THE ARMENIANS.
1855-1860.
There are times when the movements of armies are evidently made
subservient, in divine Providence, to the progress of the Gospel;
and the history of missions to the Oriental Churches would be
imperfect without some notice of the Crimean war of 1854 and 1855.
The historian of that war has shown, that it originated in the
desire of Nicholas, Czar of Russia, to secure certain rights in the
"holy places" at Jerusalem (in which he was opposed by the Roman
Catholic government of France), and to obtain a formal recognition
of himself as protector of the millions in Turkey professing the
Greek religion.[1] But for the seasonable return to Constantinople
of Lord Stratford de Redcliffe in 1853, there is reason to fear,
that the extraordinary persistence of the Czar might have been
successful, and that the protectorate would have been used to
destroy the evangelical missions.[2]
[1] See volume first of Kinglake's _Invasion of the Crimea_. He
describes very minutely how the English nation was drawn into the
war; but it is not necessary to go into that subject here. The
nation was doubtless much influenced by its desire to uphold the
Turkish government in order to keep open its communication with
India.
[2] Some idea of the spirit in which such a protectorate might have
been exercised, may be obtained from two out of a number of kindred
articles of the Russian Penal Law:
"Article 206. Whoever is found guilty of having induced others to
secede from the Greek Orthodox Confession, and to join another
Christian Church, will be condemned to the loss of the rights of his
social position, to transportation to Tobolsk or Tomsk (Siberia), or
to the punishment of the lash, and one or two years of imprisonment
in the house of correction.
"Article 207. Whoever endeavors, by preaching or writing, to seduce
members of the Orthodox Church to join any other Christian
community, will be punished the first time, with the loss of some of
his special rights, and imprisonment for one or two years in a house
of correction; the second time, with imprisonment in a fortress from
four to six years; the third time, with the loss of all his personal
and social civil rights and status, and transportation for life to
Tobolsk or Tomsk (Siberia), with imprisonment of one or two years."
--_New York Observer_ for August, 1871.
The author was in the interior of Asia Minor a short time while the
Crimean war was in progress, and heard of reports among the
people,--circulated, as was believed, by Russian agents,--that if
Nicholas were victorious, he would secure the withdrawal from Turkey
of Protestant missionaries. Exasperation caused by the failure of
his negotiations with the Sultan, brought on the war; and the fall
of Sebastopol was a more direct benefit to the missions, than it was
to the nations that fought against it. But for the result then
obtained, at vast expense of treasure and life, very different might
have been the prospect of a successful republication of the Gospel
in Bible lands.
The number of missionaries in the Armenian Mission in 1855, was
twenty-six. One of these was an ordained physician, and there was a
physician unordained. There were twenty-eight female assistant
missionaries, three of whom were unmarried. Of the Armenian helpers,
thirteen were pastors and preachers, and sixty-four were
lay-helpers. The stations,--called such because missionaries resided
at them,--were fourteen. Twelve of these were north of the Taurus,
and two were south of that range.
Constantinople, Tocat, and Aintab had each a training-school for
native preachers and helpers, and there was also a girls'
boarding-school at Constantinople; and thirty-eight free schools
were scattered over the field. Nine years after the organization of
the first evangelical church, the number of churches was
twenty-three. The church at Aintab was the largest, containing one
hundred and forty-one members. Kessab, a long day's journey south of
Antioch, where no missionary had ever resided, had a church of
forty-one members. The first edifice for Christian worship in the
Ottoman Empire, erected on a new site, was the stone church at
Aintab. Prior to this, Christians had only been allowed to repair
their old churches, and to rebuild on the old sites. The obtaining
of this new indulgence was probably owing, in a measure, to the
influence of the Crimean war. The dedication service, early in 1855,
was attended by more than twelve hundred persons, and more than
eleven hundred were present on the following Sabbath.
The printing reported for this year amounted to thirty-five thousand
volumes, and nearly five millions of pages, in the Armenian,
Armeno-Turkish, Greek, Greco-Turkish, and Hebrew-Spanish, but
chiefly in Armenian. A religious periodical was issued every two
months called the "Avedaper," or "Messenger." Dr. Dwight was editor
of this, but the general supervision of the press, after the decease
of Mr. Benjamin, devolved on Dr. Riggs.
Octavo and duodecimo editions of the Armenian Bible were going
through the press, as was also an octavo Bible in Greco-Turkish. The
New Testament had been issued in the ancient Armenian, in the Ararat
dialect or Eastern Armenian, in the Ararat and Ancient Armenian in
parallel columns, in the Greco-Turkish, and in the Armeno-Turkish.
The Gospel of Matthew was issued in the Koordish language, and the
Psalms in the Bulgarian. A demand for the Bible in the Turkish
language came from almost every part of the empire.
The book depository was removed from Pera across the Golden Horn
into the old city of Constantinople, and the Moslems made no
objection. More than twenty boxes of books were sent to a single
place in the interior within the space of a year and a half. At one
time two boxes were ready for Diarbekir, one for Cesarea, one for
Aintab, and another for Jerusalem.
In this work the mission was liberally aided by the American, and
the British and Foreign Bible Societies, by the London Religious
Tract Society, the American Tract Society, and more recently by the
Turkish Missions Aid Society. Mr. Barker, agent of the British and
Foreign Bible Society, and the Rev. C. N. Righter, of the American
Bible Society (who died not long after at Diarbekir), did much to
promote the work of Bible distribution in the countries around the
Mediterranean and Black Seas; and the Constantinople Bible Society
employed a French and English colporter among the soldiers of the
allied powers. More Bibles and religious books went into the hands
of Mohammedans from the depository of the mission during the years
1854 and 1855, than in all the previous years of its existence.
Twenty thousand copies of the Bible were scattered through Turkey in
that space of time.
The transfer of Dr. Riggs to the department of the Press made it
necessary to suspend the Greek department in the Seminary at Bebek,
and four of the six Greek pupils were sent to Dr. King at Athens.[1]
Another became a teacher in Demirdesh, and another went to the
United States to complete his professional studies.
[1] The author regrets being obliged to say, that these all
disappointed the expectations of their benefactors.
Five Armenian students had been licensed to preach, and sent to
Adrianople, Cesarea, Sivas, Diarbekir, and Kessab. Another, having
the ministry in prospect, was a teacher in the new training-school
at Tocat, under Mr. Van Lennep. A similar school existed at Aintab.
The accession of missionaries from 1855 to 1860 was as follows: In
1855, Orson P. Allen; in 1856, George A. Pollard, Tillman C.
Trowbridge, and Misses Mary E. Tenney and Sarah E. West; in 1857,
Crosby H. Wheeler, Charles F. Morse, Oliver W. Winchester, Jackson
G. Coffing, George H. White, and Julius Y. Leonard; in 1858,
Theodore Byington, George Washburn, and William Hutchinson; and
Herman N. Barnum, who, being at Constantinople as a traveller, made
an offer of his services, which was accepted in this year; in 1859,
William W. Meriam, Joseph K. Greene, James F. Clarke, George F.
Herrick, and Henry S. West, M. D., and Miss Myra A. Proctor; in
1860, Alvan B. Goodale, M. D., William F. Arms, Zenas Goss, William
W. Livingston, and Lysander T. Burbank. Messrs. Washburn,
Trowbridge, Pettibone, Barnum, Herrick, and Goss came to the mission
unmarried; Mr. Washburn afterwards married a daughter of Dr. Hamlin,
Mr. Barnum a daughter of Dr. Goodell, and Mr. Trowbridge a daughter
of Dr. Riggs.
Mr. Everett, a devoted servant of Christ, was called to his rest on
the 5th of March, 1856, after a sickness of a few days. His orphan
children returned to the United States in charge of Miss Haynes, the
sister of their mother. Messrs. Isaac G. Bliss and Edwin Goodell, in
consequence of the failure of health, were released from their
connection with the Board. The former afterwards recovered his
health, and returned to Turkey as agent of the American Bible
Society, in which capacity he has rendered very valuable service.
Antioch and Aleppo were transferred from the Syrian to the Armenian
Mission. At Erzroom the war drove away, not only the church-members,
but most of those who were interested in the truth. Mr. Richardson
removed to Arabkir to supply the place of Mr. Clark, who had been
called to the seminary at Bebek; left without a teacher by the death
of Mr. Everett and the temporary absence of Dr. Hamlin. At Marash,
in consequence of the war and the proximity of the rough
mountaineers of Zeitoon, the missionaries were at one time in no
small danger.
The beheading of a young Armenian, who had rashly declared himself a
Mohammedan, and then repented of his rashness, and the consequent
successful efforts of Sir Stratford Canning, in procuring a pledge
from the Sultan that no person should be persecuted in Turkey for
his religious opinions, were described in the first volume.[1] This
was in 1843 and 1844. Ten or eleven years later, there was another
beheading at Adrianople for a like cause, and another at Aleppo; and
the same high-minded statesman was again aroused to effort, not only
for a more effectual abrogation of the death penalty itself, but to
obtain for the Protestant Christians freedom from persecution, and
for the Christians generally the privileges that were enjoyed by
their fellow-subjects of the Moslem religion. The eighty folio pages
of documents on the subject, which were presented to both Houses of
Parliament in 1856, form an important and interesting chapter in the
history of those times. The principal writers, in addition to Lord
Stratford de Redcliffe and the Earl of Clarendon, were the Earl of
Shaftesbury, Lord Cowley, Sir Culling Eardley Eardley, President of
the Turkish Missions Aid Society, the Rev. Cuthbert G. Young, its
Secretary, and Mehemet Fuad.
[1] Vol. i. p. 135.
As the result of all, a Hatti Humaïoun, or Imperial Firman, was
issued by the Sultan in February, 1856. When read in public, the
Sheik el Islam, the highest Moslem ecclesiastic, invoked the divine
blessing on the Imperial Edict; but probably without an
apprehension, either by himself or by his government, of the full
significance of the instrument. By many of the Mohammedans it was
regarded us opening the door for them to become Christians. Not a
few of the Armenians and Greeks were displeased with it as favoring
Protestantism; and this fact did not escape the sagacity of
Mohammedans.
The Imperial Rescript, as translated from the French, is as
follows:--
"Let it be done as herein set forth.
"To you, my Grand Vizier, Mehemed Emin Aali Pasha, decorated with my
Imperial Order of the Medjidiyé of the first class, and with the
Order of Personal Merit; may God grant to you greatness, and
increase your power!
"It has always been my most earnest desire to insure the happiness
of all classes of the subjects whom divine Providence has placed
under my imperial sceptre; and since my accession to the throne I
have not ceased to direct all my efforts to the attainment of that
end.
"Thanks to the Almighty, these unceasing efforts have already been
productive of numerous useful results. From day to day the happiness
of the nation and the wealth of my dominions go on augmenting.
"It being now my desire to renew and enlarge still more the new
institutions, ordained with the view of establishing a state of
things conformable with the dignity of my empire and the position
which it occupies among civilized nations; and the rights of my
empire having, by the fidelity and praiseworthy efforts of all my
subjects, and by the kind and friendly assistance of the great
powers, my noble Allies, received from abroad a confirmation which
will be the commencement of a new era, it is my desire to augment
its well-being and prosperity, to effect the happiness of all my
subjects, who in my sight are all equal and equally dear to me, and
who are united to each other by the cordial ties of patriotism, and
to insure the means of daily increasing the prosperity of my empire.
I have, therefore, resolved upon, and I order the execution of, the
following measures.
"The guaranties promised on our part by the Hatti-Humaïoun of
Gul-Hané, and in conformity with the Tanzimat, to all the subjects
of my empire, without distinction of classes or of religion, for the
security of their persons and property and the preservation of their
honor, are to-day confirmed and consolidated; and efficacious
measures shall be taken in order that they may have their full and
entire effect.
"All the privileges and spiritual immunities granted by my ancestors
_ab antiquo_, and at subsequent dates, to all Christian communities
or other non-Mussulman persuasions established in my empire under my
protection, shall be confirmed and maintained.
"Every Christian or other non-Mussulman community shall be bound,
within a fixed period, and with the concurrence of a commission
composed _ad hoc_ of members of its own body, to proceed, with my
high approbation and under the inspection of my Sublime Porte, to
examine into its actual immunities and privileges, and to discuss
and submit to my Sublime Porte the reforms required by the progress
of civilization and of the age. The powers conceded to the Christian
Patriarchs and Bishops by the Sultan Mahomet II. and his successors,
shall be made to harmonize with the new position which my generous
and beneficent intentions insure to these communities.
"The principle of nominating the Patriarchs for life, after the
revision of the rules of election now in force, shall be exactly
carried out, conformably to the tenor of their firmans of
investiture.
"The Patriarchs, Metropolitans, Archbishops, Bishops and Rabbins
shall take an oath on their entrance into office, according to a
form agreed upon in common by my Sublime Porte and the spiritual
heads of the different religious communities. The ecclesiastical
dues, of whatever sort or nature they be, shall be abolished, and
replaced by fixed revenues for the Patriarchs and heads of
communities, and by the allocation of allowances and salaries
equitably proportioned to the importance of the rank, and the
dignity of the different members of the clergy.
"The property, real or personal, of the different Christian
ecclesiastics shall remain intact; the temporal administration of
the Christian or other non-Mussulman communities shall, however, be
placed under the safeguard of an assembly to be chosen from among
the members, both ecclesiastics and laymen, of the said communities.
"In the towns, small boroughs, and villages, where the whole
population is of the same religion, no obstacle shall be offered to
the repair, according to their original plan, of buildings set apart
for religious worship, for schools, for hospitals and for
cemeteries.
"The plans of these different buildings, in case of their new
erection, must, after having been approved by the Patriarchs or
heads of communities, be submitted to my Sublime Porte, which will
approve of them by my imperial order, or make known its observation
upon them within a certain time.
"Each sect, in localities where there are no other religious
denominations, shall be free from every species of restraint as
regards the public exercise of its religion.
"In the towns, small boroughs, and villages, where different sects
are mingled together, each community inhabiting a distinct quarter
shall, by conforming to the above-mentioned ordinances, have equal
power to repair and improve its churches, its hospitals, its
schools, and its cemeteries. When there is question of the erection
of new buildings, the necessary authority must be asked for, through
the medium of the Patriarchs and heads of communities, from my
Sublime Porte, which will pronounce a sovereign decision according
to that authority, except in the case of administrative obstacles.
The intervention of the administrative authority in all measures of
this nature will be entirely gratuitous. My Sublime Porte will take
energetic measures to insure to each sect, whatever be the number of
its adherents, entire freedom in the exercise of its religion.
"Every distinction or designation tending to make any class whatever
of the subjects of my empire inferior to another class, on account
of their religion, language, or race, shall be forever effaced from
the administrative protocol. The laws shall be put in force against
the use of any injurious or offensive term, either among private
individuals or on the part of the authorities.
"As all forms of religion are and shall be freely professed in my
dominions, no subject of my empire shall be hindered in the exercise
of the religion that he professes, nor shall be in any way annoyed
on this account. No one shall be compelled to change their religion.
"The nomination and choice of all functionaries and other employés
of my empire being wholly dependent upon my sovereign will, all the
subjects of my empire, without distinction of nationality, shall be
admissible to public employments, and qualified to fill them
according to their capacity and merit, and conformably with rules to
be generally applied.
"All the subjects of my empire, without distinction, shall be
received into the civil and military schools of the government, if
they otherwise satisfy the conditions as to age and examination
which are specified in the organic regulations of the said schools.
Moreover, every community is authorized to establish public schools
of science, art, and industry. Only the method of instruction and
the choice of professors in schools of this class shall be under the
control of a mixed council of public instruction, the members of
which shall be named by my sovereign command.
"All commercial, correctional, and criminal suits between Mussulmans
and Christian or other non-Mussulman subjects, or between Christians
or other non-Mussulmans of different sects, shall be referred to
mixed tribunals.
"The proceedings of these tribunals shall be public; the parties
shall be confronted, and shall produce their witnesses, whose
testimony shall be received, without distinction, upon an oath taken
according to the religious law of each sect.
"Suits relating to civil affairs shall continue to be publicly
tried, according to the laws and regulations before the mixed
provincial councils, in the presence of the governor and judge of
the place. Special civil proceedings, such as those relating to
successions or others of that kind, between subjects of the same
Christian or other non-Mussulman faith, may, at the request of the
parties, be sent before the councils of the Patriarchs or of the
communities.
"Penal, correctional, and commercial laws, and rules of procedure
for the mixed tribunals, shall be drawn up as soon as possible, and
formed into a code. Translations of them shall be published in all
the languages current in the empire.
"Proceedings shall be taken with as little delay as possible, for
the reform of the penitentiary system as applied to houses of
detention, punishment, or correction, and other establishments of
like nature, so as to reconcile the rights of humanity with those of
justice. Corporal punishment shall not be administered, even in the
prisons, except in conformity with the disciplinary regulations
established by my Sublime Porte; and everything that resembles
torture shall be entirely abolished.
"Infractions of the law in this particular shall be severely
repressed, and shall besides entail, as of right, the punishment, in
conformity with the civil code, of the authorities who may order,
and of the agents who may commit them.
"The organization of the police in the capital, in the provincial
towns, and in the rural districts, shall be revised in such a manner
as to give to all the peaceable subjects of my empire the strongest
guaranties for the safety both of their persons and property.
"The equality of taxes entailing equality of burdens, as equality of
duties entails that of rights, Christian subjects, and those of
other non-Mussulman sects, as it has been already decided, shall, as
well as Mussulmans, be subject to the obligations of the Law of
Recruitment. The principle of obtaining substitutes, or of
purchasing exemption, shall be admitted. A complete law shall be
published, with as little delay as possible, respecting the
admission into and service in the army of Christian and other
non-Mussulman subjects.
"Proceedings shall be taken for a reform in the constitution of the
provincial and communal councils, in order to insure fairness in the
choice of the deputies of the Mussulman, Christian, and other
communities, and freedom of voting in the councils. My Sublime Porte
will take into consideration the adoption of the most effectual
means for ascertaining exactly and for controlling the result of the
deliberations of the decisions arrived at.
"As the laws regulating the purchase, sale, and disposal of real
property are common to all the subjects of my empire, it shall be
lawful for foreigners to possess landed property in my dominions,
conforming themselves to the laws and police regulations, and
bearing the same charges as the native inhabitants, and after
arrangements have been come to with foreign powers.
"The taxes are to be levied under the same denomination from all the
subjects of my empire, without distinction of class or of religion.
The most prompt and energetic means for remedying the abuses in
collecting the taxes, and especially the tithes, shall be
considered. The system of direct collection shall gradually, and as
soon as possible, be substituted for the plan of farming, in all the
branches of the revenues of the State. As long as the present system
remains in force, all agents of the government and all members of
the medjlis shall be forbidden, under the severest penalties, to
become lessees of any farming contracts which are announced for
public competition, or to have any beneficial interest in carrying
them out. The local taxes shall, as far as possible, be so imposed
as not to affect the sources of production, or to hinder the
progress of internal commerce.
"Works of public utility shall receive a suitable endowment, part of
which shall be raised from private and special taxes, levied in the
provinces which shall have the benefit of the advantages arising
from the establishment of ways of communication by land and sea.
"A special law having been already passed, which declares that the
budget of the revenue and expenditure of the state shall be drawn up
and made known every year, the said law shall be most scrupulously
observed. Proceedings shall be taken for revising the emoluments
attached to each office.
"The heads of each community and a delegate, designated by my
Sublime Porte, shall be summoned to take part in the deliberations
of the Supreme Council of Justice on all occasions which might
interest the generality of the subjects of my empire. They shall be
summoned specially for this purpose by my Grand Vizier. The
delegates shall hold office for one year; they shall be sworn on
entering upon their duties. All the members of the council, at the
ordinary and extraordinary meetings, shall freely give their
opinions and their votes, and no one shall ever annoy them on this
account.
"The laws against corruption, extortion, or malversation, shall
apply, according to the legal forms, to all the subjects of my
empire, whatever may be their class and the nature of their duties.
"Steps shall be taken for the formation of banks and other similar
institutions, so as to effect a reform in the monetary and financial
system, as well as to create funds to be employed in augmenting the
sources of the material wealth of my empire.
"Steps shall also be taken for the formation of roads and canals to
increase the facilities of communication and increase the sources of
the wealth of the country. Everything that can impede commerce or
agriculture shall be abolished. To accomplish these objects, means
shall be sought to profit by the science, the art, and the funds of
Europe, and thus gradually to execute them.
"Such being my wishes and my commands, you, who are my Grand Vizier,
will, according to custom, cause this Imperial Firman to be
published in my capital, and in all parts of my empire; and you will
watch attentively and take all the necessary measures that all the
orders which it contains be henceforth carried out with the most
rigorous punctuality."
Lord Stratford, in replying to a congratulatory address from the
missionaries, declared his agreement with them in the opinion, that
something great had been gained; though he believed the principles
involved would require persevering efforts to carry them into
practice. He said that he was himself but an humble instrument in
the hands of divine Providence, and that he had never felt the hand
of God so sensibly in any other measure he had carried through, as
in this, which, after he had given it up for lost, had succeeded all
at once, in a way that filled him with astonishment.[1]
[1] That the Hatti Humaïoun was really intended to include the death
penalty, is made exceedingly probable by the official correspondence
which preceded it, and which was in fact its procuring cause. Only a
few brief extracts can be given in this note.
Referring to the punishment of death as applied to apostates from
Islamism, the Earl of Clarendon, English Minister of Foreign
Affairs, writes thus to Lord Stratford de Redcliffe: "As the Turkish
empire is, by treaty stipulations, to be declared part and parcel of
the European system, it is quite impossible for the powers of Europe
to acquiesce in the continuance in Turkey of a law, and a practice,
which is a standing insult to every other nation in Europe."
Again, on the 17th of September, 1853, the Earl of Clarendon writes
thus to Lord Stratford: "Her Majesty's Government distinctly demands
that no punishment whatever shall attach to the Mohammedan who
becomes a Christian, whether originally a Mohammedan, or originally
a Christian, any more than any punishment attaches to a Christian
who embraces Mohammedanism. In all such cases the movements of human
conscience must be left free, and the temporal arm must not
interfere to coerce the spiritual decision."
Referring to the Imperial Rescript, February 12, 1856, Lord
Stratford says, writing to the Earl:--
"If no one is to be molested on account of the religion he
professes, and no one to be punished as a renegade, whatever form of
faith he denies, I do not see what room there can possibly be for
any practical persecutions in future within the limits of the
Sultan's empire." See _Correspondence respecting Christian
Privileges in Turkey, in Parliamentary Papers for_ 1856, pp. 15, 24,
25, 33, 55, 60, 66, 67, 77-80.
The plenipotentiaries of Great Britain, Austria, France, Russia,
Sardinia, and Turkey, assembled in February, 1856, at the close of
the Crimean war, to negotiate what is known as the Treaty of Paris.
It is evident from the Protocols of their Conference, that, having
the Earl of Clarendon and Lord Cowley among them, they were intent
on giving weight and perpetuity to this firman of the Sultan, by a
formal recognition of it in the treaty. This was done in article
ninth, after much deliberation, and with the full concurrence of all
the plenipotentiaries, including the representative of the
Sultan.[1]
[1] "NINTH ARTICLE. His Imperial Majesty the Sultan, having, in his
constant solicitude for the welfare of his subjects, issued a
firman, which, while, ameliorating their condition without
distinction of religion or race, records his generous intentions
towards the Christian population of his empire, and wishing to give
a further proof of his sentiments in that respect, has resolved to
communicate to the Contracting Parties the said firman, emanating
spontaneously from his sovereign will.
"The Contracting Powers recognize the high value of this
communication. It is clearly understood, that it cannot, in any
case, give to said Powers the right to interfere, either
collectively or separately, in the relations of his Majesty, the
Sultan, with his subjects, nor in the internal administration of his
Empire." See _Treaty of Paris_, March 30, 1856, in _Parliamentary
State Papers_, vol. lxi. p. 20. Also, appended, _Protocols of
Conferences_, pp. 8, 13, 51, 57, 58.
The Hatti Humaïoun of 1855 was much more than a confirmation of the
Imperial Firman of 1850, nor was it a dead letter. A year afterwards
Dr. Jewett, while admitting that it was inefficient in certain
respects, declared it to have been in an important sense, a
quickening spirit. "Never," he says, "within the same space of time,
has there been as much religious discussion with the Mussulmans as
since the issue of the late firman, and never before, I think, has
there been such a spirit of religious inquiry among Mohammedans, and
readiness to discuss the merits of the Christian religion, as has
been evident during the past year. It has awakened hope of a good
day even for the Moslems." A few years later, Dr. Goodell, speaking
of it says: "To the Protestant communities here, and to all who live
godly in Christ Jesus, this Hatti Humaïoun is a boon of priceless
value. Heretofore its principal use was to secure us from the
molestation of these corrupt churches, but we have now begun to test
its importance with reference to the Mohammedans themselves. Only a
few years since, the headless bodies of apostates from the
Mohammedan faith might be seen lying in the streets of the great
city. But now such apostates may be seen at all hours of the day
walking these same streets without any apparent danger, urging the
claims of Christianity even in the very courts of the royal mosques,
and teaching and preaching in the chapel, in the private circle, and
sometimes even in the palaces of the great, that Jesus Christ is
Lord, to the glory of God the Father. And all this wonderful
security is, under God, owing entirely to the Hatti Humaïoun." He
adds, "It is said that the Turkish government is sometimes guilty of
violating some of the great principles of that document. And who
that knows anything of human nature, or of the history of our race,
ever supposed they would not be guilty of it? To suppose the
contrary would be to suppose the Turk advanced very much farther
towards perfection than any other nation on the face of the earth."
A correspondence arose, about this time, in the old Armenian Church,
between those who inclined towards the Papal Church and those who
were opposed, and it was gratifying to see that the principal
Armenian newspaper, published under the sanction of the Patriarch,
drew its arguments almost wholly from the Scriptures, scarcely
anything being said of the Councils, or of the Fathers.
The out-stations of Nicomedia, Adabazar, Rodosto, Baghchejuk, and
Broosa were prosperous. A Protestant Greek community at Demirdesh
stood firm under persecution, though without a spiritual guide. The
Pasha did little for their protection, but divine Providence had
other instruments for their deliverance. The French Vice Consul,
having to feed immense herds of cattle for the French army, selected
the principal Greek Protestant of the place as the most competent
overseer, and empowered him to employ the needful agents. This
brought to his feet some who had beaten him and even threatened him
with death. He freely employed them and paid them honestly, thus
returning good for evil.
The training-school at Tocat was composed of pious young men who
made considerable progress in their studies. A footing was gained at
Tarsus and Bitias, south of the Taurus range, and a native pastor
was ordained at Kessab. Here was a Protestant community of more than
four hundred.
At Aintab and in its neighboring villages, after only nine years of
labor, there were twelve stated religious services, nearly half of
them conducted by native preachers, two thousand Protestants, old
and young, two hundred and sixty-eight church-members, a large
congregation on the Sabbath, three promising young men in the
pastoral office, and two more prepared for that office. The year
1856 was one of unbroken prosperity in all temporal concerns at
Aintab. The influence of this prosperity, however, had its usual
effect in developing a love of the world, and a feeling of
self-consequence, resulting in some perplexities within the church.
Such results are known in much older communities, and ought to be
expected in the early religious life of such a people. Between the
pastor Kara Krikor and his people there was all that could be
expected of mutual confidence and harmony, and his monthly salary
was paid with a promptness unusual in such cases.
The death of Mrs. Schneider on the 29th of September was a great
loss to the mission. This excellent woman had an earnest desire for
the salvation of every one she met, and old and young listened with
pleasure to her instructions. It became known, soon after her
decease, that three or four small companies of native sisters had
begun of their own accord to hold meetings in various quarters. The
progress among the women of Aintab had been great. When the first
missionary arrived, only one woman was known who was able to read.
It was now ascertained that nearly three hundred could read the New
Testament.
The boarding-school pupils at Constantinople received a pupil this
year from each of the following places--Trebizond, Diarbekir,
Rodosto, Haskeuy, Scutari, and Baghchejuk. The chief difficulty in
teaching was the want of suitable text-books in the modern language.
In addition to the usual studies, the pupils were allowed an
opportunity to acquaint themselves with domestic duties, and they
did it in most cases with hearty good-will. Dr. Goodell exercised a
fatherly care over the institution.
During most of the year Mr. Clark had charge of the Seminary at
Bebek. The prescribed course of study embraced four years in the
scholastic department and three in the theological, and was designed
to secure to the pupils a systematic training. The qualifications
required for entering, raised the character of the common schools
connected with the mission. During vacations the students were
required to support themselves. The average number was forty-five,
and it was necessary to reject no less than sixty applicants, mainly
from inability to support them. Among them were Bulgarians,
Albanians, Wallachians, and Servians. Seven students were in the
theological department, and three others went through a part of the
course, one of whom was a Turk, and another a Greek. Dr. Hamlin gave
instruction in this department after his return, assisted by Dr.
Schauffler in Turkish. Nine of the students in the seminary were
church-members, and others gave evidence of piety.
The growth of the Armenian Mission, along with its great extent, of
territory, required a division for the more convenient
administration of its affairs. Hence a Southern Armenian Mission was
organized in November, 1856, having the Taurus for its boundary on
the north, and embracing the stations of Aintab, Marash, Antioch,
Aleppo, and Oorfa. Its printing was to be done at Constantinople.
The members of this mission were Messrs. Schneider, Pratt, Beebee,
Perkins, Morgan, Nutting, Cotting, and White. The field of the
Northern Mission extended from the Balkans in European Turkey to the
eastern waters of the Euphrates.
The "Turkish Missions Aid Society" was formed in England in 1854;
"not to originate a new mission, but to aid the existing evangelical
missions in the Turkish empire, especially American." The funds
contributed to the American missions were given expressly for a
Native Agency; and important aid has thus been rendered down to the
present time. The funds of the Society having suffered diminution in
1857, Dr. Dwight was invited to visit England. He arrived in March
of the following year, and visited the principal cities, in company
with the Secretary. "I was everywhere received," says Dr. Dwight,
"with the most overflowing kindness, and my simple story was
listened to with the most intense interest. Clergymen and laymen of
all evangelical denominations were usually present at the meetings,
which were held on week days, and I saw nowhere anything like a
sectarian spirit, but uniformly the very reverse. Ministers of the
Church of England, as well as others, publicly advocated the plan of
aiding the American Mission in Turkey, rather than sending forth a
mission of their own." Valuable as the coöperation of this Society
has been in the bestowment of funds, its moral influence in Turkey,
as a visible illustration of fraternal feeling among Protestant
Christians of various names and countries has been of far greater
value.[1]
[1] The aid afforded by the Turkish Missions Aid Society to the
missions of the Board in Western Asia, has averaged about ten
thousand dollars a year.
An account was given, in a former chapter, of the conversion, in
1842, of a "Papal Armenian.[1] His name was Bedros Kamaghielyan, and
his death occurred in 1857, fifteen years afterward. His conversion
was remarkable, and so was his subsequent life. He was for some
years an efficient helper at Salonica among the Jews, and ever after
that, he was a successful assistant of Dr. Dwight in Constantinople.
Eminently wise to win souls to Christ, it is believed that many,
among the different races in Turkey, will rise up and call him
blessed. The first Turkish convert who became a preacher, received
his first impressions from Bedros at Salonica. Years later, the
missionaries learned that the origin of an interesting work of grace
among the Greeks of Cassandra, in that region, was traceable to him.
Though suffering from bodily infirmity in the later years of his
life, his labors were unceasing for the salvation of souls, and for
the edification of the church. He was noted for his humility and
self-denial, and his piety was a steady glow of light. His views of
the gospel method of salvation were clear, and his manner of
presenting it exceedingly happy. He was eminently a peacemaker in
the church, and his good sense was in constant demand in the
settlement of difficulties. As a deacon in the Yeni Kapoo church he
was constantly looking after the sick and infirm, visiting families
in the Protestant community, and instructing their women in the
doctrines and duties of Christianity. When attacked by his last
sickness, Bedros very soon received the impression that it would be
fatal. Once, in great bodily suffering, he exclaimed, "O, what a
Saviour is my Saviour! He scatters all my darkness, and gives me
peace." At another time, he wished the missionaries might all be
called to his bedside, that he might declare to them his great joy,
and what things the Lord was doing for his soul. A Mohammedan of
some distinction, who had often had religious conversations with
Bedros, called upon him without knowing of his sickness. The sick
man, though in extreme bodily weakness, spoke very faithfully to his
visitor, and told him of his joy in view of death, and his hope of
going to be forever with the Lord Jesus Christ, and added: "This is
the only way of peace and salvation, and Christ is the only Saviour
of sinners for you, and for me, and for all the world." The eyes of
the Turk filled with tears. He had never seen a Christian die
before; and to hear a man talk with so much gladness of his
departure from the world overcame him, and he hurried from the room.
An aged Moslem called, who had known Bedros, and gave some evidence
of being a Christian. Going to his bedside, his eyes streaming with
tears, he embraced and kissed him in the most affectionate manner.
Dr. Dwight closes his statement with the following testimony: "Thus
has passed away one of the choicest spirits this world ever saw. I
feel that I have many lessons to learn from his quiet, humble, and
most useful life; and I trust that his death may be greatly blessed
to all the missionaries, and to all the people."
[1] Chapter ix. p. 130. See, also, _Missionary Herald_, 1857, pp.
387-390.
The second Mrs. Hamlin died suddenly, on the 6th of November, 1857.
Though not permitted to give her dying testimony, the record of her
life was that of a meek, lowly, and quiet spirit; diligent,
faithful, and affectionate in every duty.[1]
[1] See Memoir, _The Missionary Sisters_, written by Mrs. Benjamin.
The region, of which Arabkir is the centre, was now rising in
importance. The territory dependent on this station for instruction
extended from northeast and southwest, along the western bank of the
Euphrates, one hundred and seventy-five miles, with a population of
one hundred thousand; about equally divided between Armenians and
Mussulmans, with few Greeks, no Roman Catholics, and no Jews. A
large number of the Mussulmans were known as Kuzzelbashes. The field
was first occupied in 1853, and churches had been organized in three
cities and two villages, all of which enjoyed the stated preaching
of the Word.
Sivas, west of Arabkir, and Tocat on the northwest, were missionary
centres of populous fields, extensively accessible; the former
containing a population of more than a hundred thousand, and the
latter of nearly half a million,--Armenians, Turks, Kuzzelbashes,
Koords, and Greeks.
Harpoot lies cast of Arabkir, on the other side of the Euphrates.
Mr. Dunmore commenced this station in 1855, and was alone in this
city of twenty-five thousand inhabitants; the failure of his wife's
health having obliged her to return to the United States. He had
been usefully employed here nearly three years,--the last with
Messrs. Wheeler and Allen,--when, having a taste for exploration and
pioneer labors, he was transferred, in 1858, to Erzroom, with
special reference to the region south of that city; and Messrs.
Wheeler and Allen were joined at Harpoot, in 1859, by Mr. H. N.
Barnum. The city is the centre of a population of about one hundred
thousand, and stands on a lofty hill, looking to the distant range
of the Taurus on the south, and scores of villages on the
intervening plain. Northward, across the eastern branch of the
Euphrates, is the still loftier range of the Anti-Taurus; while the
distant horizon to the east and west is shut in by mountains.
Arabkir was occupied for several years by Messrs. Clark, Pollard,
and Richardson, but in 1865 was included in the Harpoot field.[1]
[1] Mr. Wheeler's _Ten Years on the Euphrates_.
Geghi is about ninety miles from Harpoot, in the direction of
Erzroom. It was visited by Mr. Peabody and Mr. Bliss in 1848 and
1851. Mr. Peabody found the Vartabed of the place and ten of the
people deeply interested in reading the Scriptures. Mr. Wheeler
visited Geghi in the summer of 1858 and found the truth much
opposed, but taking a firm hold among the sixteen hundred Armenians
of the place. He was touched by their earnest entreaties to remain
with them a few mouths; or if that might not be, that he would leave
his native helper till some one else could come among them. As with
the Apostle Paul at Troas, the eagerness of the people to hear led
him to protract his labors on one occasion, till an hour and a half
past midnight, and on another till the breaking day.
The year 1859 was signalized by a revival in the Bebek Seminary. At
its commencement, nearly half the students were regarded as
hopefully pious, and these all seemed at once to have new views of
spiritual things. The Holy Spirit not only revived the graces of
such, but put forth a converting power. Within a few weeks nearly
all the students gave credible evidence of piety. There were several
cases, also, of hopeful conversion in the girls' boarding school;
and similar awakenings were reported at Marsovan, Yozgat,
Baghchejuk, Broosa, and Marash. At the last place thirty-seven were
added to the church at one time, making eighty-six by profession
since the beginning of 1858.
Mr. Parsons had received frequent complaints from the brethren of
Nicomedia, that their girls had not been properly cared for by the
teacher, and from the teacher that the brethren were intermeddling.
He answered by withdrawing all aid until they could agree among
themselves. The effect was immediate. They began to pay a tuition
fee, and made special efforts to render the school attractive. The
number of pupils was increased to seventy-eight, and the school
ceased any longer to need aid.
A fire destroyed the mission premises at Tocat in 1859. The flames
were so rapid as not only to consume the buildings, but the clothing
and bedding of the pupils, the books and apparatus of the school, a
portion of the furniture of Messrs. Pettibone and Winchester, who
had been recently placed at the head of the school, and all the
effects of Mr. Van Lennep, including a large and valuable library,
and a manuscript Armenian translation of a commentary on the Bible,
made, and to have been printed, at the expense of the Prince of
Schönberg. In view of this calamity, it was deemed expedient to
close the training-school. A similar one was opened in the fall of
the same year, at Harpoot. Mr. Clark returning to the United States,
Dr. Hamlin renewed his connection with the Bebek Seminary.
Mr. Dunmore, after describing a tour he had made of twelve hundred
miles from Erzroom to Oroomiah in Persia, and from thence, on his
return, through Russian Armenia, gives the following summary of his
missionary travels: "I have travelled on horseback over six thousand
miles in Turkey, and one thousand in Persia and Russia, between two
and three hundred on goat skins upon the Tigris, and over fifteen
hundred by steamer, without sickness by the way, without accident,
or the loss of an article of value. And I have never taken a guard
when travelling alone, for protection from robbers. Surely we may
safely trust Him who says: 'Believe in God, believe also in me.'"[1]
[1] _Missionary Herald_ for 1859, pp. 306-313.
The missionaries at Cesarea were much encouraged by the progress of
the work there. Mr. Leonard thus writes: "The church, though
constantly dismissing members to other churches, still maintains its
numbers by fresh accessions from without, and is at the same time
evidently advancing in consistent, intelligent Christian character.
Here are some noble exemplars of faith and piety, who search the
Scriptures daily, and adorn their doctrines by a godly life. I have
often wished I might introduce some of our American friends into our
teachers' meetings on a Sabbath afternoon, or to the Sabbath-school
at the intermission of public worship, where nearly the whole
congregation remains, exhibiting a zeal and aptness in the
discussion of religious truths scarcely surpassed in the most
favored churches in New England. The weekly woman's prayer-meeting
is sometimes left entirely in the hands of the native sisters, and
any one of half a dozen is always ready without embarrassment to
take the lead, discoursing very appropriately from her Turkish
Testament. This, I am told, is a rare thing in Turkey, where woman
has been so long held in ignorance and degradation."
The reader will remember the Patriarch Matteos, and his degradation
in 1849. After ten years passed in retirement, he was elected
Catholikos of all the Armenians, and removed to Echmiadzin. His
election to such a post at this time was significant, but the
probability of his being able then to hinder the reformation did not
create serious apprehension.
Mrs. Beebee died peacefully at Marash, on the 28th of October, 1858,
after protracted sufferings, and her husband returned some months
after to the United States with broken health, and was released from
his connection with the Board.