Renaissance of van vasburagan

A GROUP OF CLERGYMEN
BISHOP KHOREN MKHITARIAN
He was born in the village of Avants of Van in 1822, studied in the seminary school of Varak, and ordained vartabed in 1862. He was ordained bishop in 1870. He was in Jerusalem for a time, and served as superintendent of the St. Harutiun, St. Prgich, and Ramle schools. He then went to Constantinople and was vice director of the local Jerusalem house. He became a preacher at Balat in 1874-6, and advisor to Patriarch Nerses. He became locum tenens at the diocese in Mush, and later Primate of Edessa in 1903, then visiting pastor at Dikranagerd. He died in 1903 at the St. Sarkis monastery of Edessa. It was said that while a group of women were being immolated in the church he, hearing their pleading cries, was in the next room, in chains being put to death by the savage Turkish fiends.

His literary accomplishments:

Brief History of Jerusalem, Brief Account of Advice by Thesauros, Brief Look at Intellectual Philosophy, Journey to Virali Sirak, Adventures of Gadarine, Universal Garden, History of Religious Worship and Ritual of Ancient and Recent Peoples, Principles of Materialists and Theologians, Scientific Rays and Pierced Dove.
SUPREME VARTABED MESROP MOGATSIAN
He was born in Van in 1836. Chief Abbot of Varak Monastery, pilgrim to Jerusalem in 1872, and died in 1892. He was buried in the graveyard of the St. Prgich monastery. It was when Khrimian Hairig was in exile that he had vartabed Mogatsian’s gravestone inscribed, as he had done for his dear friend Sarkis Vartabed of Mog.

Archeologist H. Kurdian, in the March 1949 issue of “Hayasdanyayts Yegeghetsi,” reports that there were two Sarkis Vartabeds of Mog, in the 15th and 16th centuries, though he does not have their biographies in hand.
HOVHANNES-APKAR, VARTABED OF MOG
He was born in the canton of Mog in 1716. He went to the Lim monastery, when Bishop Hagop Dinoian(¹⁸) was chief abbot, and was ordained an apegha at age 25. He went to the St. James monastery of Jerusalem when he was 48 years old where, as a vartabed, he was given the

honorific of “supreme,” by Patriarch Krikor Sheghtayagir [”in chains”]. A year later (with the death of Sheghtayagir) he returned to Lim Monastery where he served as a member of the brotherhood. In 1751 he visited Alashgerd where, joining the ranks of the ceremonial group, he went to Echmiadzin to be present at the election of a new catholicos.

On his return to Lim, he raised funds to relieve the monastery of debts. He was a constructive clergyman. He renovated the St. Bartholomew Monastery of Aghpag, the St. Arark church of Van, the three tier high domed temple of Arjesh, the dome of the Hokvots monastery, the stone palace of the Lim monastery, the church of the Agants village of Arjesh, and the Holy Mother-of-God church of Haigavan of Van.

This very busy, constructive vartabed naturally did not have the time to endow the nation with literary works. If there were any, we do not know of them.
VARTABED HOVHANNES KACHUNI
He was born in Shadakh, a member of the brotherhood of Varak Monastery. He visited the St. James Monastery in 1871-2. After being in Damascus he returned to Van and was named chief abbot of the St. Bartholomew Monastery of Aghpag.

He wrote a biography of Catholicos Khachadur of Aghtamar. (See the journal “Araks,” 1897, Book 2, pp 51-61.)
VARTABED BOGHOS NATANIAN
He was born in Van, a member of the large clan of Natanians. Strongly interested in education he served in leadership roles here and there. He traveled to many villages of Armenia, mostly by foot. He became well acquainted with the pains of the people. When he was in Constantinople, the government imprisoned him as a writer of revolutionary books. He was held in the central prison where he was severely tortured, and the suffering led to his death, in the prison, in the 1880’s.

Ardosr Hayasdani [Tears of Armenia], Report on the Conditions of the Armenians of Galatia. There were also books about various regions, especially about the suffering of the Armenian villagers at the hands of the savage Turk-Kurd clans. He wrote stirring battle songs, “Zartir vortyag, ush per ver gats, baderazmi poghn hnchets. Zartir kochets tzayn hayrenyats, genats mahu zhamn hnchets.” [”Awaken, son, arise, the trumpet of war has sounded. Awaken was the call of the patriots, it is the sound of life or death.”] People still sing this stirring song.
PRIEST MESROP PAPAZIAN (SHUSHDAG VARTABED)
He was born in Van, in the St. Hagop parish. He became a teacher in the parish’ newly opened school, together with the father of H. Yeramian, during which times there were hardly any parish schools. Priest Mesrop taught also in Akulis and Tabriz. He had children, Vrtanes, an intellectual and novelist in the Caucasus, Vahan, a known revolutionary called “Gom,” and Nerses, later Vartabed Mashdots. Priest Mesrop has left us unpublished theatrical plays, and a book named “Bardizag”. Der Mesrop was killed by assassins on a journey to Persia, or on his return.
VANANTETSI - VANETSI
Priest Hovhan Mirzaian, with name Amirzade before ordination, was born in Aygestan, Van in 1772. He was taken at the age of eight to the Gduts Monastery and handed over to Vartabed Kaspar. The lad, on receiving his basic education, learned caligraphy from encyclicals and was able to pen beautiful letters. Being a bright student he advanced well and received the four degrees of scholarship. He changed his name of Amirzade to Hovhan. Eager for further education he went to Constantinople and studied at the Mother School under several erudite teachers. Because of his fine poetry he was given support by Mgrdich Amira Mirijanian. During a reception given by Patriarch Zakaria he was asked to write a poem impromptu, which he did and on reading it he gave the audience great satisfaction. On the request of those present the Patriarch changed his appellation of Vanetsi to Vanantetsi, in memory of Ghugas Vanantetsi. In 1798 Amira sent him to Smyrna to serve as a teacher at the Mesropian seminary. He served in that capacity for 18 years, and he married there and became ordained as a kahana. His literary works were written in an intricate classical Armenian, and in meter. He died in Smyrna in 1840 and was buried with great ceremony. His son Der Murad and his grandson Sarkis Mirzaian occupy an honorable place in contemporary history. The “Vasburagan” Theater was established in Smyrna in memory of his earlier name of Hovhan.

Vanantetsi’s literary works consist of the following. Arpiagan Hayasdan, Vosgetar Hayasdani [The Golden Age of Armenia]. It was from his pen that we have the great national song “Hayasdan, yergir trakhdavayr. tu margaynots es orran” [Armenia, the land of paradise, you are the cradle of mankind].
VARTABED DAJAD MELKONIAN
He was born in Van in 1880, named Garabed at birth. He father was a native, and his mother was from Ishkhan Kom. He completed studies at the Echmiadzin seminary, became a teacher, and later a vartabed and a member of the brotherhood of the monastery, keeper of records, but given relaxed rules of action by priests.

Seeking to have an active life in the general community he put aside his robes as a clergyman, and went into teaching. While in Mush he was persecuted at the instigation of Musa Beg, and sought refuge in Van. He married writer and teacher Miss Isguhi Chitchian. When he was supervisor in the dioceses of Mush and Talas he and his wife were arrested a deported to Aleppo, but he was killed on the way. He had many literary works, written under the pen name of Carmen. His brother Dikran was an officer in the Turkish army, but was killed in 1915.
NERSES OF AGHTAMAR
We do not know the date of his birth. He was widely known as a skilled musician, with a beautiful voice, and also as an orator, philosopher, etc.

Mr. Yervant Der Mgrdichian has transcribed (see “Ardzvi Vasburagan,” No. 11, 1942) the colophon of the book “Havakadzo Antzants Gatoghigosats” by Ghazar Antzevatsi which gives details about Nerses when he went to Jerusalem during the time of Patriarch Hovagim. Nerses had approached Patriarch Hovagim after the church services to say, “The musician of Aghtamar is here.” When the patriarch learned that the speaker was Nerses he directed the choir to restart the church services. When the patriarch, the clergy and the people heard Nerses’ singing they were charmed by his voice and melodies. After the services the patriarch called Nerses to come to him, and he asked questions about the Bible. On receiving satisfactory answers the patriarch promised Nerses a silver chalice, candlestick and fan if he would remain at the St. Hagop monastery. But Nerses declined and returned to Aghtamar. He wrote a book entitled “The Succession of the Catholicoi of Aghtamar.”
MIRZA SARKIS DER HOVHANNESIAN
He was the son or the grandson of Priest Der Hovhan Mirzaian, called Vanantetsi, and founder of the Hripsimian and Mesropian schools of Smyrna. He wrote “Nerses the Great,” the tragedy in four acts, “The English Queen Victoria’s love for the Armenian King Arshaguni,” in English and in Armenian. These two books were printed also in Smyrna. Mirza Sarkis died in Smyrna in 1871. His biography and encomium were printed in the “ Eastern Press” and other papers have offered eulogies in his memory.
VARTABED NERSES OF MOK
He was a founder of Lim Monastery (1622) before which he visited the St. James Monastery of Jerusalem.

He wrote Voghp Yerusaghemi, History of the Ascension of the Mother-of-God, in verse and in vernacular, which, at popular request, were transcribed into literary language. Manuscripts may be found in the library of the St. Lazar Monastery at Venice.
BISHOP HAGOP TOPUZIAN
He was born in the city of Van, traveled to Echmiadzin, Constantinople, and Jerusalem. Being a staff-bearer for the Catholicos at Echmiadzin, and with his head being ball-shaped like the head of the staff, he was called “topuz.” Having been helpful in the opening of the parish school in Van in 1847, he became superintendent for the day. He became known as a scholar of Armenian, and he was chief abbot at the Lim Monastery where he also taught armenology.
VARTABED MASHDOTS PAPAZIAN
Named Nerses at birth he was the son of shushdag vartabed Mesrop of the St. Hagop church of Van, who had this son when in the Caucasus in 1872.

As a young boy, Nerses was sent to Van, and when still quite young was sent to Constantinople to study at the Yedikule orphanage. From there he went to the seminary at Armash. On completing his studies there he was ordained vartabed along with six companions -- the first graduating class at the seminary.

At the time that Sarajian was Primate in Worcester [USA], Mashdots vartabed came to America and became an assistant to the primate, and at the same time studied in the Department of Theology at Columbia University. As a result of a conflict, he left his nine years of pastoral duties and went to the Caucasus, at the time when the Armenia -Tatar fighting had begun. He joined in the fray. When Russia was trying to appropriate church properties, vartabed Mashdots, in a speech , was seen to be dangerous in the eyes of the government, and Echmiadzin was obliged to dismiss him, sending him to Tehran as primate, where he served for two years. In 1906 he shed his clerical robes and went to Constantinople and joined the editorial staff of the paper “Azadamard.” Because he was well informed on church canons, he engaged in legal matters on that subject. He was exiled to Ayash, in 1915, where he was killed. He wrote “Vojrabadumner,” [Stories of Crimes] and he has left many unpublished manuscripts.
BISHOP YEREMIA DER SARKISIANTS (DEVGANTS)
The first of seven brothers, of Van, he obtained nourishment for his mind at the Khrimian seminary school, and later became abbot at the Varak Monastery. He was called to Van in 1875 to serve as primate, following an agreement between the two opposing political parties at the time. He filled that difficult position for four years. Bishop Yeremia was a fluent speaker and an outspoken clergyman. He won the admiration of those about him, especially of the administrative body, and he inspired the youth to attain an intellectual education. He wrote the work, “Hayrenasirutiun Hayots” [The Patriotism of the Armenians]. While in Constantinople he joined Religious Assembly of Constantinople where he intrepidly pointed out the impoverished state of the Armenians of the interior and their need for help.
VARTABED ARISTAGES DER SARKISIANTS (DEVGANTS)
After being ordained as vartabed he became the Abbot at the Varak Monastery. In 1896, while serving as Abbot for the second time, he was killed by the Turks in a most unmerciful and savage manner.

He served for a time as primate in Pontus, and also as preacher in Constantinople. He traveled around in the rural villages of Van and gathered popular songs and proverbs, riddles and other items, which he published in booklets. In Constantinople, in 1895, he wrote and published “The wayfarer Vanetsi or the foreigner’s letters in the popular tongue.” In that little booklet he expressed appreciation for the blessed Hairig, saying, “It is better to write in the popular vernacular, for it is a very valuable literary gift for scholars to be able to comprehend the depths of the Armenian language. You have offered much material for those who are well versed in our basic, ancient tongue. It would be most desirable if they would try to bring our rich language to light, removing the foreign influences and purifying the Armenian native tongue, that is, the richness of the Aramian tongue. Vartabed, you, being a nzhteh [outsider], know the pains of being an outsider. You feel, you travel around, in the capital’s hotels, you see with your eyes, you feel with your hands the bitter circumstances of their lives. You are pastor and father. If the wayfarer’s gravestones had inscriptions, I would beg of you to go and learn how many thousands of the flowers of the fatherland have been planted in the bosom of foreign soil. You resound the pleas and cries from the Bosphorus to Vasburagan and back to the Bosphorus. Let us pray that God, with His omnipotent hands, will gather the sons of the lost Armenian souls, so that they will go and find rest in the shade of homeland fig trees and grapevines... HAIRIG.”

The author responds to Hairig’s appreciation. We give here a condensation. “My elegy does not have the unique pure tongue of Kh. Abovian’s patriotic novel, ‘Verk Hayasdani’ [Wound of Armenia], with that rich style, nor the sweetness of the nationalistic ‘Hravirag’ [An Invitation], with its glow and its taste, so that it will pour forth from my heart and convey love and life to the reader. Ah, evil bitterness has poisoned the heart and life of our wayfarers from Vasburagan. (Here the author describes in detail the grievous life of the refugee, and of the parents at home). Now the refugee’s modest toil is the sad picture of their lives. I have offered you a few morsels of our national literature, dug up out of native soil, O my father, the murmurings of old souls. ... I remain the broken remnant of broken hearts. ARISTAGES VARTABED.”

He wrote the booklet, “Bantukhd Vanetsin” [The Refugee Vanetsi], filled with letters, popular songs, proverbs, and from which we have excerpted the above.
VARTABED DANIEL TOSUNIAN
Assistant chief abbot of the Varak monastery, a brave, forthright, and thinking person, known as a preacher and active in the community. When he went into the city during the fighting of 1896 to lodge a complaint with the government, he was killed by the Turks, a little below the Khach street.
KEVORK JEKNAVOR [HERMIT]
An ascetic clergyman, of Lim Monastery (island), of whom Khrimian writes, in verse. He died in 1844, and was buried on the island.
VARTABED ARSEN TOKHMAKHIAN
He studied at the Varak seminary school, and was a competent co-worker on Hairig’s paper, “Ardzvi Vasburagan.” He was later a worker on Krikor Ardzruni’s paper “Mshag” [tiller]. He was a forward-looking and courageous speaker, and preacher. In 1878 he went to the Caucasus before the Russo-Turkish war of 1878, becoming named as superintendent of a school in Akulis. He married there and had a son named Vartan, but with the early death of his wife he returned to Van and dedicated himself to the revolutionary movement. Being suspected of his actions, and in 1885, with Karekin Manugian, he was imprisoned and the two of them were “crucified” on the prison wall, nailed on iron poles, hanging on their arms for a whole day. Upon being released from prison, Tokhmakhian believed that the revolution was being prematurely waged. He spent his time in philological research, exploring the regions of Van, Mush, and Paghesh, gathering material.

In 1891 he went to Echmiadzin where he was ordained vartabed, and named chief abbot of the Protomartyr [Nakhavga] Monastery of Azerbaijan. As an anti-Paulician he was slandered and killed by an Armenian named “Huno.” His body was cremated. His unpublished works were Regional Vernacular, Compilation of Memoirs, Dictionary of Local Plant Names, the dance song “God U Ges Tzoren Unem,” The Lower Slopes of the Mountain Masis, and The Demands of the Fatherland.
VARTABED VANETSI SAHAG
Going from Beirut to Aleppo in 1916, he was named superintendent of the St. James Monastery ...and then he was driven to death. This is all we were able to learn about him. We know nothing about how he reached Beirut, or his biography.
SUPREME VARTABED ARSEN VEHUNI
He was a congenial person for the youth of Van. We find him in a number of places -- primate of the diocese of Smyrna in 1870 when Hairig and Srvantzdiants visited, primate of the Armenians of America, in Worcester, and then back to Constantinople and the Caucasus. He did not have a steady life, though he was recognized to be patriotic, and his life was filled with revolutionary activity.
VARTABED GHEVONT PIRGHALEMIAN
He was born in Van in 1830, and was taught at the Varak Seminary school. He was ordained vartabed in 1852 at the Lim Monastery. During the 1870’s he was a preacher at the Constantinople churches of Galatia, Pera, and Samatia. In 1875-7 he was pastor in the churches of Manchester and London. For twenty years he traveled throughout the cantons of Armenia to gather material for publication. He traveled with Hairig to Constantinople, and returned to Van. He was surprisingly adept at a ready word, and for amusing remarks. He went on a pilgrimage to Jerusalem with Hairig during the days of exile, and he tried to forget his bitterness through comic relief. But alas, he died there in the same year, 1891, without having seen Hairig’s consecration as Catholicos.

Hairig had the following inscription placed on the gravestone of this indomitable vartabed.
I am Ghevont, a hardworking vartabed,

A lover of the books of our early fathers.

I traveled and I labored in my paternal world.

I read and copied old and new manuscripts.

How much of my memoirs did I personally write!

But alas, I left them all in the dark and passed on.

Hairig, I will them all to you,

To bring to light the effort of my labors.
From Hairig to Ghevont.
May you be blessed, Ghevont,

For having been born under the arm of the Cross of Varak.

You breathed the air of Jerusalem and Sion.

Alas, your singing voice has become silent.

You no longer sing, blessed was that time

Have no fear, dear soul, your will is sacred.

You are unforgotten by your gravestone inscription.
His authored works are the following. Journey to the Mother Church of Ararat with Four Friends, Nodark Hayots [Armenian Scribes], Chronicle 950-1657, Compilation of Armenian Letters. He has many unpublished manuscripts. Many of these manuscripts are being taken to Echmiadzin on the recommendation of Priest Kiud Aghanian and Archpriest Der Hovhannes Mgrian of Constantinople, to be added to the library in the name of Khrimian.
BISHOP STEPAN AGHAZADIAN
He was born in 1850, in the Aliur village of the canton of Timar. His mother being of the famous Topuzian lineage, Aghazadian received a fine education under the hand of the orator of the times and armenologist and scientist Hagop Topuzian. He entered the Varak Seminary school, getting additional education, and then went on to Aghtamar where he was ordained vartabed by Catholicos Khachadur, becoming a member of that brotherhood. Later, he transferred to the Gduts Monastery as Chief Abbot.

In 1896 he was named Chief Abbot of Varak Monastery, and in 1897, primate of the state of Van, which office he held for two fruitful years. He undertook to take care of the needs of countless villagers who took refuge at the Gduts Monastery during the upheavals of 1896. After the upheavals, Aghazadian turned his attention to the difficult task of building up public structures. In 1899 he went to Echmiadzin where he was ordained Bishop by Khrimian, after which he returned to leadership in the monasteries of Gduts and Lim, which he did successfully until his death in 1912. He was buried on the grounds of his beloved Gduts Monastery, under a marble gravestone.

Srpazan Aghazadian was a clergyman of stable temper, easily approached. In addition to being a master in Armenian he was fluent also in Turkish and French. He was intimate with the Armenian vice governor Hovhannes Peridin. He enjoyed the respect of high-ranking people and of the general population. He had written innumerable articles in the journals Byzantium and Manzume. He personally edited the official “Takrir” papers, and he had numerous official documents, which appear to be lost.

Aghazadian Srpazan was a rare, modest and productive clergyman.
VARTABED GARABED OF DOSPE
His history is found in Manuscript 540 at St. James Monastery (Jerusalem), “that I was born in the canton of Dospe on the lower slopes of Mt. Varak, that as a child I loved God’s word, that I went to Hovhannes Vartabed of Arjesh and studied with him for three years. I was ordained as a priest and went to the famous Glatsor monastery to work with Esayi vartabed. After eight years I became a vartabed. I came to Jerusalem to join the local establishment and with a bribe of 4000 I purchased a Betlmalen(?). For the third time I went to Egypt where I was embittered by the impious and false brothers ...”
VARTABED STEPANNOS, CALLED ‘PIR’
He was born in the Paivants village of the canton of Rushduni, and was a pupil of Hovhan Vorodnetsi. After he was ordained a vartabed, he traveled broadly, even to the land of the Romans. He visited Jerusalem, and on his return to the homeland he brought with him many gifts, church vessels, cope, chalice, Gospel, and other items, which he distributed to monasteries and churches.
VARTABED MESROP KALPAKJIAN
He was born in the village of Nareg (Rushduni) in 1831, and ordained in 1866 as a member of the brotherhood of St. James Monastery, later a superintendent of the Beirut school. He became receptionist at the St. James Monastery, superintendent in Damascus, primate in Cyprus, 1874. He meticulously prepared “Yearly Sermons” of Patriarch Garabed in 1873.
VARTABED HOVHANNES OF AGHTAMAR
He was a member of the brotherhood of Aghtamar, and a pilgrim to the St. James Monastery of Jerusalem. He published “Jampu Noter” [Travel Wrinkles {?}] See Sion monthly, 1869.
BISHOP KRIKORIS AGHVANIAN
He was born in Van, in the part of the city where foreigners lived. He came from an old, noble family of Van, and was named Hagop at birth. He received his early education at the parish school, and then at the Varak seminary school, under the influence of Khrimian. As an erudite scholar and a merchant in Constantinople in 1860, he was very influential in the lives of refugees there. He participated in the controversial negotiations concerning the new constitution, as an enlightened one against the ignorant class.

He was ordained a vartabed and joined the brotherhood of the Varak Monastery. In 1871, during the times of Patriarch Khrimian, he became locum tenens primate of Van. Provincial elections of Van were conducted under the supervision of Aghvanian vartabed. Most of the elected were liberals, that is anti-Paulicians (supporters of Khrimian). Aghvanian guided the representative assembly, as well as an occasional parish assembly, and it was on such an occasion of fulfilling a duty that he declined being present at the marriage of Sharan Bey’s first son, and as a result brought on the enmity of that influential person. That remained until Patriarch Khrimian’s resignation and Bishop Nerses Varzhabedian’s assuming that position. It was then that the Paulician/anti-Paulician controversy had intensified, and Bishop Harutiun was sent to Van in 1874 to examine the situation. Aghvanian was forced to resign, and with the dissolution of the constitutional committee, a ‘scare-crow’ committee was formed, headed by the ignorant vartabed Tateos as locum tenens primate.

Aghvanian was a man of principle, and he has repeatedly said, “For a people to move and to be moved is a mark of life.” He was sharp of mind and ready with a response. It is said that on the occasion of giving out diplomas at the Haygazian school, for each of the hundred or so students he made a suitable clever remark. He always wanted to push the youth ahead, to take the places of their predecessors. In supporting and encouraging the poet Amirjanian he found financial aid for the publication of the poet’s “Usyal Bantukhdin,” and “Mrmunchk.” He managed the affairs of the Van diocese with mastery and administrative skill during his tenure. During the years 1874-6 he went into isolation at the Varak Monastery, where he attracted the intellectuals of Van, as recalled by Yeremian.

He had compiled “Azkakragan Jokh Niuter.” Late in 1876 he was named primate of Kars. During the Russo-Turkish war of 1877-8, using skilled negotiation, he saved the Armenians of the region from certain annihilation. As a provision of the Berlin Treaty, Batum, Kars, Ardahan, and Shirag regions were given to Russia. Taking advantage of the opportunity, Aghvanian Vartabed had the Cathedral of Ani cleaned. Covering over the fallen dome he gathered together a brotherhood of monks, and planned to rebuild the fortress walls, but the Russian general wanted to gain the advantage, wanting to remove the inscriptions on the walls and doors of Kars, using as pretext that he would be renovating them. He changed the Cathedral built by Apas king of the Pakraduni clan by converting it to a military church equipped for Greek liturgies. He also wanted to destroy the gravesite of King Apas, near the Cathedral, which even the Turks had allowed to stand.

As a reward for Vartabed Aghvanian’s good works, Catholicos Kevork IV ordained him as bishop, and transferred him from Kars to Echmiadzin as a member of the Synod. Aghvanian died in 1894, still longing for his fatherland.

The death occurred in Old Nakhichevan while he was going to Tabriz in the capacity of primate. He willed his 80,000 rubles to the school at Varak, but because of the circumstances it was not possible to carry out those provisions. It is said that Hairig used those funds for other needs.
SUPREME VARTABED KHOREN LAZARIAN
He was born in Van, in the Haygavank in 1873. His baptismal name was Vahan. He received his primary education there, but leaving school at 17 years of age, he began to work as a goldsmith, being also sacristan at the church of Haygavank. He began the adventurous life of a wayfarer, which lasted a long time, and which he described in detail in his published book “Artzanagan.” The book has very interesting accounts of his many experiences, worth reading. It tells of visiting Echmiadzin, Jerusalem, return to Echmiadzin. After his ordination as vartabed in 1901, he accepted the position of chief abbot at the Apostle Thaddeus Monastery. He witnessed the activities of Antranig, Murad, and the Soviet armies. He had experiences at the battles of Urmia and Khoy. Vartabed Lazarian came to America in 1922, and for eight years served as pastor in various churches, the last being the Holy Trinity Church of Boston. He died in 1933 and was buried in the Everett cemetery. He willed an amount of $4000 to the AGBU, to be left intact, the interest of which is to be used to publish manuscripts of the Middle Ages and the unpublished works of authors. The deceased had served under the cloak of a clergyman for 30 years

for the benefit of the Church and literature. He was opposed to his status of being a celibate priest, and more than once did he appeal to the catholicos for a change in the rules. He has written in the Gotchnag on writing and the press.


[Photo]


BISHOP DER SION MANOOGIAN
He was born in the Girashen village of Van in 1906. He received his primary education there and in 1915 he migrated to the Caucasus, In 1918 he went along with the deported people to Mesopotamia. In 1921 he entered the AGBU orphanage at Baqubah. With the orphanage transferred to Jerusalem, he entered the Zharankavorats school in 1923, and then the Gulbenkian institute, where he graduated. He received spiritual reinforcement from Patriarch Tourian and Papken Guleserian, the latter becoming Catholicos of the Great House of Cilicia. In 1926 he was ordained deacon, and in 1930, vartabed, along with 7 companions. In the monastery he served as teacher, as caretaker of equipment, and in other capacities, being commended for his good work.

In 1937 he was called to Providence (America) for pastoral duties, where he served wisely in the Holy Translators’ Church for seven years.

He took part in national representative assemblies and in religious meetings, and he was well liked for his ability to communicate with others easily. While in Providence he attended

Brown University, in the Department of Theology. He received the ranking of supreme Vartabed from the primate of the time, Der Karekin Archbishop.

In 1945 he was an elected delegate to the Diocesan Assembly convened in Boston. After having taken part in the National Ecclesiastical Assembly at Echmiadzin, Der Sion was ordained bishop with several other vartabeds by the newly elected catholicos Kevork VI. On his return, Bishop Sion continued his pastoral duties in Providence, and then was elected locum tenens primate of the Middle West diocese, where he now serves, the city of Detroit with its large Armenian population. [Note: The publication date of this book was 1950.] In addition to serving competently in his church duties, Sion Srpazan has written valuable books, “Vartanank,” “A Month in Armenia,” “New Jerusalem,” and “Life and Mystery.” He has unpublished manuscripts on moral and religious topics, awaiting publication.
SUPREME VARTABED ZKON HAGOPIAN
He was born in 1904, in the Kozan village of Van. His baptismal name was Nerses. He received his primary education in the village of his birth. He was among those tortured in the deportations of the early days of World War I, arriving at Echmiadzin and Gamarlu. After the Armistice he went to Persia, and from there to the orphanage established in Baghdad. Two years later he was transferred to the orphanage in Jerusalem. He entered the newly opened Zharankavorats school, completed it successfully, and in 1926 was ordained deacon by Srpazan Eghishe Tourian. As a Gulbenkian ward he entered the seminary. His graduation thesis was Nerses Shnorhali’s “The Tragedy of Edessa.” For nearly seven years he served as teacher in the seminary, and in the Zharankavorats and Tarkmanchats schools. In 1932-5 he served as vice principal, and for seven years he was recorder of the assemblies of the patriarchate. Concurrently he was responsible for the properties funds, and other duties in the patriarchate.

In 1937 Patriarch Torkom designated him as locum tenens primate for southern France. During his tenure, Father Zkon visited Milan, Rome, Naples, Lausanne, Geneva, Paris, and many other European cities. In each city he gave lectures, and created much enthusiasm. He took part in the London assembly of the English Orthodox Union.

Hayr Surp Zkon came to America when Archbishop Karekin was primate, and received the honorary title of Supreme [Dzayrakuyn]. He edited the journal, “Hayasdanyayts Yegeghetsi.” He served as pastor in a number of churches, at present the St. Hagop Church of San Francisco. Der Zkon is a learned, erudite, and modest clergyman. Sadly, he lacks “clerical diplomacy,” that would have given him a stable place to stay.
VARTABED DER YEGHISHE DERDERIAN

Locum tenens for the Armenian Patriarchate of Jerusalem
He was born in 1910 in the Gaynimeran village of the Rushduni canton of Van. He was the sixth child of Vanetsi David and Aghavni, now deceased. His name at christening was Yeghiazar. In the 1918 retreat from Van he was taken to the Baqubah camp near Baghdad.. There he was placed in the Ararat orphanage, which, in 1922, was transferred to Jerusalem where he was schooled for two more years and then entered the St. James Zharankavorats school, in 1924. After very successfully completing his studies he was ordained a deacon in 1928 by

Patriarch Yeghshe Tourian , and in 1932 he was ordained an apegha by Patriarch Torkom Kushagian. He received high religious training under Catholicos Papken. In 1933-6 Vartabed

Yeghishe served as staff bearer for Patriarch Torkom. In 1937-45 he served as superintendent, and at the same time taught classes at Zharankavorats and Endzayaran, as well as in the Tarkmanchats school, as a lecturer in Armenian manuscripts and Armenian history.

Three times he served as secretary for the general meeting of the Brotherhood of St. James, and took part in management meetings. For ten years he was on the editorial staff of the “Sion” journal, having written enriching articles over the signature of his pen-name, “Eghivart. Recently he had descriptive articles on the monasteries of Aghtamar and Varak. In 1944 he was elected Sacristan, in which office he served skillfully. In 1949, with the death of Patriarch Der Giuregh, the Brotherhood, noting that Yeghishe enjoyed the deep love and approbation of the deceased patriarch, elected him locum tenens. We feel sure that he will be elevated to occupy the throne of the patriarch, as a worthy successor to his famous teachers.

Along with his productive administrative and educational activities, Vartabed Yeghishe has published seven volumes of poetical and prose pages that glow with intellectual worth. He is a figure endowed with exceptional worth in literary, administrative, and religious writing.
VARTABED TORKOM MANOOGIAN
He was born in the town of Baqubah, near Baghdad in 1919. He was christened Avedis. His father, Ivan, was from Dilishan, and his mother, Nargiz, was from Aghpag. It appears that when the Armenian deportation column had left Van in 1918 and stopped near Baghdad, it was then that Torkom was born. Having graduated from the Tarkmanchats school in Baghdad in 1931, in that same year he entered the Zharankavorats school in Jerusalem. He was ordained deacon in 1936 with 11 companions, by Patriarch Torkom, and apegha in 1939 by the patriarch. He was granted the staff of vartabed in 1946, by Patriarch Giuregh. At that same time he was called to America to serve as pastor of the Holy Trinity Church of Philadelphia. Having served as choirmaster at the St. James Monastery, he had become well versed in music, and it was at Holy Trinity that he formed a “Torkomian” musical group that he conducted. He took part in the publication of the church paper, “Luys.”

He was superintendent of the press at St. James Monastery for five years. He was a member of the editorial staff of the “Sion” monthly journal, and for two years he was vice principal of the Tarkmanchats school.
PRIEST MESROP JANIGIAN
Christened Hayrabed, he attended the local schools and enhanced his knowledge through self help. Beginning in the 1880’s he, for many years, as an armenologist and historian, taught in the local schools and in Norashen during the time when Mgrdich Sarian was superintendent. When Sarian was exiled (to Bengazi) along with his assistant, Margos Natanian, (Jerusalem), he too fell under suspicion and was exiled. But he was freed through strong intercession and was ordained a priest, believing that in his clerical robes he would be more influential.

On several occasion he served as locum tenens primate, during which times he was obliged to give up teaching, especially after the 1900’s.

In 1913, political party members, unable to bear his criticisms, fell upon him on his way to church, and with a hail of stones and with kicks, wounded him severely, on his body and his head.

Der Mesrop was the patriarch of the Armenians of all of Araruts, and he was well liked. During the withdrawal from Van in April 1915 he and his son, daughters and daughter-in law, joined the people. When they had hardly left the village, he saw one or two, poor neighbor families heavily burdened with their children, trying to follow after the carts. Der Hayr immediately got off his cart with his son Ghevont (who was a classmate of this writer in the Portukalian teachers’ school) and placed the mothers and their children on his cart. Walking for six or seven days, he barely reached Echmiadzin-Yerevan when, totally fatigued, he gave up his soul, leaving his colleagues Der Kevork Shakarian, Der Husig Pehrizian, Der Ghevont Safrasdian, and Der Khoren Harutiunian. He was a prolific and talented writer. He wrote the words of the well-known song, “Hairig, hairig.” Of his many works we know only “Keranneri Takavor yev Khezmali Veber.”
PRIEST DER AVEDIS SHAGHOIAN
He was born in Van Aygestan on September 20, 1856, where he attended the foreign school. After being ordained a priest, he continued in his teaching and musical positions, as well as a locum tenens primate. In addition to serving as pastor in Van he served also in Tabriz and Cairo. He also taught school, religion and language. As a result of some circumstances, for a time he began to lean toward the Catholic Dominicans. He was a linguist, public speaker, and novelist. He died in Cairo. He wrote the novels Kojabashiner, Kogh Mzhdo, Zhurgujopomian, Aval-Taval. He was a correspondent for the papers Mshag, Biuzantion, as well as foreign papers, using pen names of Priest Nshig and Akoh.
PRIEST DER GHEVONT SAFRASDIAN
He taught in Armenian schools under the name of Khachig. He continued teaching after being ordained, mainly in religious subjects. He was a diligent pastor, gaining the appreciation of his people. He gave his children a good education, one of whom is Arshag Safrasdian, of London, a well known philologist, and whose biography in some detail we have included in this volume.
ARCHPRIEST DIONYSIUS ARDAMIDIAN
He was one of some early figures, an erudite teacher named Manuel. He enjoyed an honorable position among the teaching staff of Zharankavorats. As assistant editor he wrote in “Ardzvi Vasburagan.” He was ordained a kahana, at the Arark church, while retaining his long-standing role as teacher, mainly of religion. He has authored many works. We know of his “Theatrical Tragedy,” as well as “The Armenian Deportations with King Senekerim of the Ardzrunis,” which have been published. He has occasionally served as locum tenens primate, and he has been an untiring scholar.

Here is a sample of his writings.
ENTREATY

To King Senekerim Ardzruni of Vasburagan

[Translation is approximate]
Wait a moment, friend, be mindful of my pain.

Through weeping my eyes are sore, they flowed like a spring flood.
As I walked around the lake, my bones became like moss [?]

I was lord over your canton, which blooms fully.
I took bosom care of all I could see

Heavy winds brought Scutian [?] here.
It want to devour our fatherland, to transform my faith,

To resist its force, my strength did not suffice.
For that world of Sivas, they settled there unwillingly,

But the mountain Varak was not concealed from my eyes.
The style of our unique churches, that arose with my sweat,

Have not been forgotten by me or you, will stay with me ‘till death.
I have willed that my children will not abandon me in foreign soil

But to bring me to Varak, the love of which burns in me.
I am confined in sleep, but the same hope lives,

I await the days of spring, that the door to the generation of Ardzrunis

To take the seeds of the past, to bring new fortune ... new Sun.
Priest Dionysius
PRIEST GHEVONT SHIROIAN
We lack the genealogical record to provide a biography of Der Ghevont. He was born in Van, and he was a quite well educated clergyman. He wrote a book “Ankhos Markarid.” He has also left some unpublished manuscripts.
PRIEST KHACHIG KRUZIAN
He was born in Van on February 14, 1866, in Aygestan. He attended school there, and also studied at the Norashen school. But through self-study he became a sharp-minded, erudite person, having won the commendation of Van missionary Reynolds. He has been serving as teacher and preacher for the village schools of Hayots Tzor, since 1880. He was chosen as teacher for the orphanage, without formally adopting the Protestant faith, though he preached in their churches. He had a great love for the Armenian Apostolic church, and he was always looking for ways to improve it. He chose to teach the Armenian Church prayers and sharagans to the missionaries. He succeeded even to introduce Armenian Church music classes into the American schools. He led the orphans on feast days to attend the Apostolic churches.

He set up the teaching of church history for the upper classes, to be taught by Der Mesrop Janigian. He added a course in Armenian history, taught by Vanetsi Hampartzum Hatsakordzian, who had come from the Kevorkian seminary.

In 1901, on the advice of Kruzian, Dr. Reynolds added a two-year college program on World History in the high school, offered by H. Yeramian, with the support of Armenian ministers

now in America, E. Rushduni, and K. Bedrosian, as well as Priest Der Ghevont and Prof. Armenag Shaghoian (now deceased).

Kruzian left Van in 1904, to go to Garin and Nicomedia, from which one-time missionary to Van, Mr. Allen, invited him to Constantinople as editor of the journal “Avedaper.” During the 1909 massacre at Adana, Kruzian was sent by the patriarchate to Cilicia, to establish orphanages, after which he was sent as Manager of the Deort Yol Kelegian orphanage, under the direction of the over-all supervisor Mr. Michael Natanian, of the United Cilician Schools.

After having been imprisoned in Aleppo and exiled in Der Zor during the Great War in 1915, Kruzian returned once again to Aleppo as supervisor in education, and activist. After the Armistice he filled positions in the American Red Cross, at the Antura orphanage, in the manual training shop of the Adana orphanage, and in the American College at Darson, until the French quit Smyrna.

Kruzian went to Smyrna in 1921, and worked with the “Eastern Press,” managing the local orphanage, at which time he had the desire to be ordained a priest. When the Kemalist hordes swarmed in, he, his family, and his orphans were barely able to find refuge in Constantinople. From there, with the financial help of an American woman, he came to the United States in 1923. He was ordained a priest by Primate Bishop Tirayre, and he served in Apostolic churches until his death.

During the years 1888 to 1893 Kruzian had a close relationship with Catholicos Khachadur of Aghtamar. It was with his permission that he fashioned a marble statue of the catholicos. It was consecrated by the catholicos himself, and after his death it was mounted on his grave.

Kruzian had taken about forty pictures of monasteries and buildings, which have significant historical value, and some of them were printed in the “Keghuni” periodical [Mekhitarist], and some of them are in the possession of philologist Khachig Levonian. Kruzian conducted some archeological investigations with Levonian, on old manuscripts, graves, records of which were left with Levonian (which now seem to be lost). Kruzian’s published works are “The Sacraments of the Armenian Church,” “The Blood of Protest.” Unpublished works are “The House of God,” “The Five Tabernacle Feasts,” “The Rainbow of the Armenian Church,” “Family Thoughts,” “Social Thoughts,” “Officials of the Armenian Church,” “Christian,” “Nationalization of Christianity,” “Examples from Armenian Life,” and others.
PRIEST DER NERSES PARSEGHIAN
He was the son of common people, full of religious, national, and patriotic enthusiasm. Being mild mannered by nature, he avoided being ostentatious. He served his people well in worship, and he brought comfort to his flock without forgetting his patriotic responsibilities in the Armenagan political party, 1905-1915. He was able to perform such acts, thanks to his religious vestments, that were they to be performed by a lay person harm would have come to the person as well as to the people. He was “a man of Israel in whom was no evil.” He was liked by his flock, for he was always ready to serve them. He lived and worked for the liberation of the Armenian people. He did not have a high level of education, but he was always with such people, to be supportive on national matters.

Beginning in the 1890’s, the youth of Van had awakened to a spirit of enthusiasm. Karekin Manugian, an audacious youth who is to be mourned, and a few of his companions, as “Eshkia” were arrested, including Harutiun [name of Der Nerses at christening?] under suspicion. He too

was confined in prison in chains. He was suspected also of the killing of the policeman Nuri, and was sentenced to life in prison. Fortunately, however, he was pardoned, and was released after three and a half years. Other who were released found refuge in Persia. But Harutiun was ordained in 1897, feeling that in the robes of a clergyman he could be more helpful in his dedicated service. And in truth, this writer, on a visit to Van in 1897, saw with his own eyes the selfless service being performed by this cleric. He presided over the celebration of the anniversary of the 1896 deportations, to bless the unfading memory of those heroes who perished. Der Nerses continued in his praiseworthy activities until 1915 when the fighting at Van started. Der Hayr offered his house to the three parties as a secure training site. After the fighting, Der Nerses and his family joined the exodus. He settled in Batum until 1920, at which time his pure soul, still burdened with longing, found its eternal rest.

The deceased’s daughter, Mrs. Ashkhen and son-in-law Mr. Yervant Ohannesian presently are living in Los Angeles, with their children. They too are prominent in their patriotism, and they participate regularly in patriotic activities.
PRIEST DER HOVHANNES SIMONIAN
He was born in Van Aygestan, on July 8, 1885, in the village of Glor. He was christened in St. Asdvadzadzin.

He received his primary education in the Tarkmanchats school, and then went on to the Hampatzum Yeramian school. He taught at the Tarkmanchats school. He was ordained as kahana at the Lim monastery by Bishop Hovsep Khosdeghian (Rushduni).

Der Hovhannes’ grandfathers S. Avedis and D. Markar, unable to bear the persecution by the Kurds, left Marmdank (birthplace), the Holy See of which was the Surp Khach monastery of Abaran, called Takavor Surp Khach. They had come and settled in Van, in the non-Armenian quarter.

The assembly at the Catholicate of Aghtamar, determining that Der Hovhannes was native to Abaran Surp Khach, sent him there to liberate twenty-two Armenian villages, arming him with the plenipotentiary authority of the catholicate. As a consequence of his efforts, the doors of the Abaran Surp Khach were opened. Driving out the aghas of Adian and the Kurdish overlords in 1912, he liberated the Armenians from the tyranny of the tent-living aghas. He returned to the Armenians the church-owned fields, the income of which four Kurds had usurped. Thanks to the efforts of the locum tenens Catholicos of Aghtamar, Supreme Vartabed Yeznig Nergararian, and Patriarch of Constantinople, Zaven, Der Hovhannes’ complaints became heeded, and by order of the government at Bitlis the lands of the Abaran Surp Khach monastery were returned.

The people in the region of Bitlis owe their lives to Der Hovhannes, and to the help given by the youth of Voghm and the local youths, for quitting the area in 1915 early, and going to Van with no losses.

When in 1918 the people went to Persia, Der Hovhannes opened a hospital in the village of Hutvan, with the support of the mayor of Van, Gosdin Hampartzumian. In the same year he went with the people to Baqubah where 20,000 Armenian and 40,000 Assyrian refugees had already gathered. In Baqubah, he worked to gather orphans, and in 1921, he went to Nahr El Omar (Basra) through the kind help of the British. Der Hovhannes, in making arrangements with Primate Bishop Torkom, moved 817 orphans, boys and girls, to Jerusalem.

Der Hovhannes served as spiritual advisor when a musical group composed of forty of those orphans went to Ethiopia, where they stayed for a year, and then returned to their orphanage in Jerusalem.

Patriarch of Van, Der Yeghishe of blessed memory, on the request of the people of Baghdad and Persia, and the AGBU, by special encyclical, granted Father Der Hovhannes the pectoral cross. Since 1926, he has served as celebrant at the Armenian monastery at Joffa, and in the Church of the Holy Nativity in Bethlehem.

Archpriest Der Hovhannes has unpublished works, which he has not been able to publish due to financial limitations. His works are Artzagank Abaranits S. Khachin, Ozhid Vasburagani, Kavaran Aghotits, and others.

Priest Simonian was a man of the times and the circumstances, working selflessly, even sacrificing the future of his large family. He was a brave pastor for his flock, above all else. At this time he is at the Armenian monastery in Bethlehem.
PRIEST DER YEGHISHE VARTANIAN
We are sorry that we were not able to get our hands on details of his life history. But we know that he is a true son of Vasburagan, having gone to the schools of Van, and at Varak. Through his own efforts he was able to enter teaching at Varak and elsewhere. His works give some idea of his life in Van, his hopes and desires, and the story of his witnessing of the deportations. His ordination as kahana, in 1915, provides evidence of his dedication to his nation and his church.

Along with his work in the field of education, Yeghishe Vartanian did not forget fulfilling his duty as a patriot and a revolutionary. He joined fighting groups in 1915 as a competent person, filling various roles. In passing through the Caucasus he became acquainted with the plight of forty thousand Armenian and Assyrian refugees, a majority of whom were from Van. He experienced untellable difficulty in moving with the caravans through desert after desert, and performing heroic acts, finally finding refuge in Baghdad, Mosul, and elsewhere, living first in tents, and then in huts they built. Vartanian did not remain idle, having helped the people in making out in satisfying their material and moral needs, even to providing children with their intellectual and moral problems. After the final resettlement of the people, providing for orphans in Jerusalem and elsewhere, he eventually ended up in Argentina where, after working for a time, he wrote of what he had seen and heard, in a two-volume work, for publication. Then he became ordained as a kahana.
YEGHISHE VARTANIAN’S WORKS
The Retreat of Thousands from Vasburagan (Printed by “Azg” Press in Boston, 1920): In his “Foreword” he says that as a Vanetsi it was the fifth time that he was withdrawing with his family, bearing much suffering, as with Vasburagantsis. In it he gives the thoughts and the details of one who witnessed and participated in the last retreat toward Baghdad. The author writes, “With this small effort we may perhaps be helping a future writer to put to right, in true colors, what some individuals may purposely have distorted.”
On the Eve of Great Events:

If Greater Russia had the right to be proud of the unexpected victory of its revolution of 1917, then Vasburagan should also have the right to be proud of its New Era, for Vasburagan had the opportunity once again to take its future into its own hands, by showing that it maintains the spirit of freedom of its ancestral heritage, and its instinct for self government. It gave evidence that, though it had been condemned to bondage, it still knew how to defend itself and its ancestral lands, to defeat or to die. Like an caged lion, Vasburagan knew how to bide its time and be ready and impatient to regain its freedom when the opportunity came. And it came.

When the spirit of collectivism had not yet come into being there, but encouraged by the success of the Russian revolution, the people of Vasburagan held a consultative meeting in April in the offices of the Armenian Benevolent society of the Caucasus. Tsarism had been overthrown, and the rebel government seemed to be supportive of self-determination by racial groups, then why should Vasburagan not have an organized body, to be concerned with internal matters on a temporary basis, until an appropriate time? Was it not true that unexpected situations might arise out of revolution that would need to be taken care of, and therefore required preparation? And it turned out that eight days later a regional administrative body came into existence.

Members of the Regional Administrative Body included the following: Gosti Hampartzumian, Krikor Ohanjanian, Der Tovmasian, Armenag Maksabedian, Setrak Panosian, Parunag Gabudigian, Avedis Terzibashian (City Chief of Van), and Daniel Vartabed as president. The Body was to form the nucleus of an Armenian government, comprised of departments for justice, production, education, and others. But events came tumbling down one after another. Vasburagan did not remain immune to the flow of communism. The Russian army withdrew to the Caucasus, and the front from Arjesh to Vosdan was left to about 1,000 troops, of the Armenian Fifth battalion, for the protection of the people. While the approximately ten thousand Russian troops were withdrawing, so too were the Russian civil authorities. The Regional Administrative Body was becoming the country’s civil-military administration.

The Regional Administrative Body was asking the political bodies to send representatives. The Dashnagtsutiun offered Hmayag Manugian and Dikran Baghdasarian. The Ramgavars (Armenagan), Mgrdich Ajemian and Yeghishe Vartanian. The Hunchags, Sirak Serhadian. The Ramgavar Party, recognizing the complexity of the situation, was proposing that there be compulsory military conscription. But the Dashnagtsutiun opposed it, thinking that it was fully powerful. Later they learned that they were wrong. Gosti Hampartzumian (Commisar of Van State) for the Ramgavars and Krikor Bulgharatsi for the Dashnagtsutiun conferred , but were unable to find a path to harmonious agreement. The others, because of the latter’s seeking party domination, withdrew, without carrying out their patriotic responsibilities for the benefit of the nation. Vasburagan was behaving like a family.

Military conscription had started. The schools were closed. Teachers were training to serve as officers. The people, having put aside everything else, were preparing for defense. Those conscripted were hurriedly sent to the snow-covered trenches of Vosdan and Arnes. Unfortunately, they were unable to make use of the supplies abandoned by the Russians because of the severe weather in January, and the lack of adequate means of transportation. But the soldiers did not complain.
Days in Labor -- Declaration of Independence
It was January 6, 1918. The burned churches of Aygestan were sounding their bells to call the devout people to worship. It was the morning of Theophany, the Birth of the Son of God. The churches were filled with the people, from the doors to the stream. Four hundred of the first official Armenian soldiers, in uniform, carrying their rifles, were lined up along both sides, at attention. The magnificent procession of the church ceremony, singing sharagans, was about to cross the bridge over the stream. While the song “Arakelo Aghavno” [message of the dove] was being sung, the sacristan, holding the dove of miuron [Holy Chrism], opened its bill and allowed drops of the miuron to fall into the stream as four hundred soldiers fired their rifles in a thunderous salute, reverberating over upper Varak, Hermit Theotig’s cave, to the chapel of St. Lusavorich of the Hripsimyants. ... This was the ancient ceremonial Blessing of the Waters being performed for the first time in Free Vasburagan. The people of Vasburagan heard this joyful good news, with tears of joy in their eyes. The people were drunken with happiness. During those enthusiastic moments the priests were calling out, “Art, artzagya zdzarays, zi desin achk im azadutiun ...” [Thus, free my servant, for my eyes have seen freedom ...].
Chapter III
First Commissar. Departure of the Fifth Battalion: After that spirited experience, on January 18, the remnants of the Russian Army left for the Caucasus, leaving the military and administrative responsibilities to the Armenians. On January 24, Gosti Hampartzumian was declared general commissar, and minister of production. However, some time later, it was being rumored that the fifth battalion was leaving, for unknown reasons... and on the next day that the battalion was fired on by “friendly forces.”
Chapter IV
Kurdish Attacks -- New Paper Money: Kurds of the Zilon valley, taking advantage of the departure of the Russian soldiers, had occupied the gorge of Pergrik. Travelers going from Van to the Caucasus, or in the opposite direction, were being killed. Travel had come to a stop. It was also learned that Akhlat had been taken by the Turks. Gosdi Hampartzumian, who had planned to go to the Caucasus to seek financial aid, saw the danger and held back, and the council printed Russian paper money to be used in commerce. The people were supportive so that the government would not be in financial difficulty.
Chapter V
Little Soldiers -- Officers’ Corps: The populace was in an uproar. Fifty young boys of Shadakh, 10 -12 years of age, whose fathers were soldiers, went to the armory to ask for rifles so that they might join in the fighting.... Armenia will not die so long as it has such young braves.... New officers had arrived, with new assignments, and new training, A second assembly was to be convened in Garin on March 25. Delegates from Van set out for the meeting. Word was being spread that 300 Turks and Kurds of the region have been taken prisoner and that the Armenians have retaken Alashgerd. But the situation in Arjesh and Ardzge was believed to be that Armenians and Turks were “establishing brotherly love.” Ah, those sneaky Turks ... how they know to deceive! During the month of March, everybody was in the trenches ... the storm had broken loose ...
Chapter VI
Battles in Vosdan and Arnes: Vartanian, who had four times transplanted to the Caucasus, and returned, in those days was serving as governor and supply master at the military depot at Avants. Having a telephone at his disposal, he kept himself well informed of happenings in the surrounding areas. There had been a mobilization order, but for four years there had been no military barracks, since, because of the fighting, buildings were all in ruin. New barracks were built. Because there was electrification in Vasburagan, the word of the fall of Garin on March 4 had been received. The occupation of Khnus and Alashgerd was also known, and the people of Vasburagan were in a difficult bind. The government was in chaos. The fifth battalion had gone to the Caucasus, and the people were “making ready to leave ...” The fighting in Vosdan had started under Karekin Hatsakordzian, his officers and his soldiers. Murad and his mounted soldiers from Hayots Tzor were coming to help. It was necessary to show the enemy that there was a sizable force it would be facing. A ship with Commissar Hampartzumian was leaving from Avants for Arnes to bring help.

The fighting in Vosdan was continuing. Our fighters was resisting bravely and the news of victory were arriving by wire, saying that the people should stand firm, that they were holding well. But there were also rumors of “retreat.”

Here I leave the reader to read Yeghishe Vartanian’s interesting account to its very end, in his book, “Nahanch Piurots” [The Retreat of Thousands].
FROM DESERT TO DESERT
Continuation of Yeghishe Vartanian’s “Nahanch Piurots,” Mekhitarist Press, Venice, 1923. Here then, for us, “A Voice in the Wilderness.” The author, three years later, has thought to complete his “Nahanch Piurots,” telling the tragic story, in order not to lose the conclusion. For this the author has three to thank for the information, The crusading kahana Hovhannes Simonian of Van, Armenag Der Hovsepian, and third, his brother Haig who supported him financially.

The author started this second portion in Um Iul Adam, the site of “One Thousand and One Nights,” near Baghdad, where 500 people of Vasburagan had sought refuge. They were for the most part famished women and children, half naked, hungry, crowded into 18 tents. The whole story is long, and is told in 500 pages. We, however, are going to extract, here and there giving only titles, leaving it for those interested to the read the book itself.
CHAPTER I
The Eve of New Suffering: A company of British soldiers. A visit to Bishop Mushegh Seropian and a priest who had come from a place of Arabs, to rescue children. Later they visited the sick patients of a physician. Then a visit of the English, who, with the help of Indian Soldiers, distributed bread.
B. The Month of Imprisonment: They receive a visit by Der Vahan Tajirian, of Baghdad, who formed a committee of three, consisting of Vartanian, Arsen Hatsakordzian, and Kapriel Kaprielian, who, knowing some English, served as interpreter. The three were to maintain contact with the diocesan headquarters of Baghdad, for the welfare of the refugees. After the kahana had left, the English command called for the preparation of a financial report. There they met an acquaintance, Prof. Khachadurian, principal of the Sanasarian academy, who had the story of their suffering.
C. The Women’s Demonstration: One day in 1918, Bishop Mushegh sent word from Baghdad for the story of the retreat to be sent to him so that he might present it to the National Assembly of Delegates. An answer was received saying that until they are saved from that purgatory and sent to Baghdad, not one word would be sent. They wanted permission for the refugees to go to Baghdad, but they were being beaten by the visiting physicians who were reporting to headquarters that the camp was infected.
D. Life in Baqubah: The people were longing for the smell of onions and garlic.
E. The Life of Baqubah: The hope to go to Baghdad, 30 miles away.
F. Joyful Freedom: Some were taken to Baghdad and to Bishop Mushegh. He said to them to go and find homes. He told them that he was busy sending orphans to Egypt, and that perhaps he might send them with the orphans. The American Relief agency has a role in it.
H. The Establishment of an Orphanage, and the organization of the refugees: Three hundred orphans, of both sexes, were gathered in Baqubah, handing over their care to twenty mothers, under the supervision of Minister A. Georgizian (now preacher in the Evangelical Church, Salem Depot, America). That native of Vasburagan reflected that the orphans of Vasburagan of 1896, had now grown up and become heroes of the 1914-15 fighting, and so why should not these present orphans do the same in the future fatherland.
I. The Chain of Misfortune Lengthens: The Role of Tovmas Kalusdian of Shadakh.
J. Tinsmiths of Baqubah: Bishop Mushegh proposed that the Vartanian brothers teach in a school, in Baghdad.
Beginning of a Battle for Control: Mr. Arsen Georgizian, of Van, came to Baqubah with an authorization as a representative of the Tehran “ Brotherly Help.” It was confirmed by both the government and by Bishop Mushegh that he would take care of the refugees, but some “patriot,” Samuel Kevorkian from Shadakh, as though for the same purpose, tried to interfere. Georgizian, using a democratic approach, organized a committee and began operations.
Armenian Army: A huge crowd had gathered in front of the Armenian church of Baghdad ready to receive Patriarch Zaven Der Yeghiayan, a refugee from Constantinople. Off to one side, Samuel Mesropian, Armenag Maksabedian, and Levon Shaghoian, as revolutionary leaders, were carrying on a disgraceful activity. They were proposing to the English authorities to supply soldiers, fatigued after long battles and marches, ages 20 to 60, to be sent to a camp near Hamadan to be trained as new conscripts. The same was being done by the Assyrians, and as a result 4,000 soldiers were gathered there. The English had a big government and a big army, while for us the loss of only one soldier was a great misfortune. But those leaders had big pride. Eight hundred and fifty soldiers from Vasburagan had been following the British army all the way to Sina, not knowing where they were bound. And they were leaving behind the unprotected community. Although there was no fighting in Sina, the inadequacy of the local facilities led to a health epidemic, bringing on the death of forty unfortunate [Armenian] soldiers. Musul was occupied by the Turks. Armenian battalions were disarming, ignoring the government order of five more years of military service. More demand on the Armenian soldier.
January 1, 1919. New Year. Theophany: A poem from the author.

Election of a Delegation to the National Assembly: The assembly to be convened in Paris gave authority for a delegation to be formed from Baghdad, along with representation by the refugees. Three representatives were to be allowed.
Treachery Against Minister Arsen Georgizian: He was displaced by a new supervisor, Sarkis Shirvanian, (a former policeman), who had no favor among teachers, giving rise to controversy. They regretted losing Georgizian.
Disarmed soldiers. The question of immigration to Armenia:
Departure of Bishop Mushegh. The declaration of Armistice: The immigration of the Cilicians. The departure of Arsen Gidur. The relocation of three thousand of Vasburagan to Musul. A definitive battle. The fighting at Baqubah, and the destruction of the tent city. The relocation of the orphanage. Nahr el Omar. The people dispersed throughout Mesopotamia.
The Benevolent Union assumes the care of the orphans. Toward the end of January 1922, the ship picked up the orphans at Basra and took them to Jerusalem. On February 11, they were settled in the Land of the Gospels. Vartanian was then able to breathe a sigh of relief along with his orphans, and complete his second volume.