Renaissance of van vasburagan

KRIKOR NAREGATSI

(950-1011)

[p 31]

As an exception, we feel obliged to write about a number of persons of our Golden Age, even though they existed long before the time interval we have indicated. But because they are very important, and especially because they are of Vasburagan, it is worth giving a short account of their lives and works.

One of them is Krikor Naregatsi, the creative titan of prayers. He was born in 951 (¹⁰), in the village of Nareg in the county of Rushdunik. He was the son of Khosrof Antzevatsi, who was an educated clergyman, and primate of the county of Rushdunik.

He wrote a variety of odes, and in his day he was well known. Krikor’s brother, Hovhannes, followed in his father’s position. Having studied under the powerful influence of Anania Naregatsi, he too became a teacher in the Nareg seminary. He was ordained a priest in 977, and he became famous for his knowledge and wisdom. For his virtues Nerses, of Lampron has named him “An angel embodied,” and another characterized him as “in his wisdom and virtues Krikor Naregatsi shines as the sun, and mouth of God.” His death, at age 50, came on February 27, 1003 (some think he was 60). He was buried in a chapel near the temple at the Nareg Monastery. Naregatsi prayed at the peak of a small mountain not far from the village, opposite the islands of Arder and Aghtamar. According to tradition, during a rapture in prayer, Naregatsi had seen the infant Jesus on the Mother-of-God’s lap, and the island of Arder. The Mother-of God called to him, and Naregatsi was lifted upward. It is because of this event that the island took on the name of “Arder” [ar-der, toward the Lord]. The story about the doves is told by Der Hovhannes Tlgurantsi (see “Anahid,” 1931). Another legend has it that monks who opposed him had come to hermit Naregatsi to take him away for trial. But on seeing that he had two doves frying on a spit they protested that was Friday, a day of abstinence to be observed by a holy man. Naregatsi [having not known that it was Friday] , ordered the doves to fly away, and they do. The monks, astonished, leave, with heads bowed.

“Nareg” [as Naregatsi’s “Lamentations” are commonly called] has been translated and analyzed by many, such as Patriarch Hagop Nalian, H. K. Avedikian, Misak Kochunian, H. Mermrian, Mushegh Seropian, Patriarch Torkom, Arshag Chobanian, M. Apeghian, H. Oshagan, S. Malkhasian, and finally Archbishop Karekin Khachadurian about whom Supreme Vartabed Zkon says, “He is the most competent of the Nareg scholars of our day.” He adds, “He has accomplished this work having in mind not only Naregatsi’s lasting literary and artistic value, but also the sinful man’s need for salvation, which is necessary as long as the sting of sin pricks the Armenian people, and all the world. “Nareg,” for a thousand years, along with the Psalms and the Gospel, has been the most sought and most read book for Armenians. The Armenian people have placed Nareg alongside the Bible. Educated people read it with awe, and recite whole chapters by memory. The uneducated listened to it devoutly. Some portions of Nareg are to be found in books used in the Church: Mashdots, Jhamakirk, and the Liturgy. “Nareg” was the last hope for the sick, when no other recourse seemed available. Naregatsi performed miracles, his “Nareg” was for Armenians a book for the pillow, a treasure for the bosom. It was for the Armenian bosom a world, a means to cover the world. Every intellectually mature Armenian was familiar with Nareg, sang its praises and admired it. For some, Nareg worked as the Bible. Family births, deaths, and important events, such as marriages, travels, catastrophes, etc., were inscribed on its pages. One would think these were inscribed on Nareg himself. That is one reason why Nareg has been published 52 times. No other Armenian book has had the charm of Nareg, nor awakened such interest. The reason? Father Zkon explains: “There is soul in Nareg. Nareg is a book that is alive. It is an assemblage of true poetry, living faith, knowledge of the soul, intoxicant of the heart, unlimited love, source of hope, and fount of flight.

“Beauty of wisdom and elegance in expression are joined there. Nareg’s depth, and its theme, are human, universal, eternal. Nareg has been a curative ointment for hearts that have been wounded beyond repair. Nareg is an inexhaustible source of literary and artistic value, where men seek intellectual satisfaction and salvation for the soul.” (See Father Zkon, supreme vartabed’s two articles in “Hayasdanyayts Yegeghetsi,” January and February 1949.)

Krikor Naregatsi’s literary works known to me are the following.

1. Prose in praise of the Apostles

2. Commentary on the Song of Songs

3. History of the Cross

4. Praises on the Cross and Christ. The 3rd and 4th works were on the request of the Bishop Tavit of Mok.

5. Praises on the Mother-of-God

6. Praises on Patriarch Hagop of Mdzpin

7. Elegies and odes on true faith and on advice for sinless behavior

8. “Nareg,” considered to be his masterwork, was written in 1002, in the literary (or classical) tongue. It was written in an incisive idiom, and marvelous artistry, having led to admiration not only by Armenians, but also by the European savants. The latest of the translations into modern Armenian was undertaken, as we mentioned above, by Archbishop Karekin Trabizontsi. That translation was critiqued by Mr. Zareh Kavezian, who in turn prepared a French translation (see the “Arevmudk” paper of Paris, Vol. 2, No. 93) We do not know if it has been translated into other languages.

Here is a sample of the priceless “I khorots srdi, khosk ent Asdudzo” (From the depths of the heart, a word with God).
“Tzayn harachanats hedzutian srdi oghpats aghaghagi kez verendzayem, desoght kaghdnyats, ev madutsyal eghyal i hur takhdzutian antzin dochorman ezbdugh. . . .”

[18 lines in classical Armenian, with translation, in part, in modern Armenian, as follows]

Here we give a translation of the above, as given by Bishop Karekin of Trabizon.

“The miserable weeping and pleadings of my heart,

O knower of secrets, to thee in your heights I bequeath,

And the smoky incense of the hopes of my shaken soul,

Being put on the flame of the grief burning me,

I send to you on the censer of my will.

Will you please, however, O pitiful One, smell of it,

The true offering of the fruits that were being sacrificed being just scurvy in the smoke,

Accept it, so pitiful little, this weave of my words,

Willingly and not with anger, this willing gift of my rational sacrifice,

That would be immolated, as though I be fattened inside by power of tallow ......”

[And so forth.]
A MEMOIR TO THE SCHOLARSHIP OF MY BOOK
Krikor Naregatsi concludes the 95 chapters of his Prayer Book with a short explanation, telling of the times, events, and the cooperation of his brother.

[Here, on page 35, the author quotes from the classical text of Naregatsi, in which Naregatsi tells of the circumstances of his undertaking the work. He tells of his weakness, the help others, including his brother gave him, and apologizes for his weaknesses. He closes his text saying that there is love in his mind and that his helpers are being mentioned in his work that is his life’s major effort.]

May their memory be blessed.
TOVMA V. ARDZRUNI
We are sorry to say that we have nothing concerning his birth and his life’s activities. His major work was “The History of the Adzruni Kings,”(¹¹) in detail, as well as a description of the Aghtamar monastery and its surroundings. In it we find a beautiful description of Ardamid.

[There follows, in classical Armenian -- Grapar -- a description of the background of the family].

As we have said above, the main content of the work on the history of the Ardzrunis is to tell of the Island of Aghtamar and a description of the building and the ornamentation of the magnificent Surp Khach [Holy Cross] Church, as well as of the geography.
TOVMA V. MEDZOPETSI (Historian)
Born in Ardzig, in 1448, he had brothers Arisdages Kachperuni and Hovhannes Medzopetsi. Garabed Shahnazarian, a member of the Echmiadzin brotherhood, says that in the 14th century diligent monks received spiritual and intellectual education at the several monasteries on the shores of Lake Van. One of them was Tovma Medzopetsi who studied at the Medzovph Monastery near the city of Arjesh in the canton of Aghhovid. He was ordained a vartabed, and became noted for his studies of the Gospel and of literature. He took part in the transfer of the Catholicate from Sis back to Echmiadzin. He participated in the great assembly of 1441 in Vagharshabad where Giragos Virabetsi was elected to occupy the throne of the Catholicos. The people of Siuni and Vasburagan, of the times, played important roles in the election of Catholicoi, and the people of Vasburagan gained a significant victory in electing Giragos Virabetsi. Breaking down the wall separating the Church, Tovma Medzopetsi went to Siuni, and brought the Datevatsi to Vasburagan, who became recognized as the sole Catholicos of the Armenian Church.

Tovma Medzopetsi, at age 50, wrote The Tribulations of Armenia. He died seven years later, in 1448. Unfortunately, we do not know about all of his works, but we do know of his important work on the invasions of Tamerlane.
KRIKOR DATEVATSI
He was born in the village of Sosgan, and studied at the Medzop monastery. He went on to the Datev monastery in Siuni where, as a superb theologian and writer, he shines in our literature. Though this famous person of Datev was born in the Sosgan village of the canton of Arjesh of Van, he is known as “Datevatsi Krikor.” It was during his times that the Datev monastery became famous. (14th century)
KHRIMIAN MGRDICH - HAIRIG

(Born April 4, 1820 -- Died October 29, 1907) [p 39]


[Photo]


The life and works of Khrimian, alone, make up a library. We cannot squeeze them in this small book, especially since we are committed to giving space to others (an aggregation of stars). Many have written biographies of Hairig -- K. Srvantsdiants, Arshag Chobanian, K. Malumian, Dr. S. Kaprielian, Bishop Torkom Kushagian, Dikran Pirumian, Haig Ajemian, and others. As for praises that have been heaped upon him, there have been the words of thousands. Khrimian was born on April 4, 1820, in the town of Hanguys, out of the old families of Van that had come from “Khrim” [Crimea]. According to legend, when he, at the age of eight days, was being baptized, the representative bishop from Echmiadzin, who was visiting at the church, had a dream. In the dream, which he related to his hosts, he had seen a sturdy tree with four branches. He said that the child to be baptized on that day will become a famous person and that it should be recorded. That story had been related by several to Haig Ajemian, one of the later writer’s of Hairig’s biography. The dream and the prediction have been confirmed.

The young Khrimian received his primary education and the craft of weaving from his uncle, [father’s brother] Khachadur, who was known at the time as being the best educated person. Being very devout, he constantly led the young child to church, and in a short time the lad was ordained a deacon, but continuing in his weaving as well. He did not ignore the pen and paper, through which he was laying the foundation for his future development and advancement. He had an intelligent classmate, Akribas Tabaghian, son of Hovhannes Akribasian, a teacher and future revolutionary. He and Vartan Koloshian and Garabed Gulakozian, in May 1889, when coming to Van from Salmast, got into a fight with some Kurds. The other two were killed, but he found refuge in the Caucasus.

There were many monasteries in Vasburagan. They were a source of inspiration, and they led to his making visits and studies concerning them. Khrimian was constantly thinking about Echmiadzin. In 1842, at the age of 22, during the time of Catholicos Hovhannes Garpetsi, he applied to expand his education at Echmiadzin. Not finding satisfaction there he returned to Van, where his mother was waiting to have him marry before her death. He married, at the age of 26, but intense civil disturbances led him to flee, to avoid military conscription. Khrimian went to Persia, then Alexandropol, Tiflis, Batum, and Constantinople. He worked to help his family financially, even opening a shoe repair shop. But such a modest activity as that did not interfere with his developing his intellectual capabilities, by educating his companions. A girls’ school was being opened in the village of Khas, and the leaders, having heard of the bright and scholarly Khrimian from Armenia, invited him to teach there. Khrimian won the high appreciation of the local people. The field of education offered Khrimian the opportunity for self-improvement, and contact with the intellectuals of Constantinople. He found satisfaction in his quest for the study of classical Armenian, through the published works of the Mekhitarists on history and poetry. He had the opportunity also to have contact with Father Arsen Pakraduni who had come to Constantinople (1849). Being well helped he published his work “Hravirag Araradian” [An Araradian Welcome].

After Echmiadzin Khrimian wanted to visit Jerusalem. The resident brotherhood invited the migrant teacher and assigned a small room where he could stay. There he wrote his impressions on holy sites, that he later included in his work “Hravirag Ergrin Avedyats.” Khrimian wanted to benefit by what Jerusalem offered, but unfortunately, Jerusalem did not in those days enjoy a high level of intellectual activity. He returned to Constantinople.
VISIT TO CILICIA
The Constantinople Partriarchate and the nation’s intellectual leaders were mindful of the sad state of Cilicia’s intellectual affairs. In 1853 Khrimin was sent there as an educator and an investigator. Khrimian arrived at Sis, the one-time capital. The catholicos of the times, Mikael of Sis, cooperated with him. Khrimian visited the dioceses and examined the status of education there. He accepted the position in charge of education at the catholicosate, made improvements, and provided counseling to the students there. A year later he returned to Constantinople with a complete report.
TOWARD VAN
On returning to Constantinople Khrimian received the sad news of the deaths of his mother, wife and only daughter. He had been away, as a migrant, for seven years. and he needed to return to his paternal home. On arriving there he arranged to have requiem services at the graves of his loved ones. He consoled himself by murmuring , “O my educated migrant son, who comes on horseback, they took your mother, who died with longing.” Khrimian resigned himself to his fate with difficulty. He was advised to marry again, but he refused, preferring to remain celibate for his future activity and the spiritual field. He had been filled with religious zeal, and with that spirit he wanted to serve the Church, the nation, and the fatherland.
KHRIMIAN A VARTABED
In 1854 Khrimian boarded a ship at the Avan seaport of Van and arrived at the Island of Aghtamar. He presented himself to the locum tenens, Archbishop Kapriel Shiroyan (the last primate of Van), saying that he was the teacher Khrimian and author of the series of “Welcome” papers, and that he had come to be ordained a vartabed. Kapriel Srpazan granted the wish. Khrimian returned to Van and performed his initial Divine Liturgy in his parish church. Then he returned to Aghtamar and did the same thing, after which he visited the villages in the vicinity and returned to Van. In the fall of that same year he was sent to Constantinople For the third time, and on the order of Patriarch Hagopos, he preached in churches of Constantinople before large crowds eager to hear the vartabed from Armenia.
THE PERIODICAL “EAGLE OF VASBURAGAN”
Khrimian’s wish became realized when, in April 1855, the [first issue of the] periodical “Eagle of Vasburagan” was published, with the financial help of people with literary interest. The masthead contained the name, “Eagle of Vasburagn,” with patriotic wings in flight position, from the throne of Ardzruni to VanDosp. Vol. 1, No. 1, 1855. Publisher: Mgrdich vartabed Khrimian, Constantinople.

“Hail, ‘Eagle of Vasburagan,’ with your patriotic wings you soar over the shores of Vasbur to the Armenian World, taking greetings of Khrimian to the Armenian people suffering torment and groping in intellectual darkness.”

The first issue of Khrimian’s paper delineated the scope of his concern of the nation’s issues -- religion, nationalism, the fatherland, and education. He called for the farmers to remain with the soil and water, not to become migrants. He urged them to learn land economy, explaining that agriculture was one of the elements of a people’s well-being, and at the same time to acquire an education and develop their culture. Khrimian’s wish was to go Van and dedicate himself to the task of uplifting the educational level of the people, opening schools, and to take with him printing presses and paper, and thus turn Van into another Venice. Khrimian was able to acquire wooden and metal presses and type, and in 1856 he left for Van with his filled trunks. He reached Van after having stopped at Aghtamar to settle there, but the monks there, unable to come to terms with this strange vartabed and his actions, refused to help him in his plans.
KHRIMIAN A MONK IN THE VARAK MONASTERY
Aghtamar’s rejection failed to discourage Khrimian. He turned his gaze to Varak, which was economically in a strong position. He decided that it, being near the city, was a suitable place for the education of the people. To this end he sent a request to the Pariarchate of Constantinople, which, in spite of some opposition from a few shortsighted people, named Khrimian as chief abbot of Varak, independent of the Diocese of Van. When, in December 1856, he was to assume his position, some opposition from Van tried to interfere, but of no avail. They even bolted shut the doors of the monastery to keep him out until Khrimian and his followers showed the encyclical from the patriarchate.
[Photo of Varak Monastery]

THE FIRST SEMINARY SCHOOL
In January 1857 Khrimian officially began as chief abbot, and from then on the names “Khrimian” and “Varak” became joined. As Mr. Haig Ajemian justly declared, “The Eagle of Vasburagan, this abbey of the Ardzrunis, has become an eagle’s nest, and for years it gave to the nation generations of eaglets dedicated to the people,” a cluster of stars. Khrimian ignored the attitude of the monks of the monastery and started on upgrading the monastery, engaging competent people. In March 1857 he ceremoniously inaugurated the seminary which was put into place in three months, along with other necessary buildings, such as dormitories, and others. After establishing the seminary Khrimian undertook to start publishing the “Eagle of Vasburagan.” He invited bright students for the initial class of the seminary, such as Karekin Srvantsdiants, Arsen Tokhmanian, Arshavir Pokhonian, Hrachia Sevigian, Eghishe Mesrobian, and others.

The teaching staff was formed, consisting of Khrimian vartabed as supervisor-founder of the seminary, Manuel Ardametsian (later Archpriest Dionesius), Mardiros Papazian (later Mesrob kahana, then later shushdag vartabed), Dikran Kalpakjian (of Constantinople, later Husig vartabed), Mikael Rupenian (later Amprosios vartabed, of Constantinople), Nahabed Pirzalemian (later Ghevont vartabed), and others.

The opening of the school took place on August 1, 1857. The news of the opening of the seminary spread far and wide, especially in Persia where a 22-year old youth of the Payachug village of Salmasd, and a friend, while, passing through Vasburagan, stopped to visit the Varak monastery, just when the seminary was completing its first year. That youth was called Hagop Melik-Hagopian, but we know him as Raffi. Now let him speak.

“We arrived at the monastery and spoke with a monk who explained that before Hairig had come the monastery was in ruins, and not a school. There were no students, no management, and the income was being purloined. But Hairig brought life to the monastery, in the face of much opposition, internal and external.”

“Who were those traitors?” asked my friend Arslan.

“A few clergymen, and a few aghas that had joined them, all under the leadership of the primate, Boghos vartabed Melikian.”

“ But does not Hairig have friends?”

“He does, but they are not as influential as the enemies. Though Khrimian is only a vartabed, because of his works he enjoys a great reputation and popularity, which, of course, stirs the envy of evil-minded persons.”

Raffi, after describing Khrimian’s appearance, said, “It was the first time I had seen such a likable person. His coveted land was Vasburagan. His patriotism had nearly reached fanaticism, and his religious devotion was at the highest level of virtue. He was in love with Varak and with Lake Van and its surrounding villages, just as Khorentatsi loved Daron. Hairig showed off his pressroom, full of books and manuscripts. He showed the school where, for the first times, I was seeing students seated on their benches. He took us to a separate room where we saw a display of a variety of stones, preserved insects, colorful butterflies, plants and flowers. All of those, Hairig said, had been collected by the students.” Raffi, speaking of the chief abbot, said, “He, Hairig, is an eagle with its sharp eyes. From Varak he looks over the surroundings, and he was the first to be able to awaken the people from their trance. The school and the printing room are a great help to the edification of the nation.” (See the book, “Gaydzer”)

Manuel Ardametsian (a priest) also gives such testimony, in the 1859 issue of “Eagle of Vasburagan.”
“EAGLE OF VASBURAGAN” IN VAN VARAK
After putting the seminary in good order Khrimian undertook to get the presses running. The presses he had brought from Constantinople were still in their boxes in one of the rooms in the courtyard of the Hanguys church. Unthinking people were saying -- you’re a vartabed, go to your monastery, don’t you think it is shameful for a vartabed to be printing a gazette! Hairig made his first effort [at printing] in that room, with two helpers, one a typesetter and one a printer. And the press was at work. After publishing the first issue of the second year (January, 1858) he moved the machinery to a building at Varak that he had constructed, and started publication with his staff consisting mostly of teachers, and some students. It was thus that the first press and periodical in Armenia came into being, thanks to Khrimian’s untiring efforts, the echo of which sounded in Constantinople, in the Caucasus, with praises everywhere.
INTRIGUE AND ATTEMPT ON HIS LIFE
Khrimian’s successes in education and publishing, and especially the great popularity he enjoyed, became a thorn in the minds of outmoded , envious persons. Protests and accusations against him rained in on the patriarchate, trying to discredit and neutralize him. As a result Khrimian was obliged, in the winter of 1859, to go to Constantinople. On arriving at the patriarchate he prepared a statement telling of the three years of his work as chief abbot at Varak. The National Assembly commended him for his work, and encouraged him both financially and morally. Once again, winning the approbation of the people, he was invited to celebrate the Divine Liturgy in churches and give sermons.

On returning to Van he found there a new primate, Iknadios vartabed Kaymakjian, a competent and erudite clergyman, who encouraged Khrimian to continue in his beneficial work for the nation. However, the vindictive feeling of his opponents had strengthened so much that they thought to get rid of Hairig. Of course, there was no Armenian who could carry out such a mission. So they hired a Kurd, Mir-Mahmud from the village of Vosdan, to hide, armed, on the road to Varak, and kill Khrimian as he passed by. When Khrimian appeared, the Kurd jumped out in front of him, but the visual appearance of the saint so terrified the Kurd that he threw down his rifle and fell at Hairig’s feet, crying out that he was going to kill, but could not because he became remorseful, for to raise a weapon on one so blessed by God is a vile transgression. Khrimian forgave the man, admonishing him not to tell anyone. But word of the episode traveled far and wide, and the enemies were disgraced. Despite the vile behavior of his enemies, Khrimian remained indomitable and continued his beneficial and sublime work. But the patriotic press took wing, and soared from the monastery at Varak to the far-flung Armenian communities.
HAIRIG’S JOURNEY (1860-70)
The Armenian National Constitution was published in Constantinople on May 24, 1860. It resounded over many Armenian cities, and over Van. The people began to feel a little freer to express themselves. Khrimian’s sermons and the “Eagle of Vasburagan” paper urged the Armenians in the villages to gain an education. Civil and religious meetings were being held regularly, under the auspices of the diocesan primate. The seminary and the “Eagle of Vasburagan” paper, for three years, were being helped financially by supporters in Constantinople. It was time for the Caucasus to help. Khrimian started out on November 10, 1860, along with two students, Karekin Srvantsdiants and Hrachia Sevugian.. They arrived at Echmiadzin and Khrimian visited the catholicos of the time ( Madteos I Chukhajian) and after telling about the conditions of the people of Van and about his activities, he asked for an encyclical that would enable him to seek funds in the Caucasus. He performed the Divine Liturgy in the Mother Church of the Holy See, and he became acquainted with the brotherhood of Echmiadzin, and with local conditions. Taking the encyclical he went first to Yerevan and then to Tiflis, being received by the primates of the regions. He performed the Divine Liturgy and gave sermons in the churches before large congregations. Hairig wrote an article for the local pap·er “Grung,” amazing the readers -- “can a vartabed be like this?” An author, (Kantzaketsi Harutiun D. M. Der Tanielyants) wrote the following.
A Meeting with the Crane, the Eagle of Vasburagan, in Tiflis
Welcome, welcome, O Armenian eagle,

Hasten to fulfill our wishes.

We know you have come from the Armenian world,

But what bit of news have you for us?
The sacred monastery of Varak is your aerie,

In both summer and winter.

The Armenian world lies before you,

And we know of your courageous words.



Karekin Srvantzdiants responded to that ode with another poem, in the same issue of “Grung.”

It was in this atmosphere of enthusiasm that the fundraising activity was undertaken. Organizer and supporter was Zoravar Eremia Ardzruni, father of Krikor Ardzruni, editor of the “Mshag” paper. On the completion of the fundraising Catholicos Madteos called Hairig back to Echmiadzin and took back the encyclical.

Khrimian did not mind, for the Armenians of the Caucasus had already recognized him, not only as a competent clergyman, an educator, and Armenian patriot, but also a courageous revolutionary preacher for the liberation of the Armenians and a free and independent Armenia. That was how it was with the Eagle of Vasburagan. Khrimian left Akulis and went to Tabriz, Persia, and visited the office of the Primate. He stayed for a month, and preached, and became acquainted with the local Armenians whose leaders raised funds for the “Eagle” paper and the seminary. Editorship of the paper was assumed by Avak Aftandilian, a well educated writer who wrote articles for papers in the Caucasus, Constantinople, and Izmir. After having fulfilled several positions he took a position as teacher in the Aramian school of Tabriz along with Raffi, Mesrob kahana Papazian (¹²) and others. Having finished his work there Khrimian went to Salmasd with his two companions and stayed at Payachug in 1861, at Melik-Hagopian’s (Raffi) home.

The wealthy Armenians of Salmasd did not fail to participate in the fund-raising. After having enjoyed the hospitality of Raffi’s family for two weeks, Khrimian returned to Van-Varak, having been away for all of eight months. When they arrived at Varak the two student companions wrote descriptions in the “Eagle of Vasburagan” paper of their travels.
KHRIMIAN PRIMATE OF DARON
The canton of Mush, or Daron, was in the western part of Vasburagan, at the base of Nemrud mountain, from which hundreds of streams flow and irrigate the fields of Mush. Daron was the consecrated homelands of the Mamigonian princely clan which gave forth Vartan, Vahan, Mushegh, and many other brave warriors. The heroic David of Sasun is also a pride of Daron. Daron has produced eternal clergymen, Mesrop Mashdots, creator of the Amenian alphabet, Movses Khorenatsi, the great historian, and others. Reposing under the arches of the Arakelots monastery are Catholicos Sahag Bartev, philosopher Tavit Anhaght, writer Mampre Verdzanogh, and the remains of many others.

Daron is famous also for legendary and true histories of the pagan and Christian times of Armenia. Mounted there were statues of goddess of nature and family Anahid, and goddess of love and beauty Asdghig, as well as of god of war Vahagn, and others, along with their temples. But St. Gregory the Enlightener destroyed them all and replaced them with the monasteries of St. Garabed, Arakelots, and St. Hovhannes.

For years the devout people of Daron would hear about the great works of Khrimian in Vasburagan, and wanted to benefit from the presence of this marvelous person in their midst. Accordingly, the leaders of Daron, in the name of the people, sent a plea to the patriarchate in Constantinople asking to have Khrimian named as their primate. The patriarchate and the national council found this request to be appropriate and gave approval. The patriarch immediately issued an encyclical and gave it to a native of Mush who rushed to Varak and handed the encyclical to Khrimian. Khrimian was left in a quandary about having to part from his much-loved seminary, his press, and his associates. But he reasoned that a whole canton of people would be waiting breathlessly for his arrival. So he hurried to visit the churches of the city and of Aygestan, to preach and to say good-bye. On the morning of Sunday, August 19, 1862, he conducted a ceremonial Divine Liturgy before a throng of people in the Mother Church, to speak his farewell.
KHRIMIAN GIVEN THE APPELATION OF “HAIRIG”
Before even a month had passed, in September, Khrimian opened a seminary, Zharankavorats, in the St. Garabed monastery. He gathered young boys from the villages in the area and handed them over for their education to Karekin Srvantsdiants, Hagop Aghvan, and others.

The incomes of the monastery, which were being lavishly expended, Khrimian took under control. He secured the budget for the school, as well as for the management of the monastery. He assigned distinct responsibilities to the monks. Having taken care of such matters he turned his attention to his pastoral duties. Mounted on his white horse he toured all the villages in the plains of Mush, and sometimes some homes, in one of which he counted 33 cradles. What a beautiful picture that made -- a blessed patriarchal house which Khrimian consecrated, murmuring, “Be fruitful and multiply, and fill the earth. . . .” He visited with the villagers and listened to their heart-rending stories, persecution by the Turks, pillaging and raping of the girls by the Kurds, and so forth. He visited the prisons, and by interceding brought about the release of the innocent prisoners and the stoppage of oppressive treatment. He listened to the touching song of the brave Mshetsi -- “Ya, Sultan St. Garabed of Mush, now we have a helper-guardian over us...” Khrimian urged the people not to abandon the land, “your courageous pastor” will bring salvation to the suffering people. The people were ready to cleave to him and worship him, and called him “Hairig” [Little Father] -- “Hairig, may you be our beloved, dear Hairig, may we be your flock, Hairig of our hearts.” And from that day on he was “christened” with the name of “Hairig.”

Hairig was being invited everywhere, for “kharisa” and “tanabur,” never refusing to share the table with villagers.
EAGLE OF DARON
The printing machinery was placed in the Sultan St. Garabed monastery, on the ground floor. Two typesetters were constantly at work setting type for books, and the press clattered, turning out the issues of the paper “Eaglet of Daron.” It was for the first time since the invention of printing and the son-of-Mush Mesrob Mashtots creation of the alphabet that a paper was being printed in Armenia. Bishop Krikor Alyatjian (one-time primate of Van) wrote in his paper that through the efforts of “Armenia’s angel” Khrimian a bi-weekly paper, the “Eaglet of Daron,” was to be published. And so it was that in April 1863 Daron’s first paper appeared.

Karekin Srvantsdiants was the paper’s editor, who, with his literary skill and his unique and charming style, published patriotic articles. It was the inspiring preaching that formed the basis for Srvantsdiants’ pen.
BETRAYAL, INTRIGUE, ASSASSINATION THREATS
Having put the matters of the Diocese of Daron in order, Khrimian, in the following year made a visit to his beloved Varak. There he found the monks diligently committed to their tasks, leaving him well satisfied.

But unfortunately, his absence had provided an opportunity for his enemies to create intrigue against him, or to remove him and get him out of the way. Among the plotters were bigwigs, as well as a few clergymen who denigrated him before the patriarchate, the governor of Garin, the Constantinople newspapers. and even the Sublime Porte. Hairig was obliged to go the Constantinople to refute the charges against him. The Sublime Porte sent a delegation to Daron to make investigation at the site, and the findings were in favor of Hairig, who was accordingly justified in his work

While Hairig was in Constantinople, enemies began to attack the teaching staff at the Zharankavorats school, as well as the students. Bishop Harutiun Vehabedian, Primate of Garin, (later Patriarch of Jerusalem) was sent to Daron to investigate, and despite the indictment of four vartabeds, Hairig was found to be innocent. Hairig visited the governor of Garin and described the troubles being caused by the Kurds to the people of Daron. The governor personally investigated, and deported 70 people to Rumelli. It was while he was in Garin that the Pope, Pious IX, sent him an invitation to go to Rome and take part in the meeting to declare the Pope infallible. Hairig, on his part, wrote a long response, that we may mention later. In 1865, Bishop Harutiun, on returning to Garin from Daron, sent a long message to the patriarchate. The National Council, because of Hairig’s innocence, banished six accusing vartabeds to Jerusalem, under force.

Hairig’s associates returned to St. Garabed to continue on their duties, while Hairig went again to Constantinople (March 1866) where, after a short period of rest, he published the book “Markarid Arkayutyan Yergnits,” written in prose. When Khrimian returned to Mush, the people received him with hosannas. There he returned to his work. At the same time he wrote the patriarchate asking that the accusing vartabeds be forgiven and allowed to return . But the vartabeds and their supporters began to think about assassinating Khrimian, using Kurds. One night there was a hail of bullets through the window and Hairig’s left hand was wounded, but there was no danger to his life. Hairig had later said, “The eagle is unafraid of their bullets.” Hairig paid no attention to those who had attempted to take his life, while his opponents, who had failed, were covered with shame and remained beaten.
HAIRIG AT VARAK
In July 1887 Hairig, with six horsemen, was entering Vaspuragan. The monks of the monastery, teachers, and students went out to meet and greet him, singing, “Welcome, eagle of the fatherland, ...” The bells of the church pealed loudly; they were saying ‘Long live Hairig,’ and Hairig was finding rest and comfort in the arms of his supporters.

As Khrimian was arriving in Van, the conditions at the diocesan offices were in shambles. The Boghosian/Anti-Boghosian controversy was in full swing. Boghos vartabed, an inept clergymen, had become a tool of bigwigs. He was serving as the primate of the diocese. Complaints about him were pouring in to the patriarchate. Moreover, there was a storm over Catholicos Khachadur of Aghtamar (he had been consecrated catholicos in 1864) who had been called to trial in Constantinople on the charge that he had killed his opponent Bedros Bulbul.

The question for Khrimian was what was his position to be regarding these two issues. He knew that Boghos vartabed, as primate, was compromising the position of the people by favoring some bigwigs. He would have to attack the problem for the intelligent and the freedom-loving people supported him.

As for Catholicos Khachadur, thanks to a number of supporters he had won acquittal from the Sublime Porte, and he would be returning to Aghtamar to atone for his sins and to undertake a number of very beneficial tasks.
KHRIMIAN AS BISHOP OF THE HOUSE OF DARON
In 1868, with the warm farewell of the people of Van Khrimian was leaving his much loved Varak for Daron where he was embraced by the people. He had planned a public statement appealing to the patriarchate to intercede to the Catholicos to ordain Khrimian as Bishop over Daron-Duruperan. The patriarchate approached the catholicos of the time, Kevork IV, who approved the request. The patriarchate wired Khrimian to travel to Holy Echmiadzin.

The ceremony of the consecration of the Holy Miuron [Chrism] was taking place in October 1868, at Echmiadzin, in the presence of many thousands of the faithful whose attention was also directed to Khrimian, about whom the people had heard much. The episcopal ordination of Hairig, as well as of vartabed Yeremia Devgants Der Sarkisiants of Van,. took place on October 18. The next day Khrimian performed his initial Divine Liturgy and gave the sermon as a bishop. On October 20 he left for Daron by way of Garin, but was prevented from reaching there because of the cold. There he was to have submitted a report to the patriarchate on the oppression there. In the spring of 1869 men on horseback came to Garin and escorted Khrimian with great pomp to Daron where the people were waiting impatiently for him. He was received with great enthusiasm despite some intrigue by his enemies.
KHRIMIAN ON THE PATRIARCHAL THRONE
After the proclamation of the National Constitution the series of patriarchal elections had not left the people satisfied and content. Certain influential people, for their own benefit, had made the patriarchs a plaything for themselves. The rational people had protested the injustice that was being perpetrated. The spirit of the Constitution was not prevailing. The national assembly was looking for someone to occupy the patriarchal throne who understood the circumstances of the people of the interior. The thoughtful people had turned their eyes toward Daron, where there was a great patriot, Khrimian Hairig.

The National Representative Assembly was being convened in September 1869 in the Mother Church of Constantinople for the election of a patriarch. Krikor Odian rose in the meeting and proposed that the delegates calm their passions and elect the nationally loved one, a son of Armenia, the patriotic Khrimian. The entire assembly echoed Odian’s call, and Khrimian was elected Patriarch of the Armenians, with the ratification by Sultan Aziz. The assembly immediately wired Daron telling of the election of Khrimian, asking that he quickly put his work in order and leave for Constantinople. The Sublime Porte, in its turn, instructed the governor to give Khrimian a fine reception, and for the mayor of Mush to help in providing the necessary transportation. Hairig bade farewell to the people of Mush, performed the Divine Liturgy, and gave the sermon for the last time, in the sanctuary of the St. Garabed monastery. The parting was exceedingly emotional.
KHRIMIAN IN CONSTANTINOPLE, November 6, 1869
The capital city was in a flurry of excitement for the elegant reception to be held for Hairig. The morning papers of November 6 were announcing the entrance of the newly elected Patriarch into Constantinople. Public buildings, embassies, the patriarchate and numerous other buildings were festooned with flags. All the clergy, teaching staffs, and students were ready with their hosannas for the ceremony. During this ceremonial demonstration, suddenly a child advanced and read the message, “Hail to Khrimian.” That child was Minas Cheraz, who would later become a prominent leader and a learned writer. Hairig was taken in an elaborately decorated coach to the Mother Church, where he gave the enormous crowd essentially the following message in his sermon.

“My dear people, in becoming your patriarch I believe that I am assuming the burden of a heavy yoke. You brought me here from the fields of Mush with your hosannas. But the throne and staff of this patriarchate are shaky, because soon, when in the duties of my position I start to introduce improvements, there will be the cries, ‘Crucify him, crucify him,’ and I will be toppled from my position. But ‘May the will of the Lord be blessed,’ for one who savors hosannas must not fear His cross nor His burden.’”

Khrimian was escorted to the patriarchate where the crowd at the reception was uncountable. The next day Khrimian presented himself before Sultan Aziz, accompanied by Bishop Nerses Varjhabedian (later patriarch). The return was with the sultan’s royal coach, drawn by four horses.

It would be too much to describe all of the events in detail of Khrimian’s patriarchal accomplishments, his consecration, his activities, his work to relieve the pain of Armenia, the Armenian Question, his retirement, his activities as president of the council appearing before the Congress of Berlin, his sermons given on his return, his thoughts on the parable on the need for having an iron ladle to gain a share of the herisa -- gaining freedom rights, etc. Accordingly, we leave these for the reader to find that information from reading any of his biographies.
KHRIMIAN AS PRIMATE OF VASBURAGAN
In 1879, with a popular vote, and under the provisions of the Constitution, Khrimian was elected primate of Van. He immediately organized clergy and popular meetings. In order to bring about relief from famine brought about by the war [Russo-Turkish, 1877-8], he organized a Famine Relief Committee, and through letters and telegrams he succeeded in getting much relief from foreign sources. He was aided by Krikor Ardzruni of the “Mshag” paper of Tiflis. Much help came from Constantinople, Persia, and India. Hairig helped those suffering from the famine without discrimination, Armenian, Kurd, and Turk, and he was blessed by them all.
VARAK AGRICULTURAL SCHOOL
The famine led Khrimian to the idea of opening an agricultural school in Varak, to guide the villagers in the tilling of their fields. The school was opened in November 1880, under the direction of Khoren Khrimian (Hairig’s nephew), and with a number of known teachers. Khrimian approached a number of Armenians from Marseilles, Vienna, and Manchester to send agricultural machinery. Mgrdich Manasarian of Van (a benefactor) provided a two-year stipend of 2,000 rubles for agronomist Madatian. At the same time Khrimian remodeled the Zharankavorats school building. In 1881 he opened the Shushanian girls’ school in the city, and the Kayanian girls’ school in Aygestan. He encouraged the village schools by sending them graduates from Van schools, as teacher.
BEATING OF THE ARMENIAN BIGWIGS
Three people who thought much about freedom for Armenia, Khrimian, Portukalian, and ambassador-to-Russia G. Gamsaragan, met often for contemplation on the matter. The governor of Van at the time, Hasan Pasha, aware of what was going on, decided to play a trick on the Armenian people. One day, when Khrimian was away from the prelacy, the governor called a few Armenian bigwigs, and secretly had them sign a message to the Sublime Porte saying that the Armenian people are content with both the governor and the Turkish government. On hearing of that, Khrimian criticized the perpetrators. People stormed into the prelacy and gave them a good beating. The issue escalated, and the governor was removed from office. But Khrimian resigned from his office and withdrew to his beloved Varak.

In 1881, Tsar Alexander II, was killed. The Russian Ambassador in Van asked to have a requiem service performed by Khrimian, who already in a sermon had said that the tsar, a champion for small nations seeking independence, had died, one who had freed the Russian people from abject slavery. However, we Armenians are hurt that we have been denied what had been promised to us by the deceased, and so forth. The new governor, Hamid Pasha, charged Khrimian with rebellion with those words.
KHRIMIAN IN EXILE
In December 1884 the Sublime Porte ordered the governor of Van to send Khrimian to Constantinople. Because of the cold weather the trip was postponed to March 1885. The people were much distressed because they thought they would not see their beloved Hairig anymore. Khrimian, much troubled, arrived in Constantinople, taking a simple room in the church courtyard. He preached, telling about Van, Varak, and Daron. It was in 1886 that patriarch Harutiun Vehabedian was elected chairman of the National Assembly.
KHRIMIAN EXILED TO JERUSALEM
Despite the provisions of the 61st article [1878 Treaty of Berlin] the conditions of the Armenians had not changed. The seeds planted by Khrimian, Portukalian, and Raffi had begun to bear fruit, and during the 1890’s the Hunchag and Dashnag parties had come into being in foreign countries. But in the homeland, the Akribashian-Koloshian event was taking place, as a consequence of which the Armenagan party was being formed in 1889.

Demonstrations were being held in Constantinople, Garin, Van, and elsewhere on the matter of Musa beg. “The call was being sounded from the mountains of Erzurum” was being echoed everywhere, and it had reached the sultan’s ear. The Turk government had concluded that it was Khrimian who was encouraging the revolutionaries, and it ordered that he must be removed from Constantinople and sent to the convent in Jerusalem “for a rest.”

In December 1890 Khrimian, in the company of two from Van (Vartabed Ghevont Pirghalemian and painter Vrtanes Akhigian) took a ship from Constantinople, and days later reached Jerusalem where they stayed at the St. James Convent [monastery]. He was received by Patriarch Harutiun and the brotherhood of monks, but as an exile, and was assigned to a small cubicle as his lodging. There he spent day and night writing.

Two years later he presented his work, “Hravirag ergrin Avedyats,” to the monastery press for a second publication. Also, in that cramped room he produced his masterwork, “Babig yev Tornig” [Grandfather and Grandchild].
KHRIMIAN CATHOLICOS OF ALL ARMENIANS
On April 16, 1891, Catholicos Magar died of heart failure. Election of a successor would take place a year later. Possible candidates were being named all about, causing a tempest. Krikor Ardzruni, in his paper “Mshag,” was promoting Khrimian. Ardzruni was of a mind to go to Echmiadzin and personally support Khrimian’s candidacy.

It was May 1892. Bishop Krikoris Aghvanian of Van was performing the Divine Liturgy. The delegates were on their knees. Outside of the church was an enormous throng, shouting, “Long live Khrimian Hairig.”

There was no limit to the enthusiasm of the people. Bishop Eremia, of Van and locum tenens of Echmiadzin, wired Jerusalem that the election had taken place. But the Tsar delayed his confirmation until June 9, 1893. The entire nation was comforted by the Tsar’s action and Khrimian left Jerusalem, stopping at Alexandria and Vienna, without going through Constantinople. He arrived at Tiflis and was greeted with great honor by the authorities.
CONSECRATION AS HAIRABED [Catholicos]
On September 10, 1893, Khrimian reached Yerevan and from there he was escorted to Echmiadzin with great pomp and ceremony by a reception committee and the people. Hairig entered the church to pray, and then went to the Veharan to rest. Of course, there are many details of this event, but we are obliged to be brief. The ceremony of consecration was magnificent, at which time he was declared “Der, Der Mgrdich I, Gatoghigos Amenayn Hayots” [Lord, Lord, Mgrdich I, Catholicos of All Armenians].

Van did not fall behind in being a part of this ceremony, by holding celebrations, writing songs about Khrimian.

In February 1895 Khrimian went to St. Petersburg to appear before the Tsar, Nicholas II.

On his return to Echmiadzin he put emphasis on the monthly publication “Ararat,” assembling competent writers. He too wrote, using the pseudonym “Arsen Yerets.” In the July 8, 1895, issue he sent an encyclical to the Armenians of America. In September 1895 there was a demonstration before the Sublime Porte demanding action to put the provisions of the May program in effect. Three days later Armenian blood flowed in Pontus. Massacres were taking place in various parts of Armenia, with a loss of a hundred thousand lives. Dismayed, Khrimian appealed to the Russian Ambassador Nelidov in Constantinople. It was in vain. Armenians had been expecting results from Hairig’s visit with the Tsar, whose response had been, in the words of the Prince Lobanov, “Armenia without Armenians,” in defiance of the Red Sultan.

Van had become a thorn in the eye of the Sublime Porte, which directed its massacres there. Avedisian went from Salmasd to Van to organize Armenagan groups. The same was being done by the Hunchags and the Dashnags. June ’96 was approaching. Saatdeddin was preparing plans for the massacres. Fighting started. The parties, joined, put up resistance. Ambassadors interceded. The leaders of the resistance and Avedisian with 5-600 youthful fighters withdrew, but were intercepted and killed.

According to Mr. Haig Ajemian, in September 1896 Khrimian wrote a letter to the people of Vasburagan urging them to join the Armenian Revolutionary Federation. However, I have been unable to verify that claim despite several attempts at interviewing party officials. [This last sentence had been paraphrased because of the obscurity of the text.]

The invasion of Khanasor took place in July 1896. The Armenagan party of Salmasd had been requested to join in the invasion, but the party, believing that doing so would not be helpful, declined. At that time it was organizing groups, under the leadership of Armenag Egarian, to send arms to Van (¹³).
EVENTS IN THE CAUCASUS AND HAIRIG’S BUILDING ACTIVITY
After Turkey it became the turn of the Armenians of the Caucasus. The Tsar named Galitsin as viceroy, a mean person who in 1897 tried, using commands issued by the Tsar, to close the Armenian parish schools, also to accuse Hairig of being a revolutionary and dangerous person.

Hairig was putting forth an effort to restore Zvartnots and a number of other buildings. In 1900 his 80th year of birth was being celebrated. He received the visit of the Shah [of Persia]. With his retinue Hairig visited a number of cities in the plains of Shirag, giving sermons and exhorting people everywhere. He had monasteries and schools in the Shirag region repaired, as well as historical sites, waterways, and various buildings.

He restored churches in Oshagan, Sanahin, Haghbad, Haghardzin, Sevan, Khor Virab, Hripsime, and other such beautiful churches. He built a 16-room hotel on the shore of the Nersisian Lake at Echmiadzin. He built a museum where he might gather manuscripts, archeological artifacts, etc. He set up the press with electric machinery. But sadly, the powerful, restrictive hand of the Tsar prevented him from carrying out all his plans. But he and the people rebelled against the Tsar in 1903. During those days he held the ceremony of preparing and blessing of the Miuron. The Sasun rebellion, led by Antranig and Kevork Chavush, took place after the Russo-Japanese war, in 1904. The 87th anniversary of Hairig’s birth was celebrated in 1907. He sent a Gontag [Encyclical] to the Monastery of Varak. He sent petitions (in 1905) to President Roosevelt and the King of England telling of the suffering of the Armenian people.
HAIRIG’S LAST DAYS AND HIS DEATH
In the fall of 1907, in the month of October, Hairig was ill in bed, in the Veharan of Echmiadzin. His nights were being spent in prayer with the prayerbook of Nareg, and murmuring the sharagans of Nerses Shnorhali. He was contenting himself with a little tanabur. Hairig was looking out of the window and mumbling “Im al derevatape haser e” [My leaf-fall has also come]. The physician directed Hairig to rest. But Hairig mumbled, “If I lie down I will die without having seen the liberation of the Armenian people. How can Hairig Die!” During the nights he would cry out, “Say, that Tsar Nicholas, wants to rob us of what we have, just like the Kurds. But he can’t do that. Hairig wants freedom ... the snow has broken the branches of the trees.” Hairig continued on and on to cry out, with tears in his eyes, “The arms of Eagle Hairig have also broken down like the branches. I now am without arms, and near death.” A little later he opened his eyes and saw some light, and then uttered his last word, “Light.”

His breathing stopped. There was a smile of death on his countenance. He died peacefully on November 11, 1907, at nine o’clock in the morning, at the age of 87 years and six months. May his remains lie in peace. The news traveled everywhere with lightning speed. He was buried with grand ceremony on November 1907.

Let us sadly close our story with the words of Avedik Isahakian.

“The Armenian people will never forget him. The more the years go by, the more will he over the centuries, wearing the laurel wreath of a great man, view the dedicated desires of the Armenian people. The Armenian will not forget him, for he arose out of the heart of his people, and that is where his heart went...”

Blessed be his great memory.(¹⁴)
HAIRIG’S LITERARY WORKS
We had the good fortune to have in hand the work published in 1919 by the Armenian Educational Foundation, “Hairig’s Complete Works,” collected in a single volume. It was from that volume that we at first made extracts for our preparatory manuscript. But recognizing that even that would be too much for this work, we shall be content with even a further condensation.

Following is a list of Hairig’s works.

1. “Hravirag Araradian,” Constantinople, 1850

2. “ Hravirag Ergrin Avedyats,” Constantinople, 1851; and Jerusalem, 1892

3. “Markarid Arkayutyan Ergnits,” Constantinople, 1866

4. “Hisusi Verchin Shapate,” Constantinople and Echmiadzin,1876

5. “Zhamanag ev Khorhurt Yur,” Constantinople and Tiflis, 1876

6. “Van Kuyzh,” Constantinople, 1877

7. “Hay Kuyzh,” Constantinople, 1878

8. “Trakhdi Endanik,” Constantinople and Tiflis, 1876 and 1878

9. “Sirak-Samuel,” Constantinople and Tiflis, 1878-87

10. “Babig yev Tornig,” Echmiadzin, 1890

Minor works

11. “Takavorats Zhoghov”

12. “ Verchaluysi Tzayner”

13. “Voghpatsogh Khorenatsi”

14. ”Dzrakir Parenorokmants”

15. “Sherchaperagan ar Ekeghetsi Hayots”

16. “Khosk Hrazharman (i badriarkutene)”

17. His letter to the Pope and hundreds of major and minor writings, such as “Message to

Hayr Arsen Pakraduni,” see “Pazmaveb”
It is with pleasure that we insert the following worthwhile text on works by Hairig.
KHRIMIAN AND THE TRANSLATION OF THE BIBLE
“In order to enhance the value of the 1500th year celebration of the invention of the Armenian alphabet His Eminence Hairig, in 1906, undertook to publish a new translation of the Bible, in a language suitable for the people generally, and at the same time linguistically well founded. The brotherhood of monks at Echmiadzin was strong with competence and with youthful energy. Many of the monks were well equipped to undertake that task with success -- monks Garabed Gosdanian, Sdepan Malkhasian, and Manug Apeghian. But Hairig wanted to give a personal character to the Bible to be published on such a historic occasion as the 1500th anniversary celebration. He approached Norayr Biuzantatsi of Stockholm (Sweden) the academic quality of whose writings was above any reproach, especially by Garabed Ezian, who was an intimate colleague of Hairig’s, and who recommended approaching Norayr Biuzantatsi. Norayr was invited to come to Echmiadzin and guide the publication, being promised to be rewarded well. But Norayr put it off for several reasons (his wife’s death and greater financial expectations). Hairig forgave Norayr. When in 1903 the first pages of the new Bible came off the presses, Hairig sent them to Norayr asking for his opinion on it. Norayr thanked him and responded, pointing out 16 printing errors. Norayr had not comprehended Khrimian’s basic message that his place was to be in Echmiadzin to oversee the publishing of the new Bible on the occasion of the anniversary of the invention of the Armenian letters.”

S. Lorelli

Upsala, 1940 -- “Hayasdanyayts Yegeghetsi,” October 1940
CONCLUSION
As a conclusion to telling about Khrimian’s life and works we offer an extract from veteran writer Arshag Chobanian’s writings on Khrimian, from the publication “Anahid,” March-April 1930.

“Khrimian was a powerful figure, who through the charm of his personality, his writings and his activities, dominated his times and left an undying memory in the history of our own times. Our youth of today recalls his name with reverence, and they can know well about his works and activities thanks to the volume written by Archbishop Torkom Kushagian. A valuable and very helpful source of reading about his writings is the publication by the Armenian Educational Foundation on this great Armenian and what he has produced. Khrimian was not a “writer” in the strongest sense of that word. He was a self-educated person, heeding, in his thinking, his inner voice (as pointed out by Hovhannes Tumanian). Khrimian had a native talent for writing, with a poetical spirit. He was not endowed in the art of writing, but it was with pleasure that his readers were influenced and charmed.

“The great attribute of that extraordinary person, as it is with great writers and public leaders, was ability to analyze. In the Foreword to his collection of works by Khrimian, Patriarch Tourian wrote pleasingly, ‘Though they do not have the charm of high literary quality, we cannot deny that Khrinian’s writings are simple but in their deep meanings maintain a natural and heart-stirring beauty. . . .’”

[p 67

[Photo of Bishop Karekin Srvantzdiants]