Ճորճ Ազատ Աբէլեան, (1945 - 2008)՝ Խաչակիրը

Վահէ Յ. Աբէլեան

Երեք քոյրերու կողքին, երեք եղբայրներ էին՝ Հրաչ, Աշոտ, եւ Ճորճ։ Այս տարի, քանի մը ամիսներ առաջ, Աշոտին մահով, երեք եղբայրները հողին յանձնուած եղան. Հրաչը՝ Ամերիկա, Աշոտը՝ Հայաստան, իսկ Ճորճը՝ Քեսապի, իր նահապետական գիւղին՝ Քէորքիւնայի մէջ,։  Իւրաքանչիւրը անմոռանալի անհատականութիւն մըն էր՝ բացառձակ հայրենասիրութեամբ եւ հայասիրութեամբ շաղաղուած։ Այս պլակը կը նուիրեմ իրենց յիշատակին կցելով իրենց կրտսեր եղբօր Ճորճ Ազատ Աբէլեանին՝ «խաչակիր»-ին մասին։

         

Ճորճ Ազատ Աբէլեան խաչակրութիւն
՝ Գարեգին Նժդեհին շիրիմը այցելութեան Խոստուփ Լեռ,
1972 Անթիլիաի յուշարձանէն,  Պիքֆայա յուշարձան Ապրիլեան քայլարշաւին (See note 1)։ 

Շաբաթ 18 Հոկտեմբեր 2008: Աբէլեաններուն տոհմիկ գիւղէն  - Քէորքիւնայէն - շատ շատ հեռու, զոյգ քաղաքներ (Twin Cities) կոչուած քաղաքին  օդակայանին մէջն էի, երբ հեռաձայնով մայրս գուժեց ՃորՃ Աբէլէանին վաղաժամ մահուան լուրը: Մահը պատահած էր այդ Շաբաթ օրուան վաղ առաւօտեան ժամերուն եւ մարմինը ամփոփուած էր Քէորքիւնայի պապենական գերեզմանատան մէջ նոյն օրը, կէսօրէ ետք՝ յետ արարողութեան Քէորքիւնայի պատմական Հայ Աւետարանական եկեղեցւոյ մէջ: Չէի կրնար պատկերացնել աւելի պատշաճ եւ Ճորճը ամբողջացնող հանգստեան վերջին կայան մը անողոք հիւանդութեան մէջ մաշած իր մարմինին համար: Կարծես ինքն ալ անոր համար կատարած էր իր վերջին ուղեւորութիւնը դէպի իր արմատները: Խաբուսիկ բայց հանգստացնող բան մը ունի Ճորճի թաղման այս իրողութիւնը։

 Սպասման սրահին մէջն եմ դէպի Լոս Անճէլոս ուղեւորութեան համար, ուր այնպայմանօրէն կը հանդիպէի իրեն: Բնականաբար կը պրպտեմ յիշողութիւնս եւ հոն կը գտնեմ զինք ոչ որպէս առօրեայ ներկայութիւն, այլ մեր կեանքին հանգրուաններուն շարանին մէջ: Քէորքիւնայի մէջն է ան, երբ մենք տակաւին պատանիներ կը խաղայինք իրենց ընտանիքին պատկանող Նոֆերենց հռչակաւոր մանկանային – ձիթհանին - շուրջ: Աւիլի ուշ, Հալէպի մէջ, երբ ես որպէս սկաուտ Պէյրութէն կը մասնակցէի ՀՄԸՄ մարզական խաղերու տողանցքին, կը հանդիպէի Ճորճին: Տարիներ վերջ Պէյրութ ենք ուսանողական մեր տարիներուն, ուր արդէն ցոյց կու տար կուտակուած ազգասիրութեան մը իւրայատուկ եռանդ: Եւ վերջապէս  Լոս Անճելոս է եւ տակաւին պատնէշի վրայ՝ իբր հեռատեսելի “Գիրքերու Հետ” շաբաթական յայտագիրով, որ վարեց տասնամեակ մը՝ պատգամելով իր եղէգնեայ գրիչովը:

Նստած՝ Վերոնիք Շամմաս Աբէլեան, Ճուլիա Պոյաճեան Շամմաս, Նոֆէր Աբէլիան
Կայնած՝ Վարդուհի, Արաքսի, Աշոտ, Ճորճ, Հրաչ, Յասմիկ Աբէլեաններ

            Այսպէս Ճորճը բնակեցաւ Քեսապ, Հալէպ, Պէյրութ, Լոս Անճելոս. բայց միշտ ապրեցաւ բիւրեղացած իր հայ ներաշխարհէն ներս: Չեմ գիտէր բնութեան ո՞ր դասաւորումը այսքան հայրինասիրութիւն կուտակած էր այս տղուն հոգիէն ներս, չըսելու համար  հայրենապաշտութեամբ բեռնաւորած էր զինք, որպէս խաչ մը, որ տառացիօրէն ուսամբարձ շալկեց Ապրիլ 24-ին, 1972-ի հաւաքական հետիոտն ուխտագնացութեան ընթացքին, Անթիլիասի վանքէն դէպի Պիքֆայայի բարձունքին վրայ գտնուող Մեծ Եղեռնի յուշարձանը: Հայաստանի անկախութենէն ետք կրկին անգամ կատարեց խաչակրութիւն մը դէպի Գարիգին Նժդեհի շիրիմը որպէս ուխտագրացութիւն:

Ճորճը չկրցաւ տեսնել ազգային տոհմիկ արժէքներով բիւրեղացած հայախմբումի իրողութիւնը իր պատմական հողերուն վրայ: Սակայն բախտաւորութիւնը ունեցաւ ապրիլ անոր անհատական եւ մտերմիկ իրողութիւնը, յանձին Հալէպի մէջ ծնած, հայկական տոհմիկ ընտանիքի մէջ հասակ առած, Շաքէ անունով հայ աղջկայ մը հետ, որ դարձաւ Ճորճի կեանքին հարազատ եւ անձնուռաց ընկերակիցը մինչեւ վերջ

 Այսպէս,  Ճորճի բովանդակ կեանքը ազգային հաւաքական իտէալին որոնումը եղաւ, հեռատեսիլին վրայ իր պատկերացումովը, որպէս տաճար մը կառուցուած անխարդախ արժէքներու վրայ, ուր կմախքացած հայորդիներ պիտի հաղորդուէին այդ իտէալներով, վերակենդանանալու համար: Հաւատալ կ՚ուզեմ որ այդ ձգտումին գնահատանքը ապրեցաւ իր  վերջին տարին: Կը հաւատամ այդ եղաւ այն պահուն, երբ, հեռատեսիլի կայանի վրայ, հայ երիտասարդ եւ երիտասարդուհի մը զինք հրաւիրեցին ըլլալ, հայ երիտասարդութեան պատգամաբերը 2008-ի Ապրիլ 24-ի առթիւ քաղաքական հաւաքին, իրեն յանձնելով գնահատագրի տախտակ մը:

Ես մեր իրողութեան մէջ չեմ հանդիպած նման ինքնաբուխ գնահատանքի, այդ ալ հայ երիտասարդութեան կողմէ, մէկու մը, որ ո՛չ ուսուցիչ է, ո՛չ կրօնական կամ կուսակցական, եւ հետեւաբար չի պատկանիր որեւէ միութեան մը՝ ըլլայ այդ կրթական, մշակութային, կրօնական կամ քաղաքական (հեռացուած էր Դաշնակցութիւնէն): Այլ ինքնատիպ անձ մըն է իր ուրոյն համոզումներով, անսակարկ ազգասիրութեամբ մը տոգորուած եւ բացարձակապէս խիզախ:

Մահուընէ քանի մը ամիսներ առաջ, իր շրջապատը զուարթացնելու տրամադրութեամբ, այսպէս արտահայտուեցաւ. «Ես արդէն անդի աշխարհին հետ կապի մէջ եմ, ամէնքն ալ հոն են: Հետեւաբար այս ագգին մազին անգամ դպչողը թող չկարծէ որ ինձմէ ազատած է»: 

Ճորճ Ազատ Աբէլեանին շիրիմնագարը
պատրաստել տուա եղբայրը՝ Հրաչը։ 
Նմանապէս տրամադրեց այս լուսաՆկարը։

Կեանքին եւ գործին կառչած այս տղուն հրամայականը ազգասիրութիւնն էր ամէն բանէ առաջ եւ ամէն բանէ վեր: Այդպէս ալ տառացիօրէն մնաց մինչեւ իր մահուան սեմին, ինչպէս կը վկայէն իր կինը Շաքէն եւ եղբայրը Աշոտը: Երբ ան մահուան սեմին էր եւ ուժասպառ, գերմարդկային ճիգով մը Քէսապէն շուրջ 100 քիլոմեթր անդին, արաբացած եւ իսլամացած գիւղ մը գնաց զգաստութեան բերելու համար գիւղացիները իրենց հայ տոհմիկ ժառանգութեանը

Սիրելի եւ անմոռանալի Ճորճ: Ահաւասիկ տարիներ  անցած են վաղաժամ մահուանդ վրայ: Այժմ դուն շրջապատուած ես քու հարազատներովդ եւ պատսպառուած Քէորքիւնայի դարաւոր կաղնիին հովանիին տակ որպէս յիշատակ եւ որպէս օրինակ՝ թէեւ ալեւորած եւ ալեհեր, կառչած կարելի է մնալ ազգային իտէալներուն ինչպէս դուն ըրիր քու բովանդակ կեանքիդ ընթացքին:

 

Note 1: 1972-ի, յուշարձանէ՝ յուշարձան Ապրիլեան քայլարշաւի ընթացքին, Ճորճ Ազատ Աբէլեանին կրած մեծ խաչը պատրաստած էր Ստեփան Փանոսեանը, այժմու Կիւլպէնքեան հաստատութեան Հայերէնի բաժանմունքին գործադիր վարիչ Ռազմիկ Փանոսեանին հայրը։

Achieving greatness: Antranig Zarougian

 Vahe H Apelian 

In Latin characters, Antranig Zarougian’s name is spelled in many other ways such as:  Antranig Dzarugian, Antranik Tsarukian. That is why in the ensuing text I deliberately spelled his name in different ways. I dedicate this blog to my mother who was so fond of Antranig Zarougian.

Courtesy Tsolag Hovsepian (see note 1)

One of my favorite books is Antranig Zarougian’s “The Greats and the Others”. I have read it more than once. I have also translated excerpts, if not whole chapters from the book. But I continue keep referring to it every now and then because both of the color of Antranig Zarougian’s depiction of the characters in his book but also, I am particularly drawn by a statement Antranig Zarougian made on an unnumbered pag, right after the title page. It reads as follows: “The Diaspora is an unstable and slippery ground, where the real greats fail to remain great, and the gifted younger ones are not allowed to achieve greatness”.(see note 2)

I have wondered what compelled Antranig Zarougian to make that statement and have it prominently stood out on the unnumbered blank page right after the title page, especially when the book, as the title notes, is about “The Greats and the others”.

The book is published in 1992. It is a recollection of Antranig Zarougian’s memoirs having dealt with those who stood prominent in the Armenian diaspora. Zarougian was a social activist as well and had personal dealings with each and every one of the greats he wrote about. It is fair that I cite the protagonists of each chapter of the book.

The first chapter is titled “Contrasting twins: Shant-Aghpalian” (pages 9 to 61). Naturally the chapter is about Levon Shant and Nigol Aghpalian. The second chapter is called “The Solitary Giant” (pages 65-118). It is about Hagop Oshagan. The third chapter is titled “The Patriarch of the Armenian Literature” (pages 121-169). The chapter is about Arshag Chobanian. The fourth chapter is titled “The Stinging Bee and the Tiger” (pages 173 - 227). This chapter is about Arshavir Shiragian and Trasdamad Ganayan (Dro). The fifth chapter is titled “A person’s picture and the picture of a person”, (pages 231 -257). The chapter is about Hamo Ohanjanian and Vahan Papazian (Goms). The sixth chapter is titled “The passenger and his ways”, (pages 261- 301). The chapter is about Gostan Zarian. The seventh chapter is titled “The Triumph of the plain” (pages 305 - 315). This chapter is about Shavarsh Missakian. The last chapter is more about the others who in their own ways were no less prominent. The chapter is titled “Road notes – they were and are no more” (pages 319-351). The chapter makes mention of his dealing wiht Aram Andonian, Levon Mozian, Shavarsh Nartouni, Arpeg Minassian, Aharon Dadourian, Vahan Yerjanian, Nigoghos Sarafian, Nshan Beshigtashlian. He ends his book reflecting on his visit to Avedis Aharonian confined to his bed for the past one and half decades under the loving care of his loving and nurturing wife, the gracious and the beautiful sister of Mikael Varantian, who had inflamed many a heart in her younger days and of whom Antranig Zarougian remarked that there still are men who look for angels somewhere else.  

Antranig Zarougian was a social activist and had dealt with each of them and wrote about them in a his beautiful prose, in the context of the diaspora of the day and in the context of the greats interacting with each other and with others. In my view only Antranig Zarougian could have written about these greats, not in lavish praise but as persons made of flesh and blood, like any other.

We should bear in mind that Diaspora came about after the Meds Yeghern and the fall of the first republic in 1920. These greats had already achieved their greatness or had already set their course for greatness and continued charting it in the diaspora. They not only led, but ruled the diaspora of their days. The statement I just made comes from the impressionable child or adolescent I was, growing up and getting to know the diaspora I knew and the these greats ruled.

But Antranig Zarougian, unlike the greats he wrote about, was a child of the diaspora. He was born in Gurun on October 4, 1913. In the ensuing mayhem he had lost both his father and his mother and was growing up under the care of an Armenian orphanage when by a stroke of good fortune in 1921, in Aleppo, he  reunited with his mother of whom he said was the unluckiest of all the women but the dottiest mother and grandmother. 

Antranig Dzarugian was the nature’s gift to his nation, a literary genius with boundless energy. He was a poet, a writer, an educator, a journalist and a publisher and underlying them all was his  persona. He was an activist. In fact he was a rebel with boundless energy. As a teenager he was among the few who were chosen from Aleppo and were sent to Beirut to be educated in Djemaran for leadership. Any other student would have acted in  his best behavior to continue receiving his subsidized education in the premier institution, but not him. He was kicked out of the school and departed with Nigol Aghpalian’s fatherly concern for this unruly teenager.

I imagine that Antranig Dzarougian, about whom much can be written, was cognizant of his literary genius and no less rightfully ambitious to achieve greatness and that is why he noted that “the younger gifted were not allowed to achieve greatness”. But I think that Antranig Zarougian missed the very underlying cause. The very reason that the greats failed to remain great he noted, was the very same reason that kept the ambitious, inordinately gifted rebel to achieve greatness. The cause was in his stars. He was born in the diaspora, although in Gurun in 1913,, and grew up in the diaspora and toiled in the diaspora.

Antranig Zarougian passed away on October 4, 1989 in Paris, the City of Lights, he liked so much. I do not think that there is any Armenian who is remotely interested in Diaspora has not heard of Antranig Zarougian and does not  view him among the Armenian literary greats.

Antranig Zarougian may not have realized when he noted that passage in his book “The Greats and the others”, that he was indeed destined to achieve greatness, and he did.   

***

Note 1. The picture of Antranig Zarougian is from Tzolag Hovsepian’s album “Familiar Faces” (page 83). Tzolag Hovsepian was a professional photographer but he did not claim ownership of the pictures of the “familiar faces” he took, claiming that they belong to the Armenian nation. The picture is taken along the Mediterranean coast in Beirut.

Note 2: The original quote, բնագիրը՝ «Սփիւռքը անկայուն եւ լպրծուն գետին է, ուր մեծերը չեն յաջողիր մեծ մնալ, իսկ օժտուած կրտսերներուն թոյլ չի տրուիր որ մեծնան»

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The Kessabtsis and the Alawites: random thoughts

Vaհe H Apelian

LtoR: Haig Chelebian and Stepan Apelian 

The picture I have posted is from my paternal cousin Stepan J Apelian’s wedding festivity. He is the young man on the right toasting with his friend and my material cousin Haig Chelebian. Both served the Syrian Army and were discharged honorably for their services to their native country, Syria. In the picture the two are toasting for Steve’s fleeting bachelorhood. The following day, the entire village will come together and dress him as  the groom and escort him to Keurkune’s ancestral church where he will be waiting for the arrival of the bride’s party from Kessab the village.  That is how all happened. A lot can be written about Stepan and Ani’s wedding and I have  written some (see note). But that is not what I intend to write about in this blog. 

The scene is from Steve Apelian's parents' house, the ancestral Apelian household built late 19th century, around 1880 - 1890. Behind them on the right there is man wearing kaffiyeh and seems to be in an animated conversation with a person next to him. A kaffiyeh is the traditional Arab headdress made of a square of cloth folded into a triangle and secured with a cord. The wearer of the kaffieh is Hammoud. Naturally he is a Syrian and is a longtime resident of the village. He is one of the best players  of kawal in Kessab. Kawala is duduk like instrument which Wikipedia notes is known to be one of the oldest musical instruments known to mankind. It is found in different forms in the Middle East and Central Asia. Hammoud is also an Alawite, an ethnoreligious group from which the newly deposed president Bashar Assad hails, even though he converted to Islam. I meant to say  Sunni Islam, the major branch of Islam his wife belongs to. Most of the Syrian citizens are adherents to Sunni Islam. 

I dwelt upon Hammoud to make  the following point. Wrongly or rightly, I remain under the impression that perhaps no other community has known the Alawites as well as Kessabtsis have and understood their plight. In my younger days, their children like Mahmoud, Moussa and Mouhanna attended the village’s school, spoke fluent Armenian like the rest of us. I have gone grazing the village animals with Muhanna, during my later childhood or early youth, It was from my late paternal uncle Joseph that I found out that they are Alawites.. That also would have made an interesting story for another time. But it is not about the Kessabtsi and Alawites relations that I want to write in this blog.

Come to 2011. A lot of water had flown under the bridge since my childhood and early younger days in Kessab during the summers. There was turmoil in Syria. A social unrest was brewing. But it was not like the insurgents who brought down the Bashar Assad government. The early 2011 social unrest in Syria was peaceful. There were pictures of protesting crowds which depicted mostly young men, who were not wearing arms. However, Bashar Assad was not responsive to their demands.

Rami Makhlouf, courtesy NY Times April 30,  2011:
" Mr. Makhlouf, 41, is Syria's version, a man at the intersection of family privilege, 
clan loyalty, growing avarice and perhaps most dangerously, the yawning disconnect
between ruler and ruled that already reshaped authoritarian Syria even before the protests." 

It was aound that time NY Times wrote lengthy articles analyzing the situation. More than the president Bashar Assad, it was his maternal cousin Rami Makhlouf, with his defiance of the protesters, had become the personification of the family run Syrian government at that time and its mouth piece. Do not push the president do things he does not want to, I recall reading his defiance.

Many readers commented about the unfolding social unrest and the defiance of the government. One of the comments stuck with me. It said “the optometrist is short sighted”.  Whoever made that comment at the time, proved to be prophetic.

I found the comment witty but also true and I wanted to share it with friends, here in the U.S. and with   my paternal cousin Stepan in Kessab, who by then was married and with his wife Ani, raising their two sons and a daughter

But I refrained from sharing it with him. I was concerned that my comment may be read by the infamous mukhabarat, the Syrian secret service and may end up having unforeseen consequences for Stepan in Syria or for me, as I was planning to visit Syria. 

But I also suddenly became aware as to how brutal the regime must be. Here I was in the United States, thousands of miles away from Syria. I was not a Syrian national. I was born and raised in Lebanon as a Lebanese. Yet again fear of retribution had  so much clouded my mind that I stopped sharing that comment or any comment made critical to Bashar Assad rule.

Surely, the Bashar Assad regime must have been brutal.

                                                ***

Note 1: https://vhapelian.blogspot.com/2017/08/why-do-kessabtis-sing-zartir-vortyag.html

 

 

 

 

World renowned scientists with Armenian connection: Dr. Ziad Beydoun

 I came across this article on Scientific Armenian on Facebook. It is written and posted by By Houry Ellezian.  It is introduced as “World renowned scientists with Armenian connection: Dr. Ziad Beydoun would have been 100 today (1924-1998).” I reproduced the article in my blog to share with interested reader. Had it not been Houry Ellezian's post, I would not have known about this distinguished scientist. Vahe H Apelian   

Ziad Rafiq Beydoun, also known as "Don", was a well-respected world-renowned geologist, a walking encyclopedia where geology of the Middle East was concerned. Wrote so many articles and books, roamed on foot in many Arab countries from Syria, Lebanon, Iraq, Qatar, Yemen, Gulf of Aden, to the Island of Socotra.

His biography can be read in places like the AAPG (American Association of Petroleum Geologists), the Wikipedia, The Yemen Times, The British-Yemeni Society, and by many other geologists and professors from AUB and elsewhere who knew him well and testified about his integrity and humble personality.

A memorial award was created in his name, “given each year at the annual convention of the American Association of Petroleum Geologists in recognition of the best AAPG poster session paper presented at the previous year's International conference.” See AAPG: Ziad Beydoun Memorial Award (Best International Poster)

Awards that he received:

1. William Smith Medal (1994): “The William Smith Medal is awarded for contributions to applied or economic aspects of geoscience. It is named after the 'Father of English Geology', William Smith (1769–1839), maker of the first geological map of Britain and arguably the pioneer of applied geology.” He received the medal from the Geological Society of London for his "outstanding achievement in petroleum geology". “He joked that it was good to receive the medal while he was still alive.”

2. National Order of the Cedar (1995): “The National Order of the Cedar is the highest state order of Lebanon, established on 31 December 1936”. He received it for his "distinguished services to geological investigations and research" as “Lebanese geologist, Professor of Geology at the American University of Beirut – Knight, 1995.”

3. Science Medal of the Yemen Republic (1998). “Ziad Beydoun died on 7 March 1998. In late September of the same year, the Prime Minister of Yemen presented his widow with the Republic's Science Medal, awarded posthumously to him in recognition of his unique contribution to the study of Yemeni geology.”

Companies he worked for:

1. Iraq Petroleum Company

2. Partex Ltd (Calouste Gulbenkian's firm)

It was through Dr. Beydoun that I first learned about Calouste Gulbenkian being called the 5% man.

3. Marathon Oil Corporation

Most of all, Dr. Beydoun was our teacher, professor, advisor, mentor, and perhaps obscure to many, a great humanitarian. He supported and believed in me at a time when only a few in my community would. To them my career choice sounded so absurd, impractical, amid the ongoing and uncertain civil war. Dr. Beydoun even helped me pay the AUB tuition raise, when both my scholarships combined couldn’t. Thanks to his generosity I graduated with honors.

As I later learned, he had helped many other students, without publicizing it. He used to say, “I couldn’t repay those who helped me as a student, but I can help other students now”.

It is hard to imagine geology without him. He simply transferred all his knowledge and experience to his students. At every lecture he would give us examples from his real-life experiences. We were lucky to be his students but didn’t realize it.

The Lebanese Geological Society:

“In 1977, Beydoun and his colleagues at the AUB formed the Lebanese Geological Society.”

A society that was unfortunately not functional. I still have the membership card but am not aware of its present status.

After graduating and finding a job far away, I couldn’t keep in touch as much. The last time I called, he was fine. He was happy to inform me that my new findings about the formation of “Raouche” had been mentioned during the latest field trip; much different than the theory proposed by the French geologist Louis Dubertret.

That would be my last conversation with him.

The next time I called, they gave me the shocking news that he had passed away!

Rest in eternal peace Dr. Beydoun, for you are not forgotten!

By Houry Ellezian

December 8, 2024

Hamo Ohanjanian, the quentessential ARF ideologue

ԲՆԱԳԻՐԸ ԿՑՈՒԱԾ Է ՆԵՐՔԵՒԸ - The ARF has its own brand of socialism for social ideology. Hamo Ohanjanian has left a legacy of being an uncompromising ARF socialist. He was the third PM of the first Republic of Armenia. His tombstone in Egypt, bears the following inscription: ԱՊՐԵՑԱՒ ԻՆՉՊԷՍ ՔԱՐՈԶԵՑ - HE LIVED AS HE PREACHED. Antranig Zarougian attests to Ohanjanian's ideological beleif in his book "Մեծերը եւՄիւսները -  The Greats and the Others” (1992). I have attached my translation of an excerpt from a chapter of the book, titled 'Hamo Ohanjanian and Vahan Papazian' . Vahe H Apelian

"In the middle of the Second World War, at the height of German military successes, Hamo Ohanjanian came to the center stage of Armenian life--out of seclusion in the country of the sphinxes. His long-time friend Avedik Isahakian had written a bitter and an emotional letter to him from Armenia asking how it was allowed Dro join the Germans and invade the Soviet Union, which meant invading Armenia. Ohanjanian responded publicly in an article that took an entire page –-whether he had written it or someone else had done it on his behalf does not matter for he had signed his name in the ARF organ "Houssaper" saying that he and his party unequivocally condemn Dro’s conduct and actions and that they irreversibly stood with the Allies, meaning with Armenia.

It was simple and clear but nonetheless just an article, a pubic affirmation. Yet one would not have faulted a person who thought it did not appear to reflect the real mindset and the ongoing actions. But it would soon be proven that whatever Hamo Ohanjanian said in his response to Avedik Isahakian was altogether honest and expressed the real conviction of the ARF Bureau.

Late one night in Aleppo a circular arrived for an out of the ordinary meeting compelling the recipients to attend it. Because of the war the Central Committee (Gomideh) had reduced its membership to a minimum (five members) and there was a special provision that a decision by three would be regarded unanimous. Although there was no war in Syria, the country was experiencing a heightened state of alert. German and Italian spies abounded; new groups were coming ashore from the sea and from the air, and there were Armenians among them. British and French agents were ceaselessly apprehending Arab nationalists whose overt sentiments were pro-German.

Under these circumstances it was a total surprise to me when I found Hamo Ohanjanian in Adour's house. It was the first time we had met, although it seemed to me that I had seen him many times before. He was so much the man as in the photographs. His arms were resting on the armchair, he was holding his head high much like in his photographs. He retained the same composure throughout the meeting. Only once did he change his posture when he excused himself to go to the bathroom. He had convened the meeting in the name of the Bureau. He immediately made a point that there would be no minutes recorded to my relief, as I was the recording secretary.

The British were planning to evacuate Egypt out of concern that they would not be able to withstand the assault of Rommel’s army, whose front forces were approaching Alexandria. It was thought that after taking Egypt the German forces would succeed in entering Palestine, Syria and Lebanon where the British, after putting a show resistance, would pull to Cyprus to ready them for a counter-attack later on.

For over an hour we heard similar military and political analysis after which Ohanjanian turned to the main topic. He revealed the British would have a plane at the disposal of the Bureau, which was centered in Egypt, to evacuate its members and transport their archives as the British retreated. Given that the ties between the Bureau and regional bodies might be disrupted under such circumstances, decisions had to be taken to keep communication lines open. He pulled a piece of paper from his pocket and read the following words: 1) Comrades (ungerner), 2) Dear Comrades and 3) Precious Comrades.

If the circulars from Bureau read "Comrades", the outlined directives should be followed irrespective of regional considerations because the Bureau would have regarded it in the best interest of the people at large. Should the circular read "Dear Comrades", it would mean that the Bureau was not convinced of the best course of action so it was up to the regional committees to act accordingly. Should the circular read "Precious Comrades" the directives in the circular should be ignored.

Hamo Ohanjanian's tomstone, courtesy Mikle Babayan

After he communicated to us this latest development, he invited us to ask questions. But we remained silent and no one asked any question. We were dumbfounded. The decisions taken appeared so out of place and unexpected. We had lived the past three years of the war in relative calm and relative passivity, far away from the happenings. The bloody battles were news we watched with interest. In fact, the community was experiencing such an economic upturn that there appeared a revived interest in literature. The “Nayiri” literary periodical was established for Armenian writers in the Middle East irrespective of their political affiliation. Whatever Ohanjanian conveyed to us sounded pretentious and totally contrary to our party.

It was Herartian who objected by saying: "You seem to forget that our party is based on the principle of decentralization. How could the Bureau dictate to us a course of conduct when our by-laws stipulate that each regional committee act according to the dictates of the region?"

Ohanjaniana replied: "The Bureau has made a note to that affect. Since we are in wartime the by-laws have been suspended."

Dzaroukian: "Decentralization is the core of our party’s structure and can only be suspended by an all-party assembly. Would it not have been prudent for some of the members of the Bureau to have departed with the British and taken the archives while the rest of the leadership stayed put? Much as in France's case where there is a Free France under the leadership of De Gaule and an occupied France under Marshal Petain.

Ohanjian's rebuttal was fast and swift: "Young Comrade, an occupied Bureau cannot function under the heel of Hitler."

The meeting ended at dawn. It was decided to invite group leaders for a consultative meeting the same evening. During the meeting we asked Ohanjanian to gauge the feelings of party members. He had nothing to report or to say to them, he said. He would listen rather than tell them anything.

It should be noted that, whether unfounded or not, the overall feeling in the party was pro-German.  After the German occupation of Greece and Crete, it was natural to expect the next blow would be against Turkey. It’s a mob mentality that gives a feeling of euphoria. Few were prepared to analyze an insignificant event that would tell volumes about German and Turkish relations. Upon Hitler's orders, the remains of Tala'at Pasha, which had been buried in Germany for the previous twenty years, were taken to Istanbul. Surely that did not sound as a hostile act but signaled a growing friendship. It was only after the war that we came to realize relations between Germany and Turkey had been contrary to our understanding. Not only Germany had no intention to attack Turkey, it was Turkey that had been waiting for the opportune time to attack Caucasus.

Ohanjanian said a few words and encouraged attendees to openly express themselves. He heard the same pro-German tune from all. Dasnabedian asked: "Should tomorrow Dro reach Yerevan with the German forces and appeal to us from there, what would be our response?"

"Let me ask that question to you," said Ohanjanian, "what would you do?"

"We? We would applaud and dance from here," said Dasnabedian.

For the very first time Ohanjanian’s voice quivered when he snapped almost in fury: "Should he do that, he will no longer be my comrade and you will not be an ARFer with your dance."

From left and right the same sentiments could be heard. The German military successes had dazzled our comrades. No one had any doubt that Germany will emerge the winner of the war. I should admit that the members of the leading bodies did not think differently. It was only Ohanjanian who remained steadfast on his belief that final victory belonged to the Allied forces. He then adjourned the meeting.

There was such an emphatic tone in his voice that I remember his closing words almost verbatim. "Comrades, do not be deceived by appearances. The German victory means a return of mankind to the Middle Ages. The wheel of time does not go backward. It would be impossible to envision Hitler ruling the world. Do not believe in transient victories. The racist mentality of Germans cannot stop the wheel of progress. Believe in the final victory of freedom and socialism."

He stirred emotions but could not convince the attendees. The belief that Turkey was next had overwhelmed the comrades.

My last meeting with Ohanjanian was brief. It lasted half-an-hour. He had requested that we present our opinion on paper. I presented a summary of our views and gave it to him after reading it out loud.

“Our committee does not support Bureau’s decision to depart with the British for the following reasons:

A.  Where can the British take the Bureau? Probably to London or even may be to India. Presumably under German occupation, how can we follow directives from the Bureau that surely will not be in favor of the Germans? If we were to follow its directives we would undermine our security here. If we do not follow the directives of the Bureau, the British would have no reason to hold on to the Bureau.

B.  We recommend that the Bureau stay in Egypt even though some comrades may be obliged to leave."

Ohanjanian took the paper and looked at it for a long time. It appeared he re-read it.  He looked at each of us, one by one, and then said in a low voice: "Alas, it appears that for forty years we have struggled in vain to secure a victory for socialism. It appears I have not known my comrades.”

Soon after the meeting the wheel of fortune suddenly changed in the opposite direction. Not only did the British not leave Egypt, but also they started to pursue German and Italian forces from one end of Northern Africa to the other. At the same time, after the heroic Battle of Stalingrad, the Soviet forces resorted to counter attack. The rest is history.

From all these I retain the unadulterated picture of Hamo Ohanjanian and his uncompromising belief. Of all the political personalities I have met, no one else who has stood without blemish as he has. To enjoy success and to retain a belief in victory is not an impressive achievement. Real courage and greatness lie in retaining one’s belief and not be swayed by the currents."

ԲՆագիրը՝

Երկու Զէյթունցի հոգեւորականներ

 Վահէ Յ Աբէլիան

 

Երէկ պատահմամբ համացանցին վրայ հանդիպեցայ հետեւեալ գիրքին` «Զէյթունցի Վարդապետը կամ  Տ.Գրիգորիս Ծ.  Վ. Աբարդեանց»։  Ի յայտ եկաւ որ գիրքը զետեղուած է նաեւ Վերապատուելի Պարգեւ Աբարդեանին յիշատակին նուիրուած Ֆէյսպուք էջին վրայ։ (տեսնել ներքեւը)։ Վերապատուելի Աբարդեանն ալ սերած է Հայկական Զէյթունէն։  Պիտի մէջբերեն իրենց մասին տեղեկութիիւններ եւ վկայութիւններ։ Կը սկսիմ ժամանակագրական կարգով։ 

՝«Զեթունցի Վարդապետը կամ  Տ.Գրիգորիս Ծ.  Վ. Աբարդեանց» քառասուն էջ գրքոյկին հեղինակն է Սմբատ Բիւրատ, տպուած է Կ. Պոլիս 1910-ին։ Տպագրիչ հրատարակիչն է Վաղենակ Ս. Բիւրատ։ 

Գիրքքը կը սկսի հետեւեալ խորհրդածութաեմբ՝ «Կ. Պոլսոյ արուարձաններէն Շիշլիի Հայոց գերեզմանատունը, կարգ մը եկեղեցականներուն դամբարանականերուն շարքին մէջ, աչքիդ կը զարնէ շքեղ մահարձան մը, խորհրդաւոր եւ շահագրգիռ տապանագրով մը, որ ամէն զգայուն Հայու սիրտը թունդ պիտ հանէր։»։ Այսպէսով կը սկսի  Աբարդեան գերդաստանին կենսագրութիւնը ներկայացնել 1611 թուականէն սկսեալ եւ կը կեդրոնանայ Տ. Գրիգորիս Ծայրագոյն Վարդապետին բերած նպաստին։

 Գիրքին վէրջէն էջին վրայ կը կարդանք Զէյթունցի վարչապետին տապանագիրը որ բնականաբար վարդապետին կենսագրութեան ամփոփումն է՝

«ՀԱՆԳԻՍՏ Տ. ԳՐԻԳՈՐԻՍ ԱԲԱՐԴԵԱՆՑ՝ Զէյթունի ծայրագոյն վարդապետին. Ծն. 1836 վխճ. 1909։ ԶԷՅԹՈՒՆԻ ՓՐԿԻՉԸ՝ ՔԱՋ ՀՈՒԻ, առաքինի իշխանազուն եկեղեցականը, 1862ին, Սուլթան Ազիցի օրով, Զէյթունի Մեծ Պատերազմէն ետքը երբ «Զէյթունի տեղ խոտ պիտի բուսնի» ըսելով Հիւնքեարը (կարդալ արիւնարբու սուլթանը) բիւրաւոր բանակ ղրկեց հոն, ինք. Անձնուէր հովիւ, Ֆրանսայի Նաբօլէօն Գ. Կայսեր ներկայացա եւ ետ դարձնել տալով բանակը, փրկեց Զէյթունը։

Զէյթունի հայրիկը, 1879ին, երբ Ապտիւլ Համիտ Բռնակալը զօրանոց մը կառուցանել ուզեց Զէյթունի դիմացը, կեղծ բարենորոգումներու խոստումներով, եօթը քննիչ բաշաներուն առջեւ պատռեց Դաշանց Թուղթը, եւ այդ պատճառով Պոլիս աքսորուելով, երեսուն տարի տառապեցաւ աքսորականը, հայրենիքին բարերարը, որուն յիշատակը կ՚անմահացնէ այս մարմար մահարձանով իր յաւէտ անմխիթար կրտես եղբայրը Յարութիւն Մ. Աբարդեանց։ ՆՆջէ՛, ուրեմն, ո՛ վեհ, ո՛վ ...վարդապետ, անմահութեան դռներուն շեմը ննջէ՛, ննջէ՛ մինչեւ որ հնչէ Գաբրիէլեան շեփորը, որ քեզ պիտի արթնցնէ մեռելներուն թմրութիւնէն, եւ  պիտի հրաւիրէ զքեզ խառնուելու երանելի երամին սուրբ վարդապետներուն, որոնք իրենց քարոզութիւններով ու բարի գործերով կենդանի եւ յաւէտ վառ պահեցին Հայուն Հաւատքը, ժեւ որոնց սիրտը բաբախեց Հայրենիքին համար։)

                                                    ***

Վըրապատուելի Պարգեւ Աբարթեանին  պատեհութիւնը ունեցած եմ առաջին անգամ հանդիպիլ ծնողական մեր տան մէջ, Անթիլիաս, Լիբանան։ Վերապատուելին ընթացք տուած էր մօրս եւ այսպէս հիւրաբար կը գտնոէր մեր տունը։  Վերապատուելին ծնած էր 8 Մարտ 1937-ին Սուրիոյ Ժըսր-էլ- Շուղուր քաղաքին մէջ եւ մահացած էր 1997-ին Հալէպի մէջ։ Կը մէջբերեմ հետեւալ երկու վկայութիւնները վերապատուելիին մասին։

Առաջինը լոյս տեսած է Բերիոյ Թեմին Ազգային Առաջնորդարանի պաշտօնաթերթ Գանձասարին մէջ, է. Տարի - թուականը ճշդուած չէ - ամէնայն հաւանութեամբ վերապատուելիին մահուան առթիւ։ Կը մէջբերեմ հետեւեալ յատուածը՝ 

« Հալէպի Հայ Աւետ. Համայնքը կորսնցուց տարիներու իր նուիրեալ Համայնքապետը, անկրկնելի Վեր. Պարգեւ Աբարդեանը, որ որպէս տիպար հոգեւոր հովիւ, ծառայութեան իր ամբողջ տարիներուն ընթացքին, իր խոհեմութեամբ, իր լայնասրտութեամբ, իր ողջմտութեամբ, մէկ խօսքով իր զանազան բարեմասնութիւններով կարողացաւ արժանանալ իր համայնքի զաւակներուն սիրոյն որ յարգանքին։»

Յօդուածը  կ՚աւարտի հետեւեալ յատուածով՝ «Զէյթունցին իր պապենական լեռներուն վրայ զէնքով քանդակեց հայրենասիրութեան իր փառապանձ պատմութեան էջերը, իսկ վերպատուելին զէնքի փոխարէն իր հաւատքով, իր բարի խօսքով, իր անսպառ կոռովով, համերաշխութեան կոչերով ու իր նուիրումով արժեցուց Զէյթունցի իր անունը։ Յարգան իր վաստակին։» Յօդուածը զետեղուած է Զէյթունի Հայրենակցական Միւթեան անունով որուն պատուոյ նախագահը եղած է Վերապուելի Պարգեւ Աբարեանը երկար տարիներ։

Երկրորդ մէջբերումը Եդուարդ Քասունի-էն է։ Յօդուածը լոյս տեսած է Ջանասէրին մէջ, շատ հաւանաբար վերապատոեւլիին մահուանը տխուր առթիւ։  Ակնարկ մըն է վերապատուելիին բնածին երաժիշտութեան տաղանդին եւ վերապատուելիին հոգեւոր ասպարէզին ընտրութեանը ի հեճուկս իր բնածին տաղանդին զարգացման։

 Այսպէս կը գրէ Երուանդ Քասունին՝ «երաժշտութեան սիրահար էր որ երգահանի ատաղձով անպայման խոստումնալից երգիչ իրեն ասպարէզ ընտրէ երաշտութիւնը, մեծնայ այնտեղ, եւ ազգային  ու քրիստոնեական ծառայութիւնը բերէ այդ ճամբով։ Դժբախտաբար ան չկարողացաւ համոզել ինքզինք։ Ոտք ըրաւ այդ դաշտէն ներս, որ պիտի կլանէր զինք ամբողջ չորս տասնամեակներ։ Երգն ու երաժշտութիւնը մնացին լուսանցքային ժամանց-զբաղում, որքան որ ինք փորձէր սիրտ ու հոգի դնել այնտեղ։ Կարելի չէր երկու  տիրոջ ծառայել։» 

Վերապատուելի Պարգեւ Աղ Աբարդեանին նուիրումը եղաւ հոգեւոր կեանքը։

Թերեւս այս երկու Զէյթունցի հոգեւորականները ազգականական կապ ունեցած են։ Եթէ այդպէս էր, այդ կապ կորսուած կը թուի, ինչպէս կորսուած է երբեմնի հայկական Զէյթունը։ 

Յիշատակն արդարոց օրհնութեամբ եղեցի։

 Reverend Barkev A. Apartian depicted by his son 
Dibar Apartian, a renowned painter in France

Տեսնել ՝ https://www.facebook.com/barkev.arakel.apartian

The author of Ataturk's signature.

 Attached is my abridged translation of Margarita Krtikashyan's article in Keghart.com (see the link in the footnotes). Vahe H Apelian 

The signature of Mustafa Kemal Ataturk, is a symbol of the Republic of Turkey. It not only expresses the country’s recent history, but is also deeply linked to the invaluable contribution of Armenian culture and science. A key role in this story was played by the prominent manuscript specialist Hagop Vahram Cherchian. Through whom the world came to know Ataturk’s signature.

Cherchian lived during two great historical periods: the last days of the Ottoman Empire and the formation of the Republic of Turkey. He became the man who was able to unite two cultural and political worlds, creating an aesthetically impressive symbolic signature.

In 1934, the Grand National Assembly of Turkey passed a law on surnames, according to which Mustafa Kemal was given the surname "Atatürk" ("Father of the Turks"), proposed by the Armenian linguist and Turkish language reformer Hagop Martayan-Dilachar (Language Opener). This was not just a change of name for Kemal; it symbolized a new historical period when Turkey was forming its new identity with reforms, cultural changes, and new symbols. However, this transition created another challenge. It became necessary to create a signature that would express the power and the symbolic significance of the new statehood, while remaining faithful to the values ​​of the time.

This decision became a historical turning point when Atatürk's secretary, through the Istanbul Chief of Police, approached the great manuscript scholar Hagop Vahram Cherchian for the task. Hagop Vahram Cherchian had specialized in the Palmer Method of penmanship in the United States in the 1920s, becoming one of the leading handwriting experts of his time. 

Cherchian began the work, which entailed substantial responsibility,  not only in aesthetic but also in symbolism. The signatures he created had to be not only beautiful, but also strong, reflecting the vision of the new country. Cherchian created 5 different signatures, each of which expressed different ideas and meanings. Ataturk chose the 5th from the submitted signatures, a simple but strong signature that became a symbol of Ataturk’s personality and  of the Republic of Turkey.

Cherchian’s work became a unique reminder of how the Armenian people continued to contribute with their knowledge to the art and science of the state that was responsible for their genocide. It is a testament to the indomitable spirit and creative potential of the Armenians, proving they are capable of creating values ​​even during their historically and politically hard  conditions.

The Armenians, who were forced to leave their homeland, Western Armenia, at the same time left their mark on the cultural and scientific life of Turkey. The signature of Ataturk, created by Hagop Vahram Cherchian, as an Armenian specialist, not only reflects on important events of the past, but also raises questions about Turkish-Armenian relations.

Margarita Krtikashyan is a post graduate student in Turkology at the Faculty of Oriental Studies of Yerevan State University. Her research interests include cuttural policy, the role of music in diplomacy and politics, Turkish-Armenian relations, the challenges of Armenians living in Turkey, and the Armenian Patriarchate of Constantinople. She is also interested in in religion, culture, and music. E-mail: margaritakrikashyan@gmail.com

This story, on the one hand, seems burdened with past historical memories. But on the other hand, it also reveals the ever-revolving relations that remain just as important today, in the contemporary challenges pertaining to Artsakh and Armenia. Armenians once again resisted Turkish-Azerbaijani oppression in their historical homeland. Today we face the same struggle for restoring our identity, our rights and statehood.

The signature created by Cherchian is not only a historical symbol, but also a reminder of the intermittent, but always continuing contribution of the Armenian people to the cultural, scientific and political life of Turkey. Today, as in the past, Armenians in Turkey continue to exert their influence, often overcoming  policies and actions of that country that threaten the Armenian people.

The episode of the creation of Ataturk’s signature reminds us that at times everyday figures make large or small contributions to national and international history. One of such ordinary figure is Hagop Vahram Cherchian. He left his mark  not only as a great specialist, but also for having Armenian contribution cross Turkish history at such a milestone.

                                                    ***

Original post link: Աթաթուրքի ստորագրության հեղինակը՝ https://keghart.org/krtikashyan-atataturk-signature/