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- Herausgeber: Edit Print
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
- Veröffentlichungsjahr: 2019
The work includes the diverse memoir-testimonies and the popular historical creations written down (partly also audio- and video-recorded) by the author, beginning as early as 1955, from the eyewitness survivors of the Moussa Dagh heroic battle and of other historical events, emigrated from Moussa Dagh and settled in Armenia and the Diaspora. The volume consists of English sections, which include: a Historical Study, Historical Primary Sources (40 units), Documentation on the Eyewitness Survivors of Moussa Dagh
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Dedicated to the
100th Anniversary of the
Heroic Battle of Moussa Dagh
Printed by decision of the Scientific Council of the
Institute of Archaeology and Ethnography of NAS RA
The work includes the diverse memoir-testimonies and the popular historical creations written down (partly also audio- and video-recorded) by the author, beginning as early as 1955, from the eyewitness survivors of the Moussa Dagh heroic battle and of other historical events, emigrated from Moussa Dagh and settled in Armenia and the Diaspora.
The volume consists of Armenian and English sections, which include: a Historical Study, Historical Primary Sources (40 units), Documentation on the Eyewitness Survivors of Moussa Dagh and their Testimonies, Notations of the Historical Songs, Photographs of the Eyewitness Survivors of Moussa Dagh, Map (in Armenian and English).
NATIONAL ACADEMY OF SCIENCES OF THE REPUBLIC OF ARMENIA
INSTITUTE OF ARCHAEOLOGY AND ETHNOGRAPHY
COMPATRIOTIC UNION OF “MOUSSA LER” IN ARMENIA
VERJINÉ SVAZLIAN
THE HEROIC BATTLE OF MOUSSA DAGH: TESTIMONIES OF THE EYEWITNESS SURVIVORS
Doctor of Philological Sciences, ethnographer Verjiné Svazlian
writing down the memoirs and songs narrated by the eyewitness survivor from Moussa Dagh,
Mariam Baghdishian (b. 1909, Hadji-Habibli v.)
I express my deep gratitude to those representatives of the heroic Moussa Dagh people, who, valorously facing the cruel circumstances of life, have retained in the abysses of their memory and communicated to me what they had seen and remembered, thus, saving from a total loss and transmitting to the coming generations their peculiar dialect and folkloric relics, in order that I donate what is Yours to You, my Armenian people!
V. S.
PART ONE
H I S T O R I C A L
S T U D Y
THE HEROIC BATTLE OF MOUSSA DAGHACCORDING TO THE TESTIMONIES OF THE EYEWITNESS SURVIVORS
The Amanos Mountain range of the Taurus system stretches in Southern Cilicia, on the south-western foot of which soars Moussa Dagh (Moussa Mountain) with its triangular Damladjek summit (1355 m.). Its south-eastern and south-western sides slope abruptly down to the Orontes plain and to the Mediterranean Sea.
The tributary of the Orontes River, the Great Karachay, flows in the east of Moussa Dagh, while the vast Orontes plain is spread out in the south.
Moussa Dagh is situated about 20 km west of historic Antioch. In the past, it was called Svedia,1 Moussa Dagh,2 Jebel Moussa,3 Moussa Ler.4
The following popular dainty legend tells about the appellation of Moussa Dagh: “The Armenians have lived in our Moussa Dagh since a very long time, even since the days of Tigran the Great. The ancient metallic coins excavated from these places testify to that fact.
Subsequently, following the fall of Ani, a great number of Armenians have come in groups and settled here and have laid the foundations of the Armenian Roubinian Dynasty.
The Crusaders, who have reached Jerusalem to find the Sepulcher of the Christ, have seen, when passing through our dwelling places, our villages buried in emerald-green orchards stretched at the foot of the Taurus Amanos mountain. On one side, the Orontes River has hugged like a silver belt the vast Orontes plain, on the other side is the blue-violet colored Mediterranean Sea with its calm ripples. Fascinated by this rapturous scene of nature, they said: “This is a real mountain of the Muses!” Accordingly, the name of the location remained Moussa Dagh.”5
On the northern slopes of Moussa Dagh six Armenian villages were spread from east to west, namely, Bitias, Hadji-Habibli, Yoghun-Oluk, Kheder-Bek, Vakef and Kabousié (subsequently new ones were established) at the foot of the mountain on the shore of the Mediterranean Sea.
Reliable bibliographic sources concerning the formation of this unique ethnographic group and the past of its inhabitants have almost not reached us. The testimonies of Armenian and foreign historians provide us grounds to assume that still during the domination of Tigran the Great (1st century B.C.) the Armenians have lived in those localities.
In 1375, the Armenian Kingdom of Cilicia was in decline, as a consequence of the invasions of the Mamluks. Subsequently, the Ottoman Turkic tribes invaded the territory and, in the middle of the XVII century, the Avshar Gozan oghlu tribe ruled there, almost arbitrarily. Written information about that anarchic period is practically missing, since everything was committed to the flames.6
Referring to the Armenians living in the mountainous regions of Cilicia, Dr. H. Ter-Ghazarian has noted: “...Following the fall of the Kingdom of Armenian Cilicia, the Armenian peasantry living in the field regions has moved away from these territories, driven by the pursuits of the invading hordes, and has settled in the inaccessible mountain forests and the unapproachable crevices of canyons in order to avoid persecutions. Zeytoun, Hadjn, Vahka, Kapan, Androun and their environs were inhabited by Armenian peasants and had their peculiar provincial dialects, monasteries and houses of worship. Impelled by a free internal instinct to lead a fearless life, they had chosen those secluded places, if only, to maintain their semi-independent existence.”7
The popular folkloric relics I have written down in the various dialects of Cilicia (Zeytoun, Hadjn, Marash, Moussa Dagh, Kessab, Beylan, etc.) also testify to that fact.8
Subsequently, as a consequence of migrations periodically organized from various localities, the Armenians were replenished and they rallied also around Moussa Dagh.9
The 6-thousand-plus inhabitants of this cluster of villages were engaged in cattle-breeding, agriculture, silkworm-breeding and bee-keeping. They had elementary schools and churches. They have lived in peace and led a creative life.10
In the second half of the 19th century, the spirit of the national-liberation struggle of the Balkan peoples had inspired also the Western Armenians, who were languishing under the yoke of Ottoman tyranny. The Armenians’ hopes pinned on the Congresses of San-Stefano and Berlin (1878) had not been justified. The spirit of liberation of the rebellion of Zeytoun was gathering a new impetus.
The young people, who were educated in Constantinople, Greece, Bulgaria, Russia, etc., had, on their return to Moussa Dagh, not only propagated literacy, but had narrated about the events, which had occurred in those countries, had taught patriotic songs, had illuminated the minds of generations with the ideas of love of freedom, They have left their appreciable effect on the 1895 and subsequently on the 1909 national-liberation movements of the Moussa Dagh people.
The inhabitants of Moussa Dagh have always fulfilled their civic duties towards the Ottoman Empire, have always kept high their honor and dignity. A former inhabitant of Moussa Dagh, the eyewitness survivor and repatriate Tonik Tonikian (b. 1898, Kabousié village11) has testified to that fact: “Respect and honor are the highest values in the world. We, the people of Moussa Dagh, love to live our lives with respect and honor.”12
At the same time, that did not prevent the people of Moussa Dagh to be filled with indignation and to rise in rebellion against iniquity and violence, as in 1895, during the Hamidian massacres, they have courageously fought against the Turkish slaughterers, who had attacked them and have even gained a certain degree of autonomy. It was in the days of those historical events that the military march “In the Villages of Moussa Dagh” was created:
“Only Armenians live
In the villages of Moussa Dagh,
The Armenian braves have taken on
The duty for law and order.
May the Armenians always live!
Long and forever may they live!
All these stranglers of armies
Have become braves and heroes.
We swore an oath for our path,
We scattered right and left;
May the Lord Himself protect
The Armenian soldiers…”13
The inhabitants of Moussa Dagh have displayed the same heroic attitude also in 1909, when the town of Adana and its environs were ablaze. During the massacres of Adana, dozens of Armenian towns and villages were ravaged and burnt down, while Moussa Dagh, Deurtyol, Hadjn, Sis, Zeytoun, Sheikh Mourad, Fendedjak and a number of other localities stopped the attacks of tens of thousands of Turks due to their heroic self-defense and were saved from the slaughter.
As the above-mentioned inhabitant of Moussa Dagh, Tonik Tonikian, has testified: “...The massacre of Adana started in 1909. The Turks attacked the Armenians’ houses, shops. They plundered, killed, slaughtered, and raped. They did such things, one could not think of them! We, the Armenians of the seven villages of Moussa Dagh, took precautions; we assigned guards at night. …After that, we were more careful, for the Turks could assault us, too.”14 Therefore, reuniting once again, the Moussa Dagh people managed to send the Turkish hordes of brigands into a panic near the village of Hadji-Habibli and to deliver their fellow-countrymen from the impending danger.
In point of fact, the Adana massacre was the beginning of the Armenian Genocide, when the Young Turks, assuming as a basis the resolutions of the secret meeting of the “Ittihat ve Terakki” party held in Salonica, in 1911, were hastily getting ready to completely exterminate the Armenian people, waiting for a propitious opportunity; this opportunity was provided, when World War I broke out. Turkey entered the war having predatory objectives and with the monstrous plan to realize the total extermination of the Armenian people.
The eyewitness survivor Poghos Soupkoukian – Ashough (Minstrel – Arm.) Develli (b. 1887, Hadji-Habibli v.), a participant of the heroic battle of Moussa Dagh, who, as a chronicler of those historical events, has presented, in his own dialect, not only the inexpressible sufferings endured by the Armenian people in 1915, but also the tragedy fallen to the lot of the Armenians of Cilicia in the form of historical epic poem “Kilike balen” (The Calamity of Cilicia):
“The Turk pashas Enver and Talaat
Instigated the exile
And totally exterminated the Armenian nation;
Why did they order with their evil tongue?
In the year 1915
Was the massacre of the Armenians of Cilicia.
What was the sin of the little infants?
If only those sword-holding hands were broken!
How can we forget the Armenian children?
They threw themselves into the water with their sisters.
No one protected the Armenian nation,
How can we forget the calamity of Cilicia?
The order reached our seven villages:
“All the villagers will be exiled.”
What was our sin, the sin of our Moussa Dagh?
How can we forget the condition of the Armenians?…”15
And, indeed, “no one protected the Armenian people,” who, leaderless and unarmed, helpless and desperate, were being driven out on the treks of deportation and exile.
The deportation and the massacre undertaken by the Young Turk tyranny had, in the course of a few months, assumed an extensive character in Western Armenia, Cilicia and Anatolia. One after the other, Svaz [Sebastia], Shapin-Garahissar, Harpoot [Kharbert], Malatia, Diarbekir, Izmit, Bursa, Ankara, Konia and the other Armenian-inhabited localities of Asia Minor were also being deserted one after the other.
During these tragic days, however, the bold spirit of heroism, coming from the depth of centuries and inherited with the blood, reawoke in the soul of the Armenian people, who preferred “cognizant death” to slavery and decided to withstand violence with joint forces.
Under the circumstances of the extensive slaughter organized by the Young Turks, the Western Armenians were able to organize, in a number of regions, an uneven combat against the superior forces of the Turkish army, but these self-defensive battles were fought without a definite plan, in a spontaneous manner and isolated from one another. Nevertheless, as a result of those heroic battles, tens of thousands lives were saved from the Young Turks’ atrocities in Akdagh, Van, Shatakh, Shapin-Garahissar and elsewhere.
In the beginning of World War I, the Moussa Dagh people were compelled to submit to the Turkish order of mobilization and to pay the war taxes, but they did not obey the order of deportation and exile, and defended with arms their life and honor.
The participants of the heroic self-defensive battle of Moussa Dagh Serob Gyouzelian (b. 1882)*, Movses Panossian (b. 1885), Poghos Soupkoukian – Ashough (Minstrel – Arm.)Develli (b. 1887), Anna Davtian(b. 1888), Movses Balabanian (b. 1891) and Hovhannes Ipredjian (b. 1896), Missak Yaralian (b. 1902), Iskouhi Koshkarian (b. 1902), Tovmas Habeshian (b. 1903), Davit Davitian (b. 1905), Sargis Adamian (b. 1906) and others have related about those historical events.16
Assatour Makholian from Moussa Dagh (b. 1911, Bitias v.) has narrated: “…When World War I began, the Turkish government collected all the Armenian men and took them into the army. Only women, children, and the old people were left. When the deportations started, Rev. Tigran Andreassian lived and worked in Zeytoun. When the Turks deported the Armenians, his family had been among them. Tigran Andreassian had presented himself to the Turkish officer and, because religious leaders (Protestant) were allowed to come out of the caravan of the exiles, he was freed with his family. He returned to his birthplace, Moussa Dagh, and explained to the people what had been taking place with the Armenians all over Turkey. And he suggested that it should be much better to ascend the mountain than die.”17
On July 26, 1915, an order for deportation of the Armenian population was received in the neighboring town of Kessab. Feeling that their turn would soon arrive, the Moussa Dagh people organized, on July 29, in the village of Yoghun-Oluk, a general meeting with the representatives of the six villages. During the deliberation, some clergymen and rich notables of Moussa Dagh, trusting the false promises of the government, preferred to be deported rather than to ascend the mountain. The former inhabitant of Moussa Dagh, Lebanon-based Tovmas Habeshian (b. 1903, Yoghun-Oluk v.) has testified about that fact: “…Rev. Nokhoudian was against ascending the mountain. He persuaded the people to be deported. Most of the inhabitants of the village of Kabousié were exiled. Only 17 families went up the mountain.”18 Those, who preferred to be deported, were not only the Pastor of the village of Bitias, but also Reverernd Nokhoudian, the wealthy notable of Kabousié, Samson Agha, the priests Ter Markos and Ter Matevos, and they were massacred on the exile trek together with many others.
In contrast, the majority of the participants of the Moussa Dagh meeting had made the right decision and had not obeyed the deleterious order of deportation, especially when Yessayi Yaghoubian’s, the person enjoying a high prestige among the Moussa Dagh people, inexorable decision resounded during the deliberation. The epilogue of the epic poem of the above-cited participant of the Moussa Dagh heroic battle, Poghos Soupkoukian – Asough Develli informs us about this fact:
“...Yessayi Yaghoubian’s words resounded:
“Let us all go up the mountain,” he said to the villagers,
“We will not bend our necks before the enemy,
Let us strike, be stricken and die on our land!”.”19
The native land is sacred, and the Moussa Dagh people swear “to strike, to be stricken,” but “to die on their land” of ancestors’.
On July 30, the governor of Antioch Marouf ordered all the Armenians to leave their houses and properties and to join the deportation groups. However, the Moussa Dagh people had already taken decisive steps.
Everybody was filled with the feeling of protest and vengeance. Men and women, children and old people left their homes and orchards and ascended the inaccessible summit of Moussa Dagh, carrying with them their cattle and provisions, to heroically withstand the attack, to fight against the innumerable soldiers of the enemy, to fully defend their honor and dignity.
All, without exception and without delay, started, in an orderly manner, to build huts from the forest trees, to dig trenches, to build ramparts with solid walls, leaving small embrasures from the inside to fire at the enemy. In some places, they cut down the thick forest to be able to see the enemy. Even the little boys worked as signal-men. The women organized the food, the girls and the young brides carried water for the fighters from afar. A special military council was created under the command of Yessayi Yaghoubian, whose members were the Reverend Tigran Andreassian, Petros Dmlakian, Khacher Doumanian, Petros Doudaklian and others.
A special attention was given to the defensive positions. The fighters were about 600 in number, who had altogether 132 hunting rifles and a limited quantity of bullets. The defense of the mountain was divided into 4 regions, namely, Ghezeldja, Gouzdjeghaz, Damladjek and Gaplan-Douzakh, where the self-defensive detachments were positioned. Moussa Dagh had become the stronghold of the front.
During this period, the popular martial song “We are Courageous Moussa Dagh Braves” has also inspired and encouraged the Moussa Dagh people:
“We are courageous Moussadagh braves,
We are all well-trained gun-carriers,
The Turks want to deport us
And exterminate us in the deserts.
We do not wish to die like dogs,
We wish to leave a good memory,
To die with glory is an honor for us,
To be martyred is our nation’s praise.
We are mountaineers, all of us braves,
We will not bow before the enemy,
We will fight courageously like lions
And will scatter the army of the Turks.
Is it proper for the Moussadaghian
To be cut to pieces like a sheep by the wolf?
As long as we have swords and weapons in hand
We’ll smash the wolf’s muzzle…”20
The Moussa Dagh people had not yet completed their preparatory work on the mountain, when the enemy launched the first attack.
