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Hay erazhshtutʻiwn / Grigor Siwni ; [English translation by Dickran

and Anahit Toumajan].


Syuni, Grigor, 1876-1939.
Erewan : Grakanutʻean ew aruesti tʻangarani hratarakchʻutʻiwn, 2005.

http://hdl.handle.net/2027/mdp.39015070111516
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GRIGOR SUNI

Yerevan 2005
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ARMENIAN MUSIC

Museum of Literature and Art


MUSEUM OF LITERATURE AND ART
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<8%3 78 (479.25)

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Prepared for Publication by Marine Mousheghyan

V Editor: Henrik Bakhchinyan

English translation by Dickran and Anahit Tournajan.

~I Translator of preface and editor of English text: Artsvi Bakhchinyan.

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The publication of this book was sponsored by Grigor Suni's grandson,

Prof. RONALD SLNY

and his wife, pianist ARMENA MARDEROSIAN,

through the "Suni Project: Music Preservation" non-profit corporation.

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wniwuhQ wuGqaui: 2,uimnpnulf qthtjwb tit lrn ptiwqptph w.GqgiptsG

rpwp qdtGn tramtG G hip :

In addition to his autobiography, this volume includes the research study

"Armenian Music" by Grigor Suni, a well-known figure of classical Armenian

music. Both are being published for the first time. The volume also includes

English translations of those works.

S4905000000 2005 q-Uq' 85.31 (2<)

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ISBN 99930-60-59-3©qtia.00

2005
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ON BEHALF OF THE MUSEUM

In the Museum of Literature and the Arts of Yerevan, the

music archives hold a significant place. Here are kept some 170

personal archives and collections of Armenian musicians and

musicologists, totaling 130,000 materials (manuscripts, advertise-

ments, programs, instruments, works of fine art, etc.). Here the

archives of Tchouhadjyan, Komitas, Yekmalyan, Spendiaryan, R.

Melikyan, Grigor Suni (pronounces Siounee) and other great fig-

ures in Armenian music have found a permanent resting place.

Based on these archives, monographs, speeches, Wand scholarly

articles have and are being written, and variegated collections of

the works of Armenian musicians are being prepared. For

instance, the academic volumes of the works of the great Komitas

have and are being published largely on the basis of archival

materials kept in the Museum. Let us add also that in the last sev-

eral years the Museum's publishing house has made available to

readers collections of materials on the lives and careers of

Komitas' prize students, Armenak Shahmouradyan and Vahan

Ter-Arakelyan, as well as two volumes containing the songs of the

famous Armenian composer, Nikol Galanteryan, a project which

will be continued in the near future.

Now in this modest volume we present to our reading public

another famous figure in Armenian music, Grigor Mirzaian Suni's

Armenian Music, an unpublished work. This valuable study, rep-

resenting a brief sketch of centuries-old Armenian music, we have

found suitable to publish in English translation as well, in order to

give non-Armenian readers a certain understanding into that rich

world of Armenian music.

The book has been prepared for publication with some editor-

ial intrusion. Since the author, for unknown reasons, did not sub-

ject it to a final proofreading. The text has been notated, certain


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orthographic and punctuation corrections and some minor

abridgements have been made, and a scholarly introduction has

been added. Grigor Suni's extensive autobiography has been

included as an addendum to the book. A copy of the original auto-

biography was given to the composer's family by Mr. Ferdinand

Kaimakamian.

The publication of the book was mainly sponsored by Grigor

Suni's grandson, Prof. Ronald Suny and his wife, pianist Armena

Marderosian, to whom we express our deepest gratitude. Our grat- U'

itude extends also to all those who, in this or that manner, partic- T

ipated in the publication and printing of this valuable work. 21

It,

41

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PREFACE

The period between the beginning of the 19th century until the

beginning of the 20th century was a crucial one for the history of

Armenian art. In this time, after a long, constrained silence, a big

army of composers, performers, critics and musicologists

emerged in the field of professional music.

Hambardzoum Limonjyan, Nikoghayos Tashjyan. Kristapor

Kara-Mourza, Makar Yekmalyan, Tigran Choukhajyan, Komitas,

Romanos Melikyan, Spiridon Melikyan, Hovhannes Nalbandyan,

Nadezhda Papayan, Beglar Amirjan, Nerses Shahlamyan, Arshak

Kostanyan, sisters Adamyan and Ghorghanyan, Armenak Shah-

Mouradyan, Vasil Korganov (Barsegh Ghorghanyan), Alexander

Spendiaryan and the others opened a way for nowadays Armenian

professional musical culture. The history of our music was com-

posed by those individuals and evolved on its special way.

Composer Grigor Mirzaian Suni has his own unique place in

this big group. He was born in 1876 in the ashough (minstrel)

family with old musical traditions. He was two years old when he

moved with his parents from the village of Getabek to Shoushi

town. His first musical impressions are connected with his father

- folk poet and singer Hovhannes Varandetsi. In 1883 Grigor

became a student of the parish school in Shoushi. Under the car-

ing and thoughtful patronage of his music teacher - priest Garegin

Hovhannisyan, he studied Armenian music notation, putting his

musical skills into progress. In 1891 15-year-old Grigor entered

the Gevorgian seminary in Ejmiatsin. The student years were very

productive for the young musician. In addition to serious musical

trainings Suni, along with young Komitas, starts to record and

research folk songs and makes attempts to make polyphony of

them. After graduating the seminary, the future composer returns

to his native Shoushi. His first concert takes place at the

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Khandamiryan Theater in Shoushi, and consisted completely of o

songs elaborated by him. In the same year he went to Saint v

Petersburg for extending and improving his musical knowledge. s(

He studied three years at musical schools of Rapgoff and later -

of Polak. In 1898 he successfully entered the conservatory becom- t(

ing a student of eminent Russian composer Nikolai Rimsky- h

Korsakov. ir

In Petersburg Suni wrote "Akh al vardi" ("Akh, Of Red th

Rose..." lyrics by Avetik Isahakyan),"Indz mi khndrir" ("Do Not s

Ask Me," lyrics by Hovhannes Toumanyan) and other solo songs p(

and elaborations of folk songs, promising a bright future to him. es

The most fertile period in Suni's life is his years spent in Tiflis.

After graduating from the Petersburg conservatory in 1904 he set- dc

tied in Tiflis. From 1905 to 1908 he worked as teacher of music at fu

Nersisyan school, at the same time leading the school choir, con- th

tinuing the work of his predecessor, composer Makar Yekmalyan. re:

Moreover, he organized choirs, participated in concerts, elaborat- m,

ed folk songs, wrote music for theatrical performances; one of di

them, "Aregnazan," based on Ghazaros Aghayan's tale, later D,

became an opera. 19

In 1904 Suni's solo song "Akh al vardi" was published in ex

Petersburg. In "Armenian Folk Songs" anthology, published later, cir

four of Suni's elaborated songs were included: "Sareri hovin evi

mernem" ("I Love So Much the Winds of Mountains"), M

"Habrban," "Saren kouga dziavor" ("A Rider Is Coming From the an(

Mountain") for mixed choir with piano accompaniment, as well as sci

"Oy nazan" ("Hey, Gracious") for piano performing. ria

Suni's interest was not limited by music only. Since his early he

adolescence he was interested in ideas of labor movement. He was act

involved in national liberation movement, was a member of dash-

naktsoutyoun party, and under this influence he wrote many patri- aft(

otic songs and elaborated others for choir. They were famous as elrq

creations of ashough Dayi and enthusiastically were sung among wa:

liberation fighters. foil

As an active underground politician, Grigor Suni became a in t

persona non grata for the czarist authorities, thus in 1908 he left hart

Tiflis disguisedly. Thus the odyssey of his life starts: first he par
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moved to Trepizond, later to Samsoun, Chirason, Erzurum and nev

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other cities. But those years of wanderings were not passed in

vain. Suni collected, recorded and elaborated a number of folk

songs, organized choirs and gave concerts. From 1910 to 1914,

while working in Sanasaryan school in Erzurum he even managed

to create an orchestra. In 1914 Suni returned to Tiflis and involved

himself in activity of the Armenian Musical Union with typical

inspiration. He wrote and staged operetta performances, leading

the symphonic orchestra of the Tiflis Armenian Board. Having

such an orchestra under his command, Suni rapidly arranged and

performed his symphonic works on folk songs motives - "Vana

eskizner" ("Sketches of Van") and "Arevelk" ("Orient").

In 1918 the republics of Transcaucasia proclaimed indepen-

dence. Sargis Barkhoudaryan and Grigor Suni had gotten delight-

ful offers from the new established Armenian government to be

the founder of a national conservatory of music in Yerevan. Suni

refused and went to Tehran in 1919 for working as teacher of

music. The main reason for rejection was the composer's deep

disappointment with the dashnaktsoutyoun party and its behavior.

During his two years stay in Iran Suni explored Persian music. In

1921, aiming to recover his health, he went to Constantinople,

expecting later return to his fatherland. But in 1923, under certain

circumstances Suni went to the USA with his large family. And

everything started again. Suni fulfilled what Kristapor Kara-

Mourza had done in the past: wandering in Armenian settlements

and spreading the melodies of Armenian music, evoking the con-

science of possessing their own and unique music, ignoring mate-

rial and moral hardships, even his state of health. In various cities

he organized choruses, participated in concerts, had pedagogical

activity.

Grigor Suni's life was difficult and stormy. In his childhood

after his father's death, he had to earn for his family, making jew-

elry and participating in street concerts with ashoughs, when he

was not fifteen years old. Later, inspirations and disappointments

followed each other. Being a very dynamic person, he was always

in the center of political and historical events with actions often

harmful to his creative work. Because of his wonderings he lost

part of his creations and often had to start everything again, yet he
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never gave up because of his optimism. The optimism is the most

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characteristic side of Suni's art. In spite of his torturous life, often

conflicting views, his music has a bright and vivid content. The

theme of his songs is the gentle love lyricism, his preferred genre

was dance-song along with jocose nuances typical for it, such as

"Mayisn yekav" ("May Came"), "Indz mi khndrir" ("Do Not Ask

Me"), "Touy-touy," etc.

Grigor Suni passed away in 1939 in Philadelphia, never hav-

ing any means for publishing his works.

Unfortunately, it is difficult to say a complete opinion about

his art, because the majority of his works are unpublished and

most of his archival materials are in the USA, with his descen-

dents.

Suni did not date his study "Armenian Music," yet from num-

ber of historical facts and persons presented there it is possible to

find the approximate time of its writing: 1919-1921. It is difficult

to say whether it was written in Tiflis, in the frames of the activi-

ty of the Society of Armenian Music Theoreticians or had been

written for publishing in press. For both cases it could have an

important cognitive and teaching significance not only for profes- t

sionals but also for the wide circle of music lovers.

The research presents the systematized history of the r

Armenian music from the pre-Christian times until the beginning

of the 20th century. The author divided his study into two parts. j

His first chapter describes the ancient, old, and medieval musical t]

culture of Armenia including the 13th century, i.e. the fall of the k

Cilician Armenian kingdom, and is composed mainly from the s

statements from the Armenian historiographers. t<

The musical genres and instruments of pagan and Christian

Armenia are presented in a simple way and language. The diver- n

sity of them gives a chance to have an idea about the musical cul- A

ture of ancient Armenia. Especially the existence of the rich group c

of string instruments is a result Qf highly developed sound-feel- h

ings and testifies the high level of ancient Armenian civilization. ai

Suni tells in chronological order about the musical achievements A

of Christian Armenia, about new genres that emerged with new R

religion, about the existing schools, church singing, musical nota- n

tion, everyday musical life and musicians.


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The study was written in a copybook. Suni used one side of m

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pages, the others remained free for his notes. There he wrote his

observations about editing of some phrases. He has also some

notes about the musical changes and news in Europe in respective

periods. For instance, while presenting the important develop-

ments in music in the 5th-7th centuries, he compared with those

of singing systematization by Pope Gregarious the Great (this sys-

tematized singing became an obligatory for all Catholic churches

and famous as Gregorian chant). Suni wrote: "We do mention that

to the Ambrosian syllable d, e, f, g from the 4th century Pope

Gregory the Great added a, b, c, d, thus making free Gregorian

[singing] from syllable."

About the 8th century he noted: "Roma in 768-814: Charles

the Great spread Gregorian [chant]."

Near the subtitle "10th century" he wrote: "On 17th of May,

1050 Guido Arezzo joined." Or, presenting the music of the 12th

century he remembered French troubadours and German min-

nesingers. Those notations are not occasional. Suni tried to see the

evolution of Armenian music as part of music's international his-

torical development and by comparative analysis to separate uni-

versal regularities from the strictly national, Armenian phenome-

non.

Suni wrote about the Christian Armenian spiritual music

beginning from the 5th century. One can ask about the music of

the 6th century, so here we should note that musicology does not

know any stylis.tically stable new trends in Armenian spiritual

singing. It was mainly a period of "fermentations," and the his-

torical sources, that Suni used, also avoid that century.

The second chapter of the study, titled "New and contempo-

rary period," presents the course of revival and development of

Armenian professional music from the second half of the 18th

century. Several important and crucial occurrences for our music

history are mentioned: the appearance of new musical notation

and its role and significance for the Armenians, the polyphony in

Armenian musical reality, the understanding of the fundamental

role of typical touches of folk songs for national professional

music among creating circles.

The musical culture of this period Suni presented as "secular


Generated on 2015-02-24 06:04 GMT / http://hdl.handle.net/2027/mdp.39015070111516

music" and divided into three parts: peasant or folk, as a minor

21
Open Access / http://www.hathitrust.org/access_use#oa
level, ashough (or in modern terms, folk-professional) as an aver-

age level and "social" (i.e. professional) as the upper level.

Suni researched deeply the characteristics of those three lev-

els. During his study at the Gevorgyan seminary, along with

Komitas, he studied deeply the periodicities of structural, com-

posing, harmonic, metric and rhythmic developments of the peas-

ant songs. As a son of an ashough family, since his childhood he

dealt with that form of art accumulating certain resources and

knowledge in that field. As the fates decree, he lived in Iran and

seriously explored Persian music, enriching his knowledge about

the field of ashough singing. Nine years of stay in Petersburg he

devoted to prospecting the European and Russian music and to

state in current study in a short way everything that he explored

for many years.

Suni was one of the pioneers (if not the first one) who initiat-

ed such work, and naturally he would confront many difficulties.

Today, Armenian musicology has gone deeply in exploring the

history of Armenian music; there is a volume of professional lit-

erature and a rich fund for the next generations. Yet, for different

reasons, there is not any published study with a simple and sum-

marized statement of the elementary knowledge, that every

Armenian musician should know. There is not any book where the

history of our musical culture is presented objectively or the role

of a church or historical figure in that history has been elucidated

without any excessive caution. In this sense Grigor Suni has done

a very thankful job, and publishing his study is an important fact

in modern Armenian musical life.

MARINE MOUSHEGHYAN

22
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Open Access / http://www.hathitrust.org/access_use#oa
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Generated on 2015-02-24 06:05 GMT / http://hdl.handle.net/2027/mdp.39015070111516

GtuUl ripuyiu nqlptpqtu4 rjtiptuutuG:

Pwdfp/nl l4tudi Owagqn, w11 p~QatipgnitlGtipri i/wawin,

58
Open Access / http://www.hathitrust.org/access_use#oa
Iw- walinG, pw pmn, pwaqlinG, pwdq/mnG: Z4unwpgmut lz ppu-

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Generated on 2015-02-24 06:05 GMT / http://hdl.handle.net/2027/mdp.39015070111516

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Generated on 2015-02-24 06:05 GMT / http://hdl.handle.net/2027/mdp.39015070111516

4wppji mhip l4bG, ttjutnu, uilnnGrlg: q. 4wgniGpG Ktuipapo fiwuiltd-

60
Open Access / http://www.hathitrust.org/access_use#oa
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61
Generated on 2015-02-24 06:05 GMT / http://hdl.handle.net/2027/mdp.39015070111516
Open Access / http://www.hathitrust.org/access_use#oa
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Generated on 2015-02-24 06:05 GMT / http://hdl.handle.net/2027/mdp.39015070111516

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62
Open Access / http://www.hathitrust.org/access_use#oa
Snl Iualp fintqiuuG, tfihrbyG tunwgtqt 4u fintgtultuG pGntlra, bulg

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4li- U p4tqfl finttwu~wunpnilawiut Sflqpnntinu thpqfl 4 Gttuitubrni

WU- PflnPPut nt Gl ptu qwrtltut~nuput bg, 4twuuuiiuQrg fituuinnt.l fiptu-

hpq O~ u Utuipqfup ahtn~twp1 tgflG wuptithluG hipq-thpwd~tnnratuG

I- W uanptituG, uinhuwutunptha filwuintutnphii gnpbtp, npflg

itn~n hptud~tinipltw qupqwgnutp Gnp jatu4, uuiwguu4, is dutitu-

fig udjf I1ituttaf~2flhpnql fiItwunpgtub Gnp nfp utnutuqw /unupn-

bfi- U110~ uwQtnutip:

63
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Open Access / http://www.hathitrust.org/access_use#oa
Uiwap fitul db2flQwrpluuG finc4np hipqtupgthuuir dtunpphpbg

UhI4Q t, btui t pitupnqlig It# ftirGt4G t %prinp lbui wgrQ:

luptu qtuaahipf Nupthpfg tt GttGop&u4 ip gipp 4~n qtul hG

quQltp:

SUth~phipu~p) 11. hG~p6&wth~ Gi2g1Wu qpp~g:

Un~irntuuii ahnwqgphpuxl Iut Nutuuipnt.ltG iduG 1ST

ltrnpphli niunidGtuuripntjintG, npuihtg, fithQtltln4 (I.. %tutq'uuu-

pulliGri (S'i~fpp thpwducltnu4uG*) ptugtuunpnqrpntGGipr igpu,

4wuprlwuqiup J1wpia It wthfwlpdfiG fuwq lip fituu~wgn.an.Gp

cTlwljhpuq t npu~gtu hipwud2mntlplwG wuptntfwwl wtiut~n g Gtip~g

t~ti4b' hGntugrnG, tuu4GpG t~Itt~ ntnpulbrt tgunwnrl G2wG-

Gthp: 1uwuiqugp atintuqphpr fititnwqwtu tntqntnntalntGithpp

tguwpqhi hQ, np jtuqucgpnq~anGp 24wiuiuixiwt nu1qlntflqn t ni-

Qhight Iuwu unp Situpn~ltigrng 2tUutn ut: (Stu' 0,-. urawaG

~w tulwQtu luwquiliQ Gnttqpnirani~p , tphwQG, 1959):

47 U~pptuuir i lGuunwGh ituuri % tJUlb2w~uQ qptil t uiju-

u41iu. «Sluptu1twQ fituru~uGi dwtuTthuljwqprQ 4hud ntiphG int-

9f-G. Cult tn~uuw4 tulGp' ptuqlgp hrgwuIIM p awiQrg wGuu1wn

tiItwgb'd fr unipp tihtuutnuutu. pu~qf tuutntuGop, nZ qrtuiT Inr-

t 6wpupwwpt, 6(hupltigwG piu~ntnp 4t pwcptlturlpnituq tIrtutul

ihrghrltitug LL QiltuGtatug hipqng d uttuutugntrahuiG, np Iutnlpnuugtu

'uA~pntuduniQp l njiQ, taut hi -gnpr, fiitu~rgipa fituutoplG tip-

qnttpG. tit. quiWuGbi ?1 uu~wli opliGw~4f lw11talt 4twGlptiul W2-

utpfitiu UrunutuGw1l qpthwu2, fitutttIQ qhigt qntituinlG hit nu-

l4tiQGwp qwuprgnij, tit Ining pIuIGg Irunu p 4puli' wlu

oph~uA puiGjup, brpt qgphigix hgrLUG1~UItnp tnwnU np ilin1

U ut~pntut~ntQp Ii lust tit lpQ'np opb Guilft... qnip ptuptluphut tbiG

1885, t2: 254):

" 4iti. tir2G GttpliG t hpud2u-wu~PuuI wG tlwutnlutp, qwpln-

tnpniG tipqhgnrtntalniG~hpr dngquntG l n~4hit t lrwapijdw

fIpu ilb fitutntub n1Qhghil t niunigngpuuljtuQ Q2wQwu ntiPlnG:

U uGpntutlwAG dinrgngbnt~tlpp Ijnf4t hG Gtut luwqqpRl~p:

"24uiltauparnaI [jvlnQ~itu~ (Ptiuptu 2jutuppanul, 1768-1839)

1813-15 rata. utnqibi t fiwilwtu~wuG GnumuqupntipjniQp, npG wGg-

tttu it-ntq rptuw fijiG uwqtuqpntialnitfg rlIhul qgiwlbG Gntu-w

64
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__ pnitalnt.G, li Tlptu 2QnflPUrh ugtwfiituQgtig tuqqtufiG dniqngprl~tu-

4w ~tG 4 i6nqttnp tipwudnnttgluQ tptun nid drltnwtGntialntG:

0i o, 4-, qul.i pu-, fun, 0l, uiqw-ai pbuGgnttX t nputjtu tigpnttu-

IN 4wG qin, nti, fi, csiuw, unl, jjw, u/i phalni (1.uilT' c', d', e', 1', g', a', b'):

f u.r'tu~igtuGp " (luuwqbp-fig tu11tuAttG ilwjGtupntiwG*i

UpubpntragntQp lntlu t tniuil 1874 ga. t~?I1ltubQntd:

" %Ihnpq IV (-Phphuuih~jtwG, 1813-1882) - twgurnflul nu t pG-

m~ tpqlit 1866-bG:

Stu- "'. (?fttulGb «2twlGwqgptiwu tipqhgnrtntqartQ u. '1hutnupu-

c4', qb rp fipwutnwpugttt{1l t LutWtp2Wu~gutxnnll 1874 ta.: «Upqh-

LGP gnqjntgabUip upprnl ttntwpwqgb (parlqp1lnal 1; Gwhb fincltnp wn-

i g O~p 4 ahT1rpahp) 1-PG fitut~npp fithwtnupruug4h1 t 1875 ga., 2-ptip'

G- 1878-pa L~utp2tuulwutnntti, 1875-pa fiptutntupu 4it 1 Gl oThw-

i p pw~angpv:

nt- " . Ulni~pQ, ciw4tu~ipwup, GlluItn niap b. UpqGltpxtGp «.u~l

UG, Gtatiu tlWGl4uuG lipqwupwGp*, 4wrttwp~ttwt , 1880 ta. UJ.

1-turrlntuplwagp x u4 tu'w w G awlGaqptiuq thpqtupw~ip~, 1-riQ

il- 1uU, XUpuI14wGGtip, tipqtip 4i twqip, '-1tWqwp~Wtqgw, 1890 ta.,

.& 4nrtngprtu~G thpgtp , flui wp hg ht ainl~gaig Utufiuf Utup-

WRn Iu4tucrn t~tfhwba, 1884 ta. 4 wul fipwwtwpw l~n G~aap:

np " lt' tup CtdulgwGp (1857-1905) ptuiwawGLtwb llwinwup-

14 Ot 04a4 opu lt ltutnupipml t fiwgl tiLtiqh1gw1~wG wuptupnmt-

1tu 1niaahipp dtuTtuw4l:

"5 4Ppputnuapnp -Impw-U'nipqmulr (1853-1902) titibtuntlG in-

u2. 04Ggar fling tipwud~unntqalwQ tgutiintlawgu i2 ptu~agt~u lnt-

nu- 1a~ua Ultu nguunnutlQ in tnwupunttulG lp:

Ulu "~ R tItupw-UntpqtuG t~dxpwbpa t fipwgbp41it 1892 la.fi* l

li~hpp 1'144~iCnpq1tua 6tii p nhiljtnnp U~ppuuutiu Utirlpw-

PrG iliina fipinglipn4: 1893 ta. GnltutppaG inqinin 1 wupawliqlii gp

h1. 9hpin6 tytu2tn~bg:

f 4'tpup ttipupulGin qtgpngpg flidGgti t 1842 ra. lu1du

In ?l~nUtuignt ?in~pnhpn4: bp1~wp ininppip wglG hlii 1; fiinl

I: 12uldn1ig wunin~wqnp o~tuluGliprg UUdti:

l: '4' 44fituGGhiu Uu ti~intpginQ (1862-1932) U lhpuwGtlW

0'4hGinplua fihingnp wqqinl tuGG 1~p:

19.lud2uiftltunf ntuntgb, 4i tipgti1bt futlgpr riUj4wtp ugtui2utnntu-

tu WrPhlnm fiPinqbppqhl 1891 ra.:


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-a 65
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62 %4npq. UntphQ~lwGg (1847-1930) - 1 tupanrffdnu tz pGtinpgl

1912 pa.:

6'tuptu1ltiG 4uultpVH2 (1820-1907) 4wituInrddnu t pGuipgtit 1892

pa., 1AnGr~uAt1W qplqt t1895 pa.:

41-. U~tupwu-U'ntpqtG ntunL1~tuufrPtitnq U. bL dwliG hp

pmtlu p~Qbuiiw6u wu21uumnntran1Qt, fiptudtupitnul t fiwuing q~uutnuu

pui4i Gthpr~tuGtu utlwG hip luwpwri tnwpptiptul~g 4, tuntuG-

Gtiprig titi1p fli~tqn4, bp tipq~.ujut1f4i fituianaw~pljnul uilQ tqtn-

VA~ I41iPtqn4 fiQltg~htnt qnpb:

"5 -~ Pw1bI4' dI2w1IWc '1winwupwp fipwuttupwupgit t 1877

ra. 4tiQhtnbntd

«' oitupndiutnfl* tupgiuutuwpw~tuw, qptutG-tipud~tntw-

14tuG ututnl4tipLuqtutpr} fitu~qhtu tp: 4puupWWktu4hti t: 1908-1921

aa. (fir4ihurntt, umqwquptl t: a41i~iiubhntd, juidpwqbpG 1:p qVtu-

p1bqhG ILn~tuGfl:

1912 ra.: l-iwqtlu~pujbj~hpG trfQ 'nui~nu U'Utihla 4i U~quiui

UtuGntiiw~i2: UQ1Plltpnrt Gtgutn upti 1p fitutsuipt

f'ih4u fitujiLu ltiuQ rpqgpng Qhph hpwdul~t-rituuwuinntGhipf U l

firtT~rngh ptuptitw41it 1hpwd2utnntpalw r.uuwgwGrtt~wG qnpbrj:

q)pw fiwiutltp p~lpntpawti12 G1uJtlp?}Jnr1 opud2UnuAIU t d1wl1v

(1908 pa.) xlb~ngt~hpn4 tntugwqtgbQ U. UtuGnlt~tu~fl <G~b ,

dnrign~utG, U. U'tu~ndtlwtGl 4 fl'. Ut1iw~ fttkrpwd2-i w6~~

wijpphGw~tpQ. 4 tuiiQ: 1914 pa. pGlllipnlpalndlfl qbtnwIp2tutt 1wq-

tiuw4bputhg rli bi O1pu4: Ibn~npui4n4 aiQijqpwgpQr Grptg

dnqtntprltutwQ lipqtip: U~patuwwluipl wtriwit~lGhipQ tb U1QntLt-

4quA Sh-I~nt~ It UulhpIrrpiQ U'btrJpptu~p: '-Itip~bUu 41ipbau-

G1ig 4 1917 pa. fipupguptullig aitulQuiqpgub Ginrp~ whptu1 tUp-

qthp 4hip~wqpn4: U,. Stip- f4n~qruwutp utnhrbthg 40ipwlt t-

tnlntuithp* 2Wupp1 ubd4)nQIb GqtufwutlIpr fiutp:

"U1Qnl2wuqwG Stip-rktnfgt~uGp (1887-1961) llndtyunqftnnp Lp,

hipwd~tutiin, UituQ1xwgtupd, fiuutupu&tutjtu qnpbr:

69 Uurbtn U'tirpjGp (1880-1933) tiptdUclLt~UqlitXI 1i-, 1 nd-

uunqguinnp, wqqqpwqui, 1ipwud~tnunutltw iXr 2Wupp tupdb-

W.U~gnp 'ui21uu LmTthalnIQUpJ fihrjbiftu4litndhrnuttut pnuqnG w-

2t1pUpU1gUP tftillp:

70 Sutp fitul ulpnc~turn~tt xln~nrtil (dilwuiiawiha) hipqwt

uinbttbntpaluG dwtGpliplig I: t'tugnttlp fir t, bp pintuxGrpualni-


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ppltudlj, t1irttludbwI4utG 4 qwppgub~ntppluttp RiI1thgGnu1 t: 0i-

tnupuj 4fil 4 qnpbhptulrGi wupbtuQtipp: Swrjj 4nIqnqg1gnG

66
Open Access / http://www.hathitrust.org/access_use#oa
rainLGp, rftigt w1ugwG. tuqwm n~r, qwuprpnpnpntdlthpl U. qnpbrut-

'92 diG wnhul wuGgnitdhpfi (u~twuudthpt) wnulntin p~n, nlitrG-

urn~tuigbnG fituputntratGp: Su irrn uwuntt p QutpwgutG

ip tpc t, fi muppthpntrjniG 2UPtudIuIQP' Ppu~nGtuquAG I 4k wptupn-

t- rpntplwQ ctdiuGwIq 1.tunupgnuT t nputihu Qiprlbp 1gtnnp G2tuGtu-

4G np uin~thpfG wanwuafi 2nl1, fiu qnprtint fiwudwp: 4twl UnGnrjffq

In hpquuhgbtratG wilu dwGpp qwpcq~tugdtwG dUh 6wui~uiwpfi 1;

tuGghp: Swupp1ipttni1 1G fincjlnp (tyul ~uGtuluG) 4k tu2lupfiflI

377 muiqghp: lJ~nwPQGipn Z~witutnt nt gwnntgqw~tpn4 pGrjiupau q nt

qwupugwt Uk, tip1pnptLiGhpp' utrld, fitugijp: Surtipp 4iptup-

at_ uilpgnul 1G bthuiGw liaatnwupnutnq, fitutikpqwtujlQ uirtgut~l j

)21 Intl 'TpuGi n bthuliG fitul, ui11Utt nfi uutul] idGntlr1j 1kptudfl2-

aut- wrntlaltG ptwpilpwtunG tniuuG Uk, Iru1e Cqprinp twptilgugnt

tnwqhltpp' walrp wupgtuuifl qptuwGgtgwb 1gnrnrpGtkp:

pUtlwpq-tnt (1722-1795):

72 OripPQ (4ngfiuGQiku LiulptuugthtnluG, 1827-1857):

Bb Rfl4WGfl (Uhtiph ti nGituG, 1846-1909):

iu 7 UlniGnL d urtGuIuAfgg~pflg al2rnrlwtuluG wuptuui nt-

bp: unLtdGtuuflpntqa1uirp qptp1til UC% Ln~twGp, U'. U~rltutuGtp, fi-

di aLnwulnul U. 4QntuipiuGp, 0'. U4raLuluGp 4k Wultp: '-Iiuptih t ~i

(i . 0. tultu~if «9~ntutuG 24wuiuur*, bptauG, 1963 pa., U. U~riwiltuGfl

WG Z*Lwj cpntuwGGhipp h. qnuuGwwtuntrltu1]wG tupttiuuip , tptauQ,

-1959 pa., U. 4Qn, wpjtu~l 4tul qntutuGwljuiG tipqhip*, tUp~kwG, 1976

th . Wt2h U~tnrpntQGtkpp 1k tuipQ:

4l '«Gtp fwtjwtutpv uliuti t lfipwunupwl4tip 1861 pattu1rw-

t- GJg 9'Utjplti1 bpwtuGhi Uk X'Urptulnu (a'w26ltu.Gh GwfjuuAhn.-

U- Gtupittailp: Uu u1Q 41g tdu fitiuin Gptu qnlntipjntGG nGrlfituul41k

. t1: 1862 pa. q1Pipuntu5 fiMQTtit t w.4tup fiu~ultG tiPw tu uil]G

p~4tP1nlnG , npif G1LIwU1LUII2p rntulntiplwG tMti tiptwd2lnixff wG n-

Lp, qbG tupIantG tqtitilQ ltp: tnntiG rqtu wGflG 4tput utjnil l~ 4QGup

f1l1Wti wG* ujitupptipt wG fip wmwtpturntp WLu wGqtud S. 2nt-

itf 76qrpiuG Qntruw~ltuG (1837-1898) -- tutrG fiwulgtud tG o-

" i'pl bptuGltuGp (1827-1862) liwiltnahi t 04-1lm~t vw tip-

- qn4:

1J- UniGflf fitugtGtupup G1]unl niGfl liwpwu~tiuin $tuiqtu-

0- Ga XIX gtppf tuphuLuwfi tuunwt~bG 1gntugnqflunpGtipflg ithjflQ,

p6 uuigutil 1; wJkpuilwG pwiunpnfifl Gijwqwtuunidpp 'llhpuniJ:


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Open Access / http://www.hathitrust.org/access_use#oa
1t bbnqupu 8IiqpwQuGlt~ (1856-195 1) Iufl2fP Gthprlpnu1 ntdb

fiutputuiuG rlit2Gwldnl~puG tipuid~tnntpaitLG tuuuutphqgnu5:

*UqltiuwGqp Utqti~rrultuw (187 1-1928) -- fihu urtlnQ~. Ii-

ptuchnnipra fihtwvrlhp:

O'fnHxlwGnu U tirpwQu (1883-1935) -- fitu rguuAu~wQ rnduwGur

flbdurip:

'z Uwupqgu Pwupluntuw~tiQ (1887-1973) -- pntqiludtup utntir-

btwqnpbr, dtllltutjwpd:

M' ic*tu lipwdh2mn pkinptitnbi1Ghpr pQlipntrplntip* uunihq64ti k

f(I 4qjiunt 19191x.:

"' 4.wtuutnwuGntti jun piwgtlti h21uu~n11riG 6ituutnwutnntijig

fihurn Gnp 4tnu gitupnQnt~ 21rin1.wdndu IiqW4q fiul 1d21 4mlh1P

wup41iutnri ptugtqntlQ GipljutjgntgI Gthpr 2tuuuiuiG fipwugl-

phpu. qnpbrG: UphUG 41njuunrlpthgrQ 'Hdludinu U1rpltu~p (1921

pa.), U4l. UuhtGqfwipltwGp (1924 p.), Utq. U'tqirpwGp 4i 2tutn flipli-

Qtip: U'uutnptuu4tiu [V. U'tilniia 2wui pn4 1921 pa. 2 iultuu-

untu~ntt Rirtsturgpgtg wunuG tipltud2uitu1~uG fiuuuwiuininint'

UphluGr ihpwdcmtw~wQ uumThnrtuQ, npli firispri gjpiu 1923 pa. pwug-

4hig uthuiutpi l4n~utipgwulnphwaG: q1'. UlnitihG 19341& 1. '. &-

ltttilturGntrpt. fqi bp iGw~t~uuqputxtnt tgutntnul t

1919 p. bpl uGnutl tuqcptulG tipwud2inwuGng p-wgtlnt fiutduiu G

tuwlf2hQ fiwGpwugtinntpalwG 1.intugtpntpituQ bptuqpthp dlu-

uhQ: Ujiri qripbi 4t1t4wqpttipnt ituiltup fipw41ip trG utntugtql U.

upfuntrtwplwurj 4 IiGpp '9.. UlntGi:

68
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ARMENIAN MUSIC

Discussing Armenian music is the same as describing its

109 history, its development, all the changes it has undergone from

Lbthe most ancient times until the contemporary period.

uqb- Due to economic, political, geographical, climatic, religious

1921 and other circumstances, music is not the same in all nations.

02- To discuss the history of Armenian music is tantamount to

jW-studying all the changes that have taken place in the course of

1IG time in that branch of the Armenian arts, to reveal all the dis-

tg tinct qualities that are characteristically Armenian. And

, because the character of every era and every nation is reflect-

uGed in its music, as the greatest expression of soulful emotion,

t~w thus that historical survey completes the picture of its entire

t U, cultural development. And it is from this greater point of view

that the survey bears an ever greater significance.

In order to do this historical survey it is essential to use both

oral and written -sources. That may be easy for the modern and

contemporary periods (to give concise information and to

come to certain conclusions), but it is difficult and in many

cases even unachievable for the medieval and ancient periods,

for the simple reason that musical determinants such as the

voice itself and its means of perpetuation (through notation),

and especially the absence of a writing system or during the

period of its primitive development, all create obstacles for the

complete realization of our intentions and compel us to suffice

with fragmented and disconnected pieces of information.

As is the case for all nations but especially for the Armenian

nation, the ancient period in music is covered by the thick

darkness' of the historical past and it is impossible to say any-

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thing with certainty. This much is known to us, that the

Armenian people, like all cultured peoples, had its own songs

which accompanied all the events and phenomena that shaped

their lives, being passed on by word of mouth, reaching

Khorenatsi2 and Magistros (1l' century).

Those songs, for all intents and purposes, as Khorenatsi

himself states, "We have heard by our own ears," and were

called gousanakan (minstrel) or Goghtan songs, and the singers

- gousans (minstrels) or Goghtan singers. The main homeland

for these minstrel songs were the wine rich regions of Goghtn

in the province of Syounik. Both Khorenatsi and subsequent

historians mention the following types of minstrel songs and

stories: novels, tales, legends, sun novels, epics, recitations,

dance songs, show songs, lamentations, and love songs.

Vep (story) - was a versified poem (against its verisimilar,

sometimes entirely imaginary in context) which was told, sung

by, as Khorenatsi says, "song novels." Novelist signified one

who told a novel, a singer (the verb to tell means to sing - tell

a song, tell a game, this man is a good teller).

Zroyts (fable) - was a mixture of reality and fantasy, simi-

lar to current tales.

Yerg banits (epic songs) - was a song that recounted and

praised the life of heroes.

Tvelyats yerger (recitatives') - were songs about imagi-

nary heroes, that were composed in chronological order that

included telling a number. (To tell a number is a certain form

of singing that even today exists among minstrels and in oper-

atic works). Europeans call that form of music a recitative. In

Armenian church music there exists even today the "number"

mass and telling the number of the pokhs'.

Yerg parots yev tstsots (dance and show songs) - were

happy or sad songs' that were expressed by dance or pan-

tomime and were sung at concerts and public performances.

Geghon (ballad)9 - were short lyrical songs.

Mrmounj (lamentations) - were all those melodies that

mourning-and lamenting women, tragic mothers "', would sing

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he while dancing and clapping around coffins at funerals.

gs "Dzaynarku [elegiac] lamenting women took to bury [him]"

ed (Khorenatsi").

ag Those songs were accompanied by various instruments dur-

ing and after Khorenatsi's time. For example:

tsi

re

'rs STRING INSTRUMENTS

nd

1tn Bambir2 - served the role of today's minstrel saz or chon-

nt goor It had gut strings and was played with a plectrum

nd (mzrab). It belonged to the bandura instrument family which is

is, widespread among Asian nations and recently reached Europe.

"They used to sing with bambirs." Its other type that belonged

ar, to the same family was the metal stringed pandir, which was

ng played with fingers bearing bone picks.

ne Harp or Psalm Player - was a metal instrument (a primi-

ell tive form of today's harp) with gut strings, which was also

prevalent among Asian nations and especially the Jews.

t- "David used to play the Godspoken harp..." "Aman, Asak and

Etan were the head singers who used to sing with metal

nd harps."" In ancient times this instrument was known as a

"Psaltirion" from Psalm. It had ten strings which were played

by the fingertips on both hands. That instrument can still be

gat

found in various corners of Europe, accompanying this or that

rm solo instrument (mandolin or violin).

Some church hymns are called Psalms (Psaltirion) because

r they were sung with that instrument. Catholicos Hovhannes

Bagratuni, during the funeral of King Ashot I, mentions, "They

re played Christian Psalms and sounds of blessings."

Lyre'4 - this instrument was made based on the harp, but its

tructure is more complicated and perfected. In its lower sec-

ions it has echo compartments. In earlier times it had three gut

at trings, but later that number reached eight to ten. It is played

g ith a plectrum.

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Jnar5 or Chianoor - which must have resembled the cur- si

rent chianoor. It was played with strings like the Arabic ebab. sc

Kanon'6 - belongs to the lyre family, but with a simple G

structure. The word kanon implies that it is an Armenian th

instrument but let's see what foreigners have to say. In ancient of

Greece there was an instrument called the kanon, which had

one string and was called "monochord." But that is not the ot

kanon we know. Kanon is an Eastern stringed instrument sim- m

ilar to the tsitra, according to Rieman's dictionary ". It was nc

played in Arabia and Turkey, then spread to Lesser Armenia, Ai

and from there to Transcaucasusia, bearing different names

among various nations. Aj

Vin8 - was a medieval Saz-like instrument, very similar to

the lute. Armenian writers have passed on very scant informa-

tion about it. The instrument accompanied singing and had

nine metal strings.

Chandir - this appeared in later times and was the pre-

ferred instrument of the Armenian minstrels of the Middle bu

Ages. It combined the utterances of a sad heart with the melan-

cholic sound of the instrument. They have given the chandir asi

many names, such as chang, cheng, changir, chunkir, chnkir, bu

chongoor, choongoor. As to which one of these is more current, Vc

it is difficult to say, but we are using changir, because it has

been recognized as such from most ancient times. The changir er

has maintained its existence until now in distant and peaceful

villages. At

2,

I said, minstrel, take your chongoor

And sing something heartwarming for us, th(

We long for your sweet voice, dr

Say something heartwarming. II=

H. Hovhannisyan

be

Very Rev. Fr. Aristakes Tevkants, who was himself a min- fi

strel, mentions in his introduction that the chunkir was a much en

older instrument, placing it during the time of the Goghtn

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r- singers. "Which sensitive Soul hummed our myriad national

. songs, the honey-sweet songs and melodies produced by the

le Goghtn singers' chunkiur, which, after a thousand years... for

in the last time; they still enrapture the mind, the heart and soul

nt of many of us."'9

id After discussing instruments that accompany minstrel and

le other songs and dances, we do not consider it superfluous to

1- mention here also those instruments that, although they have

is not accompanied songs, but they have had significance in

a, Armenian life, both in the pagan and in the Christian era.

s Those instruments are mentioned by the following

Armenian historians:

d BRASS INSTRUMENTS

Bugle" - "And Smbat ordered the playing of the brass

e bugles..." (Khorenatsi II, 46).

- "Once again after a small-scale massacre the king (Trdat)

r ascended to the peak of Ardzan and he played the alerting

bugle so the entire army would gather in one place" (Zenob,

Vol. 2, 45).

s "How many bugle-players are in the troop of music play-

r ers" (Eghish6, 167).

I "Vahan Mamikonyan ordered the playing of the war bugles.

And the country shook from the sound of the bugles" (Ghazar,

2, 86).

"And during Artashes' funeral they blew copper horns in

the front side, while lamenting maidens and mourning women,

dressed in black, were walking in the backside" (Khorenatsi,

11, 60).

"...In front of Trdat's coffin there were melodies of God's

benediction and aroma of incense... in the backside of the cof-

fin there were horns and harps, mourns and lamenting maid-

ens."

So the bugle was made of copper and resembled the pre-

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sent-day military bugle. It was used during war-time and re

peace-time (for parties and funerals). we

Trumpet - This was also a copper instrument. "We hon- ro

ored Trdat with horns sounding loudly and horridly, with va

organs 'and sonorous ghanons22" ("Dashants tought"23). CO

Horn-- Eghish6 mentions this instrument. "A large horn sy

found among the Persians."

Sul

PERCUSSION INSTRUMENTS cre

Mentioned are...the drum and the cymbal. "They Were olc

drinking wine while playing drums and dancing" and "they stn

took great enjoyment from the dancing of the kaqav dances"' wh

and from the minstrel songs" (Grigor Vardapet,

Lamentation 2). sal

Both the cymbal and the above-mentioned trumpet are still nee

used today in many Turkish Armenian churches during certain od

services on feast days. we

It is not clear in what provinces under what conditions and ing

circumstances, under whose authorship and with what the

melodies these above-mentioned songs were sung during the

pagan period. Also were they strictly popular or secular songs, and

or were they at the same time spiritual, sung at only public }he

gatherings or also in pagan temples. We can say only that prior lam

to the historical period epic legends provided musical material, iral

the real result of which was the appearance of epic songs and

oral tales. In the course of time these songs were cultivated and be I

refined and they later formed the foundation of larger artistic ay

works - oral stories ("such as those gathered by the royal son

courts"27) about some real historic figure. a'

The introduction of Christianity in Armenia certainly sig- con

naled the persecution of everything pagan. The diverse epic, nc

heroic, royal, joyful and sorrowful songs that formed the spec- agi

trum of Armenian life in the pagan era must have been sub- ng,

jected to the most severe treatment by dispersers of the new

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religion, in order to uproot the old and establish the new. And

we can see from all those books that were "gathered by the

royal [pagan] courts" and burned, burying in their ashes those

valuable treasures of Armenia culture. These books may have

contained the pagan songs notated in the khaz (music notation)

system of the Assyrian and Zend languages.

Changing the life of a people is not easy. Customs that have

survived for centuries are not readily forgotten, particularly if

they are associated with a nation's unique and characteristic

creations expressing the deepest spiritual feelings.

Like individuals, nations are always struggling in that age-

old conflict between old and new, and we can even see that

struggle after the introduction of Christianity in Armenia,

which continues for many centuries.

Unaware of an afterlife this song of life (pagan) finds its

salvation right in this world 2x. Even though it was oppressed, it

nevertheless was sung in the XI century and even in later peri-

ods. So it is not surprising that our Christian clerical authors

were not able to suppress their anger and indignation concern-

ing those pagan songs and melodies that had been popular with

the people for centuries.

Fr. Vardan Hatsouni in his valuable work entitled "Meals

and Parties in Ancient Armenia" writes sympathetically about

the diatribe of our historians, as if he is reading Khorenatsi's

lamentation for everyone, while we consider it completely nat-

ural for people seeking a secular good time.

"I consider the subject of these ballads and party songs to

be loving, romantic, and lyrical. Eghish6 refers to people who

have become enslaved to the 'lewd sounds' of those 'pagan

songs'...The son of the Alans characterizes the songs sung at

a wedding party as 'pagan' and 'witchcraft.' Shnorhali also

considers those 'minstrel songs' as witchcraft ("Universal

Encyclical," 42). And from later centuries we have 'joyful

aghs' (lyric poems), in which the old filthy lyre is still play-

ng, and can be compared to the 'filthy ballads' of the

1yzantines...and to the 'shameful songs of the Caesarians."'

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"The real minstrels," continues Fr. Hatsouni, or at least a

good number of them, had a worse position than instrumental- t

ist which the loquacious Mandakuni has portrayed in such live- t

ly fashion. Some of them whom we might also call "charla-

tans" (Oskeberan Encyclical, 851), as they were actually called s

(Parpetsi, 511), contained filthy and stupid words. The a

Catholicos would hear "much jesting, foolishness, lewdness, r

and emptiness" in the mouths of those debauched minstrels.

Mandakuni's eloquence proves that those "debauched min- n

strels" were none other than actors jokingly revealing the evils (

of their day. Even in the presence of the Catholicos they would

present comical scenes. And a little later the same Mandakouni e

adds... "one must lament the senseless pranks of lewd and pos- e

sessed invitees to a party who are satiated like demoniacs, and

who scandalize everyone with filthy mouths, swearing about o

some people, gossiping about others, creating enmity among w

some and satirizing others...And our royal kings (and catholi- o

coses) and noble princes viewing that stupidity 'were prone to a'

laughter' (as Pavstos might have said)," stated Fr. Hatsouni. in

That information that resulted in anger among the likes of s(

Fr. Hatsouni nevertheless is valuable and worthy of praise. pI

That anger emphasizes even further the circumstance that as in bi

ancient also in medieval times there existed chansonets Pf

(singers with loose morals) who combined their song with the lil

music of our minstrels, receiving praise as vardzaks9 from our Pe

authors. Fr. Hatsouni gives additional information about them. In

"The artists...quite often appeared at parties. Arshak was often tq

the target of gossip for his extreme excesses at orgies listening CO

to the songs of female minstrels." (Khorenatsi). m1

"They were drinking... wine...with whores, male and

female minstrels and pranks" (Pavstos). the

"Some of the noblemen and soldiers violated the devoted fo1

places of God with male and female minstrels" (Nerses the ca

Builder, 52)31. At

In particular the Christian era places a strict separation

between religious and secular songs, and the religious songs ml

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serve those struggling in defense of the new ideology against

the more popular secular songs that have survived for cen-

turies.

After speaking largely about secular music, we now con-

sider it necessary to move on to the religious and stress that our

authors have made certain references to religious (church)

music.

We expressed our opinion about primitive pagan religious

music when talking about the secular, so let's move on to the

Christians.

Our religious music being strictly Christian in origin, nev-

ertheless one should not think that it was void of pagan influ-

ence or that it doesn't embody pagan elements3.

In the early Christian period as our spiritual fathers were

obliged to change to Christian certain pagan feasts and rituals

which had deep roots in the nation and created the very essence

of that nation (maintaining the old form but giving it a new

meaning), so too would they alter the religious melodies. And

indeed there are such sharakans (spiritual hymns) and religious

songs, the nature of which leaves no doubt today that they were

pre-Christian and pagan ("Aravot Louso"32 and others). That

branch of music - the religious - has certainly had a more pros-

perous life in the Armenian reality than has the secular, and that

life has been secured and placed in the care of many assiduous

persons. It was the monopoly of certain privileged, secure,

influential groups of people who even had the rule of the coun-

try in their hands. In its essence it was not subject (under given

conditions) to new, outside influence and it was maintained

more unadulterated, and it has reached us in present times.

As great a role as the religious institutions have played in

the maintenance of Armenian religious music by adopting uni-

formity in all areas (in various parts of the country) the appli-

cation of the music notation system I, II, III tones33, etc. for

Armenian songs played a similarly great role in the future34.

Already some research has been done on the Armenian

music notation system. The issue is an extremely specialized

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one and the last word has not been said yet, thus it's left for us

to remain silent for now and return again to our historiogra-

phers to see what information they have given us about reli-

gious music (in the Christian period).

5TH CENTURY

There is a reference to religious music notation as, early as

the 5th century. "Sahak the Great conducted effective classes,

with the help of many Greek scholars, because he was

extremely learned in music notation" (Ghazar Parpetsi, 11/25).

Besides that reference there is Movses the Poet's "Words rep-

resenting musical notes."

7TH CENTURY

In that century during the reign of Catholicos Nerses the

Builder a certain arrangement of "sharakan songs" was defined

(because of the difference in the sharakans sung during

Vardavar), about which Kirakos states: "Each church conduct-

ed a worship service every day according to the meaning of the

day..." And to do that "they chose wise men, who would visit l

every place in America and they certified this same arrange-

ment."" t

8TH CENTURY

The "great philosopher" Stepan Siounetsi, a student of s

Movses, studied in Byzantium "both the Greek and Latin lan- r(

guages. He was fluent in the arts and in writing in a philo-

sophical style." "He composed religious songs in sweet

melody - both sharakans and ktsourds6" (Stepan Orbelyan).

The same Stepan Orbelian writes about his (Stepan's) sister

Sahakadoukht - "She was a sister (to Stepan Siounetsi) who

since a child had received the conduct of monkhood and was

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isolated in the gorge of Garni, living with a hard life of asceti-

cism: her name was Sahakdoukht. She was very learned in the

musical arts and behind a curtain she would sit and teach many

and composed sweet sounding ktsourds and melodies", includ-

ing 'St. Mary,' which she created in her own name." That is to

say the first letters formed Sahakadoukht. From that century on

the Siounik region became a center for musical education.

9TH CENTURY

In the 9th century we see a reference from this same

Orbelyan about St. Tatev (in the Siounik region).

It was full of philosophers of musical songs, deep as the sea,

it was rich in the number of schools preparing celibate priests,

as well as painters and incomparable writers" (Chapt. 40).

10TH CENTURY

In the 10th century Asoghik talks in the following manner

about the prelate of the Kamrjadzor Monastery (C, 7): "Behind

him was the scholar Samuel, talented in his knowledge of the

Bible and in music..."

I should not'forget to mention also Fr. Anania of Sanahin,

the author of the Ode to Shoghakat and Deacon Hovhannes the

Philosopher and genius, who wrote the Ode to Mighty King

Trdat, and the holy Catholicos Nerses and his wonderful Sahak

and Mesrop who composed the Ghevondian sharakan with a

sweet melody and appropriate words, the beginning of which

reads, "The holy church today was radiant" (Kirakos).

11TH CENTURY

In the 11th century there is a reference about Theodore

(Alakhosik) (Catholicos Toros of Honi). In the year 544 the

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great musician and pillar of the holy church, Catholicos Toros,

died and was buried in Honi, next to Catholicos Sargis." (Both

Sargis and Toros of Honi are not placed in the order of authen-

tic catholicoses).

This century is considered a flourishing period in music. In

this century there already existed in Sanahin, as Grigor

Magistros has stated, oratorical and musical schools. "And

those who entered oratorical and musical schools staged per-

formances; competitions, and beautiful vices."

And, as Magistros acknowledges in his analysis of gram-

mar, in that century or shortly preceding it there were certain

reforms "in Armenian versification and measure of poetry and

song, influenced by the Arabs. And so, as the Arabs became

thus knowledgeable in the arts, so too did you, through great

effort become educated in the language and literature and then

in the arts."

And then he tells how the Arabs were at that time so well

educated and knowledgeable "of mathematics, music, geome-

try, etc."

In that same century there is reference to a musician named

Daniel, to whom Grigor Magistros had sent a letter.

12TH CENTURY

In the 12th century Yeghia Vardapet (from Havouts Tar)

made certain arrangements "in his monasteries (writes

-Kirakos). He beautifully arranged the order in his monastery so

everyone was singing together.""'

Here there is already a reference to polyphony, and it would t

be impossible for the leaders of our spiritual life and the arts,

who had studied in oratorical and musical schools in

Alexandria, Byzantium, and Greece, not to employ to this or

that degree the principle of polyphony in our lives and in our e

schools. The 12th century has given us two great figures in the S

realm of song and music. One was the reformer of Armenian to

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church songs and melodies Nerses Shnorhali, and the other the

learned song writer--musician (the author of "Khorhourd

Khorin" - Deep Mystery), Khachatur Taronatsi (Kecharetsi).

During Shnorhali's lifetime there were already shortcom-

ings, distortions, and innovations in Armenian church songs,

melodies and rituals, and the need to correct, put in order and

arrange for one, universal form had been perceived for some

time. With that purpose in mind Shnorhali first entered the

Makinatsi and Taghinetsi monasteries, where Armenian church

songs, melodies, and rituals were more authentically and faith-

fully preserved. He deepened his knowledge there and wrote

an admonition on preserving those melodies and rituals, which

is entitled "The Order of Church And Rituals...Until the Ninth

Hour"" by Nerses, Catholicos of All Armenians, who returned

from the Makinatsi congregation, making up for shortcomings

and correcting mistakes.

Shnorhali was not only the creator of numerous sharakans

(religious hymns), but also the first secular minstrel. A min-

strel scent is already blowing from some of his sharakans.

After following on this secular path were the clergymen

Khachatour Kecharetsi (the great musician Khachatour

Taronatsi), Stepan Orbelyan, Hovhannes Tlkourantsi, later

Catholicos Simeon, Patriarch Avetik, Petros Ghapantsi and

others", who rejuvenated the extinct Armenian poem and song

and with their lyric poem formed a bridge to the secular song.

The secular nativity songs composed along the lines of

Movses the Poet's "Christmas Song" (see A. Sedrakian's "Lyre

of the Moush and Van Armenians" and G. Sherents' "Saz of

Van") provide the most prominent examples in strengthening

that bridge.

Among the famous minstrels we forgot to mention Arakel

Siounetsi, Fr. Hovhannes Plouz, Mkrtich Naghash, Bishop

Minas Tokhatetsi, Nahapet Kouchak4, who in clerical times

emphatically stressed the rights of the secular and forever

secured its liberation from medieval hindrance, for the court

troubadour and patriarch of all the minstrels, Sayat-Nova, the

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"khalki nokar" (servant of the people), who entered the run-

down shack of a peasant or laborer as a consoler of the people

and as a teacher. Later the baton would be passed on to Shirin

and others. Ri

Nerses Shnorhali was the creator of beautiful and sweet th

melodies. Kirakos says about him, "...He composed many

sweet melodies and sharakans in Khosrov's style42 for the co

church...lyric songs, and verses, since he was responsible for

the resurrection blessing in third chord4 .... He preached about sol

the Divine Liturgy, its sweet melodies and its mystical

sharakans. He also spoke about two gandzs"." He wanted to Fa

say that Shnorhali had composed utilizing the Khosrov's style, "re

which was altogether different from the form of other Doi

sharakans. And we can truly see a balance and a logical con- ou

nection between melody and words, something that is absent in pal

other cases. Shnorhali was a contemporary to the Arabs and the Ali

Jews in regards to innovations in versification and the musical (do

arts, which are mentioned in the Jewish Khosri writing. Grigor (w(

Magistros also mentions the Khosri writing4 of

The second prominent figure of the 12th century is Sev

Khachatour Taronatsi (Kecharetsi), who was the holy and virtu- =Se

ous prelate of the Haghartsin Monastery famous for his knowl- 1),

edge, particularly in the musical arts. Kirakos Gandzaketsi adds, fon

"There was a celebration of the holy church (Getka) and of the mu;

holy priest Khachatour Taronatsi, prelate of the holy monastery ciar

that was called Haghartsin, a holy and virtuous man and a arra

famous scholar, especially in the music arts...He brought the ore(

khazes (music notation) from East and he enlivened bodiless ed

melodies46, creating works of genius that were not widespread in Sha

our world at that time. He composed and taught many.. .and that

then took a well deserved rest after working very hard."

So it appears that the music notations were initially brought OUr

from the East by Khachatour Taronatsi, lifeless melodies were or

enlivened by him and spread throughout Armenia. o

In the history of Armenian music this figure is perhaps the

greatest.

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13TH CENTURY

J' In the thirteenth century in Cilicia, during the time of the

Rubinian Kingdom, the monastery called Arkakaghin47 became

the center of Armenian music.

It was in that school that "They created modulating and

e complex melodies (resembling divine services, they called

)r manrousmounk48), as well as ktsourds along with complete

it songs."

al While thumbing through a medieval research manuscript,

to Father Alishan was ecstatic. In his "Sisvouan" he mentions,

e, "range of songs, that are being noted with khazes and symbols

r not in one, but in various ways, and more than seventeen vari-

' ous aghvakan melodies were noted on the margins of the

in pages." From the seventy types of melodies mentioned by

e Alishan, the revered author of "Ayrarat," such as agavni

al (dove), anmeghuk (little innocent), darbin (blacksmith), lalkan

r (weeping), hoviv (shepherd), etc., it appears that the majority

of the melodies were secular. Alishan also gives the names of

is several musicians (from the same Cilician period), such as

a- "Seniors Avag and Toros," "Venerable Nerses" (son of Levon

I- II), "Toros Tapronts" (the head priest in the kingdom and the

s, former ambassador to England), "the brilliant and sagacious

ie musicians," "Hovsep, the greatest among an array of musi-

y cians, who was the head musician in Drazark (Van). For the

a arrangement of sharakans he mentions "Grikor Khoul, the hon-

ie Ored teacher, musician, and first secretary of Sis," who "delet-

;s ed the unnecessary parts and added missing parts of

in Sharaknots, the copy of which calls Khlktsi" (Sisvan, 517),

id that is to say, as an arranger of sharakans.

After giving some desultory information from the works of

it Our historians regarding singers and musicians of both reli-

"e gions and secular music in ancient and medieval times, let's

iove on to the modern and contemporary period.

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MODERN AND CONTEMPORARY PERIOD S'

After the fall of the Armenian state one period (until the E

beginning of the 18th century) of Armenian music has left no A

apparent references. From the beginning of the 18th century

our so-called period of renaissance again uncovered that tc

branch of the arts from the ashes, and we witness hove cl

Armenian songs and musical notation (khaz), that had been ol

long forgotten, produce new arrangers and creators. In the

beginning of that century, Hambardzoum Limonjian49, a clerk A

in a church in Constantinople, who was familiar with the lan- cc

guage of old music notation accommodated those musical

notes (khaz) to the current European music system, selecting sc

seven (poush, ekordj, vernakhagh, benkordj, khosrovayin. in

nerknakhagh, paruyk) characters, which form the Armenian bc

music notation system"', that is well-known among foreigners. Ai

particularly Turks, who still to this day employ that systern

known as "Hambardzoumian." in

Being the main reformer of the Armenian music notation

during that period he with his system (notating and dissemi- gr

nating this or that religious and secular song) not only secured

its existence, but also its raison d'etre. That system developed. A

spread, and had its followers.

Leaders in Armenian community life and the arts studied cu

that system. Later, during the Amira era, Baba Hambardzouni a

taught Armenian notation to the famous Douzian family. The a

priest of this same household was Fr. Minas Bzhshkian, who

had a reputation as a well-known musicologist in the Crimea. uir

Trebizond and other areas. io

A short time later the second generation made its appear-

ance. Nikoghayos Tashjian' of Constantinople published his t

"Textbook of Armenian Musical Notation" using that same u'

tur

adapted musical system52. eS

Music lover and sharakan scholar Catholicos Gevorg IV'.

seeing a variety of notation systems in the Armenian church in r

various regions, tried to bring about general uniformity and


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sought to perpetuate our ancient sharakans through notated

publications. Thus, he invited the musicologist Tashjian to

the Ejmiatsin as a teacher at the seminary and a specialist in

t no Armenian musical notation.

tury In a short period of time Tashjian taught Armenian notation

that to many students and with them he notated all the Armenian

low church sharakans, songs, and rituals and published the results

)een of this difficult task".

the That venerable publication of religious songs with

lerk Armenian (Hambardzoumian) notation, despite all its short-

lai comings, is worthy of admiration.

ical Armenian notation became a required subject for all

tins schools and for the clergy. Soon that subject aroused great

in. interest. One after the other song books appeared containing

mian both religious and secular (national and popular) songs in

ers. Armenian notation5.

tern Thus, the reformer Tashjian emerged as the leading figure

in this renaissance period in the history of Armenian music.

This great transformation in Armenian music produced

tion

great interest and a theory of followers.

ired Many people were not content with the narrow definition of

Armenian notation. Because of their artistic inclinations and

ped. desire to acquire knowledge, they moved to educational and

lied cultural centers and studied musical notation using the wide

)unm array of European music. The European music system, which

had been refined for centuries and had established a certain

artistic and scholarly discipline, by virtue of its cultural tri-

umph was going to expel the weak - Armenian musical nota-

nea. tion - from the scene and in its place the European was going

to rule in dominating fashion.

ear- All those roads that are closed to money, weapons, brutali-

his

ty, and to fire and the sword, are always open to peaceful cul-

n~e ~tural captivation, and the only way to counteract this is by

establishing peaceful, but more forceful methods. But

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h Armenian life, deprived of such counteraction, would dozily

h in accept that powerful mind's powerful system. The sworn

and

85
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defenders of the old religion, to say the least, tried in every

manner to resist, but that resistance was powerless in stopping

natural progression, bringing about the inevitable result.

Tashjian, the greatest ambassador of Armenian musical

notation, had an immediate student, Makar Yekmalian6, who at

the St. Petersburg Conservatory had already tasted the

European system and realized the great advantages it had over

the Armenian. He didn't consider himself a worshiper of his

deified idol. On the contrary, he demanded smashing that use-

less thing.

Left to wage a struggle against this powerful trend were

idolaters with entrenched traditions, deprived of the real means

of resistance.

These people, who lacked any preparation in their knowl-

edge of the arts, would naturally utilize the excusable and inex-

cusable means that were characteristic of the weak-pretense,

deception, exploration of the people's most sacred feelings,

with the sole intent of creating a resistant spirit in order not to

be swept up into the flood waves. And that's how to explain the

motto - "There is one God, thus church music must also be

monophonic" - at a time when the pioneer European dissemi-

nator Kara-Murza" appeared (in the 1890's) with his poly-

phonic mass in Ejmiatsin, in his capacity as a music teacher at

the seminary".

At the same time the Nersisian School" board of education,

which had handed over the governance of the school to one of

the leading figures of his time, Hovhannes Spendiarian" of the

Crimea, invited Makar Yekmalian, who had graduated from

the St. Petersburg Conservatory as a theoretical musicologist,

to teach music and religious and secular choral singing'.

Yekmalian, who had already prepared his mass for three

and four voices and which had been performed under the arch-

es of the Armenian church in the capital city of St. Petersburg,

with the maestro as choral director, and which had earned the

praise not only of colleagues, but also of the conservatory

board and the music capella, attempted to do the same at the

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very main church monastery in Tbilisi, hoping to receive the sup-

ping port of the prelate. -In the monastery's mother church the mass,

sung by the Nersisyan School choral group under the direction

sical of Yekmalyan, not only did not bring about displeasure among

Zo at the people, but had just the opposite - an enthusiastic effect -

the thanks to which the prelate, Bishop Gevorg Sourenyan' (the

over present catholicos of Apostolic Armenians) appealed to

F his Khrimyan Hayrik and received permission to publish his mass

use- for three and four voices. Khrimyan, along with his approval,

sent the following encyclical to Yekmalyan. "It is desirable to

vere find the basis of Ancient Armenian melodies of our ancestors,

pans that were created and sung over the years and recorded in

musical notation (khaz), the real significance and the certain

)wl- sounds of which remain a mystery to us. We sing in the tradi-

iex- tionally learned manner but we don't know if we are singing.

nse, precisely the way our ancestors did.... With this encyclical we

ngs, give you permission to complete your work and use it in our

t to church. At the same time we appeal to our able and pious com-

the patriots to generously support you, so that you will be able to

be publish your work...63"

mi- This wonderful work by Makar Yekmalyan was published

)ly- by an extremely ardent and pious Apostolic Armenian by the

r at name of Grigor Meghvinyan.

In 1896 that work was published in Leipzig-Vienna and

on, entitled "Singing the Divine Liturgy." The appearance of

of Yekmalian's developed mass with its polyphonic religious

the style replaced all the other similar but less valuable works by

orn novice composers. Disappearing from the scene were Kara

ist, Mourza's' (Caucasus), Chilingiryan's (Western Armenian -

Smyrna and Constantinople), Fr. Chorekchyan's (Nor

ree Nakhichevan) and others' polyphonic masses, as weaker

,h- works, that could not withstand the competition (Yekmalian).

rg, Besides the mass, Yekmalyan has also written polyphonic

the sharakans, such as "Norahrash," which is unpublished...

)ry Long before the Yekmalyan mass (in the 1880's), by the

he invitation and at the urging of Archbishop Ignatius

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Kioureghyan (presently an abbot), "The Armenian Church

Liturgy" for piano and a three-voiced chorus, was written in

Armenian and Latin by the Italian composer Pietro Bianchini,

along with a few accompanying sharakans". Armenian reli-

gious songs were more faithfully preserved at the Mkhitarist

monastery at San Lazarro for the simple reason, that, while

Catholicos Gevorg IV was trying, with the aid of Tashjian, to

have the singing in the Constantinople churches recorded and

popularized, just the opposite happened. The old Armenian

church melodies brought to San Lazarro from Ejmiatsin by

Mkhitar the Abbot, have been maintained sacredly and immac-

ulately at San Lazarro.

Komitas Vardapet and Grigor Mirzaian Suni have made t

attempts in this regard. Komitas' religious pieces did not find

success and acceptance for the simple reason that, as a contrast

to Yekmalyan's European church style, they brought nothing r

new to the spirit of Armenian music. Instead, they intended to

stress the artificial dominance of another foreign style c

(Wagnerian) in Armenian religious music.

From the musical works of G. Mirzaian in the religious c

realm we have under our disposal "Christ is revealed among us"

and Yekmalyan's requiem "Ee Verin Yerousaghem," both of s

which were published (for four voices) in "Gegharvest."'

Grikor Mirzaian was one of the musicologists who promoted a

purely national direction in music. According to music critics,

in the above-mentioned and in other publicized but unpublished

songs, he approached the subject matter with more serious

interest of purpose, bringing to light in more striking fashion the

unique elements of national music, in many cases refuting the

traditional forms of polyphony, generally accepted in music.

SECULAR MUSIC t

Secular music is divided into three main parts: peasant,

which represents the lowest form of music, minstrel, which is

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ch the middle form, and urban, which is the most sophisticated

in creation.

ni,

'st PEASANT

ile

to The author of the peasant (folk) song is unknown. That

nd song is as pure, simple and clear as the creator's soul. What we

an mean is that, although the author is unknown, nevertheless the

by song was created by someone. His primitive creation passed by

ic- word of mouth through classes of people, where it was refined

(unauthentic parts were discarded and new things were added),

de taking on a certain form, that is only characteristic of that peo-

nd ple, who gave it that form (folk style). That is why the folk

Est song represents a striking expression of the soil. That song is

ng not artificial, it is spontaneous, a real expression of a nation's

to emotions and moods. Every phenomenon that is an expression

'le of life has its corresponding song. For example, horovels of

planting and threshing. Songs of planting, harvesting, milling

us the grain, threshing, transferring the chaff, songs of the mill,

of baking bread, gathering and watering the flock, fixing the cart,

separating skin of the wheat, pitchforking the hay, lullabies,

praising the children, dancing. Wedding: praising the bride and

a groom, satirizing the wedding party, wrestling, mourning and

s, joy, feast days and holidays (Vardavar - Transfiguration,

Ascension, Navasard - pagan new year, etc.).

LIS

of Many people have been involved in studying the melodies

of these songs. Particularly worthy of attention are Komitas

Vardapet (Caucasian songs) and musicologist Grikor Suni

(Caucasian and Turkish Armenian songs). "The Armenian

Musical Society"' has contributed somewhat by gathering and

recording on a phonograph some songs of Shirak. Benefiting

this cause were musicologist Anushavan Ter Ghevondyan61

and Nersisyan school teacher Spiridon Melikyan61. The late

t' Kara-Murza was the first to arrange and harmonize folk songs.

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His role was not so much in arranging songs, as much as

spreading the idea of four voices among all classes of people.

In this regard a few of Yekmalyan's polyphonic songs cre-

ated great interest in intellectual circles, making the arrange-

ment of folk songs in great demand. We must give the laurel

for meeting this demand to our two musicologists: Komitas

Vardapet and Grigor Suni.

We have already discussed somewhat attempts made by the

above-mentioned to make Armenian folk songs polyphonic.

but that does not signify the last word regarding polyphonic

forms of folk music.

The Armenian people still have great expectations of those

two unique musicologists as conveyors of the Armenian spirit.

The people still want to hear their last word.

ASHOUGH MUSIC

After the singers of Goghtn during the Middle Ages...our

troubadours appeared...

Taghasatsutyoun" in the Middles Ages developed so much.

that even our leaders were enchanted by it, such as the

Catholicos of Sis Hovhannes Tlkurantsi, and our King Hetum I.

It continued until the 18th century, when a demand is felt to lib-

erate the Armenian song from the clergyman's cell and make it

accessible and alive for everyone; in other words, to restore the

sweet memory of the singers of Goghtn. Personifying that idea

in the new era were Sayat-Nova" (18th century), and later -

Shirin' (19th century) and in the contemporary period - Jivani

with their followers, who represent separate minstrel schools. In

order to stress further those ashough (minstrel) groups, we will

note in a general way their four periods.

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ch as

ople.

s cre-

ange-

laurel

mitas

)y the

ionic,

honic

those

spirit.

...our

nuch.

s the

Im II.

o lib-

ake it

re the

t idea

Ater -

vanie

is. In

will

Singers of Goghtn

Birth of Christ

Spiritual Poetry

Taghasatses (minstrels)

Khachatour Kecharetsi

Mkrtich Naghash

Minas Tokhatetsi

Kouchak Nahapet

Ghounkanios

Naghash Hovnatan

[Asoughs]

Ghouko

Nitayi

Toujar
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Ashugh Baba

Kamali

Shirin

Azbar Adam

Haves

Jirani

Malyoul

Yanghouni

Ghayrati

Shayti

Khertegh

Jamali
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Fizahi

Fahrad

Khayyat

Amir-Oghli

Dosti

Sayat-Nova

Shamchi Melko

Cherkez Oghli

Tourinj

Keshish Oghli

Miskin Oghli

Yerem Oghlar

Mayif

Alvan Oghli

Yaghoub Oghli

Noumay

Sazayi

Paytsar

Jivani

91
The Sayat-Nova school generally represents a pessimistic,

romantic trend, which bears a truly Georgian inspiration.

The Shirin school, on the contrary, represents an optimistic

romantic trend and bears a Turkish inspiration of the rose and

the nightingale.

The Jivan school represents the national inspiration of our

renaissance - a nationalist trend.

Moving on to the subject matter and general characteristics

of the Armenian minstrel's songs, they are divided according

to content and their chronological development into:

1. Pagan-heroic

2. Religious-ethical

3. Romantic

4. Chronological-descriptive

5. Advisory-oratory

6. National

The first one appears in the Goghtn period, the second in

medieval ballads, the third in the modern and current periods,

the fourth in the medieval and modern periods, the fifth during

almost all the periods, and the sixth in the most recent period. t

As to how the minstrels used to sing their songs in the Goghtn t

and medieval periods, studies have not been conducted, as we

can say nothing certain about that. Even in the modern and cur- c

rent periods very minor, almost unnoticed work has been done t

on melodies, and what has been done applies more to the forms

of songs and versification, rather than to melodies. For exam-

ple, we know that minstrels have 1) dyoupeit, 2) gazel, 3) di-

vani, 4) ghoshma, 5) dastan, 6) semayi, 7) myoustazat, 8) shar-

ki, 9) moukhammaz, 10) ghelenteri, 11) darbedari, 12) yedakla-

ma, 13) bayati, 14) gyaf, 15) shaki, 16) taghala, 17) bayatavour,

and emanating from them 1) the dyupeit of Kurdistan, 2) the I

Van dyopeit, 3) the Topkhana divani, 4) the Kyouniat divani, e

5) the Mousertes divani, 6) Byupayi divani, 7) Nakarat divani,

8) Osmanlou divani, 9) the Marakya divani, 10) saghr divani, 0

etc. forms of songs that bear foreign names, but how those s

songs were sung, to this day no study has been conducted. a

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We know only that the saz, baghlama, and kamancha, and

more recently even the tar and violin have replaced the previ-

ously used instruments (bambir, etc.) of the Goghtn singers, as

accompanying instruments in the modern and current periods.

They have had perfectionist instrumentalists about whom leg-

endary accounts have even be created, such as the renowned

saz player, minstrel Ghoubo (who studied in Turkey under the

famous Mirza Pasha), who when playing, had birds perch on

his saz. "Keshish Oghli would cut the membranes of his saz

and then play" indicated that he was a professional instrumen-

talist. The musical Nitayi played tunes that moved the strings

of Sultan Mohammed's soul and saved a group of young men,

including his own son, Isahak (the future minstrel Nomayi),

who were being taken from Erzurum to Constantinople. The

sweet tongued and dispositional Shirin was a completely fiery,

rabid, passionate, and protesting instrumentalist, etc.

The melodies of Armenian minstrel songs are an unex-

plored field, that is worthy of serious study by our Armenian

musicologists74. It is that study which will bring out that dimen-

sion of Armenian secular music in all its beautiful and charac-

teristic forms. We are awaiting that beautiful day.

The third subdivision in secular music is the urban. At last

a branch about which to this or that degree something substan-

tial can be said.

URBAN

(most sophisticated creation)

This branch of music was operated only in recent times.

During the period of renaissance, Armenian intellectual circles

expressed interest in this form of music, as well. Those intel-

lectuals, having the kind intention of establishing similar music

in Armenian life, rather than appealing to the unadulterated

source of Armenian music - the people - to borrow from them

and using that popular material as a basis to create a more high-

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ly artistic structure, instead, on the contrary, they opted to place

Armenian words under this or that work of European music,

altogether unauthentic to the Armenian soul. This is how to

explain the appearance in Armenian words of Verdi's Traviata,

other operas, and some musical pieces by various foreign

musicians ("For our ancestral nation," "March gives us spring

flowers," "Lord, protect the Armenian nation," etc.).

After such a period we see the publication of a periodical,

"Haykakan Knar" (Armenian Lyre)" in Constantinople, where

leaders were already showing more serious intentions. It is

here that we encounter the names of Tchouhadjian6,

Yeranyan", Papazyan", and others, who became advocates of

having one's own, rather than borrowed songs. Tchouhadjyan

even went further with his attempts to create the Armenian

opera, "Arshak II." Besides "Arshak II" Tchouhadjyan wrote

"Leblebiji Hor-Hor," "Arif" ("Kyose-Kehya"), and a series of

opera - operettas, urban marches, romances, and dance music,

all taken from Turkish life (and in the Turkish language), but

all of this did not find any substantial respect; because it basi-

cally took the wrong direction. The mistake lies in the fact that r

1*

Tchouhadjyan and others did not arrange songs emanating as

real expressions of the Armenian spirit. These songs could

have served as material for the greatest creations with musi-

cians giving them corresponding forms according to their

broad world outlook, thus becoming the outstanding voice of .

the national spirit in the period of Armenian sophisticated

musical creation, something that is stressed even today in the

history of national music in the development of great music.

Instead, these composers were altogether estranged from the

Armenian life, spirit, and style. Blandly following only the

European style (remaining captive to their traditional forms),

they created melodies that were utterly unattuned to that life, in

which they should have found fertile soil, that would grow and

bear fruit and glory.

A repetition of this approach to Constantinople Armenian

life was brought to the Caucasus Armenian life by Kara-


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ace Mourza, who, besides his innate talents, had neither higher nor

sic, average musical training...

' to Since the works of a more seasoned musicologist like

ita, Tchouhadjyan did not register success, it is only natural that

ign Kara-Mourza's works were subjected to the same inexorable

ing state as his predecessor's. Among our educated musicologists

in this period was Yekmalyan, who had been very active in the

cal, field of Armenian religious music, but besides his musical edu-

tere cation and training, he lacked a creative nerve and thus was

t is unable...to make his mark...

n76, Worthy of mention is...Nikoghayos Tigranyan", who creat-

; of ed piano works for eastern (Persian) and in part Armenian folk

yan songs...

ian After Tchouhadjyan, until the beginning of the 20th centu-

.ote ry (1900), existing secular musical works (and, in general,

of Armenian creations) presented a most dismal picture. In the

sic, first day of the 20th century it was as if we could see rays of

but light on the Armenian horizon. Interest in Armenian secular

music was developing and the number of people studying

hat musical theory and composition in the capital cities was

as increasing. Attempts were noticeable to be free of the old

uld reigning blandness and to create something if not Armenian,

than at least eastern.

The works (solo songs) of musicologist A. Spendiaryan"

ieer (from the Crimea), "Ay Vard," "Mi Lar," etc. and G. Mirzaian's

of "Yete Mi Or," "Indz Mi Khndrir," etc., even if they did not

ted

stress the Armenian, they at least characterized a certain east-

;ihe trn trend.

the Here more serious intentions are already noticeable, accom-

panied by talent and paramount musical training.

the Komitas Vardapet, who has played a great role in collecting

is), and arranging Armenian folk songs, remained, like Yekmalian,

in Unproductive in this realm. His attempts to create new

nd songs...in the likeness of Armenian folk songs, were, in

essence, unable to enrich this realm. There was lacking any

ian great artistic structure, there was no development of


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forms...the difference was only that the folk building was

whitewashed and made suitable for housing, but such ameni-

ties are far from being highly artistic. The peasant building

always remains peasant; it never turns into a church. But it

would be different if we used the stone, brick, and wood to

build a church. And finally, it is the simple truth that a copy

cannot be as good as the original. It is better to have a bad orig-

inal, rather than a good copy.

In 1903 G. Suni's "Akh al vardi" and then "Mayisn yekav"

and other solo songs opened a new era in the world of c

Armenian professional, secular music. Here the composer, free

from the influence of both classical music and the Russian V

school, brought forth the beginning of forms and a style p

authentic to eastern and Armenian life. If one can really say

that there exist the fruits of Armenian secular music, then its h

founder and outstanding representative must be considered G. tc

Suni. ii

Unfortunately, unfavorable conditions in Armenian life did

not afford Armenian musicologists the opportunity to publish n

all the feelings that had accumulated in their souls. er

The future Armenian reform movement, the sparks of df

which we see now, perhaps will afford the opportunity to bring ar

all of this to the surface and this give it a complete critique.

After G. Suni, musicologists R. Melikyan", Anoushavan

Ter-Ghevondyan, S. Barkhoudaryan82 appeared on the

Armenian musical horizon one after the other. Melikian (in

training and talent) was a fan of the European classics

(Mendelssohn). Recently one can notice in his works the pres-

ence of new musical elements, but those elements have not

been refined yet and it is difficult to say where they will take

the composer. Ter-Ghevondyan bears a severe Russian influ-

ence (Rimsky-Korsakov), although.. .he shows a tendency to

approach the Armenian (that is with little eastern intention), as.

for example, in the solo song "Kaynel em" (I am Standing).

Barkhoudaryan is a happy exception among the three.

Because he passed through that Armenian music school, he is

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vas altogether the opposite of his two friends. He does not bear any

,ni- influence. He is unique and is as outstanding a representative

ing of the eastern style, as G. Suni is of the Armenian. This cir-

t it cumstance is actually a happy phenomenon, because there is a

I to bridge to pass from the eastern to the Armenian. We have

apy hopes that this authentically eastern musicologist will cross

rig- that musical bridge of eastern nations and reach the Armenian.

Barkhoudaryan writes...for the piano. His "Caucasian

av" Sketches" must be considered to date the most beautiful and

of outstanding example of piano composition.

Free Besides the above-mentioned musicologists the musical

,pan works in this realm played more of a negative, rather than a

tyle positive, role in Armenian life.

say Concluding our remarks about Armenian music we have

i its hopes that as the Armenian nation has its unique place in archi-

I G. Lecture, painting, and literature, it will also have a unique place

in the music arts, with her own characteristic.

did The appearance of the Union of Armenian composers3, its

lish national musical direction, the intention of the Armenian gov-

ernment to open an Armenian conservatory of music, and the

of decision to invite the best representatives" of Armenian music,

ring are a confirmation of our remarks.

van

the

(in

sics

res-

not

ake

flu-

( to

as.

ree.

e IS

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NOTES

A part of Grigor Suni's archival materials (manuscripts of hip

musical compositions, letters, memories, articles etc.) is kept at State

Museum of Literature and Art of Armenia. Composers relatives arc

keeping the largest part of his archive in the USA. The copied xer-

sions of the study "Armenian Music" and his autobiography given to

museum by his relatives in 1997 for keeping at Suni's personal per

sonal file, are used while preparing these manuscripts for publication.

'There are no written examples of ancient Armenian music, whi

medieval music has not been completely read as of yet. Nevertheless

musicologists have succeeded in bringing to light pages from oui

musical past. Valuable in this regard are the numerous articles and

works by Spiridon Melikyan, Hakob Hovhannisyan, Aranm

Kocharyan, Alexander Shahverdyan, Kristapor Koushnaryan, Robert

Atayan, and Nikoghos Tahmizyan. We can name a few: Robert

Atayan's "Armenian Musical Notation," Yerevan, 1959; Spiridon

Melikian's "Sketches of the History of Armenian Music," Yerevan.

1935; Alexander Shahverdian's "Essays on the History of Armenian

Music," Yerevan, 1959; Kristapor Kousharyan's "Questions on the

History and Theory of Armenian Monodic Music," Leningrad, 19'

(in Russian); Nikoghos Tahmizyan's "The Theory of Music in

Ancient Armenia," Yerevan, 1977.

2 Suni has mentioned Movses Khorenatsi because he was the first

to present a comprehensive history of the Armenians as accurately as

possible until his time period, the Fifth century.

Grigor Magistros was one of those mentors who played a huge

role in summarizing past accomplishments and reviving music edu-

cation.

" The gousans (minstrels) in ancient and medieval Armenia were

creative and performing artists - singers, instrumentalists, dancer.

storytellers, and professional folk actors in public theaters. In the

early Middle Ages the word gousan was used as an equivalent to the

classical Greek word mimos (mime). A. Koushnaryan has designate]

98

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two groups of gousans. The first were from aristocratic feudal lord

dynasties and performed as professional musicians. The second

group was comprised of popular, but illiterate gousans. Acquainting

oneself with the colophons in the works of Armenian historians

shows that the reaction of contemporaries was very contradictory.

The gousans were sometimes criticized. sometimes praised, particu-

larly in medieval Armenia. The adoption and consolidation of

Christianity had its standard influence upon minstrelsy, gradually

f 1 bl'altering its ethical and ideological orientation.

State S Goghtn was a region in the Vaspourakan province of Greater

s are Armenia and bordered the province of Syounik. It was nicknamed

Nvr "ginevet" (winy) because it was a famous winegrowing area.

cn wo 6 The name tvelots or tvelyats has various interpretations in

per Armenian folklore. The most probable explanation is recognized as

ition Manouk Abeghian's theory, that is to say, that the name tvelots songs

xhile has originated from the word to tell (a story). Grigor Ghapantsyan

1e1es' compares the Hurrian tiv and the Armenian t'ov-em. In musicology

a ou' it has one meaning, which is equivalent to the term storytelling.

s and ' Pokh is the name given to the separate parts of lengthy units in

kra'i church music.

ober The concept of tsouts, tsouyts, tsoutsk in ancient and early

oberi medieval Armenia is on the one hand tied to rituals, on the other hand

ridon to theater.

evan. Vardan Hatsouni suggests that geghon (ballad) originated from

enlda the word geghgegh (trill, humming) or geghgeghel (to trill to qua-

n the vel).

19-1 ' During the burial ritual the leader of the crying women in

iC '" Ancient Armenia was called yegheramayr (mother of elegy).

" In ancient times singing at the burial rituals were specific, par-

first ticipating women, who would perform songs of lament. The word is

dly a interpreted also as tragic actor.

2 Bambirn or pandir, and in other versions pantir, pandern,

huge bambir, bandern, bandirn. It is considered a string instrument that

ede has a handle and is plucked. It was no longer used after the late

Middle Ages. Information has not been preserved regarding its spe-

We. cific use, its number of strings, its tuning. According to another the-

jcers ory, the bambir is considered a percussion instrument (using the root
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n the bamb as a basis).

to thc ' The quotation is from Ghoukas Injijyan's "Hnakhosoutyoun

nated

99
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Hayastanyayts Ashkharhi" ("Archaeology of Armenia", Venice,

1835, v. II, p. 294).

14 Knar is the old Greek lyre, a stringed, plucked instrument. The

structure of the four-stringed and later the eight-stringed lyre (or

Armenian oudi), mentioned in ancient Armenian literature, is not

clear. Sometimes it was likened to the jnar, harp, and psaltery.

15 Vardan Hatsouni, comparing the words jnarahar or jnaravor

with classical Greek, translates them as kitarahar, taking into

account kiph which was a typical, antique, plucked instrument. It was

used both as a solo and as an accompanying instrument. The first was

called kipharetica, the second kipharodia.

16 The kanon is widespread in Arab countries, as well, where it is

called kanoun.

" Karl Riman (1849-1919) was a famous German musicologist.

One of his numerous works is "Musiklexicon" (Music Dictionary),

Berlin, 1882.

8 The vin is sometimes liked to the lyre, when the Middle Persian

word vin, which means "some kind of lyre," was accepted as its root.

Sometimes the word is likened also to the Sanskrit vina, which also

signifies "lyre," and was used in written Vedic sources as a general

name for string instruments, and in modern Hindi (beginning in the

9th century) as a name for a wind piped sitar. Vina is an Indian instru-

ment, which has a wooden hollow frame, technically rich, and has a

resonator made of dried pumpkins or some other material.

' The quote is taken from Fr. Aristakes Tevkants' "Meghedik.

Taghk, and Songs" (Tiflis, 1883).

20 The pogh (pipe) is a general term given to the epiglottis or

mundshtuk wind instruments in ancient and medieval Armenia. The

pogh was not only made out of copper, but also wood, bones, or

horns. The quote is taken from Ghoukas Injijyan's above-mentioned

book (v. II, p. 252, 253).

21 In the past the organ was called a multi-wind flute (or Pan's

flute). Some sources also speak of a water sounding organ.

22 It is supposed that ghanon is the well-known kanon.

23 "Dashants Tought" is the treaty signed by King Trdat III and the

Roman Emperor Constantianos, according to an unconfirmed report.

The quote is taken from Gh. Injijyan's above-mentioned book (v. III,
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p. 253).

24 The term galarapogh (bagpipe) can be found in Armenian

100
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medieval literature. It is believed that the instrument is of more

rhe ancient origin. This is how they called some bone, wood, or copper

wind instruments with twisted stems. The quotation is from Ghoukas

for

Injijyan's above-mentioned book (v. II, p. 253).

not 25 The kaqavich (dancer) was an actor and solo dancer in a pro-

fessional theater in ancient and medieval Armenia.

vor 26 The quote is taken from Vardan Hatsouni's "Foods and Partying

nto in Ancient Armenia," (Venice, 1912, part 2, p. 205).

xas 2 Movses Khorenatsi, "History of the Armenians," 1,14.

2s Grigor Suni has in mind the difference in the pagan ideologies

of the idealistic - Christian and materialistic. Nevertheless, paganism

it I as a religion, is also a worship of the supernatural and offers its def-

inition of the afterlife.

29st. In the old days vardzak was the name given to a female min-

ry), strel who performed primarily but did not compose. The word

"vardzak" has several connotations - female minstrel, who danced

;an and sang, a woman with loose morals, a mime or prostitute.

Iot. " The quotes are from Vardan Hatsouni's above-mentioned book

ilso (p. 210, 212, 215).

eral ' Because Armenia was located at a political, geographical, and

the commercial crossroads, in political and cultural contact with both

tru- east and west, naturally it was subjected to influences, and depending

is a on the historical circumstances, sometimes eastern, sometimes west-

ern influences have appeared in the different periods of Armenian

lik culture. The rich, flowery style in our poems speaks to our adoption

of characteristic eastern principles, while laconicism of musical

or thought and the logic behind composing the material speak to our

the adoption of the western. By becoming Chrisitan, Armenian music

or acquired a new personified content, but how could it renounce that

ned rich heritage, that was not an influence of paganism, but its legacy,

refined and coordinated in its modes of expression and developed

in's musical though. Finally, thanks to Mesrop Mashtots and Sahak

Partev, after the invention of the alphabet, the basis of Armenian

Christian music became the melodies developed in Hellenistic

the Armenian, due to which folk-minstrel musical thought and a har-

ort. monic system formed the unique monuments of Armenian religious


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III, music.

3 The author of the poem "Morning of Light" is Nerses Shnorhali.

ian D The eight-tone is a melodic system in the medieval Christian

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music arts. It is tied to that theory about typological melodies devel-

oped in the past of several nations. During the first centuries A.D.

that theory was recreated in Christian music as eight voiced,

although, in reality, more than eight melodies were joined together.

Over time eight voices, specific to western and eastern Christian cul-

tures, emerged. Later, in the eastern areas several national eight voic-

es, including also the Armenian, became separate. After the invention

of the alphabet, Mesrop Mashtots and Sahak Partev reassessed the

old principle of melodies that existed in pagan Armenia and

rearranged the mostly biblical songs and typological melodies, edit-

ing the first large segment in the Armenian eight tones - 4 stems (1st

voice, 2nd voice, 3rd voice, 4th voice), 4 sides (1st side, 2nd side, 3rd

side, 4th side), and melodies of two keys. The Armenian eight tones

has experienced a great path of development and has been rearranged

on a few occasions. The eight-tones theory and its practical applica-

tions were codified, under the leadership of Grigor Tatevatsi, at the

music school at Tatev University. A brief summary of this has

reached Grigor Gapasakalyan, Hambardzoum Limonjyan, Niko-

ghayos Tashjyan, and the present day.

34 Musical notation is an Armenian medieval musical writing art

form, which began to develop in the 8th century. The idea and its ini-

tial realization is associated with Stepanos Suni, Grigor Grzik,

Anania Narekatsi, Khachatour Taronetsi, Nerses Shnorhali, and oth-

ers participated in its future development and dissemination.

However, by the 17th century the key to reading those characters was

lost and even today there are numerous manuscripts in musical nota-

tion which remain and enigma in musicology.

3 The quotation are taken from Ghoukas Injijyan's

"Hnakhosoutyoun Hayastanyayts Ashkhari" (vol. III, p. 120, 143).

36 Ktsourd (attachment) is the most ancient type of Armenian reli-

gious song. It has received its name from being attached to biblical

psalms and blessings, and consequently sing as attachments to them.

It originated in the 4th-5th centuries and until the invention of the

alphabet it was communicated orally. The first ktsourds were gener-

ally short songs comprised of three verses. Developing and increas-

ing, ktsourds were collected in collections called ktsourdakan. From

the 12th century on they were called sharakans, and consequently


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ktsourdarans were called sharaknots. In literature we sometimes

encounter the word ktsoord, which is the same thing as ktsourd.

102

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" The melody is a type of Armenian medieval music and was

vel- sometimes used to mean dagh (musical poem). According to

.D, Nikoghos Tahmizyan, the church poem, the musical poem, the

hed, melody, and the andante formed the scale. The church poem was dic-

her. tatory; the musical poem was emotional compared to the declaratory;

cul- the melody was even more emotional, while the andante concluded

o"- the scale.

lion 38 The quotations are taken from the book "Hnakhosoutyoun

the Hayastanyayts Ashkharhi" (vol. III, p. 116, 143, 144, 145, 189, 210).

and " About this work see Nikoghos Tahmizyan, Nerses Shnorhali:

dit- Composer and Musician (Yerevan, 1973).

(1st 4() Stepanos Orbelyan - XIII-XIV centuries, historian.

3rd Hovhannes Tlkourantsi - XV century, poet.

)nes Catholicos Simeon - XVII century, poet.

ged Patriarch Avetik (or Avetik Yevdokatsi) - XVII-XVIII centuries,

ica- scribe, poet.

the Petros Ghapantsi - XVIII century, poet.

has 4' Arakel Siounetsi - XV century, bibliographer, poet.

iko- Hovhannes Plouz - XIII century, bibliographer, philosopher,

poet.

art Mkrtich Naghash - XV century, miniaturist, poet.

1fIl Minas Tokhatetsi - XVI-XVII centuries, poet. He worked as a

zik, secretary at the archiepiscopate in Lemberg (Lvov) and for that rea-

oth- son they sometimes called him Lovandatsi or Lehatsi (from Poland).

lon. Nahapet Kouchak - XVI century, poet.

was 42 In the beginning of the 7th century under the patronage of the

ota- music loving Persian shah Khosrov II Aprvez in Ctesiphon, singer

and instrumentalist Borbad and his colleague, Sargis, who had been

in's specially invited from Armenia, undertook the task of arranging and

). theoretically giving meaning to Eastern songs and music. After this

eli- the development of music received a new impetus, and the new style

ical which emerged with the standards of the time received the name

em. Khosrovian.

the 43 Third side. It is one of the melodies of the Armenian eightvoic-

ier- es, which has the following scale.

,as-

itly
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nes " Gandz is one of the genres of Armenian medieval religious

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music. It originated from the sermon and its author was Grigor

Narekatsi. Songs that were based on the words in his songs were

called gandz (treasure).

" The quotation is from Ghoukas Injijyan's above-mentioned

book.

46 In the archives of Komitas there is a short study on musical

notation, where, relying on the explanations given by Grigor

Gapasakalyan in "Music Book," Komitas Vardapet developed the

concept of bodied and unbodied khaz (musical notes) as one expres-

sion of music-intonation that is as characters in the modulation

sphere. Subsequent research of manuscripts with musical notation

has shown that musical notation existed in Armenia long before

Khachatour Taronatsi. (See Robert Atayan's "Armenian Musical

Notation," Yerevan, 1959).

a About the Arkakaghin Monastery see Ghevond Alishan,

Sisouan, Venice, 1885, p. 254 (in Armenian).

48 The Armenian medieval musical-ritual book, the flowery musi-

cal collection was called Manrousoum (Short Study). Its one section

had pedagogical significance. These manrousoum collections were

also called khazbooks.

" From 1813-1815 Hambartsoum Limonjyan (Baba Hambar-

tsoum, 1768-1839) created an Armenian music notation system,

which became the transition between the old musical notation and the

lined system, thanks to which a respectable heritage of national folk

and religious music was preserved.

so This system correspond to the European do, re, mi, fa, sol, la, si

bemol sounds (or c, d, e, f, g, a, b,).

Nikoghayos Tashjyan (1841-1885).

5 Nikoghayos Tashjyan's "Textbook of Armenian Music Nota-

tion" was published in Etchmiadzin in 1874.

" Gevorg IV (Kerestejyan, 1813-1882) - was elected Catholicos

in 1866.

$4 Nikoghayos Tashjyan's "Recorded Music of the Diving

Liturgy" was published in Vagharshapat in 1874. The first volume of

"Music of the Divine Liturgy" (including also religious poems and

melodies) was published in 1875, the second in 1878 in

Vagharshapat. In 1875 the "Sharaknots" (Collections of Hymns) was


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also published.

" Grigor Suni probably has in mind Yeznik Yerznkyan's

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3rigor "Recorded Children's Song Book," Vagharshapat, 1880, A.

were Baghdasaryan's "Children's Recorded Song Book," Part 1,

sharakans, songs and poems, recorded by Deacon Sahak,

ioned Etchmiadzin, 1884 and other publications.

56 Makar Yekmalyan's (1857-1905) polyphonized Mass is per-

isical formed today during Armenian church services.

rigor 57 Kristapor Kara-Murza's (1853-1902) greatest contribution to

d the Armenian musical history was the infusion and dissemination of

pres- polyphony.

ation " Kristapor Kara-Murza was invited to Etchmiadzin in October of

ation 1892 by Aristakes Sedrakian, rector of the Gevorgyan Seminary. In

fore November of 1893 he was relieved of his position.

sical S The Nersisyan School in Tbilisi was founded in 1824 through

the efforts of Bishop Nerses Ashtaraketsi. For many years it was one

han, of the leading Armenian educational institutions.

' Hovhannes Spendiaryan (1862-1932) was a distant relative of

musi- Aleksandr Spendiaryan.

ction 6' Makar Ekmalyan was invited in 1891 to teach music and con-

were duct the choir at the Nersissyan School in Tbilisi.

62 Gevorg Surenyan (1813?-1930) - was elected catholicos in

bar- 1912.

tern, 63 Khrimyan Hayrik (1820-1907) - was elected catholicos in

I the 1892. He issued the encyclical in 1895.

folk " Kristapor Kara-Murza, after studying M. Yekmalyan's newly

published work, stopped performing his own harmonized version of

a, si the Armenian Mass and became one of the first to undertake with his

choir the extolling in proper fashion Yekmalyan's version.

6 Pietro Bianchini's version of the Mass was published in Venice

ota- in 1877.

66 "Gegharvest" was an artistic, literary, and musical journal. It

cos was published in Tbilisi from 1908 to 1921, but printed in Venice. Its

editor was Garegin Levonyan.

ing 67 "The Armenian Musical Society" was created in Tbilisi in 1912.

of Its organizers were Romanos Melikyan and Azat Manukyan. The

ind society intended to gather together music teachers from the Tbilisi

in Armenian schools and fundamentally improve music instruction. For

vas that reason, through the efforts of the Music League (1908), that pre-
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dated the society, Azat Manukyan's "Pnjik" (Bouquet) collection, A.

n's Manukyan's and R. Melikian's "Musical Alphabet," etc. were pub-

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lished. In 1914 the society organized a scholarly expedition to Shirak.

The folk songs of Shirak were recorded on the phonograph. Members

of the expedition were Anushavan Ter-Ghevondyan and Spiridon

Melikyan. The latter transcribed and published the recorded material

in 1917 as "Songs of Shirak." A. Ter-Ghevondyan created a series of

"Studies of Shirak" for symphonic orchestra.

68 Anushavan Ter-Ghevondyan (1887-1961) was a composer,

musicologist, pedagogue, and public servant.

69 Spiridon Melikyan (1880-1933) was a musicologist, composer,

ethnographer, author of several valuable musicological works, and

one of Komitas' finest students.

* The tagh is a genre of Armenian professional monodic song

writing. Its origin is ancient and its content and advanced melodic

line remind one of future vocal and instrumental arias. The charac-

teristics of the tagh are its expansiveness of form and volume, its free

melodic style, the existence of flowery and instrumental-like pas-

sages, its richness of rhythm and intonation. The tagh is basically a

lyric song, but it is not canonical like the sharakan, and during the

service it is performed as an insert to communicate a certain splender

to important holidays. This genre of Armenian monodic song writing

has progressed greatly through the centuries. There are two types of

taghs - religious and secular. The first kind are expansive and devel-

oped in volume and in structure, the second are terse and concise.

Taghs are reproduced in solo performances with concert-like luster.

They are not only Armenian, but also generally the highest form of

monodic music, while Grigor Narekatsi's daghs are the unsurpassed

monuments of that music.

" Sayat-Nova (1722-1795).

7 Shirin (Hovhannes Karapetyan, 1827-1857).

Jivani (Serovbe Levonyan, 1846-1909).

Of Suni's contemporaries the following have been involved in

the study of minstrel music: Garegin Levonyan, Moushegh Agahyan,

later A. Kocharyan, Robert Atayan, and others. It is worth noting

Robert Atayan's "Minstrel Havasi," Yerevan, 1963; Moushegh

Aghayan's "Armenian Minstrels and Minstrel Music," Yerevan,

1959, A. Kocharyan "Armenian Minstrel Songs," Yerevan, 1976, etc.

' "Armenian Lyre" was first published in 1861 by Gabriel


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Yeranyan and Nikoghayos Tashjyan. However, six months later its

publication was halted. In 1862 the "Armenian Lyre" music society

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rak.

hers was established in Constantinople. Its purpose was to keep the musi-

don cal spirit among Armenians alive. That same year the "Armenian

:r°ial Lyre" periodical began publishing again, this time through the efforts

s of of Tigran Tchouhadjyan.

76 Tigran Tchouhadjyan (1837-1898) - the composer of the first

ser, Armenian opera, "Arshak II."

" Gabriel Yeranyan (1827-1867) - was famous for his song,

"Cilicia."

ser,

" Suni probably has in mind Karapet Papazyan, one of the first

and western Armenian composers of the last century, who created the

"Armenian Theater" orchestra in Constantinople.

oCnlg " Nikoghayos Tigranyan (1856-1951) - played a great role in

dic Armenian piano music.

'ac- "Aleksandr Spendiaryan (1871-1928) - the founder of Armenian

free symphonic music.

as- Romanos Melikyan (1883-1935) - the founder of Armenian

ya classical romances.

the 82 Sargis Barkhoudaryan (1887-1973) - multi-genre artist, peda-

der gogue.

ing "The Armenian Musicians Theorists' Society" was formed in

of Tiflis in 1919.

tel- " After the establishment of Soviet rule in Armenia the new gov-

ise. ernment embarked upon a course of inviting the best representatives

ter. of Armenian culture and the arts to Armenia. Moving to Yerevan

of were Romanos Melikyan (1921), Aleksandr Spendiaryan (1924),

;ed Spiridon Melikyan and many others. Particularly through the efforts

of R. Melikyan the first musical institution, the Yerevan musical stu-

dio, was established in Armenia, and this became the basis for the

opening of the state conservatory in 1923. Grigor Suni, in his 1934

autobiography which he sent to Rouben Terlemezyan, talks about the

in government plan of the first Armenian republic to open a national

in, conservatory of music in Yerevan. Sargis Barkhudaryan and Grigor

g Suni himself had received invitations to organize that task.

n,

c.
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<AUTOBIOGRAPHY>

Grigor Mirzaian Suni is one of the veteran Armenian musi-

cologists. He is the great grandson of the Syounik region's

famous ashough [troubadour/minstrel singer] Teymour (Melik

Hovhannes Mirza), who was invited by Shah Fatali (Fath Ali,

Shah of Persia, father of Abbas Mirza] to become the head of

the musicians in his palace. He was the composer of a lot of

Persian songs (tasnif), such as Mirza Seyin Sigahi.

Grigor Suni is the grandson of Mrs. Mashinka (Russian)

and ashough Dadasi Sunetsi (Atabek), who himself was the

teacher of ashough singers Hatami and Balayi. He is the son of

Hakhounts Anna and Hovhannes Varandetsi, who was famous

as an illustrator, singer, and folk poet.

Grigor Suni was born September 10, 1876 in the village of

Getabek in the Gandzak region. At the age of two, Suni moved

to Shoushi, the capital city of Karabagh.

Suni's father was his first music teacher. In Suni's teenage

years, he was called Ghali Boulboul (nightingale of fortress

Shoushi). With his enchanting voice and his beautiful singing

style, he became the source of admiration for contemporary

master musicians and the general public.

In 1883 Suni enrolled in a parish school. At the same time,

after school, he learned the art of jewelry making. That same

year his father died in an accident, and orphaned Grigor was

compelled to take care of his family by, besides his schooling

and the honing of his craftsmanship, also singing with other

musicians.

In school for the first time he got acquainted with written

music. His music teacher was Rev. Fr. Garegin Ter

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Hovhannisyan, who himself was the pupil of Nikoghayos

Tashchyan, a schoolteacher. Ter Hovhannisyan paid special

attention to Suni, and after years of hard work and dedication,

in late 1889 Suni became a contemporary Armenian master

musician, in the broad meaning of this word.

At this time Suni became a member of a secret group which

had Poghos Zakaryan and Martiros Saroukhanyan as members.

In 1890, the day when the Daraboulagh [a place in Karabagh]

guilds were having a celebration, Suni presented his skillful

works of jewelry and with the traditional slap of the headmas-

ter Badam, he was declared a master jeweler.

That same year, Suni and jeweler Moukhan, who came

from Bakou, organized a "Kargah-Shakert" student-workers

union which had some success during its short one-year exis-

tence. In 1891 Suni went to Ejmiatsin and became a third grade

scholarship student at the Gevorgyan Seminary. The music

teacher at the seminary was Very Rev. Fr. Sahak Amatouni (a

student of Tashchyan), who didn't really teach anything new to

Grigor, but the atmosphere in Ejmiatsin inspired him toward

village folk songs that he was not familiar with yet. From the

very first day at the seminary Grigor befriended famous musi-

cians Karapet Amatouni and Soghomon Soghomonyan (later

known as Komitas Vardapet).

Grigor wa; excited about folk and instrumental music, such

as Soghomon's religious (sharakans [hymns] and taghs

[chants] sung by village peasants) and folk songs. Amatouni

was lazy but he had varied interests. He liked minstrel songs

and after taking a close look at the songs he would give his

valuable opinion. Grigor appreciated his older friend's opin-

ions, because in most cases they were in agreement, but

Soghomon, who was a contributor to the "Meghoo (Bee)" and

"Nor Dar" (New Century) newspapers [in Tiflis/Tbilisi], did

not care much for them, especially when they pointed out dis-

tortions he made on folk songs and demanded that the collec-

tor of ethnographic songs give the authentic picture of folk

expressions in songs.

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The music teacher for notation, the Very Rev. Fr. Sahak

Amatouni was replaced by Kristapor Kara-Mourza, who had

limited training in European music (and that influence would

increase in the future). Grigor immediately began taking pri-

vate lessons from him on European music (basic theory and

harmony), and, in return, Grigor gave him lessons on

Armenian music.

Soghomon was not close to Kara-Mourza and, in addition,

he led the reactionary group that waged a struggle against him,

lowering himself by insisting that "God was one, so there must

be one voice in music too," to which Kara-Mourza wittingly

replied, "You're forgetting that God is the union of three

beings." This would lead to the dismissal of Kara-Mourza and

his being replaced by Soghomon himself. Kara-Mourza gave

Grigor all his belongings and strongly encouraged him to go to

Tiflis, Moscow, or Petersburg to continue his music training

and also his general education.

Grigor made his first attempt at polyphonic music, trans-

forming some folk songs into four voices, such as "Andzrevn

Yekav", "Vay Leh, Leh", "Sona Yar", "Arazoun Baghouh

Mean Am", "Hov Arek Sarer", "Yeri Yarum Oy, Qy". During

two consecutive summer vacations, he went to Tiflis (to his

rich paternal uncle's) where Dr. Tarsaidze treated his eyes and

where he also took private lessons with Makar Yekmalyan to

enrich his musical knowledge. Bowing in reverence to

Yekmalyan's musical talent, Grigor nevertheless didn't like his

drabness, visionless verbosity, and extremely conservative

direction, especially the circumstance that outside of religious

music, he had no other interests and he looked with disgust

upon any phenomenon that had no religious stamp.

In the fall of 1895, after finishing the course at the seminary

Grigor returned to his hometown of Shoushi. In the

Khandamiryan Theater he gave his first choral concert consist-

ing of village songs he had collected and arranged for four

voices. With the money generated from the concert and the

promise of help from the Zhamharyan brothers, he traveled to

Petersburg to continue his education.


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In Petersburg from 1895 until September of 1898, he

attended Rapgoff's, then Polak's school for the theatrical and

dancing arts. In spite of his financial difficulties, he took

lessons in voice training, piano, music, theater, and dance.

Then, with Banchenko and Calafatti, he continued taking free

lessons in music theory and composition.

In September of 1898, he received a scholarship to attend

the state conservatory, to major in specialized music theory and

composition. He passed a very successful exam for Rimsky-

Korsakov, presenting in Tchaikovsky style some of his own

songs, such as two romances: "Yete Mi Or" and "Indz Mi

Khndrir," a song, "Arevelk," in the form of a waltz, "Sareri

Hovin Mernim," an Armenian folk song, also fifteen of his col-

lected village songs that he arranged for four voices and that

captured the attention of professors Rimsky-Korsakov, Liadov,

Glazunov, Solovyov, and Bernhardt.

At this time he had his own political beliefs. He was a

Socialist Revolutionary. He graduated from the conservatory,

spending six years there, from 1898 to the end of May, 1904,

under the cleansing hand of Rimsky-Korsakov, who had no

mercy for mediocrity. Grigor not only successfully completed

the composition course with talented classmates like Mikhail

Cherkov and Gnessin, but he also enjoyed fame as a talented

composer of fugues, for which he was granted one year of free

lessons. His fugues served as an example for future generations.

Even before entering the conservatory, in 1897 he tried to

organize an oriental ensemble. During his conservatory period

(1899), with the encouragement of Rimsky-Korsakov, Grigor

sent some of his works to the censor's office, having in mind

to publish them later. The songs were "Indz mi Khndrir" (lyrics

by H. [Hovhanness] Toumanyan), "Akh al Vardi" (lyrics by A.

[Avetik] Isahakyan), as well as two notebooks of folk songs for

four-voice choir. These songs remained in the censor's office

under lock and key for four years. Then in the Fall of 1903, Dr.

A. Budaghyan paid to publish these works in the Armenian

"Pushkinian" Printing House. Akh al Vardi and the first

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volume of folk songs, "Sareri Hovin Mernim," "Habrban,

"Oy Nazanum," and "Saren Kou Ga" were included in 1904

publications.

In the history of publications of Russian Armenian choral

folk songs, his first volume published in 1903 had no prece-

dent. In 1904 he wrote songs about workers that also had no

precedent in Armenian life. In these songs he calls upon the

serfs, laborers, and villagers to unite "to support the cause of

labor and open the road to socialism." The members of the

Dashnak Party distorted the words to "Dashnaks support the

cause of labor."

In 1899 he was given the position of church choir director

which somewhat relieved his serious financial situation.

During this period, using his position, he cleverly changed for

the first time (before that nobody had used the method) sone

religious music pieces. By contrasting polyphonic voices to the

homophonic, he opened a new epoch in Armenian religious

music. Later on he burned these pieces along with songs that

didn't, at the time, coincide with his political thinking and ten-

dencies. If something did indeed survive there is a need to col-

lect them, because those works may shed new light in the his-

tory of our sacred culture. His "Sourb Sourb" can be found

with musicologist Gourgen Mirzoyan, "Miashabat" was found

in his brother's papers while "Kristos I Mej" and "I Verin

were published in different issues of G. (Garegin) Levonyan s

"Gegharvest" magazine.

In 1901 he finally organized the first Oriental Cultural

Ensemble, which gave a performance in the Hall of Benevolent

Meetings during the annual program of the Armenian student

union. In 1902 he wrote two romances, "Miayn Kez Hamar" by

Ada Negri and "Mayisn Yekav" by H. [Hamazasp] Hambar-

dzoumyan. In 1903 he received a work permit from the Imperial

Music Society to go to the Caucasus and organize concerts.

After the first big concert in Shoushi the next day, Golitsin'S

officers searched Grigor and placed him under their watchful

eye, and canceled all his concerts under the pretext that with the

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proceeds from the concerts, Suni was arming the people against

the government to solve the agrarian reform problems. [Prince

Golitsin was Governor General of the Caucasus].

In 1904 he participated in a music competition based on

Isabella Grinevskaya's "Bab" dramatic poem depicting Persian

life, and from more than thirty musicologists in competition,

Suni won first prize. In ten days that piece had twelve perfor-

mances after which the government forbade any other perfor-

mances and confiscated the text along with 18 pieces of music.

That same year he organized his first quartet of refined neyer

[ney is a duduk, like a wooden oboe] that became an object of

admiration for Rimsky-Korsakov and Liadov. Rimsky-

Korsakov even tried to include that instrument in his sym-

phonic orchestra but the lack of a specific instrument and expe-

rienced players prevented this from happening. Toward the end

of the summer of 1905, Suni, along with Armenak Ter-

Mkrtchyan and Zatikyan (with the nickname Smerch -

Tornado), was actively involved in organizing the soldiers and

sailors. Because of these activities he was pursued and

searched, but that fall he accepted an invitation from the

Nersissyan School [in Tiflis] to replace Yekmalyan.

While teaching at the Nersisyan School, from September

1905 to October 1908, because of his position as a leader of

agrarian reform movements in Lori, he was pursued by

General Zolotaryov's group of Gendarme Cossacks and by the

police. Because of this he fled to Turkey. Nevertheless he was

the hero of the day in all realms of Armenian musical life, who

singularly carried on his shoulders this serious responsibility.

During this period he disregarded the mentality that in

school only those students who had a natural-born talent for

music or had hereditary qualities could succeed in music class-

es. Because of this false conception 80% of the students had

been freed from music classes. But Grigor Suni struggled vig-

orously to make music classes at the Nersisyan and Hovnanyan

schools not only mandatory for everyone, but also a priority.

Suni raised the quality of the choral groups so high that, under

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his direction, they were able to successfully perform choral

pieces of translated operas (by Aristakesyan) as well as

enhance the performances of the Armenian Theatrical

Company, and school and public gatherings.

He tried hard and finally succeeded in separating the church

from the school. At the funeral of Archbishop Aristakes

Sedrakyan, the choir of the Nersisyan school didn't participate.

This incident created an uproar in the pages of "Mshak" which

was the result of this struggle. Unfortunately, his followers

were not able to carry on his achievements.

In 1906 he wrote the operetta "Aregnazan," by G.

[Ghazaros] Aghayan, [opera having had?] that had no prece-

dent in the life of Russian Armenians. Later this operetta was

staged in the Artistic Theater by the Armenian Theatrical

Company to benefit actor Araksyan. Continuing to be in his

political thinking a left Socialist Revolutionary, during this

period Suni worked with a group of Dashnaks on a new revo-

lutionary program (he belonged to an opposition "separatist"

group) and played a big role in organizing workers and peas-

ants, as well as terrorist activities.

In those days he wrote workers' songs "Hogh yev

Azatoutyoun (Land and Freedom)," "Anoghok Krvi Sheporeh

(The Trumpet of Inexorable Struggle)." At the end of these

songs he calls the workers, landless peasants and freedom-lov-

ing intellectuals ("to rise up and destroy tsarism, feudalism,

and capitalism and to establish socialism"). He also restored

some Dashnak chauvinist songs, changing their words and giv-

ing the songs a proletarian quality.

In October of 1908, a disguised Suni escaped from Batoumi

to Turkey in a Laz raft. In Trabizon, Samson, and Kirason he

organized very enthusiastic concerts of Armenian choral and

orchestral music, as well as some Armenian-Turkish-Greek

concerts. Then he traveled to Lesser Armenia and on his way

from Samson to Sebastia he collected and studied folk songs

and dances from the surrounding villages.

In Samson he tried to organize a break-in at the armory that

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belonged to the military authorities. He wanted to distribute

2000 new model rifles with millions of bullets to arm the peas-

ants and workers. But the Dashnaks who were friendly with the

Ittihad, "the authorities in Constantinople," not only interfered

with Suni's already designed plan but also in the most vile

manner (including the threat of betrayal) tried to eliminate this

"dangerous" person by isolating [ostracizing] him.

It was after this that Suni wrote a song: "Rise up laborers

with muscular forearms. Strike the anvil with your hammer.

Crumble the old and build the new. Death to this dark system

of capitalism and long live Socialism; adopt this slogan."

Making Trepizond the center of his operations, he had an

opportunity to do some research on the remnants of folk songs

sung half in Armenian, half in Turkish and the life of Haynak

(Armenian Muslims) who lived in the river valleys of Surmene

Karatere and Yambol. In 1910 Suni moved to Erzurum where

he continued the same work on a wider scale, spreading his

activities into Hamshen, Jermel, Deresi, Tortum, and other

nearby regions. The results of this research were enclosed in

two big notebooks which he presented to the Mayilyan expe-

dition in Tiflis (to poet H. [Hovhannes] Hovhannisyan) but one

doesn't know what was the fate of these notebooks.

In Erzurum while working at the Sanasaryan School where

Professor A. Khachatryan was principal, Suni established a

new epoch. He founded a little symphonic orchestra, a choir

for four voices, upgraded music lessons to the highest stan-

dards and became the favorite teacher among his students. He

acted in similar fashion in the Armenian national school.

Outside of school, he established free voice and instrumen-

tal music lessons for young laborers, and with these students he

formed the first Armenian workers music band, comprised of

40 individuals, which became the envy of military orchestras.

He also formed an 85 member coed choir that played a great

educational role in far-ranging Armenian and non-Armenian

circles in towns and villages. At this time his relationship with

the Dashnaks intensified, but their insults and dirty politics

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were useless in trying to win over the laboring masses. The

unions that Suni formed with the working peasantry continued

to multiply and grow strong.

Suni was not content with only this type of activity. Every

year he would devote four months to collecting Armenian folk

songs and music. Traveling to the provinces of Erzurum, Bitlis,

and Van he would collect and study a huge number of folkloric

materials (seven thick notebooks with almost 500 songs,

including poems "Vren Ouzin" and "Heyran-Seyran").

While in Turkey for those six years he rearranged

"Aregnazan," giving it a popular operatic form. He also com-

posed "Revival," a symphonically arranged piece in five

movements. In the Fall of 1914 when the First World War

broke out, his [tyuoznakya] rare works, which had been

entrusted to the care of the missionary, Mr. [Robert] Stapleton,

were subjected to the same fate as the treasure that had been

handed over to this Christian pastor in Erzurum.

In Tiflis, Suni had his first encounter with musicologists of

the new generation - Ovsanna Ter-Grigoryan, Anoushavan

Ter-Ghevondyan, Romanos and Spiridon Melikyan, [Sargis]

Barkhoudaryan, and [Kristapor] Kushnaryan - and he engaged

actively in musical life. The hustle bustle began.

Under Suni's direction a big benefit symphonic concert was

held in the Royal Theatre with more than 100 orchestra and

chorus members and soloists participating. The concert fea-

tured orchestral works by Yekmalyan, Suni, Spendiaryan, Ter-

Ghevondyan, and Barkhoudaryan and songs for four voices by

Yekmalyan, Suni, and S. Melikyan. This was followed by the

Music Society's symphonic concert, where, along with the

works of senior musicians, the works of our younger musicians

- A. [Armen] Tigranyan, Mikayel Mirzaian, D. Ghazaryan -

were also performed.

This was followed by the daily concerts of the Tiflis

Protestant Church Symphonic Orchestra, which lasted exactly

two years and had as its official leader the only Armenian con-

ductor in Tiflis - Suni. The great demand for Armenian orches-

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tral works spurred Suni to create original pieces and compelled

him to prod others to compose, as well.

During this period he became a member of the Armenian

drama group at the Zubalov public house, and for the Turkish

group, he wrote a musical drama entitled "Asli and Karam,"

which was presented there, under Suni's direction, on several

occasions.

Suni formed the Society of Armenian Musicologists along

with Ovsanna Ter Grigoryan, Anoushavan Ter-Ghevondyan,

Barkhoudaryan, and Kushnaryan ([Aleksandr] Spendiaryan

was permitted membership if he came to Tiflis and wished to

join). Suni began to research Armenian music and he taught at

the Kamoyan Music School, led by the threesome of

Yerznkyan, Khanoyan, and Vardanyan.

During the Republic of Armenia under Dashnak rule, he

refused on numerous occasions to accept an invitation to estab-

lish a state conservatory of music within the Department for

the Arts.

In 1919, during the Menshevik anarchy [...], Suni moved

on to Tehran, Persia [...]. There he established, in typical fash-

ion, musical excitement, by holding concerts and other musical

programs, and researching 8 of the 12 dasgahs that had not yet

disappeared from the memory of master instrumentalists.

In the fall of 1920 he left Tehran and returned to Tiflis via

Mesopotamia, India, Egypt, Constantinople, and Batoum, not

being able to travel through the English chain at Ghazvin (Iran)

by the shortcut from Enzeli to Bakou. This travel was both

long and exhaustive.

In August of 1921, in a sick, decimated condition, Suni

barely reached Tiflis, where he met with representatives from

Soviet Armenia, and in particular with Levon Toumanyan, the

Tiflis representative of the Peoples' Education Commissariat.

He donated his entire library to the Soviet homeland and

moved to Constantinople with the clear intention of returning

to Yerevan in a couple of years, after regaining his health, in

order to participate in the building of a proletarian Armenia.

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In Constantinople, Suni taught music and choral singing at

the Berberyan, Yesayan, Kentronakan [Getronagan], Hintlyan,

Bezazyan, and Karagyozyan schools, as well as conducting the

Uskudar coed choir, at the same time giving encouragement to

the newly created "Hayastan (Armenia)" of which he was one

of the founding members and president of the music sector. In

the shortest period of time Suni created great enthusiasm in

Constantinople.

After concerts by the Uskudar chorus and separate perfor-

mances by various schools, which had already commanded the

attention of the entire public, Suni formed a united coed cho-

rus, comprised of 350 singers, trained them for six months, and

while he was about to announce their concert, the Kemalist cri-

sis began, turning everything topsy-turvy and compelling him

to move with his large family (9 members) to the United States

of America.

Setting foot in New York on Sept. 10, 1923, Suni immedi-

ately went to work, organizing musical performances and

choral concerts in all Armenian populated cities on the East

coast. After a big concert in Boston, Suni became ill with

inflammation of the lungs, forcing him to withdraw from his

previously mobile lifestyle.

Remaining in Boston in the fall of 1923 he established the

"Armenian Arts" society, holding several theatrical and musi-

cal concerts in Boston, Providence, Worcester, and Haverhill,

and he participated in an "international song competition,"

winning a first prize for Armenian folk songs. Then he gave

several public lectures on the arts, the significance of which

was how the red line of class struggle was shining, like a dia-

mond. He was consistent, and theory and practice were united

and in harmony. The coed youth had gathered around the mas-

ter, championing the arts and Soviet Armenia... preparing a

progressive battalion of new art...but Suni was bedridden at

Deaconess Hospital with complications from diabetes. How

happy would the militant prostitutes of the Armenian bour-

geoisie have been if the Master had permanently left the scene.

134
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at But the lion Karabaghi squeezed sour lemon on all their hopes

in, and desires, and being out of grave danger, was now recuper-

he ating in Philadelphia, in the care of his dear friend, Dr. [Lucy]

to Guzelyan, who saved his life.

ne At the end of summer in 1925 in Philadelphia, still fresh in

In the memory of the community were the public lectures on the

in arts that Suni gave to the Armenian Student Society. This was

followed by the impression of the amazingly wonderful con-

r- cert with a chorus of more than 100 singers at the Metropolitan

ie Opera House on April 3, 1925. It was autumn. Suni had recov-

D- ered somewhat and was already back to work.

id An energetic period began in 1926. The "Hai Arvest"

i- (Armenian Arts) Society with its musical-theatrical and dance

m sections became a force here once again, and the chorus was

Is also ready and won a prize for song and performance in a com-

petition of nations. The Society also supported and enlightened

i- the events of all community organizations that were sympa-

d thetic to Soviet Armenia, to the proletarian homeland; isn't it

st true that it is now Communist?

h The tempo intensified in 1927. The Children's Opera Group

s already had presented an opera in three acts, earning the admi-

ration and astonishment of the community. They were sur-

e passed by not one, but two, adult groups, that presented very

complex pieces. All the Dashnak intrigues, conspiracies, and

I, entrapments failed in this purpose. The children, the youth,

" families and the public, full of enthusiasm, were wholeheart-

edly supportive of "Hai Arvest (Armenian Arts)" and its direc-

1 tor. It was too bad only that the Master broke his leg in three

places at the "HOK" (Armenian Assistance Committee) Fall

l picnic and it has been six months that he has been bedridden...

but he doesn't know what it means to be idle in bed.

During this period he produced a large volume of original

works, solo songs, duets, choral works, a series of songs trum-

peting the struggle and demands of the working class, and then

arranging for four voices and multi-voice peasant songs, espe-

cially those that highlight the exploitation of the working peas-

135
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antry. He also arranged many, many pieces for orchestra.

Perhaps that accident was necessary ("there is always good in

evil"), to bring to life all that had been stored.

But work continued, as in Philadelphia, also in Boston.

Some of his students, full of energy, became conductors them-

selves. It was 1928-1929. Suni was back on his feet. With great

enthusiasm he continued to develop his previous projects and

began to create new ones. He had already formed a 50-member

Russian workers choir at the Russian House, given benefit con-

certs for them, and participated in a glorious all-workers cele-

bration as a memorial to Lenin.

He enhanced "Hai Arvest (Armenian Arts)" with a neatly

composed string quartet, at the same time giving radio concerts

with his chorus and soloists, producing great interest in

Armenian songs among Armenian and non-Armenian circles.

In the summer of 1930 Suni was invited to Boston, on the

occasion of the city's three hundredth anniversary, to form and

conduct a big chorus and symphonic orchestra. Time was

short. There were only 12 days to prepare. He reserved the

right to choose the choral and orchestral works that would be

played. He threw out of the program all the nationalistic (reli-

gious and secular) pieces.

In that short period of time he produced an artistically

exquisite chorus of more than 100 singers and a rich, compre-

hensive, and challenging program which earned the unwaver-

ing enthusiasm, admiration, and thunderous applause of the

entire Boston community. Let's not forget that we tore down

hundreds of tricolor flags, cleansing Symphony Hall of those

dirty pieces of rags that the Ramkavars had allowed in order to

appease the Dashnaks. The bitterness of the Dashnak defeat

could be seen those days in the polemic struggle that

"Hairenik" (Fatherland) [Dashnak newspaper] was waging

against "Baikar" (Struggle) [Ramkavar newspaper]

The Maestro's students continued his choral work and in

the next two years they won two new awards for Armenian

folk songs (Suni's) at international song festivals.

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In the fall of 1931, the Armenian National Musical Society

in New York, after dismissing their Dashnak conductor K.

Mehrabyan, invited Suni as their director, agreeing as a pre-

condition to adhere to his red, class struggle policy.

In the shortest period of time, Suni turned a chorus of 30

singers into one with 119 and held several musical perfor-

mances, concerts, and radio programs featuring laborer and

peasant songs. In the winter of 1932, that chorus with soloists

and symphonic orchestra gave a fantastic concert in the

Metropolitan Auditorium on the occasion of "Armenian Song

Day."

The insincere silence of "Baikar" and the overt curses of

"Hairenik" were proof of the great victory of the proletariat in

the field of arts. That fall, Suni was bedridden and confined to

complete rest by doctors, due to dual complications from dia-

betes and heart disease. His students in Boston, New York, and

Philadelphia are now continuing the great work that their mas-

ter began, benefiting from his written suggestions, advice, and

assistance, while the master himself continues unceasingly to

create and to carry out the responsibilities of director of the

"Banvor" (Worker) musical section, that has already published

Suni's two laborers' songs - "Workers of the World-Unite" and

"Soviet Armenia."

137
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AtxOul)A %U5] OM8'11MJ

pub %urubUAJ1 IlUb 8 ................. 5

ON BEHALF OF THE MUSEUM........................ 7

WM~urub ......................................... 9

PREFACE.......................................... 17

diu8 bueL&Sfnhra1ib.............................. 23

trurunr............................................5s7

ARMENIAN MUSIC.................................. 69

NOTES ............................................ 98

<bb-UlU lbu~rt~htb> ........................ 108

AUTOBIOGRAPHY ..................................124

138
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GRIGOR SUNY

ARMENIAN MUSIC

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Designer Gourgen Gasparian

Museum of Literature and Art, Yerevan, Aram str. I, 2005

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