THE ARMENIANS.--EDUCATION.
1872.
The common school is as much a necessity in mission fields, as it is
that the people should be able to read the Word of God; and it has
everywhere been a primary object of attention; but always, and more
especially of late years, with the aim and expectation, that it will
speedily derive its support from the parents of the children.
Properly conducted, the tendency of the common school is to
development. Teachers are learning all the while; new branches of
study are introduced; there is greater thoroughness in the teaching
and discipline; till at length the Academy is evolved, and perhaps
the College.
This would be the natural order of development, were general
education the leading object of missionary societies. But the
unevangelized nations must be evangelized, and chiefly by their own
people. Consequently one of the first efforts is to raise up
teachers and preachers.
Enough has probably been said, in this history, respecting the
common schools. So, also, of the Seminary at Bebek, instituted in
1840,[1] and the Girls' Boarding-school in the metropolis,
instituted in 1845.[2] The Bebek Seminary was in some respects the
forerunner of "Robert College." But however suitable its proximity
to the capital may have been, regarding it as an incipient college,
the location was not well adapted, on the whole, for a school to
raise up young men for pastoral work in the towns and villages of
the interior. Hence its discontinuance in 1862, and the opening of a
training Seminary in Marsovan, in 1865. The delay of three years was
owing to peculiar and unexpected causes. The Girls' Boarding-school
at Constantinople was also discontinued for similar reasons, and was
reopened at Marsovan in 1865.
[1] See Chapter xxxiii.
[2] See Chapter xxxiii.
A highly intelligent Armenian gentleman thus addressed Dr. Hamlin:
"The Bebek Seminary has given birth to influences, which have waked
up our young men all over the land; and you are regarded as a public
benefactor, although you can never be regarded as our religious
guide. Still, in sentiment, you have--not eight thousand, but eight
hundred thousand followers. We shall never be called Protestants; it
is not an Armenian term; but we hope to see the day when the
Armenian Church will be as evangelical as yours."
The present Theological Seminaries are at Harpoot, Marsovan, Marash,
and Mardin. There are, besides these, theological classes at
Cesarea, Broosa, Sivas, Harpoot, Bitlis, Erzroom, and Eski Zagra.
The first of the four seminaries above named originated in 1859, the
second, in 1865, the third in 1868; and the fourth, in 1870. Like
similar institutions in the United States, they are intended to
receive only such as not only give evidence of piety, but are
promising candidates for the gospel ministry. The course of study at
Harpoot illustrates, substantially, the education given, or
contemplated, in each of those institutions.
For the _first_ year, Exegesis, the Synoptic Gospels and Pentateuch,
the Turkish and Ancient Armenian languages, Algebra, Physiology,
Reading, Writing, and Spelling Armenian.
For the _second year_, Exegesis, Isaiah, Daniel, and Revelation,
Geometry, Natural Philosophy, and Astronomy, Rhetoric in Ancient
Armenian, Evidences of Christianity (Turkish).
For the _third_ year, Exegesis, Acts, Pauline Epistles, except
Romans and Hebrews, Mental Philosophy, Moral Philosophy, and
Theology.
For the _fourth_ year, Exegesis, Pastoral Epistles, Romans, Hebrews,
and Gospel of John, Sermonizing, Pastoral Theology, Church History,
and Logic.
Weekly exercises in composition and declamation through the first
three years; and lectures on Physical Geography, Geology, History,
and Chronology, and lessons in singing, distributed through the
course at convenience.
The female boarding-schools are mainly designed to educate teachers,
Bible-readers, and wives for native teachers and pastors. They are
in Marsovan, Aintab, Marash, Harpoot, Mardin, Bitlis, Erzroom, and
Samokov. The pupils in the theological seminaries and classes, and
in the female boarding-schools, as reported in the year 1871, were
as follows:--
Theological Theological Female
Seminaries. Classes. Boarding-schools.
WESTERN TURKEY. Marsovan. 26 - 38
Cesarea. - 5 -
Broosa. - 13 -
Sivas. - 2 -
CENTRAL TURKEY. Aintab. - - 20
Marash. 35 - -
EASTERN TURKEY. Harpoot. 17 25[1] 34
Mardin. 5 - 5
Bitlis. - 9 20
Erzroom. - 6 8
----- ----- -----
Total. 83 60 125
[1] More properly called a "Normal school."
Thus the number in training for the gospel ministry, in 1871, was
one hundred and forty-three, and the number in the female
boarding-schools was one hundred and twenty-five.
The Marsovan Seminary commenced with eight pupils, and the number
was increased in two years to twenty-four. Classes were organized at
the stations, to prepare candidates for admission to the seminary,
and to train such helpers as were not to take the full course of
study. The plan of instruction in the seminary has recently been
enlarged so as to include the training of native agents for the
Greek-speaking races of southwestern Asia Minor. Eight young men,
who graduated in 1869, received licenses to preach from the "Central
Evangelical Union," and were in great demand. Thirteen were thus
commissioned in 1870, in which year a convenient seminary building
was finished.[1]
[1] See Chap. xxiv. p. 17; Report of the Board for 1870, p. 21; and
_Missionary Herald_ for 1869, pp. 87, 122, 257; and for 1871, p.
109.
Mr. Wheeler has given a full and interesting description of the
theological and female Seminaries at Harpoot, in his valuable work,
entitled "Ten Years on the Euphrates," and to that the reader is
referred.[1] Eighteen pupils graduated in 1863, seven in 1865, and
eleven in 1867; of whom thirty-two became pastors, preachers, or
helpers.
[1] _Ten Years on the Euphrates_, pp. 162-221.
Theological classes were taught at Aintab and Marash, as early as
1860. It was resolved, eight years afterwards, in view of the
greater number of students at Marash, that the Theological Seminary,
then about being established, should be at that station. The
examination of the students of this seminary in 1869, drew together
an audience of a thousand persons. Thirty-three students were here
in the following year, and it was necessary for the resident
missionaries to give themselves almost wholly to their instruction;
while the work in the city and at the out-stations was committed to
the churches in Marash. That was a year of growth and prosperity to
these churches; sixty-six new members being added to them on
profession of faith. A new class of eighteen members was received in
October.
The Seminaries at Mardin are conducted on the same principles as
those at Harpoot. They are comparatively new, and are designed to
reach the race speaking the Arabic language.
The training-school at Tocat was broken up by the fire, which
consumed the mission premises in 1859.
A very valuable high school was taught for some years at Aintab, by
Mr. Alexan; who was transferred to Marash, in 1864, as assistant
teacher in the new Theological Seminary.
Thirty-five pupils attended the female Seminary at Marsovan in 1869,
and many of them were hopefully converted. In 1870 there were forty
pupils.
A majority of the young men in the Seminary at Harpoot were married,
and one main design of the female seminary at that station was the
education of their wives. These kept house for their husbands, and
attended school about seven hours a day, five days of the week.
Their younger children were committed to the care of a woman
employed for the purpose, while the older ones went to one of the
city schools. Of the ninety-four connected with the seminary
previous to 1867, forty-one were hopefully converted while in it.
Their chief text-book was the Bible; and some of them, besides
learning to read intelligently, and to write, keep accounts, and
know something of geography and astronomy, became intelligent
students and expounders of the Bible, and, with hearts warm with
love to Christ, proved themselves wise and efficient in winning
souls to Him.[1] This institution has had several valuable teachers
from the United States, prominent among whom was Miss Maria A. West.
[1] _Ten Years on the Euphrates_, p. 189.
The Female Boarding-school at Aintab was commenced under the care of
Miss Proctor in 1861, with eight pupils. The number was increased to
fourteen in 1864, and to twenty-five in 1867, of whom ten gave
evidence of piety. It is one of the best schools in Turkey.
Mrs. Coffing's labors among the women of Marash, in 1867, and in the
four schools of which she had the oversight, were of great value. In
1868, she had charge of a girls' high school, which was an
institution of much promise. The pupils were thirty-eight, six of
whom were wives of students in the Theological Seminary. Of the
hundred girls who had been in this school from the beginning,
twenty-one were hopefully converted while in the school. In 1872, a
boarding department was added for the benefit of girls from the
out-stations.
THE ROBERT COLLEGE.
This college has no direct connection with the American Board, nor
with the mission as such; yet our history would be incomplete
without some account of it.
The college may be said to have grown out of the efforts of Dr.
Hamlin to furnish employment to Protestant Armenians, whose
evangelical principles had thrown them out of business. For this end
a flour mill and bakery were established with unlooked for success;
and when the Crimean war broke out, very large quantities of bread
were furnished by this Protestant bakery to the English troops and
hospitals at Constantinople.
Christopher R. Robert, Esq., of New York, was then travelling in the
East, and his attention was attracted to a large boat load of
excellent bread _en route_ from the bakery to the English camp. This
led to further inquiries, and to an acquaintance and permanent
friendship between himself and Dr. Hamlin.
The project of a college was first suggested by the sons of Dr.
Dwight, one of the most honored founders of the Armenian mission;
and a meeting for consultation, called by them, was held at the
house of Mr. Robert in New York, in October, 1857. Several such
meetings were held, but no agreement was reached as to the
principles which should govern the College.
Mr. Robert, finding that nothing was to be done, then proposed to
Dr. Hamlin to take up the work in coöperation with himself; which,
after consulting his brethren and the officers of the American
Board, he decided to do. I now quote from a statement kindly
furnished me by Dr. Hamlin.
"While all agreed in the necessity of a higher education, there were
various views in regard to the proposed College. Some regarded these
three obstacles as insuperable. (1) The variety of races,--Turkish,
Armenian, Greek, and Slavic,--which have no common sympathies, and
would not unite in one institution. (2) Variety of religious
faith,--Islamism, Romanism, the Oriental Orthodox, and Armenian
Churches,--which could never agree in one institution. (3) Variety
of language,--Greek, Armenian, Turkish, and Slavonic,--each of which
would seek preëminence.
"It was decided, however, to make the experiment. The College was to
be a Christian institution. The Bible was to be read, and prayer
offered, morning and evening, at which all should be present. There
would be Christian worship and Bible teaching on the Sabbath, but
freedom of conscience would be sacredly regarded.
"The American civil war, breaking out in 1861 prevented any attempt
to obtain an endowment in the United States, and Mr. Robert, who had
already advanced $10,000 for the purchase of a site, then deposited
$30,000 in the hands of trustees, in order to commence the work.
"The Turkish Government, at the instigation of Jesuit and French
diplomacy, prevented the College from using the beautiful site it
had purchased, although official leave to build there had been
obtained from the department of Public Instruction. After much
delay, expense, and fruitless effort, the College was opened in the
building belonging to the American Board, and formerly known as the
Bebek Seminary. It was called 'Robert College;' though without Mr.
Robert's knowledge, because the name, having no special significance
to the people there, would excite no local prejudice.
"The College, thus founded in 1863, slowly but steadily gained the
confidence of the communities around it. During the fourth year of
its existence, the building was filled with students, and was
considerably enlarged. On the fourth of July, 1869, the corner-stone
of a new and large building was laid on the purchased site, leave
having been obtained after seven years' effort. The new building,
capable of receiving two hundred and fifty students, was entered,
and the college opened publicly, September 15th, 1871. It has so
rapidly filled with students, that the Trustees have resolved to
raise an endowment, and erect another still larger building,
confident that it also will soon be filled.
ROBERT COLLEGE. [image]
"All the supposed obstacles have disappeared. There are seventeen
nationalities and six religions represented in the College, and
there are no peculiar difficulties of government. Two forces
contribute mainly to unify the whole. (1) All are subject to the
daily influence of Christian instruction. (2) All study the English
language in the preparatory department, and the College course is
wholly in that language.
"Another feature of the college should be noticed. It is
self-supporting. It was designed to offer a sound Christian
education to those who would pay for it. Two hundred dollars in gold
are paid by every student for board and tuition forty weeks in the
year. This is more for Turkey, than twice that sum would be in the
United States.
"Mr. Robert has given nearly $175,000 for this institution, or more
than fivefold what he originally contemplated.
"Nothing but the very highest education that can be attained, will
now satisfy the Turkish community. Jesuit colleges have fallen into
disrepute. They cannot meet this demand fairly, and satisfy it. New
ideas of religious freedom pervade these communities; the old bonds
are broken, and the college that gives the best culture, moral and
mental, will be the most patronized by all. Missionary Societies
cannot properly prosecute the work in this highest department of
education. And yet foreign missions would be a failure if their work
should stop in those classes where it usually begins. It must
pervade and control the intelligence and enterprise of the land, and
it cannot culminate in this result without the Christian College,
and ultimately the Christian University."
PROPOSED COLLEGE IN THE INTERIOR.
As one result of the establishment of "Robert College" at
Constantinople, a desire was awakened among the Protestants of
Central Turkey for a similar institution, though on a less extended
scale, and somewhat differently constituted; to be established
either at Aintab, or Marash. Both places were anxious for the
location, and set forth their claims with much ability, but the
decision inclined in favor of Aintab. The subscriptions pledged by
the people of that city, on condition of securing the college, were
regarded by Dr. Schneider as equivalent to $60,000 of American
money, or more than twenty dollars for each church-member, Nor were
the offerings at Marash less liberal, in proportion to their means.
The idea appears to have had its origin with the people of Marash;
who state that their own condition, the number and power of their
enemies, and the baneful influences of infidelity among them, made
them feel that the standard of education in the Theological Seminary
ought to be so raised as to meet the exigency. The failure of this
proposal suggested the college; and the plan of one, elaborated by a
committee, was brought before the "Union." By that time, however,
the Protestants of Aintab had become fully awake to the importance
of the measure, and the claims of the two cities were so earnestly
pressed, that the Union declined deciding between them, and referred
the decision to the Prudential Committee of the American Board.
The very able pleas by the Protestants of the two cities drawn up in
the spring of 1872, are before me, in the English language. The
Aintab document opens with an interesting statement of their past
progress in the matter of education. "We well remember," they say,
"what our condition was, twenty-five or thirty years ago. We had
then not even a thought about the necessity or advantages of
education. A population of ten thousand Armenians was content with a
single common school, where only reading and writing were taught.
When, however, through the agency of the American Board, the Bible
was translated into our modern language, it soon changed our
opinions as to the importance of education, we can hardly explain
how. Soon, the evangelical Armenians, not to speak of members of the
Old Church, were not content with even three or four schools, nor
were they satisfied with educating their sons, but began to plan for
the education of their daughters. We discovered that mere reading
and writing were not enough, and saw plainly the necessity of a
higher grade of studies. Whereas once, we were hardly willing to
send our children to schools where all the expense was borne by the
missionaries, we were now anxious to open schools of a still higher
character, and support them ourselves. We now realized, under the
light of God's Word, that if men are to be good Christians, good
fathers and mothers, and useful members of society, they must be
educated. In this respect, our desires have been greatly
strengthened by watching in our churches the constantly increasing
demand for a stronger class of preachers and teachers. All the
churches within the bounds of the Union are convinced of the
necessity of a more thoroughly educated ministry. Hence the desire
for a college in this section of the country."
The decision was in favor of Aintab in view of its greater financial
ability, its centrality, its comparative healthfulness, the
abundance of good building materials, the lower price of skilled
labor, the prospective railway communication between the coast and
the interior, the proper distribution of educational advantages (the
Theological Seminary being already at Marash), and the interest felt
by all classes at Aintab, including the Old Armenians and the
Moslems.