessabi Daye would like to meet the Amenayn Hayotz Vehapar (the Kessabtsi Vehapar) and handed it to a bishop at the Veharan reception.

The bishop came back with a smile."Vehapar will receive you now in his personal appartment," he said.

Karekin I received us for more than one hour. It was a very informal, warm meeting at the balcony of his apartment in Veharan.

We were simply overwhelmed by the modesty, humility and sincerity of the highest-ranking Armenian religious personality.

My grandfather Kessabi Daye, died in 1953. In 1996, 43 years after his death, his name on a small piece of paper, was enough to make the gates of Veharan in Echmiadzin open to receive four young Armenians by Amenayn Hayotz Vehapar.

There is a quote on the tombstone of my grandather. A quote written by Taniel Varoujan

"Hay Khrjite kez dznav, Hay vishde kez ororetz, yev ayt vshdi chap yeghar medz." (The Armenian hut gave birth to you, the Armenian sorrow rocked you, and you became as great as the sorrow itself).

The proud grandchild of Kessabtsi – Daye,
Hagop Panossian
Beirut, Lebanon”

Updated on August 29, 2020.

Դանիէլ Վարուժան «ԴԵՐԵՆԻԿ» Բանաստեղծութիւնը Քեսապերէնի թարգմանեց Ալին Փանոյեան

Դանիէլ Վարուժան «ԴԵՐԵՆԻԿ»  Բանաստեղծութիւնը Քեսապերէնի թարգմանեցԱլին Փանոյեան (Ձոլակ Աբէլեանին Քեսպնուօկ – the Armenian Dialect of Kessab)

Դուռը կը բացուի.- Դերենիկն, ահով, Իբրեւ թէ այծեամ մ'ըլլար նետահար, Մօրը թեւերուն մէջ կ'իյնայ լալով: - Ի՞նչ ունիս, տղաս... ըսէ՛ շուտ... մի՛ լար. Օ՞ձը քեզ խածաւ, թէ աքացեց ձին: - Գլո՜ւխս պատռեց դրացի Ալին: Եւ ան ցոյց կու տայ սեւ գանգուրներուն Ներքեւ վէրք մ'ուրկէ բխելով արիւնն Հայ գլխիկն այդ թուրք ոխով կը թրջէ: Քաջ մօրն հոգւոյն մէջ վիհեր կը բացուին Լեցուած ամօթով.- գգուել կրթի՞չ է Սրտի վրայ յաղթուած ճակատն երկչոտին: Պահ մ'իր գութին խուլ՝ կը մղէ ի բաց Կուրծքէն գլուխն այդ իր փոքրիկ վատին. Եւ կը գոռայ. «Դո՜ւրս... մինչեւ որ յաղթած՝ Արիւններդ անոր արեամբ չմաքրին՝ Այսօր տուն չես գար: Մատնի՛չ խնամքներուս, Միթէ վարսակի հացո՞վ սնար... Դո՜ւրս»: Տղան ամօթէն շիկնած՝ կ'արարկէ. - Բայց, մայրի՛կ, Ալին թուրքի զաւակ է. Աչքին մէջ հեռ կայ եւ մէջքը փալա: - Իսկ դու ալ Հայ ես, եւ մէջքդ ըլլա՛յ Թող իմ մկրատս, իլս, ի՛նչ որ կ'ուզես... Դո՜ւրս: Դերենիկն այպէն գետին նայելով Կը մեկնի անձայն...: Հոն ծառի մը քով Զինքը կը տեսնեմ լոյսով լուսնակի... Մեծ քար մը ձեռքին, ջլաձիգ, դալկահար, (Մինչ արիւնն այտէն վար կը կայլակի) Թշնամոյն շեմին կը սպասէ, երկա՜ր...

Դոռը հա բացւայ, Դերենիկը՝ չուք վիտ, ընծըս ած նքսի հա մըննայ, Էր մուօրը գուլթըքը հայինաայ: -Չէ՞ կունէս օղլըմ, էսօ ուշէտ մըճըգգու, Ուօձը խութից ըզքի, թի՞ ճամպըզտից ջուրէն: -Գըլօխիս ծեկից, դրեցնէն Ալէն: Իլան ան ցըցցօց էր սիւ գըրնագնէն նըրքիւ ճուրթնուօց վիրէնը: Մարը գաթ մը կը կինու, կը պիքթա..կիշի վիրընէն...չէ պըր շինի չըգուտէնու...Գաթմըլի կը պառչի.«Դուրիցի~...ուշէտ, դուրիցի,  դըքըր Ալէն գըլօխը ծէկիլօն աղուր մը չըվիրինիս, իսօր հիտօն չըս մըննէ, հայեկընճի՞ս,  Մախկօնք ըննու նատօր հէլըքօծ իմ քու իդըըդէյը... չըվա Վէսկինց հուօ՞ցը կիրօծիս, քինա ընծատ ընծըս մազօլ հաճըգգուս, ուշէտ դուրիցի » Լէկուտը էմընչիլէն կէսկէրմէր կըննու. -Պըրը մար, Սլէն տիժկը լէկուտ ի... Աչվէն մըլլէրօծ ի, իլան դէնուկ կունա: -Վայ պէթամպալ, դօնըլի Արմանայիս Իշի նըքսի չըրըր կու ճուղուտի, թագգա մը եարանջ դուրիցի իլ... Աս չօց չէշըտ մալամաթ ի, ասա քի դուրիցի՛: Մաթթար Դերենիկը ձանը պըլղիլօն դուրիցի կըննի, Կուրթու ծառէն նըրքիվի կը մինկըվա, ձառնըլի քօր մը , քուֆրիլը-քուֆրիլը կը հիյյա իշշը լէկըտէն ուգիլը: