A young man of superior attainments in Trebizond, belonging to the Papal Armenians, died in the spring of 1844, giving the most satisfactory evidence of conversion. His priest had made every effort to reclaim him, but Mugurdich, for that was his name, was very decided, and a few days before his death made a formal renunciation of his Church in writing, and peacefully committed his all to Christ. His body was not allowed a burial in the graveyard, or with the usual religious ceremonies, but was carried out at a late hour, in a dark stormy night, by common street porters, under the direction of a Turkish police-officer, and buried in a waste place about a mile out of the city. His priest had threatened to bury him like a dog; but he told them, at the time, that they could thus do him no harm, as they could not reach his soul.
The Vartabed in this city was not deemed sufficiently energetic as a persecutor. But Boghos, his successor, was. On receiving instructions from the Patriarch in the spring of 1845, he immediately set the whole persecuting machinery in motion. And so terrific did it become, that in the space of ten days about one half of the Bible readers had recanted.
Just at this juncture, a highly respected evangelical inhabitant of Trebizond, named Tateos, returned from a visit to Constantinople, Smyrna, Broosa, Nicomedia, and Adabazar, whither he had been to make the acquaintance of the missionaries and native brethren in those places. Fearing the influence of such a man, the persecuting party resolved to put him out of the way. He was accordingly decoyed on board the steamer as it was leaving for Constantinople, thrust down into the hold, and confined there by order of the Turkish Pasha. Thus was he torn from his affectionate wife and children, and carried off like a felon, they knew not whither, without even the show of a trial. Arriving at the capital, he was taken to the Armenian hospital, and shut up in the mad-house. Placed in a sitting posture, he was fastened with two chains, one from his neck to the wall, the other from his feet to the floor. Orders from the Patriarchate were, that no one should have access to him, but some of the native brethren discovered the place of his confinement, and gained admittance. He was then removed to another place, where it was believed he could not be found. On the Sabbath, the eighth day of his imprisonment, while the Armenian congregation was engaged in singing in the chapel at Pera, he entered, a free man! Much prayer had been offered for him, and his sudden liberation reminded all of Peter the Apostle. Sir Stratford Canning had been informed of his case, and there was no doubt that the remonstrances of this benevolent statesman had caused the Patriarch to loosen his grasp upon this innocent victim of his oppression.
But whatever was the influence exerted to moderate the proceedings of the Patriarch in this case, he was fully resolved not to fail of success. In the beginning of 1846, he entered upon the more decisive course of subjecting the evangelical Armenians to the pains and penalties of excommunication. He began with Vertanes, who escaped arrest only through the friendly agency of his landlord, (not a Protestant,) and was concealed for several weeks in the house of a friend. At the patriarchal church, after the morning service, January 25th, the church was darkened by extinguishing the candles, the great veil was drawn in front of the altar, and a bull of anathema was solemnly read against Priest Vertanes; and, on the next Sabbath, against all who were of his sentiments,—"followers," as the instrument read, "of the corrupt new sect, who are accursed, excommunicated, and anathematized." Vertanes was denounced in the usual style of such documents, as "a contemptible wretch," "a vagabond," "a seducer of the people," "a traitor and murderer of Christ," "a child of the devil," "an offspring of Antichrist," and "worse than an infidel or a heathen." "Wherefore," says the Patriarch, "we expel him, and forbid him, as a devil and a child of the devil, to enter into the company of our believers; we cut him off from the priesthood, as an amputated member of the spiritual body of Christ, and as a branch cut off from the vine, which is good for nothing but to be cast into the fire. By this admonitory bull, I therefore command and warn my beloved in every city far and near, not to look upon his face, regarding it as the face of Belial, not to receive him into your holy dwellings, for he is a house destroying and ravening wolf; not to receive his salutation, but to refuse it as a soul-destroying poison; and to beware, with all your households, of the seducing and impious followers of the false doctrine of modern sectarists, and to pray for them to the God who remembereth not iniquity, if perchance, they may repent, and turn from their wicked paths, and secure the salvation of their souls, through the grace of our Lord and Saviour, Jesus Christ, who is blessed forever and ever. Amen."1
1 Missionary Herald, 1846, pp. 197, 198.
The Patriarch immediately issued orders to his clergy, to see that the temporal penalties threatened in the anathema were all inflicted. Most of the clergy obeyed these orders with good will, but some reluctantly. The leading men in the different trade corporations were required to deprive the persons anathematized, and their families, of their employments and means of living, and they evinced more pitiless zeal than did even the clergy. Many of the brethren were forcibly driven from their houses and shops, and some were expelled even from the paternal roof. A form of recantation was drawn up, and a new creed, and these were sent throughout the country for the signature of the Protestants. The evangelical brethren were everywhere summoned before their ecclesiastical rulers for this purpose. The creed contained the worst errors of Popery. The recantation required was, in substance, a confession that "being deceived by the enticements of Satan" they had "separated from the spotless bosom of the holy Church," and had "lovingly joined the impious New Sectaries," which they now saw to be "nothing else but an invention of arrogance, a snare of Satan, a sect of confusion, a broad road which leadeth to destruction." Wherefore repenting of their "impious deeds," they "fled again to the bosom of the immaculate and holy Armenian Church," and confessed that "her faith is spotless, her sacraments divine, her rites of apostolic origin, her ritual pious," and promised to receive "whatever this same holy Church receiveth, whether it be a matter of faith or ceremony," and to "reject with anathemas whatever doctrines she rejects."1
1 Appendix to Christianity Revived in the East, p. 272.
The persecutions designed to enforce this bold and cruel measure, both at Constantinople and elsewhere, were too numerous to be fully set forth in this history. It appears, from a statement drawn up by the missionaries at Constantinople, that nearly forty persons, in that city alone, had their shops closed and their licenses taken away, and were thus debarred from laboring for an honest livelihood. Nearly seventy were ejected from their own hired houses, and sometimes from houses owned by themselves, and were thus exposed as vagabonds, to be taken up by the patrol and committed to prison; and could find shelter only in houses provided for the emergency at Pera, or Galata, through the charity of Europeans or Americans. To increase the distress, bakers were forbidden to furnish them with bread, and water-carriers to supply them with water. Thirty or more persons were exiled, imprisoned, or bastinadoed, on no other charge than their faith. Many were compelled to dissolve partnerships, and bring their accounts to a forced settlement, involving their utter ruin. Where the agents of the Patriarch ascertained that debts were due from the anathematized to faithful sons of the Church, the latter, however reluctant, were compelled to urge an immediate settlement.1
1 Annual Report for 1846, p. 98.
Dr. Dwight gives us a glimpse of the working of the Anathema in the following narrative: "At one time the Patriarch called before him several of the leading Protestants, and sought to win them by gentleness and argument. When he found that they could outreason him, he said, rather petulantly, 'What is the use of your talking? I only called you to sign this paper. If you cannot do it, you may go, and next Sabbath you will all be anathematized.'