Arpa

This is not an idle question, this is not a joke, I am not trying to be funny, I mean it seriously What is the Armenian word for “pickle”. Do we really have a word for it? What do Yerevanites call it? Did we know the art of preserving vegatables in vinegar or brine in classical times? What did we call it? Please, don’t tell me it is “turshi”. That is a Persian word ترشى which the dictionary defines as “sour/ԹԹՈՒ”. Only one source suggests ԹԹՈՒԱՇ/թթվաշ/ttwash. Does it not sound like “թթու-աշ/ttou-ash/sour soup? Ajarian does not say much about it except under ԹԹՈՒ/sour, that the Arabic speaking Christians of Սղերդ/Sgherd use «թուրշի» to mean pickled cabbage, cucumbers and other vegetables.** http://www.faqs.org/photo-dict/photofiles/list/5299/6954pickled_cucumbers.jpg ** One source says that the Arabs also call it “torshi”, and another suggests the classical Arabic “mukhallal”. مخلل حنه یا حنا لما سبقتنی

LOLIK, Tomato, Pomidor.. I still don’t know the origin and the etymology of “lolik”. The Arabs call it “banadora” as there is no P in their language. Others call it “domates”. http://fromthebattery.files.wordpress.com/2010/07/tomato_1_bg_052804.jpg Golden Tomatoes, why it was called “pomidor/golden apple; http://www.tradewindsfruit.com/vegetables/sun_gold_tomato2.jpg http://img4.sunset.com/i/2000/02/sun-gold-tomato-l.jpg?400:400 Armenians did not readily take to tomatoes, thezy would only use the green ones for pickling. Pickled green tomatoes; http://3.bp.blogspot.com/_qcWtj3JVg3w/TI_nO2HKlwI/AAAAAAAAApI/UtuouyODUiM/s1600/Green+Tomato+Pickles.JPG Page 122 -- “Unlike the cucumber, which originated in the Near East, the tomato is a late arrival. Up until the end of 19th c. , villagers did not fully accept tomatoes. Only green tomatoes were used for pickling or eaten as an appetizer. Ciry dwellers received the tomato with more enthusiasm. They realized that it gave more color and flavor to stew. And , to make it available all year around , they used the old and time honored tradition of preserving fruits by making mats(?). They would boil tomatoes , stir them well, strain into a thick paste, and dry it under the sun.**The sheets of dry pulp ‘rollup’ were called ‘tomato lavash’, and were used for winter cooking. **I am personally familiar with this process, except the “rollup” part. Sometime ago on could not buy canned tomato paste at the supermarket, it Was made at home. In season, every household would diligently engage in the process, sometime several houses would join and work together." --- Here is where the fun begins. See Anastas Mikoyan below. Whether this is historically corroborated or it is a mere “urban legend”??? ----- “Tomatoes gained major status in the Soviet era thanks to the efforts of Anastas Mikoyan. Born the son of an illiterate carpenter in 1895 in the remote northern Armenian village Sanahin, Mikoyan rose to the top of the Soviet political hierarchy. The entire USSR food industry and trade were under his supervision for more than 30 years. As minister of food production he introduced many new food concepts, and is cited in many cook books from that era. (A simple memorial to his achievements is the sausage shop in Yerevan named Mikoyan. It is said that even the Soviet word for food store ‘gastronom’ was first coined by him.) In the mid 1930’s , delegations of Soviet experts were sent abroad to learn from economically advanced countries. Mikoyan , among many visited the US for two months in the summer of 1936 He was impressed at how fruit (orange) and vegetable juices were marketed as health promoting nourishment for the American ‘workers’….. When he returned , he put an emphasis on tomato juice production, since oranges were not widely available,,,,, Armenia reaped great benefits from Mikoyan’s decision since it was one of the main tomato-growing areas. Tomato cultivation was ramped up throughout the country. A special variety of juicy tomato called ‘Anahit’ was cultivated. Tomato juice became a popular beverage all over the SU…."

- Armenian Weekly - http://www.armenianweekly.com - Book Review: ‘Raffi: The Prophet from Payjuk’ Reviewed by Rev. Barkev N. Darakjian Years ago when my friend Murad Meneshian informed me that he planned to write Raffi’s biography, my immediate thought was not to encourage him, realizing his professional responsibilities and the financial requirements to publish a book. When I did not hear from him for a long time, I assumed that he had abandoned his project. I was pleasantly surprised when I received a copy of this great book about Raffi. It seems that the will of a researcher, and especially the intense curiosity and love for Raffi, had driven Meneshian to undertake this very difficult but grateful task. It appears that Meneshian has intended to familiarize the English-speaking generation with Raffi and his timeless messages. Undoubtedly Raffi’s soul rejoices now, realizing that the English-speaking generation will hear his prophetic messages. Raffi was a true prophet. I don’t know whether Meneshian is aware that two other writers have called Raffi a prophet. Nigol Aghbalian in his Kragan/knnatadagan yerker (1950) wrote: “Raffi has a prophetic talent,” and referred to Kamar Katipa’s (Rafayel Batganian) letter to Raffi wherein Batganian had written: “You are a prophet.” What and who is a prophet? I want to explain this word in a few lines because to most of us a prophet is someone who has the talent to predict the future. This is only partially true. In the Old Testament we come across prophets who were the people’s spiritual and political leaders. They received messages from God and transmitted them to the people, sometimes peacefully and at other times with holy and just fury. Inspired by God’s spirit, they resolved international issues concerning their people’s present and future. The prophets, in the name of God, scolded kings, religious leaders, and exploitative landlords. They were effective spokesmen for God’s justice, compassion, and love. Thus, it is unlikely for readers of Raffi’s works and biography not to realize that Raffi is a true prophet. After saying all this, I ask for forgiveness if I go further and call Raffi an apostle, in the sense that he was sent to his people with a special mission, someone who felt the weight of his mission and placed his life in danger for implementing his mission, the purpose of which was national enlightenment and liberation. Meneshian’s book dedicated to Raffi’s life and work contains approximately 350 pages and is presented to us with 28 headings. It has a rich bibliography with nearly 80 works by Armenian and non-Armenian authors and the names of several newspapers, which have provided 500 reference notes. A biography is a genre that has its distinct style. Meneshian comes through as a successful writer in this field. Raffi is presented to us at first as Hakob Melik Hakobian, born in 1835 in Payajuk village of Salmast in Persia. Due to unfortunate financial reasons, Hakob was deprived of a higher education. His innate intelligence and hard work helped him to become an erudite author. Under difficult conditions, Raffi became the foremost Armenian historical novelist. At the same time, he became one of the developers of the Eastern Armenian ashkharhapar (modern) literary language, following Khachadur Abovian’s footsteps. The reader soon becomes familiar with the political conditions in 19th-century Eastern Armenia, along with the dismal ignorance the wretchedness of the Armenian people and their uncertain future. Raffi became a true advocate for the necessity to embrace European liberation thoughts as also promoted by Grigor Artsruni, Mikayel Nalbandian, Stepanos Nazarian, Shirvanzade, Mesrop Taghiadian, and other contemporary intellectuals, who advocated national enlightenment and liberation. The clergy did not look favorably upon the intelligentsia’s drive for liberation and disparaged them with such epithets as prod (protestant). Meneshian genuinely and realistically presents a vivid picture of Raffi’s tormented and restless emotional condition. Throughout the book, the reader learns about Raffi’s contentious and impassioned expressions during his encounter swith people. Grigor Artsruni, the publisher and editor of Mshak, invited Raffi to work with him and write new literary works for the paper. It was in this paper that Hakob Melik Hakobian adopted his penname Raffi. Although Raffi appreciated Ardzruni as an exceptionally intelligent and gifted writer, he was unable to work with him. For the next three years, Raffi taught in several schools in Tavriz and Agulis. Because of disagreements with a segment of the community, he was forced to leave his teaching positions. To be fair, Raffi was a kind-hearted and modest person. He did not hesitate to ask for forgiveness from those whom he had hurt unintentionally. Raffi had more enemies than admirers. Surprisingly, these internal and external tempests and tribulations spurred him to write increasingly interesting and inspiring works, among which is Samvel, considered his masterpiece according to literary figures. Many of Raffi’s works have been translated into Russian and European languages. Raffi’s characters have been teachers through whom he revived the Armenian national, familial, and religious issues of his times. Meneshian has assigned a chapter on nationality and religion, where Raffi cautions his readers not to confuse one with the other, and that to be Armenian does not necessitate being Christian. Raffi brings the example of pagan Armenia and Armenianism and points out that the people were Armenians despite being pagan. To transfer this issue to the present, Raffi cautions the parishioners of the Mother Church not to label as non-Armenian or lesser Armenians the Catholic and Evangelical Armenians. In Raffi’s words, one can be even a Muslim and still be Armenian. Whereas religion is a matter of conscience and conviction, ethnicity is a matter of national heritage and family background. A person becomes contemptible when he denies his national origin. After that, the individual must decide whether to be a Christian believer or a non-believer. Our nationality must be what unites us and not our religious beliefs. This is an example that shows Raffi’s liberalism and realism. Right or wrong, for him, foremost are the nation and nationality. In Raffi’s works, we distinguish the true Armenian from the false, circumstantial, or opportunist Armenian. It is impossible to read Raffi’s works without developing stronger Armenian values. It is hard to follow Raffi’s life and works without admiring his talent, patriotism, and moral principles. This year is the 175th anniversary of the birth of this great man, great Armenian, and great writer. He is worthy of our admiration. It is worthwhile to commemorate nationally the anniversary of Raffi’s birth. Raffi passed away on April 25, 1888 at the age of 53 in Tiflis (Georgia) when, in his own words, he was tired, despite his relatively young age. His funeral was pompous and majestic; he was buried at the Armenian Khojivank cemetery. In the last chapter, Meneshian has included excerpts from the laudatory articles written by many contemporary and most renowned Armenian writers and Raffi’s acquaintances. Besides listing all of Raffi’s works and their publication dates, Meneshian has included a list of all the translated works in Russian, Georgian, German, French, Polish, English, and Spanish. As mentioned above, a great effort has been made to show the appreciation of Raffi’s contemporary writers for this great man, great prophet, great apostle, and great novelist of our nation of all times. Without any doubt, readers of Raffi’s works will remember his name with admiration and gratitude. Congratulations to Murad Meneshian for his conscientious efforts, which has given us this very interesting and rich biography that once more glorifies, in the pantheon of immortal writers, Raffi—Hakob Melik Hakobian. ---- Note; Rev. Darakjian was the pastor at Murad’s church in Chicago before moving to California.

Look who else is calling him Prophet. I wonder if Murad got the idea from you-know-who!! ------- The California Courier Online Edition, November 4, 2010 Raffi: The Prophet from Payajuk, Introduces One Of Armenia's Greatest Writers to English-Speakers 'Raffi: The Prophet From Payajuk' By Murad A. Meneshian Glenview, Ill., 2010: 360 pp.: $39.95, hardcover Murad Meneshian's new biography, Raffi: The Prophet from Payajuk, introduces one of Armenia's greatest writers to the English-speaking world. Meneshian's diligent research is presented in a simple and accessible language. His discussions often branch out into interesting historical discursions. The information contained in this volume speaks to the extensive and commendable amount of research he has done. Through this book one not only becomes familiar with the life of one of the greatest Armenian literary figures, Raffi, born Hagop Melik-Hagopian (1835-88), but also his contemporaries, and the cultural and political movements sweeping through the area at the time. Here we encounter Khachatur Abovian, Taghiadiants, Mikayel Nalbandian, Shirvanzade, and many others. We come to know of Sara, the girl Raffi-or Hakob, as he is referred throughout the book-had loved in his youth, the girl who had been forced to marry the son of a rich man while Raffi was away pursuing his education, and who had taken poison and died just before her wedding ceremony. This, naturally, deeply affected Raffi, and he wrote the poem "Sara" in her memory. "Years later when Raffi wrote Kaytser, he included in the novel many of the incidents and his ideas described in Sara. Hakob described the village life with its traditions and customs, prejudices and superstitions, persecutions and exploitations, wretchedness and servility, degradation of women, religious intolerance, fraudulent practices, love, illiteracy, ignorance, and backwardness... The poem is a metaphoric compilation of the ugliness that Hakob saw and abhorred, such as the oppressive social customs of forcing a young girl to marry someone she did not love, and the illogically cruel and ruthless religious practice of the Church's refusal to bury a suicide victim in the cemetery. These themes of dehumanizing customs also appeared in the novel khente (The Fool)," writes Meneshian. Soon after Kaytser, its sequel Khachagoghi Hishatakarane was released. These were of an entirely new genre of books in the Armenian literary tradition, ones that focused on corruption and injustice in society. "Raffi remains the first and the only person who undertook this new form," writes Meneshian. Following the publication of Khachagoghi Hishatakarane, Raffi received criticism from community and church leaders, and especially venomous attacks from "conservative and regressive groups." One such "enemy ," Haykuni, wrote "a vitriolic critique of Kaytser... [which] compared the heroes of the novel to the three assassins of Tsar Alexander II. The malicious attack was nothing more than a vicious act to have Raffi arrested by the Russian authorities," writes Meneshian. Raffi was accused of destroying traditional family values and for presenting Armenians as corrupt. Similarly, his work was translated into Farsi and presented to local government and religious authorities. "They accused me of being a political criminal against the government and a blasphemer of the Muslim religion. The religious leader issued a decree to kill me... Atrpatakan Governor Sahab Divan examined the accusations and found them to be the plot of a few Armenians, nothing else," wrote Raffi in an article. After hiding Raffi for a week in his own house, the governor provided him with bodyguards to leave Persia. Attacks, arrests, and investigations didn't seem to break Raffi's spirit. Finding solace in knowing that a similar fate was suffered by literary figures before him, he wrote, "I am an insignificant writer of a small nation, but such persecutions have taken place among the largest nations and against great writers. France at one time exiled Victor Hugo, but now the French worship him. Prison, exile, and persecution were the fate of so many famous writers, and therein lay their glory." Raffi's novels, aside from making a case for the need for social reform, also aimed to spark people's desire to join the struggle for liberation. To achieve this, "Raffi considered it necessary to show the people that Armenians had a nation in not only the past but also just a few decades earlier," writes Meneshian. "He said, 'Search a nation's antiquities and in a single night its dormant soul will awaken.'" And so his historical novels were written with this in mind. Raffi encountered much opposition, hatred, and attacks. His financial situation was so pathetic that it was rumored he did not even possess a clean white shirt to be buried in. After his death, as news of his passing reached the ears of linguist, poet, and friend Rafayel Patkanian (Gamar Katipa) who was in Nakhitchevan, Patkanian wrote: "Oh, ungrateful Armenian community, sons of dogs! Eulogies? Oh, you suckers of dog's milk! Hypocrites! You deprived him of a white shirt when he was alive, and now that he is dead, you prepare to bury him with fanfare and with the high clergy's participation. Oh, you wise brother, this is the fate of Armenian writers and activists-a poor soul with a piece of dry bread and a dirty shirt." The volume includes annotations, an appendix, bibliography, and index. It is comprised of 22 chapters, moving chronologically from Raffi's childhood to his death, with the last chapter, "Raffi Remembered," being a compilation of writings, mentions, and praises of Raffi by such national giants as Hovhannes Toumanian, Simon Vratsian, and Daniel Varoujan.

Before we proceed next about tomatoes, please allow me to vent a little and get this off my chest. Yes, we know that this book is titled .”… fun, facts and FOLKLORE”, and we learn many “fun facts”, yet I would have expected them to be a little serious in their linguistic research and tell us what the real Armenian names of those fruits and vegetables are beside telling us that the cucumber is known as “khiyar”(OH yeah! Khiyar up their noses,even the furks don't use that word as it is a euphemisn of you know-what), the tomato as “pomidor”, the potato -“kartofil”, the parsley -“maydanoz/maghtanos”, the carrot- “gazar”. Where are “varoung”, “lolik”, “getnakhndzor”, “stepghin“ and “azatkegh“?” I’m sure I have missed many other NOT SO FUNNY “fun facts”.** I know some of us here will tell us that “kartofil, pomidor and lobi “ are Russian/Georgian words… We will see in the next installment about “LOLIK“. Caveat emptor (Hi Gamavor , buyer/reader beware. Below they say that "lolik" is of Urartuan origin. The (old)world did not know of tomatoes for another 3,000 years until it was brought to Europe from Central America. ** This may all be explained by reading who the authors are.. “Irina Petrosian, a native of Armenia, is a professional journalist** who has written for Russian, Armenian, and US based newspapers. Her interest in the food culture of Armenia was partly inspired by the many questions asked by her husband David Underwood…. an Indiana, newspaper staff he is also a computer engineer…” **OH! Yeah! Who certified her as a "journalist"? Lenin, Stalin or mehmet? Does she speak real Armenian beside armianski/tajka/russa/pers-arabo hayeren? --- On can only wish that Irina and many other Irina-s would learn the real Armenian language in addition to what their Arabo-Perso-turko-Russso grandmothers told them . http://en.wiktionary.org/wiki/%D5%AC%D5%B8%D5%AC%D5%AB%D5%AF Why do we in the west call tomatoes “lolik”? I can’t find what Ajarian et al may have said about the origin of ‘lolik’, they are silent, but the following is funny. Please don’t remind me of that “all Armenian’ name ‘lilith/lilik/lolik’. Yes, even in the English at times "tomato", short of getting garphic, is used in refernce to attractive but loose women. ---- Some of us may want to make us believe that “pomidor’ is a Russian word. Green Tomatoes; To refresh our memory, the Tomato Was imported from America and it was not red, but golden, the reason why it was called “pomidor/ pomme d‘or./golden apple”*** http://fromthebattery.files.wordpress.com/2010/07/tomato_1_bg_052804.jpg Golden Tomatoes; http://www.tradewindsfruit.com/vegetables/sun_gold_tomato2.jpg http://img4.sunset.com/i/2000/02/sun-gold-tomato-l.jpg?400:400 Tomatoes and cucumbers are fruits, technically speaking. This is Vegetable, Banjar, Swiss chard; http://www.all-creatures.org/recipes/images/i-chard.jpg[/im g]</p><p> </p><p>***Of course now we know that Golden Apple is this;</p><p> </p><p>[img]http://www.edu.gov.on.ca/teachingawards/goldenApple.jpg And a Golden Plum is this- Tsiran; http://www.defeatdiabetes.org/resource/dynamic/global/food_-_apricot.jpg :clap: Ծափիկ ծափիկ Ծիրանի Կարմիր խնձոր կը նմանի Ոսկի թէլ թէլ մազերը**** Հովը առեր կը տանի **** Yes Nairi, it is «Ոսկի գանգուր ծամերը...…քամին…»:

I had always had the feeling that “khash-la-ma” was a furkified verb of the Armenian “khash/kharsh”** I was kind of right. Ajarian corroborates this in his monograph of “khash/kharsh”, that the furks use the verb as “khash-la-mak”, or is it the furkish speaking Armmenians? i.e to “boil”. I know you will kill me, go ahead shoot, *** http://us.123rf.com/400wm/400/400/anyka/anyka0811/anyka081100126/3900152-hands-of-a-woman-holding-a-gun-against-a-skull.jpg when I say that khashlama is the second most primitive dish next only to “khorwats”, or, maybe visa versa. When I first saw khashlama in Yerevan on several occasions, I, who has a stomach of steel, but eyes of glass would not touch it. Basically khashlama is what it literally means “BOILED”. **I’m sure we have spoken about this before. I will refresh our memory again at some other time.. ***I personally know this, when our ancestors, on Saturday, the laundry day would say “khashlamak” when they boiled the laundry in large copper pots.*** A poor man’s washing machine? http://www.oldewash.com/cf/images/IMAGES/256.jpg Khashlama? http://farm3.static.flickr.com/2167/2323297557_5e325dd6a1.jpg http://www.cartoonstock.com/newscartoons/cartoonists/rma/lowres/rman11781l.jpg ***Remember the anecdote of Tumanian about "khash" the delicacy and "khash" laundry"?

I may have rushed and assumed that this correspondent may be a Palestinian. Looking back txo his screen name "azam" they may be an "azi-american" or even an "azi-armenian" Do our mods know where they are writing from?

Tomatoes and Cucumber This is from page 123 which is not shown in the internet version. (First the Cucumber, then the Tomato which is more fun). “Cucumbers and tomatoes are most always eaten raw, savored like choice fruits**. We saw children eating sliced , raw cucumber with the same pleasure that they devour watermelon. And, here, no fast food business has rendered the tomato into a color-but-tasteless component of some big , greasy sandwich. Actually, if you take it in scientific, botanical terms, the tomato is afruit. So Armenians arw quite correct in treating it a such. We searched the Armenian ‘bazaars‘ for the long , snake-like cucumber known in the west as the ’burpless variety, or the Armenian Cucumber. Actually this strain , Cucumis melo, is related to the muskmelon, but its name came from Armenian immigrants who first grew them in the US ” ----- Armenian Cucumber; http://www.cookhereandnow.com/cookhereandnow/images/2007/07/08/armenian_cucumber.jpg http://en.wikipedia.org/wiki/Armenian_cucumber **I do remember the days when we would have "varoung, hats ou panir" for lunch.

I know. This may be better under another category, like literature etal. I chose to post it here under culture. You will see why. I had forgotten all about this poem. I only remember the cold winter nights. It brings fond memories of my childhood in the Armenian enclaves of Aleppo, when we would huddle around the charcoal fire and listen among stories of the Big G, to the club beat of the Nightwatchman. He would be armed with only a club which he would strike against the rocks making the sound of “Bang Bang/Tank,tank”. Listen to this by Levon Shant and you will understand and see the picture. --- “It is night. Bang Bang/Tank, tank. That giant clock. Tranquil all around. All are asleep. He’s the only one, from link to other Quiet, wandering.. Crossing one street to another….”** --- **I still remember the names of those respective night watchmen of our enclave. Btw. Our enclaves were crime free during those days. Do we owe it to our watchmen ? ---- I have been looking for this for a long time. Thank you! Whoever posted it . Listen to- “Ու պարզ կը յիշէ… Գիշեր է խորին. իրենք քոյր-եղբայր լարումով անհուն լռիկ պաշարած ալեհեր հանին՝ կ՛ունկնդրեն անոր վէպերն հմայուն։” Լևոն Շանթ Գիշերապահը Գիշեր է. տա՜նկ, տա՜նկ, հսկայ ժամացոյց։ Հանգիստ է չորս դին, կը ննջեն բոլոր. միայն ինքն է որ՝ հանգոյցէ հանգոյց փողոցներ կ՛անցնի լուռ, քայլամոլոր։ Պաղ հովը կու գայ, կը զարնէ ճակտին, ուր հին-հին յուշեր յանկարծ կը յածին, ինչպէս երկնքի քօղէն ալ անդին մոռցուած աստղեր մերթ վառ կ՛առկայծին։ Ու միտքն ակամայ թափով մ՛ինքնաբեր կը թռչի հեռուն՝ տունը հայրենի. է՜, կեանքն ուրիշ էր, սրտերն ալ տարբեր այն լեռներուն մէջ վեհ ու ամեհի։ Ու պարզ կը յիշէ… Գիշեր է խորին. իրենք քոյր-եղբայր լարումով անհուն լռիկ պաշարած ալեհեր հանին՝ կ՛ունկնդրեն անոր վէպերն հմայուն։ Եւ հանին ինքն ալ ներշնչուած արդէն Մհերի ուժը կը պատմէ տղոց. երբ յանկարծ բուքը տնակի երդէն այլանդակ ձայնով կը հանէ հոգոց։ Ահեղ ոռնումով կարծես կը խօսի, կը սուլէ բառեր բիրտ ու չլսուած, բա՛ռ, որ դժոխքի խորքէն կը հոսի… Ու խաչ կը հանէ հանին երկիւղած։ Իսկ տղաքը լուռ կը նային իրար ու ամէն մէկը կը խորհի ինքնին, որ նոր Մհեր մը դառնայ անպատճառ, երբ ինքն ալ հասնի անոր տարիքին։ Եւ ահա՜… տա՜նկ, տա՜նկ, խորհո՛ղ ժամացոյց։ Հանգիստ է չորս դին, կը ննջեն բոլոր. միայն ինքն է որ՝ հանգոյցէ հանգոյց փողոցներ կ՛անցնի լուռ, քայլամոլոր։

I know I know, this is not Comedistan. Is this Azzam related to a one time Palestinian-Lebanese Bob Azzam, the band leader musician with the claim to fame of composing such “garbage” like “fais moi le couscous cherie” or “Cherie je t’ame, cherie je t’adore”- Ya Musftafa? “Ana bahibbak ya Mustafa“? He should mind his own “kus-kos, Hey Sip be quiet!! , and his uncle mustafa./gagafurk And, after he resolves the Palestinian quagmire we will ask his opinion about Artsakh. We will show the Palestinians how to solve their damn problems and the israeli "territorial integrity", just as this clown seems to have the resolution to our OUR problem.

MosJan, a long time ago you asked what a “mejlis” is. We came to the conclusion that it is “sitting”, etymologically speaking, and that is a contest/resound among musicians. Was it something like this? Substitute banjo with Saz or Kamancha; http://www.youtube.com/watch?v=tgW7dmG-efg See Sayat Nova’s Դու էն գլխեն իմաստուն իս “Թեկուզ ըլլիմ, թեկուզ չլլիմ Մէջլիսներում Սազ չի պակսի” Who is he talking to here? “In your head, you think you are wise, don’t open (բաբ=bab=Arabic = door) your wisdom to the fool”. Only if I would heed to Sayat the Philosopher? I don't take myself sriously, deep down I am a clown.I always have been, even as far back as when I was six years old my mother called me "ibish/ebish/ապուշ/apush/fool" Who will translate the following to modern Armenian and English? Johannes? SAS? Nairi? Ashot? (1753) Note that above I used the word "philosopher". Is that what Sayat meant when he used the word իմաստուն/imastoun? Like in իմաստագէտ/philosopher?

ԳԱՐՈՒՆ Ա՞ Garun A? You wish!!! Yes, Ձիւն ա արել http://www.melanienayer.com/wp/wp-content/uploads/2010/02/beacon_hill_winter_boston_ma_usa.jpg http://www.youtube.com/watch?v=MGS6uSPGqvo&feature=related You must be kidding. We have not had it this cold in five years., and tomorrow will be even colder. Yervant, will you please keep that “arctic express” to yourself? Who knows the following by H. Hayrapetian? It seems he is Hayrapet Hayrapetian (1874 Tanakert/Nakhjavan- 1962 Yerevan). Ես իմ աշխարհի գարունը կ՛ուզեմ. զուարթ ու վսեմ. գետակը փրփուր, հաւքերը կայտառ. ծաղիկը պայծառ: Այս օտար երկրի գարունն է մռայլ. ծաղիկը անփայլ. արեւը կրակ, գետակը տխուր. թռչունները լուռ: Մեր սիրուն ձորի զեփիւռն է քնքուշ, արեւը անուշ... Ախ իմ աշխարհի գարնան եմ կարօտ. անուշ ու հոտոտ...: Հ. Հայրապետեան --- My poor atempt of translation, with some poetic license. --- “I yearn the spring of my world, Gay and exalted. The frothy stream, and the birds lively. The flowers sunny. The spring of this foreign world is dark The flowers dull, The sun as fire, the stream is sad The birds songless The breeze of our beautiful valley gentle, The sun was sweet… Ah! I yearn the spring of my world, Aromatic sweet.” --- Which “foreign land “is he talking about? PS. Everytime we speak about winter I have flashbacks of my childhood winter nights in Aleppo at our Armenian enclaves, where we would listen to the beat of the nightwatchman/Գիշերապահ. Ah!! I Found it. See it under Culture. ---

The following is from here, Thank you Ashot; http://hyeforum.com/index.php?showtopic=32617&pid=279070&st=0entry279070 Gagik I , to not confuse with Gagik II of Ani. A quote from above. … I was about to say that the author is bent on iconoclasm/պատկերամարտում, but upon further reading it turns out this Gagik (Artsrouni) is not the other Gagik,(Bagratuni) the last boy king of Ani. Among others of the same name this Gagik (879-943, also known as Gagik-Khachik) is the “king” of Vaspurakan who collaborated with the Arab governor (vostikan) against his uncle Ashot Bagratuni in the hopes that he would be crowned as “king“ of all Armenia. I can’t find his full biography on thze internet, even if he is mentioned contextually in many indirect entries. Somewhere we read. “Գագիկ Ա (Արծրունի)մասնակցել է Սմբատ Ա ի դէմ Յուսուփի կռիւներինեւ իր կենդրոնախոյս քաղականաքով ջլատել Հայաստանի հզօրութիւնը, համոզուելով որ Յուսուփը ձգտում էր վերացնել Վասպուրականի անկախութիւնը”** ** I don’t understand this. Do you? Note. There are three Gagik-s, beside the above, of course Gagik II, the last Bagratuni king, and Gagik Abbasian , king of Kars(1029-65)

Above I promised to find out who this monk Vardan Hatsuni is. My assumption that his family name may have been “Ekmek-ji-ian”, Akmak-ji-ian, Akhmakh-fool-ian.Idiot-ian was close. It turns out it was “Somoun-ji-ian”. Some day I will find out what that furkish “somoun” **means ** French bread; http://comps.fotosearch.com/comp/FDS/FDS101/french-bread-single_~French-Bread-Single.jpg http://hy.wikipedia.org/wiki/%D5%8E%D5%A1%D6%80%D5%A4%D5%A1%D5%B6_%D5%80%D5%A1%D6%81%D5%B8%D6%82%D5%B6%D5%AB The above quote is from this; "Ճաշեր և Խնջոյք հին Հայաստանի մէջ", Վենետիկ 1912։

On page 216 we read this. (It does not appear on the internet version.) "Did the Nobles Drink Too Much?" There is more about it, but my reaction is “Oh Yeah!!! How about that ritual symbolic wine at Holy Communion, when the faithful drink a sip or two from thimbles and the rest is drunk from the bottle by the clergy behind the altar.”??? Just who is that monk Hatsuni? We will see in another post. Aside the common usage to mean “honor, “adoration” and “respect”. ՊԱՏԻՒ Patiw/Badiv.** It is basically and the etymologically the band of class and respect around one’s head or chest. Like this geisha obi/sash/ribbon; http://www.risingsunimports.com/articles/howtotieobi/dressing9d.jpg http://www.fotosearch.com/bigcomp.asp?path=DEX/DEX155/PH050_006.jpg http://www.binbin.net/photos/smiffys/hen/hen-night-sash.jpg Or like this? http://www.menqhayenq.am/images/candidates_2/2611255525923.jpg Or this. goatskin bottle; http://themensgiftguide.com/blog/wp-content/uploads/2009/12/gc747-300x300.jpg **In the Armenian “ՊԱՏԵԼ/patel” means to surround/to wall. Then, what does Պատուելի/Patveli/Reverend mean? ***(Social) Class.“ginarbouq”/”wine taken“(sic?)? See Daniel Varuzhan ‘s Գինարբուքեն Վերջ/After the Winefest here; http://hyeforum.com/index.php?showtopic=19493&pid=254763&st=0entry254763 Is this what a Rhyton is?; *** http://www.spentaproductions.com/images/achaemenian_rhyton_1.jpg ****Let me repeat. I wish the authors would have consulted linguists rather than go by amateurs. Just as, previously we spoke about how they interpreted “apukht” as “smoked , when we know it means uncooked. We know that “գինարբուք ginarbouk” is based on “ արբենալ/arbenal”, to be inebriated. They are interpreting the “ar” in “gin-ar” as “ առ/ առնել “, to take. Can we have someone who knows the Armenian language to write about Armenian culture!!!

Many Armenians have the family name “buchakjian/bichakjian”, which literally means “knife maker” an artist of sorts. Or, even a "knife weilder" as in butcher. Search and see "buchakjian". http://members.shaw.ca/finnieknives/kitchen_knives/kitchen-knife-set.jpg BTW. The surname of that artist will be read as "bichakji".

What do you think? Shall we curse them or thank them? I can’t find what their captions read. What did they call and how they described the City? ---- http://news.am/eng/news/45200.html Another view; http://www.ianyanmag.com/2011/01/20/elle-turkeys-fashion-faux-paus-stirs-controversy/

PINXI? http://www.armenianow.com/sites/default/files/img/imagecache/600x400/pink_taxi_yerevan.jpg http://www.armenianow.com/multimedia/feature_photo/27035/pink_drive

Dear Ashot, since our soulmate Johannes decided to remain silent, you are a new soulmate who thinks with his head. ---- These guys sound like they are graduates of my "School of Skepticism". And, as intimated in another post, some of us who may not like this, who still insist that our very biased and prejudicial “history” written by our “monk historians" is the Gospel Truth- Աւետարանական Ճշմարտունք/ Avetaranakan Chshmartounk. --- The following is kind of a footnote in the chapter beginning on page 176; RITUALS, TRADITIONS AND ETIQUETTE Where subjects like , feasts , toasts , mataghs, and holiday table spreads as well as Lenten menus. -- On page 213 we read; (Mainly highlights as the article is too long for me to type). ---- “Why Was an Armenian Prince Called the Carnivorous” “A popular theory explaining Ashot‘s name is that priests gave him such an onerous moniker because he refused to stop eating roast meat durin religious feasts, and wasn’t a very devout Chrsitian. But, perhaps, that was an interpretation of early historians who would have evaluated everything in a strictly Christian context. Remember that much of Armenian history was maintained by clerical scribes. Monk after monk wrote and rewrote the chronicles of times with little or no basis of reliable information. Their journals often describes histories that owed much more to their imagination than to any correlation with reality. Oftentimes we are left only with reports of what the ancient world looked like through the eyes of a cleric. In the Christian context, spirituality was connected to abstinence from food. Just as the faithful should consider sex to be only for procreation, food was solely for relief from hunger, not pleasure. But the main focus of the Armenian aristocracy’s dietary code was the desire to eat and drink as much as possible, whenever possible. Islam celebrated the senses and rejoiced in the physical, sensual, and poetic enjoyment of food. Thus, Armenian nobles who lived in a Muslim environment had to find an equilibrium, a compromise between Islamic emphasis on the sensual pleasures of eating and the Christian counterpoint ideal of an ascetic life. In matters of food and the enjoyment of life, Armenian nobles of the olden times were more amenable to the Islamic ideas. Thus, ancient Armenian descriptions of good Armenian kings and princes always include a line stressing that they were ‘moderate in drinking and eating’(Ain chap kuten vor petk e kshtanalu, ev kmpen vorchap bavakan e parkesht mardkants). All the same, we are not convinced that this was a true reflection of reality. Maybe it was just a wishful thinking on the part of clerics. (And here is the “Երկու Լումա-two cent opinion” by the authors.) We dare to offer an explanation for Ashot’s nickname that is somewhat different traditional religious approach. What if the title ‘The Meat Eater’ was actually a compliment of sorts, an expression of admiration? Meat was a symbol of strength and vitality. The concept of strength derives from eating meat was enhanced by the military techniques that the nobles practiced to obtain. In the Persian manner, medieval Armenian nobles maintained special animal preserves and hunting parks known as ’paradises’, enclosed areas stocked with game animals**. They devoted themselves to the martial arts and hunting, which also served as training for war. At times when there was no war, there were always rumors of war .“ --- I will stop here, as the rest of the article has little relevance to the subject at hand. **See Khosrov Argenalots.

There are 4 Ashots in Armenian history, all Bagratunis. -- Here is our own Աշոտ Պողպատ/Ashot Poghpat. ԱՇՈՏ ԵՐԿԱԹAshot Yerkath II; http://www.ask.com/wiki/Ashot_II?qsrc=3044 Gee! I could not imagine that our own Ashot is that old and has such an ample beard. http://upload.wikimedia.org/wikipedia/commons/f/f0/Ashot_Yerkat.jpeg ԱՇՈՏ ՄՍԱԿԵՐ Ashot I of Armenia, (Ashot the Carnivorous), ruled 884-890 http://www.ask.com/wiki/Ashot_I_of_Armenia?qsrc=3044 ----- The reason I chose the latter is about the myth of him being a carnivore, which I will post under the Thread- Food, Fact, Fiction and Folklore

As always a very good article . Ashot did you compose it or did you find it somewhere. The reason I ask is the connection to Orontes/Erwand is interesting, but the Noah story is a stupid joke. In the Assyrian language, and most probably ine the Uratian, Ereb means west as in Europe and Asu means east as in Asia. As to Europe and Asia. There are no such distinct continents. It is Eurasia where the lines are drawn along cultural lines rather than geographically, like Greco-Roman culture vs Chno-Mongolian, or, how about Armeno-Irano-Russo lines of division? i.e the Cultured Greeks and those other "barbarians". Who said "beware of Greks bearing gifts" and "drawing lines in the sand"? We have spoken i.e "The n about this in length here. You may find them searching for “ereb” and or “gharb”. Just so we don’t assume I am “laying these eggs” myself look here; http://en.wikipedia.org/wiki/Asia

Yes dear ԽՈՐՈՒԱԾ -ա -ՄՈԼ/khorwats-a- mol-addict Ashot, you get my drift. From now oen your nickname will be ԱՇՈՏ ՊՈՂՊԱՏ. As to ԱՇՈՏ ՄՍԱԿԵՐ. I will explain as soon as reread and contract it. As I mentioned before, some of us may not like it as it is somewhat (anti obligatory Armenian histriography) "anti-clerical".

Thank you Ashot, You’re as good (gold)and firm as Steel- Աշոտ Երկաթ: ** Me? Stupid!! How come I did not realize that in some places the Կ is pronounced as K and the Ճ as CH. Like where ՃԱՆՃ is “chanch” just as ՃԵՆԱՑ as “chenats” from where our house “village idiot” historian- mistorian interprets it as “Chinats/Chinese /Ճինաց/chinats”. As if they know that “ՃԵնաց/chenats” ՃԻՆաց is not a typo, I.e the E is not meant to be an I. --- Seems like I was not too farfetched comparing it to the Spanish Olla. The only place I can find the word is in Soukiasian’s Հոմանիշների Բառարան Obviously the following is a smaller version. **Shall we rename you Ashot “Stalin“? PS. And now dear Ashot you owe us a debt, to tell us about ԱՇՈՏ ԵՐԿԱԹ/Ashot Yerkath. I just found out why Աշոտ Մսակեր] /Ashot the Carnivore was named so. We will come to that. You may not like it. Hint? He did not observe the "no meat" lent rules.

ԿՉՈՒՉ-KCHOOCH Who knows what Kchooch is? ---- Is this an Armenian word? I cannot locate any reference except that most internet sites point to Russian where the main ingredient is fish. ---- There is not much to go about its definition and the English counterpart, It seems like it is some kind of a stew. See about it on page 110 in the above book. BTW. Even though the authors spell it as “kchooch” the internet will respond to “kchuch”, where most of the recipes will point to a mixture of vegetables and FISH. It is hinted that the dish is also known in other cultures like Bulgaria and that other country as “guvech”. Another hint is that the delicacy is named so because it is slow cooked in an earthen pot. Much like the Spanish- Olla; http://www.expertosenelcamino.com/blog/wp-content/uploads/2010/09/puchero.jpg Dos the English word “olio” to mean “mixture/mishmash/hodgepodge” come from “olla”? See; http://www.crosswordese.com/Images/olla_podrida.jpg There are several recipes of Kchuch which may differ somehow, here is the recipe from the above book; Kchooch 3 pounds mutton chops 6 small eggplants 3 large potatoes, peeled and sliced 3 medium onions, sliced 6 small tomatoes, peeled and sliced ¾ cup tomato juice 3 tablsp lemon juice 3 tbldp chopped parsley 3 tbsp chopped cilantro 2 tsp paprika ½ tsp dried red peppers G8 peppercorns Salt and pepper to taste. Remove all fat from the meat, slow cook in a preheated earthenware casserole. ….and more Btw. That earthenware pot is also know as “պտուկ/ptuk”

Dear Ashot, some day you will know me better. That my style is TIC-Tongue in Cheek, a mild form of sarcasm when I said I did not know what cilantro is. Of course I do. My comment was about those in Yerevan who don't know the difference between cilantro (they call it համեմ) and parsley/ազատքեղ, known as "petrosilinum" in Latin and "maytanos" in furkish. "Not maghtanos please!!! Here in the west we call it "azatqegh/ազատքեղ". Hey Azat! Where are you? BTW. Do you know the Armenian word for Watercress? Some may know it by its furkish name "tere". http://1.bp.blogspot.com/_kd5qFZrB59I/TLHuWpvN2jI/AAAAAAAACNk/-XeGeYiJjWI/s1600/watercress.jpg