Iranian linguistic loans – Հայերէնի իրանական փոխառութիւնները

Last Saturday, June 30, 2024, Armenag Yehgiayan shared with his readers the eight installments of his weekly readings. Its title was “Armenian linguistic borrowing from the Iranian". The newly elected Iranian president’s last name Pezeshkian, has given rise to sportful comments in the Armenian social media. His last name rhymes to the Armenian word - բժիշկ - medical doctor and he is a cardiac surgeon. I translated a segment of Armenag Yeghiayan’s article and posted below along with the original text where the categories of words are also translated, as the whole original text is reproduced. Vahe H Apelian

«Armenian-Iranian relations have a very deep historical past. We find the first tangible evidence of this relationship in the works of Xenophon, according to which Armenia lost its independence in the 6th century and was one of the satraps of  Persia. Behistun Inscription tells the story of the victory of the Persian king Darius I (the Great, r. 522-486 BCE) over his rebellious satraps, including Armenians. In the same inscription, one of the ancient names of Armenia, Armina, can be found to this day.

  Subsequently, the history of these two peoples would be intertwined with a thousand and one threads that survive to these days.

  Such a quality of relations could not remain linguistically indifferent. its first consequence would be word borrowings. From this point of view, the Arshakunis deserves a special mention.

  The first Arshakuni king was Drtad I, whose elder brother, Vagharsh, sat on the Persian throne, succeeded to the Armenian throne in 52 AD. Subsequently, the Arshakunis held the Armenian throne until the year 428, when they had lost their language a long time ago and were completely Armenian. let's remember Arshakuni kings: Tiran, Khosrov, Arshak II., Bab, Vramshapuh and others. The clergy was added to the secular power. From the first Catholicos Krikor Lusavorich (301) to Catholicos Sahak Bartev (440), all were Arshakunis and all of them were Armenianized and sat on the throne of the Armenian Church. (http://vhapelian.blogspot.com/2024/05/the-arshakunis-dynastic-family-1.html )

  This huge group of Armenian Parthians would have a deep blood and linguistic influence on Armenians and the native language of Armenians, especially on words.

  According to Hrachia Acharyan - Hrachia Acharian, Armenian: Հրաչեայ Աճառեան, reformed spelling: Հրաչյա Աճառյան was an Armenian linguist, lexicographer, etymologist, and philologist -  there are 1,400 such root words. They are characterized by the fact that they are oral borrowings. Almost all of them are essentially viable words of folk speech, which make up the feature of our everyday speech.

  Let's get to know some of them to get an idea of their capacity on our language. 

Note: Dr. Armenian Yeghiayan lists a whole list of different categories whose words have been borrowed from Iranian and are now part and parcel of the Armenian language and everyday conversation. Their categories are listed below in  the original text. 

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Ընթերցումներս (8):  Հայերէնի իրանական փոխառութիւնները

          

         1. Բնութեան երեւոյթներ՝ (Natural pheomena) արուսեակ, երաշտ, խաւար, մահիկ, պախրցի, (քա-    մի), վտակ։

         2. Կենդանիներու տեսակներ՝ (kinds of animals)  ասպ,  բազէ, կաչաղակ, կապիկ, կուզ, մողէս, յովազ, սարեակ, սիրամարգ, վագր, վիշապ, փիղ և այլն։ 

3. Բոյսերու տեսակներ՝ (kinds of plants) անանուխ, արմաւ, բրինձ, գազար, թութ, կաղամբ, կանեփ, կապար, յասմիկ, մանուշակ, նարգիս, շոմին,  պղպեղ, սոխ, վարդ, վարունգ և այլն։

4.Հանքային նիւթեր, մետաղներ՝ (kinds of minerals) ապակի, արճիճ, գոհար, զմրուխտ, ժանգ, խունկ, նաւթ, վէմ և այլն։ 

5. Մարմնի մասեր՝ (parts of the body) անդամ, բազուկ, գէս, դաստակ, դէմք, դիմակ, երակ, երանք (զիստ), կուլակ, կուշտ, ճակատ, վարս։ 

6. Հիւանդութիւններ, բժշկագիտական բառեր՝  (medical words) ախտ, բժիշկ, բոյժ, բորոտ, դաշտան, դարման, ժահր, կոյր, մահ։ 

7․Մարդկային յարաբերութիւններ, տեսակներ՝ (Human relations, types)  ազգ, ամբոխ, ասպետ, ասպնջական, գրոհ, դայեակ, երիտասարդ, իշխան, հարազատ, հարեւան, նժդեհ, պայազատ, պապ, պառաւ, ռամիկ, սեպուհ, տաճիկ, տոհմ, օտար։

8.Գիտութիւն, արուեստ, կրթութիւն՝ (science, art, education) աշակերտ, գուսան, դաստի-արակ, դպիր, դափ, զանգակ, խրատ, հանճար, մատեան, նկար, նուագ, պատկեր, հրահանգ, վարդապետ, վարժել, քանդակել։ 

9. Կրօն, հաւատալիք՝(religion, faith) ապաշխարել, բախտ, բագին, գու-շակ, դրախտ, դեւ, դժոխք, զոհ, կախարդ, հմայիլ, հրաշք, հրեշտակ, մարգարէ, նզովք, նուէր, պաշտել,  պարիկ, ջադու(ջատուկ), վանք, տաճար, օրհնել։

10. Գիւղատնտեսութիւն՝ (rural economy) (ասպանդակ, բադ, գաւազան, գոմէշ, երասան, խարազան, ճամբարակ, ճանկ, ճարակել, մաճ, մատակ, մարգ, նոխազ, պահեզ, պատուաստ, պարտէզ, փեթակ։

11. Արհեստներ և յարակից ոլորտներ՝ (tradres and related to trade) ախոռ,ամբար, ամբարտակ, ապա-րանք, աւազան, բանտ, գանձ, գմբեթ, գրաւ, դահլիճ, դարպաս, դերձակ, երաշխ(աւորել), զնդան, թանկ, համարել, պահապան, պատշգամ, պատուար, պարիսպ, պարտք, սրահ, վաճառել, վաշխ(առու), վարձ, վճարել, վնաս, տաշել, տուգանք, տոյժ, փերեզակ։ 

12. Հագուստեղէն, զարդեղէն՝ (clothing, jewelry) անդրավարտիք, ապարանջան, աստառ, բազպան, բամբակ, գրպան, դիպակ, զանկապան, թագ, կօշիկ, հանդերձ, մոյկ, մուճակ, մուշտակ, շապիկ, պաստառ, պատմուճան, պարեգօտ, պսակ, սանդալ, վերմակ։ 

13. Ուտելիք, ըմպելիք՝ (food and drink) ապուխտ, խորտիկ, կարագ, հրուշակ, ճաշ, ճարպ, նշխար, շաքար, պանիր, օշարակ։

14. Առօրեայ-կենցաղային՝t (everyday essentials)  բաժակ, բարձ, բղուկ, գահ, դաստառակ, դարան, դոյլ, զամբիւղ, թակոյկ, լական, կարաւան, կուժ, հաւանգ (սանդ), ճանապարհ, ճրագ, մակոյկ, մոմ, շիշ, պայուսակ, պատրոյգ, սկաւառակ, սպաս(ք), սրուակ, վանդակ, տախտակ, տակառ, տաշտ, քսակ։ 

 15. Ժամանակ, թիւ, չափ, կշիռ եւ դրամ (time, number, measure, weight, money)՝ բիւր, դրամ, ժամ, ժամանակ,  հազար,  նախ, նահանջ, նաւասարդ, փող։ 

16. Երկիր, տեղ, վայր՝ (world, place, location) աշխարհ, անապատ, ապահարզան, ապստամբ, աս-պատակ, ասպետ, արշաւ, աւար, աւան, բարապան, դահիճ, դաշտ, դարան, դատ, դատաստան, դատաւոր, դեսպան, դրօշ, զէնք, զինուոր, զօրք, զրահ, թշնամի, իշ-խան, հաշտութիւն, հպատակ, հրամանատար, հրապարակ, ճամբար, մարզ, մարզել, մարզպան,մուրհակ, նախարար, նախճիր, նահանջ, նահապետ, նամակ,  ոստան, ոստիկան, պահակ, պայքար, պատերազմ, պատճեն, պատուիրակ, պարեկ, պետ, սահման,  սաղաւարտ, վկայ, վճիռ, օրէնք: 

17.Գոյներ՝ (colors) գոյն, երանգ, կապոյտ, կարմիր, ճերմակ,սեւ,սպիտակ:

18. Վերացական հասկացություններ՝ (abstract understandings) ախորժ, ակամայ, անգամ, կամայ, ազդ, ամբարիշտ, ամբարտաւան, անապակ, անուշ, աշկարայ, աշխատել, ապաստան, ապիրատ, ապսպրել, առատ, առոյգ, արագ, արժան, արձակ, աւարտ, աւեր, բազում, բազմել, բաժանել, բաշխել, բարակ, բաւ, բնակիլ, բովանդակ, բոյր, գովել, գումարել, դաժան, դէմ, դիտել, դժգոյն, դժխեմ, դժկամակ, դժնդակ, դժնեայ, դժուար, դսրովել, դրուատ(ել), դրժել, դրուժան, երամ, երկ, զանազան, զօր(ութիւն), զուր, զգոյշ, թշնամանք, թշուառ, թոշակ, ժահ, ժահր, ժիր, խամ, խոստանալ, խոստովանիլ, խորտակել, կամք, կարի, կերպ, կոյտ, հակիրճ, հաճել, համ, համակ, համայն, հան-գամանք, հանդարտ, հանդէս,  հաւասար, հզօր, հնար, հրամայել, հրաման, հրաւէր, ճախր, ճար, ճարակ, ճարպիկ, ճեմել, միշտ, մուրազ, յանդիման, յարգ (արգ), յաւերժ, յաւէտ, յիշատակ, յիշել, յոյժ, յուզել, նազել, նամ, նաւակատիք, նիշ, նիրհել, նկուն, նման, նշան, նշանակ, նշմարել, նպաստ, շատ, շնորհ, շտապ, չուան, պահել, պայման, պաշտպան, պատասխան, պատգամ, պատիր, պատիւ պատշաճ, պատ-ուէր, պատուիրան, պատսպարել, պատրաստ, պատուհաս, պարարտ, պարզ, պէս, պէտք, ջատագով, ջոկ, ջուխտ, սով, սպանել, ստուար, սրսկել, սուգ, վանել, վանկ, վատ, վատթար, վավերական, վեհ, վիճակ, վիշտ, վճիտ, վստահ, վտարել, վրէպ, տակ, տակաւին, տանջել, տարազ, տօթ, ուխտ, ուժ, ուշ, փարթամ, փառք, փտիլ, քանդել, քարշիլ, օրինակ։

 Պատմական

         Հայ-իրանական յարաբերութիւնները պատմական շատ խոր անցեալ ունին:  Այս յարաբերութեանց ակնարկող առաջին շօշափելի վկայութիւնը  կը գտնենք յոյն զօրավար-պատմիչ Քսենոփոնի «Նահանջ բիւրուն»-ի մէջ.  ըստ որուն՝ Հայաստան 6–րդ դարուն   անկախութիւնը կորսնցուցած՝  պարսկական  իշխանութեան սատրապութիւններէն[1] մէկն էր՝ 13-րդը:  Պարսից Դարեհ Ա. արքան իր     ← Բեհիսթունի արձանագրութեան մէջ  կը վկայէ հետեւեալը, թէ «Քա. 521–520 թթ. իր բանակը ծանր պայքար է մղած հայ ապս-տամբներու դէմ և յաջողած ճնշել հայերը»: Այս նոյն արձանագրութ-եան մէջ կը գտնուի մինչեւ այսօր  Հայաստանի հնագոյն  անուանում-ներէն մէկը՝ Արմինի:

         Եւ այնուհետեւ այս երկու ժողովուրդներուն պատմութիւնը պիտի շաղկա-պուած մնար հազար ու մէկ թելերով, որոնք կը գոյատեւեն մինչեւ մեր օրերը: 

         Յարաբերութեանց նման որակ մը չէր կրնար լեզուականօրէն  անտարբեր մնալ. անոր առաջին  հետեւանքը պիտի ըլլար բառային փոխառութիւնները:

         Այս տեսակէտէ յատուկ յիշատակութեան արժանի է Արշակունիներու  հարստութիւնը:

         Արշակունի առաջին թագաւորը եղաւ Տրդատ Ա., որ Քե. 52-ին հայոց գահին բազմեցաւ ջանքերովը իր աւագ եղբօր՝ Վաղարշին, որ իր կարգին նստած էր Պարսկական գահին վրայ:

         Եւ այնուհետեւ Արշակունիները Հայոց գահը պահեցին մինչեւ 428 թուականը, երբ արդէն վաղուց կորսնցուցած էին իրենց լեզուն եւ բոլորովին  հայացած. յիշենք արշակունի արքաներէն՝ Տիրանը,  Խոսրովը, Արշակ Բ.-ը, Պապը,  Վռամշապուհը եւ ուրիշներ: Աշխարհիկ իշխանութեան վրայ աւելցաւ հոգեւորը՝ Գրիգոր Լուսաւորիչէն (301) մինչեւ Սահակ Պարթեւ  կաթողիկոսը (440)   Հայ եկեղեցւոյ գահը  նստան  բացառապէս արշակունի  կաթողիկոսներ,  որոնց բոլորն ալ հայացան:

         Այս հայացած պարթեւներու հսկայ զանգուածը   իր  արիւնակցական  եւ լեզուական խոր ազդեցութիւնը  պիտի ձգէր հայութեան եւ հայերէն բնիկ լեզուին, մասնաւորաբար բառերուն վրայ:

         Ըստ Աճառեանի՝   ասոնք թիւով  1400 են, եւ կը յատկանշուին անով, որ  բանաւոր փոխառութիւններ ըլլալով՝   գրեթէ բոլորն ալ ժողովրդախօսակցական   բնոյթի  էապէս կենսունակ     բառեր են, որոնք կը կազմեն մեր ամէնօրեայ խօսքի առանձքը: 

Ճանչնանք անոնց մէկ մասը՝ գաղափար մը կազմելու համար անոնց՝ մեր լեզուին վրայ  ունեցած տարողութեան  մասին:   

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armenag@gmail.com                                             Արմենակ Եղիայեան

 

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[1] Պարսկական  կայսութեան վարչատարածքային միաւոր:

Reflecting on the proposed change of the Constitution of Armenia.

Vahe H Apelian

 

Today, July 5, 2024, Asbarez daily reported that “Claiming that the current Armenian Constitution does not “express” the views of the lay Armenian citizen, Prime Minister Nikol Pashinyan again called for the adoption of a new constitution on Friday—Armenia’s Constitution Day.” The Armenian Constitution Day is July 5.

There was nothing new in the PM’s announcement. I would like to bring to attention that, six months ago, on January 19, 2024, Prime Minister Nikol Pashinyan announced the same. He said: "We want to have a constitution that makes the Republic of Armenia more viable in the new geopolitical and regional conditions," said the prime minister.

Let us go beyond the “Haierenik” weekly’s sarcastic editorial, at the time, “A Velvet Constitution”, and point out that amending the Constitution does not enflame emotion. The Constitution was approved in 1995 and was amended in 2005 and in 2015. It is the inevitable change of the Declaration of Independence - Hrchagakir, that enflames emotions.  The Declaration of Independence has not been amended since it was issued. There is nothing unique about the Constitution of Armenia. Save few provisions, any democratic country may adopt it. But, the Constitution of Armenia and also, for an example the  Constitution of United States of America, are outcomes to their declarations of independence. In case of Armenia, it is the famed Hrchagakir, which is very Armenian and only Armenian. Consequently, it behooves us to reflect on what transpired as the Soviet Union imploded, and Armenia declared its independence and emerged as an independent country.

The Soviet Union formally dissolved on 26 December 1991. But as early as in May 1989, the Secretary of State, James Baker III announced that the Soviet Union that we knew does not exist anymore. Obviously the 15 republics that made the Soviet Union were on high gear to face the inevitable formalization of the dissolution. In case Soviet Armenia and Nagornoa Karabagh Autonomous Oblast (NKAO), the specter of post-Soviet unification seemed  palpable.

On December 1, 1989, there was a joint resolution of the Armenia SSR - Soviet Socialist Republic - and the Nagorno Karabakh Autonomous Oblast (NKAO), on REUNIFICATION.  The resolution stated the following: “Proceeding from the universal principles of national self-determination and acceding to legal aspiration for reunification of the two segments of the Armenian people torn apart by force, the Armenian Supreme Soviet recognizes the fact of NKAO's – (note: Nakorno Karabagh Autonomous Oblast) - self-determination, and the congress of the plenipotentiary representatives of the NKAO and the National Council it has elected as the sole legal authority in force in oblast. The Armenian Supreme Soviet and NKAO National Council declare the REUNIFICATION of the Armenian Republic and the NKAO. The Armenian republic citizenship rights extend over the population of the NKAO. The Supreme Soviet and the National Council hereby set up a joint commission to formulate practical steps to realize reunification. They assume the obligation to represent the national interests of the Armenian population in northern Artsakh (NKAO), Shahumian region, and Getashen districts”.  (see below)

Please make a note  of the three underlined regions in the last sentence for unification with Armenia. Shahumian region and Getashen districts remained under Azeri rule as first Artsakh war came to a halt leading to the founding of the Republic of Mountainous Karabagh, which later was named Republic of Artsakh.

On August 23, 1990, the Supreme Council of the Armenian Soviet Socialist Republic issued its Declaration of Independence, the famed Hrchagakir – Հռչակագիր. There was no independent Armenia yet.  Its preamble reads as follows referring to the December 1, 1989 resolution: 

“Expressing the united will of the Armenian people;

Aware of its historic responsibility for the destiny of the Armenian people engaged in the realization of the aspirations of all Armenians and the restoration of historical justice;

Proceeding from the principles of the Universal Declaration on Human Rights and the generally recognized norms of international law;

Exercising the right of nations to free self-determination;

Based on the December 1, 1989, joint decision of the Armenian SSR Supreme Council and the Artsakh National Council on the "Reunification of the Armenian SSR and the Mountainous Region of Karabakh;"

Developing the democratic traditions of the independent Republic of Armenia established on May 28, 1918; " Declares.....".  The text can be easily found in the internet. It was signed by Levon Ter-Petrossian, President of the Supreme Council of the Republic of Armenia and Ara Sahakian, the secretary of the Supreme Council of the Republic of Armenia.

The citizens of the Soviet Armenia voted for independence on September 21, 1991. 

On August 8, 1992, the Supreme Council of the Republic of Armenia issued a DECISION – ՈՐՈՇՈՒՄ – that would affirm that “For the Republic of Armenia, any international or domestic document, in which the Republic of Nagorno-Karabakh is mentioned as part of Azerbaijan, is unacceptable". The textual document is available, but it was never signed or ratified, (see below).

 From there on, until its fateful sad finality, the Republic of Armenia did not recognize the Republic of Artsakh, nor incorporated it as a district -marz – of Armenia. Azerbaijan began blockading Artsakh in December 2022, and launched a large-scale military offensive in September 2023, resulting in a ceasefire agreement. Most ethnic Armenians fled, and Artsakh was officially dissolved on 1 January 2024.

You may remember the “Hayakve” initiative. According to my records it ended on August 19, (2023), a month before Artsakh's depopulation. It appeared aimed amending the constitution of the Republic of Armenia by introducing provisions that would criminalize the denial of the Armenian Genocide and the claim that Artsakh is part of Azerbaijan. The citizens of Armenia were called upon to sign a general and unspecific “A statement of Confirmation” (Havasdakir) -  to the following: "Today you take control of the constitution and the laws of your state, the fate of your generations". But the initiators of the "Hayakve" appeared to have the ratification of the above unsigned DECISION-VOROSHOUM (ՈՐՈՇՈՒՄ) document, but for reasons of their own, went in round about ways. The response of the citizens of Armenia was very timid, at best.

The PM’s call for new constitution will likely annul or rather amend the Declaration of Independence of Armenia as ratified on August 23, 1990 and likely will have any statement in regard to the unification with Artsakh or any territorial claim from its neighbors, removed and made clear that Armenia does not have territorial claims from its neighbors.

Of course, this has come about from Azerbaijan and Turkey. But I do not entertain their pressure as I raise the following fundamental issue. Does Armenia have any territorial claim from its neighbors? If not, why does Armenia retain the reunification with Nakorno Karabagh on the preamble of the Declaration of Independence? After all, the Declaration of Independence charts the course of the Armenian state. 

The citizens of Armenia face a crucial period in our history. They will have to assume the responsibility  and the commitment of what they approve to chart the course of Armenia.    

I  support the choice the citizens of Armenia will make.  

 

Who wrote the poem Fear?

Vahe H Apelian

You may also have come across the poem titled Fear. I posted two copies of the poem from different sources. One claims that poem is by Khalil Gibran, the other claims that the poem is by Kahlil Gibran

Indeed, the Lebanese born poet Gibran Khalil Gibran’s has its literary works published as Kahlil Gibran.  I have read that it was his teacher noting an unusual latent literary  talent in her student, suggested that he adopts the name Kahlil. But, according to Wikipedia, “. His name was registered using the anglicized spelling 'Kahlil Gibran.”. In any event, Gibran’s name was not Khalil Gibran. I remember an incident in Lebanon when during an interview of an Armenian stage actor on tv, he mentioned the name Khalil Gibran Khalil. You could hear the chuckling in the background of the studio. 

I quote: “Khalil or Khaleel (Arabic: خليل) means friend and is a common male first name in the Middle East, the Caucasus, the Balkans, North Africa, West Africa, East Africa, Central Asia and among Muslims in South Asia and as such is also a common surname.” Khalil is mostly Muslim boys’ name. Gibran was a Maronite Christian and his baptismal name was Gibran Khalil Gibran.

I doubt that the poem is written by Kahlil Gibran. The poem does not make sense to me. It claims that the river is afraid as it flows towards the ocean but, I quote, “the river needs to take the risk of entering the ocean because only then the fear will disappear because that’s when the river will know it’s not about disappearing into the ocean but becoming the ocean.”

What kind of non-sensical metaphor that is! The river flows to the ocean whether it wants or not. There is no element of taking a risk. There is the certainly of pouring into the ocean and] when it enters the ocean, it does not become the ocean, it becomes part of the ocean. Is it meant to say that we should not fear death because we all are in the process of dying? And after we die, how would we know we are part of the bigger, whatever that is? 

As a Diaspora Armenian one can visualize the process of the flowing river onto the ocean to gradual assimilation into a vast something, such as bigger and far-reaching Anglo-Saxon culture. Should we take the risk and fear not because we will become part of that Anglo-Saxon cultural ocean and are no more an Armenian river? This poem does not make sense to me. It cherishes the loss of identity! Yet the framed poem is being sold for hefty price and I have read by many on Armenian social media having been enamored by the poem! 

I doubt that Kahlil Gibran wrote this nonsense. I searched in the internet looking for the poem’s source but I did not come across any that cited that the poem is from such a literary work of Kahlil Gibran. 

The other day I ordered the collected work of Kahlil Gibran in a beautifully bound hard cover book. After a two pages long introduction about Kahlil Gibran, his literary works are cited.  The book is “a collection of some of Gibran’s best loved writings”. Consequently, it is not a complete collection of his literary works. The book is 631 pages long. The content lists 12 books. 

The introduction to the Collected Work of Kahlil Gibran, ends with the expected as to what Kahlil Gibran is mostly known for. It notes that “He is best remembered for the Prophet (1923), a collection of twenty-six fables, which has been translated into more than forty languages and continues to remain a masterpiece.” I bet for most; he is only remembered for his book The Prophet. Our own poet Bedros Tourian who died at the age of twenty-one, wrote 39 poems but he is immortalized not for all the 39 poems he wrote, but for less than 26 of those 39 poems.

Right after I received the book, I started flipping the pages one by one. I did not come across a poem titled Fear. I will go over the book again and again to make sure that I did not miss any of Kahlil Gibran’s poems.

In the meantime, if any of the readers of this blog can cite the source of the poem Fearfrom Kahlil Gibran’s works, I will be grateful. I will grudgingly admit that Kahlil Gibran indeed wrote the poem but my perception of the poem will not change. All I will say is that Kahlil Gibram stumbled in writing that none-sensical poem titled Fear. But that does not mean that he will be less of the writer to me. Not at all. It’s that the greatest among us stumbles. After all, we all are humans. 

 

Memorable July dates - 3/4 - July 4, 1776

 Vahe H Apelian

This is the third installment of my “Memorable July dates” blog. The dates I have in mind are July 1, 1846, July 2, 1972,  July 4, 1776, and July 9, 1976. 

Today, July 4, 2024, the UI.S. of America celebrates the 248^th anniversary of its declaration of independence on July 4, 1776, while I celebrate its 48^th anniversary having arrived on its hospitable shore in July, 1976. 

The declaration phrase is mostly known. What is revolutionary is not as much as its upholding the right of life and liberty but also the pursuit of happiness. That surely was and still is revolutionary.

What fascinates me are the wordings of the declaration of independence, such as, “Governments are instituted among Men, deriving their just powers from the consent of the governed,” and that the People have the right to alter or to abolish any Form of Government that becomes destructive but not for light and transient causes. 

Representative from the thirteen original thirteen Colonies, read states, have signed the document among them stands out the signature of the sole representative from Massachusetts, John Hancock. His signature went into history as to how a person’s signature should look, beautifully scripted, bold, and impressive.

 

I quote the first paragraph in its entirety and part of the second paragraph.:

 

“In Congress, July 4, 1776: “The unanimous Declaration of the thirteen united States of America, When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.

 

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, --That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to affect their Safety and Happiness.....”

                                                                    ***

 As to July 1, 1846 the Armenian Evangelical Church was established in Constantinople, Turkey. Read the following link:e http://vhapelian.blogspot.com/2024/07/memorable-july-dates-1-2-4-and-9.html).

***

As to July 2, 1972 and July 9, 1976, they are personal. If interested I invite you to read the attached blog linked below. Not on July 2, 1972 but on July 9, 1976 I made my  most westerly journey. Read the link below, if inerested.

Not on July 2, 1972 but on July 9, 1976

http://vhapelian.blogspot.com/2024/07/not-on-july-2-1972-but-on-july-9-1976.html

Remembering Rev. Ralph Wolford

No true forgiveness without repentance

Vahe H Apelian

Today I read an article in NY Times titled “Sometimes forgiveness is overrated.” The article is written by Christina Caron and posted in NY Times on June 27, 2024.  The article reminded me of the late Rev. Ralph Wolford of Cincinnati who at times lead our bible study class at the Montgomery Community Church. The author of the article rightfully asks “What is forgiveness” and quotes what others have said, such as, I quote:

“Typically, forgiveness has been understood as “replacing ill will towards the offender with good will,” said Tyler J. VanderWeele, the director of the Human Flourishing Program at Harvard’s Institute for Quantitative Social Science.

Some scholars, such as Robert Enright, have taken it a step further, saying that forgiveness is the choice to give goodness to those who have not been good to you. And although it may be undeserved, he once wrote, forgiveness can foster “qualities of compassion, generosity and even love” toward the person who wronged you.

Others, like Frederic Luskin, a researcher and the director of the Stanford University Forgiveness Project, view forgiveness as a path toward relinquishing revenge, hatred or grievance without the need for positive feelings — neutral ones are OK. The eventual goal, he said, is “to be at peace with your life.””

Forgiveness is not contemplated only by individuals against those who harmed them. Forgiveness is also contemplated at national level. I have the Armenian nation in mind. Turkey has never acknowledged that the Turkish state committed genocide against the Armenians during its recent history. The Armenian nation has aspired for the recognition, restitution and reparation of the the Armenian Genocide. But that has not happened. Often times, voices have been heard by some in the nation that as a Christian nation, Armenians should forgive the perpetrators of the Armenian genocide for the very reasons cited in the quote and have the descendants of the survivors, who make up a good part of the Armenian nation, move on with life. But I am also reminded of what Rev. Ralph Wolford said. 

I do not remember in what context it was when Rev. Ralph emphatically noted that there is no true forgiveness if there is no repentance. Over the years, situation permitting, I remain reminded and have thought what Rev. Ralph said. I find it to be true. I do not mean to negate what the esteemed individuals noted about forgiving. But after making a full circle, I always come to what Rev. Ralph said, that there is no true forgiveness if there is no repentance. 

But you may remind me that Jesus forgave on the cross those who harmed him. He said ““Father, forgive them; for THEY DO NOT KNOW what they are doing” (Luke 23:34). Often times those who harm us, know what they did and may continue doing if not by commission but by omission, having failed to acknowledge the wrong they did, and the harm they caused.

But the purpose of this blog is not about tackling the difficult subject of forgiveness. I simply wanted to capture the moment of having remembered Rev. Ralph Wolford who passed away the year we left Cincinnati and moved to a Worcester County suburb in Massachusetts. It was a pleasure to attend his and Floyd Hammond's animated and thoughtful bible study classes and to know Rev. Ralph in person and his wife Rosemary. We shared a hobby. He also was an avid fisherman. Befriending him also and being members of Montgomery Community Church, and the church’s “The Seekers” bible study class, whose members were  mostly older than us, was one of the high points of our stay in Cincinnati, a city I never envisioned that I will end up spending almost a quarter of century, from 1995 to 2018, let alone finding such a supporting group. By the time we left Cincinnati and moved to a Worcester County suburb in Massachusetts, most members of that bible study class had passed away, and the  rest moved and joined other bible study classes. Rev. Ralph passed away a few months before we left. I simply wanted to reproduce his obituary and remember him. As we say in Armenian:  May the memory of reverend Ralph never wither away Պատուելի Րալֆ-ին յիշատակը անթառամ մնայ։. 

His obituary in local newspaper read.

“Reverend Ralph F. Wolford, 93, of Cincinnati, Ohio passed away peacefully and went home to be in the arms of his Lord and Savior on February 22, 2018. He was born on September 29, 1924 in Wyandot County, Ohio to Chesley and Bertha (Winegardner) Wolford. Ralph is survived by his loving wife, Rosemary (McBride) Wolford, whom he married on June 10, 1945. They enjoyed 72 years together nurturing their loving family and serving God. Ralph never met a stranger and could not be found without a smile on his face. He impacted so many people through the years of his ministry in various churches in both Pennsylvania and Ohio. Ralph was preceded in death by his sisters and brothers-in-law Faye (Harold) Rickenbacher and Mildred (Gerald) Ulrich. In addition to his devoted wife, Ralph is survived by his loving children Joyce (Bob) Zimmerman, Dennis (Christine) Wolford, and Lori (Chris) Phillips. He is also survived by his dear grandchildren Beth Anne (Ryan) LeBeau, Ryan (Heidi) Zimmerman, Jeff (Jackie) Wolford, Tim (Rachel) Wolford, Melissa and Nicholas Phillips and precious great-grandchildren Landon and Kenedi LeBeau, Bailey, Joel, and Reese Zimmerman, and Alyssa, Kiersten, Luke, and Avery Wolford, several nieces and nephews and close family friend Jackie Phillips. Visitation will be held on Sunday March 4, 2018 from 4:00 p.m. until 7:00 p.m. at the Spring Grove Funeral Home, 4389 Spring Grove Ave. Cincinnati, Ohio 45223. A brief visitation will also be held on Monday March 5, 2018 from 10:00 a.m. until the funeral service begins at 11:00 a.m. at the Montgomery Community Church, 11251 Montgomery Rd. Cincinnati, Ohio 45249. The procession will immediately follow the service to the Washington Cemetery, 1741 Washington Ave. Washington Court House, Ohio 43160. Flowers may be sent to the funeral home or memorial donations can be made in Ralph's honor to The Leukemia & Lymphoma Society of Cincinnati” (Published by Kentucky Enquirer on Feb. 25, 2018.)

 

Ashot Simonyan's response from Armenia to Harut's “obvious”

Vahe H Apelian

On June 25, 2024, Harout Sassounian’s posted the above picture on his Facebook page sarcastically commenting that the picture represented the “obvious”. Harut Sassounian writes a weekly comments from Los Angeles, California that are against the democratically elected government of Armenia, whenever Armenia is a theme of his column, which mostly is. He pens his columns with the same spirit he amply displayed by his sarcastic comment. His comment of the picture he posted, captured the very spirit of his views and his perception  that the citizens of Armenia are much like sheep led by a donkey. The Armenian Weekly  regularly presents his weekly column to its readers. 

Regrettably a few from Diaspora joined his sarcasm. I quote.

M. Tarakdjian artworks commented claiming that the picture “Exactly describes the situation.”

Victoria Majarian commented claiming the snap shote “Wow, describes the situation so vividly. No explanation needed.”

Vahan Lux commented that the picture represents “Pashinyan and followers”.

Rose Melkonian commented claiming the picture depicts the “Very obvious բթացած ուղեղներ – dull brains”

Elyane Kazandjian  commented that claiming that it is just right – “ Chad djicht !”

Ashot Simonyan from Armenia has also commented noting the following: “Obvious”.  Obviously, this is Armenia, the village of Areni in Vayots Dzor, taken from the Areni winery. Obvious”! Obviously, it is the Yerevan-Goris highway. Every year, in the months of May-June, the herdsmen of the villages of the Ararat Valley drive the flock of sheep to the summer meadows of the Jermuk mountains. In September, they drive in the opposite direction and return it. “Obvious”. Obviously, there are still Armenians who have not gone to the USA, Europe, Russia and other rich countries and earn their living with such work. ”Obvious” Sorry”

Ashot has cropped the picture and posted it on his Facebook page noting the following in capital letters: “ARMENIA AND THE ARMENIAN PEOPLE: DECADES THROUGH THE EYES OF PEOPLE LEADING THE DIASPORA ... “Obvious”. A FLOCK OF SHEEP A DONKEY WILL LEAD THEM AHEAD ... 

I cannot negate Ashot Simonyan’s claim. Yes, many Armenians in the Diaspora, which is on the verge of cultural oblivion, view the citizens of Armenia and Armenia much like Ashot Simonyan noted.

In Ashot's words, the PEOPLE LEADING THE DIASPORA from the comfort of their homes or in their air-conditioned offices in Beirut, Boston, Montreal, Los Angeles, have a thing or two to say about the government the citizens of Armenia democratically elected in a transparent, orderly election as to how it should run Armenia. The same then turn around claiming they lobby for Armenia while continuing to publicly attack its government for expanding its foreign policy westward to include the U.S. 

I wonder if the same PEOPLE LEADING THE DIASPORA  believe that their constituents and the officials of the United States government are oblivious to their contradiction and are seriously considering their lobbying when they acknowledge with a courteous response. 

  

 

Not on July 2, 1972 but on July 9, 1976

A memoir

Vahe H Apelian

One thousand nine hundred and seventy-two – 1972 - was a momentous year for me. I was a graduate student in the Bacteriology-Virology Department of the American University of Beirut, School of Medicine. A year before I had graduated from the school of pharmacy. It was a tumultuous year and hence the traditional commencement ceremony was not held in the athletic field, where it is customarily held. 

My years as pre-pharmacy and then as a pharmacy student in AUB were memorable as well, mostly thanks to the scholarship Calouste Gulbenkian Foundation granted me. The scholarship not only covered the tuition, but every semester left enough money to buy the textbooks, a shirt, a pair of pants and a pair of shoes from the upscale "Red Shoe" store. Unburdened from financial worries, and knowing that my schooling did not financially burden my parental family, I became involved both in student organizations and extracurricular activities. I was elected as the class representative to the school of pharmacy student board. I was also elected to chair arguably the oldest Armenian student association in the Diaspora, the A.R.F. Zavarian Student Association.

It was Dr. Garabed Garabedian, the chairman of the Bacteriology-Virology Department who had accepted me into the graduate program. Edward Barsoumian, was a former graduate student and had become an adjunct member of the faculty, told that me that Dr. Garabedian, during the faculty meeting, had made it known in no uncertain terms that I was to be the student who would be accepted into the graduate program that offered not only free education towards a masters in science degree, but also a stipend as a laboratory instructor. 

Dr. Garabed Garabedian with the graduate students, January, 1973

Dr. Garabed Garabedian was orphaned survivor of the Armenian genocide. He had started working in the department as a technician but also had pursued his education and getting up in the ranks and  after receiving his PhD degree from a university in the U.S., he had returned to assume the chair of the department he was a laboratory technician. He commanded much respect in the AUB medical community both as an academician and as a scientist. Engrossed in his work, he remained marginal at best in the Armenian community, if not totally uninvolved. But he took a particular liking of me and it was him that upon my completion of my masters in science degree, had me accepted for fellowship in Clinical Pathology program, a highly competitive program especially in the sectarian makeup of Lebanon. To this day I have kept the recommendation he gave when we departed ways and I was on my way to the U.S. as another immigrant. I quote, “I take distinct pleasure in giving him this letter of recommendation.  G. A. Garabedian, Ph.D., Professor and Chairman, Department of Bacteriology and Virology.”

And now, a year into my graduate study, he was giving me permission to take off with pay, to go to Portugal at the invitation of the Calouste Gulbenkian Foundation to attend a summer long study at its science institute. Along with me were Arpi Darakjian, the sister of Nazareth Darakjian, M.D, the president of AMAA, Ara Hovanessian who earned a Ph.D. and charted an internationally reputable career as a research director in the Institute of Pasteur. I do not remember the names of the other two, other than the first name of one of them, Sirvart.

We were immersed in our tasks in the Institute for the five days of the week and had the weekends off to do sightseeing. During one of these weekends, I visited the westernmost point of Europe, a place called Capo Da Roca that overlooked the turbulent and seemingly endless Atlantic Ocean below. The place is said to symbolize the sea faring spirit of the Portuguese. At that moment I became reflective. In my small world I thought, I had come far, shouldered by my parents, many teachers in the Sourp Nshan school and then at the Armenian Evangelical College-High School,  Dr. Garabed Garabedian, and of course the Calouste Gulbenkian Foundation. Dr. Garabedian was also a graduate of A.E.C. but one of the earliest graduates of the A.E.C. which is celebrating its centennial this year. 

With students at the Gulbenkian science institute

Students and Staff

 I purchased a certificate attesting my visit there. I still keep it as a cherished remembrance. It reads that on July 2, 1972, I was at Cabo da Roca-Portugal, the westernmost point in Europe "where the land ends and the sea begins" and where the spirit of faith and adventure reigns, which took the caravels of Portugal in search of new worlds for the world.” (note: a caravel is a small, fast Spanish or Portuguese sailing ship of the 15th–17th centuries)

Little did I envision that in a few years the world I knew would turn upside down. Not July 2, 1972 but on July 9, 1976, I would make my most westerly journey  when I ended up crossing the Atlantic Ocean on my way further west to the U.S. Civil war broke in Lebanon in 1975. The hotel my father ran was sacked and for a long time stood on the battle line between East and West Beirut. The work plans I had for setting up the most advanced medical diagnostic lab in Lebanon became an impossible dream in the city divided in itself along its sectarian make up. But, the education the Calouste Foundation had enabled me to receive qualified me for a preferential immigration visa. On July 9, 1976, I landed at the JFK Airport. The Egyptian Armenian Noubar Manougian family had sponsored me and was to receive me at the airport. But they were not there. Noubar had stayed in Hotel Lux on his way to the U.S. with his mother, and met his wife there, also from Egypt and also on her way to the U.S. They had forged a family friendship. But they were not there. My phone calls from the pay phone remained unanswered falsely letting me assume that they were on their way.  But the wait was getting long, too long.

Hours went by. I got hungry. I ordered a club sandwich. It was the first time that I ate a sandwich where the layered cold cuts were thicker than the bread that sandwiched it. A single slice of mortadella, with a slice of pickle in a half baguette bread, is what I was used to. It was also very, very expensive. But it was the wait that was getting agonizing and concerning. It turned out hey had left the country for a visit to Egypt and thus had not received my Western Union telegrams from Cyprus and then Athens. Communication from East Lebanon where we lived was impossible. It was a different era and communication was a challenge, especially from war torn Lebanon.  

Fortunately, my former pharmacy school classmate Movses Hovsepian had also sent me his phone number to contact him after getting to the U.S.  We were close friends. A year before, the day before his departure,  I had attended the family get together wishing him well. He was utterly surprised to hear me calling him instead from the airport. Fortunately, he and his wife had a last-minute change for the weekend. Instead of visiting relatives for overnight weekend stay, as they usually did, they were at home on that Friday evening. New in the country and with no GPS, it took him a few hours to get to the airport, having missed an exit or two on his way from New Jersey. With no cell phones to be in touch, it was another long agonizing wait and an excruciating long, long, long day.

And

 An altogether new life awaited me in the new world…………..