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.