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2012 YEAR OF THE ARMENIAN BOOK
(Summary in English of the Pontifical Message of His Holiness Aram I)
Pontifical Message Addressed to the
Prelates of the Dioceses of the Holy See of Cilicia,
Members of the Clergy,
Church Councils and Community Organizations,
And the Faithful of the Armenian Church
We greet you from the Holy See of Cilicia in Antelias with Christian love
and fatherly blessing, and we pray that 2012 will be a year of spiritual
growth and renewal, arising from the Christian values and traditions
transmitted to us by our church. We also pray that it will be a year of
accomplishments, as we seek justice and peace.
In 2006 we celebrated the “1600th Anniversary of the invention of the
Armenian Alphabet”; in 2007 we declared “2007 Year of the Armenian
Language.” In our messages, we said, “along with our faith and homeland,
the Armenian language should remain the source of our identity and a symbol
of national unity.”
2012 is the 500th Anniversary of the Armenian printing press, which has
played a significant role in preserving and transmitting our language, faith
and culture. The 500th Anniversary also coincides with UNESCO’s nomination
of Yerevan as “2012 Armenian Book Capital.”
Against this background of important events, we declare
“2012 YEAR OF THE ARMENIAN BOOK”
In fact, the Armenian printed book has accompanied our people at all times,
deepened its spiritual growth, enriched its cultural values and strengthened
its resistance to all efforts to distort our identity and destroy our
community life. I am sure that our people will associate themselves with
this important event and, through the Armenian book, focus on the essential
issues and challenges touching the life of our church and nation.
In order to appreciate the significant achievements made in the area of
printed books, we should become acquainted with the history of the Armenian
printing press.
History and Centers of 500 Years of Armenian Printing
Historically, printing technology began in China around the 11th Century
with woodcuts stamped on leather or other materials. This primitive
technology arrived in Europe during the 15th Century. According to Nicholas
Milescu, Europe’s first Ambassador to China, a certain Armenian traveler
named Anton played an instrumental role in the invention of the typographic
technology by Gutenberg in 1439. By 1512, the Armenians were using the
Gutenberg technology and around this time the first Armenian carving of
letters and miniatures on metal moulds appeared. It is important to note
that Armenian block books were compiled at the same time as Hebrew and
Arabic.
The publishing work begun with Hagop Meghabart, Apkar Tokhatetsi, Apkar son
of Sultanshah, Hovhannes Derzntsi, Voskan Yerevantsi and Khatchadour
Kesaratsi. The Armenian prayer book, “Ourpatakirk” (“Book of Friday”), was
published by Hagop Meghabard in 1512 in Vienna. This publication was
innovative because it was the first to incorporate red and black inks. The
second book to be published in Armenian was the Bible. The printing of the
Bible and other prayer books changed how Armenian faith and culture were
communicated.It created a living relation between the faithful and the
liturgical life of the church. It also greatly impacted and renewed the
spiritual life of the people.
During the following two hundred years, the most important works dealing
with the history of the Armenian people and the church and several church
fathers were printed. The classical Armenian translations of major Greek and
Latin church fathers too appeared in printed form.
The avant-guards of Armenian printing encouraged other European publishers
to produce Armenian books. The theological debate prompted the publication
in Rome of a number of theological books and sermons. These books were then
used to proselytize Armenians. At the same time, many other books on the
Armenian Church, history, culture, language and grammar also appeared. These
books aimed at reaching Armenian communities everywhere. The most important
of these were: “Grammar and Rational Thinking” (1645) by the Armenologue
Gueghemes Galanos, “Zedoutiun Haygapanutian” (1674) by Hovhannes Holov of
Constantinople and a book on classical Armenian, “Dictionary for Latin and
Armenian” (1695) by Asdouadzadour Nersesovich.
Despite political and financial difficulties, Armenian books continued to be
published. These treasures of Armenian literary works, academic writings and
patristic literature contributed profoundly to our people’s knowledge of
their history, church and culture. In other words, they helped the Armenian
people to deepen their self-understanding and remain firmly attached to
their spiritual, cultural and ethnic roots at a crucial period of their
history.
Let us now look at the major centres that harnessed the publication of
Armenian books as the life-giving sap of the Armenian people.
Our most important publication was the “Bible” (1666-1668) by Voskan
Yerevantsi in Amsterdam. Also during the years,1668-1675, Voskan Yerevantsi
published theological and ecclesiological works, such as Movses Khorenatsi’s
“Kirk Ashkharhats” (1668), Vartan Aikegtsi’s “Aghouesakirk” (1688), Arakel
Tabrijetsi’s “Kirk Badmoutian” (1699) and “Arhesd Kamaroghoutian” (1675),
which was the first book in the Western Armenian language. During this
period, the number of copies published per title rose from 500 to 5000, thus
making the Bible and Armenian literature available to the wider public.
As a result of the efforts of Mekhitar Sepasdatsi and through the
sponsorship of many wealthy Armenians, Constantinople, with its large
Armenian population, became a major centre for publications. For thirty-five
years (1698-1734), the printing house of Krikor Marzounetsi among important
books also published the following titles: “Haysmavourk” (1706), “Armenian
History” (1709) by Akatankeghos, “Badmoutiun Yerkri Daron” (1719) by Zenob
Klag and “Kirk Hartsmants” (1720) by Krikor Datevatsi.In 1699, Asdouadzadour
Tbir of Constantinople established his own printing house, and for 50 years
he published more than 80 religious titles. He also published the first
edition of Naregatsi’s “Book of Lamentations” in 1702. During the 18th
Century, more than 20 printing houses were active in Constantinople.
Starting in 1727, the Mekhitarist Fathers played a pivotal role in this
domain. They published 270 volumes at their printing house on the island of
St. Lazarus (Italy). Among these were Mekhitar Sepastatsi’s “Tourn
Ashkharhapar Lezoui” (1727), “Parakirk Haygazian Lezoui” (1779) and Ghazar
Parbetsi’s “Badmoutiun Hayots” (1793). The printing house of the Mekhitarist
Fathers in Vienna (Austria) also published many important titles.
In 1772, a printing house was established in Madras (India) by the
Shahamirian family. Their publications included: Hagop Shahamirian’s “Nor
Dedrak Vor Gotchi Hortorak” (1772) and Shahamir Shahamirian’s “Vorokayt
Parats” (1773). They also published the first Armenian Monthly, “Aztarar,”
which was edited by Rev. Shemavon Shemavonian. With the publication of
Aztarar a new page was opened in the literary life of the Armenian community
in India.
Several Armenian communities contributed to publishing work. In 1637, the
Abbot of Saint Amenaperguitch Monastery in New Julfa (Iran) established a
printing house, and in 1638 he published “Saghmosaran”. In 1781, the first
printing house in Moscow was established by Krikor Khaltarian, a businessman
from New Julfa, under the auspices of the Armenian Prelate in Russia, Rev.
Hovsep Arghoutian. In 1823, a year after the establishment of the Nersesian
School in Tbilisi (Georgia), Catholicos Nerses Ashdaraketsi of Etchmiadzin
established a new printing house there. This printing house became the
centre of the Eastern Armenian Renaissance.
Over the years and with the expansion and organization of the Armenian
Diaspora, many new printing houses were founded in Armenian communities
everywhere, and funds to support publications were established.
The Armenian Church and the Armenian Book
Culture has been a vital dimension of the life and mission of the Armenian
Church. Not only did the Armenian Church create the Armenian alphabet, it
also supported and supervised the writing of manuscripts and the painting of
miniatures. Hence, it was natural that the church also engage actively in
the printing work.
Publications flourished in the monasteries of Armenia and Cilicia. The
printing houses in Etchmiadzin, Sis (later Antelias), Jerusalem and
Constantinople continued to provide old and new spiritual, liturgical and
literary works to the people.
In 1771, Catholicos Simeon of Yerevan, Catholicos of All Armenians,
established the first printing press (St. Gregory the Illuminator) on
Armenian soil in St. Etchmiadzin. In 1772, “Sposaran Hokevor,” the
prayerbook of the Catholicos, was printed. The printing house continued to
functionactively in St. Etchmiadzin.
The Catholicosate of Cilicia also published important titles in its
monasteries and its own printing house. With the Armenian Genocide, the
Ottoman Turks not only killed one and a half million Armenians, but also
destroyed old manuscripts, books and the printing houses. In 1930, in
Antelias (Lebanon), before constructing the Cathedral and the residence of
the Catholicos, Sahak Catholicos Khabayan establishd a printing house. Under
the leadership of Catholicos Karekin I Hovsepiantz, the Catholicosate
published many scholarly books on Armenian studies. Publishing work expanded
to other domains of Armenian religious and cultural life and literature and
became an integral part of the mission of the Holy See of Cilicia.
The printing house of the Armenian Patriarchate of Jerusalem, founded in
1833, started its own publication work in religion, history and literature.
Among its publications, it is important to mention “Badmoutiun” by Hohannes
Traskhanaguertsi and “History of Tatars” (1870) by Vartan Arevelktsi.
The publications work of the Armenian Patriarchate of Constantinople has
remained limited because of restrictions imposed by Turkish authorities.
The Armenian Book
The Indicator of the Spiritual and Cultural Mission of the Holy See of
Cilicia
Despite all difficulties, the Holy See of Cilicia has guarded the essential
role of publications as part of its vocation. By encouraging new authors and
researchers, the Catholicosate reaches out to the members of Armenian
communities everywhere. Only through the written Armenian word will the
language created by St. Mesrob Mashdotz strengthen the faith of the Armenian
believer, enrich the spirituality of our church, shape the vision of the
people and build community by communicating our spiritual, moral and
national values and ideals and by building relations. With this firm
expectation, the Holy See of Cilicia continues, with new impetus, to publish
books. By reading Armenian books, our people will discover our history of
struggle and survival, guard our historical memories and traditions and
discover our spiritual and cultural treasures.
In spite of major advances in the area of audio-visual and communication
technology, we believe that the printed book has a special place and role in
education, in the promotion of our cultural and spiritual values and
traditions, as well as in our church’s missionary outreach and community
building. It is with this conviction that new publication funds have been
established by benefactors under the auspices of our Holy See of Cilicia.
Along with these continuing efforts, over the past few years, we have
observed a new phenomenon. It became clear to us that our people are reading
fewer books. In 2004, in our message during the opening of the book fair,
which our Catholicosate organizes every October, we said, “it is with regret
that we observe the marginalization of the Armenian book in Armenia and the
Diaspora. New value systems are guiding the life of our people; new
priorities are dominating our life. We are most concerned that our clergy,
our academics, teachers and our students remain indifferent towards the
book”.
In 2009, in our message at the opening of the book fair, we said:
We must be consciously aware that:
Without the Armenian book our desk is poor,
Without the Armenian book our life is empty,
Without the Armenian book our spirit is thirsty;
Without the Armenian book the road before us is dark,
Therefore, read the Armenian book and remember that:
The one who reads books is enriched,
The one who prints books is dignified,
The one who writes books is immortalized .”
On this occasion of the 500th Anniversary of Armenian printed books, we want
to express our great appreciation to publishers and donors who continue to
support the Armenian book. We call upon our people and particularly to
youth, students and teachers not to become drowned in the new technologies
that make reading easy and give quick and superficial information. We want
us to recover and rediscover the true vocation of the Armenian book. We
would like to see the Armenian book become the friend of Armenians of all
age groups and to inspire our people in their quest for a
spiritually-sustained and vision-oriented life.
Conclusion
On the occasion of the “Year of the Armenian Book”, through our Pontifical
Message, we address the Prelates, Clergy, the leadership of Church Councils
and Community organizations of the Holy See of Cilicia, and ask them to
cherish and promote the Armenian book as the bastion of Armenian spiritual
and cultural values, as the foundation of our Armenian national heritage and
identity and as the source of the ideals and dreams of the Armenian people.
We therefore recommend the following:
Armenian academics and writers be invited to produce works of quality and
vision that may enable our people to enrich their lives with spiritual,
moral, cultural and national values, tradition and ideals.
Armenian benefactors be encouraged to sponsor the publication of specific
works or create earmarked funds to support publication projects.
Armenian families be encouraged to build their own libraries at home and
read and discuss Armenian books as an integral part of family life and
activities.
Armenian publishers be supported in their endeavors and helped to ensure
reasonable prices for books to make them available to the wider public.
Libraries be created in schools and community centres in order to enrich the
interaction between the Armenian book and our youth and children.
The book is a rich source of knowledge; and knowledge generates faith and
faithfulness, responsibility and commitment; it enhances self-understanding
and promotes mutual respect and understanding.
It is our wish that through these efforts and other ways that you may think
of, we shall re-establish the centrality and vital importance of the book in
the life of the Armenian Church and Nation. We also hope that through our
commitment to the Armenian published works, we shall strengthen our national
identity and deepen and broaden the dialogue with our neighbours in
different environments in which we live.
We pray that the grace and blessings of the Almighty God may strengthen
spiritually our people in Armenia and in the Diaspora.
Prayerfully,
ARAM I
CATHOLICOS OF CILICIA
1 January 2012
Holy See of Cilicia
Antelias, Lebanon