Produced by John Bechard (JaBBechard@aol.com)
HISTORY OF THE MISSIONS OF THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS TO THE ORIENTAL CHURCHES.
BY RUFUS ANDERSON, D.D., LL.D., LATE FOREIGN SECRETARY OF THE BOARD.
IN TWO VOLUMES.
VOL. II.
BOSTON: CONGREGATIONAL PUBLISHING SOCIETY. 1872.
Entered according to Act of Congress, in the year 1872, by THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS, in the Office of the Librarian of Congress, at Washington.
RIVERSIDE, CAMBRIDGE: STEREOTYPED AND PRINTED BY H. O. HOUGHTON AND COMPANY.
CONTENTS.
CHAPTER XXIV. THE ARMENIANS.—1846-1855.
Agency of Sir Stratford Canning.—Of Lord Cowley.—Lord Palmerston's
Instructions.—Action of the Porte.—The Chevalier Bunsen.—A
Vizerial Letter.—Further Concessions.—The Firman.—Good Counsel
from Sir Stratford to the Protestants.—Dilatoriness of the Turkish
Government.—Still another Concession by the Sultan.—Agency of the
American Minister.—Greatness of the Changes.—The Divine Agency
recognized.—The Danger.—Why Persecution was continued.—New
Missionaries.—Pera again ravaged by Fire.—The Aintab
Station.—Native Zeal for the Spread of the Gospel.—Activity of the
Mission.—The Patriarch deposed.—Native Pastors.—Death of Mrs.
Hamlin.—Death and Character of Dr. Azariah Smith.—Mr. Dunmore
joins the Mission.—Removal into Old Constantinople.—The
First Ecclesiastical Council.—The Gospel introduced into
Marsovan.—Visited by Mr. E. E. Bliss.—A Persecution that was
needed.—Unexpected Relief.—Changes in the Mission.—Missions by
Native Pastors.—Death of Mrs. Everett.—Death of Mr. Benjamin.
CHAPTER XXV. THE ARMENIANS.—1855-1860.
The Crimean War subservient to the Gospel.—Its Origin.
—Providential Interposition.—Probable Consequences of Russian
Success.—Effect of the Fall of Sebastopol.—The Mission in
1855.—Schools.—Church Organization.—Church Building.—The
Printing.—Editions of the Scriptures.—The Book Depository.—Aid
from Abroad.—Greek Students in Theology.—Licentiates.—Accession
of Missionaries.—Death of Mr. Everett.—Miscellaneous
Notices.—Renewed Agitation about the Death Penalty.—The Hatti
Humaïoun.—How regarded by the English Ambassador.—Includes the
Death Penalty.—Is recognized in the Treaty of Paris.—How estimated
by the Missionaries.—Indications of Progress.—Aintab.—Death of
Mrs. Schneider.—Girls' School at Constantinople.—Seminary at
Bebek.—Division of the Mission.—Turkish Missions Aid
Society.—Visit of Dr. Dwight to England.—A Remarkable
Convert.—Death of the second Mrs. Hamlin.—Arabkir.—Sivas and
Tocat.—Harpoot.—Geghi.—Revivals of Religion.—Girls' School at
Nicomedia.—Fire at Tocat.—Mr. Dunmore's Explorations.—Church at
Cesarea.—A former Persecutor made Catholicos.—Death of Mrs.
Beebee.
CHAPTER XXVI. THE ARMENIANS.—1860-1861.
A Result of the Crimean War.—Religious Opinion in Constantinople.
—Change at Rodosto.—Outbreak at the Metropolis.—A Remarkable
Native Helper.—Great Change in Marsovan.—Changes elsewhere.
—Telegraphic Communication.—The Mission further divided.—First
Native Pastor at Harpoot.—Rise of the Station.—Dr. Dwight's Second
Tour in the East.—Changes since the First Tour.—Triumph of the
Gospel at Marash.—Tribute to the Wives of Missionaries.—Change at
Diarbekir.—Decline of Turkish Population.—Death and Character of
Mr. Dunmore.—The Missionary Force.—Training School at
Mardin.—Other Portions of the Field.—Scripture Translations.
—Publications.
CHAPTER XXVII. THE ASSYRIA MISSION.—1849-1860.
Origin of the Mission.—Mosul reoccupied.—Why it had been relinquished.—Proposed American Episcopal Mission.—The Mission of the Board reinforced.—Dr. Bacon's Experience in the Koordish Mountains.—Punishment of the Robbers.—How the Gospel came to Diarbekir.—Church organized.—Arrival of Mr. Dunmore.—Tomas. —Persecutions.—Mr. Marsh's Visit to Mardin.—Dr. Lobdell's Experience at Aintab and Oorfa.—Outrage at Diarbekir.—Descent of the Tigris.—Diarbekir a Year later.—Congregational Singing at Mosul.—Dr. Lobdell as a Medical Missionary.—The Yazidees.—Dr. Lobdell's Visit to Oroomiah.—His Views of the Ecclesiastical Policy of the Mission.—Return to Mosul.—The Church at Diarbekir reorganized.—Strength out of Weakness.—Native Preacher at Hainè.—The Gospel at Cutterbul.—Relief at Mosul.—A Special Danger growing out of the Crimean War.—Excessive Heat.—Death of Mrs. Williams.—Dr. Lobdell visits Bagdad.—His Sickness, Death, and Character.—Religious Services at Diarbekir.—The Gospels in Koordish.—New Station at Mardin.—Remarkable Case of Conversion. —New Station at Bitlis.—Death of Mrs. Marsh.—Return of Mrs. Lobdell with Mr. Marsh.—Difficulties in the way of occupying Mosul.—Great Prosperity at Diarbekir.—Close of the Assyria Mission.
CHAPTER XXVIII. THE NESTORIANS.—1851-1857.
Mr. Stoddard's Reception on his Return.—Death of Judith Perkins.
—Progress in the Mountains.—Progress on the Plain.—The
Seminaries.—A suggestive Case of Native Piety.—Scenes on a
Tour.—Nazee, a Christian Girl, at her Mountain Home.—Elevations of
Places.—A Russian Friend.—Mr. Stocking's Return Home.—A Robbery.
—Another Revival.—Seminary Graduates.—Extraordinary Enthusiasm.
—Books.—Death of Mr. Crane.—Audacity of Papal Missionaries.
—English and Russian Protection.—Mr. Cochran at Kosrova.—Matter
of Church Organization.—Death of Deacon Guwergis.—Hostility of the
Persian Government.—A new Revival.—Gawar vacated for a time.
—Discomfiture of the Enemy.—The Lord a Protector.—The Monthly
Concert.—Mountain Tours.—Search for a Western Station.—An
Interesting Event.—Violence of Government Agents.—How these Agents
were removed out of the Way.
CHAPTER XXIX. THE NESTORIANS.—1857-1863.
Death of Mr. Stoddard.—His Character.—Death of his Daughter.
—Retrospective View.—Death of Mrs. Rhea.—Decisive Indication of
Progress.—A Winter in Western Koordistan.—Mosul and its Vicinity.
—The Mountain Field.—An Appeal.—Failing Health.—New
Missionaries.—Death of Mr. Thompson.—Failure of the Plan for a
Western Station.—Failure of Mr. Cobb's Health.—The Nestorian
Helpers.—Tenth Revival in the Seminary.—Literary Treasures of the
Nestorians.—Marriage of Mar Yohanan.—Advance towards Church
Organization.—Death of the Patriarch.—Extraordinary Outburst of
Liberality.—Dr. Dwight's Visit to Oroomiah.—His Opinion of the
Church Policy of the Mission.—Improvements.—Appearance of the
Native Preachers.—Death of Mr. Breath.—Apprehended Aggressions
from Russian Ecclesiastics.—More Revivals.—Death of Mar
Elias.—His Character.—Armenians on the Plain of Oroomiah.—Manual
for the Reformed Church.—Retrospect of the Mission.—Miss Rice in
sole Charge of the Female Seminary.—Care of the English Government
for the Nestorians.
CHAPTER XXX. THIRTY YEARS AMONG THE JEWS.—1826-1856.
The First Missionaries.—Arrival of Mr. Schauffler at
Constantinople.—Jews in that City.—Baptism of a German
Jew.—Religious Excitements.—Visit to Odessa.—The Psalms in
Hebrew-Spanish.—Printing of the Old Testament at Vienna.—Whole
Bible in Hebrew-Spanish.—Unsuccessful Opposition.—Generous Aid
from Scotland.—Demand for the Scriptures.—The Grand Difficulty.
—Present Duty of Christian Churches.—The German Jews.—Interest of
Protestant Armenians in the Mission.—The Italian Jews.—Service for
the Germans.—Why so much Preparatory Work.—New Editions of the
Scriptures.—Important Testimony.—Change of Relations to
Constantinople Jews.—Attention turned to the Jews in Salonica.—The
Jewish Population there.—Missionaries to Salonica.—The Zoharites.
—Relations of the Jews to Christ's Kingdom.—The Practical
Inference.—Death of Mr. Maynard.—New Missionary.—The People
without Education.—Their Capacity for Self-righteousness.—Literary
Labors of Mr. Schauffler.—A New Missionary.—Insalubrity of the
Climate.—Dangerous Sickness.—Death of Mrs. Morgan.—Removal to
Constantinople.—Salonica partially reoccupied.—Labors among the
Smyrna Jews.—Labors of Mr. Schauffler.—Why the Mission was
relinquished.—Mr. Schauffler turns to the Moslems.
CHAPTER XXXI. THE BULGARIANS OF EUROPEAN TURKEY.—1857-1862.
The Geographical Position.—Moslem Population.—The Bulgarians.
—Their Origin and Early History.—Their Conversion to
Christianity.—Their Ecclesiastical Relations.—Their Aversion
to the Greek Hierarchy.—Danger from the Papacy.—Seasonable
Intervention of Protestantism.—Their Struggle with the Greek
Patriarch.—First Exploration of Roumelia, and Dr. Hamlin's
Report.—The Result.—Division of the Bulgarian Field between
Methodist Missionaries and those of the American Board.—Friendly
Coöperation.—Report of a Tour by Mr. Bliss.—Commencement of the
Bulgarian Mission.—Papal Opposition.—The Mission enlarged.—The
Accessible Population.—Desire for Education.—Readiness to receive
the New Testament.—Church formed at Adrianople.—Labors of Mr.
Meriam.
CHAPTER XXXII. THE BULGARIANS OF EUROPEAN TURKEY.—1862-1871.
Brigandage in Bulgaria.—Mr. Meriam murdered by Brigands.
—Distressing Circumstances and Death of Mrs. Meriam.—Successful
Efforts to Punish the Assassins.—Check to the Brigandage.—Further
Enlargement of the Mission.—School for Girls.—New Station at
Samokov.—Results of a General Missionary Conference.—The Great
Obstacle.—Signs of Progress.—Unexpected Hindrance.—Popularity of
the Schools.—The People not accessible to Preaching.—Awakened
Interest.—Girl's School at Eski Zagra.—Cases of Domestic
Persecution.—A Serious Loss.—Effect of False Reports.—A
Successful Intervention.—Public Celebration of the Lord's
Supper.—Its Significance.—New Missionaries.—Death of Mr.
Ball.—Death of Miss Reynolds.—The Connection with the Armenian
Mission dissolved.—The Mission as thus constituted.—The Bulgarians
Ecclesiastically Free.—First Effect of this Freedom.—Promising
Events.—Death of Miss Norcross.—Removal of the School from Eski
Zagra to Samokov.—A Church organized at Bansko.—Translation of the
Bible into the Spoken Language.—The Mission in its Preliminary
Stage, but ready for an Onward Movement.
CHAPTER XXXIII. THE ARMENIANS.—1861-1863.
Dr. Dwight's Visit to the United States.—His Sudden Death.—His
Life and Character.—His Views of Missionary Policy.—The Actual
Call for Missionaries, and the Discretion awarded to them.—Bebek
Seminary to be removed into the Interior.—Its History.—Removal of
Boarding School for Girls.—Its Usefulness.—Exploration of the
Taurus Mountains.—A Beautiful Scene.—A Barbarous Expulsion from
Hadjin.—Murder of Mr. Coffing.—Successful Efforts to apprehend the
Murderers.—One of them executed.—The Result.—Mrs. Coffing remains
in the Mission.—Dr. Goodell's Estimate of Progress in the Central
Mission.—Progress at Aintab.—At Oorfa.—At Harpoot.—Theological
School.—A Native Preacher.—Mosul.—Ordination of a Native Pastor
at Diarbekir.—Contrasted with an Oriental Ordination.—Disturbing
Efforts of Garabed.—Progress at Bitlis.—The Church at Erzroom.
—Progress at Arabkir.—Sojourn of Dr. Wood at Constantinople.
—Accessions to the Mission.—Ordination of Native Pastors.
CHAPTER XXXIV. THE ARMENIANS.—1864-1865.
A Reaction.—The Apparent Cause.—Consequent Movements.—Results.
—Position of the Entire Field.—Obstacles to be surmounted.
—Painful Experience at Marsovan.—Accessions to the Mission.
—Working Force at the Metropolis.—Robert College and Bebek.—An
unsuccessful Disorganizing Movement.—Great Fire at Broosa.—New
Missionary Station.—Influence of the American War at Adana.
—Diminished Force in Central Turkey.—Evangelical Progress at
Aintab.—Two Churches formed.—Girls' Boarding School.—High
School.—Graduating Class at Harpoot.—Singular Method of
Opposition.—Progress of Self-support and the Evangelical Spirit in
the Churches.—Death of Mrs. Williams.—General View of the Eastern
Mission.—Methods of Opposition.—Liberal Support of the Gospel.
—Prosperity at Diarbekir.—Death of Mr. Dodd.—Death of Mr.
Morgan.—Death of Hohannes.—Interesting Ordinations.—Reception
of Mr. and Mrs. Walker.—A Native Church in the Absence of both
Missionary and Pastor.—Death of a Native Helper.
CHAPTER XXXV. THE ARMENIANS—1865-1867.
Harpoot Evangelical Union.—Other Similar Associations.—Their
Utility.—A Poor Church enriched.—John Concordance, the Blind
Preacher.—His Sermon on Tithes, and his Wide Influence.—Meeting of
the Harpoot Union.—Death of Mrs. Adams.—New Missionaries.
—Multiplication of Newspapers.—The Avedaper, or "Messenger."—The
Reformed Church and Prayer-Book.—Consequent Excitement.
—Bible-women.—Eleven Years at Harpoot.—Week of Prayer at Harpoot,
and Bitlis.—Revival at Bitlis.—Broosa after Seventeen Years.
—First Evangelical Greek Church.—Death of Mr. Walker.—His
Character.—Return Home of Mrs. Walker.—Contrast at Choonkoosh.
—A Foreign Mission resolved upon.—New Revival at Harpoot.—The
Past and Present.—Injurious Effect of Prosperity in a Church.—The
Recovery.
CHAPTER XXXVI. THE NESTORIANS.—1864-1868.
Death and Character of Deacon Isaac.—Death and Character of Miss Fiske.—Death of Deacon Joseph.—Mountain Tours.—The Mountain Work.—Visit to the Young Patriarch.—The Seminary for Girls.—Great Usefulness of Dr. Wright.—His Death.—Death of Mr. Ambrose. —Nestorian Vagrancy.—Death and Character of Mr. Rhea.—Hostility of Mar Shimon.—Friendly Agency of the English Ambassador.—Royal Donation.—Success of the Girls' School.—Male Seminary.—A Private School.—Death of Priest Eshoo.—New Medical Missionary.—Estimates of Population.—Interesting Armenian Colony.—The Patriarch thwarted in his Hostility.—Favoring Indications.
CHAPTER XXXVII. THE NESTORIANS.—1867-1870.
Convention of Nestorian Churches.—Ordination of a Nestorian
Missionary.—A Satisfactory Tour.—Movement towards Self-supporting
Churches.—Progress of the Reformation.—Retirement of
Missionaries.—What Dr. Perkins had seen accomplished.—Rekindling
of the Ancient Missionary Spirit.—Foreign Missions become a
Necessity.—The Reviving Missionary Spirit illustrated.—Death of
Priest Abraham.—Failure of the Original Plan of Church
Organization.—Mar Yohanan.—Erratic Proceedings of Priest
John.—The best People stand firm.—The Past not to be condemned.
—Separate Churches become a Necessity.—Signs of Revival.—The
Foreign Missionary Field for the Nestorians.—The Missionaries.
—Assignments of Fields.—Transfer of the Mission to the
Presbyterian Board.—Death and Character of Dr. Perkins.
CHAPTER XXXVIII. SYRIA.—1857-1860.
Death of Dr. Eli Smith.—The Work performed by him.—Dr. Van Dyck
succeeds him as Translator.—The Missionaries.—Death of Dr. De
Forest.—The Schools.—Progress in Fifteen Years.—Ain Zehalty.
—Church at Hasbeiya.—Attitude of the Maronite Clergy.—B'hamdûn.
—Kefr Shema.—A High-minded Christian.—Religious Toleration.
—Prospect of a Native Ministry.—A New Call for the Gospel.—Church
at Alma.—Successful Ministry at Cana.—First completed Protestant
Church Building in Syria.—The Missionary's Wife at Cana.
—Persecution.—The Women at Alma.—Training of Helpers.—Ain
Zehalty again.—Struggles in the Department of Education.
—Accessions to the Churches.—New Protestant Community at Deir
Mimas.—A Cheering Annual Meeting.—Friendly Aid from United States
Ambassador.—Arabic New Testament published.
CHAPTER XXXIX. SYRIA.—1860-1863.
Another Civil War in Syria.—The Missionaries Safe.—Massacre near
Sidon.—Mr. Bird at Deir el-Komr.—Destruction of Zahleh.—Massacre
at Hasbeiya.—Massacre at Damascus.—Relief for Suffering
Thousands.—Remarkable Escape of Missionaries and Native
Protestants.—Foreign Interposition.—Effects of the War.—Arabic
New Testament published.—Cooperation of American and English Bible
Societies.—Importance of the Version.—Sales of the Scriptures.—A
Voweled Arabic New Testament.—The Field Brightening.—A Good
Governor.—Further Evidences of Progress.—Persecution.—A
Significant Event.—Evidence of Divine Agency.—Changes in the
Mission.—Growth of Beirût.—Demand for Education.—Proposal for a
Protestant College.—What hindered a more Rapid Progress in the
Mission.
CHAPTER XL. SYRIA.—1863-1869.
Personal.—Boarding Schools.—Printing.—Completion of the Arabic
Translation of the Scriptures.—Multiplication of Copies.—Improved
Government of Lebanon.—The Native Ministry.—Druze High School.
—Value of Druze Protection.—Death of Tannûs el-Haddad.—Native
Pastor at Hums.—Remarkable Awakening at Safeeta.—Remarkable
Persecution.—Firmness of the persecuted People.—The Persecution
closed.—Decline and Recovery of the Church at Hums.—Native
Missions.—Administration of Daoud Pasha.—Accessions to the
Mission.—Books published.—The Publishing Department strengthened.
CHAPTER XLI. SYRIA.—1869-1870.
But few Students in Theology.—Institution of a Theological
Seminary.—Female Boarding Schools.—THE SYRIAN PROTESTANT COLLEGE.
—Demand for a College.—Its Objects.—Range of its Studies.—Why an
Independent Institution.—Its Location and Government.—Its
Endowment.—Its Students.—The Religious Influences.—First
Graduating Class.—The College Edifices.—Transfer of the Mission to
the Presbyterian Board.—Feeling awakened by the Transfer.—RESULTS
OF THE PAST.
CHAPTER XLII. THE ARMENIANS.—1867-1869.
New Missionaries.—Revival at Marash.—Revival at Mardin.—Oosee, a
Native Candidate for a Foreign Mission.—Church organized at
Mardin.—Wife of Oosee.—Struggle with the People of Zeitoon.
—Deadly Assault on a Missionary.—The Rescue.—The Gospel gains a
Footing in Zeitoon.—Coast of the Black Sea.—Death of Dr. William
Goodell.—His Life and Character.—Prolonged Tour in Eastern
Turkey.—Meeting of the Evangelical Union at Diarbekir.—Mardin.
—Remarkable Church and Pastor at Sert.—Bitlis.—Extreme Poverty on
the Plain of Moosh.—Oppression by the Priesthood.—Death of Mrs. H.
S. Barnum.—District of Erzroom.—Diarbekir.—Native Mission to
Koordistan.—Native Mission to Moosh.—Seminaries at Harpoot.—Cruel
Persecution at Mardin.—Revival at Oorfa.—Apprehended Doctrinal
Errors.—Reception of Mr. Wheeler on his Return to Harpoot.
—Progress of Civilization at Aleppo.—Death of John Concordance.
—Aintab after Twenty Years.
CHAPTER XLIII. THE ARMENIANS.—1869-1872.
Another Revival at Marash.—Another at Bitlis.—New Church and
Pastor at Havadoric.—Great Change in Hadjin.—The Marsovan
Seminary.—Angora.—Erzingan.—Crisis in the Koordistan Native
Mission.—Mr. Wheeler's Visit to it, and Mr. Pond's Visit to Sert.
—Mosul.—Death of Dr. Williams.—His Character.—Women in the
Region of Cesarea.—Missionary Visit to Van.—Death of a Native
Pastor.—Dr. Clarke's Impressions of Cilicia.
CHAPTER XLIV. THE ARMENIANS.—EDUCATION.—1872.
Common Schools a Necessity.—The Four Seminaries.—The Female
Boarding Schools.—Tabular View of the Higher Schools.—Marsovan
Seminary.—Harpoot Seminaries.—Marash Seminary.—Mardin
Seminaries.—Training School at Tocat.—High School at Aintab.
—Marsovan Female Seminary.—Harpoot Female Seminary.—Female
Boarding School at Aintab.—Marash Female High School.—The ROBERT
COLLEGE.—Its Origin.—Obstacles to be overcome.—To be a Christian
Institution.—The Founder.—Fully established.—How Obstacles were
surmounted.—The College Self-supporting.—Gifts by the Founder.
—The Demand for Liberal Education.—Proposed College in the
Interior.—How the Idea originated.—Interesting Statement from
Aintab.—To be located in Aintab.
CHAPTER XLV. THE ARMENIANS.—PRESENT CONDITION.—1872.
Unreasonable Demands on Foreign Missions.—How the Millennium is
made possible.—The Evangelizing Progress.—Changes in the
Metropolis of Turkey.—National Progress.—Influence of the
Protestant Faith.—Reform in Worship.—The Missionaries Hopeful.
—The Degree of Progress.—Illustrations.—The Harpoot Community.
—General Statements.—The Result.
CHAPTER XLVI. THE MOHAMMEDANS.
The Mohammedans to be approached through the Oriental Churches. —Largely of Christian Origin.—Degree of Security for Moslem Converts.—Mohammedan Susceptibility to Christian Influence illustrated.—General Character of the Illustrations.—The Gospel yet in its Incipient Stage of Influence among them.—Why so little Direct Effort hitherto.—Demand for Laborers of the same Race. —Experience favors the Plan hitherto pursued.—The Probable Future.—The Relations of the Missionary to the Moslems.—The Turks not an Unhopeful Race.
MISSIONS
TO THE
ORIENTAL CHURCHES.
CHAPTER XXIV.
THE ARMENIANS.
1846-1855.
Several European governments, and especially England, performed an important part in securing civil and religious freedom to the Protestant Armenians.[1]
[1] This is impressively set forth in the Correspondence respecting the Condition of Protestants in Turkey, published by order of Parliament in 1851, pp. 154 folio.
In March, 1846, Sir Stratford Canning, English Ambassador at Constantinople, reported to his government thirty-six evangelical Armenians as persecuted by the Patriarch. To this he added personal efforts to meliorate their condition, which resulted in promises from Turkish officials and the Patriarch of better treatment, promises that were by no means fulfilled.
Upon learning that the Armenian Protestants had been organized into a church, he transmitted to Lord Palmerston, the Foreign Secretary, their declaration of reasons for so doing, and their confession of faith.
The Hon. H. R. Wellesley, better known as Lord Cowley, on taking, the place of Sir Stratford during his visit to England, cordially took up the unfinished work of his predecessor, and urged upon Lord Palmerston the importance of procuring from the Porte a recognition of the Protestant Armenians as an independent community. He showed that, in spite of the liberal assurances extorted from the Patriarch, they were exposed to daily injury and insult, and would continue to be so until recognized by the Porte as a distinct community among its Christian subjects. At the same time, he forwarded a copy of an able declaration by the American missionaries of their objects in coming to Turkey, which they had made to the Porte through Mr. Carr, the American Minister. Lord Cowley was instructed by Lord Palmerston, "to bring the situation of these people earnestly under the consideration of the Porte, and urgently to press the Turkish government to acknowledge them as a separate religious sect." In December the Porte freed the Protestant Armenians from the rule of the Armenian Patriarch, so far as regarded their commercial and temporal affairs, and allowed them to appoint an agent, who should manage their affairs with the government; and also to keep separate registers of marriages, births, and deaths. The Chevalier Bunsen, the well known Prussian Ambassador in Paris, now entered into the work, and recommended, that their recognition be as durable and complete as that of the other Christian nationalities. To this proposal Lord Palmerston cordially assented; but the Turkish officials were, as usual, disinclined to go forward.
On the 19th of November, 1847, Lord Cowley had the satisfaction of announcing, that the Grand Vizier, wishing, as he said, to do something that he knew would be agreeable to his lordship, before he should leave the country, had obtained the Sultan's permission to issue a vizierial letter in his Majesty's name, which would establish their independence at once.[1]
[1] This letter may be found in Missionary Herald for 1848, p. 98.
At the suggestion of Lord Cowley, the Porte promised to send letters to five different pashalics where there were Protestants, requiring them to act in accordance with the letter; in which was granted the privilege of toleration to all Protestant subjects alike, whether from the Armenian, Greek, Syrian, or Roman Catholic Churches, or from the Jews.
This letter was of great importance under the existing circumstances; but the privileges it conferred might all be taken away on a change of ministry. Accordingly Sir Stratford Canning, on his return to Constantinople in 1850, lost no time in commencing negotiations for a more stable basis of protection, and succeeded in obtaining an Imperial Firman with the autograph of the Sultan, in behalf of his Protestant subjects; giving to their civil organization all the stability and permanency that the older Christian communities enjoyed in Turkey. It was issued in November, 1850; and translated into English, reads as follows:—
"To my Vizier, Mohammed Pasha, Prefect of the Police in Constantinople, the honorable Minister and glorious Councillor, the model of the world, and regulator of the affairs of the community; who, directing the public interests with sublime prudence, consolidating the structure of the empire with wisdom, and strengthening the columns of its prosperity and glory, is the recipient of every grace from the Most High. May God prolong his glory!
"When this sublime and august mandate reaches you, let it be known, that hitherto those of my Christian subjects who have embraced the Protestant faith, in consequence of their not being under any specially appointed superintendence, and in consequence of the patriarchs and primates of their former sects, which they have renounced, naturally not being able to attend to their affairs, have suffered much inconvenience and distress. But in necessary accordance with my imperial compassion, which is the support of all, and which is manifested to all classes of my subjects, it is contrary to my imperial pleasure that any one class of them should be exposed to suffering.
"As, therefore, by reason of their faith, the above mentioned are already a separate community, it is my royal compassionate will, that, for the facilitating the conducting of their affairs, and that they may obtain ease and quiet and safety, a faithful and trustworthy person from among themselves, and by their own selection, should be appointed, with the title of 'Agent of the Protestants,' and that he should be in relations with the Prefecture of the Police.
"It shall be the duty of the Agent to have in charge the register of the male members of the community, which shall be kept at the police; and the Agent shall cause to be registered therein all births and deaths in the community. And all applications for passports and marriage licenses, and all petitions on affairs concerning the community that are to be presented to the Sublime Porte, or to any other department, must be given in under the official seal of the Agent.
"For the execution of my will, this my imperial sublime mandate and august command has been especially issued and given from my sublime chancery.
"Hence thou, who art the minister above named, according as it has been explained above, wilt execute to the letter the preceding ordinance; only, as the collection of the capitation tax and the delivery of passports are subject to particular regulations, you will not do anything contrary to those regulations. You will not permit anything to be required of them, in the name of fee, or on other pretences, for marriage licenses, or registration. You will see to it that, like the other communities of the empire, in all their affairs, such as procuring cemeteries and places of worship, they should have every facility and every needed assistance. You will not permit that any of the other communities shall in any way interfere with their edifices, or with their worldly matters or concerns, or, in short, with any of their affairs, either secular or religious, that thus they may be free to exercise the usages of their faith.
"And it is enjoined upon you not to allow them to be molested an iota in these particulars, or in any others; and that all attention and perseverance be put in requisition to maintain them in quiet and security. And, in case of necessity, they shall be free to make representations regarding their affairs through their Agent to the Sublime Porte.
"When this my imperial will shall be brought to your knowledge and appreciation, you will have this august decree registered in the necessary departments, and then give it over to remain in the hands of these my subjects. And see you to it, that its requirements be always in future performed in their full import.
"Thus know thou, and respect my sacred signet! Written in the holy month of Moharrem, 1267 (November, 1850).
"Given in the well guarded city Constantiniyeh."
At the request of Sir Stratford Canning, thirteen of the leading Protestants called upon him, on the occasion of his procuring this charter of rights; and for nearly an hour he addressed them on their duties and responsibilities, in their present position in the empire. He told them that they ought to thank God that they were the first to be relieved from the shackles of superstition, and made acquainted with the pure Gospel of Christ. He told them that many eyes were upon them, and that they ought to excel all others in the land in faithful obedience to the government, in a brotherly deportment to those of other religious opinions, and an example of uprightness in every relation. Again and again did he exhort them to act, in all things, according to the principles and doctrines of the Gospel.
Three years after this, on the 6th of December, 1853, on his return to Constantinople as Lord Stratford de Redcliffe, the same noble friend of religious freedom, wrote to the Earl of Clarendon, that he had endeavored in vain to obtain the official transmission of the firman to the Pashas throughout the empire. This was strikingly characteristic of Turkish procrastination. But he was then able to state, that the Porte, "out of consideration for his repeated representations," had officially transmitted the firman to all Pashas where a Protestant society was known to exist.
In 1854, his lordship obtained the concession from the Turkish government, that Christian evidence, in matters of criminal jurisdiction, should stand on the same footing everywhere in Turkey as the testimony of Mohammedans; thus removing a great wrong, under which the rayahs of the empire had labored for centuries.
While gratefully acknowledging our obligations to the representatives of other nations, I should also record, that our brethren, both in the Armenian and Syria missions, were under continued obligation to Mr. Carr, our Minister at the Porte, for personal protection as American citizens. He acted with decision whenever their rights were invaded. In the repeated efforts made to remove them from the country, his reply to the formal demands of the Porte was, that he had power to protect the missionaries as American citizens, but not to remove them; and furthermore, that while papal missionaries from France and Italy were permitted to reside in Turkey, Protestant missionaries from America must also have the same privilege.
Here we may properly pause, and consider what God had wrought, not alone through the agency of the churches, but with the coöperation of the great powers of the earth. Twenty years before, Messrs. Smith and Dwight did not find a single clear case of conversion in their extended travels through the Turkish empire. How many and great the subsequent changes! First came the national charter of rights, given by the Sultan in 1840; which, among its other results, destroyed the persecuting power of the Armenian aristocracy. Next came the abolition of the death penalty, in 1843, and the Sultan's pledge, that men should no more be persecuted for their religious opinions. Then, after three years, came the unthought of application of this pledge to the Armenian Protestants, when persecuted by their own hierarchy. In the next year followed the recognition of the Protestants as an independent community. Finally, in 1850, came the charter, signed by the Grand Sultan himself, placing the Protestants on the same national basis with the other Christian communities of the empire.
How wonderful this progression of events! So far as the central government was concerned, missionaries might print, gather schools, form churches, ordain pastors, and send forth other laborers, wherever they pleased. Attention had been awakened, and there was a disposition to inquire, renounce errors, and embrace gospel truths. There was a progressive change in fundamental ideas; a gradual reconstruction of the social system; a spiritual reformation. At least fifty places were known, scattered over Asiatic Turkey, in all of which souls had been converted through the truth, and where churches might be gathered. Ten churches had been formed already, and in part supplied with pastors. Aintab, scarcely known by name five years before, numbered more Protestants than even the metropolis, and was becoming one of the most interesting missionary stations in the world.
In this remarkable series of results we recognize the hand of God, who makes all earthly agencies subservient to the great work of redemption; so that secular agencies come as legitimately into the history of the republication of the Gospel in Bible lands, as do the labors of the missionaries. They were among the ordained means; and the leading agents cannot fail to command our grateful admiration.
The danger at this time was, that the reformation so auspiciously begun, would pass its grand crisis before the central lights had grown bright enough, and a knowledge of the Gospel been sufficiently diffused in the empire. There was everywhere a curiosity to know what Protestantism was, and to hear what the missionaries had to say; but this curiosity, regarded as a national feeling, was in danger of dying out. In the year 1851, the President of the National Council of the Armenians said to Mr. Dwight: "Now is the time for you to work for the Armenian people. Such an opportunity as you now enjoy may soon pass away, and never more return. You should greatly enlarge your operations. Where you have one missionary, you should have ten; and where you have one book, you should put ten in circulation." Constantinople, Smyrna, Broosa, Trebizond, Erzroom, and Aintab, were already occupied as stations. It was proposed at once to occupy Sivas, Arabkir, Diarbekir, and Aleppo. Mr. Adger, after a laborious and most useful service in the literary department of the mission, was constrained, by his health, in 1847, to retire from the field.
The statement of Lord Stratford, that three years were allowed to pass before the Sultan's firman was transmitted to the provinces, will account in part for the fact that persecution did not cease. In general, whenever evangelical views entered for the first time into a place, a battle was to be fought, and the first recipients of these views were sure to suffer more or less from the hands of their former co-religionists. But relief was almost sure to come on an appeal to the capital; and thus there was a gradual progress towards the full protection of the Protestants as a distinct community.
The accession of missionaries during the time now under review, was as follows: Joel S. Everett, in 1845; Isaac G. Bliss, in 1847; Oliver Crane, in 1849; Joseph W. Sutphen, in 1852—who died before the close of the year; Wilson A. Farnsworth, William Clark, Andrew T. Pratt, M. D.; George B. Nutting, Fayette Jewett, M. D., and Jasper N. Ball, in 1853; Albert G. Beebe, George A. Perkins, Sanford Richardson, Edwin Goodell, and Benjamin Parsons, in 1854; and Alexander R. Plumer, and Ira T. Pettibone, in 1855. All these were married men, except Mr. Pettibone. Mary and Isabella, daughters of Dr. Goodell, returned to the mission within the last two years.
In June, 1848, Pera was again ravaged by fire, and Messrs. Dwight,
Homes, and Schauffler lost their houses, and most of their effects.
In October of the same year, seven persons were added to the church at Aintab, five of whom were women. In this month, Dr. Azariah Smith returned to that station with his wife, and made it his permanent abode.
The church at Aintab had a commendable zeal for the spread of the Gospel in the surrounding villages; but their colporters were never suffered to remain long in a place, the Armenian magnates persuading the Turkish authorities to send them away as vagabonds. They now resorted to an ingenious expedient for protecting themselves with the authority of law. Five men, who had trades, went forth to different towns, with their tools in one hand and the Bible in the other. Wherever they went they worked at their trades, and at the same time preached Christ to the people. The experiment succeeded wonderfully. They could no longer be treated as vagabonds, and the spirit of religious inquiry spread in all directions. The congregation in Aintab became so large that two houses were opened for worship at the same time, and urgent appeals came from Killis, Marash, Oorfa, Diarbekir, Malatia, Harpoot, Arabkir, and other places near and remote.
Mr. Crane succeeded Mr. Schneider at Broosa. Mr. Benjamin made a missionary tour from Smyrna to the interior of Asia Minor; Mr. Schneider made one to Aintab, on a temporary mission; Messrs. Goodell and Everett to Nicomedia and Adabazar; Mr. Peabody into the province of Geghi; Mr. Homes to Nicomedia; and Mr. Johnston to Tocat. The building occupied by the Seminary at Bebek became now the property of the Board. The printing at Smyrna, in Armenian, Armeno-Turkish, Hebrew-Spanish, and Modern Greek, amounted to twenty-one thousand copies, and five million five hundred and eighty-two thousand pages. There was printing done at Constantinople, but the amount was not reported. Among the works in process of publication was D'Aubigne's "History of the Reformation."
The persecuting Matteos had now finished his career as Patriarch. Before the close of 1848, he was convicted of frauds upon the public treasury, and of forgery, and was degraded, and passed into retirement on the shores of the Bosphorus.[1]
[1] Missionary Herald, 1849, p. 42; Report, 1849, p. 115.
Three additional pastors were ordained during the year which closed with May, 1849; Baron Mugurdich, at Trebizond, Baron Hohannes Sahakian, at Adabazar, and Baron Avedis, as co-pastor at Constantinople. The reader is aware that Hohannes received the greater part of his education in the United States. He possessed a delightful spirit, and developed far more talent than he was commonly credited with in America, where he could communicate his thoughts only through the medium of a strange language.
The mission suffered a painful bereavement on the 14th of November, 1850, in the death of Mrs. Hamlin, at Rhodes, whither she had gone with her husband in the hope of relief.[1]
[1] See an account of her last sickness in Missionary Herald, for 1851, p. 82; also in her Memoir, Light in the Dark River, by Mrs. Lawrence.
Another bereavement occurred at Aintab in the death on the 3d of June, 1851, of the Rev. Azariah Smith, M. D. Such was his peculiar adaptation to different fields, that he had labored in many places, but had a special attachment for Aintab. The uncommonly rapid development of the active Christian graces at that station was largely owing, under God, to his skillful efforts, and he wished there to spend the remainder of his days. In this he was gratified. He returned from laboring at Diarbekir greatly in need of quiet. But finding so much to be done in the absence of Mr. Schneider at the annual meeting in Constantinople, he allowed himself no relaxation. His labors for the last six weeks of his life were incessant. A violent fever did its work in a fortnight. At the outset he gave specific directions as to the treatment of his case, feeling that soon he would be unable to prescribe for himself; and expressed a wish that no native physician should be employed, as there was no competent one to be had at Aintab. While in full possession of reason, he spoke of his departure with the composure of one on a short journey, and soon to return. As the native brethren came in one by one and in companies, he reminded them how often he had preached to them salvation through Christ alone. "In his lucid intervals," says his missionary brother, "and even in his delirium, his soul seemed intent on measures for the good of this people. At last he appeared to be at the gate of heaven. When no longer able to articulate words, he would utter faint syllables expressive of his growing rapture. Then he would move his lips as if in prayer; and, again, for minutes together, he would attempt to sing. It was a blessed privilege to be by his side." Mr. Dunmore was present at the funeral, and says: "The chapel was crowded, and the roofs of the surrounding buildings were covered. There was abundant proof of the presence of grief-stricken hearts in gushing tears, and sobs were heard throughout the assembly. There were six or seven hundred present, and nearly as many accompanied us to the grave. I scarcely ever saw in America a more quiet and solemn procession. In the Protestant burying ground, by the side of his only child, lie the remains of our dear departed brother."
The Rev. George W. Dunmore and wife had joined the mission early in 1851, and proceeded to Diarbekir by way of Aintab. Broosa was now left for a time, as Nicomedia and Adabazar had been, to the care of a native pastor, under the superintendence of the Constantinople station; and useful evangelical tours were performed by different brethren.[1]
[1] See Missionary Herald for 1851, pp. 24-32, 78-81, 160-162, 232-236.
The law forbidding the residence of foreigners in Constantinople proper having become a dead letter, two of the brethren took up their abode near the "Seven Towers," amid an Armenian population, and a third evangelical church was formed in February, 1852, in the suburb of Has-Keuy.
Among the miscellaneous labors of the brethren at the capitol, was the distribution of letters received at the mission post-office from the European mails. Not less than fifteen hundred letters were thus disposed of in the year 1851, as the Turks had no arrangements for distributing letters that came by steamers. There was also much other secular labor for the brethren at this central station.
Difficulties in the church at Trebizond occasioned the calling of an ecclesiastical council,—the first one convened in the Turkish empire. Pastor Simon was present from the first church in Constantinople, pastor Hohannes from Adabazar, and Mr. Dwight from the mission. Pastor Hohannes was chosen moderator, and pastor Simon scribe; and Mr. Dwight describes them as managing the case with admirable tact and prudence. The results were satisfactory.
Marsovan began now to claim special attention. It stands in one corner of a lovely plain hemmed in by mountains, and then contained eight hundred Armenian houses, with twice that number of Turkish families. The story of the entrance of the Gospel into this place is so interesting that it deserves to be recorded. Pastor Simon visited it in September, 1851, on his return from the council at Trebizond, and learned that, eighteen years before, a respectable inhabitant made a pilgrimage to Jerusalem, and bought in Beirût a few Armeno-Turkish tracts, not knowing what they were, only that they were written in his own native tongue. He read them carefully on his way home, and liked them so well that he retained them; but not until Protestants and Protestant books were anathematized in the churches did he learn their origin. They had been printed in Malta under the supervision of Mr. Goodell. Soon after this, Der Vartanes, on a missionary tour through Armenia, spent a night at the convent in Marsovan. This man was present in the evening, and recognized the similarity between the teachings of the stranger and his favorite tracts, but did not dare to speak out before the Vartabed. He managed, however, to see the good priest alone, and with great difficulty they contrived to unite in prayer under a tree in the garden. This was the only evangelical prayer he ever heard till Mr. Powers visited the place in March, 1851. We need not say how cordially he was received by the owner of the tracts; nor by him alone, for the missionary could scarcely get a moment to himself day or night. No wonder Mr. Powers felt that God had good things in store for this people. When he returned in July, he was disappointed in not being met by his friend, till he learned that six weeks before he had been dragged from his bed at midnight, and sent a prisoner with four others to Amasia, a town twenty-four miles distant. There for two weeks they were shut up with the vilest criminals, and one day they were chained together, two and two. The charge brought against them by the governor and council of Marsovan was, that they had made a violent assault upon the court. Nor would the Pasha of Amasia, who, according to Turkish custom, had "eaten" a large bribe, listen to any denial of the preposterous accusation.
The outrages which they suffered at length produced such an excitement at Marsovan, that the primates hastened to give an order for their release. The spirit of religious inquiry now greatly increased, and a large number signed a petition to be set off from the Armenian Church as Protestants.
Mr. E. E. Bliss visited Marsovan in October, and was there three months. His presence was greatly needed. There had been a decline of piety, and only a small number of the Protestants retained their interest in spiritual things. Conversation turned not so much on the truths of the Gospel as on the errors of the Armenian Church; nor so much on these as on the corruption of their priesthood and the exactions of the government. All were convinced of the truth of Protestantism, but its particular charm was in its promise of good for the life that now is. There was an obvious need of more persecution.
During the first month, Mr. Bliss preached every evening in the week, and twice on the Sabbath. The audiences ranged from fifty to two hundred and fifty, and there were increasing evidences of interest in the preaching. Then came tribulation because of the word. The power of wealth and political influence was enlisted against the truth. The taxes of those who had joined the Protestant community were more than doubled, and those who could not or would not pay them, were thrown into prison. Indeed, former scenes in Constantinople were now repeated in Marsovan. No mercy was shown, except on the one condition of leaving the Protestant meetings. When day after day passed and brought no relief, the feeble began to yield. One by one they made their submission to the Vartabed, and received his blessing. Only four stood firm.
But now the Lord sent a partial deliverance, in an unexpected way. An authoritative copy of the Sultan's firman was sent from Constantinople, by a brother who was ignorant of the circumstances. No such copy had before reached that part of the interior, so that any official who pleased could ignore its existence. The news of its arrival brought out the affrighted Protestants from their hiding-places. Many whose sympathies were with them, were as joyful as themselves. Before night five or six, who had submitted to the Vartabed, bore to him a written recantation of what they had done; and he, having heard of the firman, received the recantation and was silent. After that there was comparative peace, and the number attending on the preaching of the missionary increased.
I have dwelt on these developments at Marsovan, as an illustration of what, in various degrees, was experienced in other places at this stage in the reformation; as in Marash, Kessab, Demirdesh, and Adana.
Mr. Wood, of this mission, being detained in the United States by the failure of his wife's health, was elected, in 1852, a Corresponding Secretary of the Board, to reside in the city of New York. The widow of Dr. Azariah Smith had remained in active labors at Aintab, but disease now obliged her to retire from the field. Miss Maria A. West took charge, with Mrs. Everett, of the girls' boarding-school at Constantinople; and Miss Melvina Haynes, a sister of Mrs. Everett, gave herself to a species of labor among Armenian females, which has since risen to importance in the missionary field. Mrs. George B. Nutting died at Aintab, July 9, 1854.
In the Reports of the Prudential Committee to the Board for 1852 and 1853, a hundred important towns and villages are named, into which the reformation had gained entrance.
Pastor Simon, of the first church in Constantinople, spent a summer at Aintab; but his absence was the occasion of serious injury to his own charge; and so it was at Adabazar. Pastor Hohannes, of that church, with teacher Simon, of Nicomedia, devoted eight months to a missionary tour through Asia Minor. Their course was by way of Smyrna and Beirût, to Kessab, Aleppo, Killis, Aintab, Marash, Oorfa, Albestan, Cesarea, Marsovan, and Samsûn; thence by steamer to Trebizond; thence to Erzroom, Khanoos, Moosh, Van, Bitlis, and back again through Diarbekir, Harpoot, Arabkir, Egin, Divrik, Sivas, Tokat, Amasia, Marsovan, and Samsûn. An inspection of the map will show that these brethren traversed Asia Minor by three lines, visiting all its most important places. They spent a considerable time in many of them, and everywhere found ready listeners to their message. In numerous places there were inquirers, who needed only leaders to withstand the fire of persecution.
The mission suffered a sore bereavement in the death of Mrs. Everett at Constantinople, in December, 1854. She possessed a transparent and beautiful character, with eminent capacity for usefulness.[1] Mr. Benjamin also died at Constantinople, the next year, at the age of forty-four. He was nine years in the mission to Greece. His labors in the Armenian Mission,—first at Smyrna, and then at Constantinople,—were mainly through the press, in which he was eminently useful. He had a clear conviction, in devoting his life to giving the Armenians an evangelical literature, that he was doing the work to which his Master called him. Nor did he overrate the importance of this branch of the work. His missionary experience in another field was of much value in guarding him against mistakes. At Pera, in addition to his literary labors, he preached statedly in modern Greek to a small congregation.[2]
[1] See The Missionary Sisters,—Mrs. Everett and Mrs. Hamlin, —written by Mrs. Benjamin.
[2] See an obituary notice of Mr. Benjamin in the Missionary Herald for 1855, pp. 142-147.
CHAPTER XXV.
THE ARMENIANS.
1855-1860.
There are times when the movements of armies are evidently made subservient, in divine Providence, to the progress of the Gospel; and the history of missions to the Oriental Churches would be imperfect without some notice of the Crimean war of 1854 and 1855. The historian of that war has shown, that it originated in the desire of Nicholas, Czar of Russia, to secure certain rights in the "holy places" at Jerusalem (in which he was opposed by the Roman Catholic government of France), and to obtain a formal recognition of himself as protector of the millions in Turkey professing the Greek religion.[1] But for the seasonable return to Constantinople of Lord Stratford de Redcliffe in 1853, there is reason to fear, that the extraordinary persistence of the Czar might have been successful, and that the protectorate would have been used to destroy the evangelical missions.[2]
[1] See volume first of Kinglake's Invasion of the Crimea. He describes very minutely how the English nation was drawn into the war; but it is not necessary to go into that subject here. The nation was doubtless much influenced by its desire to uphold the Turkish government in order to keep open its communication with India.
[2] Some idea of the spirit in which such a protectorate might have been exercised, may be obtained from two out of a number of kindred articles of the Russian Penal Law:
"Article 206. Whoever is found guilty of having induced others to secede from the Greek Orthodox Confession, and to join another Christian Church, will be condemned to the loss of the rights of his social position, to transportation to Tobolsk or Tomsk (Siberia), or to the punishment of the lash, and one or two years of imprisonment in the house of correction.
"Article 207. Whoever endeavors, by preaching or writing, to seduce members of the Orthodox Church to join any other Christian community, will be punished the first time, with the loss of some of his special rights, and imprisonment for one or two years in a house of correction; the second time, with imprisonment in a fortress from four to six years; the third time, with the loss of all his personal and social civil rights and status, and transportation for life to Tobolsk or Tomsk (Siberia), with imprisonment of one or two years." —New York Observer for August, 1871.
The author was in the interior of Asia Minor a short time while the Crimean war was in progress, and heard of reports among the people,—circulated, as was believed, by Russian agents,—that if Nicholas were victorious, he would secure the withdrawal from Turkey of Protestant missionaries. Exasperation caused by the failure of his negotiations with the Sultan, brought on the war; and the fall of Sebastopol was a more direct benefit to the missions, than it was to the nations that fought against it. But for the result then obtained, at vast expense of treasure and life, very different might have been the prospect of a successful republication of the Gospel in Bible lands.
The number of missionaries in the Armenian Mission in 1855, was twenty-six. One of these was an ordained physician, and there was a physician unordained. There were twenty-eight female assistant missionaries, three of whom were unmarried. Of the Armenian helpers, thirteen were pastors and preachers, and sixty-four were lay-helpers. The stations,—called such because missionaries resided at them,—were fourteen. Twelve of these were north of the Taurus, and two were south of that range.
Constantinople, Tocat, and Aintab had each a training-school for native preachers and helpers, and there was also a girls' boarding-school at Constantinople; and thirty-eight free schools were scattered over the field. Nine years after the organization of the first evangelical church, the number of churches was twenty-three. The church at Aintab was the largest, containing one hundred and forty-one members. Kessab, a long day's journey south of Antioch, where no missionary had ever resided, had a church of forty-one members. The first edifice for Christian worship in the Ottoman Empire, erected on a new site, was the stone church at Aintab. Prior to this, Christians had only been allowed to repair their old churches, and to rebuild on the old sites. The obtaining of this new indulgence was probably owing, in a measure, to the influence of the Crimean war. The dedication service, early in 1855, was attended by more than twelve hundred persons, and more than eleven hundred were present on the following Sabbath.
The printing reported for this year amounted to thirty-five thousand volumes, and nearly five millions of pages, in the Armenian, Armeno-Turkish, Greek, Greco-Turkish, and Hebrew-Spanish, but chiefly in Armenian. A religious periodical was issued every two months called the "Avedaper," or "Messenger." Dr. Dwight was editor of this, but the general supervision of the press, after the decease of Mr. Benjamin, devolved on Dr. Riggs.
Octavo and duodecimo editions of the Armenian Bible were going through the press, as was also an octavo Bible in Greco-Turkish. The New Testament had been issued in the ancient Armenian, in the Ararat dialect or Eastern Armenian, in the Ararat and Ancient Armenian in parallel columns, in the Greco-Turkish, and in the Armeno-Turkish. The Gospel of Matthew was issued in the Koordish language, and the Psalms in the Bulgarian. A demand for the Bible in the Turkish language came from almost every part of the empire.
The book depository was removed from Pera across the Golden Horn into the old city of Constantinople, and the Moslems made no objection. More than twenty boxes of books were sent to a single place in the interior within the space of a year and a half. At one time two boxes were ready for Diarbekir, one for Cesarea, one for Aintab, and another for Jerusalem.
In this work the mission was liberally aided by the American, and the British and Foreign Bible Societies, by the London Religious Tract Society, the American Tract Society, and more recently by the Turkish Missions Aid Society. Mr. Barker, agent of the British and Foreign Bible Society, and the Rev. C. N. Righter, of the American Bible Society (who died not long after at Diarbekir), did much to promote the work of Bible distribution in the countries around the Mediterranean and Black Seas; and the Constantinople Bible Society employed a French and English colporter among the soldiers of the allied powers. More Bibles and religious books went into the hands of Mohammedans from the depository of the mission during the years 1854 and 1855, than in all the previous years of its existence. Twenty thousand copies of the Bible were scattered through Turkey in that space of time.
The transfer of Dr. Riggs to the department of the Press made it necessary to suspend the Greek department in the Seminary at Bebek, and four of the six Greek pupils were sent to Dr. King at Athens.[1] Another became a teacher in Demirdesh, and another went to the United States to complete his professional studies.
[1] The author regrets being obliged to say, that these all disappointed the expectations of their benefactors.
Five Armenian students had been licensed to preach, and sent to Adrianople, Cesarea, Sivas, Diarbekir, and Kessab. Another, having the ministry in prospect, was a teacher in the new training-school at Tocat, under Mr. Van Lennep. A similar school existed at Aintab.
The accession of missionaries from 1855 to 1860 was as follows: In 1855, Orson P. Allen; in 1856, George A. Pollard, Tillman C. Trowbridge, and Misses Mary E. Tenney and Sarah E. West; in 1857, Crosby H. Wheeler, Charles F. Morse, Oliver W. Winchester, Jackson G. Coffing, George H. White, and Julius Y. Leonard; in 1858, Theodore Byington, George Washburn, and William Hutchinson; and Herman N. Barnum, who, being at Constantinople as a traveller, made an offer of his services, which was accepted in this year; in 1859, William W. Meriam, Joseph K. Greene, James F. Clarke, George F. Herrick, and Henry S. West, M. D., and Miss Myra A. Proctor; in 1860, Alvan B. Goodale, M. D., William F. Arms, Zenas Goss, William W. Livingston, and Lysander T. Burbank. Messrs. Washburn, Trowbridge, Pettibone, Barnum, Herrick, and Goss came to the mission unmarried; Mr. Washburn afterwards married a daughter of Dr. Hamlin, Mr. Barnum a daughter of Dr. Goodell, and Mr. Trowbridge a daughter of Dr. Riggs.
Mr. Everett, a devoted servant of Christ, was called to his rest on the 5th of March, 1856, after a sickness of a few days. His orphan children returned to the United States in charge of Miss Haynes, the sister of their mother. Messrs. Isaac G. Bliss and Edwin Goodell, in consequence of the failure of health, were released from their connection with the Board. The former afterwards recovered his health, and returned to Turkey as agent of the American Bible Society, in which capacity he has rendered very valuable service. Antioch and Aleppo were transferred from the Syrian to the Armenian Mission. At Erzroom the war drove away, not only the church-members, but most of those who were interested in the truth. Mr. Richardson removed to Arabkir to supply the place of Mr. Clark, who had been called to the seminary at Bebek; left without a teacher by the death of Mr. Everett and the temporary absence of Dr. Hamlin. At Marash, in consequence of the war and the proximity of the rough mountaineers of Zeitoon, the missionaries were at one time in no small danger.
The beheading of a young Armenian, who had rashly declared himself a Mohammedan, and then repented of his rashness, and the consequent successful efforts of Sir Stratford Canning, in procuring a pledge from the Sultan that no person should be persecuted in Turkey for his religious opinions, were described in the first volume.[1] This was in 1843 and 1844. Ten or eleven years later, there was another beheading at Adrianople for a like cause, and another at Aleppo; and the same high-minded statesman was again aroused to effort, not only for a more effectual abrogation of the death penalty itself, but to obtain for the Protestant Christians freedom from persecution, and for the Christians generally the privileges that were enjoyed by their fellow-subjects of the Moslem religion. The eighty folio pages of documents on the subject, which were presented to both Houses of Parliament in 1856, form an important and interesting chapter in the history of those times. The principal writers, in addition to Lord Stratford de Redcliffe and the Earl of Clarendon, were the Earl of Shaftesbury, Lord Cowley, Sir Culling Eardley Eardley, President of the Turkish Missions Aid Society, the Rev. Cuthbert G. Young, its Secretary, and Mehemet Fuad.
[1] Vol. i. p. 135.
As the result of all, a Hatti Humaïoun, or Imperial Firman, was issued by the Sultan in February, 1856. When read in public, the Sheik el Islam, the highest Moslem ecclesiastic, invoked the divine blessing on the Imperial Edict; but probably without an apprehension, either by himself or by his government, of the full significance of the instrument. By many of the Mohammedans it was regarded us opening the door for them to become Christians. Not a few of the Armenians and Greeks were displeased with it as favoring Protestantism; and this fact did not escape the sagacity of Mohammedans.
The Imperial Rescript, as translated from the French, is as follows:—
"Let it be done as herein set forth.
"To you, my Grand Vizier, Mehemed Emin Aali Pasha, decorated with my
Imperial Order of the Medjidiyé of the first class, and with the
Order of Personal Merit; may God grant to you greatness, and
increase your power!
"It has always been my most earnest desire to insure the happiness of all classes of the subjects whom divine Providence has placed under my imperial sceptre; and since my accession to the throne I have not ceased to direct all my efforts to the attainment of that end.
"Thanks to the Almighty, these unceasing efforts have already been productive of numerous useful results. From day to day the happiness of the nation and the wealth of my dominions go on augmenting.
"It being now my desire to renew and enlarge still more the new institutions, ordained with the view of establishing a state of things conformable with the dignity of my empire and the position which it occupies among civilized nations; and the rights of my empire having, by the fidelity and praiseworthy efforts of all my subjects, and by the kind and friendly assistance of the great powers, my noble Allies, received from abroad a confirmation which will be the commencement of a new era, it is my desire to augment its well-being and prosperity, to effect the happiness of all my subjects, who in my sight are all equal and equally dear to me, and who are united to each other by the cordial ties of patriotism, and to insure the means of daily increasing the prosperity of my empire. I have, therefore, resolved upon, and I order the execution of, the following measures.
"The guaranties promised on our part by the Hatti-Humaïoun of Gul-Hané, and in conformity with the Tanzimat, to all the subjects of my empire, without distinction of classes or of religion, for the security of their persons and property and the preservation of their honor, are to-day confirmed and consolidated; and efficacious measures shall be taken in order that they may have their full and entire effect.
"All the privileges and spiritual immunities granted by my ancestors ab antiquo, and at subsequent dates, to all Christian communities or other non-Mussulman persuasions established in my empire under my protection, shall be confirmed and maintained.
"Every Christian or other non-Mussulman community shall be bound, within a fixed period, and with the concurrence of a commission composed ad hoc of members of its own body, to proceed, with my high approbation and under the inspection of my Sublime Porte, to examine into its actual immunities and privileges, and to discuss and submit to my Sublime Porte the reforms required by the progress of civilization and of the age. The powers conceded to the Christian Patriarchs and Bishops by the Sultan Mahomet II. and his successors, shall be made to harmonize with the new position which my generous and beneficent intentions insure to these communities.
"The principle of nominating the Patriarchs for life, after the revision of the rules of election now in force, shall be exactly carried out, conformably to the tenor of their firmans of investiture.
"The Patriarchs, Metropolitans, Archbishops, Bishops and Rabbins shall take an oath on their entrance into office, according to a form agreed upon in common by my Sublime Porte and the spiritual heads of the different religious communities. The ecclesiastical dues, of whatever sort or nature they be, shall be abolished, and replaced by fixed revenues for the Patriarchs and heads of communities, and by the allocation of allowances and salaries equitably proportioned to the importance of the rank, and the dignity of the different members of the clergy.
"The property, real or personal, of the different Christian ecclesiastics shall remain intact; the temporal administration of the Christian or other non-Mussulman communities shall, however, be placed under the safeguard of an assembly to be chosen from among the members, both ecclesiastics and laymen, of the said communities.
"In the towns, small boroughs, and villages, where the whole population is of the same religion, no obstacle shall be offered to the repair, according to their original plan, of buildings set apart for religious worship, for schools, for hospitals and for cemeteries.
"The plans of these different buildings, in case of their new erection, must, after having been approved by the Patriarchs or heads of communities, be submitted to my Sublime Porte, which will approve of them by my imperial order, or make known its observation upon them within a certain time.
"Each sect, in localities where there are no other religious denominations, shall be free from every species of restraint as regards the public exercise of its religion.
"In the towns, small boroughs, and villages, where different sects are mingled together, each community inhabiting a distinct quarter shall, by conforming to the above-mentioned ordinances, have equal power to repair and improve its churches, its hospitals, its schools, and its cemeteries. When there is question of the erection of new buildings, the necessary authority must be asked for, through the medium of the Patriarchs and heads of communities, from my Sublime Porte, which will pronounce a sovereign decision according to that authority, except in the case of administrative obstacles. The intervention of the administrative authority in all measures of this nature will be entirely gratuitous. My Sublime Porte will take energetic measures to insure to each sect, whatever be the number of its adherents, entire freedom in the exercise of its religion.
"Every distinction or designation tending to make any class whatever of the subjects of my empire inferior to another class, on account of their religion, language, or race, shall be forever effaced from the administrative protocol. The laws shall be put in force against the use of any injurious or offensive term, either among private individuals or on the part of the authorities.
"As all forms of religion are and shall be freely professed in my dominions, no subject of my empire shall be hindered in the exercise of the religion that he professes, nor shall be in any way annoyed on this account. No one shall be compelled to change their religion.
"The nomination and choice of all functionaries and other employés of my empire being wholly dependent upon my sovereign will, all the subjects of my empire, without distinction of nationality, shall be admissible to public employments, and qualified to fill them according to their capacity and merit, and conformably with rules to be generally applied.
"All the subjects of my empire, without distinction, shall be received into the civil and military schools of the government, if they otherwise satisfy the conditions as to age and examination which are specified in the organic regulations of the said schools. Moreover, every community is authorized to establish public schools of science, art, and industry. Only the method of instruction and the choice of professors in schools of this class shall be under the control of a mixed council of public instruction, the members of which shall be named by my sovereign command.
"All commercial, correctional, and criminal suits between Mussulmans and Christian or other non-Mussulman subjects, or between Christians or other non-Mussulmans of different sects, shall be referred to mixed tribunals.
"The proceedings of these tribunals shall be public; the parties shall be confronted, and shall produce their witnesses, whose testimony shall be received, without distinction, upon an oath taken according to the religious law of each sect.
"Suits relating to civil affairs shall continue to be publicly tried, according to the laws and regulations before the mixed provincial councils, in the presence of the governor and judge of the place. Special civil proceedings, such as those relating to successions or others of that kind, between subjects of the same Christian or other non-Mussulman faith, may, at the request of the parties, be sent before the councils of the Patriarchs or of the communities.
"Penal, correctional, and commercial laws, and rules of procedure for the mixed tribunals, shall be drawn up as soon as possible, and formed into a code. Translations of them shall be published in all the languages current in the empire.
"Proceedings shall be taken with as little delay as possible, for the reform of the penitentiary system as applied to houses of detention, punishment, or correction, and other establishments of like nature, so as to reconcile the rights of humanity with those of justice. Corporal punishment shall not be administered, even in the prisons, except in conformity with the disciplinary regulations established by my Sublime Porte; and everything that resembles torture shall be entirely abolished.
"Infractions of the law in this particular shall be severely repressed, and shall besides entail, as of right, the punishment, in conformity with the civil code, of the authorities who may order, and of the agents who may commit them.
"The organization of the police in the capital, in the provincial towns, and in the rural districts, shall be revised in such a manner as to give to all the peaceable subjects of my empire the strongest guaranties for the safety both of their persons and property.
"The equality of taxes entailing equality of burdens, as equality of duties entails that of rights, Christian subjects, and those of other non-Mussulman sects, as it has been already decided, shall, as well as Mussulmans, be subject to the obligations of the Law of Recruitment. The principle of obtaining substitutes, or of purchasing exemption, shall be admitted. A complete law shall be published, with as little delay as possible, respecting the admission into and service in the army of Christian and other non-Mussulman subjects.
"Proceedings shall be taken for a reform in the constitution of the provincial and communal councils, in order to insure fairness in the choice of the deputies of the Mussulman, Christian, and other communities, and freedom of voting in the councils. My Sublime Porte will take into consideration the adoption of the most effectual means for ascertaining exactly and for controlling the result of the deliberations of the decisions arrived at.
"As the laws regulating the purchase, sale, and disposal of real property are common to all the subjects of my empire, it shall be lawful for foreigners to possess landed property in my dominions, conforming themselves to the laws and police regulations, and bearing the same charges as the native inhabitants, and after arrangements have been come to with foreign powers.
"The taxes are to be levied under the same denomination from all the subjects of my empire, without distinction of class or of religion. The most prompt and energetic means for remedying the abuses in collecting the taxes, and especially the tithes, shall be considered. The system of direct collection shall gradually, and as soon as possible, be substituted for the plan of farming, in all the branches of the revenues of the State. As long as the present system remains in force, all agents of the government and all members of the medjlis shall be forbidden, under the severest penalties, to become lessees of any farming contracts which are announced for public competition, or to have any beneficial interest in carrying them out. The local taxes shall, as far as possible, be so imposed as not to affect the sources of production, or to hinder the progress of internal commerce.
"Works of public utility shall receive a suitable endowment, part of which shall be raised from private and special taxes, levied in the provinces which shall have the benefit of the advantages arising from the establishment of ways of communication by land and sea.
"A special law having been already passed, which declares that the budget of the revenue and expenditure of the state shall be drawn up and made known every year, the said law shall be most scrupulously observed. Proceedings shall be taken for revising the emoluments attached to each office.
"The heads of each community and a delegate, designated by my Sublime Porte, shall be summoned to take part in the deliberations of the Supreme Council of Justice on all occasions which might interest the generality of the subjects of my empire. They shall be summoned specially for this purpose by my Grand Vizier. The delegates shall hold office for one year; they shall be sworn on entering upon their duties. All the members of the council, at the ordinary and extraordinary meetings, shall freely give their opinions and their votes, and no one shall ever annoy them on this account.
"The laws against corruption, extortion, or malversation, shall apply, according to the legal forms, to all the subjects of my empire, whatever may be their class and the nature of their duties.
"Steps shall be taken for the formation of banks and other similar institutions, so as to effect a reform in the monetary and financial system, as well as to create funds to be employed in augmenting the sources of the material wealth of my empire.
"Steps shall also be taken for the formation of roads and canals to increase the facilities of communication and increase the sources of the wealth of the country. Everything that can impede commerce or agriculture shall be abolished. To accomplish these objects, means shall be sought to profit by the science, the art, and the funds of Europe, and thus gradually to execute them.
"Such being my wishes and my commands, you, who are my Grand Vizier, will, according to custom, cause this Imperial Firman to be published in my capital, and in all parts of my empire; and you will watch attentively and take all the necessary measures that all the orders which it contains be henceforth carried out with the most rigorous punctuality."
Lord Stratford, in replying to a congratulatory address from the missionaries, declared his agreement with them in the opinion, that something great had been gained; though he believed the principles involved would require persevering efforts to carry them into practice. He said that he was himself but an humble instrument in the hands of divine Providence, and that he had never felt the hand of God so sensibly in any other measure he had carried through, as in this, which, after he had given it up for lost, had succeeded all at once, in a way that filled him with astonishment.[1]
[1] That the Hatti Humaïoun was really intended to include the death penalty, is made exceedingly probable by the official correspondence which preceded it, and which was in fact its procuring cause. Only a few brief extracts can be given in this note.
Referring to the punishment of death as applied to apostates from Islamism, the Earl of Clarendon, English Minister of Foreign Affairs, writes thus to Lord Stratford de Redcliffe: "As the Turkish empire is, by treaty stipulations, to be declared part and parcel of the European system, it is quite impossible for the powers of Europe to acquiesce in the continuance in Turkey of a law, and a practice, which is a standing insult to every other nation in Europe."
Again, on the 17th of September, 1853, the Earl of Clarendon writes thus to Lord Stratford: "Her Majesty's Government distinctly demands that no punishment whatever shall attach to the Mohammedan who becomes a Christian, whether originally a Mohammedan, or originally a Christian, any more than any punishment attaches to a Christian who embraces Mohammedanism. In all such cases the movements of human conscience must be left free, and the temporal arm must not interfere to coerce the spiritual decision."
Referring to the Imperial Rescript, February 12, 1856, Lord
Stratford says, writing to the Earl:—
"If no one is to be molested on account of the religion he professes, and no one to be punished as a renegade, whatever form of faith he denies, I do not see what room there can possibly be for any practical persecutions in future within the limits of the Sultan's empire." See Correspondence respecting Christian Privileges in Turkey, in Parliamentary Papers for 1856, pp. 15, 24, 25, 33, 55, 60, 66, 67, 77-80.
The plenipotentiaries of Great Britain, Austria, France, Russia, Sardinia, and Turkey, assembled in February, 1856, at the close of the Crimean war, to negotiate what is known as the Treaty of Paris. It is evident from the Protocols of their Conference, that, having the Earl of Clarendon and Lord Cowley among them, they were intent on giving weight and perpetuity to this firman of the Sultan, by a formal recognition of it in the treaty. This was done in article ninth, after much deliberation, and with the full concurrence of all the plenipotentiaries, including the representative of the Sultan.[1]
[1] "NINTH ARTICLE. His Imperial Majesty the Sultan, having, in his constant solicitude for the welfare of his subjects, issued a firman, which, while, ameliorating their condition without distinction of religion or race, records his generous intentions towards the Christian population of his empire, and wishing to give a further proof of his sentiments in that respect, has resolved to communicate to the Contracting Parties the said firman, emanating spontaneously from his sovereign will.
"The Contracting Powers recognize the high value of this communication. It is clearly understood, that it cannot, in any case, give to said Powers the right to interfere, either collectively or separately, in the relations of his Majesty, the Sultan, with his subjects, nor in the internal administration of his Empire." See Treaty of Paris, March 30, 1856, in Parliamentary State Papers, vol. lxi. p. 20. Also, appended, Protocols of Conferences, pp. 8, 13, 51, 57, 58.
The Hatti Humaïoun of 1855 was much more than a confirmation of the Imperial Firman of 1850, nor was it a dead letter. A year afterwards Dr. Jewett, while admitting that it was inefficient in certain respects, declared it to have been in an important sense, a quickening spirit. "Never," he says, "within the same space of time, has there been as much religious discussion with the Mussulmans as since the issue of the late firman, and never before, I think, has there been such a spirit of religious inquiry among Mohammedans, and readiness to discuss the merits of the Christian religion, as has been evident during the past year. It has awakened hope of a good day even for the Moslems." A few years later, Dr. Goodell, speaking of it says: "To the Protestant communities here, and to all who live godly in Christ Jesus, this Hatti Humaïoun is a boon of priceless value. Heretofore its principal use was to secure us from the molestation of these corrupt churches, but we have now begun to test its importance with reference to the Mohammedans themselves. Only a few years since, the headless bodies of apostates from the Mohammedan faith might be seen lying in the streets of the great city. But now such apostates may be seen at all hours of the day walking these same streets without any apparent danger, urging the claims of Christianity even in the very courts of the royal mosques, and teaching and preaching in the chapel, in the private circle, and sometimes even in the palaces of the great, that Jesus Christ is Lord, to the glory of God the Father. And all this wonderful security is, under God, owing entirely to the Hatti Humaïoun." He adds, "It is said that the Turkish government is sometimes guilty of violating some of the great principles of that document. And who that knows anything of human nature, or of the history of our race, ever supposed they would not be guilty of it? To suppose the contrary would be to suppose the Turk advanced very much farther towards perfection than any other nation on the face of the earth."
A correspondence arose, about this time, in the old Armenian Church, between those who inclined towards the Papal Church and those who were opposed, and it was gratifying to see that the principal Armenian newspaper, published under the sanction of the Patriarch, drew its arguments almost wholly from the Scriptures, scarcely anything being said of the Councils, or of the Fathers.
The out-stations of Nicomedia, Adabazar, Rodosto, Baghchejuk, and Broosa were prosperous. A Protestant Greek community at Demirdesh stood firm under persecution, though without a spiritual guide. The Pasha did little for their protection, but divine Providence had other instruments for their deliverance. The French Vice Consul, having to feed immense herds of cattle for the French army, selected the principal Greek Protestant of the place as the most competent overseer, and empowered him to employ the needful agents. This brought to his feet some who had beaten him and even threatened him with death. He freely employed them and paid them honestly, thus returning good for evil.
The training-school at Tocat was composed of pious young men who made considerable progress in their studies. A footing was gained at Tarsus and Bitias, south of the Taurus range, and a native pastor was ordained at Kessab. Here was a Protestant community of more than four hundred.
At Aintab and in its neighboring villages, after only nine years of labor, there were twelve stated religious services, nearly half of them conducted by native preachers, two thousand Protestants, old and young, two hundred and sixty-eight church-members, a large congregation on the Sabbath, three promising young men in the pastoral office, and two more prepared for that office. The year 1856 was one of unbroken prosperity in all temporal concerns at Aintab. The influence of this prosperity, however, had its usual effect in developing a love of the world, and a feeling of self-consequence, resulting in some perplexities within the church. Such results are known in much older communities, and ought to be expected in the early religious life of such a people. Between the pastor Kara Krikor and his people there was all that could be expected of mutual confidence and harmony, and his monthly salary was paid with a promptness unusual in such cases.
The death of Mrs. Schneider on the 29th of September was a great loss to the mission. This excellent woman had an earnest desire for the salvation of every one she met, and old and young listened with pleasure to her instructions. It became known, soon after her decease, that three or four small companies of native sisters had begun of their own accord to hold meetings in various quarters. The progress among the women of Aintab had been great. When the first missionary arrived, only one woman was known who was able to read. It was now ascertained that nearly three hundred could read the New Testament.
The boarding-school pupils at Constantinople received a pupil this year from each of the following places—Trebizond, Diarbekir, Rodosto, Haskeuy, Scutari, and Baghchejuk. The chief difficulty in teaching was the want of suitable text-books in the modern language. In addition to the usual studies, the pupils were allowed an opportunity to acquaint themselves with domestic duties, and they did it in most cases with hearty good-will. Dr. Goodell exercised a fatherly care over the institution.
During most of the year Mr. Clark had charge of the Seminary at Bebek. The prescribed course of study embraced four years in the scholastic department and three in the theological, and was designed to secure to the pupils a systematic training. The qualifications required for entering, raised the character of the common schools connected with the mission. During vacations the students were required to support themselves. The average number was forty-five, and it was necessary to reject no less than sixty applicants, mainly from inability to support them. Among them were Bulgarians, Albanians, Wallachians, and Servians. Seven students were in the theological department, and three others went through a part of the course, one of whom was a Turk, and another a Greek. Dr. Hamlin gave instruction in this department after his return, assisted by Dr. Schauffler in Turkish. Nine of the students in the seminary were church-members, and others gave evidence of piety.
The growth of the Armenian Mission, along with its great extent, of territory, required a division for the more convenient administration of its affairs. Hence a Southern Armenian Mission was organized in November, 1856, having the Taurus for its boundary on the north, and embracing the stations of Aintab, Marash, Antioch, Aleppo, and Oorfa. Its printing was to be done at Constantinople. The members of this mission were Messrs. Schneider, Pratt, Beebee, Perkins, Morgan, Nutting, Cotting, and White. The field of the Northern Mission extended from the Balkans in European Turkey to the eastern waters of the Euphrates.
The "Turkish Missions Aid Society" was formed in England in 1854; "not to originate a new mission, but to aid the existing evangelical missions in the Turkish empire, especially American." The funds contributed to the American missions were given expressly for a Native Agency; and important aid has thus been rendered down to the present time. The funds of the Society having suffered diminution in 1857, Dr. Dwight was invited to visit England. He arrived in March of the following year, and visited the principal cities, in company with the Secretary. "I was everywhere received," says Dr. Dwight, "with the most overflowing kindness, and my simple story was listened to with the most intense interest. Clergymen and laymen of all evangelical denominations were usually present at the meetings, which were held on week days, and I saw nowhere anything like a sectarian spirit, but uniformly the very reverse. Ministers of the Church of England, as well as others, publicly advocated the plan of aiding the American Mission in Turkey, rather than sending forth a mission of their own." Valuable as the coöperation of this Society has been in the bestowment of funds, its moral influence in Turkey, as a visible illustration of fraternal feeling among Protestant Christians of various names and countries has been of far greater value.[1]
[1] The aid afforded by the Turkish Missions Aid Society to the missions of the Board in Western Asia, has averaged about ten thousand dollars a year.
An account was given, in a former chapter, of the conversion, in 1842, of a "Papal Armenian.[1] His name was Bedros Kamaghielyan, and his death occurred in 1857, fifteen years afterward. His conversion was remarkable, and so was his subsequent life. He was for some years an efficient helper at Salonica among the Jews, and ever after that, he was a successful assistant of Dr. Dwight in Constantinople. Eminently wise to win souls to Christ, it is believed that many, among the different races in Turkey, will rise up and call him blessed. The first Turkish convert who became a preacher, received his first impressions from Bedros at Salonica. Years later, the missionaries learned that the origin of an interesting work of grace among the Greeks of Cassandra, in that region, was traceable to him. Though suffering from bodily infirmity in the later years of his life, his labors were unceasing for the salvation of souls, and for the edification of the church. He was noted for his humility and self-denial, and his piety was a steady glow of light. His views of the gospel method of salvation were clear, and his manner of presenting it exceedingly happy. He was eminently a peacemaker in the church, and his good sense was in constant demand in the settlement of difficulties. As a deacon in the Yeni Kapoo church he was constantly looking after the sick and infirm, visiting families in the Protestant community, and instructing their women in the doctrines and duties of Christianity. When attacked by his last sickness, Bedros very soon received the impression that it would be fatal. Once, in great bodily suffering, he exclaimed, "O, what a Saviour is my Saviour! He scatters all my darkness, and gives me peace." At another time, he wished the missionaries might all be called to his bedside, that he might declare to them his great joy, and what things the Lord was doing for his soul. A Mohammedan of some distinction, who had often had religious conversations with Bedros, called upon him without knowing of his sickness. The sick man, though in extreme bodily weakness, spoke very faithfully to his visitor, and told him of his joy in view of death, and his hope of going to be forever with the Lord Jesus Christ, and added: "This is the only way of peace and salvation, and Christ is the only Saviour of sinners for you, and for me, and for all the world." The eyes of the Turk filled with tears. He had never seen a Christian die before; and to hear a man talk with so much gladness of his departure from the world overcame him, and he hurried from the room. An aged Moslem called, who had known Bedros, and gave some evidence of being a Christian. Going to his bedside, his eyes streaming with tears, he embraced and kissed him in the most affectionate manner. Dr. Dwight closes his statement with the following testimony: "Thus has passed away one of the choicest spirits this world ever saw. I feel that I have many lessons to learn from his quiet, humble, and most useful life; and I trust that his death may be greatly blessed to all the missionaries, and to all the people."
[1] Chapter ix. p. 130. See, also, Missionary Herald, 1857, pp. 387-390.
The second Mrs. Hamlin died suddenly, on the 6th of November, 1857. Though not permitted to give her dying testimony, the record of her life was that of a meek, lowly, and quiet spirit; diligent, faithful, and affectionate in every duty.[1]
[1] See Memoir, The Missionary Sisters, written by Mrs. Benjamin.
The region, of which Arabkir is the centre, was now rising in importance. The territory dependent on this station for instruction extended from northeast and southwest, along the western bank of the Euphrates, one hundred and seventy-five miles, with a population of one hundred thousand; about equally divided between Armenians and Mussulmans, with few Greeks, no Roman Catholics, and no Jews. A large number of the Mussulmans were known as Kuzzelbashes. The field was first occupied in 1853, and churches had been organized in three cities and two villages, all of which enjoyed the stated preaching of the Word.
Sivas, west of Arabkir, and Tocat on the northwest, were missionary centres of populous fields, extensively accessible; the former containing a population of more than a hundred thousand, and the latter of nearly half a million,—Armenians, Turks, Kuzzelbashes, Koords, and Greeks.
Harpoot lies cast of Arabkir, on the other side of the Euphrates. Mr. Dunmore commenced this station in 1855, and was alone in this city of twenty-five thousand inhabitants; the failure of his wife's health having obliged her to return to the United States. He had been usefully employed here nearly three years,—the last with Messrs. Wheeler and Allen,—when, having a taste for exploration and pioneer labors, he was transferred, in 1858, to Erzroom, with special reference to the region south of that city; and Messrs. Wheeler and Allen were joined at Harpoot, in 1859, by Mr. H. N. Barnum. The city is the centre of a population of about one hundred thousand, and stands on a lofty hill, looking to the distant range of the Taurus on the south, and scores of villages on the intervening plain. Northward, across the eastern branch of the Euphrates, is the still loftier range of the Anti-Taurus; while the distant horizon to the east and west is shut in by mountains. Arabkir was occupied for several years by Messrs. Clark, Pollard, and Richardson, but in 1865 was included in the Harpoot field.[1]
[1] Mr. Wheeler's Ten Years on the Euphrates.
Geghi is about ninety miles from Harpoot, in the direction of Erzroom. It was visited by Mr. Peabody and Mr. Bliss in 1848 and 1851. Mr. Peabody found the Vartabed of the place and ten of the people deeply interested in reading the Scriptures. Mr. Wheeler visited Geghi in the summer of 1858 and found the truth much opposed, but taking a firm hold among the sixteen hundred Armenians of the place. He was touched by their earnest entreaties to remain with them a few mouths; or if that might not be, that he would leave his native helper till some one else could come among them. As with the Apostle Paul at Troas, the eagerness of the people to hear led him to protract his labors on one occasion, till an hour and a half past midnight, and on another till the breaking day.
The year 1859 was signalized by a revival in the Bebek Seminary. At its commencement, nearly half the students were regarded as hopefully pious, and these all seemed at once to have new views of spiritual things. The Holy Spirit not only revived the graces of such, but put forth a converting power. Within a few weeks nearly all the students gave credible evidence of piety. There were several cases, also, of hopeful conversion in the girls' boarding school; and similar awakenings were reported at Marsovan, Yozgat, Baghchejuk, Broosa, and Marash. At the last place thirty-seven were added to the church at one time, making eighty-six by profession since the beginning of 1858.
Mr. Parsons had received frequent complaints from the brethren of Nicomedia, that their girls had not been properly cared for by the teacher, and from the teacher that the brethren were intermeddling. He answered by withdrawing all aid until they could agree among themselves. The effect was immediate. They began to pay a tuition fee, and made special efforts to render the school attractive. The number of pupils was increased to seventy-eight, and the school ceased any longer to need aid.
A fire destroyed the mission premises at Tocat in 1859. The flames were so rapid as not only to consume the buildings, but the clothing and bedding of the pupils, the books and apparatus of the school, a portion of the furniture of Messrs. Pettibone and Winchester, who had been recently placed at the head of the school, and all the effects of Mr. Van Lennep, including a large and valuable library, and a manuscript Armenian translation of a commentary on the Bible, made, and to have been printed, at the expense of the Prince of Schönberg. In view of this calamity, it was deemed expedient to close the training-school. A similar one was opened in the fall of the same year, at Harpoot. Mr. Clark returning to the United States, Dr. Hamlin renewed his connection with the Bebek Seminary.
Mr. Dunmore, after describing a tour he had made of twelve hundred miles from Erzroom to Oroomiah in Persia, and from thence, on his return, through Russian Armenia, gives the following summary of his missionary travels: "I have travelled on horseback over six thousand miles in Turkey, and one thousand in Persia and Russia, between two and three hundred on goat skins upon the Tigris, and over fifteen hundred by steamer, without sickness by the way, without accident, or the loss of an article of value. And I have never taken a guard when travelling alone, for protection from robbers. Surely we may safely trust Him who says: 'Believe in God, believe also in me.'"[1]
[1] Missionary Herald for 1859, pp. 306-313.
The missionaries at Cesarea were much encouraged by the progress of the work there. Mr. Leonard thus writes: "The church, though constantly dismissing members to other churches, still maintains its numbers by fresh accessions from without, and is at the same time evidently advancing in consistent, intelligent Christian character. Here are some noble exemplars of faith and piety, who search the Scriptures daily, and adorn their doctrines by a godly life. I have often wished I might introduce some of our American friends into our teachers' meetings on a Sabbath afternoon, or to the Sabbath-school at the intermission of public worship, where nearly the whole congregation remains, exhibiting a zeal and aptness in the discussion of religious truths scarcely surpassed in the most favored churches in New England. The weekly woman's prayer-meeting is sometimes left entirely in the hands of the native sisters, and any one of half a dozen is always ready without embarrassment to take the lead, discoursing very appropriately from her Turkish Testament. This, I am told, is a rare thing in Turkey, where woman has been so long held in ignorance and degradation."
The reader will remember the Patriarch Matteos, and his degradation in 1849. After ten years passed in retirement, he was elected Catholikos of all the Armenians, and removed to Echmiadzin. His election to such a post at this time was significant, but the probability of his being able then to hinder the reformation did not create serious apprehension.
Mrs. Beebee died peacefully at Marash, on the 28th of October, 1858, after protracted sufferings, and her husband returned some months after to the United States with broken health, and was released from his connection with the Board.
CHAPTER XXVI.
THE ARMENIANS.
1860-1861.
The fleets and armies of Europe had retired, and the Turk felt in a measure freed from a troublesome guardianship; which had, however, greatly promoted both religion and reform in Turkey. The fact that the war had materially weakened Russian influence at the Porte, may have been among the reasons that induced England now to relax its hold on the government of the Sultan. As a consequence, French diplomacy was decidedly in the ascendant, and lent its influence to promote Papal schemes. "The Armenians," writes a well informed missionary, "accept a declaration of the Bible as ultimate, and as the Protestant missionaries made the Bible the basis of all their work, and accustomed the people to refer to it for authority in all spiritual matters, the Papists have been shut up to the use of political measures to gain adherents. This they have done by espousing the cause of any party in litigation on condition that he should register himself a Roman Catholic. This influence was very powerful throughout the country, as it was supported by the intervention of the French embassy, and led to violence and persecution in various parts of the empire, especially at Mardin, where the papal power was comparatively strong."
Anticipating the history, it may be said, that the Franco-German war changed all this. The Turkish government then no longer feared the French, and hence no longer lent itself to Papal intrigues. The dogma of the Papal Infallibility has been also a severe blow to the Oriental Papacy.
No one was more competent than Dr. Dwight to testify concerning the state of religious opinions among the Armenians of the metropolis. Writing in February, 1860, he said it would be hard to find an intelligent Armenian in Constantinople, unless among the ecclesiastics, who did not acknowledge that there were many errors in the Armenian Church, and that the evangelical system was the best.
About the game time, he found a great change for the better at Rodosto, on the northern shore of the Sea of Marmora. The evangelical brethren had suffered many indignities from the Armenians, but now even the magnates were disposed to cultivate friendly relations with them. This he attributed, in great measure, to the wise and yet firm demeanor of Apraham, the native preacher, who afterwards became pastor of the Rodosto church. He was a native of the place, and was once a deacon in the old Armenian Church, and a candidate for the offices of vartabed and bishop. His first knowledge of the truth was gained while in the Armenian monastery at Jerusalem. From thence he came to Bebek, where he studied theology. He was an exception to the rule, that a prophet has no honor in his own country, for without compromising the truth, he had gained the respect of all. He showed his missionary friend a list of eighty families, upon which he called in regular order. Though most of them belonged to the old Armenian Church, they received him kindly. The missionary called with him upon two of these families prominent in the Armenian community, in one of which they spent an entire evening. A copy of the Bible, in the modern language, was in the house, and was brought forward, read, and commented upon, just as if this had been a Protestant family.
Dr. Dwight attended the examination of the Protestant school at Rodosto. More than half of the pupils were from non-Protestant families; and an audience of two hundred and fifty expressed very general satisfaction with the attainments of the pupils. On the Sabbath he administered the Lord's Supper. A large number not connected with the church, were present, and gave close attention to the preaching. Many must have come from mere curiosity, but the missionary never preached with greater certainty that he had the sympathies of his audience.
In the following July, events showed that the new influences had in some way reached all classes of Armenians in the metropolis. An aged Protestant died and his body was borne by his friends to an Armenian cemetery, which hitherto had been open to all bearing the Christian name. Now, however, a mob, composed of the very lowest class of Armenians, seized the coffin, and forcibly carried it out of the burying-ground, where it remained four days. The mob increased to thousands, and kept possession of the ground day and night. The American and English Ambassadors were at length roused, and remonstrated with the Porte and the Patriarch. The burial was assented to, and the Seraskier, or Minister of War, came with several hundred troops. A place was selected for the grave within the cemetery, but the mob, at the first blow of the pickaxe, rushed forward with a savage yell. The troops were ordered to resist, but not to fire. After twenty or thirty had been wounded, the mob fell back. The Patriarch and other dignitaries of the Armenian Church now came upon the ground, and gave their sanction to the spot selected for the burial, and the grave was dug. Just then the Seraskier, for some unexplained reason, ordered the grave to be filled, and another to be dug outside of the cemetery, in the middle of the public highway. The Protestants declined taking part in the burial in such a spot, though entreated to do so by the Seraskier, but remained and looked on in silence, while Mussulmans dug the grave, put the coffin into it, and filled it up. As soon as this was done, the mob rushed forward and trampled spitefully upon it, in the presence of the Pasha and Patriarch. The representatives of the Protestant powers now united in a strong remonstrance to the government; and Stepan Effendi, the civil head of the Protestants, was speedily notified, that ground would be given them for cemeteries wherever Protestants were found.
A native assistant died at Baghchejuk, near Nicomedia, early in the year, who had from the beginning been intimately connected with the work in that place, and was called the "prince of colporters," on account of his success in distributing the Scriptures. Being by nature an earnest man, when converted he became zealous in disseminating the truth. As he was respected through all the region, there was great anxiety among the Armenians to regain him, and an ex-Patriarch visited Baghchejuk, in the hope of bringing him back. Promises and threats were equally vain, and the storm of persecution finally burst upon him. His vineyards and mulberry orchards were cut down, and much of his property was wrested from him. He was beaten and stoned, and his name cast out as vile. When they were building the church he brought a basket full of stones and brick-bats, which had been thrown through his windows, to be incorporated in the foundation wall. He described the effect of persecution in his own case, thus: "The truth in my heart was like a stake slightly driven into soft ground, easily swayed, and in danger of falling before the wind; but by the sledge-hammer of persecution God drove it in till it became immovable." "His working power," says Mr. Parsons, the resident missionary, "like everything else in his possession, was consecrated to Christ. With great self-denial on his part, two hundred piasters a month (about eight dollars) enabled him to give all his time to street preaching, and the sale of the Scriptures. As a bookseller he was eminently faithful and successful. Not contented with sitting in the book-stall waiting for purchasers, he used to shoulder a basket of books, and go through the streets and lanes of town and city, offering for sale the 'Holy Book;' the 'Book that would not lie;' the 'Infallible Guide;' and proclaiming, in a loud voice, its divine origin, man's need of it, and its light-and-life-giving power. This he did as time and strength permitted, from Broosa to Angora, and from Bilijik to the Black Sea. He everywhere either carried with him, or had near at hand, a supply of Bibles in the Turkish, Armenian, Greek, and Jewish languages. Probably not less than one hundred thousand persons have heard from him the proffer of the word of life."
"The word of God," continues Mr. Parsons, "was his constant companion. He was so familiar with it, that he could turn with facility to any passage desired. He walked with God. He was a man of prayer. His happiest moments were seasons of devotion—private, social, and public. I should say, rather, that next to the work of bringing others to Christ, his delight was in prayer and praise. He has rested from his labors, but his works do follow him. Before he died, he could rejoice in a rich harvest from his own sowing, but a greater harvest is yet to be reaped from the seed so widely scattered by his hand. He has gone, a sheaf of the first-fruits of the work in Baghchejuk. He 'came to his grave as a shock of corn cometh in in his season.'"
Mr. E. E. Bliss passed through Marsovan on his way to Harpoot, and found that the rampant hostility of eight years before had died out.[1] Instead of the hootings and stonings, which then greeted his arrival, he was met, a long way out, by a goodly company to escort him to his lodgings. On the Sabbath, in place of the little company assembled in a lower room of his own house, he now preached to a good audience, in a large and commodious chapel.
[1] See chapter xxiv.
"I spent," he says, "a few days at Sivas, where I was eight years ago, and found the small room, where ten or fifteen then met for God's worship, exchanged for a large upper room, filled with an audience of more than a hundred. And as we went onward to places we had never before visited, it was a continual feast to see the extent to which the work of God had spread in the whole country. In almost every place where we stopped for the night, however obscure the village, some would gather around us as brethren in the Lord. They were often coarsely dressed and rude of speech, undistinguishable in appearance from the mass around them; but a few words of conversation would show that their souls had been illuminated by the truth."
The annual meeting of the Northern Armenian Mission for 1860, was held at Harpoot, east of the Euphrates, seven hundred and fifty miles from Constantinople. And it was a significant fact, that the delegates from the metropolis were able to communicate with their families over the telegraph wires, destined to connect London with Calcutta.
The distance from the capital, and of the stations from each other was so great, as to render it difficult to assemble in the annual meetings, that were indispensable for an effective administration. At this meeting, what had been known as the Northern Mission, was divided into Western and Eastern, and Erzroom, Harpoot, and Arabkir composed the Eastern Mission. The Southern Mission then took the name of the Central; and the stations of the Assyria Mission were united to the Eastern. It will be convenient to use the names Western, Central, and Eastern in designating territory, but we shall, as far as possible, treat the three divisions as constituting one great mission.
The church at Harpoot received its first native pastor at this annual meeting. He was one of several young men, who left Diarbekir for Constantinople, eight years before, for the purpose of obtaining a Protestant education at Bebek. They were subjected to many revilings on their way, and few showed them any kindness. Some who were in sympathy with them deprecated their removal from Diarbekir, as the withdrawal from that place of the little light which had begun to shine. Now, having completed the course of study at the Seminary, Tomas, one of that company, was preaching the Gospel every Sabbath in Diarbekir, and was to become pastor there; and Marderos, another, combining great excellence of character, was made pastor of the flourishing church at Harpoot.
Mr. Dunmore, when he commenced the Harpoot station, five years before, found not a single Protestant in that city. It was now only three years since the arrival of Messrs. Wheeler, Allen, and Barnum, and there were thirty-nine church-members, and Harpoot was fast becoming an important centre of influence. There were schools in ten of the thirteen out-stations, eleven of which were supplied with preaching on the Sabbath by the missionaries and students of the Seminary, and in all the surrounding regions there was an increase of attendance on preaching. Women learned to read, and groups were found studying the Bible. In the numerous villages of the Harpoot plain and outlying districts were many faithful disciples of the Lord Jesus. The spirit of freedom had gone forth, as was seen in the growing activity of laymen, and the consequent decline of superstition and ecclesiastical despotism. Instruction was communicated to large numbers of both men and women, and it was beginning to be regarded as disgraceful for adults of either sex not to be able to read.
The theological school contained twenty-four pupils, of whom eleven were from the vicinity and ten were married men. The students devoted their winter vacation of four months to preaching and teaching, and in term time they preached at out-stations.
Mrs. Dwight, after twenty-one years of eminently useful service, died at Constantinople in November, 1860. Dr. Dwight's family being thus broken up, he commenced, with the approval of his brethren, a tour through Syria and Asiatic Turkey, intending to go over much of the ground he had traversed with Dr. Eli Smith in their explorations thirty years before.
How great the changes in the intervening period! Then, for fourteen and a half months, he was unable to receive tidings from his wife, whom he had left in Malta. Now, from beyond the Euphrates, he could have communicated daily with Constantinople by telegraph. Then, no fellow-laborers were to be found between Smyrna and the little bands of German and Scotch brethren soon after to be driven away from Russian Armenia and Georgia, and nowhere did they meet among the people any religious sympathies in unison with their own. Now, the survivor found missionaries scattered over the land, and he scarcely entered a place where some one, at least, did not greet him with a joyful welcome. Then, the object was to explore an unbroken scene of spiritual death. Now, it was to confirm living churches, and help forward a growing spiritual work.
The tour was extended as far as the Nestorian mission, and occupied about eight months. Reviewing this journey of almost unprecedented interest, Dr. Dwight could not refrain from using the language of Christian triumph: "I have visited," he says, "every station of the Board in Turkey and Persia excepting those among the Bulgarians. It has been my privilege to see all the missionaries and their families,—a rare body of men and women, of whom our churches and our country may well be proud,—and also to become personally acquainted with hundreds and thousands of the dear Protestant brethren and sisters of this land—God's lights in the midst of surrounding darkness; God's witnesses even where Satan dwelleth."
Dr. Dwight was at Marash in April, and this is his own vivid description of what he saw there: "This place is indeed a missionary wonder! Twelve years ago there was not a Protestant here, and the people were proverbially ignorant, barbarous, and fanatical. Six years ago the evangelical Armenian church was organized with sixteen members, the congregation at that time consisting of one hundred and twenty. On the last Sabbath I preached in the morning to a congregation of over a thousand, and in the afternoon addressed nearly or quite fifteen hundred people, when forty were received into the church, making the whole number two hundred and twenty-seven. Nearly one hundred of these have been added since Mr. White came here, two years ago. One old woman of seventy-five years was admitted who was converted only four months ago. She was previously a bigoted opposer, but now she seems full of the love of Christ. Her emotions almost overpowered her on approaching the table of the Lord.
"The church-members here impressed me from the first as men who thought more of the spiritual than the temporal. The Holy Spirit has been evidently at work here during the whole of the year, and especially through the past winter, and conversions are constantly taking place. The burden of conversation among the brethren is in regard to praying and laboring for the salvation of souls.
"On the Sabbath the half of the body of the church was filled with women packed closely together on the floor. The other half, and the broad galleries around three sides of the house, were completely crowded with men. A new church is needed immediately in the other end of the town. I bless God that He brought me here, and I feel almost like saying, 'Now lettest thou thy servant depart in peace.'"
It should be said that this visit to Marash was in the midst of a revival. The resident missionary, Mr. White, describes the work as being chiefly among the Armenians and Roman Catholics. "Every night they met in the houses of the Protestants and spent hours, sometimes even till near morning, examining the Scriptures and comparing them with the corrupt teachings of their own churches. Our young men were very active, laboring both day and night, so much so, that the Catholic bishop said he could not understand it; that if the young men were paid for thus laboring, the missionaries had not money enough; and if they were not paid, they had a love which he could not understand. Many of his people, however, seemed to comprehend it better than he did, and are now regular attendants at our church."
The veteran missionary pays a noble tribute to the wives of the missionaries at the several stations of the central mission: "I felt myself rebuked when I saw the earnest, self-devoted spirit of my missionary sisters, who are laboring in Aintab, in Marash, in Antioch, in Aleppo, and in Oorfa, for the salvation of their degraded sex; thinking little of the sacrifices they have made in leaving America, to live in such a country as Turkey. It would be difficult to find in Christendom a more happy class than these, our helpers in Christ Jesus. The holy object which fills their hearts lifts them above the distracting and embittering influences of external circumstances."
The change at Diarbekir, during the score of years since Dr. Grant and Mr. Homes barely escaped with their lives, had been truly wonderful. Drs. Dwight and Schneider and Mr. Nutting, on their approach from Oorfa, were met, eighteen miles out, by a deputation of Protestant brethren on horseback; and, a few miles further on, by another detachment, headed by Mr. Walker and the native pastor; and when near the city, by a third on foot, thus giving them a sort of triumphal entry. Nor, during their whole stay, was there anything to awaken a feeling of insecurity, but convincing evidence, that Protestantism had a strong hold on many minds.
Dr. Dwight noticed a decline of the Turkish population in the region of the Euphrates. Several entire quarters in Diarbekir, formerly Turkish, had passed into Christian hands, and the process was going on. Armenians, Jacobites, and Protestants were buying Turkish houses, but seldom did a Turk buy one of theirs; and around the outskirts of the city there were extensive Turkish quarters all in ruins.
Mrs. Dunmore had come to the United States in 1856, in consequence of the failure of her health, and was never able to return. Her husband continued his self-denying labors four years longer, until, seeing no prospect of her recovery, he believed his duty required him to follow her. It was then a time of civil war in his native land, and his public spirit led him to accept an invitation from a regiment of cavalry to be their chaplain. A detachment, with which he was connected, was surprised early in the morning of August 3, 1861, and he fell, shot in the head before he was fairly out of his tent.[1]
[1] See Missionary Herald, 1862, p. 321.
In courage, enterprise, tact, and efficacy, Mr. Dunmore stood in the front rank of missionaries. "He did not write much of what he did," says Mr. Walker, his successor at Diarbekir. "He cared not to be known. But he cared for the souls of this poor people, and for Christ's kingdom. I think that few missionaries are so well fitted for the work, and very few labor with the same zeal and self-denial. To few is it given to accomplish so much. There is comparatively little accomplished in Diarbekir, Arabkir, Harpoot, and Moosh, which is not, under God, due to this brother. His influence will long be felt in these parts. Paul was his model, and there are few who come so near to that exemplar. He had wonderful power in attaching the natives to him. He could sympathize deeply with them, and aid them as few can. His heart was in the work here, and it was a very great trial for him to return to America. His fearless journeys among the Koords in this land, led us often to feel apprehensive for his life. The Lord forgive the Texan, whose bullet cut short a life so valuable."
In the years 1860 and 1861, the ill health of either husband or wife deprived the mission of the labors of Messrs. Clark, Hutchison, Parsons, and Plumer, and their families. Mr. and Mrs. Peabody returned to their native land, after a faithful service of nineteen years. Dr. Schauffler also terminated his official connection of twenty-nine years with his missionary associates, and entered the service of the American, and the British and Foreign Bible Societies in the work of Bible translation for the Turkish Mohammedans. Miss Tenney was married to Dr. Hamlin, who had been released from his connection with the Board to take charge of a Protestant college in Constantinople, though without any change in the great object of his labors.
Mr. Williams reoccupied Mardin in the year 1861. This was then, as now, the capital of the Syrian Church, and the natural centre of operations among the Arabic-speaking people in Eastern Turkey. It embraced Mosul, and multitudes of towns and villages scattered over a wide region, and required more than one missionary; though that one was a man of first-rate abilities and eminent devotion to his work. It was put in connection with the Armenian Mission, partly because its missionary policy was the same, and partly because it seemed necessary to work that whole field from one central station, and by a small number of missionaries, and because it would require the moral support of the larger mission in its neighborhood.
A training-school was commenced at Mardin in the following year, on the plan of the one at Harpoot, with a class of eight hopefully pious young men. The congregation had doubled since Mr. Williams' return and Protestantism had a more favorable position; but as yet the intellect accepted the truth more readily than did the heart.
Trebizond had only a native pastor, and the day-school was reported as one of the best in Turkey. Khanoos, southeast of Erzroom, had been faithfully cultivated for some time by the native pastor, Simon, who was now removed to Moosh, where he would have a better field. Erzroom was again without a missionary in consequence of the necessary removal of Mr. Trowbridge to the capital.
In addition to notices of versions of the Scriptures in the preceding chapter, it should now be stated, that Dr. Goodell had completed the great work of his life,—the translation of the Bible into the Turkish language, as written in the Armenian character and spoken by the Armenians. The version was from the Hebrew and Greek; the New Testament had received three distinct revisions, and the Old Testament one. His principal helper, for thirty years, was Panayotes Constantinides, who died March 11, 1861. "He had greatly desired," writes Dr. Goodell, "to live to see the end of the revision, and we pressed on together, returning thanks at the end of every chapter, that we had got so far on our journey. But his strength failed him on the way, and when there was but little further to go, he laid himself down, and the angels carried him to his home in heaven." Dr. Schauffler had nearly completed a translation of the New Testament in Turkish, with the Arabic or sacred character, and after much difficulty had obtained the consent of the government to its publication. Dr. Riggs had reached the books of Kings, in addition to the Psalms, in his version of the Scriptures in Bulgarian, and had also given time to preparing and editing Bulgarian tracts.
The amount of publication in the year 1860, in the Armenian, Armeno-Turkish, Bulgarian, and Modern Greek, was 164,500 copies, and 13,296,000 pages. The total expenditure was $15,789, from the following sources:—
American Bible Society $3,473 British and Foreign Bible Society 1,243 American Tract Society, New York 2,646 American Tract Society, Boston 674 London Tract Society 1,175 American Board of Commissioners for Foreign Missions 5,462 Other sources 1,116 ———— $15,789
Among the books published were a Reply to Archbishop Matteos in Armenian, a Commentary on Matthew, Hymn-Book, Theological Class-Book, and Geography,—the last at the expense of Haritûn Minasiyan, an Armenian printer. The Word of God was more in demand than any other book. The Armenian Bible, with marginal references, electrotyped and printed in New York by the American Bible Society, was highly prized. The American Tract Society had also electrotyped and printed several works for the mission, which were admired for their beauty, and were furnished more cheaply than they could have been prepared in Constantinople.
CHAPTER XXVII.
THE ASSYRIA MISSION.
1849-1860.
Mosul is related to the Syria Mission in language, the written Arabic being essentially the same in both fields; but there is considerable difference in the language of preaching and social intercourse, "Near Mosul, and especially on the east of the Tigris," writes Dr. Leonard Bacon, after his visit to Mosul, "the language is Syriac, or as they there call it, Fellahi, the peasant language. In other districts, Turkish and Koordish are spoken by many nominal Christians. The people in Mesopotamia are very different from those in Syria. They are of other sects. Instead of the Greek Church, the Greek Catholic, and the Maronite, we find, as we travel east of the Euphrates, and especially as we approach the Tigris, the Jacobite, the Syrian Catholic or Romanized Jacobite, the Nestorian (almost exterminated), and the Chaldean or Romanized Nestorian. And the condition of these sects, as it respects the feeling of strength and pride, is very unlike that of the sects in Syria. The Maronite Church, and the Greek Catholic, are strong and proud in their relation to Rome, and in the feeling that they are protected by the great papal powers in Europe. The Greek Church may be likened to a Russian colony in the Turkish empire. But the more eastern sects, remnants of what were once the great Oriental Church, are in far different relations, ecclesiastical and political. The Jacobites, like the Nestorians, feel themselves weakened and depressed. The Syrian Catholic and the Chaldean are not very firmly united to Rome, and are little affected by European influences. Nor is this all. The nominal Christians of Mesopotamia are of a very different race and blood from those of Syria. The Greek element, which characterizes the Arabic-speaking Christians west of the Euphrates,—an element of subtlety of disputation, and of intellectual pride,—is not so prominent in these more Oriental communities. For these and other reasons, I cannot but think that this field should be occupied by the brethren of the Mosul station, and be regarded as entirely distinct from that of the Syria Mission. Mosul, as a centre of missionary labor, is much more nearly related to Oroomiah, than to Beirût, or Aleppo."[1]
[1] Report of the Board for 1851, p. 82.
The visit of Messrs. Perkins and Stocking to Mosul, in May, 1849, has been already mentioned.[1] That visit did much to prepare the way for Mr. Ford, of the Aleppo station, who went there at the close of 1849. He was kindly received by Mr. Rassam, the English Consul, and had a joyful greeting from the little band of "gospel men," who welcomed the return of their long lost privileges of Christian instruction. Of the fifty who soon called upon him, about twenty appeared to be decidedly evangelical, and ready to stand by the Gospel at all hazards, though few of them gave evidence of a work of grace in their hearts. Twenty more were enlightened and favorably disposed; and the remaining ten might be regarded as indifferent or hostile. This little band was the remainder of those who had been brought under the influence of the Gospel, when our brethren of the Mountain Nestorian Mission were detained in the mysterious providence of God, to labor and suffer there. Yet the Lord had not forsaken them, for Meekha, the ingenious mechanic, who had learned the truth from Mr. Laurie, had given them the benefit of his steadfast piety and diligent instruction.
[1] Chapter xx.
The reader knows, already, what led to the temporary occupation of Mosul by the Board, in 1841. Its relinquishment in 1844, was chiefly in view of the fact, that the Episcopal Church of the United States had a mission then in Turkey, with the avowed object of laboring among the Jacobites of Mesopotamia.[1] That mission having been withdrawn from the Turkish empire, the operations of the Board were naturally extended again to Mosul, to look after the fruits of former labors, as well as to meet the exigencies of the mission in western Koordistan.
[1] This was first known through Dr. Grant, who forwarded a copy of a letter from seven of the American Episcopal Bishops to the Syrian Patriarch at Mardin, as evidence of the fact. After stating the object in sending the Rev. Horatio Southgate to reside for a time at Mardin, with the hope of associating two others with him, to which no exception could be taken, the Patriarch was informed by the letter, that Mr. Southgate "will make it clearly understood, that the American Church has no ecclesiastical connection with the followers of Luther and Calvin, and takes no part in their plans or operations to diffuse the principles of these sects."
The Rev. Dwight W. Marsh arrived at Mosul on the 20th of March, 1850, going by way of Beirût, Aleppo, Aintab, Oorfa, and Diarbekir; from this last place he floated down the Tigris on a raft supported by inflated goat-skins, in less than four days to his new home. He describes the river as breaking through between bold precipices, and scenery delightfully and unexpectedly romantic. Mr. Schneider was his travelling companion from Aintab to Diarbekir, and Mr. Ford was at Mosul to greet him on his arrival. The Rev. William Frederic Williams removed from the Syria Mission to Mosul in the spring of 1851, going in company with Dr. Bacon and his son Mr. Leonard W. Bacon, then travelling in the East. Salome Carabet, the eldest of the girls in Mr. Whiting's family at Abeih, went with Mr. Williams, to take charge of a school of thirty girls.
Dr. Bacon's visit to Mosul was in compliance with a request of the Prudential Committee, that he would make his tour of relaxation and improvement the occasion of visiting the several stations of the Board in Western Asia. The attempt to proceed from Mosul to Oroomiah through the mountains by the most direct route, was unsuccessful. The two travellers, in company with Mr. Marsh, soon after crossing the Zab, were set upon by Koordish robbers, who had been requested by an Agha, near Akra, to kill them. So imminent was the peril, that they united together in prayer to God, led by Dr. Bacon. Some Moolahs seeing this, interceded for their lives, and though they could not hinder their being plundered, they succeeded in sending them safely to another Moolah, three hours distant, who was revered for his sanctity; and it was through his resolute protection, under God, that they effected a safe return to Mosul. Mr. Rassam gave information of the outrage to the English Ambassador, and the Pasha, in the following year, having received orders from Constantinople, sent three hundred men, with three cannon, against the robber, who was compelled to pay the full value of the losses, and much more besides to the government.[1]
[1] Missionary Herald, for 1851, p. 295, and 1852, p. 388.
The Assyria Mission was so named for geographical reasons. Its most northern station at this time, was Diarbekir. Dr. Grant passed through this city with Mr. Homes, in 1839, Messrs. Hinsdale and Mitchell passed through it in 1841, and Mr. Laurie in 1842. The city was visited by Mr. Peabody in 1849, when he found several persons awakened by reading the Scriptures and other books, brought there by colporters. It was visited again by Mr. Schneider in the following year, who reported that nearly fifty Armenians were accustomed to meet on the Sabbath for reading the Scriptures. These were then subjected to a severe persecution, and they sent to Constantinople for a vizierial letter, which was granted, but brought little relief. Dr. Azariah Smith organized a small church at Diarbekir in the spring of 1851. It included both Armenians and Jacobites; but only those were to be received who gave satisfactory evidence of piety. As soon as this restriction was announced, the most influential Syrians in the congregation resolutely set themselves to secure admission to the church for all Protestants of good moral character. For a time their efforts to unite the congregation in opposition prevented attention to their ordinary business; and but for the conservative spirit of the Armenian portion, perhaps the audience, as a whole, would have gone back to their churches. In the end all were persuaded to listen to a discourse on the subject, by Dr. Smith, and the character of the young ruler, in Luke xviii. 18-30, was unfolded in connection with Acts ii. 43-47. The exhibition of a church, as an association of men devoted, body and soul, time and wealth, to the extension of Christ's kingdom, was new to them. That repentance involved the ceasing to live for selfish and worldly ends, and that faith in Christ included the consecration of our energies to his service, was no part of their old creed. And though these truths had been previously preached by the missionaries, the practical connection in which they now came up made them more impressive.
Mr. and Mrs. Dunmore, after spending some months at Aintab, arrived at Diarbekir in November, 1851. They were accompanied by Stepan, a graduate of the seminary at Bebek. This man, not long after his arrival, was rudely arrested by a Turkish officer as a Protestant, and cast into a prison, where he spent the night with vagabonds and thieves. The Pasha refused Mr. Dunmore a hearing, but at once ordered Stepan's release.
Mr. Dunmore had not yet a free use of the Turkish, which was the language spoken by the Armenians; but an average of more than seventy persons came on the Sabbath to hear Stepan, and new faces were seen at every meeting.
Soon after the arrival of Mr. Dunmore, a young man of talents, named Tomas, who had long been vacillating, boldly declared himself a Protestant, and though his bishop offered him the monthly reward of two hundred piastres for two years, paid in advance, if he would leave the Protestants, his reply was: "Go tell the bishop that I did not become a Protestant for money, and that I will not leave them for money, even should he give me my house full of gold." Tomas was then nineteen years of age, and had an orphan brother and two sisters dependent on him. He had been a prosperous silk manufacturer, but after he became a Protestant, both nominal Christians and Moslems refused to trade with him, and he was impoverished. It was decided to send him to the Bebek Seminary, with his younger brother; and to send his older sister to the Female Seminary at the same place; while Mr. and Mrs. Dunmore took the youngest, a bright little girl of six years. In this young man we have the future native pastor of the church in that city.
The persecutions inflicted on the Protestants at Diarbekir were similar to those described elsewhere. But not only were the native converts, in this remote city, oppressed in every possible way, but the missionary reports himself as being grossly insulted, and even stoned in the streets whenever he went abroad.
About this time Mr. Marsh performed a missionary tour to Mardin, through Jebel Tour, a branch of the great Kûrdish range of mountains which crosses the Tigris above Jezirah, and goes westward toward the Euphrates. These rugged, though not lofty mountains, cover fourteen hundred square miles, and form the stronghold of the Jacobites. Their ecclesiastical capital is Mardin. "High up the mountain's side," writes Mr. Marsh, "with a steep descent of six or seven hundred feet to the plains, the city wall mounts up still higher, three hundred feet or more; and a large castle on the mountain top crowns the view." Here he found several persons favorably inclined, and recommended the place for a missionary station.
The Rev. Henry Lobdell, M. D., and wife, reached Mosul in May 1852. They came through Aintab, Oorfa, and Diarbekir. Such was the desire of the people of Aintab for a missionary physician to take the place of Dr. Smith, that four hundred and twenty of them signed a petition in a single evening, requesting him to remain; but he felt constrained to give them a negative. He speaks with pleasure of his brief sojourn at Oorfa, which he describes as beautifully situated on the west side of a fertile plain, and retaining many marks of its ancient greatness.
In the ten days which Dr. Lobdell spent with Mr. Dunmore at Diarbekir, he was impressed by the hold the reformation was taking in that place. At the same time, he and his missionary brother had a startling illustration of its hostility to the Gospel. They were looking at the great mosque of the city, formerly a Christian church, and in the words of Mr. Dunmore, "As we were standing in front of it, in the public highway, examining its architecture, several lads came up and began to insult us and to order us away. We did not notice them, but went further from the mosque, and stopped to examine some old marble pillars. Soon, however, we found a rabble about us, who began to jerk our garments. I then turned and spoke to them, and they instantly rushed upon us like tigers. They seized Dr. Lobdell's hat, threw it into the air, and began to beat him. One ruffian seized me by the throat. By main strength I loosed his grasp, and was moving off, when two men tried to wrest my cane from me, but did not succeed. We retreated as last as possible, but when we got out of the reach of their hands, they resorted to throwing stones, some of them weighing two or three pounds. One hit Dr. Lobdell in the side, and we saw no alternative but to run for our lives. We went immediately to the Pasha, taking one of the largest stones with us, and made a statement of the facts in the presence of the council. He refused to do anything more than to send a man to inquire who was in fault, the ruffians, or we! He said he knew nothing about us."
In a tent supported by a raft of one hundred and twenty inflated goat-skins, Dr. and Mrs. Lobdell floated down the Tigris to Mosul. "The Arabs, who swam out upon their goat-skins, and the Kûrds armed to the teeth upon the shore, were alike unable to touch us, as the river was unusually high and swift. I do not remember having enjoyed four successive days so much. The scenery is grand, equaling that of the far-famed Hudson. It might not wear as well, but it is unique and wonderful." Mr. and Mrs. Williams were there to welcome them.
Mr. Marsh was absent on a visit to his native land, from whence he returned with his wife in May, 1853. He was accompanied as far as Aintab by Rev. Augustus Walker and wife, and from thence to Diarbekir, by Messrs. Schneider and Walker. Mr. Dunmore's congregation had then risen to nearly two hundred hearers.
Mr. Marsh was especially struck, on returning to Mosul, with the greatly improved singing of the congregation, which he thought was now better there than at Diarbekir, Aintab, Constantinople, or Beirût. This was due to the unwearied pains taken by Mr. Williams, though the people seemed to have a better ear for music than elsewhere in Western Asia.
Dr. Lobdell found his medical profession a great assistance to him as a preacher of the Gospel. Jacobites, Papists, and Moslems came in considerable numbers, and he preached the Gospel alike to all. He was overworked, and it was perhaps a favor to him that the judge was stirred up by Popish priests, as the Moslems affirmed, to forbid the Mohammedans coming to his preaching. The judge was willing that they should call upon him for medical aid, if he would not preach the Gospel to them; but the doctor declined administering to the body, unless he could, at the same time, explain to them "the words of Jesus" (which all Moslems professed to receive) for the benefit of their souls.
Salome Carabet returned to Syria, very much in the manner of Rebecca of old, to become the wife of the young pastor at Hasbeiya; and the female school was thus deprived of its teacher.
A visit by Dr. Lobdell to the Yezidees in October, 1852, developed interesting and valuable information. Their doctrines he regarded as a strange fusion of Mohammedanism and Christianity with the philosophy of the older Persians.[1]
[1] See Memoir of Dr. Lobdell, pp. 213-227; also Missionary Herald for 1853, pp. 109-111.
In June, 1853, Dr. Lobdell travelled through Koordistan to Oroomiah. One of his objects was the improvement of his health; but he greatly desired, also, to confer with the brethren of the Nestorian Mission, and to preach the Gospel in the regions between. He took with him a native, who not only spoke the Syriac and Arabic, but the Turkish and Koordish.[1] "He came to us," wrote Dr. Perkins, "for the benefit of his impaired health. Yet was he buoyant as a lark, being overjoyed to find himself in our happy circle, after his perilous journey across the mountains." Two days after his arrival he was seized with a fever which proved severe and obstinate. But he recovered, and was able to give much thought to the somewhat peculiar method of proceeding in that mission; in which no separate Protestant community had been formed, and no church organized; though the missionaries had the communion by themselves, to which they invited only those whom they believed to be truly regenerated. His preconceived opinions had been somewhat adverse to the plan, and he and his brethren at Mosul had adopted other methods. But he wrote to the Secretaries of the Board his approval of the main policy of his brethren in Persia, as justified by their peculiar circumstances, and ratified by the blessing of Heaven. He specified some things in which he thought more decided measures might be taken; but advised that the mission be left to follow the leadings of Providence, until a crisis should come in the Nestorian Church, and then to act as they should deem wise at the time.
[1] Missionary Herald, 1854, pp. 18-22.
Before returning, Dr. Lobdell made an excursion of three weeks in the province of Azerbijan, going as far as Tabriz. It was while he was at Gawar, on his way home, that Deacon Tamo was liberated from his long imprisonment. Messrs. Rhea and Coan accompanied him to Mosul. Dr. Lobdell represents the two highest peaks of the Jelu Mountains as distinctly visible from Mosul. Every step through Koordistan reminded him of the devotion, courage, and energy of Dr. Grant.
Some difficulties existed in the Protestant community at Diarbekir, growing out of the old leaven of baptismal regeneration, from which the church itself had not been thoroughly purged. The church then contained eleven members,—eight men and three women. Six of the men were Syrian Jacobites, and four of these were formerly deacons in their church. The difficulties encountered by Dr. Smith in 1851, when he declared his intention of admitting to the church none but such as were truly pious, and baptizing only them and their children, were now revived.
In view of these things, a meeting of the Assyria Mission was held at Mosul for ten days, in March, 1854. It was then decided that Messrs. Marsh and Lobdell should return with Messrs. Dunmore and Walker, and assist in reorganizing the church at Diarbekir. Out of twenty candidates whom they examined, eleven were accepted; and, in the presence of three hundred persons, were organized into a new church, with a creed and covenant.[1] Dr. Lobdell had a hundred Christian patients daily while there; but the Pasha still continued to refuse protection, and the missionaries were still hooted and stoned in the streets. They believed, however, that the Gospel had taken such hold in the city as to insure its ultimate triumph.
[1] I find, in the archives of the Board, an extended analysis of the baptismal question by these brethren, in its bearing on the Oriental Churches.
The church was subjected to a severe trial, immediately after its reorganization. The Mosul brethren had to return to their own work; it was necessary for Mr. Dunmore to join his sick wife at Arabkir; and as it was unsafe for Mr. and Mrs. Walker to be left alone at Diarbekir, they went to Aintab for the summer. The Koords robbed them on their way, but they returned in the autumn, accompanied by David H. Nutting, M. D., and wife. Mr. Dunmore remained at Arabkir till the spring of 1855, when he commenced the important station of Harpoot. The missionaries at Diarbekir now enjoyed the very welcome protection of W. R. Holmes, Esq., the newly appointed English Consul. Dr. Nutting's professional services to the Pasha, in a dangerous illness, soon after his arrival, gave him an introduction to almost all the officers of the government and influential Moslems in the city, and obtained for him a public expression of the Pasha's gratitude. Instead of stonings in the streets, without redress, as under the preceding Pasha, the missionaries received respectful treatment, and had free access to all classes. Mr. Walker found the state of things better than he anticipated. Certain disaffected members of the Protestant community had repented of their errors. Persecution had not shaken the faith of any in the church. During the winter the congregation increased to two hundred. In April, 1855, six were admitted to the church, and not less than four hundred and fifty persons were present. The accessions were not only from the Armenian and Jacobite Churches, but also from the Catholic Church, though fierce persecution and imprisonment were the consequence. A large portion of the Jacobite Church were convinced of the truth, and of the emptiness of their own rites and ceremonies. Some openly avowed that they retained their connection with their old church merely to fight against it, hoping to turn the whole community to Protestantism. The people demanded that the Bible should be read in the church in Turkish or Arabic, instead of the ancient Armenian and Syriac, which were, to most of them, dead languages; and the Jacobite bishop was forced to yield. Finding, at length, that this must rapidly undermine the priestly influence, he secretly removed the Scriptures from the church. But the word of the Lord was not bound, for the deacons or readers carried their own Bibles.
At the out-station of Hainè, Stepan, the native preacher who had come to Diarbekir with Mr. Walker, was enabled by divine grace to maintain his position. The Pasha at one time ordered him to leave, but he thought it right to disobey. At a subsequent period, being stoned and beaten in the streets, he was obliged to flee, and the Protestants suffered much oppression. Through the energetic efforts of the Consul at Diarbekir, the persecuting governor was deposed, and another appointed.
Across the river from Diarbekir is Cutterbul, a large Christian village, where were twenty Protestants, with several church-members; and the missionary, in his occasional visits, gathered almost as large a congregation as the one at Mosul. The preaching would have been acceptable in Turkish, or Koordish, though the people preferred the Arabic. Cutterbul was but a sample of what the villages on all sides of Diarbekir might have been, were the station fully manned.
The Protestants at Mosul obtained no relief from their oppressive taxes until January, 1854; when, through the efforts of Lord Stratford de Redcliffe, a firman was addressed to the Pasha for their protection. The Pasha then ordered an equitable rate to be made for them, which encouraged the Protestants, and disheartened their enemies. The year was one of progress. Five were added to the Protestants, and two to the church, while there was a decided improvement in the attention given to preaching. The boys' school prospered, with forty pupils. Women were to some extent instructed in reading the Bible by the scholars, who went from house to house for the purpose. Thirty adults were taught at their houses, and thirty others attended the male school regularly. The church-members gained a reputation for strict honesty, temperance, and general excellence. The mere existence of a church upon an apostolical basis, worshipping God in simplicity, told with force against the corrupt hierarchies.
The excitements at Mosul during the Crimean war, were often intense. At one period there was great danger of an outburst of Mohammedan fanaticism, so that the Christians were in terror for their lives. Stringent orders from Constantinople aroused the local authorities to do their duty, and the insolence of those ready for deeds of blood was checked. Early in May, 1854, a volunteer reinforcement of two thousand Koords for the Turkish army, was quartered in the city, and certain outrages indicated an approaching massacre of Christians and Jews. The evil was averted by the bold decision of the English Consul, who went to the Pasha, and demanded that the Koords be sent at once out of the city. They were soon on their way to the seat of war.
Mosul was regarded as free from miasma; but the heat of the summer days was exhausting to the foreigner, and the natives also suffered. For a hundred days in 1853, the mercury stood, at two o'clock in the afternoon, as high as 98º; and for eighty days it ranged from 100º to 114º. The highest point in the shade was 117º. It was much the same in the following year.
As the summer advanced, the health of Mrs. Williams declined, and it became obvious that she could no longer endure the excessive heat. She was desirous of removing to a cooler climate, and Dr. Lobdell went with her and her family to the mountains. When they were near the Zab river, they met Dr. Wright from Persia, who had come with the hope of conducting them to Oroomiah. The rest is told in the words of Dr. Lobdell. "We could go no farther, and on the 29th of June, at sunset, were on our way towards Mosul; our sick friend being anxious to go there to die, but most of the time unconscious of the incidents and fatigues. On the last day of June we reached Akra; a litter was made, twelve Christians bore it, and the next morning at six o'clock, while moving on the road, that litter became a bier! An hour farther, and a rough box way made ready for her we had loved. The children knew not what had happened. At evening, the box was bound upon a mule, and we rode silently for fourteen hours, and crossed to the ruins of Nineveh shortly after sunrise. The flag of the English Consul was thrown over the body as we crossed the Tigris. A narrow house had already been prepared for it outside the walls (not even the dead body of a Moslem could have been carried within the gates); Mr. Marsh had a short service; and there we laid the wife, the mother, down to her last sleep."[1]
[1] Memoir of Dr. Lobdell, p. 330.
The Crimean war inflamed Mohammedan fanaticism all over Western Asia. Such was its influence in Persia, that the missionaries requested Dr. Lobdell, in view of his recent visit, to go to Bagdad, and represent their critical situation with reference to the Persian government to Mr. Murray, English Ambassador to Persia; who was to be there in January, 1855, on his way to his post. He accordingly commenced his voyage down the river on the 10th of January, upon the customary raft of skins, and on the fourth day reached Bagdad. The ambassador arriving on the 8th of the following month, Dr. Lobdell had a satisfactory interview with him, which probably led to the subsequent visit of Mr. Murray to Oroomiah. His return was by post-horses in fifty-eight hours. The road made a long curve to the east to avoid the Arabs of the desert. The nearest route would have been on the west side of the Tigris.
Ten days after this, Mr. Marsh and Mr. Williams went to Diarbekir to attend the second annual meeting of the mission. The next day Dr. Lobdell prepared a sermon, talked with a crowd of papists, preached to eighty-five patients, delivered his sermon to the church in the evening, and went to bed with a chill and fever. On the day following, he wrote his last letter, and made his last entry in his journal. He gradually grew worse, and was at times delirious. A message was sent for the absent brethren, but, owing to the disturbed state of the country, it was the twentieth day of his sickness, and only five days before his death, when Mr. Marsh reached Mosul. As he entered the room, the Doctor threw his arms about his neck and wept. The church-members prayed earnestly for his recovery, and were eager to serve as watchers. He passed easily away, as the Sabbath was closing, on the 25th of March, 1855, to his eternal rest. His age was twenty-eight.
Dr. Lobdell's life was short to fill four hundred pages in Professor Tyler's excellent Memoir, but the volume is none too large. His life, measured by activities and results, was long. His character was many sided, and every side glowed with consecrated ardor. He made the most of himself as a man, a scholar, a Christian, and a Christian missionary. Like the Apostle Paul, "forgetting those things which are behind, and reaching forth unto those things which are before," he pressed "toward the mark for the prize of the high calling of God in Christ Jesus."
He had a strong desire to go as a missionary to China, but the author, in his official correspondence, though seldom venturing to oppose such predilections, was so impressed with the difficulties to be overcome at Mosul, and with Dr. Lobdell's adaptation to that field, that he called his attention to it, and soon received the reply that he would go, as soon as he could get ready; and from that time the new field grew in his affections. That he could or would have done more for the kingdom of Christ, in any other sphere of labor, no one who attentively considers his remarkable life will venture to affirm.