SYRIA.
1869-1870.
Though the Seminary at Abeih had a few students preparing for the
ministry, under Mr. Calhoun, it could not properly be called a
Theological Seminary. Only at Hasbeiya, Hums, and Ain Zehalty had
native pastors been found for the churches. There were five churches
without pastors. The eight churches had two hundred and forty-five
members. The thirty-one common schools numbered a thousand male and
one hundred and seventy female pupils. Eight of the teachers were
church-members, and four of these were females. The demand for
education was beyond the ability of the mission to supply.
At the recommendation of the Prudential Committee, a Theological
Seminary was commenced at Abeih in May, 1869; and Dr. Jessup from
Beirût, and Mr. Eddy from Sidon, were associated with Mr. Calhoun in
its instruction. Seven students composed the first class, and, with
but one exception, evinced a good Christian spirit, studied hard,
and seemed anxious to live an active and useful Christian life. The
five winter months of their vacation were spent in evangelical
labors.
As far back as 1865, there was a prosperous female boarding-school
at Beirût, under the care of Mr. Aramon and Miss Rufka Gregory,
natives of Syria. In the following year, this school had thirty
boarders and twenty day scholars. It was the first Protestant school
in Syria that demanded pay for the education of girls, but its
receipts for tuition and board equaled about half the expenses.
"Among the causes," say the brethren of the Beirût station, "which
operated to prevent the raising of the rates of board and tuition to
a self-supporting basis, was the existence of competing schools
furnished with European teachers, rendering it difficult for the
seminary to induce parents to pay the full expense. This was a grave
difficulty, and one which, in one form or another, has met every
attempt to establish the principle of self-support in Syria, in all
departments of our work; but it only makes it the more important
that this native institute, with native teachers and adapted to
native tastes and habits, should be steadily sustained, lest the
impulse already given in the direction of self-support, be lost." A
building was completed for the school in 1867, at the cost of about
$9,000, chiefly the result of contributions in the United States,
but without any organic connection with the mission. Of its
seventy-six pupils fifty-seven were boarders, and the income was
$3,220 in gold, which was $1,000 short of its expenses. There was
still the impediment of unwise competition. The pupils were from
Moslem, Greek, and Greek-Catholic, as well as Protestant families;
though it was well known that the institution was an evangelizing
agency, and that all were expected to attend Protestant worship on
the Sabbath, and were daily taught in the Bible.
In the absence of Miss Gregory on account of failing health, Mr. and
Mrs. Aramon carried on the school, with the assistance of ladies
from the mission. The school increased in numbers and the
examination in 1868 was attended by a great throng of the people,
from all classes and all sects. It was a noticeable fact that
Mohammedan parents in Beirût were beginning to insist earnestly upon
the education of their girls. The Beirût Arabic official journal,
the "Kadethat el-Akhbax," published a list of schools in the
city,--possibly somewhat exaggerated,--in which it was said, that
there were two thousand girls and three thousand boys and young men
in the various Protestant, Greek, Maronite, Catholic, and Mohammedan
schools.
The school passed under the care of Misses Everett and Carruth on
their arrival in Syria, and substantial progress was made towards
self-support, but less than would have been but for the French,
English, and German schools, which tended to draw away the girls,
and the families they represented, from the influence of the
missionaries.
There was, also, a female boarding-school at Sidon, which had been
growing in numbers and influence. The scholars were all Protestants,
selected with care from the various schools of the country. "They
have come," wrote Mr. Eddy, "from all parts of the land,--from Hums
and Safeeta on the north, from Mount Lebanon on the east, and the
district of Merj Aiyun on the south; and besides the good they gain
for themselves while here, they will carry light and civilization,
and we trust religious influence with them to their widely scattered
homes." The school was in the immediate charge of Mrs. Watson and
her daughter, English ladies, and more recently Miss Jacombs, for
five years a teacher on Mount Lebanon, and supported by a society of
ladies in England. It was fully in sympathy, however, with the
mission, and had the sympathy, prayers, and aid of English
Christians. The number of pupils was twenty.
THE SYRIAN PROTESTANT COLLEGE.
The desire for education had visibly increased, and was due, in
part, to commercial intercourse with western nations, and the
interference of foreign powers in the political affairs of the
country; but far more to the schools, books, preaching, and personal
influence of missionaries. Schools had been multiplying for
elementary and high school instruction, but there was no provision
for a liberal education. The Jesuits, indeed, had institutions, but
their teaching was partial, fitted to repress inquiry, and
exclusively to foster their own ecclesiastical and sectarian ends.
THE SYRIAN PROTESTANT COLLEGE. [image]
The demand for a Protestant college was discussed at a meeting of
the mission, in the spring of 1861, and again in the following
August, when an outline of the proposed scheme was presented.[1]
[1] In this statement concerning the College, I make such use as my
limits will allow, of an able document, drawn up by Prof. D. Stuart
Dodge, and kindly sent me, at my request, by the President, Dr.
Daniel Bliss. It bears date May, 1872.
"The objects deemed essential, were to enable natives to obtain, in
their own country, in their own language, and at a moderate cost, a
thorough literary, scientific, and professional education; to found
an institution, which should be conducted on principles strictly
evangelical, but not sectarian; with doors open to youth of every
Oriental sect and nationality, who would conform to its regulations,
but so ordered that students, while elevated intellectually and
spiritually, should not materially change their native customs. The
hope was entertained, that much of the instruction might at once be
intrusted to pious and competent natives, and that ultimately the
teaching could be left in the hands of those, who had been raised up
by the College itself."
The curriculum embraced a period of four years; and the studies were
the Arabic Language and Literature, Mathematics, the Natural
Sciences, the Modern Languages, Turkish Law and Jurisprudence, and
Medicine,--the last to have special prominence, since the East was
filled with ignorant native quacks and medical jugglers. A leading
place would also be given to Moral Science, and Biblical Literature,
with the Scriptures as a constant text-book. Theology, as a system,
would be left to the care of the several missions.
It was thought that the American Board could not undertake so large
a literary work in any one mission, and that the College should be
separate from and independent of the Board and its missions, as
such; but that, being on so broad a basis, other evangelical bodies
among the Arabic-speaking race might be invited to share in its
advantages and control. Denominational distinctions set aside, those
engaged in similar missionary operations could unite in an
enterprise designed to advance their common interests.
The College was to be at Beirût, the chief seaport of Syria, and a
place of enterprise and growing importance, occupying a central
position in respect to all the Arabic races. The local Board of
Directors was to be composed of American and British missionaries
and residents of Syria and Egypt, with several consular officials
and leading merchants; of which a quorum should always reside in
Beirût and its immediate vicinity.
The Rev. Daniel Bliss, six years a missionary of the American Board
on Mount Lebanon, was cheerfully released by the Prudential
Committee from his connection with the mission, that he might take
the Presidency of the College, and visit the United States and
England to obtain the needful endowment.
To secure public confidence, it was found indispensable to have the
institution incorporated in America, with a responsible Board of
Trustees. A charter was accordingly obtained, in April, 1863, in
accordance with the laws of the State of New York, and in May, 1864,
additional power to hold real and personal estate was granted by act
of the Legislature. A constitution was framed, binding the
institution to evangelical and unsectarian principles; formally
constituting the body, appointed by the mission, a local Board of
Managers, with large liberty in administration; and defining the
relations between the Boards in America and Syria and those of the
various officers to be connected with the College. It further
provided, that the Board of Trustees should have the right to
exercise final authority in all matters, and that funds for
endowments should be retained in the United States, the income only
to be transmitted to the East.
An endowment fund of $100,000 was secured from a small number of
contributors, the Trustees and their immediate friends being the
largest donors.[1] In addition to this, Dr. Bliss obtained £3,000 in
England; Lords Shaftesbury, Stratford de Redcliffe, Dufferin,
Strangford, and Calthorpe, among the nobility, indorsing the
enterprise; and the Turkish Missions Aid Society rendered valuable
assistance. The "Syrian Improvement Committee" gave £1,000, from
funds remaining after the relief of sufferers from the Lebanon
massacres.
[1] Among the more active and influential of these, as I learn from
other sources, was the Rev. D. Stuart Dodge. In 1872, the endowment
fund was reported to be $130,000.
Dr. Bliss returned to Syria early in 1866. The first college class
consisted of fourteen members. A preparatory department was
afterwards added, and eighty names have been enrolled in the two
departments. The students have evinced, in most instances, an
aptitude and zeal for study, that would be creditable in more
favored lands. The charge for tuition is twenty-five dollars for the
collegiate year of nine mouths; and fifty-five dollars additional
for those who board in the institution. The sects represented are
the Protestant, Orthodox-Greek, Papal-Greek, Latin, Maronite, Druze,
Armenian, and Coptic.
All boarders are required to be present at morning and evening
prayers, and to attend Protestant worship and Bible classes on the
Sabbath; and Bible lectures or Scripture recitations are of daily
occurrence. A voluntary prayer-meeting is maintained by the
students.
Most of the thirteen who have graduated from the Academic
Department, are acceptably employed as teachers of a higher grade in
Syria and Egypt. Two have entered the Medical Department, and two
are studying Law. The first Commencement was in July, 1870, and the
addresses were in three languages. The College has a Medical
Department, and the first medical class was graduated in July, 1871.
A building fund of about $70,000 having been contributed chiefly by
the donors to the endowment fund, a plot of nearly twenty acres of
ground was purchased at Râs-Beirût, in the immediate vicinity of the
city; facing Lebanon, overlooking the Mediterranean, healthy,
accessible, yet sufficiently retired; and the edifice is in the
process of erection. The corner stone was laid, December 7, 1871, by
the Hon. William E. Dodge, and appropriate exercises, in English and
Arabic, accompanied the ceremony.
The Medical Hall is located at some distance from the College
edifice. These buildings may be seen from almost every quarter of
the city, and from the villages on the western slopes of Lebanon;
and they will be the first objects to greet the eyes of all who
enter the harbor, and will stand as the exponents and dispensers of
sound Christian learning.
The connection of this mission with the American Board continued
until the latter part of the year 1870, wanting only two years of
half a century, when the reunion of the Presbyterian Church gave
rise to the question of a transfer of the mission to the
Presbyterian Board. The events above described, connected with the
Syrian Protestant College, favored such a result, and the question
was kindly, though reluctantly entertained. On the 20th of
September, 1870, the following paper was received at the Missionary
House:--
"The Syria mission, at a special meeting held in Abeih, August 16,
1870, had laid before them two documents, one from the Prudential
Committee of the American Board of Commissioners for Foreign
Missions, and the other from the Committee of Conference of the
General Assembly of the Presbyterian Church with the American
Board,--touching the transfer of the mission from the American Board
to the Presbyterian Board of Foreign Missions; and having given the
subject their serious and prayerful consideration, they have adopted
the following action:--
"1. That the mission regard the subject thus presented as one which
has not originated with themselves, but as having been brought
before them by the Providence of God; and as not to be decided at
all by them on personal grounds or ecclesiastical preferences, but
to be decided solely in view of its bearings upon the cause of
Christ in this land, and among the churches at home.
"2. That the mission appreciate the delicacy and kindness with which
the Prudential Committee of the American Board of Commissioners for
Foreign Missions conveyed the consent of the Board to the withdrawal
of its members from their service, with the view of forming a new
connection, if they deem it expedient, and the hearty assurance of
their readiness to continue the support of the mission should they
decide to remain as heretofore.
"3. That they also equally appreciate the cordial invitation
extended to them by the Committee of the Presbyterian Church, and
the pledge conveyed to the mission, that they shall enjoy, in the
new proposed connection, all the freedom of action, 'in respect to
their policy and ecclesiastical relations,' which they have hitherto
possessed.
"4. That the mission find great difficulty in considering calmly and
impartially a question involving their separation from the American
Board, the severing of ties which have existed until within two
years of half a century, which have been interwoven with the
earliest recollections of childhood, which have grown strong by
personal connection and active coöperation during years of service,
and which we had anticipated would only be dissolved by death. No
language can express how much of pain to their hearts the thought of
this separation involves. Their relations to the Secretaries, to the
Prudential Committee, and through them to the churches, have been
most tender and happy.
"In these relations they have found the largest liberty and the
fullest sympathy, and personally, the mission have no cause to
desire a change.
"The feelings of the mission on this point will be more fully
expressed by individual communications from its several members, to
the Prudential Committee.
"5. In view, however, of the weighty considerations which have been
set before the mission for this change of their connection,
considerations whose reasonableness and justice are apparent to
their minds, and in view of the expressed opinion of what is their
duty, on the part of the reunited Presbyterian Church, they cannot
but feel that the call is from God, and the step to be taken is one
demanded by the highest interests of Christ's Church.
"6. That the mission express their conviction, that no change is
demanded in the ecclesiastical connections of any of its members.
"In accordance, therefore, with these views of this whole subject,--
"_Resolved_, 1st; that the mission present to the Prudential
Committee a request for a release from their connection with the
American Board, with a view to placing themselves under the
direction of the Presbyterian Board.
"And 2d, That the mission accept the invitation conveyed in the
letter of the Rev. J. F. Stearns, D. D., Chairman of the Committee
of Conference of the Presbyterian Board of Missions, dated June 19,
1870, to place themselves under the care of the Presbyterian Board.
"Although the official ties which have bound us to those with whom
we have been so long and so happily associated may thus be severed,
we feel that the bonds of sympathy and of prayer remain unchanged,
and will continue so to remain until, in the higher work of praise,
our hearts and voices shall be again and forever _united_."
In accordance with this action the individual members of the mission
sent a request to be released from their connection with the
American Board, and they were released by vote of the Prudential
Committee.
The members of the mission, at that time, were Drs. Thomson, Van
Dyck, and H. H. Jessup, and Messrs. Calhoun, Eddy, Bird, Samuel
Jessup. I. N. Lowry, and James S. Dennis. The author would naturally
have great pleasure in quoting from their letters of farewell, but
can only refer the reader for them to the "Missionary Herald."[1]
[1] _Missionary Herald_, 1870, pp. 391-398.
RESULTS OF THE PAST.
The history of the mission of the American Board to Palestine and
Syria cannot be closed better than by the retrospective summary made
by the mission at the close of their relations with the Board. They
are speaking of the results of past labors.
"To Protestant influence, in great part, may we ascribe the changed
feeling, which has come over the minds of the Mohammedans towards
Christians. The Christian religion has become understood by them to
be not wholly the system of idolatry, which they once regarded it,
nor professing Christians as devoid of morality as they once seemed.
As a consequence, there has been a sensible quenching of the flame
of Moslem bigotry, and a greater respect for Christians, their
rights, their Bible, and their religion. The relative positions of
the crescent and the cross are not what they were when the
missionaries came to Syria. The Bible has gained ground, and the
Koran has lost it, as a controlling influence in the land. Some
Mohammedans are among the attendants upon our preaching, and these
would doubtless be more numerous, but for the risk to property and
to life, which inquirers from among them incur.
"Not without results have the children of the Druzes been taught in
our schools during all these years, and so many conversations been
held with adults of that sect. The leaven of the Gospel has
penetrated even to the secret inner sanctuaries of their religion;
and the white turbans of the initiated Druzes seen in our Sabbath
congregations, the inquirers who come to our houses, and the
baptized converts from among them, show that not in vain to the
Druzes has the light of the Gospel again dawned upon Syria.
"But principally among the nominally Christian sects have the
indirect results of missionary labor extended. These are visible in
the changed power of the clergy. Once excommunication was a terror
above all terrors. Now it is so powerless a weapon, that those who
once wielded it so effectively are ashamed to challenge ridicule by
exposing its weakness.
"Protestantism, once regarded by the mass of the people as the
blackest of heresies, finds everywhere its defenders and
vindicators, even where it lacks followers, and no longer can the
lies gain currency, with which the clergy were accustomed to
frighten away their flocks from gospel influence.
"The religious instruction given in their churches has been
modified. More Bible is taught, and less tradition. The preaching is
more of Christ, and less of the saints. The adoration of pictures
has greatly lessened. All sects have been compelled to introduce
schools, and to educate both boys and girls, to educate their
priests, and to remove the restrictions from reading the Bible.
"The circulation of the Scriptures, and of religious books, has been
wide-spread, and we have heard of some who have been enlightened by
these silent teachers, and have through them found Christ as their
Saviour, and died in joyful trust in Him; though they never had an
opportunity to publicly profess their faith in Him.
"Among all sects, Mohammedan, Druze, Greek, Maronite, and Catholic,
the glaciers of prejudice, which for centuries have been forming,
are now melting under the warmth of the Gospel.
"The gift of the Bible to this people in their own tongue, is the
rich golden tribute which the West has returned to the East, in
acknowledgment of its obligation to the land whence the Bible came.
"Brighter than the light, which kindles early and lingers late upon
the crests of Lebanon and Hermon, crowning them with glory, is the
light of the Gospel, which has shone into dark hearts, in hamlet and
city, recalling the memories of a past not inglorious, and presaging
a fairer splendor in the future.
"Not in vain have Hebard, and Smith, and Whiting, and De Forest, and
Ford, sowed the seed of the Word in tears, even though they went
home with few gathered sheaves. From the heights of heaven they now
behold the springing harvest. Not in vain have others toiled here,
whose summons has not yet come. They bless God for what their eyes
see and their ears hear of the Lord's working around them.
Reluctantly have those yielded to the sad necessity of returning
home, who, having just thrust in the sickle, found their strength
unequal to the toil.
"The churches in America, which have aided in sustaining the mission
by their offerings and their prayers, have seen fewer results, than
have crowned their labors in other fields; their faith has been
sorely tried; but they have been permitted to hear, from time to
time, of souls ransomed from darkness and sin; echoes of the songs
of triumph sung by departing saints have been borne to their ears,
and they have felt that their labors have not been unrewarded.
"By God's grace we have laid anew the foundations of God's living
temple, Christ being the chief corner-stone, and we have seen some
courses already built upon it. We have set up and maintained the
banner of the cross in the face of its pretended friends and its
avowed foes. We have collected a little army on the Lord's side, and
armed them with the sword of the Spirit. We have prepared an arsenal
of spiritual weapons for future conflicts, in the Scriptures and
other religious books translated and committed to the people. We
have established outposts of schools and seminaries, have raised
strongholds of the truth in churches planted here and there
throughout the land. We have taken possession of the land in the
name of King Immanuel, and we aim to subdue and hold it wholly for
him."[1]
[1] From the _Foreign Missionary of the Presbyterian Church_, April,
1871, p. 305-307.