Renaissance of van vasburagan

SCHOOLS OF VAN

AND THEIR STAFFS OF TEACHERS

[p 135]

The first school of the Zharankavorats of Varak was established by Khrimian Hairig in 1857, under his supervision. Teachers were Manuel Ardametsian (later Priest Dionysius), Mardiros Papazian (later Priest Mesrop, and later shusdag vartabed), Dikran Kalpakjian (later Husig Vartabed, of Constantinople), Mikayel Rupenian (later Amprosios Vartabed, of Constantinople), Nahabed Pirzalemian (later Ghevont Vartabed), and Diratsu Kevork. Later there were changes in the teaching staff, and the following were included: Ardag Tarpinian, Hovhannes Bluzian, Mardiros Kheronian, and Khoren Khrimian.

The Portukalian Teachers’ College, established 1878-80. Superintendent and teacher M. Sarian, vice superintendent Margos Natanian, Dajad Beylerian, Garabed Pilibosian of the Caucasus, Dikran Amirjanian, Melkon Bartevian, and Khoren Khrimnian.

Haygazian school was taught by some of the teachers named above, and in addition Avedisian and others.

Yeramian school in 1878-82 was an orphanage, and then became the Yeramian High School, the teachers of which were mostly its own graduates.

Yeramian superintendent and teachers, Dikran Pirumian, Mardiros Nalbandian, Sefer Pahrezian (later a Kahana), Vrtanes Papazian, Mampre Mgrdichian, Hrand Kondazian, Kh. Pakhchaian. Vahram Melkonian, Mgrdich Der Parseghian, Armenag Potsarian, Armenag Ajemian, Ardashes Solakhian, Rupen Ghugasian, and Yeghishe Terlemezian.

St. Santukhd Girls’ school, opened in 1870-71, through the efforts of K. Srvantzdiants of the Constantinople Santukhd Society. Teachers were Hagopos Srvantzdiants, Melkon Bartevian, Vrtanes Akhigian, Yeghishe Terlemezian, Khosrov Pakhchanian, and visiting teachers. Also, as teachers and aides were Ajemian sisters, Yeghisapet and Marine, Annig, and others who had dedicated their hearts and souls to the school.

Piuzantian, with a few aides, a personal project, being operated by father and son Piuzantian. They had nearly 150 pupils.
PARISH SCHOOLS

(Opened 1847-8)
Hisusian in-city school. Teachers were Dikran Amirjanian, Hampartzum Yeramian, Sarkis Knuni, Khachig Tarpinian, and others.

There was an in-city extension school that did not last long. Teachers were Nshan Shirvanian and Melkon Bartevian.

Haygavank Church school had a few teachers.

St. Ghugasian school, in the St. Hagop parish, as teachers had Priest Der Mesrop Papazian (later shushdag vartabed), Dikran Amirjanian, Yeramian, teachers Mesrop and Safar (later Priest Husig), Dikran Deroian, Levon Kazanjian, Mgrdich Mnoshian, Manug Der Ohannesian

St. Mark school, in the Arark section of the city. Teachers were Mesrop Janigian, Hovhannes Paraghamian, Ghevont Khanjian, Kevork Shakarian, Kevork Sheriants, Khachig Solakhian, Hovhannes Bluzian, Garabed Hrashian, Garabed Ajemian, Movses Zakarian.

St. Matthew school, in the foreigners section. Teachers were priest Der Avedis Shaghoian, priest Der Khoren Mamigonian, Vrtanes Akhigian, and earlier teachers Avedis Saharuni, Mgrdich Terlemezian, and Krikor Beoshigian.

St. Santukhd school. When he was patriarch, Khrimian asked M. Sanasarian to support the opening of a girls’ school in Van. And that was what did take place in 1870-1. After changing sites a few times, and once again on Khrimian’s plea and receipt of 2,000 rubles, a very fine Santukhd building was put up on a very good site not far away, thanks to the moral support of Khrimian and other notables.

Gayane school. This school too was founded by Khrimian in 1883, not far from his residence. The initial teaching staff consisted of the priest A. Shaghoian, Arstakes and Vrtanes Akhigian, Kevork Shakarian, Krikor Beozigian, the the Kodakjian sisters. There was also a St. Krikor [Gregory] Girls’ School.

Of course, there were some missionary schools in Aygestan and within the city, and also the Dominican schools.
CENTRAL PARISH SCHOOL OF VAN
When this writer arrived in Van in 1897 he found that all the parish schools had been combined under a single administration of the bereaved Yeghishe Kondakjian, one of the select graduates of the Portukalian school, who, before attaining his supreme purpose, parted from us in 1898.

Teachers of the parishes taught alternatively in the several schools. But the main plan was to have a central school, which became a reality 1903, as a result of the enthusiasm of the teachers and the financial support of the people. The school had the support of the primate, Bishop Sahag Pakrevantian.

This Central School, and the United Teachers’ College in 1911 was to be a strong stimulus for the enhancement of education. Teachers were Ghevont Khanjian, Rupen Shadvorian, Hovhannes Kuloghlian, Garabed Ajemian, Ardag Tarpinian, Ghevont Meloian, Hamazasb Pagheltsian, Manugian, and others. The superintendent of the Central school in 1909-11 was Hovsep Kuyumjian of Bitlis, having come from Constantinople, with the financial support of the Armenagan-Ramgavar party. After two years he returned to Constantinople.
THE SECOND TEACHERS’ COLLEGE OF VAN
The United Constantinople Society proposed to open a second teachers’ college, in Van, in the pattern of the Portukalian college. The mission was assigned to Prof. Hovhannes Hagopian to go to Egypt and negotiate with Boghos Nubar, or with his administration. He offered 600 golds in support of the first class, with an increase as the number of classes grew. Thus, in 1910 , the college was opened under the supervision of Hovsep Kuyumjian of Constantinople, who a year later was offered the position of principal of the Central school. He was succeeded by Mikael Minasian, the publisher of the “Luys” paper in America. He opened a second class, and then later a third class in 1913-14, the number of pupils having reached 70. Elsewhere we mentioned that Boghos Baghdasarian of Van, head of Abyssinian King Menelik mint, provided 200 golds [voski, unit of money], which allowed the college to have a Science Library-Museum. Classes in science were given by American-educated Hampartzum Der Harutiunian. Unfortunately, he became a victim of tuberculosis.

MONASTERY ORPHANAGES
The Garmrvori monastery (on the road between Varak and the city) had a board of trustees, the guiding spirit of which was Panos Karamajian, a not highly educated person, who with his personal resources and with the support of benefactors, reopened and established a boys’ orphanage, for 40 orphans. They were to be educated, especially to learn agriculture of the type in Varak. For ten years that childless Karamajian gave them his loving care. Most of those orphans went to surrounding areas where they were very helpful. Some remained in the Varak area.

St. Gregory Monastery was also reopened, as a girls’ orphanage, with about 50 to 80 orphans. In addition to general education, the girls were taught sewing, embroidery, and even rug weaving. Although the monks were supervising the orphans, the overall supervision was under the diocese. With the transfer of the orphanage to Aygestan, Mrs. Aghavni Mgrian was put in charge. This writer taught Armenian songs. The Surp Khach monastery (south of the city), though not well off financially, was very helpful in keeping and caring for those orphans, of both sexes, that had been freed from harems. Encouraged by the diocese, people on pilgrimages were always ready with their gifts to help the orphanage meet its costs.

Monasteries of Lim and Gduts, the large black monastery of Arjesh, and St. Bartholomew also had their own orphanages, with 20 to 40 orphans. The first two were able to manage with their own incomes, for a time.

The island of Aghtamar and its monastery had succeeded in remaining unharmed during the events of ‘96, thanks to the protection provided by the Kurd Murtala Bey. And thanks to locum tenens Arsen Vartabed, the monastery maintained an orphanage with forty pupils and competent teachers. One of them was the brave armenologist, Hovhannes Paraghamian, a prize winner from Smyrna. The orphanage continued to serve even after the death of Arsen Vartabed, until the Great Massacre of 1915.

Nareg Monastery also had an orphanage, under the direction of the devout Der Hovhannes Vartabed, of Atana, and teachers who graduated from the Yeremian school.
SOME MONASTERIES AND CHURCHES OF VAN

CENTERS FOR EDUCATION
Following the example of the renovations of Van and Varak, the monasteries of Aghtamar, St. Bartholomew, Lim, and Gduts, and of Garmrvor and St. Gregory were also partly restored, in the manner of Zharakavorats (Aghpag), each becoming a residence orphanage.

Along with the plan for Varak, rebuilding was undertaken in 1898 of the burned churches, and the schools, St. Hagop of Haigavank and of the valley of Hanguys. All the people willingly supplied labor, funds, supplies, etc. Thus, marvelous churches and educational centers were rising out of the ashes. A number of primates gave impetus to the St. Hagop church and its schools, and they ordained as priest Safar Pehlerian, who was renamed Der Husig. This writer took on the task of being responsible for the school in 1897. The St. Asdvadzadzin church of the non-Apostolic community was rebuilt with the colorful rock of Akhlat, making the structure much more beautiful. Abraham Aghvanian, of the parish, was the one who encouraged the building. He went among the several groups and urged them to participate with money or with labor. With the help of others he also led to the rebuilding of the church and school of the village of Akhka. He busied himself with the digging of new wells to increase the supply of water. The well of the village of Tarman was named after him. He continued to serve on the parish boards, from 1896 to 1915, despite the resignation of many others. Khrimian, from Echmiadzin, viewing this busy-as-a-bee man, encouraged him with both an encyclical and materially. He sent bells to those churches that were to be restored. The Turks were troubled at this Armenian reawakening, seeking opportunities to wreak havoc that unfortunately occurred in 1915.

Living in the parish of the non-Apostolic community were Khrimian, Terlemezian Tokhmakhian, Shaghoian, Bartevian, Aghvanian, Shahbandurian, and Der Boghosian. Some were government officials, some national leaders, and some were school and church representatives and trustees. We have given biographical accounts of the educational activities of Khrimian, Priest Der Avedis, Priest Shakarian, Tavitian, and Mikael Terlemezian.

The parish of Norashen had families of Sharanbeyian, Sahak Bey, Shahbaghlian, Der Harutiunian, Kapamajian, and others. They served well in capacities as mentioned above.

The parish of Arak had Hiusian, Natanian, Janigian, Sabonjian, Maksabedian, and other families as builders of the school and the church.

The supporters and benefactors of the church in the city and the schools were great families, Kaljian, Terzibashian, Ayazian, Poghpoghian, Isachanian, Marutian, and others, whose uneducated fathers had helped materially, while their educated sons did intellectually.

In Yeramian’s “Hushartzan,” we read about the Hovnanian brothers (perhaps the city Hovnanians we know) who a century ago had gone to the Caucasus and to Moscow where they became wealthy. They established the Hovnanian School in Tiflis in the memory of their mother Mariam. They were known by their Russian name Ananian. Karekin Hovnanian, who died in Marseilles during the days of the Armistice, had left the modest sum of 2,000 golds for the establishment of a literary fund. Another, Ruben Hovnanian, who had returned to Van after the exodus, with the support of the Catholicos and a vartabed, presented a number of trunks full of manuscripts to the newly opened library at Varak. We have heard that Rupen, who had spent many years of his life in Masrseilles, has gone to Armenia.

The St. Hagop parish had the following princely families: Gasparian, Tashjian, Aghababian, Shahbaghlian, Nalpantian, and others. Its founders were the aghas Vartan, Aghababian, and Garabedian, who took care of the needs of the church, while their sons, Panos, Manug, Hagop, Khachig, Nshan, and others, as trustees of the school made every effort to raise the level of the school’s educational work. The latter, Mr. Nshan, filled with the spirit of his trusteeship of the St. Ghugas school during his youth, and having gone to Detroit, in America, and becoming wealthy as a merchant, did not forget his school. He took on the primary responsibility for the upkeep and care of the school. At the same time he made great sacrifices for the benefit of Armenia and other worthy national causes. He became the benefactor for the publishing of the bereaved Yeremian’s two-volume work “Hushartzan.”

At the present time he has settled in California. We are sure that he will continue to support worthwhile patriotic causes and schools.

We also have Vahan Nalpantian of the Nalpantian clan, graduate of the Yeremian school. He was a university graduate, and served on the teaching staff of the Kevorkian seminary. Another of that clan, Mardiros Nalpantian, a graduate of the Yeremian school and a fine person, taught there and was an advisor for many years. He accompanied Vahan on the school’s trip to Europe, and also the school’s second trip, to Egypt, (from which Vahan was not to return for he died as he was arriving.) Mardiros successfully managed the affairs of the Yeremian school as itsadministrator, until 1915 when he joined the caravan to Yerevan when he too finally closed the eyes of his beautiful life.
WRITERS AND BENEFACTORS OF VASBURAGAN
It is possible to count by tens the number of Van’s phalanx of conspicuously rich persons who, though they themselves were uneducated, were generous in material support to provide for the education of their children. Some spared nothing, and became famous for their unstinting support. They consisted of Kaljian, Marutian, Terzibashian, Khanjian, Ayazian, Hagop Baghdasarian (superintendent of the Ethiopian king’s mint, and who made a gift of 200 golds for the normal school), as fine examples. We would mention only the brothers Panos and Bedros, of the Kapamajian family, who gave strong support to the building of churches and schools, and have been trustees. Thus, for a long time, they were very supportive of education. Bedros Kapamajian, an eminent merchant and a high-ranking public official, provided financial support for the Varak seminary and a number of parish schools of Van. His brother Panos supported the St. Santukhd girls’ school. Bedros Kapamajian, with the cooperation of the Hiusian brothers, in 1910 organized a Van branch of the Armenian General Benevolent Union, the chairman of which was the superintendent of the Getronagan [Central] school, Hovsep Kapamajian, under the presidency of the primate, Bishop Hovsep Sarajian. In 1911 they raised 700 golds for the support of the Getronagan. And in the same year, his son, Seth, fulfilled his filial responsibility by donating 300 golds to the school in memory of the killing death of his father.

As part of the numerous benefactors of Van let us also mention Garabed Kalusdian, who had gone to Egypt and had quickly attained financial success. Details of his will can be read in Levon Ajemian’s 1926 issue of “Yearbook of Armenians of Egypt.” It appears from there that he owned palaces, income-producing buildings, farms, three steamboats on the Nile, and other assets. He built schools in his name. The Khorenian school became “Kalusdian.” After the death of his wife, funds again were gifted to various needs. His will had been written in March 1858, witnessed by the primate, Kapriel Srpazan, and an eminent Armenian, Khachadur Mikaelian, an interpreter in the German Embassy.

It is said that his liquid assets were willed to the monasteries of Aghtamar and Varak.. A copy of the will may be found in government records and in the Cairo diocesan offices. Kalusdian died in April 1864, and his wife in July 1887. Their substantial assets were left to the [Armenian] nation.
PROGRESSIVE SOCIETIES OF VAN
Sparks from the 1860 Armenian National Constitution spread from Constantinople to the provinces, and in particular to Van Vasburagan. There, the people of little or much learning, and intellectuals, came together and organized the “Ardzrunian” society in 1869. Gradually, societies were formed in the area of the non-Apostolics, and in other parishes, with names such as “Paresirats,” “Usumnasirats,’ and other names.

Societies were formed within the folds of the St. Hagop church community, in 1880. They were named “Kach Ardzrunyats” and “Khnamadar,” the latter undertaking to provide for the collection and care of orphans. Caretaker was Hampartzum Yeramian. Most of these orphans became, in later years, pillars of Armenian life. The “Hayots Hayrenasiragan” society was formed by the teaching staff of the Haygazian school. Mgrdich Portukalian, Dikran Amirkhanian, and Hayrabed Janigian (later priest) in 1878-9 formed the “Harachtimagan” society, with the support of Garabed and Margos Natanian.

The celebration planned by this society on the 20th-21st anniversary of the National Constitution, in Varak, was joined by twenty or more other societies, to make the occasion more brilliant and memorable.

The blossoming of the societies, and their vigorous activities, were signs that the people had awakened intellectually, and were rapidly moving toward enlightenment.

Those participating in the activities of these societies, before and after the great tragedy, and either in the deportations or in foreign lands, had the opportunities of organizing societies of “Usumnasirats,” “Verashinats,” and others. The “Usumnasirats” Society, was organized in America in 1904, and it provided financial aid to the Central School of Van, until the latest tragedy. After the war the schools were destroyed, and this society changed its activity to culture and rebuilding, dividing into two societies, the “Vasburagan Miutiun,” and “Vasburagan Hayrenagtsagan Miutiun” [Patriotic Union]. The first was to center its activity in Armenia, and the second to support schools in the diaspora. There were also societies associated with old-world villages, such as Dvsdan, and Shadakh, and others.

The “Haygazian Engerutiun” was formed in 1870. It opened a school of the same name in a rented Baronigian building, in the Norashen parish. The students in the school were from the “azadagan” group. Teacher Portukalian opened a lecture class which turned into a “free-speech” seminar.
“BLACK CROSS” SOCIETY
As on outcome of Khrimian Hairig’s remark in 1878 about an “Iron Ladle,” the youth of Van formed a society with the name of “Sev Khach” [Black Cross] (¹⁹), to lead the people in self-defense. Fiery speeches were being delivered by Portukalian, Dajad Knuni Beylerian, and others.

On May 24, 1882, the Sev Khach Society was being very active on the 22nd anniversary of the National Constitution, with big demonstrations in Varak, in the presence of thousands of people and more than 80 uniformed soldiers specially trained to carry out specific duties. Special ceremonies were being conducted in the surrounding valleys. Marching bands led the soldiers and the people to the doors of Khrimian and the Russian ambassador Gamsaragan for the finale of the demonstration. This writer remembers those demonstrations, being then a young boy following the crowd.
SOCIETY OF THE WOMEN OF VAN
The students of the St. Santukhd school, under the leadership of Mrs. Isguhi Khrimian (Khoren’s worthy wife) organized the “Vanuhyats Engerutiun” [Society of the Women of Van], the principal purpose of which was to spread education and culture among the women. They carried on their work until 1915 when the deportation marches toward the Caucasus started. This society was not inactive there. It opened sewing schools in Tiflis and Yerevan, which were dissolved during the days of the revolution in 1921.
EVIDENCE CONCERNING THE PRESENCE OF INTELLECTUALS IN VAN
Here we offer an account of the intellectual life in Van as given by Vahan Papazian (Goms), an operative of the A.R.F.

“The people of the Khrimian Zharankavorats of the Varak monastery, as well as of the Portukalian middle school in the city (Aygestan), have played a very big role in the life of the common people of Vasburagan, giving rise to the two separate currents leading to freedom and revolution.

“The Portukalian school, that was being looked upon as bourgeoisie, was based on educationally modern principles, covering new and practical ideas, French, history, literature, mathematics, etc.

“The Khrimian Zharankavorats was a rustic school. Many of its teachers were former pupils of the Miatsyal Engerutiun, with only one having university education, Khoren Khrimian (Hairig’s nephew). The school emphasized study of the Armenian language, natural history, and Armenian archeology. Teaching was in the spirit of Khrimian, with emphasis on the fatherland and its soil. Agricultural economics was offered in the European method.

“It was under Khoren Khrimian that studies were made of the geography, history, archeology, mines and plant life of Vasburagan. This information was later gathered and published in three small volumes under the title of “Hayrenakidutiun” [Knowing the Fatherland]. It was being used as a textbook in the school.

“The generation arising out of Portukalian’s tutelage matured with a feeling for freedom, with political understanding, and with a spirit of patriotism. They formed the basis for the Hayrenasirats Engerutiun [Patriots’ Society], that on growing and evolving became the Armenagan Party, with Van being its birthplace. It found only little fertile soil in the surroundings.

“...Later, both the Yeramian and the Getronagan [Central] schools had pupils of the city and of the rural areas, but there was a great difference in the methods they used for the education of the children. The Yeramian school was subjected to a strong personal influence, and structured on a firm foundation, taking advantage of newer methods. The minds of the pupils were being put ‘on a solid base.’

“... The Central school was for the common people, structured on a more democratic and unrestrained base. Its educational qualities, at first weak, were more vital and unfettered, more appropriate for the outside world, and for the people. Its educational methods, and especially its democratic approach were put on a higher plane in 1907-8. (The implication is that that occurred when teaching was being done by graduates of the seminary at Echmiadzin, by Hampartzum Hatsakordzian, Hamazasb P., Ghevont Meloian, and Mihran Terlemezian.”

Note: In his Memoirs, H. Yeramian offers an expansion of Goms’ use of the term “on a solid base.” This article by Goms appeared in one of the issues of the ‘Hairenik’ monthly.