Our grandfather Stepan Apelian

"He bestowed special deference to the ministers of the church" The attached is my translation Rev. Ardashes Kerbabian’s eulogy of our grandfather who passed away on July 26, 1984. It was dated August 27, 1984, Cambridge, Ontario, Canada, where Rev.  Ardashes pastored for a number of years. Our grandfather Stepan, as well as grandmother Sara, like most of his generation, were orphaned survivors of the Armenian Genocide 

"Among the serendipitous happenings in life, the birth of Mr. Stepan Apelian coincided with the founding of our village’s - Keurkune’s – Church in 1897. It became his good fortune to grow with and in the church. Thus the young Stepan had his character shaped within a church loving family in the Armenian Evangelical community. It is not a secret that I reveal that he became not only a true child of the church but also its faithful and active member as an elder, a treasurer, its keeper and guardian from his adulthood well into his old age without tiring and without complaining.

I have known Mr. Stepan Apelian for forty-five (45) years and I have closely followed his life and his work for thirty-seven years (37). He would be the first to attend Sunday services, mid week prayer meetings and at the trustee meetings, always with a smile on his face, joyful and content.  He bestowed a special deference towards the church’s ministers. He loved and cared for the church, its congregation, the school and the students as he cared for the pupils of his eyes, wishing for them  love, wellbeing and harmony. 

After a hard day’s work and before going to sleep he devoted a special time for scripture reading and prayer. He was a personification of Jesus’ reference of Nathanael “ Here truly is a man in whom there is no deceit”. Truly Mr. Stepan Apelian was a true embodiment of goodness and the exemplary man of the village. Everyone liked him. He was the rosy cheeked, calm and composed ‘baboug’ (grandpa) of the village. He was meek as much he was good willed. He was impartial in his service to church. He was caring, hospitable, and his table was open to visitors as well as to strangers.

As an outcome of the life he led, he enjoyed the love and the respect of his immediate community and the community at large. Spiritually he was one of the richest and most content persons. God in turn rewarded him with two sons and four university graduate grandchildren (see the note below), who are also known for their well manners. According to the news reaching us, the Armenian community of Syria and Lebanon are grateful for the services of his two grandchildren Steve and Ara who are rendering service to the Chanits (Armenian Evangelical Endeavor Association), the Armenian Evangelical community and the Armenian community at large. It is also fair to acknowledge the spouses of his children for their services to the church and to the evangelical schools.

For his more than 50 to 60 years of service he rendered to the Armenian Evangelical Church of Keurkune, Mr. Stepan is deserving of our Lord’s blessing who said “‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’.”

Mr. Stepan Apelian left this world on July 26, 1984 bearing on his chest the pin for loving service. I believe that according to John 10:25 (“I did tell you, but you do not believe. The works I do in my Father’s name testify about me”) he lives with the beloved Lord. Apostle Paul’s words fit Mr. Stepan Apelian’s person and life, when he said: “I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for his appearing.”

My dear nephew*, on the occasion of the fortieth day your death I convey to you my sincere impressions of you, quoting bible verses and dedicate it to your good memory as a bouquet of flowers to be placed on the holy ground of your grave at our village’s cemetery we call “keghetseg” (a small church), wishing that the Lord will bless your fatherly and human loving memories and for your more than half a century of service to the church for the glory of God and for the enlightenment of the Christ’s church.

With the grace of God, I remain with the hope and the faith of joining you in the everlasting life. Amen.

Rev. Ardashes S. Kerbabian

67 Norfold Ave.

Cambridge, ON N1R3TB

August 27,1984

* Mr. Stepan Apelian was my nephew through my father’s first marriage.

                                                        *** 

Note: Our grandfather had four grandchildren, two from each of his two sons, all boys, in seniority listing:  Vahe H Apelian, pharmacist (AUB), PhD (St. John’s University); Stepan Apelian agriculturalist, M.S. (AUB); Garo Apelian business (Haigazian University), deceased; Ara Apelian MD (AUB).

 

“Will it reach the people in need?”

Vahe H. Apelian

Garo and Maral Apelian
(Garo's Facebook profile) 

I title my blogs first.

Titling a blog first helps me sort out my frame of mind. Henceforth putting the body of the text under the title becomes relatively easy and, believe it or not, not as time consuming as the framing the title. 

I first thought titling this blog, “Maral Apelian, caught in the whirlwinds of the times.” She remains in my mind. But I soon realized that title is constraining my thoughts even though young Maral Apelian and her family remain the focus of my thoughts. They are one of the thousands of the families, if not the whole nation, caught in the whirlwinds of the times.

Whirlwinds are strong winds that can quickly change things, such as damage trees, buildings and also sweep people that happen to be on their path, like tornadoes do. That is what happened to young Maral and her family. But I opted to title this blog instead with an actual quote from a question his father Garo posted on my Facebook page in response to my blog about the U.S. humanitarian aid. 

His question was:

 “Will it reach the people in need?”

Garo, his brother Serop and sister Maral, were the young children of Soghomon and Azadouhie Apelian, when their parents left Syria with them to carve a life for their own in the United States, as many Armenians from Lebanon and Syria did. But two decades ago Garo, a young man left the United States wanting to settle in his ancestral village Keurkune, where they had their ancestral lands and Syria was a booming country and Kessab had become a touristic mecca boosting astronomically the prices of the lands Kessabtsi families owned for generations. 

My blood relations with Garo are closer from my mother’s side – nee՛ Zvart Chelebian – than from my father’s side. Garo’s paternal grandmother Marie Chelebian Apelian – is my mother’s paternal aunt. That is to say, Garo’s paternal grandmother is my mother’s father’s - my maternal grandfather Khatcher's - sister, who was married to an Apelian family patriarch Hapel.  In fact, it was they, Hapel and Marie (Chelebian) Apelian, who had made arrangements that my genocide orphaned maternal grandmother Karoun Apelian, the daughter of Hovhannes Apelian, marry Khatcher Chelebian, Marie’s brother. Their wedding had taken place in their make shift camp in Deir Attiyeh, Syria, on their way back to their ancestral village Kessab, having survived the genocide. 

In Syria, my paternal cousin Stepan Apelian and his wife Ani, took Garo under their wings. Garo completed his Syrian military service, worked in Stepan and Ani’s famed Kessab soap factory. Stepan had a 4-storey building erected on Garo’s family’s grounds, with financial assistance from Garo’s mother in the U.S. Garo moved in one of the apartments, married Sevan Manjikian from the village of Kaladouran. Their wedding took place in the Armenian Evangelical Church of Keurkune. Stepan and Ani Apelian became the godparents at their wedding. And it is there in Keurkune that a daughter was born to the young Garo and Sevan (Manjikian) Apelian family whom they named Maral, who from very on, Keurkunetsis vouch, became noted for her unusual bright mind.

Then came upon Kessab March 21, 2014, when Muslim extremists, in the early hours of that dreaded Friday, attacked Kessab from Turkey, marking the third exodus of the Kessabtsis in a century. Much is written about that tragic event to dwell upon it here. As an outcome of the devastation and the decimation Kessab economy had sustained, Stepan and Ani Apelian with their young son Hovag came to the United States, where their son Dr. Tsolag had settled. 

Garo and Sevan Apelian with their young daughter Maral repatriated and settled in Armenia. Sevan officiated her nursing care certifications in Armenia. Driven by their patriotic zeal, and likely by their love of the village life, they moved to Artsakh and were settled in Medz Shen. Young Maral was in Yerevan having undergone her eye sight corrective surgery when the Lachin Corridor was blockaded and she remained separated from her family until the family found a way to be united again in Artsakh. In fact, young Maral who is articulate in English having learned from her father, became a young spokesperson of the blockade. We all know what happened during the ensuing nine months that culminated in the September 20, 2023 capitulation of the Republic of Artsakh. Throughout those nine months, Garo and Sevan were in touch with Stepan and Ani, as best as they could, given the siutation.  On September 26, 2023, Tatul Hakobyan reported that “Metz Shen of Shushi region was also forcefully evacuated and deported. This is the village that was massacred by the Turks in 1918. Throughout history, this was the most important Armenian village connecting Goris to Shushi,” Tatul wrote. From there on the communication with the family stopped, until the family resurfaced again.

Garo, Sevan and Maral Apelian are now in Armenia, refugees over again. Young Maral has been caught in the whirlwinds of the times. Stepan and Ani remain the main contact for the Apelian family to reach out to them.  As stated the title of the blog is a comment Garo made to my blog I posted on my Facebook page, where he  asked: 

 “Will it (the aid) reach the people in need?”

I will single out what Aram Suren Hamparian posted on Facebook, on behalf of ANCA, regarding the U.S. humanitarian aid. Aram posted a clip that addressed Samantha Power in Armenia on her mission, and said: “Sanction Azerbaijan or go back to your country”. A few months ago, in another unfathomable posturing, Aram Suren Hamparian commented on the same social medium from his office that that his supporters pay to maintain, saying:  “Yerevan is in cahoots with Ankara, against the interest of Armenia”. Today, a few hours ago, in a misplaced analogy but with poignantly evident implication, given ANCA’s track record against the government the citizens of Armenia elected in a transparent, orderly, democratic election, he commented the following:

“Captain of Exxon Valdez: Drunk, steering ship into rocks.

Crew member #1: Quick, take the helm. Save our ship.

Crew member #2: But he’s, our captain.”

It’s up to the readers whether they liken themselves to Aram Suren Hamparian’s figurative crew member # 1, or crew member #2. Although both analogies are wrong, because the readers of the comment are mostly in the United States and hence on a USS (United States Ship), or on the ground in the West, not confronting an imminent danger or hunger. While Garo Apelian and his family are on the ground in Armenia and are rightfully concerned for their safety and their hunger.

“Will it (the aid) reach the people in need?”

I am reminded of the Armenian saying, “The satiated does not understand the state of the hungry” (կուշտը` անօթիին վիճակը չի հասկնար). I quoted the Armenians saying not only as a statement of fact, that the satiated person obviously does not experience and relate to hunger pains, the hungry experiences. I also quoted the saying as a figure of speech for politicized patriotic posturing from a far distance.

Note:

1. U.S. Humanitarian Aid

http://vhapelian.blogspot.com/2023/09/us-humanitarian-aid-to-armenia.html

2. Maral Apelian, a teenage voice from Artsakh

http://vhapelian.blogspot.com/2023/04/maral-apelian-let-my-people-go.html

A Rightful Owner For Epilents

Vahe H. Apelian

 

Tsolag Apelian in Kessab Nature

Epilents (Էբելենց) was the pen-name of Albert Apelian, M.D. It was a fairly known pen-name at one time. The Armenian Wikipedia reveals the use of the moniker as early as in 1928 in “Hairenik” Daily in Boston.

It is thought that it was Dr. Albert Apelian who came with the Epilents penname. It is not from the Kessab dialect. Kessabtsis have similar words such such as Epillek, Epillik, which mean of or from the Apelians. Epilents, I believe, is its Armenian version implying of Apelians as the ending “–ents” implies from or of, in Armenian. It is a well thought Armenian pen-name and rings true for someone hailing from the Apelian family of Kessab. 

 Dr. Albert Apelian was born in Kessab in 1892 and lived a long and a fruitful life. He passed away at the ripe of age of 93. He authored five medical books, four novels and a historical documentary about Kessab in Armenian along with many articles he published over the years in Armenian journals. The Armenian Wikipedia reports Էբելենց (Epilents) having also appeared in “Aztag - Ազդակ” (Beirut) in 1946, “Asbarez – Ասպարէց» (Fresno) in 1957, and in “Haratch - Յառաջ” (Paris) in 1961. His creative literary opus was his last novel in English titled “The Antiochians”. Dr. Albert Apelian passed away on November 14, 1986 in Belmont, MA where he practiced his profession for five decades. With his death his pen-name Epilents gradually subsided.

In the last issue of Kessab Educational Association’s 61^st edition directory and yearbook (2020), I read an article about the preparation of the grape molasses Kessabtsis are known to prepare. They call the process “Masara” and its preparation is one of the most cherished social events for the Kessabtsis. Dr. Tsolag Apelian had authored the article not in Armenian, nor in English but in the local Kessab dialect. He also had signed the article as Էբէլինց Ձոլակը - Epilints Tsolag. Suddenly, it dawned on me that cherished pen-name has now a deserving person who well embodies Kessab and Kessabtsis.

I am not conversant in Kessaberen, the Kessab dialect or should I say language because for generations it was the only language they used to carry on all aspects of their daily lives. My mother told me that my paternal grandparents did away speaking Kessaberen at home for my sake, their firstborn grandchild and started speaking Armenian at home, at least in my presence. Even though I am not conversant in Kessaberen but I understand the language pretty well and can pass a judgment on the fluency of the language spoken by someone. Reading the article I was surprised at Tsolag’s mastery of the language given that his parents, Stepan and Ani, did not speak Kessaberen at home. For a quarter of century Ani was the principal of the Armenian Evangelical School in Kessab, where Tsolag also attended. After Kaloustian and Noubarian Schools in Egypt, it is the oldest Armenian School in the Diaspora outside Turkey. My parents conversed fluently Kessaberen but they were born and raised in Keurkune in families who spoke Kessaberen. And it was in Kessaberen that their parents welcomed their newborn children whose first words were uttered in Kessaberen. But that was not the case with Tsolag. 

Tsolag not only cherishes the dialect, he is also keen on perpetuating it. To that end he has set up an account in the Facebook called Քեսպնուոկ-Քիսապի Բարբառը (Kesbnog-the Dialect of Kessab), where he has ruled the conversation be in the Kessab dialect and is open for anyone who would like to converse in Kessaberen or would like to hone his skill conversing in Kessaberen. 

Tsolag was born in Keurkune in the family’s ancestral home where his granfather Joseph and my father Hovhannes were born to Stepan and Sarah (Mousajekian)  family. My paternal cousins Stepan and Ara were also born in the same house. Stepan’s children Tsolag, Shoghag and Hovag were also born there. The patriarchal house was built in the later part of the 19th century and bridges three centuries as it still stands fortified in the original stones that made its thick walls, although it has been cosmetically renovated.

Tsolag has always been a brilliant student. He attended school in Keurkune, Kessab and after succesfully passing his Syrian Baccalaureate national examinations he graduated from the State Engineering School in Latakia and from there he attended University of California in Irvine from which he received his doctorate degree in Engineering. Presently he holds a position as the Principal Engineer at the Curtiss-Wright Corporation. Tsolag is also related to Dr. Albert Apelian. His maternal great-grandfather Hagop Apelian is a brother of Albert Apelian. They were the children of Dr. Soghomon Apelian who had four sons and four daughters.

It gives me a pleasure knowing that Tsolag has adopted Epilints as his literary moniker, although he spells the third vowel a little bit different – Էբիլինց -  to sound it truer to its Kessab sounding. The transliteration also changes slightly as Epilints. Henceforth we shall associate Epilints with Dr. Tsolag Apelian as the community at large, on both sides of the Atlantic Ocean, once associated Epilents with Dr. Albert Apelian.

Tsolag Apelian with the late Pastor Sevag Trashian (left) in Kessab at the Armenian Evangelical Church Entrance

The day after: March 22, 2014

 I transcribed the comments Stepan Apelian made on March 22, 2014, the day after the extremists attacked Kessab. Stepan too fled Kessab with his wife, son Hovag and mother and took refuge in Lattakia with the rest of the Kessabtsis and other residents of Kessab. It is apparent that he posted the attached on the spur of the moment, a day after the carnage. 

Other than minor editorial intrusions, for archival purposes, I reproduced Stepan’s post in its entirety and attached its screen shot I had saved (see note). 

I should note that the Kessabtsis stayed in Lattakia until June 15. In Lattakia he took part of an ad hoc committee that came about to attend to the various needs of the displaced. On June 15, word reached them that Kessab is liberated and the extremists have left.

He also returned to his home in Keurkune to find it all sacked. His soap manufacturing factory that exported all the way to Japan, under the label LaurApel, was looted of raw materials, machinery and was left in ruin. In short, a life time work was left is ruins. 

Stepan lives in Corona, CA, with his wife, son and mother.

In Latakia, the day after

***

Stepan’s comment. 

To all our brothers and sisters in the Diaspora and mainland Armenia.

It is a very sad day for Kessab. 

The first day of spring - 2014, March 21 - the barbaric enemy with the full support of Turkey as government; logistically, militarily, and even participated in military action and attacked Kesssab early morning at 4 a.m. The attack started with a heavy shelling of the peaceful village, with mortars and grads, creating a chaotic state. 

The civilians fled to Lattakia, but no one can assure safety in Lattakia too. 

Stepan Apelian among the ruins of his house, factory

This aggression of Turkey is not justified in any way. The extremists are hopeless and frustrated. They could not sustain their existence in many parts of Syria, so they poured their venom on a peaceful, farming, and touristic area – Kessab – and its peaceful people who had no inclination to politics and power, whatsoever.  All through the 3 years of dirty (civil) war, we stayed very peaceful, created no friction with any party, showed military activities against no one. All were busy supporting their families and gave a safe haven to more than 1000 displaced families from all over Syria, of all denominations and faiths without any discrimination. These people are now being penalized for such a peaceful stand. 

The super powers of West are making humanitarian and human rights declarations as the safeguards of all values. But in fact are blindfolded and deaf to all such act s that they secretly support as well. President Obama in his presidency oath clearly declared that the U.S.A. will return back to its ancestors’ and founding fathers’ values. Wonder if he really did fulfill his promise. 
We ask all living world of conscience to raise their voice against all aggressions at peaceful and life loving civilians.

Stepan J Apelian

Stepan J Apelian;s commentary on his  Facebook page on March 22, 2014

 

Maral Apelian: A teenage voice from Artsakh

 Vahe H. Apelian

I had posted this blog previously, on Dec. 21, 2022,  as "The plight of Maral Apelian". The family lives in Mets Shen in Artsakh. Her father notes that it is an hour from Stepanakert.

Maral with her parents in Armenia, 2019 

Lately a young girl by the name Maral Apelian has emerged as a young voice from Artsakh. Instagram, Civil net captured Maral Apelian’s plight in video. She has become another victim of the Artaskh blockade. Presently she is in Yerevan staying with a friend’s family, while her family is in Artsakh.

Maral is 12/13 years old. She was in Yerevan for her eye surgery and was recovering when the blockade came about. As a result of which she could not unite with her family in Artsakh. In fact, her mother reported that she met Maral at the crossing, but the Azeris did not allow Maral to cross into Artsakh to be with her parents. Her mother Sevan noted that the Azeris blocking the road let people from Artsakh cross into Armenia but will not let those in Armenia cross into Artsakh. As a result of which, her parents have let Maral know that that she may end up remaining in Yerevan well into next year. Because of the prevailing uncertainty, Maral is not attending a school.

Maral before and after her surgery

Maral is the daughter of Garo Apelian and Sevan Manjikian. Both are Kessabtsi Armenians. Garo moved to Keurkune, his native village, from the United States with his brother Serop. His parents had settled in the United States when their children were young. Garo also has a brother in Los Angeles. His sister Maral died at her tender age because of cancer.

In Kessab Garo married Sevan. Her family names indicates that she is from the Manjikian enclave of Karadouran, Kessab. They were married in Keurkune’s historic Armenian Evangelical Church. My cousin Stepan Apelian and his wife Ani were the godparents at their wedding. Maral is born in Keurkkune, Kessab.  Her  paternal grandparents, Soghomon and Azaduhi Apelian are deceased and are buried in Los Angeles.

Garo and Sevan with their daughter Maral moved to Armenia after the sacking of Kessab  by Muslim extremists who assaulted Kessab from Turkey on March 21, 2014. Kessab is in Syria and is the only ancestral Armenian enclave  outside Turkey. Garo, Seven and Maral first settled in Armenia and then moved and settled in Artsakh.

Maral’s paternal grandfather Soghomon Apelian and my mother are maternal cousins. My mother’s father was Khatcher Chelebian, who naturally is my maternal grandfather. Khatcher's sister Marie had married Hapel Apelian, a patriarch of the Apelian family in Keurkune. Maral is Hapel and Marie (Chelebian) Apelian's great granddaughter.

Maral appears to be an outgoing and energetic young girl. Her father noted that Maral likes singing and is learning how to play guitar. The news did not surprise me. Maral’s grand aunt, her paternal grandfather Soghomon Apelian’s sister Karoun, was remembered in the family as having a beautiful voice. Karoun and her husband repatriated to Armenia in 1947 and were settled in the town Kapan in the Syunik region where thanks to the resourcefulness of their matriarch Karoun, the family eked a living.  

The unfolding of the current events will shape Maral’s budding life as it will  shape the lives of many other young girls and boys. 

Artsakh in the eyes of Maral Apelian

At this crucial junction of our history, I wanted to archive the recordings of this articulate, daring, and brave girl who has just stepped into her teens or about to step into her teens. In her tender age Maral Apelian has emerged a symbol of the plight of the young as Artsakh Armenians brave the Azeri blockade.

The first video is my recording from Instagram where Maral, in an immaculate English she has learned, tells Aliyev to let her people go so she can be with her family in Artsakh. In the second video Maral notes that she misses her parents who have told her she may have to remain in Yerevan into the next year.  

.  

The Plight of Maral Apelian

Vahe H. Apelian

Maral with her parents in Armenia, 2019 

Lately a young girl by the name Maral Apelian has emerged as a young voice from Artsakh. Instagram, Civil net captured Maral Apelian’s plight in video. She has become another victim of the Artaskh blockade. Presently she is in Yerevan staying with a friend’s family, while her family is in Artsakh.

Maral is 12/13 years old. She was in Yerevan for her eye surgery and was recovering when the blockade came about. As a result of which she could not unite with her family in Artsakh. In fact, her mother reported that she met Maral at the crossing, but the Azeris did not allow Maral to cross into Artsakh to be with her parents. Her mother Sevan noted that the Azeris blocking the road let people from Artsakh cross into Armenia but will not let those in Armenia cross into Artsakh. As a result of which, her parents have let Maral know that that she may end up remaining in Yerevan well into next year. Because of the prevailing uncertainty, Maral is not attending a school.

Maral before and after her surgery

Maral is the daughter of Garo Apelian and Sevan Manjikian. Both are Kessabtsi Armenians. Garo moved to Keurkune, his native village, from the United States with his brother Serop. His parents had settled in the United States when their children were young. Garo also has a brother in Los Angeles. His sister Maral died at her tender age because of cancer.

In Kessab Garo married Sevan. Her family names indicates that she is from the Manjikian enclave of Karadouran, Kessab. They were married in Keurkune’s historic Armenian Evangelical Church. My cousin Stepan Apelian and his wife Ani were the godparents at their wedding. Maral is born in Keurkkune, Kessab.  Her  paternal grandparents, Soghomon and Azaduhi Apelian are deceased and are buried in Los Angeles.

Garo and Sevan with their daughter Maral moved to Armenia after the sacking of Kessab  by Muslim extremists who assaulted Kessab from Turkey on March 21, 2014. Kessab is in Syria and is the only ancestral Armenian enclave  outside Turkey. Garo, Seven and Maral first settled in Armenia and then moved and settled in Artsakh.

Maral’s paternal grandfather Soghomon Apelian and my mother are maternal cousins. My mother’s father was Khatcher Chelebian, who naturally is my maternal grandfather. Khatcher's sister Marie had married Hapel Apelian, a patriarch of the Apelian family in Keurkune. Maral is Hapel and Marie (Chelebian) Apelian's great granddaughter.

Maral appears to be an outgoing and energetic young girl. Her father noted that Maral likes singing and is learning how to play guitar. The news did not surprise me. Maral’s grand aunt, her paternal grandfather Soghomon Apelian’s sister Karoun, was remembered in the family as having a beautiful voice. Karoun and her husband repatriated to Armenia in 1947 and were settled in the town Kapan in the Syunik region where thanks to the resourcefulness of their matriarch Karoun, the family eked a living.  

The unfolding of the current events will shape Maral’s budding life as it will  shape the lives of many other young girls and boys. 

Artsakh in the eyes of Maral Apelian

At this crucial junction of our history, I wanted to archive the recordings of this articulate, daring, and brave girl who has just stepped into her teens or about to step into her teens. In her tender age Maral Apelian has emerged a symbol of the plight of the young as Artsakh Armenians brave the Azeri blockade.

The first video is my recording from Instagram where Maral, in an immaculate English she has learned, tells Aliyev to let her people go so she can be with her family in Artsakh. In the second video Maral notes that she misses her parents who have told her she may have to remain in Yerevan into the next year.  

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The ancient oak tree of Keurkune Cemetery

 Բնագիրը կցուած է ներքեւը։ Attached is my abridged translation of Hagop Tcholakian’s visit the Keurkune cemetery and his description of the ancient oak tree there. True to his words, in my youth, we too have inserted coin between the stones in the oak tree’s trunk and we also sacrificed rooster given to us by a villager as offering (madagh). Vaհe H Apelian

The trunk of the ancient Keurkune Cemetery oak tree
On the left Hovag Apelian,  courtesy Stepan Apelian
On the right courtesy Hagop Tcholakian

“Yesterday I visited the cemetery of the village of Keurkune, which is one of the oldest villages in the region. In a charter prepared by the Crusader Duke Renald of Antioch, we  meet a village named Corcona among other villages mentioned in region. The name also rhymes with the way the natives of the village sound the village in their native dialect,  Keurkyune, Kurkunu.

It is said that there was a small church at the site of ​​the current cemetery, called St. Stepanos. The Kessabi call a site where once a church stood, geghetsik (կիղիցիկ) . In all geghetsiks,  you will find an oak tree, which is sacred and is said to be protected  by the spiritual saint, geghetsik Baboug, whose spirit continues to  live at the site. No one thinks of cutting down this oak tree. No one cuts feed from it for livestock or for warming a tonir, the oven where the villagers baked bread.  Cutting from geghetsi oak tree is considered a sin. Such oak trees are revered, not only by the local native Armenians; but also by the Alevis.

One of the elders of Keurkune, Sirvart Apelian, born Chelebian, told (in 1980) that her great-grandfather’s father, was named Stepanos, and was a close friend of the last priest, Father Stepanos of the small chapel that stood there.  Father Stepanos had asked him to have him buried at the chapel’s door, “When I die, bury me at the chapel’s doo”,  Father Stepanos had said. He was considered a holy man. The legend that has passed down is that Father Stepanos disappeared. The villagers searched for him in vain for a long time. After the disappearance of Father Stepanos, the chapel had no other priest. It remained abandoned but did not loose its sanctity. It became a site for pilgrimage.  In time the building collapsed into a heap of stones. The village became predominantly evangelical and had a church built in 1899.

There still is a belief among the people of the village that the spirit of Father Stepanos continues to live there. Fearing livestock epidemics and other diseases, villagers drive their herds of goats to the pilgrimage site by the oak tree. The first animal that jumped over the threshold of the heap of stones,  at the site, would be sacrificed on the spot, to save the herd from diseases.

The Alevis and Turkmen also believed in the power of the sanctuary. They used to call the village Ziarat Köy (village of the sanctuary).

The thorny oak next to the altar is now a huge tree. As the three grew, stones from the chapel became part of the trunk of the oak tree. Some of the stones are half buried in its trunk and are still. Pilgrims place coins in the hollowed parts of the trunk under the embedded stones.  Offerings are still made under the oak tree by sacrificing a rooster."

Keurkune Cemetery oak tree Courtesy Stepan Apelian

Բնագիրը՝ ՓՇԱԿԱՂՆԻՆ

Երէկ այցելեցի այս ծառը, Քէօրքիւնէ գիւղ, գերեզմանատուն:

Քէօրքիւնէն շրջանին հնագոյն գիւղերէն մէկն է: Այդպէս մտածել կու տան գիւղացիներու հին զրոյցները եւ հայոց հետ կապուած գիւղի սրբատեղին: Անտիոքի խաչակիր Ռենալտ դուքսին կողմէ պատրաստուած պարգեւագրի մը մէջ, Անտիոքի հարաւը յիշուած այլ գիւղերու շարքին կը հանդիպինք նաեւ Corcona գիւղի մը: Անունը կը համընկնի նաեւ Քէօրքիւնէի բարբառային ձեւին` Քուրքունու: 

Այստեղ եղեր է Ս․ Ստեփանոս անուն փոքրիկ եկեղեցի, այժմու գերեզմանատան տարածքին մէջ: Քեսապցիք խոնարհած եկեղեցիներու վայրը կը կոչեն կիղիցիկ: Բոլոր կիղիցիկներուն մէջ դուք կը տեսնէք փշակաղնի ծառը: Կիղիցիկներուն մէջ երեւցող փշակաղնին անձեռմխելի է ու կը պաշտպանուի տարածքին մէջ ապրոց ոգեղէն սուրբի մը՝ Կիղիցիկ պապուկին կողմէ: Ոչ ոք այս ծառը հատել կը մտածէ, ոչ ոք անկէ ցախ կը կտրէ անասուններուն կամ թոնիրի համար: Մեղք ունի, պաշտելի է: Ի դէպ, սրբավայրերու մէջ երեւցող փշակաղնին անձեռնմխելի է ոչ միայն հայոց կողմէ․ ալեւիներն ալ իրենց սրբավայրերուն մէջ կը պահեն ու կը պահպանեն այդ ծառը։

Գիւղի տարեցներէն Սիրվարդ Աբէլեանը, ծնեալ Չէլէպեան, կը պատմէր (1980-ին), թէ իր մեծ հօր հայրը՝ Ստեփանոս անուն, եղած է մատռան վերջին եկեղեցականին՝ Տէր Ստեփանոսի մտերիմ բարեկամը։ Իբր Տէր Ստեփանոս կը ցաւի եղեր իր խեղճացած հօտին ու անշքացած եկեղեցւոյ համար։ Ան խնդրած է գիւղացի Ստեփանոսէն, թէ «երբ մեռնիմ, զիս եկեղեցւոյ դուռը թաղեցէք»։ Սուրբ մարդ նկատուած է Տէր Ստեփանոսը։ Ծերունի հոգեւորականը կ’անյայտանայ: Գիւղացիք ի զուր կը փնտռեն զինք երկար ժամանակ: Տէր Ստեփանոսէն ետք մատուռը ուրիշ եկեղեցական չ՛ունենար։ Կը լքուի, բայց իր սրբութիւնը չի կորսնցներ, ուխտատեղի կը դառնայ։ Շէնքը կը փլի։ Գիւղը մեծամասնութեամբ աւետարանական կը դառնայ․աւետարանական եկեղեցին կը կառուցուի 1899-ին։

Ժողովուրդին մէջ հաւատք կայ, թէ Ստեփանոս քահանան ոգեղինացած դեռ կ՛ապրի այդ սուրբ վայրին մէջ, ուր ոմանց կը յայտնուի քունի ընթացքին, կը ճանչցուի Կիղիցիկ Պապուկ անունով։ 

Անասուններու համաճարակէ ու այլ հիւանդութիւններէ վախցած գիւղացիք իրենց այծերու հօտերը կը քշէին ուխտատեղի։ Խորանին պատուանդանին վրայ ցատկող առաջին կենդանին մատաղցու կ՛ընտրէին ու տեղւոյն վրայ կը զենէին։ Ասիկա հօտը հիւանդութիւններէ կը փրկէր։

Սրբավայրի զօրութեան հաւատացած են նաեւ ալեւիներն ու թուրքմէնները։ Անոնք նախապէս գիւղին կու տային Զիարաթ Քէօյ (սրբավայրի գիւղ) անունը։

Խորանին կից գտնուող փշոտ կաղնին այժմ վիթխարի ծառ է, պատատուկը փաթթուեր է ցօղունին։ Աճման ընթացքին խորանի պատը հետզհետէ մնացած է ցօղունին մէջ։ Անոր մէջ կիսովին թաղուած քանի մը քարեր տակաւին կ՛երեւին։ Մէկուն տակ գոյացած խոռոչին մէջ ուխտաւորներ մետաղադրամներ կը դնեն, իսկ ծառին տակ ուխտի աքլորներ կը մորթեն։

Յակոբ Չոլաքեան

Keurkune Cemetery oak tree Courtesy Stepan Apelian

Kudos and Accolades to Dr. George Apelian

 Vahe H. Apelian

 

Dr. George Apelian receiving his Kessab Man of the Year recognition

On this past Sunday, January 14, 2023, the members of Kessab Educational Association of Los Angeles, had their first annual meeting in their center, in Reseda, and honored Dr. George Apelian and bestowed upon him the Kessab Man of the Year recognition. It is customary that KEA of LA recognizes each year a fellow Kessabtsi as the person of the year. This year, the board recognized Dr. George Apelian as the Man of the Year.

Naturally the Kessabtsis congratulated George for this well-deserved recognition.  Many congratulatory comments were made on the Facebook and will be made. Among the many congratulatory comments that were made in the Facebook regarding this well-deserved recognition, I singled out the comment of Ara Apelian, MD. The two are of the same age and had a shared experiences as teenagers in their formative years when they came from Kessab and became boarded in the Armenian Evangelical Community’s Chanits center, as they studied In the Armenian Evangelical College along with Stepan Apelian, Ara’s brother, Rev. Soghomon Kilaghbian, pastor Antranig Injejikian in Australia. Ara Apelian wrote:

“Beautiful and worthy of applause

Dr George Apelian is a true hero in every sense of the word.

His generosity, kindness, resilience and love for Kessab/Keorkune and the annual Masara festival at his house to celebrate the history, the culture and the spirit of community as awareness of the plight of Kessab after the brutal invasion by the terrorists and yet the miracle of survival and endurance in face of adversity.

Who else would represent that spirit of overcoming adversity better than my dear childhood friend, Dr George Apelian

God’s blessings to you, my friend.”

Indeed so, George’s family members, friends, and fellow Kessabtsis know that life challenged and tested George. But he bore them all with grace and kept his spirit of generosity, kindness, resilience, hospitality and love especially for his fellow Kessabtsis and Keorkunetsis. 

My younger brother Garo and George are contemporaries. In 1988, my brother was diagnosed with leukemia and was undergoing treatment, part of which entailed the inordinately terrible state when he was intubated. His arms and legs were restricted, tied to the frame of the bed on which he was laying, and a machine pumped air into his lungs through a tube inserteted in his trachea.. Once freed, he would later tell us that he had to synchronize his regular breathing pattern along consistency of the machine pumping air and God forbit if that synch got disturbed.  It was George who stood by him in the room, next to his bed for hours on end, holding Garo’s hands tied to the bed, and continued encouraging him to bear it for it will be soon over. And it was George who gave a moving eulogy at Garo’s funeral.

No.1 our paternal ancestral house, No. 2 Pahsa's - Apelian-Konyalian house,
No. 3 Zarouhi, Missak, Vatche, George Apelian paternal house.

George is younger than I by a few years, enough to make his coming onto this earth a memorable experience for me and for my cotemporaries in Keorkune. I remember it as if it was yesterday when I, with a few of others of my age, were sitting on the low partition around Pasha;s, - the Apelian, Konyalian - house, the very first house that was built with cement in Keurkune, facing George’s paternal house across the dirt road. There was a commotion in the village. Women hurriedly were entering and moving out of their house. My grandmother Sara, the unschooled and illiterate but the established and reputable health custodian of the village, was in the house and we were told to look up to the roof because from the chimney on the roof, a baby will be coming into the house. That is how we welcomed George to this earth. 

From there George literary travelled far. After finishing Keorkune’s school, he attended school in Kessab. “Neither snow nor rain, nor heat. nor gloom” deterred him and his contemporaries walking from Keourkune to their school in Kessab every day.

From Kessab, George, my paternal cousins Ara, Stepan, Soghomon, Antranig, came to Beirut as boarding students in the Armenian Evangelical Chanits center, as noted, and attended the Armenian Evangelical College in Beirut. From there George came to the. United States to join his brothers Missak, Vatche and sister Zarouhi.  From Los Angeles, George attended a Chicago dental school. After graduation he moved back to Los Angeles, did specialty training and set up his dental practice, always rendering care to those in need, especially visitors from Kessab and Armenia. He also set up a dental clinic in Armenia servicing the needy and named it after his first-born son who is severely autistic.

Almost two decades ago, George initiated a yearly tradition of inviting his fellow Kessabtsis and friends to his Thousand Oaks hill top house for masara, which for Kessabtsis is the most festive occasion when grape molasses and “prpoor”, grape molasses froth, is savored. Masara is rooted in Kessab culture. Even Miss Effie Chambers, the beloved American missionary among the Kessabtsis, noted in a letter, dated October 20, 1906, to the Board of Commissioners for Foreign Mission (ABCFM), on whose behalf she was doing mission work, that  “The first part of the (school) term is greatly interrupted by gathering in the vineyard products and the making of molasses, which is a sort of general good time for everybody.” She was alluding to masara, for which George had containers fabricated and make special provision for heating the grape juice for making the grape molasses.

I also extend my heart felt congratulations to his wife Victorya, to his sons George Jr., Peter and Nareg, his brother Missak, his sister Zarouhi and his nieces and nephews, for this well-deserved recognition and wish George a long and a healthy life. 

George Apelian at Keurkune spring.