Woman and Her Saviour in Persia / By a Returned Missionary

by Thomas Laurie

TRIALS.

EVIL INFLUENCE OF HOMES.—OPPOSITION IN DEGALA.—ASKER KHAN.—POISONING OF SANUM'S CHILDREN.—REDRESS REFUSED.—INQUISITOR IN SCHOOL.—TROUBLES AT KHOSRAWA.—LETTERS FROM HOIMAR.

But, aside from open persecution, there is a constant danger arising from the people themselves. The teacher in a Christian land can never fully understand the feelings of the missionary teacher. The one sends forth his pupils to meet Christian parents, brothers and sisters, who, with more than a teacher's love, lead the young convert by still waters, and establish him in holy feeling; but the flock of the other goes out often into families where every soul would gladly break the bruised reed and quench the smoking flax. He can sympathize with Paul in his anxiety in behalf of those for whom he had labored in the gospel.

Sometimes the pupils of the Seminary so dreaded the scenes of home, in vacation, that they preferred to remain in the school.

In April, 1849, Miss Fiske visited the village of Degala. As it was a holiday, most of the women had gone out for amusement; but a little company of twelve praying ones gathered around her, and listened in tears while she spoke of Jesus and his love. Their fervent prayers for neighbors and friends made her feel that a blessing was yet in store for Degala. These women suffered all sorts of insult for their attachment to the truth; they were often beaten and driven from their homes by their husbands. While the pupils of the Seminary were here, some of their own sex did all they could to annoy them. But read an account of their trials from the pen of Sanum, of Gawar. She writes to a friend in this country,—

"I had bitter times this vacation, for our neighbors are all very hard-hearted, not listening at all to the words of God. When I opened my Testament to read to them, they would shut it, and begin to quarrel about the forms of religion. I entreat you to pray for my village, that I, so unworthy, may see its salvation.

"One day, Miss Fiske went to the village of Degala, where is a band of women who greatly love the Lord. They gathered about her, and she had a very pleasant time. All these were inquiring what they should do to be saved. She could not stay long with them; but they were so humble that they asked to have some of the girls sent to them. So four of us, though so weak, ventured to go in the name of Christ. We found these sisters in great distress, being reviled and beaten by wicked men, for Jesus' sake.

"We were speaking in an upper room there on a feast day, and the women with us were weeping very much, while others, afraid to come in, seated themselves on the terrace by the window. Suddenly a wicked man came with a rod, and drove all those away who were without. Poor souls! how my heart burned for them! One, who had not been used to come to meeting, came that day for sport. She wore many ornaments, but as soon as she heard the words of God, her tears began to flow. After meeting, she arose up quickly, and threw aside her ornaments, and followed us wherever we went. We were having a meeting in another house, when a quarrelsome woman entered, having a large stick in her hand, and began to beat her daughter and daughter-in-law, and she carried off her daughter; but the other remained, though sorely bruised, saying, 'I will spill my blood, but will not leave the place of prayer.' The women who fear God wept much because this woman did so.

"We went to the sacrament, and there was a company of women who separated themselves from the others, and were weeping in one corner of the church. Some very bad women came to them, and said, 'Let us rise up and dance, because they are weeping.' Another, in anger, took the sacrament from the mouth of one of them, and gave it to her little granddaughter. There was much confusion in the village, and they seemed like those who cried, 'Great is Diana of the Ephesians.' One said, 'I wish neither Satan nor God, but only Mar Shimon.' Once, when we were assembled with the women, and Moressa was speaking, a wicked man fired a pistol to frighten us. But the women encouraged us, saying, 'Go on, and speak louder, that he may hear.' And when he heard my sister speak of the wickedness of man's heart, he cried out, 'Those words must have been for me. She must have known that I was there.'"

It does not fall within the object of this volume to give any detailed account of the proceedings of Asker Khan, who for several years sought to wear out the saints of the Most High, causing the native helpers to be beaten, fined, and annoyed in many ways, and then arrogantly denying all redress. Encouraged in his persecutions by the prime minister, he was able to defy all interference. Indeed, during part of the time, the English ambassador was constrained to leave the kingdom, and the Russian ambassador, though personally disposed to do all in his power for the mission, was yet officially unable to help.

At one time, he gave orders that no school should be opened without his sanction, and that all the teachers must report to him; and in case of disobedience, he threatened them with fines and imprisonment.

It may show in what estimation the influence of the Female Seminary was held by enemies, when we find him issuing his command, "Allow no girls to attend your school; schools are for boys alone;" and claiming credit for great forbearance because he did not at once break up the Seminary. That which called forth such opposition from enemies was surely not inefficient. There must have been a power for good manifest even to Moslem opposers, that taught them where to strike so as most effectually to destroy.' But there was a Power above them that said, "Thus far, and no farther." "The bush burned with fire, yet it was not consumed."

The evil wrought by Asker Khan was not confined to his own doings. His hostility, in a position so commanding, emboldened every Shimei to curse. In Ardishai, two or three unprincipled drunkards, with their dissolute bishop (Mar Gabriel), saved themselves from Mohammedan rapacity by taking part against the converts. These last were made examples of, to deter others from attending preaching or sending their children to the schools.' One poor widow, with four children,—a most consistent Christian,—was driven from her house by her father-in-law, because she allowed her oldest daughter to attend the village school. As many as thirty families, unable to endure persecution any longer, fled from the village; and Priest Abraham himself, after suffering much, was compelled to leave, though his congregation was from one hundred and fifty to two hundred every Sabbath.

In Dizza Takka, on the evening of April 20th, 1856, Sanum, who graduated in 1850, had arsenic put into the supper which she carried to a neighbor's tandoor (native oven) to be warmed. Happily, Joseph, her husband, was delayed beyond his usual hour, so that he was uninjured; and the quantity of arsenic was so large, that, by the prompt use of remedies, the mother's life was saved, though her innocent children suffered severely, and, after lingering a few months, both of them died. She rose from weeping over their graves to serve her Master more faithfully than ever. But Asker Khan,—though the arsenic was found at the bottom of the pot, though a portion of the contents, given to a cat, speedily produced convulsions and death, and though a Jewess testified that "the neighbor" had recently applied to her husband for arsenic, and no one else had access to the vessel where it was found,—instead of investigating the case, insulted Joseph and his friends, and caused his aged father to be beaten; at the same time telling the people of Dizza Takka to shoot Joseph if he went to their village again. Such conduct emboldened the enemies of the truth to complain against the more enlightened of their clergy who had renounced many sinful customs, as forsaking the religion of their fathers; and, with blasphemous threats, they were ordered to do the bidding of their accusers.

On the 1st of June, an order from the authorities at Tabreez to Asker Khan was presented to him by the missionaries, which, after a calm recital of the facts in the case of poisoning, proceeded thus: "As the person who did this act is a criminal, and, if unpunished, the affair may lead to the destruction of life, it is necessary that you, high in rank, take the attitude of investigation, and having discovered the criminal, that you punish him, with the knowledge of the Americans, and so act that no one, Christian or Moslem, shall dare to repeat such a crime." This order was obtained through the kind offices of the Russian ambassador; but the criminals were only detained a few days, and not pressed at all to a confession. Asker Khan then proposed, as they had not confessed, that the missionaries should intercede for their release. Of course, they refused. Then, saying "that if he had known that, beforehand, he would not have touched the matter, and that he could defend himself at Tabreez," he dismissed the accused, and it was in vain for the missionaries to prosecute the matter further.

Indeed, the opposition at this time was more serious than at any previous period, and for a time it seemed as though the seminaries, and especially the Female Seminary, would be destroyed.

In the autumn, a commissioner, sent from Teheran to examine into the proceedings of the mission, made an inquisitorial visit, and went all through the building, peeping into the chambers, and making himself and suite every where at home. Coming into the recitation room, where most of the girls were engaged in study, he selected, a large, robust pupil, who could speak Turkish, and questioned her as follows:—

"Are you allowed to follow your own customs?"

"We follow all that are good, but not such foolish ones as you would not wish us to follow."

"Do these ladies let you see your friends?"

"Certainly; we always see them when they come here, and we go home three times a year, staying, at one time, three months."

"What do you do when at home?"

"We work in the fields, and do any thing that our friends do. Our teachers tell us to help our friends all we can, and are displeased if we do not."

"Can you work, or have you become Ingleez?" (English.)

"Look at me; I am strong; I can carry very large loads."

"What do you do here?"

"We study, and learn all wisdom."

"Are you allowed to use your own books?"

"Certainly; the principal book of our religion they have printed for us, and we use it more than any other."

"But have you not left the books of your fathers?"

"The book I spoke of is our sacred book, like your Koran, and we use all others that agree with that."

"Do you fast?"

"One day at the beginning of the year, and other days afterwards."

"But have you not forsaken some of your church fasts?"

"None that are written in that book. I keep all those very carefully."

"What! twice in the week?"

"No; for that is not required in the book."

"But your people do."

"Yes; not being readers, they do many things that are not written in the book."

"Would your teachers allow you to fast?"

"O, yes; but we don't want to fast more than our book requires."

"What are your prayers?"

"Those taught in the book."

Then followed questions about dress, employment, and such things, all of which she answered in the same manner. The teacher was very thankful that the Master had neither left to her the selection of the witness, nor her preparation for the examination. But the examiner expressed very decided disapproval of female education, and held up their previous condition as their only proper one. The truth was, the Moslems were angry that their rayahs were being elevated, and they were specially indignant at the education of women.

So the opposition went on. Messrs Stoddard and Wright proceeded to Tabreez, and secured orders for redress which, as usual, were counteracted by secret orders to the contrary. The native helpers were now beaten because they were in the employ of the mission: some were thrown into prison, and threatened with being sent to Teheran in irons. But when the Lord saw that the wrath of man had proceeded far enough, he restrained the remainder thereof. For one of the leading spirits in this onset on the mission fell under the daggers of the Koords, and his death at once called off attention from missionary operations to other things.

Again, in January, 1858, two pious residents at Khosrowa, in the province of Salmas, were shamefully oppressed; and when application was made for redress, Asker Khan not only refused to adjudicate the matter, but beat one of the complainants so severely that he was confined to his bed for weeks. Still later, after urgent importunity from Nestorians and nominal Papists, two very able and excellent men, Deacons Joseph and Siyad, were sent to labor in that distant province. On one occasion they entered the village of Khosrowa to purchase fuel, and were quietly passing along the street, when a mob stoned them out of the village. Shortly after, Deacon Siyad was expelled from the district so suddenly that he had to leave his wife, Merganeeta: she, too, was driven away alone; but Holmar, a pious woman residing there, went with her. The first night they spent in a field, and the next day they sought refuge in an Armenian village; but, driven from thence, the persecuted wife fled to Oroomiah. After long effort, an officer was sent from Tabreez to Salmas, and ample promises of full redress were given, ending, as usual, in nothing. A mob, headed by a French Lazarist and native bishop, rescued the offender, and the officer desisted from further procedure.

The reader will be interested in the following extract, from a letter of Hoimar to Miss Fiske, in 1859:—

"I cannot tell you how glad I am to hear that your health is better. O that quickly you might meet us, if the Lord will! Till death I can never forget your love, nor your reminding your pupils to ask the Lord to support a poor, ignorant one like me. I do not believe your thoughts can ever rest about your little company of Nestorians. If a mother leaves a nursing child, she cannot rest till she returns to it. If you are far from us in body, I know your spirit is with us. If Jonah mourned over the gourd for which he had not labored, how shall not you mourn after those for whom you have labored?

"If the breezes did not bring the cry of 'Salvation' over the ocean, our desolations would cry out. But thanks to Him who favors those that leave their native land to labor among the ignorant. Yet what shall this people do? The beast having great iron teeth still reigns here; but it may be the Lord will speedily destroy him with the breath of his mouth. I trust that you will ever remember in your prayers one who will remember you in her weakness till death."

Two years later brought the following, with its graphic delineation of the trials that such as choose the better part may meet with yet for years to come:—

BELOVED MISS FISKE: Almost every day of this summer has been a bitter day. For my mother had become willing to give Raheel (Rachel, sister of Hoimar) to the Papists, and she had prevailed over my father to do the same. And now I will tell you how Goliah fell upon the earth, and he that had no weapons overcame; but it was from the power of God. The arrangement had all been made by my parents, and the betrothal feast made ready. Sanum and I were in Oroomiah, but Deacon Joseph was in Salmas, and we had also this comfort—my oldest brother stood firm, saying, "Fear not; till death I stand." Raheel also was firm, hoping for help. With entreaties and tears, I asked Deacon Isaac to go to Salmas. He went, but Raheel knew it not. She was very sorrowful for only an hour remained to the time fixed for putting the betrothal ring on her finger. The hope of her life seemed to hang on a hair. She went to the vineyard, and prayed God to deliver her; then returned sorrowful to her room. She hears them say, "They have come!" and locks her door. They ask her to open it, bat she opens it not. Just then, Deacon Joseph goes to the window, and, seeing that Doacon Isaac has come, says, "Open; be not afraid." Deacon Isaac sits down with the Papists who have come to the betrothal. My father leaves it with him, and he says, "Very well; I have only now come; I must have time to examine into this business. To-morrow I will give you an answer." He talks with my father, saying, "How can you give your daughter to the Papists? The missionaries are not willing, our people are not willing, I am not willing; and more than all, the girl is not willing." My father at length said, "She is your daughter, not mine; do as you please." Then Deacon Isaac sent word to the Papists, "There is no possibility of your carrying this forward. I have questioned the girl, she is not willing; speak no more about it." The deacon then asked my father to let her go to the city to school again. At first he consented, but finally left it with her mother, who did not let her go. The deacon left displeased. When I heard this, I arose and took Mar Yohanan's brother, and went to Salmas, thinking I might possibly bring Raheel. While yet a good way from the village, like Canaan's spies, we sent for my oldest brother (who is, as we trust, a Christian). He, gave us good news, and said, "Raheel is all ready to go to school." As the Lord favored Eleazar about Rebecca, so he favored us; and the next morning my sister and Deacon Joseph returned to Oroomiah, while I remained to meet the wrath of my mother. As soon as Raheel was gone, she left, and as yet we know not where she is. Truly, great is the power of prayer. So God brought to nought evil counsels, scattered fearful, dark clouds, and caused the light of joy to rise upon us. But I am very sad about my mother, because she has turned away from the fear of God, and is fleeing from life. My father and husband still get intoxicated. I trust that you will multiply your prayers for them; and ask your friends to do the same, and to pray for me, and our village and country. Give my love to all your friends.

From your lover, HOIMAR.

We shall hear from Hoimar again, in connection with the communion.