Արմենակ Եղիայեան ՝ Ճանչնանք մեր բառերը (9) - Ծա՞ծք, թէ՞ ծածկ

 

Ճանչնանք մեր բառերը (9)

          1.  Ծա՞ծք, թէ՞  ծածկ

         Ծածք բառը արեւմտահայոց մէջ առաջինը գործածուած կը գտնեմ Մխիթար Սեբաստացիի «Հին հայկազեան բառարան»-ին մէջ (1749)՝ «անծածք տեղիս» բառակապակցութեան մէջ (էջ 146բ), բաց բառայօդուածի բացատրութեան մէջ: Յատկանշական է, սակայն, որ Սեբաստացի ծածքկամ անծածք բառայօդուած չէ մուծած իր բառարանին մէջ՝ այս մէկը հաւանաբար համարելով «ռամիկ» կամ «աշխարհաբարեան», որ գրաբարը չունէր,  կամ ալ ինծի բոլորովին անծանօթ՝ ուրիշ պատճառով  մը:

         Ծածք կը գտնենք նաեւ «Առձեռն»-ի մէջ՝ «դարանաւանդ» բառի բացատրութեան առթիւ՝ իբրեւ հոմանիշ ձեղուն եւ առիք բառերուն. սակայն այստեղ եւս իբրեւ ուրոյն բառայօդուած չի մտներ ան: Իսկ «Նոր հայկազեան»-ը ընդմիշտ չունի զայն:

         Ծածք կը գտնենք Էլիաս Ռիկզի (1847) բառարանին մէջ,  ինչպէս նաեւ   Արսէն Բագրատունիի «Ի պէտս զարգացելոց»-ի 151-րդ էջին վրայ՝ ծածք շինեմ:

         Այլեւ Գաբրիէլ Այվազովսկիի «Մասեաց աղաւնի»-ի մէջ (1855, թիւ 1) եւ  Պետրոս Զեքի Կարապետեանի «Հայերէն-օսմաներէն» բառարանին մէջ (1907): Ասոնց կը հետեւի  Գաբամաճեանի (1910):  

         Մեր երկլեզուեան բառարանները՝ 

         --Նորայր Բիւզանդացիի

         --Սամուէլ Գաթրճեանի 

        -- Եղիա Տեմիրճիպաշեանի

         --Գուիտոն Լուսինեանի

         --Մեսրոպ Նուպարեանի

         --Գէորգ Պայլեանի

         --Յարութիւն Քիւրքճեանի

        --Գրիգոր Շահինեան

հայերէն-ֆրանսերէն կամ ֆրանսերէն հայերէն, այնպէս ալ հայերէն-անգլերէն՝  միահամուռ դրած ենծածք:

         Իսկ մեր գրողներէն՝                                                                                                   

         Միսաք Մեծարենց  իր «Առտուան արեւին մէջ» քերթուածին մէջ ունի՝

         --«Ահա կ’անցնի ցայգս անքուն, 

              Մութին ծածքը կը մաշի»: 

         Յովհ. Գազանճեան Մեծարենցի  այս օրինակը  նոյնութեամբ փոխադրած է իր «Նոր քերականութիւն»-ին մէջ: 

         Դանիէլ Վարուժան գրած է. 

         --«Դագաղին ծածքը սեւ չ’իյնար իր վրայ» («Ձիւնէ դագաղը»): 

         Աւելի ուշ զայն ունի բառարանագիր  Գայայեանը (1938), որուն այնուհետեւ  հետեւած են արեւմտահայ միւս բառարանագիրները՝ Արտաշէս Տէր Խաչատուրեան, Անդրանիկ Կռանեան, Պետրոս Ճիզմեճեան: 

         Գնէլ Ճերեճեան-Արտաշէս Տէր Խաչատուեան  միացեալ բառարանի 1992-ի հրատարակութեան մէջ  դրուած են հաւասարապէս ծածկ եւ ծածք՝ իբրեւ նոյն բառը: Սա միակ արեւմտահայ բառարանն է, ուր տեղ տրուած է ծածկ-ին՝ թէկուզ զայն նոյնացնելով ծածք-ին հետ, ինչ որ իր կարգին մոլորութեան  ցուցանիշ մըն է, բայց եւ այնպէս, ինչ կրնանք ընել, մեր ունեցածը ա՛յս է:

 

         2. Ակնբախ է  այս ուղղագրութեան  սխալ  ու անվաւեր  բնոյթը, որովհետեւ  ծածք՝

ք-ով, կ’ենթադրէ գոյութիւնը ծած արմատի մը, ինչպէս՝ ոտք-ոտ, ձեռք-ձեռ, վարք-վար, պէտք-պէտեւ այլն, իսկ հայերէնը ծած արմատ չունի: Այս ալ ցոյց կու տայ, թէ ինչպէ՛ս դիւրին կը հաստատուին բառային սխալ աւանդոյթները եւ  ի՛նչ հեզասահութեամբ կը գոյատեւեն անոնք:  Արեւելահայերը ունին մի՛այն ծածկ, իսկ գրաբարը՝ ծածուկք. այս վերջինը տրամաբանօրէն պէտք է տար կա՛մ ծածկ՝ եզակի, ինչպէս է պարագան արեւելահայերէնի, կա՛մ ծածկք՝ յոգնակի,  սակայն բնա՛ւ երբեք՝ ծածք.  այսպիսի բառ չի կրնար ունենալ հայերէնը:  

         Կը մնայ, որ մեր հետագայ  բառարանագիրները ա՛լ տեղ չտան անոր^[1]:

 

         3. Իմաստափոխութեան կամ երկփեղկումի մօտաւորապէս նոյն ճամբով ընթացած է  խախուտ արմատը եւս, որ ածական մըն է: 

         Դասական հայերէնի մէջ ան կը ներկայանայ  խախուտ անհնչիւնափոխ ձեւով՝  անխախուտ,− ճիշտ ինչպէս ծածուկ եւ  անծածուկ-ն է,−  եւ  աշխարհաբարի մէջ անսպասելիօրէն  դարձած է անխախտ: Անգամ մը որ յառաջացած է այս ամփոփ ձեւը, այնուհետեւ աշխարհաբարը իր բոլոր նոր բառերը կազմած է այդ ամփոփ ձեւով, այսպէս՝  անխախտ, իրաւախախտ,սահմանախախտ, օրինախախտ  եւ այլն, փոխանակ խախուտ-ի՝ անխախուտ, իրաւախախուտ, սահմանախախուտ, օրինախախուտ եւ այլն, որոնք անհանդուրժելի կառոյցներ են աշխարհաբարի համար: 

          Ծանօթ.− «Նոր  հայկազեան»-ը անխախտ-ը կը նկատէ «ռամիկ» բառ:

          Ուրեմն իր սկզբնական  նշանակութեամբ  անհնչիւնափոխ  խախուտ ածականը, ժամանակին հետ  ամփոփուելով  եւ խախտ դառնալով,   ընկալուած է իբրեւ բայարմատ՝ խախտող կամ խախտուող իմաստով: Եւ  ահա այս վերջին իմաստն է, որ  օգտագործած  է մեր արդի լեզուն  անխախտ, իրաւախախտ, սահմանախախտ, օրինախախտ բառերու կազմութեան առթիւ. ասոնք բոլորը նորակազմ եւ շատ կենսունակ բառեր են, որոնց մէջ խախտ արմատը այլեւս խախուտ ածականը չէ,   այլ ունի խախտող  կամ խախտուող դերբայական նշանակութիւնները:      

         Այսպէս, ուրեմն,  աշխարհաբարը, մեկնելով  լեզուի տնտեսումի օրէնքէն, հնարած է արմատական ծածկ  եւ  խախտ զարտուղի վերջաբաղադրիչները՝ տնտեսելու համար  ծածուկ եւ խախուտ   ածականներու կրած իմաստային զարգացումները:  

         armenag@gmail.com                                                      Արմենակ Եղիայեան

 

 

            

---

[1]  Այս բոլորին մէջ յատկանշական է հայր Կռանեանի պարագան. իր  «գերեզմանաքար» բառայօդուածին մէջ ան տուած  է «գերեզմանի  քարէ ծածկ,  դամբանաքար» բացատրութիւնը, սական իբրեւ բացատրելի բառայօդուած՝ դրած է միայն ծածք  եւ չէ անդրադարձած ծածկ-ի գոյութեան, որ իրն է եւ չենք գտներ ոչ մէկ ուրիշ բառարանագիրի՝  գերեզմանաքար-ի  բացատրութեան մէջ:

when the Armenian boggles the mind

 Vahe H Apelian

It is January 6. 

The Armenians overwhelmingly are celebrating Christmas. Most of the celebratory messages are not in Armenian, understandably so.  We have turned into a global nation and most of the Armenians live outside Armenia, in the Diaspora where they converse in the language of the greater society among which they live. Consequently the Armenian Christmas celebratory messages are expected to be in Arabic, in English, in French, in Russian, in Spanish, and in other languages too. But naturally in Armenian as well. Today, among my emails, I also came across AGBU’s bilingual Armenian Christmas celebratory message. It is posted below. 

AGBU was established in Cairo, Egypt on April 15, 1906. The AGBU website notes that right after its founding, “AGBU began its longstanding mission of service under the leadership of Boghos Nubar and Yervant Aghaton.” Indeed, it has been a stellar service to the welfare of the Armenian nation. Quoting Wikipedia:  “1906 and 1912, the AGBU provided the villagers of the Western Armenia with seeds, agricultural instruments, etc. It established schools and orphanages in Western Armenia, Cilicia and other Armenian-populated regions of the Ottoman Empire. In 1914, AGBU had 142 branches in Western Armenia, Cilicia, USA, Argentina, Europe and Africa with 8,533 members.”

The founders of the AGBU were Western Armenians.   Its long-standing founding president Boghos Nubar Pasha (1906-1928), was also the Western Armenian representative at the Paris Peace Conference that was held in January 1919 at the Versailles, just outside Paris and came with the namesake treaty, the Treaty of Versailles. The Eastern Armenian representative was Vartkes Aharonian whose John Hancock – signature – graces the treaty.

AGBU's Christmas celebratory message was is in English and in Armenian. What is so strange to note having the Armenian Christmas celebratory message in Armenian? A reader rightfully may ask. Well, I meant to say that it was in the official  Armenian orthography – that is to say the conventional spelling of the Republic of Armenia, often referred to Apeghyan spelling or reformed Armenian orthography. It came about in Soviet Socialist Republic of Armenia mostly between 1922 to 1924. Phonetically it is Eastern Armenian like. But its orthography, is different. Furthermore, It is phonetically and in orthography different than the Western Armenian, often referred as traditional orthography Armenian, which - Western Armenian -  is the founding language of the AGBU. 

My mother taught Armenian language and literature for five decades. She was decorated with St. Mesrob Mashdots ecclesiestical decree. In the decree from Etchmiadzin, the late Catholicos of All Armenians of Blessed Memory, Karekin I, noted that she kept the spoken and the written Armenian language pristine. Of course, the Catholicos was referring to the Western Armenian because that was the Armenian language she knew and was brought up in Kessab, the all-Armenian enclave of her youth. But my Armenian diction is poor. I used to be a voracious reader of the Armenian books our relatives sent from Soviet Armenia. My mother attributed my poor Armenian spelling to my reading books also in Western Armenian, whose orthography is often referred to as the traditional spelling, in distinction to Classical Armenian  which references  the old Armenian or the liturgical Armenian. I imagine what the state of mind of an Armenian wanting to learn Armenian can be.

Much has been written about the matter and quite a bit has been done to come out with a resolution, understandably it is not an easy matter to resolve. It pertains to the core of who we are and what we uphold as a cultural legacy entrusted from generation to the other. 

Boghos Nubar and Yervant Aghaton.

The only suggestion I have is for a Diaspora organization to officialize the orthography of its own Armenian language communication. Should an organization want to uphold the Western Armenian or the traditional orthography, it should stick to it and have its communication in Western Armenian or in traditional orthography. Surely it can also have it in modern or reformed Armenian orthography as well, but not instead of their official language. The only person I know who does it consistently is the columnist, Harut Sassounian. His columns appear in English and in the two versions of the Armenian, in classical and in reformed orthography.

Surely a Diaspora organization may choose to adopt modern Armenian or reformed Armenian orthography to harmonize its Armenian communication with that of Republic of Armenia orthography for easier communication.  

Whatever the choice is, it would and should be fine. There cannot possibly be an argument against the choice the organization makes, whether it is an educational, philanthropic, political, or ecclesiastical.  After all, It is principled choice, and cannot lend itself to argument. 

When the Armenian boggles the mind.

 Vahe H Apelian

It is January 6. 

The Armenians overwhelmingly are celebrating Christmas. Most of the celebratory messages are not in Armenian, understandably so.  We have turned into a global nation and most of the Armenians live outside Armenia, in the Diaspora where they converse in the language of the greater society among which they live. Consequently the Armenian Christmas celebratory messages are expected to be in Arabic, in English, in French, in Russian, in Spanish, and in other languages too. But naturally in Armenian as well. Today, among my emails, I also came across AGBU’s bilingual Armenian Christmas celebratory message. It is posted below. 

AGBU was established in Cairo, Egypt on April 15, 1906. The AGBU website notes that right after its founding, “AGBU began its longstanding mission of service under the leadership of Boghos Nubar and Yervant Aghaton.” Indeed, it has been a stellar service to the welfare of the Armenian nation. Quoting Wikipedia:  “1906 and 1912, the AGBU provided the villagers of the Western Armenia with seeds, agricultural instruments, etc. It established schools and orphanages in Western Armenia, Cilicia and other Armenian-populated regions of the Ottoman Empire. In 1914, AGBU had 142 branches in Western Armenia, Cilicia, USA, Argentina, Europe and Africa with 8,533 members.”

The founders of the AGBU were Western Armenians.   Its long-standing founding president Boghos Nubar Pasha (1906-1928), was also the Western Armenian representative at the Paris Peace Conference that was held in January 1919 at the Versailles, just outside Paris and came with the namesake treaty, the Treaty of Versailles. The Eastern Armenian representative was Vartkes Aharonian whose John Hancock – signature – graces the treaty.

AGBU's Christmas celebratory message was is in English and in Armenian. What is so strange to note having the Armenian Christmas celebratory message in Armenian? A reader rightfully may ask. Well, I meant to say that it was in the official  Armenian orthography – that is to say the conventional spelling of the Republic of Armenia, often referred to Apeghyan spelling or reformed Armenian orthography. It came about in Soviet Socialist Republic of Armenia mostly between 1922 to 1924. Phonetically it is Eastern Armenian like. But its orthography, is different. Furthermore, It is phonetically and in orthography different than the Western Armenian, often referred as traditional orthography Armenian, which - Western Armenian is the founding language of the AGBU. 

My mother taught Armenian language and literature for five decades. She was decorated with St. Mesrob Mashdotz ecclesiastical decree. In the proclamation from Etchmiadzin, the late Catholicos of All Armenians of Blessed Memory, Karekin I, noted that she kept the spoken and the written Armenian language pristine. Of course, the Catholicos was referring to the Western Armenian because that was the Armenian language she knew and was brought up with in Kessab, the all-Armenian enclave of her youth. But my Armenian spelling is poor. I used to be a voracious reader of the Armenian books our relatives sent from Soviet Armenia. My mother attributed my poor Armenian spelling to my reading books in Western Armenian also, whose orthography is often referred to as the traditional spelling, in distinction to classical Armenian  references   the old Armenian or the liturgical Armenian. I imagine what the state of mind of an Armenian wanting to learn Armenian can be.

Much has been written about the matter and quite a bit has been done to come out with a resolution, understandably it is not an easy matter to resolve. It pertains to the core of who we are and what we uphold as a cultural legacy entrusted from generation to the other. 

Boghos Nubar and Yervant Aghaton.

The only suggestion I have is for a Diaspora organization to officialize the orthography of its own Armenian language communication. Should an organization want to uphold the Western Armenian or the traditional  orthography, it should stick to it and have its communication in Western Armenian or in traditional orthography. Surely it can also have it in modern or reformed Armenian orthography as well, but not instead of their official language. The only person I know who does it consistently is the columnist, Harut Sassounian. His columns appear in English and in the two versions of the Armenian, in classical and in reformed orthography.

Surely a Diaspora organization may choose to adopt modern Armenian or reformed Armenian orthography to harmonize its Armenian communication with that of Republic of Armenia orthography for easier communication.  

Whatever the choice is, it would and should be fine. There cannot possibly be an argument against the choice the organization makes, whether it is an educational, philanthropic, political, or ecclesiastical.  After all, It is principled choice, and cannot lend itself to argument. 

*****

A matter of (existential) prioritization.

Vahe H. Apelian 

 

Robert Francis Kennedy Jr. Courtesy ANCA

I have not found the English language equivalent of the Armenian saying, “ծուռ նստիմ բայց շիտակ խօսիմ”. “Let me sit crooked, bent, distorted, or oblique but speak right, upright or direct”. None of these words cut it. So, I am going to forgo of anything else, and go to my text.

I appreciated what Robert Francis Kennedy Jr. has said about Armenia and the Armenians of Artsakh, as a testament of his concern for Armenians, but I did not appreciate the information that the Armenian community leaders apparently provided to him, based on which he stated that he wants to commit the United States of America “to the restoration of the sovereignty of Armenia and Artsakh and to the restoration of its territory.” Aram Catholicos articulated similarly in his New Year address declaring that the “page of Artsakh is not closed to us”. 

What does these statements mean, as matters of policy to pursue? Hopefully someone will elaborate. Aram Catholicos did not. But he prioritized it in his New Year address, over the many issues that we face beginning with assisting the displaced and homeless Artsakh Armenians, all 120,000 of them.

Another issue we face is the imprisoned Armenian Artsakh officials who were abducted by Azerbaijan, taken to Baku and are languishing in prison there, along with other Armenians since Armenia’s capitulation in the 44-day second Artsakh war.

Another issue we face is the preservation of the sovereignty of Armenia over its 29,800 square kilometers, and not the restoration of any territory. On August 23, 1990 the citizens of Soviet Socialist Republic of Armenia stated in their Declaration of Independence that The Soviet Socialist Republic of Armenia they inherited, henceforth will be called the Republic of Armenia (Armenia). A year or so later, and on September 21, 1991, they a ratified the declaration of Independence and gave birth to the Third Republic of Armenia, which is under threat. 

Another issue we face is the economic viability of the Republic of Armenia and the curtailing the mass emigration from it, which is hemorrhaging Armenia to death.

Another issue we face is the loss of the Armenian language, history and culture, in the Diaspora.

Another issue we face is…..

And, other issues we face are the losses we incurred prior to the loss of Artsakh, the loss of Western Armenia and the Cilician Armenia.

If a straw that broke the proverbial camel’s back does not sound appropriate; how about prioritizing issues?  

Armenia is a sovereign state, but it is threatened by an unruly neighbor, Azerbaijan that aims to amputate it. Armenia does not have territorial claims over which to restore its sovereignty, including historical Artsakh. Recovering Artsakh is not an issue that living and breathing Armenians should or could prioritize to have it articulated by Catholicos Aram or brought to the attention of RFK Jr. and have him make it a priority. 

RFK is the scion of an illustrious and influential family. He is a promising political figure and a potential presidential candidate. His attentions should not divert to the “to the restoration of the sovereignty of Armenia and Artsakh and to the restoration of its territory.”, but singularily to the safeguarding the sovereignty of the Republic of Armenia, over its 29,800 square kilometers; and help assure the security, the safety and the prosperity of its citizens.

Courtesy ANCA

 

Philip Zakarian’s Literary Output

I retrieved the originals of the attached translations I did, from the PhilipZakarian.com website and from the commentary of the Catholicos Karekin I/II Sarkissian of Blessed memory. Philip Zakarian’s name will remain linked to his popular title: “The Orphan Built a House.” Տես ներեւը տեղադրուած հայերէն շաղկապը։ Vahe H. Apelian

Philip Zakarian with his mother in an orphanage in Aleppo, in 1921 

Who was Philip Zakarian?

Philip Zakarian (1916-1976), was born in Beylan, a coastal city in the Antioch region, Turkey. The Apelian family of Kessab is said to have originated there. I have passed through the town.

 As a child, he was left in the care of "Bird's Nest" orphanage in the town of Jbeil (Byblos) in Lebanon.  He lived in Aleppo, Jerusalem, and finally settled in Beirut. 

In 1972, he published the  stories he wrote in a book he titled "The Orphan Built a House"- «Որբը Տուն Շինեց».

His second book was titled “The Vigil of the Last Orphan” - «Վերջին Որբերուն Հսկումը», which was published by the Hamazkayin Vahe Setian publication in 1974. 

Philip Zakarian died two years after his second book saw the light of day.

"The Vigil of the Last Orphan", Hamazkayin Vahe Setian Publication, Beirut, 1974

How did Philip Zakarian introduce his first book?

"The Orphan Built a House", Shirak Publication, Beirut, 1972

In his introduction of “The Orphan Built a House”, Philip Zakarian wrote the following. 

“This book is divided into two parts.

The first part is the world of my youth: the pure, the unadulterated, Armenian camp.

I refuse to accept the state of the currently existing dirty and messy campsites.

Our camps were different.

In this volume, the camp is seen through the eyes of the young. Generally, I presented the events in the first person, but often, the heroes were my friends.

I had not dusted the shoes I wore in my youth. I still smelled the camp as I put my memories on paper. I made my first attempts in writing thirty or more years ago in "Badanegan Artsagang" – “Պատանեկան Արձականք» (see note 1), where a dozen or so of my writings were published with "H. K."  initials as my pen name. Then, in "Houssaper Literary Monthly" – “Յուսաբեր Գրական Ամսագիրք» (see note 2), and "Hai Tedak Weekly" – “Հայ Դիտակ Շաբաթաթերթ» (see note 3), where I continued to write about the life of the campers under "Z. Karian" penname. In the last ten years, in "Chanasser" – “Ջանասեր” (see note 4) and in “Aztak” - «Ազդակ»(see note 5), where I have given several depictions under my real name.

Here, along with my unpublished stories, I have included some of the above-mentioned writings.

I love the people of the camp and I tried to present to the Armenian people the sad and the neglected page of our recent history.

The second part is my current world: the life of orphans, migrants, suffering people, and the youth of the country in want of fatherland.

It is not a sad book. The orphan condemned to extermination has already built his house. There is no shortage of smiles in both the first and second parts.”

The commentary of Karekin I (August 27, 1932 – June 29, 1999), the Catholicos of the Armenian Apostolic Church

The commentary Karekin I wrote about the book “The Orphan Built a House” was not on the first edition of the book that saw the light of day in 1972, a few years before Philip Zakarian’s untimely death. Catholicos Karekin was sixteen years  junior to Philip Zakarian’s. He claimed that he got to know of Philip Zakarian when he was a young Vartabed reading his stories,  and later personally. 

His commentary as a preface is written in the 1985, when the Catholicosate of Cilicia undertook the publication the entire works of Philip Zakarian, at the 70^th anniversary commemoration of the Armenian Genocide, along with a few other books. 

Catholicos Karekin noted that Philip Zakarian is a well-established literary talent and needed no further literary review and that the overnight sale of 800 copies of the newly published sequel attested to Philip Zakarian’s popularity as the literary voice of the Armenian Genocide orphans.

 Needless to say, that Catholicos Karekin Sarkissian of blessed memory was a fan of Philip Zakarian’s literature. I have heard him mention Philip Zakarian and his book “The Orphan Built a House” in his public address.

Philip Zakarian’s  Complet literary Output.

The attached is an excerpt from Catholicos Karekin’s preface that sheds light on the literary output of Philip Zakarian.

“The author (i.e. Philip Zaarian), has mentioned more than once that his volume "The Orphan Built a House" is a combination of two volumes. It consists of two clear, separate sections in its first, original and only edition:

First part - "This Wonderful People" -  «Այս Սքանչելի Ժողովուրդը»։

Second part - "The Indestructible" -  «Անխորտակելին»։

“In the foreword of the "The Vigil of the Last Orphans" volume (note Philip Zakarian’s other work that saw the light of day in his lifetime); it is Philip Zakarian himself, who stated with some anguish, that he forcibly combined the two sections in one volume. "Certainly, it would be more appropriate if the two parts of this book, were given in separate volumes. However, taking into consideration the dire financial condition of our people, and not to subject them to the martyrdom of buying another  book, I forced the orphan to build a two-story house.” He wrote.

I don't know if he were alive today, how he would have wanted to "enrich" those two volumes. I had the pleasure of learning that his children Mrs. Shoghik Chekijian (Տիկին Շողիկ Չէքիճեան), and Miss Astghik Zakarian (Աստղիկ Զաքարեան), have an envelope containing the copies of the stories Philip Zakarian had published in journals, and handwritten unpublished writings, as a legacy from their father. After reviewing the content, I was moved and I thought publishing them in a third volume, in this same series, but this time giving it a title from one of the stories that are part of its content. The title of the last volume "The Vigil of the Old Combatant" («Ծեր Մարտիկին Հսկումը»), followed the tradition  Philip Zakarian set for titling the first two volumes of the sequel.

This is how "The Orphan Built a House" became a three-volume sequel. The orphan thus begot his nation a three-story literary building, instead of the "two-story", built solidly with Armenian letters as its stones.”

"The Orphan Built a House", volume 1, "This Wonderful People", Antelias,, 1985

"The Orphan Built a House", volume 2, "The Indestructible", Antelians, 1983

"The Orphan Built a House", volume 3, "The Vigil of the Old Combatant", Antelian, 1983

***

Notes:

1 – “Badanegan Artsagang" - "Պատանեկան Արձականգ",in is an Armenian Evangelcial journal for the youth and is published in Lebanon since 1951.

2. “   Housaper Literary Monthly” -  “Յուսաբեր Գրական Ամսաթերթ», appears to have been published in 1944-1948 in Egypt.

3.   "Hai Tedak Weekly” – “Հայ Դիտակ Շաբաթաթերթ», no information appears to be available

4.   “Chanasser” – “Ջանասէր”, is the journal of the Union of the Armenian Evangelical Churches in the Near East, in Beirut,and has been published since 1937.

5.     “Azrag” –“Ազդակ”, is a daily newspaper and the official newspaper of the Armenian Revolutionary Federation and has been published since 1927,

 

    Հայերէն շաղկապը՝

https://philipzakarian.com 

Of Blessings, Traditions and Pomegranates

Vahe H. Apelian

Der Hayr Khatchadour Boghossian blessing pomegranates in Niece, France.
Courtesy Hagop Boghossian 

First and foremost, let me tell you about George Cannon.

George Cannon was an “old timer” at Schering Plough, the first pharmaceutical company I started working for in the U.S., forty-seven years ago, starting on January 17 1977. I had landed in the JFK airport as another immigrant on July 9, 1976. My relative Henry Apelian, was the director of the company’s international division. He was instrumental in presenting my resume for possible employment, enabling my interview. I was hired.

George Cannon did not have a college degree but over the years he had advanced in rank. Indisputably he had become a master of technologies that are essential to pharmaceuticals. He carried himself well. He was an Afro American “cannon”, in his own right. If you ever taken a tablet that says “repetabs”, well, that technology was developed in Schring-Plough and he had worked on it.

 I was new at the job and in the industry. At lunch, I used to sit with him and with a few others in the cafeteria and follow their conversations attentively. He made a point of having a class of water, and few slices of Lemmon, that were available for the take. He would squeeze a slice or two of lemon in the glass of water, then sweeten it with sugar, always available on the table. Voila, he made a lemonade for free! One day, the hot topic around the lunch table was an issue in the department. George Cannon eventually thundered in and asked, “Who left the department last?”. They gave a name. He then said, “blame him!”.

I was reminded of this story because I had posted what appears to be the intention of Catholicos Karekin II of All Armenians, to make blessing of pomegranates during New Year Armenian Apostolic church mass, a tradition.

A few years ago, I had read that pomegranates are being blessed now in the Armenian Apostolic Churches at New Year church mass. I had dismissed it as a hear say. The other day I read the following: “‘In 2015, His Holiness Karekin II, Catholicos of All Armenians, blessed pomegranates in the Mother See of Holy Etchmiadzin for the first time and established it as an annual tradition on New Year’s Eve (or day)..”  (see the link below).

I found it odd. It is true that pomegranate is engrained in Armenian culture, so is especially the apricot, but the end of the year is not when pomegranate tree bears the fruit and winter is not when the fruit ripens. I find it odd, that pomegranates preserved for a few months, will be blessed on New Year Eve or day as a matter of making it a church tradition. Admittedly apricots, the prunus armeniaca, do not lend themselves for preservation as such, but pomegranates do. But nonetheless I find unseasonal blessing, odd.  I think Catholicos Karkekin II of all Armenians wants to leave his mark on church tradition. But, I think blessing pomegranates during the new year mass, is a misconceived idea for a tradition, simply because it is not in harmony with nature to withstand test of time, as tradition dictates. Especially that actual fruits are required for blessing. But of course, it can be justified.

Do not get me wrong, I am not against blessing of pomegranates as a matter of principle, especially when I read the following the other day in NY Time. “As a Jesuit priest for more than two decades, the Rev. James Martin has bestowed thousands of blessings — on rosary beads, on babies, on homes, boats, and meals, on statues of saints, on the sick, on brides and on grooms. Never before, though, was he permitted to bless a same-sex couple — not until Monday, when the pope said he would allow such blessings”. I am sure you have heard the pope’s permission to bless gays and lesbians. I simply found blessing of pomegranate in the dead of the winter, odd.

I had posted about the blessing of pomegranates during the New Year mass, just to let interested readers know why I found it odd.  I got a comment that my support of the PM Nikol Pachinyan, has blinded me against Karekin Catholicos of all Armenians. 

What can I say? Faulting and blaming Nikol Pachinyan is turning into a cottage industry of sorts, and may turn into a tradition. It may well continue if or when he leaves office.  That is why I was reminded what George Cannon said about the absent ex employee. Blame him……..

Note: Blessing of pommegrenates: 

https://thearmeniankitchen.com/the-blessing-of-pomegranates-new/

Philip Zakarian: This Wonderful People

It is rightfully said that “Beauty is the eyes of the beholder”. So is perception. That may be why Philip Zakarian remains the beloved spokesman of the orphans of the Armenian Genocide. The attached is my translation of one of his orphaned generation stories that is posted in the website, the family has created in his memory. The site is PhilipZakarian.com. I thought it would make a fitting story as we leave the year 2023 behind and move on. Vahe H. Apelian. Հայերէն բնագիրը կցուած է։ (https://philipzakarian.com/post/hador1-22/)

On a quiet evening in June, three of us classmates were preparing the next day's lessons in our hut. Suddenly a commotion started in the camp. Old and young, men and women were running through the streets of the camp; all of them in the same direction. Many of them had pails, or buckets in their hands. Everyone was noticeably alarmed and in haste. 

-   What is happening? Where are you heading? We asked those who were hurrying away.

-   The camp is on fire, they told us, the big camp.

We also started running along with them. The streets were full of people. The residents of the camps nearby, old and young, were all running. There was a strange urge to get there as soon as possible. The buckets were hitting each other. The legs would get tangled and the some people would fall, they would roll around, got up and continue running. Old women would take a few steps, then stop, catch their breath and resume running a few more steps. There were people also carrying pails full of water. That short passage to the big camp had turned into an endless road. Far away, smoke covered the sky and a thick cloud weighed down on the nearby neighborhoods. The atmosphere was filled with the smell of burning bricks and boards. The closer they got to the big camp; the more people quickened their steps. The smoke was getting thicker and thicker and the crackling of the fire became audible.

We stopped on a large field in front of the big camp. Thousands of people were gathered and watching the fire. Hundreds of huts were already on fire, and every second, a dozen more huts started burning. The dry boards of the huts ignited in two seconds. A ball of fire would rise into the air and after a few seconds, subsided. The hot air picked up burning pieces and funneled them around in the air and started new fires in other neighborhoods. Hundreds of houses in the camp, spread over both sides of the railway, were condemned to burn. The flames, with an amazing speed, appeared in all directions, plates full of stone ignited, swelled and exploded, raining fire on the surrounding houses. The wind overwhelmed the firefighters.

There was no room left to move on the field we were standing on. An innumerable and diverse group of curious people had filled up the field. The inhabitants of the big camp, who had managed to save their household goods from the fire, had piled them and stood next to them watching the fire with a casual expression as if they were not the ones whose houses were burning. They looked like as if they were simple spectators. There was no one crying, or cursing, or slapping legs wailing. Reconciled to their fate, there was no shortage of laughers either. The natives, from time to time, took their eyes off the fire and looked wondering at the people standing next the household goods they had saved from the fire. The next day, they would become homeless again, and a new struggle would begin to create their lives anew from nothing. How could they be so nonchalant, so courageous to watch the collapse of their homes? The crackling of the flames could be heard everywhere, but people seemed to be under a mysterious influence and spoke in whispers. "The Turks," the man standing next to me said to his friend, "have made this people indestructible, they are neither afraid of suffering nor of death, and when someone was not afraid of suffering, he would not succumb. You will see, tomorrow they will build even more beautiful dwellings."​

The flames gradually subsided. Not a single hut was left standing on the vast field, except for the huts around the electric company. There, the firefighters had performed their duty valiantly.

The scene after the fire was more shocking than the loss. The people of the big camp stood still watching the distorted blackened pieces of tin that covered the whole field.

The strangers began to leave slowly. Among them were government ministers, high-ranking government officials, the representative of the great governor, consuls and countless reporters.

Not a single Armenian left the field. When the Armenians were left alone, they looked at each other in silence and then gradually they approached each other, shook each other’s hands, and the entire population of the big camp was hosted in the huts of the other camps and in the Armenian houses in the city.

A few hours later, complete desolation reigned over the field, only half-burnt wet boards still smoldered.

The big camp was dead.

The next morning, the Armenians read the editorial about the fire in the most popular French newspaper of the city, L'ORIENT, with the following headline:

“THIS WONDERFUL PEOPLE”

Philip Zakarian

 

Massis Araratian theming  Philip Zakarian and his popular book of stories
titled "The Orphan Built a House"