A bishops' pilgrimage to Western Armenia

by Bishop Sebouh Chouljian

Published: Saturday December 12, 2009

Yerevan - This article originally appeared in Armenian in Azg on September 12. It was translated by Rev. Fr. Simeon Odabashian.

The bishops' first pilgrimage

In August 2007 Bishop Sebouh Chouljian, primate of the Gougarats Diocese in Armenia, yearning to visit his birthplace in the homeland and feeling the need to quench the thirst of his soul, together with Bishop Mikael Ajapahian, primate of the Shirak Diocese in Armenia, traveled to eastern Turkey - or Western Armenia - for the first time. The pilgrim bishops toured once-glorious monasteries and churches, ancient cities and villages of the lost Yergir. Some monuments were half-standing, some were ruined, and others were leveled to their very foundations. They saw and reverently experienced everything that still retains the Armenians' soul and breath, bears the Armenian scent and seal, and waits with a longing hope and faith for the good news of the homecoming of her children.

The pilgrimage, however desirable and impressive, nevertheless awakened troubling feelings and memories in the hearts of the bishops, since they were standing on a land that was both familiar and foreign. It was familiar because, like their forebears, they were also born there and were nourished by that land's endless blessings, the soul's thirst having been satisfied with the cool water of that place's pure springs. The earth of the native land while being so close, nevertheless felt so much more distant.... The total realization and feeling of the loss of the historical patrimony in all aspects were greater than each uncovered historical fact.

Immediately upon his return from Western Armenia, Bishop Sebouh delivered lectures to students, professors, and intellectuals in Vanadzor. Without hiding his emotions, he expressed with pain and regret, "We have lost not only our people, land and culture; we have lost an entire world; Armenians' ancient and historically rich world, whose loss is hardly possible to express in words."

The 2007 pilgrimage included the following destinations: Kars, Ani, Van, Aghtamar, Shatakh, Tigranakert, Malatia, Adiyaman, Arabkir, Erzincan (Yerznka), Terjan (Derjan), Baberd, Ardvin, and Hopa. The pilgrims visited the ruins of the ancient capital Ani, Kars' Holy Apostles Church, Tgori, Houskan Vordi, Varak, the Holy Cross Church of Aghtamar, Karmir, Tordan, the monastery of St. Daniel in the village of Aprank and the hermitage of St. Gregory of Narek. They saw the ruined relics of our homeland.

Bishop Sebouh emotionally described his birthplace and home in Malatia, its Holy Trinity Church and monastery of St. Gregory the Illuminator. In Adiyaman he found the home of his grandfather, Dzeroun, and partook of the fruit of the fig tree planted by his grandfather and washed in the waters of his well.

During the months of June and July 2009, Bishop Sebouh Chouljian and Bishop Mikael Ajapahian, having in mind what they saw and heard during their first pilgrimage (see box), departed once again for Western Armenia, this time to include a visit to Cilician Armenia. The geography of the second pilgrimage was more expansive. The bishops, during their one-month trip, visited the cities of Ardahan, Kars, Igdir, Ahlat (Khlat), Doghu Peyazit (Bayazet), Moush, Chengili (St. Karapet), Tatvan (Datvan), Bitlis (Baghesh), Sgherd, Midiat, Mardin, Derik, Musaybin (Mdzbin), Oorfa-Kharan (Yetesia), Ayntap, Kilis, Zeytoun, Kurkughan, Marash, Samandagh-Vaguf (Musa Ler), Antakia (Antioch), Iskenterun (Aleksandret), Payas, Dyortyol (Chorek Marzpan), Ayas, Anavarza, Adana, Misis (Mamestia), Korikos, Tarsus (Tarson), Kozan-Sis, Kesaria-Cappadocia, Svaz (Sebastia), Devrik, Elazugh-Kharberd, Balou, Bingyol (Japaghjur), Erzroum (Karin), Olti, and Yusufeli.

In Bishop Sebouh's words, "The loss of historical memory is restored in the very place where one has lost it."

We visited, toured and photographed all of the preserved as well as destroyed Armenian monasteries and churches of the above mentioned cities and their neighboring villages. In addition, we visited the remnants of Armenians who still live on their ancestral land and have been able to preserve their national identity. The reception we received in the Armenian village of Vaguf in Musa Ler (120 Armenians) was very warm.

We pilgrim bishops celebrated the Divine Liturgy and conducted the liturgy of the hours in that village's Holy Mother of God (Soorp Astavadzadzin) Church. We met and conversed with Armenians living in Elazughum-Kharberd, whose number is 52, with 65 Armenians living in Sebastia, four in Kesaria, eighty in Iskenderun, and six in Adana. In every place the conversation between the small groups of Armenians and us two clergymen was sincere, warm, and void of interpretive stories of the cruel happenings of the distant past.

The meetings with them were emotional and comforting, because after 1915 these people stubbornly continued living and working in Turkey, while keeping their identity, traditions, and national character. Although they could barely speak Armenian, they no longer concealed their being Armenian. In fact, they proudly spoke of their national identity and Christian faith. That final remnant of Armenians, in addition to having a yearning to keep their identity, to have a church, and to learn Armenian, have numerous problems related to their future existence.

We visited a number of famous monasteries and village churches. Despite its almost-impossible-to-reach and barely accessible geographical location, we pilgrims managed to reach and pray at the Aghbrik Monastery, which is dwarfed by high mountains near Mush's Ikizler (Khzank) village.

We went to Mush's (Chengeli) famous Saint Karapet Monastery, Mush's (Kepenek) Holy Apostles, Ardzaber (Altun Sach) monasteries on Van's southern shore, Deghirmen Altu (Por) village's Narek Church, where we came upon large khatchkars (stone-crosses), masterpieces from the early middle ages. At another monastery outside the village we also found such khatchkars. On the road to Elazugh near the village Shahin Kaya we visited a monastery called Houleh. We enjoyed the hospitality of clergy at Assyrian monasteries in Midiat and Mardin. At the monastery of St. James of Nisibis we offered prayers unto God, asking for the saints' intercessions, and in Oorfa we visited shrines dedicated to Blessed Job and Father Abraham.

Requiem prayers

Providentially, on the very day of Archbishop Nersess Bozapalian's death (in Armenia), Bishop Mikael and I were visiting his birthplace Kurughan (Antioch region). Accordingly we offered requiem prayers for his soul in the roofless, ruined house of prayer in which the bishop of blessed memory was baptized.

Then we visited Antioch's St. Paul the Apostle Church, the birthplace of the Apostle Paul in Tarson, other shrines and Cappadocia's well-known cave churches. We did not overlook any of the many fortresses and palaces worthy of remembrance in Cilician Armenia. We saw the villages of Musa Ler and the fortresses of Payas, Lambron, Vahik, Hajn, Levon Kla, Anavarza, Korikos, and Sis. In Sis we visited the ruins of St. Sophia Church and saw many old bridges. Unfortunately, the abovementioned Armenian monasteries and churches, with certain exceptions, are either in complete ruins or have just a few scattered stones remaining as witness to their existence.

Surprisingly, the Armenian Chalcedonian monasteries and churches located in the Erzrum region (Tayk) were standing in comparably good condition. Signs placed near the monasteries provide quite accurate historical information concerning the particular monastery and its Armenian origins. Our surprise dissipated when we heard that a very large segment of the territory's residents were Islamicized Georgians. Thus the signs were a clear message that these treasures belong to the Armenians and not to the Georgians. Hence they ought not have any expectations.

Among the monasteries of the territory near Yusuf were also, for example, in the village Baghbash, the church of Haho, the majestic monastery of Oshk, Ishhan (Ishkhan) monastery, and Olti's Russian church. Especially moving was the Zvartnots-style church in the village Penek (Banak), which although in ruins, nevertheless is worthy of remembrance. We also saw in the vicinity of Yusuf the monasteries of Barhal and Dyort Kilise, the fortress and church of Artanush, the Yeni Rabat monastery of the village Bulanukh, etc.

The historical memory of the Turkish people 94 years later

Reflecting on those places, which we either passed by or directly visited, I consider it necessary to single out and stress something that surprised us. Every place that had been an Armenian village, despite its name being changed officially, continued to be known not by its Turkish name, but rather by its old Armenian name. The present residents - Turks, Kurds, Arabs, Alavis - all confirm the fact of their villages being Armenian. And even more, hardly anyone renounced or tried to deny the events of 1915 (olaylar) or the truth of the massacres (katliam). Amazingly some even used the expression "genocide" (soy kirimi) to define the great massacres of 1915.

However, exceptions to this were observed with the populations in the few areas where Armenians demonstrated opposition and engaged in self-defense battles. Those who later came and settled in such (former Armenian) lands exhibited psychological signs of a fear of loss. They curtly renounced and denied the Armenian presence even in the face of the fact that the remaining stones stand as witnesses to the truth of the existence of Armenian monasteries and churches. ""We have lived here for centuries, this is our land," the villagers said. Considering, the context this statement was perhaps understandable.

Moreover, the decades of official denial of the 1915 genocide of Armenians in Turkey has yielded little result. The exception is seen among the classes that are not historically informed and those who have resettled in former Armenian settlements. Naturally, the position of government officials was also understandable. For instance, a Turkish police officer stopped us for a traffic violation and upon observing our Armenian licenses, asked in an ironic tone, "Didn't 1915 teach you a lesson? What business do you have here?" Thus, although state officials are the immediate bearers and preachers of the denial, (which is clearly an illogical policy), nevertheless the truth is proclaimed from their very lips. The recent confession of Turkey's defense minister, Vejdi Gyonul, in Brussels proves this statement, "If the Armenians and the Greeks continued to exist in the land, would we possibly have a national state today?"

Contrary to Turkey's adopted policy of denial of the Armenian Genocide, the simple truth is spoken by the local residents. From grandfathers to grandsons, all are informed of what happened to Armenians, and how they left behind their skill-crafts, culture, lifestyle, place names, monasteries, and churches. In practically every village, the names of Armenians and the crafts belonging to Armenians are known. They also know the names of people, who converted (dyonme) or those whose grandmothers were Armenian.

Another interesting revelation of fact greatly moved us pilgrim clergy. We met two women living in the village of Konak, located on the road leading from Devrik to Arabkir. The 80-year-old woman was being led by her approximately 50-year-old daughter-in-law. Their sincere and emotionally mixed confession especially surprised us. The latter one, pointing to the opposite "Saru Chichek" mountain, said, "The state gathered all of the Armenians of this region and decimated them at the base of that mountain." And just off the road by a mountain spring, when we asked a 13-15-year-old village shepherd what he knew about "Saru Chichek," he immediately responded, "It was there that our soldiers massacred the Armenian population."

If we want to classify the level of informed response (by age group) to our inquiries about the Armenian people and the atrocities to which they were subjected, then we can confidently say that Turkish citizens aged regardless of whether they are 80, 55, or 15 are well informed. Additionally, if today the teenaged shepherd knows of the Armenians and the brutal massacres carried out against them, we can certainly confirm that (in this case) after 90 or more years, the Armenian people continue to live in the memories of the Turks and Kurds.

In different settlements we often heard sentiments of regret from the Turkish, Kurdish, or Alavi population such as, "What a shame, what a great shame.... What friendly, educated, well-informed, skilled people and cultivators of the land we lost. Yes, don't be surprised, we Turks are the losers." Indeed, I experienced feelings of sadness and helplessness as I stood by the ruins of Moush's St. Karapet monastery, and observed the remnants of the monastery's inscriptions, its khatchkars, and decorative engravings, which had been relocated to the wall of an adjacent home - erected with our sacred stones. Suddenly the homeowner (a man of some 40 years) came outside, and addressing me from afar in a self-justifying tone, exclaimed, "I was not yet born in those years, thus I am not guilty."

And near the ruined Holy Apostles monastery located at the height of Mush's Kepenek village (Arag), one of a group of Kurds who surrounded us, seeing our emotional agitation and as if to console us said, "Our people are uneducated. They quickly get excited and cannot judge for themselves. They fail to think about anything for long and then do whatever is commanded them. Only later do they consider what they've done and regret it."

Then my Kurdish interlocutor told how during the 1950s the government, on the pretense of building a bridge over a nearby river, promised to exempt the Kurds from their land taxes if they would destroy the Holy Apostles monastery and take the stones to the shore of the river for use in the construction of the bridge.

Residents of areas located near Armenia and generally in former Armenian settlements even remembered which Turkish general, vali (governor), mayor, or village chief gave the command to blow up or destroy their village's Armenian monasteries and churches. Somehow, it was in this way that they also were showing defiance to Turkey's official policy regarding the Armenian Genocide. By thus negating the policy, they were indirectly revealing its emptiness. In general, it must be noted that in the Turkish context of undying racism, even inconsistencies in the different layers of society are noticeable with regard to the knowledge of the truth.

From Ardahan we traveled to the village of Akche Kale (Aghjka Berd) near the shore of Lake Chuldur. There I asked an 85-year-old woman where the name of the village came from. She responded, "From the Armenians."

I furthered my question, "Was it possible that any Armenians lived here now?"

"There were infidels living in all these villages, my son. Oh, Atatürk's soldiers fired with cannons from the opposite mountain, and massacred and expelled them," sounded her response.

"But, mayrik, night and day on TV they say that the Turks did not massacre the Armenians," I continued.

"No, my son, no, what do they know? You ask us," said the Turkish woman.

"But weren't the Armenians innocent victims?" I asked.

"If we didn't massacre them, who would have given us this beautiful land? This worked out quite well for us," excitedly said this old Turkish woman named Adalet Kuluch (sword of justice). Of course, this woman's words might have been different if she knew that we were Armenian.

It can also be assumed that that pious segment of the Turkish people, which prays five times a day (namaz) in the hundreds of churches converted to mosques, if it does not pray for the Armenians who built those buildings, it must at least remember their onetime presence. The one who built his house with the sacred stones of the Armenian church, as well as the Turks and Kurds now living in homes built by Armenians, must every night when going to bed or at mealtime remember the Armenians and feel their presence.

Even the Turkish government officials in Ankara each day upon entering the president of the republic's "Chankaya" (Belfry-church) palace must remember that territory's original Armenian owner. Finally to complete this list of witnesses are the many formerly Armenian established schools, colleges, theatres, majestic homes of wealthy Armenians, hospitals, factories, and workshops, which today are serving the Turkish people. The very walls and stones of these various types of buildings are "crying out."

The witnesses were many. The more we conversed with the residents of those places, the more we were convinced that it is impossible to conceal the truth, in the same way that "a needle cannot be concealed in a bag." Despite the flow of time and the changes which occur over time, and regardless of how much people may transgress before history, it's all the same - for they cannot oppose or negate the genetic memory, which is inherited and reinforced by personal connection.

Therefore, we are able to once again say with confidence that the memories of Armenians, their way of life in Turkey, as well as the memories of the massacres will hardly be forgotten. For they are still deeply maintained in the memory of the Turks and are being preserved just as those threads of memory of the Armenian descendents of the victims of the massacres and deprivations. By virtue of their roots, these descendants are connected to the native land contained within the boundaries of today's Turkey and have genetically inherited all of the consequences of the genocide. The historical memory of the people is stronger than the propaganda of denial. In the general memories of the Turk, Kurd, Alavi and Arab peoples, the Armenians are an everyday living presence, for better or for worse.

Therefore, by the Turkish government placing the historical and common memory of the Turkish population in doubt, it is exhibiting a distrust and insult towards its own citizens and their dignity. This is what the historians and state propaganda machine in Turkey are doing with their promotion of denial. Of course, the pain of the Armenian and Turkish people is not the same, but the historical memory is the same.

In fact, the question of whether the Turkish people are informed or uninformed of the events of 1915 is really a nonquestion. The Armenian Genocide is an undeniable fact for them. Simply put Turkish historians and diplomats must have courage and assist in the removal of the mutual distrust existing between the two peoples, by facing their own history and renouncing the fruitless attempts to erase the reality of the genocide from the Turkish people's common memory.