Բառեր ՝ Շրուանդ, Քփշոն, Հնձան եւ Թաքնայ

Վահէ Յ. Աբէլեան

 

Կարօ եւ Ստեփան Աբէլեան թաքնային մէջ, Քէորքիւնա

Նոյեմբեր 10-ին, Արմենակ Եղիայեանը հայերէն լեզուին առընչող իր շաբաթականյղումը յատկացուցած էր կարգ մը բառերու մասին որոնք դադրած են գործածուելէ եւմոռացուած։ Հայագէտ ատամնաբոյժը արդարօրէն հետաքրքրական կը գտնէր որմեր նախահայրերը անհրաժեշտութիւնը զգացած են ունենալ նման բառեր։

Կը մէջբերէմ ՇՐՈՒԱՆԴ բառին ըրած ակնարկը ՝

 «Շրուանդ - Պատկերացուցէք, որ ողկոյզ մը խաղող կ’ուտէք   եւ ի վերջոյ կուլ կուտաք   անոր վերջին հատիկն ալ. ձեր մտքէն անցա՞ծ է երբեւիցէ, թէ ինչպէ՞ս պէտք էկոչել այն   հատազուրկ կմախքը, որ կը պատրաստուիք աղբանոց նետել:

         Կը թուի, թէ չէք մտածած...  ճիշտ այս տողերը գրողին պէս:

         Իսկ մեր լեզուն, իմա՝ մեր նախնիները շատ ու շատ հեռաւոր անցեալինմտածած ենայդ մասին եւ անոր տուած են անուն մըն ալ՝ շրուանդ:

         Կացութիւններ կամ գիւտեր կան, որոնք պարզապէս ապշեցուցիչ են, եւ եսապշեցայկարդալով այս բառին մասին մեր բոլորին գերագոյն գանձարանըհանդիսացող «Նորհայկազեան»-ին մէջ: Ան կու   տայ հետեւեալ զուարճալիօրինակը.

         «Ոզնին յորժամ ողկոյզն ելանէ այգւոյն, արկանէ զպտուղն խոնարհ, եւ ինքնթաւալիի վերայ եւ թողու լոկ զշրուանդ»: 

         Որ թարգմանի՝

         «Երբ այգիին մէջ ողկոյզը երեւի, ոզնին ցած կը բերէ պտուղը, կը թաւալիանորվրայ եւ միայն շրուանդը կը թողէ»:

         Հետաքրքրական է, թէ  ճիշտ ի՛նչ անհրաժեշտութենէ մղուած՝ մերնախահայրերըհնարեր են այս բառը, որ ունի բայ մըն ալ՝ շրուանդել, այսինքն՝խաղողը զրկել  հատիկներէն, քանի որ ամէն բառ կը ծառայէ նպատակի մը, կըգոհացնէ անհրաժեշտութիւն մը, կարիք մը:  Մարդու մտքէն չէ անցած, օրինակ, անուն մը տալ մրջիւնի ձագին, մինչ աշխարհի բոլոր լեզուները անուն տուած ենկովու, ձիու ու ոչխարի ձագերուն, որովհետեւ... ասոնք  առօրեայ կենցաղայինարժէքներ են: Ահա այս տեսանկիւնէն ալ մօտենալով՝ կարելի է քիչ մը զարմանալշրուանդ եւ շրուանդել  բառերու յառաջացումին:

         Ինչ գիտնամ, կ’երեւի հարցերը պէտք է դրուին, որպէսզի մտածենք անոնցմասին. այդպէս ալ եղաւ. հազիւ դրի հարցը, եւ ահա... սկսայ մտածել:

         Ի զուր չէ ըսուած՝ cogito, ergo sum!!!   «կը մտածեմ՝ ուրեմն...կա՛մ»:

Քեսապցիներն ալ իրենց կարգին ունին շրուանդ բառին տարբերակը պարզ այնիրողութեամբ որ նման բառ մը ունենալու անհրաժեշտութիւնը եղած է իրենցառօրեային մէջ։  Հօրեղբօրս զաւակը՝ բժիշկ Արա Աբէլեանը, իր իննիսուն ամեայպայծառամիտ մօրմէն կրցաւ գտնել շրուանդին Քեսապցիներուն տարբերակը ՝ՔՓՇՈՆ։

Քեսապցիները խաղողի հիւթէն կը պատրաստեն Քեսապի նշանաւոր«պաքմազ»ը որուն պատրաստութեան եղանակը՝ մասարան կը մնայՔեսապցիներուն ամենէն սիրած ընկերական հաւաքոյթը։ Խաղողը ճզմելէ ետք, անոր կմախկացած մնացորդը, որ դատարկուած է իր պարունակութիւնէն, կըհաւաքեն որպէս կենդանիներուն համար կեր։ Հաւերն ալ անմասն չեն մնար խլելուիրենց բաժինը կտցահարելով այդ կոյտը ։

Քեսապցիները ունին նմանօրինակ այլ բառեր, ինչպէս ԹՈԼԹՈՒՊԵԼ, ՀՆՏԵԼ։

Թոլթուպել կը նշանակէ պարպել իր հատիկներէն, ինչպէս կ՚ընեն նուռի ռուբպատրաստութեան համար։ Նոյն բառը Կը գործածուէր նաեւ գաւազանիհարոածներով ընկոյզը վար առնել ընկուզէնիյէն։

Հնտելը, կը նշանակէ հատ, հատ քաղել։ Կը պատահեր որ պատանիներըհասունցող ազոխի ողկույզներէն հատ, հատ հասունցած խաղող կը փրձնէին  ետինձգելով կիսակատար հասունցող խաղողին ողկոյզը։ Արան կը յուշագրէ - «Մէնըշնանարը կը բարկանար երբ իր թոռները կը “հնտէին” ազոխի ողկոյզներըորթատունկին վրայ։ “մը հէտի, Ապպուտ,մը հէտի զխաղուղը, ասա ..” (Ապպուտ միհնտէր, մի հնտէր խաղոը) ձայնը կը բարձրացներ Մէնըշ նանարը իր դժգոհութիւնըյայտնելով։ Երնէկ այն օրերուն»։

*****

Կը մեջբերէն Արմենակ Եղիայեանին նշած բառերէն երկորդը՝ ՀՆՁԱՆ։

«Հիմա պիտի տամ երկրորդ հարցում մը. դուք հնձան ըսուածը տեսա՞ծ էք...

Հնձանը, այգիին մէջ կամ անմիջական մերձակայքը փորուած, ընդհանրաապէսշրջանակաձեւ փոս մըն է, մօտաւորապէս երկու մեթրտրամագիծով եւ կէս մեթր խորութեամբ: Այգեկութքին, որ սովորաբար կը տեւէմիջին հաշուով ամիս մը,  այդ փոսը կը լեցնեն խաղողով, մերկ ոտքերով կը մտնենմէջը ու կը սկսին կոխկռտել ու ճզմել ողկոյզները: Խաղողին հիւթը  հնձանին կիցբացուած նեղ  առուակէ մը դուրս կը հոսի ու կը լեցուի ընդունարաններու մէջ, որոնքքիչ ետք պիտի պարպուին տակառներու մէջ՝ ապահովելով ձմռան գինիի եւ  քաղցրաւենիքի պաշարները :

 Ես այդպիսի հնձան մտած եմ... Պա‛լպեքի մէջ անցած դարու կէսերուն:

Յաջորդ քայլին՝ ճզմուած խաղողը կը հեռացնեն   ողկոյզներէն՝ կըշռուանդենզանոնք. ասոնք իրենց կարգին կ’օգտագործուին տնտեսական այլնպատակներու՝ չամիչի, անասնակերի եւ այլնի: Եւ ահա անդինը կը մնայ... շրուանդներու կոյտը:                

Այս բոլորէն ետք կարելի՞ էր անուն մը չհնարել այդ գործողութեան եւանկէյառաջացած հատազուրկ   ողկոյզներու կմախքին մասին: 

Ես այդպիսի հնձան մտած եմ... Պա‛լպեքի մէջ անցած դարու կէսերուն:

Յաջորդ քայլին՝ ճզմուած խաղողը կը հեռացնեն   ողկոյզներէն՝ կըշռուանդենզանոնք. ասոնք իրենց կարգին կ’օգտագործուին տնտեսական այլնպատակներու՝ չամիչի, անասնակերի եւ այլնի: Եւահա անդինը կը մնայ... շրուանդներու կոյտը:                

         Այս բոլորէն ետք կարելի՞ էր անուն մը չհնարել այդ գործողութեան եւանկէյառաջացած հատազուրկ   ողկոյզներու կմախքին մասին: »

Քեսապցիներն ալ ունին հնձանին իրենց տարբերակը որուն կ՚ըսեն ԹԱՔՆԱՅ։ Ինչպէս վերը կցուաց նկարը ցոյց կուտայ, կլոր չէ այլ ուղղանկիւն (rectangular), թէ եւկլոր կրնայ ըլլալ, ուր խաղողը ոտնակոխ կը ճզմեն։ Բնականաբար «փորուած, ընդհանրաապէս շրջանակաձեւ փոս մը» չէ, չի կրնար ըլլար, այլ տախտակէշինուած, կլոր կամ երկար սնտուկի նման է։

Ինչպէս շրուանդ եւ Հնձան, նմանապէս քփշոմ եւ թագնայ, ինչպէս նաեւթոլթուպել եւ հնտել բառերը դադրած են գործածութիւնէ երբ կը գործածուէինանցեալին։ Անոնց հետ դադրած է նաւե այդ օրերու մշակոյթը։

Standing and reaching across from the left is Daniel Apelian,full oif smiles indicating the good times, also standing Zvart Apelian Aghpergen, then Elizar Nanar Apelian ,with her left hand extended

Seated from the left : Chalaba Nanar (Marie Apelian-hapel Baboug's wife),then my very precious and beautiful grandma Sara Nanar Apelian, next .. ? Seated far right is Menish Nanar Apelian an unidentified youth is in the background. (Garo Konyalian, picture courtesy Ara Apelian)

 

RECALLING THE ACTION PARK IN NEW JERSEY

Vahe H. Apelian

 

I had often wandered what happened to Action Park that was in Vernon Township, in NJ, an hour’s drive from our house or a bit longer. It so happened that the father-in-law of one of my colleagues was a partner, a silent partner he would tell me, in the company that operated it. For a year or two  he gave me admission tickets, which our son Daniel who was in elementary school, and I used by going to the amusement park, week after week. 

Recently I checked on the Action Park and found out that the park was opened in late 1970’s and that its  most successful years were the early and mid-1980s during which time most rides were operating, and the park's reputation as a dangerous amusement park had not yet developed while the park entertained over a million visitors per year, with as many as 12,000 coming on some of the busiest weekends.  Indeed, the park used to be jam packed whenever we went on weekends. 

It was during those years that Daniel and I went to the park on the weekends. Little did I know then the park was being nicknamed “Accident Park” or “Class Action Park”. 

Among the many attractions, Wikipedia noted that the Alpine Slide was notorious and had resulted not only in many injuries, some of which had been very serious; but also in  a death in 1980. Surprisingly it had not made the news for us to be aware of. Alpine Slide consisted of three chutes that descended down the mountain slope that was used for skiing during winter. The chutes differed in their steepness making each progressively more challenging than the other. The riders were moved on ski lift to the to the top of the mountain, sat on small, wheeled sleds that had a stick to control the speed of the descent. “The tendency of guests to ride in bathing suits made the problem worse”, notes Wikipedia. That is exactly what happened to me.

  

During our descend,  Daneil was following me on his sled, as he usually did. But this time around he was accelerating behind me and shouting at me, “Dad, go faster, faster !” To speed up I needed to let the control stick looser. It is then that my wheeled sled jumped out of the chute tract, and I landed face down, fortunately on a grassy part of the mountain slope. I had bruises on my face and on my arms. I did not give much thought about it, let alone reporting it. I took it as the price to pay for the excitement and the thrill going down the chute with our son trailing me and having lots of fun doing it.  It turns out that the park officials had not reported to the authorities the death that had happened a few years earlier on one of those very chutes ! Nor had they reported the many accidents happening because the wheeled sleds could jump out of the tract if not very carefully manipulated. The death had occurred when the person's sled had jumped out of the chute and the person had landed on rocks, possibly on a steeper part of the mountain slope.

https://www.youtube.com/watch?v=US9mll_cOaA

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One of the other popular attractions was the wave pool. It was a very large pool. The excitement did not come from swimming in a very large pool but experiencing its huge waves that would overtake the pool repeatedly. 

On that day, Daniel was swimming in the shallow part of the pool. For good reasons, we had no intention of going to the deeper end of the pool  where the large waves would be at their highest. All Daniel knew was to stay afloat and I had not accompanied him anywhere in the pool I could not comfortably stand. The deeper end of the pool was way deep.

For some reason I excused myself for a few minutes and upon my return I saw the waves in action but I did not see Daniel. I started frantically looking for him around the pool area never bothering to check the deeper end of the pool that was way too far from the shallow front for him to go there on his own, or so I thought. But In desperation I ran towards the deeper end of the pool where most swimmers were and to my surprise, I saw him there. He was with his floater, nonchalant riding the crowded waves. 

It is just now that I found out the reason for Daniel being in the deeper end of the pool. Ocean waves push a person towards the shore. It turns our that in the Action Park wave pool, the machines that created the waves created under currents that swept the swimmers from the shallower frontal part into the deeper end of the pool and thus had pushed Daniel clinging to his floater there. That explains to me now why the deeper end would be full of people while the rest of the large pool would be mostly empty whenever the waves started.

A report claimed that “The Action Park's wave pool was the state-of-the-art. In fact, it was one of the very first wave pools in the country. The large freshwater pool was a marvel of engineering, the report claimed, that created random tidal waves up to 3.5 ft. tall. But for the swim guards it was getting to be known as the "grave pool" where three of the park's six deaths had occurred and every weekend the guards would come to the rescue of many swimmers caught in the waves.

I would be stating the obvious that it was irresponsible of the management to conceal the injuries and the deaths from the public. Decades later,  reading about Action Park sent shivers in me.  But apparently the public had remained mostly ignorant about the accidents that were prone to happen in the amusement park. The safety regulations, the report noted, were laxed during those years and the park officials did not need to report to authorities the accidents in the park. It turned out that the park was closed in mid 1990's not under public pressure but because of the mounting lawsuits which, the report claimed, the park almost always had won but at great financial cost, exacerbated by the economic depression of the decade.

 Of the amusement parks I have been over the years when our sons were growing, Action Park has a special place in my memory. Otherwise, I would not have inquired about it decades later only to find out that it was an accident prone, if not outright a dangerous amusement park. I also would not have reminisced about the park in this blog. But I would like to end my blog quoting from the video below. Action Park amusement park has become a myth, an urban legend of sorts and yes, many happy memories were also made there.

Journalist Chris Gethard has summed the general feeling about Action Park in an article for Weird, N.J., stating that “ Action Park was a true rite of passage for many New Jerseyans of my generation. When I get talking about it with other Jerseyans, we share stories as if we were veterans who served combat together. I suspect that many of us may have come close to death on some of those rides up in Vernon Valley. I consider it a true shame that future generations will not know the terror of proving their grit at New Jersey’s most dangerous park.”  

The attached video gives a glimpse of the New Jersey's notorious amusement park.

 

 

 

When Vartan Mamikonian Was About to Balk - Ghazar Parbetsi (2/2)

" Ghazar P'arpec'i's  (Parbetsi) “History of the Armenians” was written at the end of the fifth or beginning of the sixth century. The first book of this three-book work begins with information concerning the division of Armenia between the Byzantine and Sasanian empires (in 387), and describes the invention of the Armenian alphabet and the abolition of the monarchy in the Iranian-controlled eastern sector (428) to the death of Catholicos Sahak (439). Book II describes the anti-Iranian Armenian uprising of 450/451 (the battle of Awarayr) led by Vardan Mamikonean, while Book III describes another anti-Iranian uprising led by Vardan's nephew, Vahan Mamikonean, and known as the Vahaneanc' (481-84). Volume 1 contains Books I and II. " (Amazon book presentation). The attached is a direct quote.

 

 “Now when Vardan, lord of the Mamikoneans and the sparapet ¹ of Armenia, saw all of this wickedness he summoned his entire family, brothers, azats ², servants and the entire multitude of his own court [g56], and began speaking to them as follows: "I did not apostatize my Creator and lord Jesus Christ either voluntarily or out of fear. God forbid. Nor did I repudiate the doctrine and faith of the holy Gospel which my honest grandfather, lord Sahak, taught and inculcated in me. Rather I erred for a moment, making pretexts until the present hour, for the salvation of all of you, so that being with you I might repent and live. For I have learned and remember the preaching of the holy prophets, that: 'I do not desire the death of the sinner, but his conversion and life' [Ecclesiastes 18, 23]; or as the Holy Spirit says in another passage: 'In returning and rest you shall be saved' [Isaiah 30, 15]. Now in exchange for having abandoned Him temporarily, for your sake, I would totally abandon all of these worldly goods. Should any of you find it possible to share my intention, despising all the futile possessions of the land, then together with you for the name of Christ, I will choose to go into exile."

When Vardan had said all of this to the family of his tun ³ his venerable brother Hmayeak replied as follows: "Hurry and do as you planned, and do not delay, for no one can answer for himself for [99] even an hour. If we live, it is because of God. So let us not dread the day of our death, since no one can escape it, whether it comes sooner or later. Should we dwell in poverty or exile, only let us be succored by Him and let us take pride in His name every day. Let us only cast off from ourselves the name of apostasy and mix with the flock of Christ, and we will bear willingly all the sorrows which we encounter—hunger, the sword, or in exile, mendicity and death."

Thus, in unison did they scorn all the futile splendor of this world, considering it as nothing. Rather, together with those of their court and family who agreed with them, they hurriedly decided to go to the areas of Byzantine authority where they could live together in hiding or could disperse here and there. They arrived at a village named Aramanay located in the state [nahang] of Bagrawand, bordering Basen and Tuaracatap', where they wanted to rest for a few days and where they watchfully prepared to set off in haste.

Now suddenly Vasak, prince of Siwnik', who was the marzipan ⁴ of Armenia (note: Persian ruled Armenia)  at the time, and all of the tanuters ⁵ and sepuhs ⁶  of Armenia became informed about the plan and departure from the land of Armenia of Vardan, the great sparapet of Armenia and lord of the Mamikoneans, together with his brothers, court and entire equipage [g57]. They were [100] dismayed and frightened. All who were concerned with their personal salvation realized that they were completely lost and that it would be impossible to escape from the evil facing them. For all of them knew that without the leadership of that [Mamikonean] azg ⁷ no deed or work had been accomplished.Vasak, the prince of Siwnik', held counsel with all the tanuters of Armenia and the senior sepuhs and persuaded all of them to his belief, that: "We must immediately send select priests and senior tanuters of Armenia after Vardan Mamikonean, Armenia's general, to turn him back with their entreaties. For without him, all of our hopes and plans will come to naught."

Then Vasak, prince of Siwnik', wrote a letter, signed it with his seal-ring, and ordered all the senior tanuters of Armenia to write letters and to seal them with their rings. He also had the sealed Gospel of the covenant brought forth. Then Vasak, prince of Siwnik', selected the following men, entrusted them with all the letters and the Gospel on which the oath had been sworn, and sent them as emissaries after [Vardan]. Among the venerable priests were:

the presbyter Ghewond and 

the presbyter Eremia from Nor k'aghak' [Vagharshapat] 

the presbyter Xoren from Mren;

among the senior tanuters of Armenia were: 

Arshawir, prince of Arsharunik' 

Hmayeak, prince of Dimak'sean, and 

Gazrik, prince of Abeghean.

They caught up with [Vardan] and those with him at the aforementioned village of Aramanay.

[101] Giving notice, they entered and related to the venerable Vardan, lord of the Mamikoneans and sparapet of Armenia, and to his brothers Hmayeak and Hamazasp, the reason for their speedy pursuit of him, the counsel, words and vow which had occurred among all the Armenians with the concurrence of prince Vasak of Siwnik'. They brought that Gospel of the covenant before the venerable Vardan and his brothers. They also presented him with the letters of Vasak, lord of Siwnik', and of the other Armenian azats,bishops and sepuhs, as well as with a summarized message of all of their words: "You, chief [du awagik] ⁸, together with your brothers and believing family who have thought to save themselves with you, have escaped. But all of us will be ruined with eternal destruction. For without you neither we nor our sons shall ever find salvation and life. But as you have taken care to protect your own, do not abandon such a multitude of souls to be destroyed. For there are many of us who are of your blood and mingled with your azg. Let us, too, be crowned by Christ, just as you are striving that only your own folk be crowned."

Now when the blessed sparapet of Armenia and lord of the Mamikoneans, Vardan, and his venerable brothers heard all of these words from the delegation of priests [g58] and naxarars ⁹ which had arrived, and when they saw the holy Gospel of the covenant, and read the letters of Vasak, prince of Siwnik', the marzpan of Armenia, and each of their comrades, [Vardan] replied with the sentiments shared by all of them: "My brothers, family and I consider it the most important thing in the world [102] that we choose and find salvation for our souls. We have learned and firmly hold to that unshakable belief that 'What does it benefit man if he gains the whole world but loses his soul; and what can a man give in place of his soul [Mark 8 36-37]?' We do not merely seek benefit for our own souls but would rejoice in the salvation of others' as well. Nor is it that we are fleeing out of fear of the sword. Anyone familiar with our azg would know that this could never be the case. All of you Armenians accurately know from historical writings [gitek' stugut'eamb i patmut'ene groc' ] and from listening to your seniors, that this tohm ¹⁰ has always fought with its life more for the well-being of our comrades than for ourselves. However, recalling all of your treacherous duplicity which you always displayed toward our ancestors, we have departed to escape. As you have always placed us in straits and yet held yourselves aloof, it has been our azg alone which has faced great sorrows and death. But no one of our azg has stood opposed to the blessed and heavenly call of the Gospel, nor do we wish to. God forbid. You who stand behind it, as well as you who are of two minds must realize that the holy Gospel knows everyone and judges each one according to his deeds."

31. When the blessed Vardan, lord of the Mamikoneans and sparapet of Armenia, had said this, with the support of his venerable brothers and dear ones, the Mamikoneans returned to their comrades in the Armenian army. Having achieved unity, a multitude of them did not desist from the counsel of the blessed sparapet of Armenia, Vardan, [103] but celebrated [mass] with priests in their homes. Others celebrated mass with a host of clerics at his court. Many hastened there, day and night. [Vardan], sharing the sentiments of all the Armenians, longed to go to Church. But although he was bothered by not going, nonetheless he willingly abstained, enduring the situation for a while concerning himself with the needs of his comrades, the needs of his House and himself. He was especially concerned about Ashusha, the Iberian bdeshx, and the sons of Vasak, the prince of Siwnik', whom the Iranian king, Yazkert, had kept at court. The holy Vardan regarded the situation not with a view to advancing his cause, for he was not thinking about achieving a reputation for victory. He longed to shed his own blood for the flourishing covenant of [g59] the Church. But as a virtuous person, he was aware that as a result of [untimely provocations, the hostages] might be subjected to wretched acts by the king and be injured.”

Notes:

1. Sparapet (Սպարապետ), Commander-in-Chief

2. Azats (Ազատ), Freemen

3. Tun (Տուն), Home, household

4. Marzban (Մարզպան), Governor

5. Tanuter (Տանուտէր),Landlord, master of a house

6. Sepuh (Սեպուհ), Nobleman

7. Azg (Ազգ), Nation, people 

8. du awagik, You, the senior

9. naxarars (Նախարար), Minister

10. Tohm (Տոհմ), Clan 

Note: Reproduced from an earlier blog.

The Discovery of the Armenian Alphabet

 The Discovery of the Armenian Alphabet. The attached is my abridged translation of Dr. Armenag Yehgiayan’s article that was posted in Darperag 21 (Տարբերակ 21). The original may be read by clicking the following link https://darperag21.net/հայոց-գիրերը/ . The quotes in italics are my additions from Wikipedia. Vahe H. Apelian

 

Of the alphabets coming from the ancient world, it is only the birth of the Armenian alphabet that has been recorded by a contemporary. The origins of the other alphabets such as Phoenician, Hebrew, Aramaic, Greek, Latin, Coptic, Assyrian remain obscure.

We owe this unique exception to one of Mesrob’s students named Goriun/Koriuns (Կորիւն)

After the death of Mashtots in 440, his disciples headed by  Hovsep Hoghotsmetsi, one of the spiritual leaders at that time, asked Korium to start writing Mesrop's biography.  We do not know why they asked Koriun to assume the task. It is plausible that he was very close to Mesrob and knew him well. 

After long hesitation, claiming that he is not worthy to be tasked for such an honor, Koriun assumed the task and the outcome became his modest booklet, hardly 50 pages long, which is the first biography in the Armenian alphabet.  Koriun’ literary work is known is known as "Varq Mashtotsi" (Life of Mashtots). Koriun “finished his work before the Avarayr battle in 451 and new political developments in the region. In the modern period it was translated into Russian, English, French and German.” (Wikipedia).

What is interesting in this book is the portion devoted to the discovery of the Armenian alphabet, where the discovery is recounted in minute detail.

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During the 400’s a rebellion takes place in Mesopotamia which was under Persian dominion. The king of Persia asks his ally, the Armenian king Vramshabouh to go and pacify the rebels.  The Armenian king fulfills the request.  On his return to Armenia ,  in Arzanene (Աղձնիք), which  “was a historical region in the southwest of the ancient kingdom of Armenia. It covered an area of 17,530 km². Its name is likely related to the Alzi or Alzini mentioned in Assyrian-Babylonian and Urartian records”, an Assyrian clergy by the name of Apel/Abel (՝Աբէլ) welcomes him and informs the Armenian king that he has a relative who is a bishop by the name of Taniel/Daniel (Դանիէլ) and who has accidentally found the Armenian alphabet.  

The Armenian king Vramshabouh, tired from his long military expedition and anxious to return to Armenia does not pay much attention to this unusual revelation and without giving it due consideration returns to the ancient Armenia’s capital city Vagharshabad (՝Վաղարշապատ).

After settling in, king Vramshabouh notices that there is a commotion going on in the very capital Vagharshabad in Etchmiadzin (Էջմիածին). All the high-ranking bishops from Armenia have gathered there for an ecclesiastical conclave ((«աշխարհահոգ խորհուրդ» in the words of Korium). Catholicos Sahag (Սահակ Կաթողիկոս) and Mesrob Mashdots (Մեսրոպ Մաշտոց)  present themselves to the king and brief him that they are engaged to come with an alphabet for the Armenian language.

King Vramshabouh in turn reveals to them about the alphabet that Bishop Taniel has in his possession.

Having heard the news, Sahag and Mesrob ask king Vramshabouh to send a delegation to Apel and have the alphabet brought to Armenia. King Vramshabouh in turn delegates one of his lord courtiers by the name of Vahridj (Վահրիճ) with a special proclamation to bring the alphabet bishop Taniel had accidentally discovered. 

 Vahridj finds Apel and together with him pay a visit to bishop Taniel, who welcomes them cordially and hands them the alphabet he has in his possession. The delegation returns and present the alphabet to king Vramshabouh.

Catholicos Sahag and Mesrob study the alphabet and realize that it does not have required relevance to the Armenian. In other words, they find the alphabet lacking to express the spoken Armenian. In his recount, Koriun does not specify in what manner the discovered alphabet lacked.

****

Having no other recourse, Mesrob assembles a group of his students and pays bishop Taniel a visit. They study the alphabet with bishop Taniel wondering why is that bishop Taniel has remained under the impression that the alphabet he accidentally discovered is for the Armenian language.  

Bishop Taniel does not give an adequate answers and recommends them instead to visit the Assyrian capital city Edessa (Եդեսիա) where there were known scholars and the city had an impressive library and a very knowledgeable librarian by the name of Platon  / Bghadon  (Պղատոն) who could enlighten Mesrob and his disciples.  

Apparently Mesrob was looking for the Armenian alphabet he believed was lost or kept somewhere and he was embarked to find it. With that in mind Mesrob comes to Edessa but does not find Platon who had left Edessa before Mesrob’s arrival and had taken with him all the written sources under his possession, the nature of which remain obscure to Koriun.

Mesrob exhaustively searches the Edessa library but finds nothing that pertains to their search and continues his search visiting all the information centers t of the times. It is not farfetched that he might have even visited the famous library of Alexandria. But all his searches are in vain for he does not find any trace of an ancient and lost Armenian alphabet.

*****

Having given up finding the lost ancient Armenian alphabet, Mesrob resolves to come with an alphabet for the Armenian language by himself most likely having the Ethiopian Geʽez (Գէեզ) scripts in mind which were the more beautiful and ornate and succeeds in fashioning the 36 letters of Armenian alphabet around 405-406. 

He receives the warm accolades of the Assyirian clergy who had supported and aided him throughout his search and work. Whereupon Mesrob gathers his disciples who were scattered in different scholarly centers and  heads towards Vagharshabad, Armenia, a journey that would have taken them 10 to 12 days to complete.

The news of Mesrob’s achievement had preceded him.  A delegation headed by King Vramshabough and accompanied by the nobles, the courtiers, the high-ranking clergy, the army commanders head towards Arax river to meet Mesrob ccrossing a bridge into Armenia and welcome Mesrob holding over his head the wooden tablet inscribed with the Armenian alphabet which shined reflecting the sun’s ray at the foot of Mount Ararat.

Koriun who probably was present at the welcoming event wrote: "Moses' descent from Mount Sinai, where he met God and received the Ten Commandments and brought them with him to his people, was not as jubilant and joyful as was Mesrob's entry into Armenia meeting his own people with the tablet of the Armenian letters."