CHAPTER XII.

MATRIMONY.

Marriage among Assyrians is considered as sacred as the ordination of

priests, but is subordinate to or less sacred than the sacrament of the

Lord's supper or baptism. Therefore marriage is a solemn service and

the rules relating to it are very strict. Engagements for marriage are

made by the parents of the contracting parties rather than by the young

people themselves. Girls are strictly forbidden speaking of or

referring to marriage in the presence of their parents or brothers. If

a young man loves a young lady, he does not ask his parents' consent to

marriage, but tells his aunt or married sister about what cupid has

done for him. This news is soon conveyed to his mother and then it is

proper for her to call on the mother of the young lady. If not already

acquainted with the young woman, this visit will give her an

opportunity to form an opinion of her. If that opinion is favorable,

all is well and the matter will be further considered. But if the

opinion is unfavorable she returns home and tells her son that she is

not pleased and does not want him to marry this girl. This method must

be resorted to as the girls and boys in Assyria do not have an

opportunity to associate as they do in America. Mothers always advise

their girls not to walk with boys and young men, and custom does not

permit it. Therefore, if she meets a young man in the street, she bows,

and perhaps blushes a little, as she passes. If lovers are passing each

other, custom does not allow them to stop and converse, but it does

allow the young man to telegraph his message of love with a wink.

Several months usually elapse between the engagement and marriage.

[Illustration: NESTORIAN WEDDING.]

The method of making an engagement is quite different from that of

Americans. After a mother has assured herself that a certain girl whom

her son fancies would make him a good wife, she, with two or three

relatives, will send word to the girl's parents that they will call at

a certain time, and stay over night. While there the object of their

visit will be made known and the matter discussed. If the girl's

parents are ever so willing, they will not give their consent at the

first visit, but will take the matter into consideration. The friends

are invited to call again in two or three weeks for an answer. A third

or fourth visit may be made before a final answer is obtained. At the

last visit the father of the girl says, in reply to a request for an

answer, that the girl does not belong to him. He says he gave her to

his brother. The brother then says he gave her to his sister, etc.,

until the person is reached who can give her away. This man rises and

says, "I give our daughter to Mr. and Mrs. ---- as a handmaiden." The

question now being settled, refreshments are served and the company

rejoices until a late hour. Sometimes the foregoing proceedings are

witnessed from an opening in the roof by the young man who is most

interested and who is anxiously awaiting the result. During the period

of the betrothal, the young man is allowed to make but one visit. He is

not allowed to kiss his betrothed until after marriage. The Assyrian

idea of a virgin is a pure maiden who is not married nor has ever been

kissed by any man.

Two weeks before the wedding the young man's parents make another call

to settle the amount of dowry with which to purchase wedding garments

for the bride. The wedding feast lasts two or three days. On the last

day a company of the groom's friends go to bring the bride. Dressed in

her wedding garments, and seated on a fine horse she is taken to the

groom's home. The company make merry on the way with music of drum and

flute, and dancing. The horse is stopped about fifty yards from the

house, and the groom appears on the roof of his father's house with

three red apples in his hands. Kissing each one he tries to throw it

over the bride. When the apples strike the ground there is a crowd of

boys ready to scramble for them as there is a superstition that the

lucky boy will be the next to marry. The bride now goes to her new

home.

The wedding ceremony, which is performed by a minister and a deacon, is

taken largely from the Bible. It lasts about two hours, during which

time the bride and groom remain standing. The bride's dress covers her

body and face from view except her forehead. She wears a crown and is

called a queen. The groom wears a high feather on his crown, a sash

around his chest and is called a king. For two months after the wedding

they are called king and queen. They do no work during this time but

visit and take life easy.

MOSLEM MARRIAGES.

The marriage ceremony of the Mohammedans takes place about a week

before the formal wedding. It is very simple. Representatives of the

contracting parties go to a priest and get two ceremonial letters, one

for the bride, the other for the groom. In them is stated the sum

necessary for the groom to pay, if he ever divorces the woman. It

further states that it is the groom's duty to love this woman and all

other women that he may marry thereafter. That it is the bride's duty

to love the groom and no one else.

The prevailing low regard for woman grows out of the teaching of

Mohammed. Among his last words he charged husbands not to place any

confidence in their wives. He stated that they had been the cause of

much of the crime and misery in the world.

When a Moslem goes out with his wife he is disgraced if she goes before

or even beside him; she should follow. A man can marry four wives, but

can divorce any one of them at any time. But a woman cannot get a

divorce from her husband. A man is angry when his wife gives birth to a

girl babe, and his friends fear to break the news to him. One man was

known to be so angry when his fourth daughter was born, that he did not

speak to his wife for three months. The mother of a son is loved the

more, and the first person who breaks the news to the father is given a

present.

If a man murders his wife he may be fined a sum of money, but can't be

executed because woman is not equal to man. The question as to whether

a woman has a soul is sometimes discussed. Men do not salute women in

meeting them, but women are expected to bow their heads to men.

PART III.

CHAPTER I.

THE ROYAL FAMILY.

The present dynasty is called the Kajar dynasty. It began with Agha

Mohammed Khan who was taken captive by the enemy when he was a child

and all of the prominent members of the family excepting children were

slain. Agha Mohammed Khan, then a boy six years of age was made a

eunuch by the new king to serve in his harem. But at the age of twenty

or twenty five he escaped from his master and returned to his relatives

and former friends. Collecting a force he attacked the king's army and

after several engagements overthrew the king and took possession of the

throne. As a ruler he was very cruel to his enemies but very kind to

his officers and subjects. One night while resting in his tent two

servants or subordinate officials in an adjoining tent quarreled and

awakened the king with their noise. This angered him and the next day

he ordered that both of them be beheaded. The following night, before

the time for execution had come, the two condemned men formed a plot

with some other officials who hated their ruler's cruelty, to kill the

king. This plot was successfully carried out. The king's nephew, Futteh

Ali, became his successor. He became one of the most noted kings of

Persia, and was called the king of kings. Futteh Ali had several sons,

one of whom, Abbas Mirza, was chosen as crown prince This prince died

in early manhood. He left a son, Mohammed by name, who afterwards

became king. After Mohammed, the late Nasiraldinshah became king and

was assassinated May 1st, 1896. Nasiraldin was a good king and did more

for Persia than any ruler during the past 700 years. He made three

visits to Europe and gathered many modern ideas which he wished to

introduce in his kingdom. He organized a postal system connecting all

the prominent towns and cities of Persia. Telegraphic communication was

also established. He built roads between important towns and cities and

detailed soldiers as guards where the roads passed through sections

infested with robbers. This king reigned forty-eight years. A year ago

he became a victim of a fanatical Babei, a new religious sect. The

assassin took the king's life while the latter was worshiping in the

most holy place of a mosque. Nasiraldin left four sons. The eldest is

named Zelli Sultan. He is a highly educated and powerful man. The

second son, Mozafferedden succeeded his father and is now king of

Persia. The third son is governor of the capital. The fourth son is a

youth of twelve years.

Before the death of the late king, Zelli Sultan, his first, son, began

making secret preparations to usurp the throne. When the plot was

learned, the son was stolen from his home one night and taken before

the king. All implements of war prepared by him were confiscated, and

he was sentenced to death. But high officials interceded for the son,

and the sentence was changed to that of blinding him. When the hour

came for putting out the prince's eyes, the king was moved by the young

man's beauty, and said there was not a handsomer pair of eyes in all

his empire, and that he would not destroy them. Therefore Zelli

Sultan's punishment was changed to three years' imprisonment. At the

expiration of the term, the king gave him solemn warning that any

further attempt at usurpation would be punished by death.

I have often been asked why the first son did not take the throne

instead of the second. The reason is this. The king had several wives,

but the first one was a princess from his own tribe, and is called the

queen. Her first son must be successor to the throne. Therefore Zelli

Sultan was not eligible to the throne, as his mother was not a

princess.

[Illustration: PRESENT SHAH.]

The present Shah is a man who has a strong desire to rule in peace. He

tolerates all religious beliefs, even though they differ from his own.

He is loved by all classes of people, and all religious sects because

he is kind and considerate toward them.

The Shah is very friendly toward the Christian missionaries. A few

years ago he visited the Presbyterian college, the Ladies' Seminary,

and listened to some of the recitations. As an evidence of his

friendliness he was a guest at the home of Dr. Cochran, and dined with

him. Not every one is so honored, for I have heard that an army officer

in that part of Persia offered the Shah £3,000 to take dinner with him,

but the invitation was not accepted. The Shah has also visited a

Nestorian bishop, who resides in a cottage so humble that some lords

would be ashamed to enter it. On the other hand when he was in our city

of Oroomiah he did not visit the homes of any of the Mujtahids, but met

these high priests in a mosque by appointment.

Of late years the royal family has been kind to Christians. Nine out of

ten cases of cruelty to Christians come from the Mujtahids and the

lords. The priesthood is stronger than the government in Persia.

Sometimes the king has to give up his ideas to please the priests. For

example: The late Shah desired to introduce the modern railroad into

Persia, but the priests were bitterly opposed to it, and the king had

to give up his plans. When asked why they opposed railroads, one priest

gave two reasons: "First, our country is weak. If we built railroads,

Europeans could run in on us and take our country. Second, it would

destroy our religion. And we could not control our wives. If we beat

them they could take the train and be in Europe in one day, while now

it takes twenty days. Again, some of our women might marry Christians

and escape to Europe."

THE KING IN HIS PALACE.

The royal palace is surrounded by high stone walls. The grounds are

entered by four beautiful gates. The walls at the sides and above the

gates are adorned with the pictures of former kings and brave generals;

also decorative carvings of lions, the standards of Persia, and of

birds. The grounds are beautifully arranged, all the roads leading to

the king's palace in the center, and beautified with ornamental trees

and hedges of roses of varied hues. Guarding the entrances to the gates

and the roadways that lead to the palace doors are numerous officers of

superior rank, those nearest the palace ever standing with drawn

swords. When the king sits in judgment he uses the peacock throne, and

is surrounded by his six cabinet officers, who are advisers. He is

absolute, and may overrule the advice of the cabinet. This body makes

the laws of the land. The king appoints the members of his cabinet, the

people having no voice whatever in government. When the Shah tires of

the routine of governmental duties, his secretary reads to him from

Shahnameh, a poetical history of Persian kings. It is one of the king's

duties to become very familiar with the history of Persia and her

former rulers. When the king retires to his private room at night, the

entrance to the room is guarded by two most trusted officials with

drawn swords. One of the four gates in the walls around the palace is

called the king's gate, as he always enters through it. No other

person, be he lord, count, or high official is permitted to pass

through this gate on horseback or in carriage. He must dismount and

walk through.

When the king goes from the palace for a hunt or vacation, he is

escorted out of the city by a large guard. First, coming down the

street will be seen about thirty infantry bearing each a golden club,

and shouting: "Get out; get out!" Whereupon the street is cleared of

all traffic that the royal procession may pass. The infantry is

followed by about fifty cavalrymen with drawn swords. Next comes ten or

a dozen riderless Arabian horses. These horses are beauties, and are

adorned with bridles of gold and many precious stones.

HIS TABLE.

The king's table is set with the luxuries of the land. From the time of

the purchase until it appears on the table, the food is inspected by

two trusted officials whose duty it is to see that the king is not

poisoned. Before the king eats of the food it is further examined by

his physician.

TREASURY.

The late Shah left $200,000,000 to his son, nearly half of which was in

the form of precious stones and jewelry. Perhaps he has a larger amount

invested in precious stones than any other king in the world. His

peacock throne which was brought from Delhi, India, by king Nadirshah,

who captured that city about 200 years ago, was prized at $12,500,000

some years ago, and is worth more than that now. It is made of solid

gold, and is embedded with diamonds, pearls, and other precious stones.

The rug upon which he prays is worth $2,500,000. At the beginning of

each new year, seated on the peacock throne, he wears his crown, and

all of his officers bow before him and wish him a prosperous reign

during the new year. On such occasions his person is covered with many

dazzling jewels.

WIVES.

The late Shah had forty regular wives and about sixty concubines. The

present Shah has seven wives. The palace in which the king's wives

reside is almost as beautiful as the king's palace, near which it is

located. A number of soldiers guard the entrance to this palace. There

are no men inside the palace except a few eunuch servants. There is

also a large number of maid servants therein. When the king has many

wives he marries some of them against their will. If he fancies a

beautiful daughter of a lord, her parents will frequently marry her to

the king in order to get an office or a title. The eunuchs have

authority to rebuke the wives of the king. Sometimes a number of the

women will playfully resent the eunuch's authority and push him against

a wall or knock his high hat down over his eyes. Once they picked an

old fellow up and threw him into a pool of water greatly damaging his

fine suit of clothes. At times they give a valuable present to a eunuch

such as a nice robe.

CHAPTER II.

GOVERNOR.

Persia is divided into thirteen states. The King appoints a governor

over each state; this governor appoints a mayor over each city within

his territory. This office is not awarded on the basis of education,

ability or worthiness, but is given to the man who will pay the most

money, provided his ancestry is fairly good. Many mayors of cities are

related to the royal family. These offices are limited to terms of one

year, but many times a mayor is removed before his time is out; the

subjects may complain, or some person may bid more money for the

office. When a man is appointed mayor of a city, the lords and counts

of that city, accompanied by soldiers, will go three miles out of the

city to meet the new official. He is greeted with discharges of

artillery. These lords ride on very fine Arabian horses, with

goldbitted bridles, and escort the mayor into the city. The new

governor of the city admires the fine horses of his lords, and

sometimes covets some fine steed, and before his term expires finds a

way to get possession of it by helping the lord out of some trouble.

If the new mayor is a prince all prisoners confined in the city jails

are taken before him as he enters the city. This is to signify that, as

a member of the royal family, he has authority to behead them. The

third day after a new mayor has arrived in a city it is customary for

lords and counts to visit him with presents of money, golden articles,

Arabian horses etc. as presents. A mayor has from one hundred to three

hundred servants. He pays them no salary. Some became his servants for

the name, some from fear, and others from choice. Most of these

servants get their living from fines and bribes. Some of them are

detailed to settle quarrels between men in some village that belongs to

the city. This is their opportunity and they early learn to make the

most of it. The mayor has great power. He is judge, sheriff,

tax-collector, etc. He has things his own way. When there is an

injustice done there is no other local officer to appeal to.

PRISONS.

The prisons are frequently cellars, underground, without windows, damp

and infested with flies. They are seldom ventilated, and there is no

bed nor furniture in them. The government does not feed the inmates.

Friends of the imprisoned ones bring bread and throw to them, and some

of this even, is sometimes picked up by the jailer and kept for his own

nourishment. No men are allowed to visit the prisons, but wives or

daughters are allowed to visit their friends if they pay a fee to the

jailer. The torture of prisoners is regulated according to the nature

of their crimes. The common method of torture for thieves, robbers and

murderers is to put the bare foot of the criminal in a vice and squeeze

it until he cries in agony. If he gives the jailer some money or

promises to give some the next time his friends visit him, the pressure

on the foot is lessened. If a man goes to jail wearing good clothes,

the jailer often exchanges his own poorer suit for the good clothes.

EXECUTION.

This is done in different ways. A prince from the royal family has

authority to behead men. Sometimes when a good friend of the king is

appointed governor, the king presents him with a knife. This is a sign

and carries with it authority to behead men. Every prince-mayor or

other governor who has been given this authority keeps two

executioners. The uniform of their office is a suit of red clothes.

These two men walk before the mayor when he goes through the streets.

When a condemned man is to be executed he is brought from the cell,

hands chained behind, and with a chain about his neck. He is surrounded

by a group of soldiers with fixed bayonets. The guilty man has been in

a dungeon for several months perhaps. His clothes are in rags, and,

having had no bath since first imprisoned, he is very dirty, his hair

and beard are long and shaggy. A few steps before him walks the

executioner, with blood-red garments and a knife in his hand. Thus they

proceed to the public square, and before the assembled crowd the

executioner steps behind the kneeling victim and with a single stroke

of the keen knife cuts his throat, and another soul takes its flight,

having completed its part in the drama of life.

A common mayor who has not the authority to behead, may kill criminals

by fastening them to the mouth of a cannon and sending a ball through

the body. Another method is to bury the condemned alive in a cask

filled with cement, leaving only the head exposed. The cement soon

hardens and the victim dies. Sometimes when their crime is not very bad

the punishment is the severing of one hand from the body. If the man

thus punished should commit a second crime the remaining hand would be

severed. If a Mohammedan becomes drunk with wine and gets loud and

abusive, he is arrested, and the executioner punctures the partition

skin between the nostrils of the drunken man, and a cord of twine,

several feet long, is passed through the opening. Then the executioner

starts down the street leading his victim. The man soon gets sober and

is very much ashamed. Shopkeepers give the executioner pennies as he

passes along the street. Men who quarrel and fight are punished by

tying their feet to a post, with the bare soles upward, and then

whipping the feet until the flesh is bruised and bleeding and,

frequently, the nails torn from the toes. The victims frequently become

insensible under this punishment. One good thing in the laws of

punishment is that no Christians or Jews are ever beheaded. The

Mohammedans consider the Christian and Jew as being unclean, and think

it would be a mean thing to behead them.

Princes, lords and counts are never beheaded. The most severe

punishment for a prince is to pluck out his eyes. The method of

execution for counts and lords is of two kinds. The king will send a

bottle of Sharbat to the condemned man which is given him in the form

of a sweet drink but it contains a deadly poison. He is compelled to

drink this and soon dies. Another form is for the condemned man to be

met by a servant from the governor after having taken a bath and the

servant cuts blood-vessels in the arm of the condemned until death

results from loss of blood.

Thus it will be seen that the contrast in modes of punishment in a

Christian nation and a Mohammedan nation is very great. The kind of

punishment inflicted on criminals in any country grows out of the

prevailing religious belief of that country. A religion that has much

cruelty in it will lead a people to torture its criminals. But a nation

whose religion is based upon love will deal with its criminals

effectively, but as kindly as possible. The writer has visited prisons

in both Persia and America and finds that the contrast between the

prisons of the two countries is like the contrast of a palace and a

cellar. Prisoners in America ought to be very thankful for the humane

treatment they receive under this Christian government.

CHAPTER III.

COUNTS OR LORDS.

The counts and lords live in luxury. Their title was not obtained by

great service to the nation or by high education. It descends from

ancestors, and many ignorant and unworthy men bear this title. Wealthy

merchants sometimes purchase a title for their sons. The titled class

in Persia is very numerous. In one city of 30,000 inhabitants there are

more than 500 counts. They own almost all of the land in Persia. In

some instances one count owns as much as one hundred villages. All

inhabitants of a village are subjects of the count and they pay taxes

to him and also to the king. The men pay a poll tax of one dollar a

year; a tax is levied on all horses, cows, sheep, and chickens.

The count gets two thirds of all grain raised by the farmers, and he

expects a portion of all fruits raised, which portion is called a

present. If this 'present' is not large enough to please the count, he

has an unfavorable opinion of the subject and soon finds faults in him

and withholds favors. All of the count's work is done by his subjects

without pay. When he builds a palace or cultivates a vineyard, he calls

upon his subjects to do the work. He punishes his subjects if they

rebel or are discourteous to him. Sometimes the punishment is so severe

that death is the result. The count collects a large sum of money

annually from his subjects in the way of fines--some of them for most

trivial offences or discourtesies, and these numerous fines keep the

subjects very poor.

The counts are the most immoral class of people in Persia. They are

without education, knowing nothing of the sciences, geography,

mathematics or political economy, but most of them can read and write

the Persian language and know something of Persian history. It is not

much wonder that this leisure class becomes immoral, for it is a

disgrace for them to do any kind of work, and "Satan finds work for

idle hands to do." A count can't keep his own accounts or sell goods in

a store. There are no newspapers and magazines circulated throughout

Persia to occupy and lead out the thought of the people of leisure

hours. No public libraries, and no private libraries except those of a

few Persian volumes. The only newspaper published in Persia is an eight

page paper published every three weeks. It does not circulate much

outside of the capital city. The Presbyterian Mission publishes a

monthly paper about Christian work.

When a subject goes before his lord, he finds the lord seated in his

private room before a window. The subject bows before approaching near

to the window. When the lord is ready to listen, the subject comes to

the window. He usually meets with a frown and gets replies to his

questions in a gruff voice. As a class the counts are not strong

physically; they eat and drink too much for their own good.

CHAPTER IV.

CITIES, SCHOOLS AND HOLIDAYS.

The Persian cities generally are very old and most of them are

surrounded by walls about six feet through and twenty feet high. The

walls are made of clay, tramped solid by buffaloes or by men. The gates

giving entrance to the city are opened during the day from eight

o'clock in the morning until night. These walls would not withstand a

charge from modern cannon, but they were very useful fourteen years ago

when parts of the empire were overrun by about 60,000 Kurds, a tribe of

wild nomads. They spoiled the villages wherever they went but could not

take the walled cities. The streets of cities are generally narrow and

crooked, and are not paved. The best houses are brick with stone

foundation. Some poor men build homes with sun dried brick and still

others make the walls of mud. The roof is flat and made of mud

supported by timber. The houses are built adjoining one another, so

that men can walk all over the city on the housetops. This is the

common way of travel in winter when the streets are muddy. In some of

the large cities like the capital, Tehran, and Isphahan and Shiraz

modern paving of streets with stone is being introduced.

On each business street a single line of goods is sold. One will be

devoted to drygoods, another to groceries, another to carpenter shops,

another to iron and silver smiths, etc. The streets are from ten to

thirty feet in width, and many of them are arched over with brick, so

that rain and snow are shut out. Light is let into these enclosed

streets by openings in the top of the arch. Camels, horses and donkeys

bearing burdens of various kinds of goods may be seen passing through

the streets. And in open squares of the city there stand many of these

animals belonging to men who have come to the city to buy or sell

goods. Before some of the mosques may be seen secretaries or mollahs

whose business it is to write documents in business transactions for

which they get from two to fifteen cents.

In buying goods in Persia a stranger is liable to be cheated. It is a

custom among dealers to ask two or three times what an article is

worth, expecting to come down with the price before making a sale. The

silver smiths do some highly skillful work in making rings for the ears

and fingers, and belts for the ladies. In all Persia you cannot find a

lady selling goods in a store, except in one street where poor old

women and widows are allowed to come for a few hours each day to sell

such articles as caps, purses, sacks and soaps. Their faces must be

covered except the eyes. Only a few women of the lower class are seen

in the stores buying goods, and they must not have their faces exposed

to view. No Christian can sell fluids such as milk, oil, syrups or

juicy fruits like grapes. It is against the Mohammedan law to buy such

things from a Christian. If a Christian wishes to buy any such goods

from a Mohammedan he must not touch the same, as the merchant could not

thereafter sell it to a Mohammedan.

There are many pick-pockets, both male and female in the crowded

streets. A stranger must beware.

WEIGHTS.

The standard measure is the miscal, 100 of which equals a pound. Four

Persian pounds equal one hapta while it takes five American pounds to

equal one hapta. Eight hapta equal one batma. Four batma equal one

khancaree. In this measure they weigh raisins, molasses, and tobacco.

Ten batma equal one load. In this they weigh green wheat, corn, etc.

Twenty-five batma equal kharwar. In this they weigh fuel.

The money is of copper and silver and a very little gold. The following

table shows the values of Persian coins:

25 denars = 1/2 cent

50 denars = 1 cent

100 denars = 2 cent

500 denars = 10 cent

1,000 denars = 20 cent

10,000 denars = 100 dollar

The bankers sit on small rugs before the shops with boxes of money in

their laps. Their chief business through the day is to change money.

For changing 20 cents into copper, they charge one cent, and the fee

increases in proportion to the amount of the bill changed. Interest in

Persia, especially among Mohammedans, is very high, being from 12 to 15

per cent. per annum. But the synod of the Presbyterian Evangelical

Church has a law which forbids any of their members charging more than

10 or 11 per cent.

There are no gas or electric lights in the streets of a Persian city.

The mayor appoints an officer, who has a number of assistants, to watch

over the city day and night. Every day of the year is given a name by

the mayor; as, lion, eagle, Cyrus, fortune, etc. This word is known

only to the officials and such persons as may have been given

permission to be out at a late hour. If an officer finds a man on the

street after 9 o'clock he calls to him to give the name of the night.

If he can't do this he is arrested. One of the worst things in a

Persian city is the large graveyards, which contain two to five acres

of ground. Mohammedans dig up the remains of a dead relative to carry

it to a shrine place, and these removals often fill the city with bad

odors. These graveyards make excellent hiding places for robbers and

thieves. There are many robbers outside of the city walls, and it is

very dangerous to go out after night, even a distance of one mile.

Victims are usually shot while at a distance, or stabbed and then

plundered.

The hammams or bath-places are quite numerous in the cities. They are

usually well-built, brick buildings and have within two or three pools

of water, some hot, others cold. Men can bathe any day in the week

except Friday, which day is reserved for women. The charge is three or

four cents. Christians cannot enter a Mohammedan hammam, as they are

considered unclean.

HOLIDAYS.

The Mohammedans have several holidays. Neither the government nor the

priesthood compel observance of these days, but they are usually

observed either for the sake of rest, religious profit or amusement.

There is, however, one set of holidays, ten days known as Moharram,

that is strictly observed by all faithful Mohammedans. There is also

one national holiday generally observed in memory of the beginning of

the Persian nation. It is called Newrooz, meaning new day. This name

was given by a Persian king in ancient times. Two weeks before this day

all stores will be decorated with different kinds of fruits, such as

palms, figs, pomegranates, apples, almonds, and raisins. Also some fine

shawls and rugs are hung before the stores. During these two weeks most

people buy of these fruits and prepare for the national feast. On that

day nearly every man, woman and child puts on some new garments of

clothing and new clothes throughout if possible. People also clean

their houses for this occasion. On the evening of Newrooz a table is

spread with the finest fruits and the family will gather around and

feast until a late hour in the night. The poor are remembered on these

occasions and presents of fruit are sent to them. Christians are also

frequently remembered in this way.

SCHOOLS.

There is no system of public or state schools in Persia. There are

schools in all large towns and cities which are taught by the priest in

a room of the mosque. These schools are voluntary, no person being

obliged to send his children. The students pay the priest each from 5

to 25 cents per month. Those who can't pay anything are admitted free.

The priest's food is brought to him by the students. The ages of the

pupils range from ten to twenty years. These schools are for boys only.

There are no schools for girls. If a girl gets any education at all, it

must be from a private tutor. In the schools the textbooks in history

and poetry are in the Persian language and Koran and grammar are taught

in the Arabic language. Mathematics, geography, the sciences and the

history of other nations are never taught. When the pupils are at study

they reel back and forth and repeat words loud enough to be heard a

block away. They imagine this is an aid to memory. The teacher has

authority to punish the students very severely. Sometimes a parent will

take his child to a teacher and will deliver him into the gentle

keeping of the professor with the remark: "His bones are mine, but his

flesh is yours. Teach him, but punish him as you see fit." A post is

planted in the schoolroom to which a wild boy's feet are fastened,

soles upward, and the bottoms are whipped with heavy switches. This

punishment is only for the worst boys. For mild offences, the teacher

raps the student over the head with a long switch which is always kept

in a convenient place or carried in the teacher's hand. The religious

teaching consists of quotations from Koran and traditions about their

prophets. The boys are usually very bad about reviling each other and

about fighting. The teacher does not protect the weaker, but urges him

to return the revilings or the blows he has received. The students of

one mosque often attack the students of a neighboring mosque as they

regard them as enemies. The most prominent university of the Shiite

Mohammedans is in the shrine place of Karballa. All those who are to

become Mujtahids study at this place. In several of the large cities

they have schools of higher rank than the ordinary mosque school in

which a course of Persian literature is given. It is a pleasure to

state that the late Shah, after his visit to some of the universities

of Europe, founded a college in the capital city which is called the

Place of Science. The French, English and Russian languages are taught,

and the study of some modern sciences are being introduced. The college

is only for princes and the children of rich people. It is only one

flower in a vast wilderness. The problem of Mohammedanism is to keep

the common people ignorant, so the priest can continue to rule them.

Therefore the priesthood does not favor higher education. Some counts

or lords send their sons to Paris to be educated, but the ordinary

young men have no opportunities for education.

PART IV.

CHAPTER I.

BOBEISM.

The Mohammedan religion is to-day divided in about fifty different

sects. This division greatly weakens it. The Bobe sect was started by

Mirza Mohammed Ali of Shiraz, a city in which reside the most

intellectual and poetical scholars of Persia. He began to plan the new

religion at the age of eighteen, but did not reveal it until he was

twenty-five years old. The foundation of his faith was this: Mohammed,

like Christ, taught that the latter days will be a millennium. They

have a tradition that when all the prophets had died, or had been

killed by their enemies, a son six years of age was, by the direction

of Allah, hid in an unknown well. He was to remain there until the time

for the millennium. It was believed that he would be the ruler of the

Mohammedans in these last days.

He was to lead both his victorious armies and conquer all the world,

and Islam would become the universal religion. Mirza Mohammed Ali based

his doctrine on this theory but changed it somewhat. At the age of

twenty-five he made several pilgrimages to shrines, such as Karballa,

Mecca, and Medina, and then returned to his native town of Shiraz. At

first he began to teach his doctrine to his confidential friends and

relatives until it was deepened in their hearts. And then he began to

preach to the public that he was Mehdeialzaman.

HIS DOCTRINE.

He taught that every age must have its own prophet, inspired from God.

He claimed that he was inspired and that he had frequent communications

from God telling him how to direct the people. He openly claimed to be

Mehdeialzaman. And he taught that the priesthood and the religion were

corrupt and that he was appointed to renew them. He did not oppose the

Koran, but at the same time said that every age needs a new bible. He

claimed to have received a bible from God. This book is called Bayon,

meaning exposition. He taught the equality of both sexes and paid

homage to woman. He showed that it was against the law of God to marry

more than one woman or to keep concubines. Further, it is against the

law of society and the happiness of women to marry more than one wife.

The law of divorce, which is common among Mohammedans, was not

practised by the new sect. The place of woman among them is the same as

among Christians. The prophet taught that the spirit of charity ought

to be as a flame of fire in the hearts of his followers. He said we

cannot please God if we see our brother in need and do not help him, if

we pray He will not hear us, if we worship Him He will turn His face

away from us. Believing this, the spirit of charity is very strong

among them, and they support the needy. The use of wine and all

intoxicants is strictly forbidden. They are very kind to people of

other faiths who are not Mohammedans; them they hate. Mehdeialzaman

preached these doctrines and won many hearts. The converts were

generally intelligent and well educated. His doctrine spread through

the southern and northeastern parts of Persia. Among his followers were

two prominent and attractive persons, Mollah Hussein and Hajee Mohammed

Ali. He called them his right and left hand supporters. Another convert

of importance was a lady of rare attainments. In poetry she was

accomplished, in beauty wonderfully rare, and she was highly educated.

She traveled with two assistants from state to state and from city to

city preaching the new doctrine. She never met Bobe, the founder and

knew of him only through letters. She said that God had endowed him

with unusual gifts for this holy cause. By the power of her eloquence

she made many converts, and was called by her followers, Kurratool

Alaein, which is a very high title.

PERSONAL APPEARANCE OF BOBE.

In stature he was tall and slender, eyes black; eyebrows, heavy and

long; beard, patriarchal. His countenance was very pleasant and

attractive. In conversation with high and low classes of people alike

he showed himself a servant of all. He was poetical, a great orator and

a deep thinker. He wrote many beautiful poems. His epistles to his

disciples were philosophical. His words in sermons touched the hearts

of men. When orthodox Mohammedans saw that Bobeism was spreading among

the people, the priesthood and the government joined in severely

persecuting the disciples of the new faith. The disciples were

scattered by this persecution to different cities which resulted in a

still greater spread of the new doctrine. At that time the prophet

appointed eighteen of his apostles as guards of the faith. Two of them

were women, and he requested that this rule be followed in future ages.

About this time Bobe and his twelve disciples were arrested in Shiraz

and taken to Isphahan. While imprisoned there his doctrines were being

rapidly carried on by his followers. He was finally banished to Makoo,

an obscure town between Persia and Russia, as it was thought his

religion could not spread from such an obscure place. But his doctrine

soon prevailed there. At last the priesthood and government decided to

bring him to Tabreez to be shot. After his arrival in Tabreez many

learned priests came to discuss doctrines with him, but none were able

to answer his questions, but his enemies were determined to kill him.

Bobe and his twelve disciples were hanged to a wall before the

soldiers. Before the order to fire, the disciples were given a chance

to save their lives by denying Bobe's faith. Only one denied the faith

and was saved. The others asserted that they were willing to die for

the truth. When the soldiers obeyed command to shoot, all the disciples

on the wall were killed. But Bobe was not struck by the ball; it struck

above his body cutting in two the rope by which he was suspended. Bobe

fell to the ground unharmed and tried to escape through the crowd. He

ran into a house which proved to be the home of an officer, who

promptly arrested the fleeing prophet and returned him to the

executioner. Before the second shot was fired Bobe was again promised

freedom if he would deny his own teachings. He replied that many of the

holy prophets of the past died for the truth and that he, too, was

willing to die in this holy testimony.

After the killing of Bobe and his disciples, the government issued an

edict that the surviving followers who would not deny Bobe should be

killed. This happened at the beginning of the reign of the late Shah.

Many fanatical Bobes tried to kill the Shah. Soon after the edict one

of them shot at the chief ruler of the land, but was killed by a

soldier. After this incident, fiery persecutions arose against them and

about eighteen thousand of their number were killed. The torture

inflicted in many instances was very cruel. The more prominent victims

were taken to the capital city, stripped of clothing except trousers,

and led about the streets while flaming candles were burning away their

flesh. Many of them cried allegiance to Bobe to the last. The heroic

death of the fanatical Bobes had the effect on many prominent men in

the capital of making them believers in Bobe. After the great massacre,

which occurred in 1850, the believers in Bobe held their faith in

secret. Eighteen men, whose names were not generally known, were

appointed guardians of the faith, and one very learned young man was

appointed to take Bobe's place. His title is Baha and he resides in

Akra, a small city in Turkish territory. Even to-day they are very

earnest in spreading their religion, but their work is done in secret.

Their apostles go from place to place and are known by a secret sign.

The enmity between them and the orthodox Mohammedans has been very

severe. From the killing of Bobe until the present time they have been

trying to kill the Shah. In their first attempt they failed, but a year

ago while the Shah was worshiping in the most holy place of the mosque,

he became the victim of a fanatic Bobe who had disguised himself as a

woman. This Bobe, while under disguise, shot the king, who died two

minutes afterward. Some thought that the government would again

persecute them, but there were some hindrances which would not permit

this. In the first place their religion is kept secret; it is

impossible to know who belongs to this new sect. Secondly, many of the

high classes and royal officers belong to this sect, and for this

reason it would be impossible to persecute them. Thirdly, their number

to-day would reach two hundred thousand, and to kill this immense

company would certainly damage the government. Their antagonism against

the government and against orthodox Mohammedanism is caused entirely by

the lack of freedom of religious worship.

They are very warm friends of the Christians, placing in them the

greatest confidence, sometimes they will even lodge in the houses of

Christians and eat with them without questioning. This a strict

Mohammedan would never do. They readily allow the Christians to preach

to them and to discuss religion with them. Yet it is not an easy matter

to convert them, for one must know their manner of life and religious

doctrines to successfully meet their arguments. A few however have been

truly converted. This filled the Mohammedans with hatred both against

the Christians and the converts. When the Christian shows the

superiority of Christ and of His doctrine over that of their prophet

Bobe, they are forced into silence. They are now securing many converts

from Mohammedanism, and it is believed that the time will come when

religious toleration will be obtained by them. This will also give the

Christians a good opportunity of preaching the gospel.

CHAPTER II.

THE KURDS.

The Kurds are the wildest tribe of nomads in all Asia. They have been

known in Europe as raiders for a long time, and during the past two

years they have attracted the attention of the civilized world by their

horrible massacre of the Armenians. It may be of interest to the reader

to know something more of the life of this tribe. A former student of

the writer who spent several years among the Kurds as a physician, and

who mastered their language and is intimately acquainted with their

lives, manners, and customs, has kindly given some of the information

that follows.

In regard to their ancestry it is very difficult to trace back to the

original stock from which they came. They have lived under the

authority of several governments, and it is believed that in their

blood is a mixture of old Assyrian, Chaldean, Babylonian, and Arabian.

It is supposed that some of the wildest characters in all of these old

nations formed the tribe of Kurds, of whom there are to-day, about

4,000,000. Their dwelling-place is in the Kurdiston mountains, a large

territory through which runs the boundary line between Turkey and

Persia. Most of it lies in Turkey. The Kurds are nominally subjects of

these two countries, but practically they are a band of outlaws beyond

the control of any government. Those who live in the mountain districts

pay no taxes to Turkey or Persia, but those residing in the villages of

the plains are required to pay taxes the same as other citizens. Great

numbers of them residing in the mountains and deserts are nomads,

traveling where they will with their herds and flocks. A Kurd is very

wild and independent in spirit. He would rather live in a cave under a

projecting rock and be unmolested, than to dwell in a palace and be

subject to higher authority. Some of the tribes have a small village in

the mountains, to which they return in winter.

Recognizing the wild and daring spirit of these men, the Sultan of

Turkey has trained some of the dwellers in villages of the plains for

cavalrymen, and called them the imperial cavalry. Mounted on splendid

Arabian horses and provided with modern firearms, they are well-nigh

invincible. The Persian government has no confidence in the Kurds, and

so employs none of them in the army.

[Illustration: KURDISH CHIEF AND ATTENDANTS.]

OCCUPATION.

The Kurds seldom cultivate the soil, but keep herds of cattle and

horses and flocks of sheep, moving from place to place in search of

good pasture. They can make very good carpets and other articles of

wool, which they sell to Persian and Turkish merchants. Some of them

become very rich from their herds and flocks and from the sale of

carpets. One of their principal occupations is robbery. Parents teach

their children how to become successful thieves. A father will give his

son, of six or seven years of age, a pistol, dagger and shield and then

play robber with the child, showing him how to use these deadly

instruments. A Kurd once told the writer of his timid son. The child

was afraid to steal. The father wanted to make him a successful thief

and so tried the following plan. The first night he sent the child to

steal grapes from his own vineyard; the second night, corn from his own

crib; the third night, grapes from a stranger, next a chicken, then a

sheep, then to enter a house, and so on until the youth became one of

the most daring of highway robbers. Then the father was proud of his

son and told him that he had become a man and could marry. The girls of

these tribes will not marry a man until his reputation as a successful

robber is established. They want to be assured that they will not be

allowed to starve after marriage.

As before stated, the Kurds are divided into tribes, each tribe having

a chief. These tribes are generally enemies with one another. The chief

of a tribe will lead his men against another tribe and kill all the men

and take the flocks, herd and all other property as booty. But they do

not harm the women and children. An old man is not honored by a tribe.

They say he can't fight nor rob and is good for nothing but to feed

sheep. The man most highly honored is the one who has killed many men.

When a man is killed in battle or while robbing he is honored at the

funeral by the singing of many songs, in weeping and in lamentation;

but not many tears are shed when one dies a natural death.

They are very skillful horsemen, and have fine horses which become very

intelligent under training. Their horses bring a high price in Turkey

and Persia.

THEIR CHARACTER.

The Kurds are very quick-tempered. A slight offense will make them an

enemy and they will at once seek revenge. They are very fond of

fighting and war. Very active and nimble in climbing mountains and in

running and fighting. They love to revile an enemy and are continually

trying to invent new and more severe expressions of hatred. It is their

nature to quarrel and fight. Brothers often become angered over a small

matter and fight to death. They think no more of killing a man than we

do of killing a chicken. They are very licentious, especially those

living in towns and cities. Husband and wife are not loyal to each

other and this is frequently the cause of murder.

As a people they have no foresight, having no thought for the morrow.

They have a saying among them, "God will be merciful for to-morrow."

They are very rash, acting on the impulse of the moment and having no

consideration for consequences. They never forget a kindness shown

them. If a Kurd eat bread given him, he will never try to rob the

giver. This is against their law. They treat travelers very kindly who

may come to their tents or caves, and will offer him food. But it would

not be well for him to show any gold while there as they would follow

and rob him. The most prominent characteristic of the race is thieving.

Most all of the thieves in Persia and Turkey are Kurds. A Kurd was once

arrested in Persia for stealing and a hand was cut off as punishment.

Soon after he was again arrested for the same offence, and the other

hand was cut off. The third time he was found stealing and arrested.

There being no other member of the body left which is used in the art

of stealing except the head, that was cut off. Thus the poor Kurd's

career ended.

HOUSES.

Their houses are made of stone and mud and are usually under projecting

rocks or in the side of a hill. The roof is so low that a man cannot

stand erect. The writer once visited a Kurd's home. The wife brought a

carpet and spread it in the center of the large room on which to be

seated, and then fixed some bread and milk for a luncheon. In one

corner of the house were tied a pair of fine horses; in another stood

several cows quietly chewing their cuds, while a few sheep were lying

on the opposite side of the room. It is needless to say that this

house, like all other Kurdish houses, was a dirty, filthy place. The

men are tall and slender with very black hair and eyes. Living a wild

out-door life they are very healthy and strong. The women are very

beautiful. Sometimes Persian lords marry them. The food of the Kurds

consists of milk, butter, bread, honey, vegetables and but little meat.

RELIGION.

In religion the Kurds are Mohammedans of the Turkish faith. Their chief

priests are called Sheikh and are honored as a god. They kneel before a

chief priest and kiss his hands, clothes and shoes, and ask for his

blessing. To penitent ones he promises that he will ask God to forgive

their sins. He has absolute power over laymen. They believe his words

as inspired truth and obey implicitly. One leader of this type assisted

Turkey in a war against Russia some years ago. He commanded about

100,000 Kurds. He told them not to be afraid of the big cannon that

would be seen when they met the Russians, for, he says, "I have by the

help of Allah bound the mouths of these cannon and they can't hurt

you." Believing this statement, the Kurds wildly flew into the face of

the big guns and many thousand were slain.

There are priests of different rank but all are subordinate to the

Sheikh. They are more superstitious and fanatical than the Mohammedans

of Turkey or Persia. They have no written languages. They speak a mixed

language collected from Persian Arabic, Syrian, and other tongues. The

Kurds have been called wild asses of the desert, thirsty to shed blood

and eager to plunder.

PART V.

CHAPTER I.

THE NESTORIANS.

Nestorius was a Greek, born in the latter part of the fourth century

near Germanicia. He became a monk in the Roman Catholic church and was

ordained an elder by the patriarch of Antioch. Being learned in

literature and an orator of power, he became patriarch of

Constantinople in 428. Cyril, patriarch of Alexandria, was jealous of

Nestorius as he desired to become patriarch of Constantinople himself.

He attacked the teachings of Nestorius, claiming that he taught that

there are in Christ two distinct persons and two natures; and that he

denied the divinity of Christ in refusing to call the virgin Mary the

mother of God. This criticism of Nestorius's teachings is without

foundation, as he did not teach anything of the kind. Many writers of

church history have made this mistaken criticism. There are now in the

possession of prominent Nestorians manuscripts of Nestorius from 600 to

900 years old and in none of them is that doctrine held. Nestorians of

to-day resent this doctrine as being no part of their belief.

Nestorius believed that Mary was the mother of Christ and that Christ

had two natures, perfect God and perfect man, united with each other

but not mingled. He rejected pictures and statues representing Christ,

Mary or the saints. Upon this basis he was anathematized in the council

of Ephesus in 431 A.D. In the council his friends were absent and

Nestorius refused to attend as his enemy Cyril presided at the council

and had power to rule it. Nestorius then united himself with the Syrian

church whose doctrines agreed with his own. He soon became a prominent

leader among this sect and the name Nestorians was given to the sect by

enemies. Many learned men in the Syrian church of to-day are not

willing to be called by this name. Not because they reject any of

Nestorius's doctrine but because they say it is not right for a nation

to be called after the name of a stranger. But most uneducated people

glory in being called Nestorians. The true origin of the Nestorians was

in the old Assyrian nation. The Assyrians were descendants of Arphaxad

the son of Shem.

THEIR PLACE.

They originally dwelt in or near the cradle of mankind, in eastern

Mesopotamia, Assyria and Syria. At times their empire extended nearly

to Babylon and Nineveh and the great empire of Assyria was established.

LANGUAGE.

All Assyrian scholars believe or suppose that the original language

spoken before the confusion of tongues was Assyrian, while some other

scholars believe it was the Hebrew language. It is believed that in

time it will be generally agreed that Assyrian was the original

language. It is evident that Abraham was a descendant of Aber, grandson

of Arphaxad, third son of Shem. The Assyrian language was spoken in

purity until the time of Abraham. When he left his parents by command

of God to dwell in Canaan and Egypt it is an inevitable truth that

Abraham spoke the language of his Assyrian parents. But when he dwelt

in Canaan and Egypt his speech became mixed with words of those

languages. The Old Testament was written by this confused language of

Assyria and Egypt which was called holy language. Therefore we see

names in the Old Testament both of Assyrian and the mixed language of

Abraham.

CHAPTER II.

THEIR HISTORY.

St. Thomas and St. Bartholomew from the twelve apostles, and the St.

Eddi and St. Maree from the seventy apostles have been called the

apostles of Assyria. Their first patriarch was St. Maree whose

residence was in Ktispon on the river Tigris which was for a long time

capital of the Sassanites dynasty. St. Maree expired in A.D. 82. After

his death his disciples went to Jerusalem and chose Abriz as their

patriarch. He served from A.D. 90 to 107. After Abriz from A.D. 130 to

132, Abraham, a relative of the apostle James, became their patriarch.

His successor was James, a just man, and a relative of the Virgin Mary,

mother of our Lord. Akhad Abowoy became their patriarch from 205 to

220. During this period there was a severe war between the Romans and

Persians. The latter then ruled over Persia, Assyria and Babylonia. The

patriarch of Jerusalem, a subject of Rome, advised the Assyrians who

were under the Parthians to elect a patriarch who was a subject of the

Parthians. The Parthians ruled over Persia from 220 B.C. until 226 A.D.

In all the changes of government the Assyrians have kept in office a

succession of patriarchs even to the present time. The residence of

their first Patriarch was in Ktispon and since that time at various

places as Baghdad, Babel, Nineveh, Mosoel and for a long time at

Elkosh, the town of the prophet Nahum. He now resides in Kurdiston

mountain in the village of Kudshanoos. His home is located on a hill

surrounded by much beautiful scenery. The church in which Marshimon

administers is called St. Ruben, a building made of granite.

[Illustration: NESTORIAN ARCHBISHOP.]

CHAPTER III.

CLERGY.

The Assyrian church believe they have an apostolic succession from St.

Thomas and St. Bartholomew. There are seven orders in the clergy. The

patriarch, metropolitan, episcopas, archdeacon, elder, deacon and

reader.

The first three are forbidden marriage. The eating of meat is

prohibited but fish, butter and eggs can be used. In olden times the

presence of twelve metropolitans was required at the ordination of a

patriarch, but to-day they require only four metropolitans and a few

episcopas. The patriarch ordains the metropolitans and episcopas and

these in turn ordain the lower clergy. It is the duty of the patriarch

to overlook the entire church. Much of his time is also taken up in

sending messages to Kurdish priests and to Turkish officials about

wrongs that have been committed against his people. The patriarch is

highly respected and his messages receive prompt attention. His income

consists of a small annual fee of five to twenty cents from all the men

who belong to his sect. Fifty years ago it was a custom for elders to

marry a virgin and not a widow. This custom is not observed now. They

have seven orders of monks. In ancient times these were the strength of

the church. The monks are pure men and learned. There are a few nuns,

one of the most faithful of whom is a sister of the present patriarch.

CHAPTER IV.

CHURCHES AND ORDINANCES.

THEIR FAITH.

Their faith as it is described in some ancient MSS about 500 years old

was entirely evangelical. They believed in the trinity, God the Father,

Son and Holy Spirit, three persons, equal in power and nature, working

together for the salvation of mankind. Some western historians have

made the error of stating that the Assyrians deny the divinity of

Christ or believe that He has two personalities.

From the beginning until the present time they have believed in the

merit of saints. Their clergy does not claim the power to forgive sins.

They accept the creed of the apostles and it is recited by the clergy

and by religious men. Many days of fasting are observed, as fifty days

before Easter, twenty-five days before Christmas, and others. On these

days old people take no food until noon. In times of persecution their

schools and books were destroyed and the people became ignorant.

Catholics introduced among them their literature which changed

prevailing doctrines.

THEIR CHURCHES.

Many of their churches are built of stone while others are made of

brick and clay. Some of the buildings are 1300 years old and will stand

many years to come. The walls are about eight feet thick at the base

gradually tapering toward the top. In the older churches the doors are

quite low and it is necessary for a man to stoop in entering. It is

believed by some that the doors were built in this way that the church

might be used as a place of refuge, rolling stones in the doorway after

entering. Others say the object was to prevent horses, cattle and other

animals from entering. These churches are regarded as most sacred

places and are called houses of God. There is an interior stairway

leading to the roof, which is necessary for repairing the roof or

shoveling off snow. The yard in front of a church is shaded with

elm-trees; the yard is used as a graveyard. Extending from each corner

of the roof is a pair of horns from a wild goat, which is a sign of

sacrifice. There is a small room in the rear of the building which is

called the most holy place. In this room the priests carry on certain

ceremonies and no other people are allowed to enter it at any time.

Before this room is a small pulpit on which are placed a cross, Bible,

and other ceremonial books. The only windows are a few small openings

just below the room. Candles are burned during hours of service to

light the room, and incense is burned as a ceremonial and to produce a

pleasing odor. There are no pictures on the walls but there are some

decorations in the way of finely embroidered silk towels brought by

some of the worshipers. Reading Scripture and prayer-book, and chanting

Psalms are the main features of worship. There is no music except a

number of small bells on the walls which the worshipers ring as they

enter the building. The audience sits on the floor or stands through

the service.

Assyrians believe the two chief ordinances are the Lord's supper and

baptism. The ordaining of priests and marriage are ordinances that rank

next in importance.

Baptism is administered by bishops and elders. All the children of a

member are baptized by immersing three times. Some believe that baptism

regenerates a child, while others say it will have a good effect

provided the parents give the child proper training thereafter.

The Lord's supper is administered with much ritual on festival days

such as Easter, Christmas and Ascension day. This ceremony is more

highly honored than any other ordinance as it commemorates the death

and victory of Christ. Both wine and bread are used. A few years ago

(and even now in some places) it was a custom to make the bread and

wine from gleanings brought in from the fields and vineyards by

virgins. This was considered pure and more acceptable as it had

belonged to no man. They do not believe with the Catholics that the

bread and wine become the flesh and blood of Christ, but they put much

emphasis on these ingredients after the same have been consecrated.

They are then holy.

On the night previous to communion day, the priest and deacons go to

the church shortly after midnight and entering into the most holy

place, make the bread for use on the next day. The priest himself

kneads the dough. This bread is considered more sacred than that made

in the ordinary way. After the bread has been made, the remainder of

the night is spent in chanting psalms, Scripture and prayer-book. An

hour before sunrise the people flock to the church. When the church is

full of worshipers the priest mounts the pulpit, chants the sacred

words for an hour or more. The audience remains in perfect silence

until he reaches the end of a psalm or the end of the service, when all

the people say "Amen." The priest and a deacon stand in the pulpit to

administer the sacrament. Communicants come forward one by one and the

priest puts a small piece of bread in their mouths, and the deacon

gives the wine. Children under seven years of age do not partake of the

sacrament. On these occasions the priest and deacon wear long white

robes of silk or cotton, tied about with a long silk girdle. A turban

is worn on the head.

CHAPTER V.

ASSYRIAN OR NESTORIAN COLLEGE.

The golden age of this church was the period from the fourth to the

thirteenth century. They had twenty-five flourishing colleges. The most

important schools were located at Oddessa, Nesibis, and Urhai. The

latter was called the queen of schools. These schools, while they

flourished, were the secret of the churches' strength. The instructors

were the most learned men of their age. Aiwaz and St. Basil of Nesibis

and Urhai were among the most learned teachers. The Assyrian, Arabic

and Greek languages were taught classically. Medicine, astronomy, and

mathematics including geometry were taught. Especial attention was

given to the study of theology. There were as many as 2,000 monks and

students in some of these institutions. Their doctors of medicine were

given high positions under the Arabian and Persian governments.

Literature in the eastern languages was rich. From these schools came

great church fathers who defended the church from the heretics of the

age. There is one MSS 900 years old in the library of the Presbyterian

Mission which is called "Persecuted Simon." It was written by Simon, a

student in one of these colleges. It contains twelve lectures all

against the heretics of his age. During that period about 700 such MSS

were written. There are to-day in Europe many MSS written by these

scholars that are from 300 to 1500 years old. The New Testament was

translated into the Assyrian language in the middle of the second

century. These MSS are skillfully executed and show the beauty and

antiquity of this church. Only three of these ancient MSS are now to be

found in Persia, but there are many of them scattered in the libraries

of Europe.

CHAPTER VI.

ASSYRIAN MISSIONARY SPIRIT.

The aim of the schools mentioned in the preceding chapter was to

educate monks to become missionaries and spread the gospel. These

schools were fountains from which flowed living waters for a thirsty

land. There was no other nation in their age that possessed such a

spirit of Christian vitality. Zeal for the spread of the gospel was

burning in their hearts as a divine flame. There was a class of bishops

appointed by their leaders to awaken and keep alive this missionary

spirit. "The dying love of Christ for sinners" was the text from which

they preached. Also His last commission to His disciples, Matt. 28:19,

20. These bishops preached with an inspiration from God, and enflamed

many hearts until they were ready to sacrifice their lives for Christ.

These missionaries wore sandals on the feet, carried a staff of peace

in the hand, and a knapsack on the shoulder containing bread and

manuscripts of sacred writing. Thus equipped, they journeyed into

heathen lands, following the command of their Nazarene teacher. The

church was very poor and had no board of foreign missions to guarantee

even a small income. The missionaries went forth trusting in their

heavenly Father. If He took care of the birds of the air, how much more

would He care for the heralds of His gospel. The week before departure

was spent in fasting and prayer and consecration. On the last day they

partook of communion from the hand of their leader, and solemn advice

was given by the bishop. In parting the bishop kissed the missionary's

brow, and the latter kissed the bishop's hand; and the bishop would

say: "The Lord God of the prophets and apostles be with you; the love

of Christ defend you; the Holy Spirit sanctify and continually comfort

you." Some of the missionaries went to distant lands, requiring eight

to twelve months to make the journey on foot. They worked in China,

India, Tatariston, Persia, Bloogistan, Afghanistan, and northern

Africa. Success followed their work. In the territory between China and

Tatariston, they converted 200,000 heathen. Not long ago a monument was

unearthed in China which had been set about 600 years ago by one of

these pioneers of the cross. On it were engraved the names of many of

their leaders, and also the creed, doctrine of the Trinity, and

incarnation of Christ. They established twenty-five churches in

northern Persia. In southern India is a small church planted at that

time. These followers are now called the disciples of St. Thomas, and

sometimes their young priests come to Persia to be ordained by the

patriarch, who resides in the Kurdiston mountains. This spirit which

was shining as the sun in heaven began to languish in the tenth

century, and by the fourteenth century had entirely died. At that time

some of the church's true sons in lamentation said: "How are the mighty

fallen, and the weapons of war perished!" Hundreds of their

missionaries had become martyrs of Christ in a heroic spirit. They

would enter fire singing praises to God, believing their shed blood

would be the seed of the church.

CHAPTER VII.

THEIR PERSECUTIONS.

This ancient church of the Assyrians which began with the apostles, has

been praised in all the eastern and western churches for its zeal in

spreading the gospel, but at no time in its history has it been free

from persecution. Like the burning bush of old, this church has been

burning with persecution, but has not been consumed. The ten plagues of

Egypt have been here repeated several times. It has passed through the

agony of blood, but with a spirit of submission to the will of God who

rules over all the changes of a nation for the good of His own kingdom.

Severe persecutions began in A.D. 325. When Constantine convened the

Nicean council of the 100 delegates from the eastern church, mostly

from Assyria, only eleven of them were free from mutilation in some

form. At the time the Sassanites dynasty ruled over Assyria. Their

patriarch was St. Shumon, son of a painter. No other Assyrian patriarch

was equal to him in piety, integrity, and his heroic spirit of

martyrdom. He was patriarch from 330 to 362 A.D. In that period the

king of Persia was second shafoor of the fire-worshipers. The

fire-worshipers believed in two creative powers, Hurmizd and Ahramon.

Every good thing as virtue, success, long years, praise, truth, purity,

were created by Hurmizd; while wickedness, hate, war, disaster, etc.,

issued from Ahramon, their creator. Shafoor worshiped clean creatures

of Hurmizd, such as sun, moon, and fire. Christianity was strong then,

some of the royal family being Christians. The Christians were

antagonized by the fire-worshipers because they rejected the sun and

moon and de-defiled fire. Other objections were that the Christians

taught that God had become incarnate and come to earth; and also that

they preferred poverty to wealth and did not marry, thus diminishing

the strength of the nation. The emperor issued an edict that those who

would not worship the sun and the moon should pay a large sum of money.

The patriarch answered that "while God is the creator of the sun we can

not substitute the created for the creator. Concerning a fine we have

no money to pay your lord the sum required, as our Lord commanded us

not to lay up our treasures on earth." Then the king commanded that all

Christians be put to death by terrible torture, except the patriarch.

Him he would spare to the last, that he might be moved by the torture

of others and worship the sun. But St. Shumon meantime was urging the

Christians to stand firm in the faith. The king requested that the

patriarch and two chief bishops be brought before him. It had been a

custom to prostrate himself before the king as a token of honor, but on

this occasion he wished to avoid any show of worshiping a creature and

did not prostrate himself before the ruler. The king asked him to

worship the sun. St. Shumon replied: "If I refuse to worship the king

how can you expect me to worship the sun, a creature without life."

Being unable to make him worship the sun the king put him in jail for

the night. Next morning the patriarch was taken before the king again.

On his way he met a steward of the king who was a Christian but had

been worshiping the sun to please the king. St. Shumon rebuked the

steward for being faithless. The steward was touched by this rebuke

and, going before the king, confessed that he was a Christian and must

therefore be beheaded. But he requested that a herald be sent through

the streets to proclaim that he had been a faithful subject to his

ruler, and that he must die because he was a Christian. This was

granted.

In company with one hundred bishops and priests St. Shumon was brought

before the king. Again he was told that he could save the life of

himself and his people by worshiping the sun. St. Shumon replied, "We

have one God and Jesus Christ our Savior as the object of our worship.

Our Lord teaches us to be faithful to kings and to pray for them, but

we are forbidden to worship any creature." Then the king commanded that

all of them be beheaded next day. The night in a dungeon was spent in

prayer and song and words of advice from St. Shumon in love and tears

of sorrow. The patriarch consoled his followers by referring to the

fact that St. Paul and apostles spent many nights in prison. He said,

"The prison is heaven because the presence of our Lord is with us. This

is our last night on earth; to-morrow we will be crowned." Taking the

New Testament in his hand he preached to his condemned disciples of the

suffering and death of Christ and then administered the Lord's supper.

At the close of his prayer he thanked Christ that they were worthy to

be His martyrs, and further prayed, "Watch with me, O Lord, help our

infirmity, The spirit is willing but the flesh is weak. Thanks be to

God that we are to become martyrs on the same day of the week as did

Christ." In the morning he, with his 100 followers stood before the

king. The bishops were first beheaded, and St. Shumon spoke to each one

as follows: "My son, close your eyes, and after one minute you will be

with Christ." St. Shumon had asked to be beheaded first that he might

not see the death of his beloved followers, but he was not heard. At

last came his turn with two chief bishops. When he alone was left he

sang a song of thanks to God that out of 100 martyrs, not one had

denied the faith. His song was as follows: "Praised be Thy power our

God; let the kingdom of our Savior be victorious. Thou quickener of

life, thou hast prepared a crown for Thy martyrs." Then he was beheaded

with an axe.

Another severe persecution was in the 14th century by Tamerlane. In

1848 two Kurdish dukes Baddirkhunback and Nurullaback and their armies

came whirling down from the Kurdish mountains and in one month

massacred 25,000 Assyrians. The spirit of martyrdom still lives in this

people, as was shown in 1893, when two men and a girl were killed as

martyrs. No doubt there are to-day singing praises before the throne of

God, hundreds of martyrs from this nation.

CHAPTER VIII.

THEIR CONDITION AT THE TIME AMERICAN MISSIONS WERE STARTED.

The colleges of the Assyrians were destroyed four hundred years before

the American missionaries came. Not a single school was left, and the

only effort at education was by monks teaching dead languages to

aspirants for the priesthood. Learned bishops and monks who were full

of the spirit of Christ in spreading the gospel at home and abroad had

all vanished. Some of the clergy could not understand what they read.

Priests and their parish became blind to the Word of God, as their

books had been burned in times of persecution by the Mohammedans in

order to keep them ignorant. Sometimes there was only one priest in a

dozen villages. The clouds of ignorance spread over all the nation.

Their sun went down. Regeneration and conversion were unknown to them.

Traditions prevailed among priests and laymen. They trusted in saints

and in ancient and holy church buildings. In their ignorance they

offered sacrifice to martyrs and built tombs to prophets; put more hope

in the merit of fasting than in Christ. A small number of New Testament

manuscripts, which were written in dead languages were used only in

taking oaths. Sometimes laymen kneeled before them and kissed them

instead of obeying the truth that was written in them. The candlestick

of the church was turned down and the light quenched. Moreover the

Mohammedans had threatened to massacre them if they did not accept that

faith. The Assyrians had lost about all of their Christianity except

the name. Among 100,000 Christians in Kurdiston and 60,000 in Persia

there was only one lady who could read, and she was a nun, sister of

the patriarch. The words of the daughter-in-law of Eli when she said,

"The glory is departed from Israel." could have been applied to this

nation.

PART VI.

CHAPTER I.

INTRODUCTION OF MISSION WORK.

While the sky of Persia was covered with heavy clouds of ignorance and

even the dim ray of light in Assyria was almost quenched, suddenly God,

in His great wisdom and wise providence, awakened the consciences of

godly men in America to think about mission work in Persia. In the year

of 1832 Messrs. Smith and Dwight were sent by the A.B.C.F.M. to examine

the degenerate and antique churches of the East. They traveled through

Syria, Asia Minor, Armenia and Persia. In the latter country they

remained in the city of Oroomiah for several weeks, and met the bishops

and leaders of the Assyrian church with whom they visited the villages

of Assyria. Men, women and children everywhere greeted them with great

joy. In this way they became acquainted with the needs of the nations.

Mr. Smith said at that time: "I see that this field is white and ready

for the harvest. In all my journey I have seen no people as willing to

accept the gospel as are the Assyrians of Persia. It is a good field

for the work."

On their return to America Messrs. Smith and Dwight reported the needs

of the Assyrians and their readiness to accept the gospel. But the

question arose, Where is the man qualified for the work, who can

overcome the difficulties? In the beginning of every great work there

must always be a unique man to lead it. God found only Moses among all

the Israelites as being competent to bring His people out of Egypt. He

elected George Washington to make free America. Even so, in His

providence, he found the Rev. Justin Perkins to be the man equipped for

this great mission work. In 1835, Justin Perkins and Dr. Grant as his

medical assistant were appointed to the work in Persia. These two

blessed messengers of Emanuel shone in the dark skies of Persia, and I

believe will everlastingly shine in the sky of heaven.

They were received by the natives as if God had sent them from heaven.

Many Assyrians went out to meet them with tears of joy in their eyes.

Perhaps some one will ask why the Assyrians were so eager to receive

the missionaries. Were they awakened to their spiritual condition? The

answer is, they were not fully awakened to their great need of

spirituality, but they were eager to be saved from the wicked plan of

the Mohammedans to convert them to that faith by force, if need be.

CHAPTER II.

METHOD OF WORK.

Mr. Perkins gained the confidence and won the love of the people by

making himself one of their number, by adopting their customs and

speaking of Assyria as "our nation." In this way he got very close to

the people, they believed him their friend, and were not afraid to come

near to him. In adopting the native dress it must be remembered of him

that he wore the hat commonly worn by aged religious men. It was made

of sheep-skin and was not less than two feet high.

The Assyrians churches were open to the new missionaries and they

preached two or three times every Sunday. There was marked interest in

the new teachers from the beginning, and every service was attended by

200 or 300 natives. In addition to the observance of Sunday the

Assyrians have numerous sacred or saint's days; at such times the

churches are better attended than on Sundays. Services were also lead

by the missionaries on these days. Through every day of the week the

missionaries were busy scattering the blessed seed. When there were no

services held in the churches they would meet in some private home.

Several neighboring families would come in, and all would listen to the

gospel. The writer remembers when he was a boy of Dr. Coan lodging at

his father's home several nights and holding meetings. Our homes were

very humble among the Assyrians. The houses were low and dark,

blackened with smoke from the ovens. The floor was covered with cheap

mats, but some people had a carpet which was spread when guests came.

Most of the families are very large, numbering from ten to thirty-five.

In many instances, five or six sons having married are found raising

their families under their father's roof. The food for all is cooked in

the one oven, but more than one table is used when the family is very

large. The meals set before the missionaries were very different from

what they had been accustomed to. There were no knives and forks, no

tables and chairs. But the missionaries humbled themselves, sat on the

floor, and ate of the poorly cooked food with their fingers.

In summer most of the people were working in the field and vineyards.

The missionaries would visit them at their work and ask permission to

talk for an hour. The workers would gather in the shade of a tree and

for an hour listen to the message. Many times these meetings proved

very beneficial. In 1843 the well known Fidelia Fisk and several other

noble women came to work for women. They would visit them in their

homes or where they were at work in the field or vineyard, and while

helping them in their work would strive to ennoble their lives by

talking of Christian principles.

A story is told of a missionary who one day passed a shepherd among his

flocks. He asked the shepherd if he ever prayed. The reply was that he

did not know how. When the good man offered to teach him the shepherd

said it was useless to try as he could not learn. But the faithful

missionary was eager to teach truth, even to the dullest minds, and so

began teaching him the Lord's prayer. But the shepherd could not

memorize it. Remembering how this shepherd knew every sheep in his

flock by name a happy thought struck the missionary. He would name a

small number of the sheep with words or phrases of the Lord's prayer.

Calling the sheep and giving them these new names the shepherd soon

learned the prayer, and could repeat it readily.

When passing that way a few weeks later the missionary asked the

shepherd if he still remembered the prayer. Calling his sheep the

herdsman went through the prayer with but one mistake. The missionary

complimented him but told him that he had omitted "forgive our sins."

"Did I?" replied the shepherd. "Oh, I know how it happened. "Forgive our

sins" took sick and died a few days ago." This made it necessary to

point out another sheep and name it "Forgive our sins." Missionaries

have to resort to various methods to teach truth. Many times the hearts

of parents are won by the missionaries kissing one of their beloved

children. They proved to the people that they were not ashamed to be as

brothers to them. This kind of treatment will touch the human heart in

any clime.

CHAPTER III.

DEVELOPMENT OF MISSION AND ORGANIZATION OF THE CHURCH.

After several years work by Justin Perkins and Dr. Grant, his medical

assistant, the mission had grown until more workers were needed. From

time to time other workers came, such as Messrs. Stoddard, Stakings,

Dr. Coan and Mr. Ray. The latter was known among the natives as the

prince of preachers. He died in that country and his widow, Mrs. Ray,

now resides in Lake Forest, Ill. Other workers who should be mentioned

are Dr. Larabee and Mr. Cochran.

During these years of preaching, seed was sown for more thorough work.

Revival meetings were begun in the churches, and, in answer to prayer,

the Lord poured out His spirit upon both preachers and listeners. At

some of these meetings there would be from thirty to 100 men and women

crying aloud and trying to learn what they must do to be saved. In

those times some of the penitents in their ignorance prayed prayers

that they would to-day be ashamed of. One old man, who is now an elder,

became terribly in earnest when he was under conviction and was seeking

conversion. In his anguish he prayed thus: "O Lord God, Father of

Christ, send Thy Spirit and regenerate all of this church. If you won't

do this, then destroy this church over our heads and kill us." This

prayer, and others like it, was prayed with such intense earnestness,

that another seeker near by thought the Lord would answer it at once;

and so, reaching for his hat, he prayed: "O Lord don't do this until I

get out; then destroy all of them if you want to." Hastily uttering

this prayer he sought safety outside the walls of the building. When

the old elder was recently reminded of the prayer he made years ago, he

was not ashamed, for he said that was all they knew in those days as

they had not yet learned how to pray.

Until the time of these revivals there had been no separation of the

missionaries from the old Assyrian church. It had been their custom to

take of the Lord's Supper from the hands of Assyrian priests. Mr.

Cochran, president of the Oroomiah college thought it was now time to

form a separate organization. Accordingly the new converts were

organized into a separate church on evangelical principles.

This separation aroused the bitter opposition of the bishops and

priests of the old church for a time, but it finally resulted

beneficially to both sects. The ancient church tried to attract and

hold the people by adopting the same kind of preaching and

Sunday-schools as were being carried on by the evangelical branch.

Preaching sermons was a new work for priests of the old church, and

many amusing mistakes were made at first. One priest in an enthusiastic

discourse when intending to call the Mohammedans, dogs, made the sad

mistake of addressing his audience as, "Ye dogs and sons of dogs." At

another time a bishop having announced that he would preach a sermon,

carefully wrote his discourse. A large and expectant audience greeted

him. When it was time to deliver the address the bishop felt in every

pocket for his written sermon but failed to find it. Turning to the

audience he said: "Satan, the accursed, has stolen my sermon out of my

pocket and disappeared with it." Being unable to make the address from

memory he dismissed the audience.

The church has developed along this line, however, and to-day in

Oroomiah their services differ very little from that of the evangelical

churches. Once a tiny rivulet the evangelical church has become a brook

which flows in beauty and waters much of a thirsty land. It is the hope

of Persia.

The statistics of mission work in Persia in 1895 were as follows: Five

presbyteries, fifty-five churches, 2,600 members, 4,000 Sunday-school

scholars, 4,500 attendants at preaching services. These five

presbyteries make one synod. Besides this there are two other

presbyteries with about 500 church members. There are seven missionary

stations, viz., Oroomiah, Tabriz, Tehron, Salmas, Hamadon, Myandab and

Moesul. These are in charge of American missionaries; besides them

there are many native preachers in the different towns and cities.

Oroomiah is the mother station. Most of these missions are dependent on

missionaries, but some of them are self-supporting. The total number of

Protestants in Persia will number fully 15,000.

CHAPTER IV.

RELIGIOUS EDUCATION.

COLLEGE.

The first need of the nation was a college. In 1836 Justin Perkins

gathered a small number of deacons and priests to teach them for the

work of spreading the gospel. The native priests were very ignorant,

but Mr. Perkins believed it would take fewer years to prepare them for

the work than children, so he opened a rude school in a cellar. At that

time the priests in common with all other people drank wine and were

frequently drunk. When Dr. Perkins opened his school for the native

priests and deacons many of them brought a bottle of wine for use

during school hours. Dr. Perkins dealt patiently with them but stated

that it was against the rules of the school to bring wine. They replied

that they would not come to study if they were not allowed to bring

wine. So wine they brought. One native preacher who is now an old man

and a fine singer, told at a recent synod of this early school, of

which he was a member: One day they got too much wine and went upstairs

and began to dance. Dr. Perkins called to them and asked them to dance

a little slower. They replied to the teacher that they would dance

slower, but kept on dancing. In time the habit of drinking was left off

and total abstinence was firmly established.

The school in the cellar has grown until now we have in Oroomiah a fine

brick building in which the college classes meet. In it are six

branches: high-school, preparatory, college, medicine, industrial, and

theological. Its superintendents from the start have been able men. Dr.

Perkins founded it, Mr. Cochran further developed it, and the late Dr.

Shedd, a profound theologian, contributed his fine ability to the

institution. Several eastern languages are taught. Mathematics,

including algebra and geometry, geography and history are taught, but

of course not as completely as in America.

LADIES' SEMINARY.

When the missionaries came to Persia there was only one woman among the

200,000 Assyrians who could read. Girls were not encouraged to study as

it was against law and believed to be useless. This belief originated

in Mohammed's teachings. Fidelia Fisk, soon after her arrival, saw the

condition of women and determined to open a seminary. At first it was

difficult to get girls to attend. If mothers were asked to send their

girls, they asked, "What is the use? They can never become bishops or

priests." If a girl was asked to attend she would reply that she did

not have time as she must be preparing a dowry for her wedding, an

event that would certainly occur before her eighteenth year. However, a

small free school was opened for girls, where the branches taught were

similar to those of the college. Fidelia Fisk labored faithfully in her

duties as teacher and made for herself a lasting reputation in that

country.

Her patience was often severely taxed. It is told of her that once

after she had become old she was trying to explain an example in

multiplication, when a loose tooth dropped out of her mouth. She sank

wearily into a chair, exclaiming, "It's no use; there is no god of

mathematics in this nation."

There stands to-day on the same site where this faithful soul started

the little school, a beautiful brick building known as the Fidelia Fisk

Seminary. It is also self-supporting, and is attended by 75 or 100

students. Now the girls and mothers laugh at their old superstition

about education, as they have learned that it prepares one for

something besides bishop or priest. Fathers want their daughters to

attend the seminary, and young men who are looking for a wife

appreciate the importance of the training which seminary girls have

received. They know that she can raise their children better, keep the

home cleaner, and better understand her relation to her husband.

While the seminary was founded by Fidelia Fisk it was developed largely

by Jenny Deane, who was superintendent of the institution for thirty

years. It was under her direction that the building was erected. Miss

Deane was a very wise lady, and has few, if any, superiors in America

in the management of an institution. As a retired missionary she now

resides in Detroit, Michigan. She will never be forgotten by the many

women in Persia whom she has so greatly helped. There are also four

other seminaries in Persia for ladies.

MEDICAL SCHOOLS.

The beauty and blessing of medical mission work will be better

understood if we contrast it with prevailing ideas about medicine.

Until about fifteen years ago there were no Persian doctors who had

become such from the study of books on medical science. There, were,

however, many quack doctors who had a system of superstition which had

been taught them orally by older men. Blades of some kinds of grasses

which are known to medical science as having no medicinal properties

were the chief remedies prescribed for disease. Internal diseases were

called supernatural, and it was believed they were inflicted by evil

spirits. None of the doctors could do anything for this form of

disease, as they considered it out of their realm. A patient with an

internal disease was sent to the priest who would diagnose the case by

looking into the Koran or some other book in which he locates the

particular demon that is afflicting the patient. Writing something

mystical on two slips of paper, the priest gives direction for their

use: "This one soak in a cup of water and have the patient drink the

water. The other, bind on the patient's arm. I find that it is demon so

and so afflicting the sick man, and I have bound the mouth of that evil

spirit so that he cannot do further harm."

There are several remedies for fever. One is to tie seven knots in a

white thread and fasten it around the wrist. Wearing this fifteen or

twenty days cures the fever, they say. Another remedy is to remove the

clothing and jump into cold water before breakfast. If a man has a

severe attack of colic and cries, "I die, I die," his friends run for

the nearest baldheaded man, as he is known to have power to remove the

pains by firmly pressing the smooth surface of his cranium against the

surface of the patient's body nearest the seat of pain. Many baldheaded

men in other countries laugh at this remedy, but Persian doctors affirm

that it will cure, and that skeptics should try it. Pork is never used

as food, but it is believed to remove rheumatism when bound on the

parts afflicted.

There are now some medical men in Persia who have graduated in an

American or European medical college. Patients for whom they have

prescribed often consult the Mujtahid before taking the medicine. Once

a man with a diseased foot came to Dr. Cochran for treatment. The

doctor told him that his life could be saved by amputating the foot.

The patient consulted a Mujtahid who told him that it was against

religion to part with any member of the body. Therefore the patient

retained his foot and died. The modern midwife is greatly needed in

Persia as many women die for want of attention, and it is against the

law for male doctors to give them treatment. The name hospital was

unknown in Persia before the missionaries came. But, thanks to God, we

have to-day three missionary hospitals. The good they do cannot be

expressed in words. They are open for all no matter what their beliefs.

The largest one is in Oroomiah. It is under the charge of Dr. Cochran,

a godly man, who is known in all Persia. The late Shah appreciated his

work so much that he gave him the highest degree that is possible to

give to a foreigner. When patients enter these hospitals, lie down on

clean beds, are given good food and kind treatment, they are surprised,

and sometimes have said that heaven cannot be a nicer place. Some wild

Kurds have been brought to the hospitals. They came in like roaring

lions but went out meek as lambs. Hundreds of people have been snatched

from the mouth of the grave by treatment received here. They cure not

only the body but the soul also. Two wild Kurds who were healed here

became Christians and are now active church-members. Dr. Cochran has

from six to ten native students of medicine. They take a three years'

course, and some of them have become such useful physicians that the

Shah gave them the title of count. The Mohammedans have confidence in

the Christian doctors, and send for them to treat their children and

wives in all cases except childbirth.

COUNTRY SCHOOLS.

There were no schools for common education among the people before the

missionaries came. They met with some opposition in starting country

schools from superstitious old men. They said the Europeans and

Americans are a cunning people. They will fill our children's heads

with notions that will take them away from us to foreign countries. On

the other hand there were many parents eager to have their children get

learning. So schools began. Books and writing material were so

expensive and scarce for a time, that a canvas with the alphabet

printed on it was stretched on the wall. Thirty or more children could

stand before this canvas and study. For those who were learning to

write boxes of sand were provided. Herein written language was traced.

There are to-day seventy schools for children in the district of

Oroomiah. The population of this district is nearly half a million.

Some of the schools are self-supporting, while in others the teacher's

salaries are paid by the missionaries. These schools are like a garden

of flowers in a desert. They have a very strong moral and elevating

influence in a community. It is generally believed by Christian workers

there that there is no better foundation for the future of the church

than these schools. In them are taught three languages, a little

geography, mathematics and the Bible. Nearly all the students can

repeat from memory the ten commandments, the Lord's prayer, and creed

of the apostles. The chief aim is to teach the fear of God. A good many

students are converted in school. After school some of the students go

among their neighbors in the evening to read the Bible to them. The

teachers are chosen by the board of education. One important rule

governing the choice is that the applicant must be a regular member of

the church. The teachers are very devoted and faithful to their work.

They consider that their work among the children is similar to a

pastor's work among his people. They watch after their pupils in school

and out as a shepherd cares for his flock. A monthly meeting is held

for teachers at which best methods of teaching are discussed. One of

the principal subjects considered is, how to develop spirituality among

the pupils. These meetings are refreshing to the teachers, and they

return to their work full of the love of Christ, zealous to spread His

truth. Sometimes a religious mid-week meeting is held in the

schoolhouse for students only. These meetings often bear blessed fruit.

In one such meeting in a preparatory school over which the writer held

supervision, thirteen boys of ages from thirteen to sixteen years, were

converted. These boys remained after the meeting closed and, touched

with the Spirit of God, they prayed with tears in their eyes. Some of

them have since become preachers of the gospel. In the country schools

some of the teachers work more faithfully for the salvation of their

pupils than pastors work for their flock. In one school two boys were

attacked with a fatal disease. The teacher, accompanied with several

pupils, visited the first sick boy and asked him if he was afraid to

die. He replied that he did not want to give up his studies. The

teacher asked if he did not know that Christ was a teacher. The dying

boy was gladdened by this thought, and, with a smile on his boyish

face, he said: "I'm going away to Christ and He will teach me." With

these words his soul took its flight above. The other sick boy was then

visited and comforted in the same way. He, too, soon died of the fatal

disease. The missionaries are carrying on 113 schools in Persia and the

Kurdiston mountains. The number of teachers employed is 116 and there

are 1821 boys and 720 girls; total 2541.

TRANSLATION OF BOOKS.

When the missionaries first came to Persia, ancient Syriac was the

language of literature; therefore the common people could not

understand anything in the ceremonial words of the priests. Dr.

Perkins, with the aid of native scholars, translated the Bible into the

common language, or modern Syriac. After the new translation was

printed the common people were surprised and rejoiced greatly at having

the sacred Word in a form that they could understand. From time to time

other books were translated, such as parts of commentaries on the

Bible, Pilgrim's Progress, Rest of Saints, Morning to Morning, etc.

These books are read in connection with the Bible in the daily worship

of the native Christians. Rev. Benjamin Larabee D.D., with some native

scholars, greatly improved the translation of the Bible into modern

Syriac, about two years ago, by a careful revision of the first

translation. Mrs. J. H. Shedd who was known as the "Mother in Israel"

did a great work for our people in translating books, and tracts and

preparing the Sunday lessons.

CHAPTER V.

THE GOSPEL AND TEMPORAL IMPROVEMENT.

The Assyrian houses were one story, low flat roof, and built of mud.

Mohammedan law was opposed to Christians building houses of more than

one story. The houses were poorly kept, dark and unfurnished. This was

the case even when a man was well-to-do and could have afforded

something better. Families were large, numbering from ten to forty. It

was the custom when sons married to raise their families, for a time at

least, under the parental roof. The mother or father was supreme

authority in the home, but they could not always control the sons,

daughters and grandchildren, and there is much quarreling and

frequently fighting. However, custom demands that a son bring his bride

to the father's house. If he does not he is called mean. When the

writer married his wedding ceremony was performed at the preparatory

school where he was then teaching, and he did not take his bride to his

father's home. He remembers that his good mother was grieved and shed

tears at this breaking away from custom. Men in the street were

inclined to look upon him with scorn.

The house that accommodates a large family is usually divided into

several rooms. There are often four beds in one large room. The reader

must understand that these large families do not give rise to

immorality. Men may be wicked in other ways, but this vice is very

uncommon.

Christians were compelled by Mohammedan law to wear poor grade

clothing. They could not wear any garments commonly worn by lords. Men

wore coarse home-made clothing something like American blue jeans of

earlier days. Women dressed in plain cloth, usually colored red. Lords

objected to their subjects wearing nice clothing. They suspected the

spirit of pride was growing underneath, and might some day resent their

authority. Christians were compelled to wear red braid on their

clothing to distinguish them from Mohammedans. It was a sin for a

Mohammedan to give the same salutation to a Christian that was given to

his own sect, so it was necessary to mark the Christian's clothing.

Only bishops and some few prominent men were allowed to ride a horse,

while other Christians must walk or ride a donkey, for the Moslems

said: "God created horses for us and donkeys for you." If a Christian,

who was riding a horse, met a Moslem, he should dismount, bow to him,

and remain off the horse until the Moslem had passed.

The per cent. of death in infancy was very large. Mothers did not

understand how to nourish the delicate life during the most trying

period. The infants were not dressed warm enough in many instances. In

other instances the clothes about the child bound it helpless and

injured it, sometimes causing death. Ignorantly, they exposed them to

contagious disease. Before the missionaries introduced vaccination,

hundreds died with smallpox. The women of the mission have taught the

natives a great deal about caring for young children, and now many a

mother dresses and cares for her babe after American custom.

TEMPERANCE.

The Assyrians were a great nation for drinking wine. Many men owned

vineyards and made from the fruit some of the best wine. One man was

known who made 100 barrels of wine one year for his own use. Wine and

not water was the drink. Grapes were very cheap and the poor man could

be supplied with wine.

Nearly all forms of industry and business were suspended in winter, and

the time was spent in trying to get joy from the cup. They said wine

was love and good fellowship, which is a common notion in many nations

of the earth to-day. When a man had a guest from a distance, he would

invite forty or fifty neighbors to his home where the entire day would

be spent in eating and drinking. Next day one of the neighbors would

entertain the company, and so the feast would continue for a week or

more. By the end of the debauch perhaps one or more of the number would

have met death. Falling by the wayside at a late hour, or tumbling from

a housetop as he was journeying homeward, he would die from cold or

from the shock. In those degenerate days idleness, extravagance and

drunkenness were praised in a man. When such a one died, an engraving

on his tombstone would show that his table was always spread and

provided with wine for his friends. Many a man was brought to poverty

by these habits of extravagance and drunkenness. The women were

required to let wine alone that they might cook much food for these

degenerate Christians. On such occasions the master of the house

demanded that the very best food be put before his guest.

The missionaries have completely broken up these customs. The

evangelical church forbids its members to make or taste wine or to sit

among drinkers. Any who disobey this rule are dismissed from

membership. Rev. E. W. Pierce, one of the most beloved of all

missionaries, spent one winter in preaching temperance. Many were

converted to his views on the subject and brought their wines, many

barrels, and poured it into the streets. They believed it would be a

sin to even sell it. The old Assyrian church-members have given up

their former ways and are now temperate. Formerly it was the glory of a

man to be idle and drunken, but now public opinion has been entirely

reversed. The drunkard is looked upon as an object of shame.

The Assyrians used to observe many saint's days. At times as many as

four thousand men and women would gather in the yard of some building

built in honor of an ancient saint and would there spend several days

in eating, drinking and dancing. Sometimes quarreling, fighting and

even murder would result from these gatherings. Moslems often mingled

with the crowd and sometimes kidnaped some of their fairest daughters.

Instead of places of worship these gatherings became places of sin. All

of these vicious customs have now vanished before the influence the

true gospel.

More than half the days of the year were days of fasting with the old

Assyrians. On these days they ate no meat, milk, butter, cheese, eggs

or fish; some very religious old people would eat nothing before noon.

All has now been changed.

Members of the evangelical church do not fast and but few of the old

Assyrians do. There is no longer faith in the virtue of fasting.

CONVERSION TO MOHAMMEDANISM.

Before the missionaries came many beautiful girls and ladies were

converted by force to the faith of Moslems. Girls were often stolen

when alone in the fields and vineyards. Mothers feared for their

daughters, and advised them not to wash their faces, nor put on nice

clothes lest a Mohammedan would be attracted by their beauty. When a

Mohammedan saw a beautiful girl he would say, "God created her for us

and not for these infidels." When girls were converted by force, it was

not much use to complain to the government, as the government is

Mohammedan and it is in the Mohammedan doctrine that when a man

converts a Christian he has done a good thing and all his sins will be

forgiven. The method of making the convert is not questioned. The

conversions now as compared with the number when the missionaries came

are very few. Kidnaping is not easy now as parents can telegraph to the

king, or the prime minister, or even to Europe and cause much trouble.

A few years ago a prince had a beautiful Armenian stolen from her home,

and tried to get her to consent to be a Mohammedan and become his wife.

But the woman stood firm, and denounced him and his faith. Her friends,

and the missionaries of all denominations, were making an angry search

for the missing woman, and the prince ordered his servants to return

her to her native village. When a girl has been stolen and complaint is

made to the government, officers bring the girl into court, if she can

be found, and ask her if she had been taken by force, or whether she

was willing to become a Moslem. If she says she was taken by force, she

is returned to her parents. There are a few cases where women willingly

go to the Moslem but this is from their wickedness or their poverty.

MORALS ELEVATED.

Not many years ago a Moslem would enter the private homes of the

Assyrians without an invitation. The husband and father did not want

him there, but so long had his rights as a man been ignored that he did

not have the manhood to drive him away. Then, too, he feared if he

offended the Moslem, that the latter would secretly destroy some of his

property. These uninvited visits gave the stranger an opportunity to

become acquainted with the family, and perhaps an attempt to kidnap a

daughter would follow. But this has changed. If a stranger enters an

Assyrian home to-day he behaves like a gentleman or he is ordered to

leave. The manhood and independence of the old Assyrian has been

aroused.

In a national conference of the Protestants, Catholics and Old Assyrian

churches held a few months ago, rules and plans for the development of

the nation and the uplifting of morality were adopted. Among other

things, Christian girls and women are prohibited by these rules from

working for Mohammedans; second, no girl nor woman can go to a city of

Mohammedan merchants to do trading. This is the first conference of

this kind that has been held by Assyrians for 400 years.

Many of the native young men who have been educated by the missionaries

have become able men and influential citizens. There are some of them

who can stand before the king and speak with greater power than any of

the government officers. This is in great contrast with the condition

of Assyrians before the missionaries came. In those days leading

Assyrians could not stand before even a low court to plead their cause.

In 1893 a general, third in the government, visited Oroomiah college.

When he saw the training of the young men he was impressed and

afterwards, in a conference of lords, said: "The young men who are

being educated in the mission schools would become leaders in the

political affairs of our nation if they had a chance. I believe a time

will come when they will hold high offices, and the sons of lords will

be ruled by them, unless you do something for the future of your

children."

The Shah has given the title of count to some of the graduates in

medicine. He sees their useful work and says they are helping his

people. The royal family and some officers favor indirectly if not

directly, modern education; and they have confidence in Christians. The

occupation of selling merchandise is being entered by Christians; they

have much prejudice to overcome but will likely succeed gradually.

Thanks to God, many of the old oppressions have passed away. Assyrians

can now build any kind of house they want; Moslems can no longer say

that they must walk or ride a donkey; they can wear clothes of any

style or quality they choose. No longer are Christians required to trim

their clothes in red to mark their inferiority. All these are the

fruits of the blessed gospel.

CHAPTER VI.

MISSION WORK AMONG MOSLEMS.

Mission work indirectly and slowly spreads among Moslem. The Koran

forbids Christians to preach to Moslems, and no Christian dared discuss

questions of religion with Moslems before the time of missionaries. To

attempt to show Christ's superiority of Mohammed was forbidden. If a

Moslem should say, "Mohammed was a greater prophet than Christ. Ours is

the true religion. You are infidels." The Christian with a timid,

downward look would reply "Yes sir, you are right." But the answer to

this assertion to-day is a firm "No sir." The Christian now sees truth

clearly and feels it his duty to uphold it. There is now free

discussion of religious questions. A Christian discusses with Moslem

priest if he chooses. And sometimes they call at the homes of Moslems

and read the Bible to them. The Christian feels it his duty to discuss

with any one who approaches him, as he possesses light which that one

needs. There is in one city an evangelical church in which all of its

members are Mohammedan converts, while many other churches have a few.

The spirit of these converts is that of martyrs. The Koran teaches that

any Mohammedan who denounces the faith deserves death, and that one who

kills the deserter has done a noble deed. Some of these converts have

suffered martyrdom and one who was killed after great torture, prayed

as his last words: "O Jesus we thank Thee that Thou hast made us worthy

to be Thy martyrs. Our supplication is that our blood may become as

seed to Thy church." No doubt God will answer this prayer in due time.

The seed is sown; the leaven is mingled and will in time, no doubt,

leaven the 9,000,000 Mohammedans.

The writer, a representative of the evangelical missions, wishes to

express his deep gratitude to the American Board who started mission

work in Persia, and to the Presbyterian Church, which, in 1871, assumed

the responsibility of the work and has since so nobly carried it on.