At length a check was put to these excesses by the report of the murder

of Count La Garde, who, receiving an account of this tumult, mounted his

horse, and entered one of the streets, to disperse a crowd. A villain

seized his bridle; another presented the muzzle of a pistol close to his

body, and exclaimed, "Wretch, you make me retire!" He immediately fired.

The murderer was Louis Boissin, a serjeant in the national guard; but,

though known to every one, no person endeavoured to arrest him, and he

effected his escape. As soon as the general found himself wounded, he

gave orders to the gendarmerie to protect the protestants, and set off

on a gallop to his hotel; but fainted immediately on his arrival. On

recovering, he prevented the surgeon from searching his wound till he

had written a letter to the government, that, in case of his death, it

might be known from what quarter the blow came, and that none might dare

to accuse the protestants of this crime. The probable death of this

general produced a small degree of relaxation on the part of their

enemies, and some calm; but the mass of the people had been indulged in

licentiousness too long to be restrained even by the murder of the

representative of their king. In the evening they again repaired to the

temple, and with hatchets broke open the door; the dismal noise of their

blows carried terror into the bosom of the protestant families sitting

in their houses in tears. The contents of the poor's box, and the

clothes prepared for distribution, were stolen; the minister's robes

rent in pieces; the books torn up or carried away; the closets were

ransacked, but the rooms which contained the archives of the church, and

the synods, was providentially secured; and had it not been for the

numerous patrols on foot, the whole would have become the prey of the

flames, and the edifice itself a heap of ruins. In the mean while, the

fanatics openly ascribed the murder of the general to his own

self-devotion, and said "that it was the will of God." Three thousand

francs were offered for the apprehension of Boissin; but it was well

known that the protestants dared not arrest him, and that the fanatics

would not. During these transactions, the systems of forced conversions

to catholicism was making regular and fearful progress.

_Interference of the British Government._

To the credit of England, the reports of these cruel persecutions

carried on against our protestant brethren in France, produced such a

sensation on the part of the government as determined them to interfere;

and now the persecutors of the protestants made this spontaneous act of

humanity and religion the pretext for charging the sufferers with a

treasonable correspondence with England; but in this state of their

proceedings, to their great dismay, a letter appeared, sent some time

before to England by the duke of Wellington, stating "that much

information existed on the events of the south."

The ministers of the three denominations in London, anxious not to be

misled, requested one of their brethren to visit the scenes of

persecution, and examine with impartiality the nature and extent of the

evils they were desirous to relieve. The Rev. Clement Perot undertook

this difficult task, and fulfilled their wishes with a zeal, prudence,

and devotedness, above all praise. His return furnished abundant and

incontestible proof of a shameful persecution, materials for an appeal

to the British Parliament, and a printed report which was circulated

through the continent, and which first conveyed correct information to

the inhabitants of France.

Foreign interference was now found eminently useful; and the

declarations of tolerance which it elicited from the French government,

as well as the more cautious march of the catholic persecutors, operated

as decisive and involuntary acknowledgments of the importance of that

interference, which some persons at first censured and despised but

though the stern voice of public opinion in England and elsewhere

produced a reluctant suspension of massacre and pillage, the murderers

and plunderers were still left unpunished, and even caressed and

rewarded for their crimes; and whilst protestants in France suffered the

most cruel and degrading pains and penalties for alleged trifling

crimes, _catholics_, covered with blood, and guilty of numerous and

horrid murders, were acquitted.

Perhaps the virtuous indignation expressed by some of the more

enlightened catholics against these abominable proceedings, had no small

share in restraining them. Many innocent protestants had been condemned

to the galleys and otherwise punished, for supposed crimes, upon the

oaths of wretches the most unprincipled and abandoned. M. Madier de

Montgau, judge of the _cour royale_ of Nismes, and president of the

_cour d'assizes_ of the Gard and Vaucluse, upon one occasion felt

himself compelled to break up the court, rather than take the deposition

of that notorious and sanguinary monster Truphemy: "In a hall," says he,

"of the Palace of Justice, opposite that in which I sat, several

unfortunate persons persecuted by the faction were upon trial, every

deposition tending to their crimination was applauded with the cries of

'_Vive le Roi_.' Three times the explosion of this atrocious joy became

so terrible, that it was necessary to send for reinforcements from the

barracks, and two hundred soldiers were often unable to restrain the

people. On a sudden the shouts and cries of '_Vive le Roi_' redoubled: a

man arrives, caressed, applauded, borne in triumph--it is the horrible

Truphemy; he approaches the tribunal--he comes to depose against the

prisoners--he is admitted as a witness--he raises his hand to take the

oath! Seized with horror at the sight, I rush from my seat, and enter

the hall of council; my colleagues follow me; in vain they persuade me

to resume my seat; 'No!' exclaimed I, 'I will not consent to see that

wretch admitted to give evidence in a court of justice in the city which

he has filled with murders; in the palace, on the steps of which he has

murdered the unfortunate Bourillon. I cannot admit that he should kill

his victims by his testimonies no more than by his poignards. He an

accuser! he a witness! No, never will I consent to see this monster

rise, in the presence of magistrates, to take a sacrilegious oath, his

hand still reeking with blood.' These words were repeated out of doors;

the witness trembled; the factious also trembled; the factious who

guided the tongue of Truphemy as they had directed his arm, who dictated

calumny after they had taught him murder. These words penetrated the

dungeons of the condemned, and inspired hope; they gave another

courageous advocate the resolution to espouse the cause of the

persecuted; he carried the prayers of innocence and misery to the foot

of the throne; there he asked if the evidence of a Truphemy was not

sufficient to annul a sentence. The king granted a full and free

pardon."

_Perjury in the case of General Gilly, &c._

This catholic system of subornation and perjury was carried to such an

infamous degree, that twenty-six witnesses were found to sign and swear,

that on the 3d of April, 1815, general Gilly, with his own hand and

_before their eyes_, took down the white flag at Nismes; though it was

proved that at the time when the tri-coloured flag was raised in its

room, the general was fifteen leagues from Nismes, and that he did not

arrive there till _three_ days after that event. Before tribunals thus

constructed, even innocence had not the least chance for protection.

General Gilly knew better than to appear before them, and was condemned

to death for contempt of court. But when he left Nismes, he thought

either of passing into a foreign country, or of joining the army of the

Loire; and it was long supposed that he had actually escaped. As it was

impossible to gain any point, or find any security, his only hope was in

concealment, and a friend found him an asylum in the cottage of a

peasant; but that peasant was a protestant, and the general was a

catholic: however, he did not hesitate; he confided in this poor man's

honour. This cottage was in the canton of Anduze; the name of its

keeper, Perrier; he welcomed the fugitive, and did not even ask his

name: it was a time of proscription, and his host would know nothing of

him, it was enough that he was unfortunate, and in danger. He was

disguised and he passed for Perrier's cousin. The general is naturally

amiable, and he made himself agreeable, sat by the fire, ate potatoes,

and contented himself with miserable fare. Though subject to frequent

and many painful alarms, he preserved his retreat several months, and

often heard the visiters of his host boast of the concealment of general

Gilly, or of being acquainted with the place of his retreat. Patrols

were continually searching for arms in the houses of protestants; and

often in the night the general was obliged to leave his mattress, half

naked, and hide himself in the fields. Perrier, to avoid these

inconveniences, made an under-ground passage, by which his guest could

pass to an outhouse. The wife of Perrier could not endure that one who

had seen better days should live as her family did, on vegetables and

bread, and occasionally bought meat to regale the melancholy stranger.

These unusual purchases excited attention; it was suspected that Perrier

had some one concealed; nightly visits were more frequent. In this state

of anxiety he often complained of the hardness of his lot. Perrier one

day returned from market in a serious mood; and after some inquiries

from his guest, he replied, "Why do you complain? you are fortunate

compared with the poor wretches whose heads were cried in the market

to-day. Bruguier, the pastor, at 2400 francs; Bresse, the mayor, at the

same, and general Gilly at 10,000!"--"Is it possible?" "Aye, it is

certain." Gilly concealed his emotion, a momentary suspicion passed his

mind; he appeared to reflect. "Perrier," said he, "I am weary of life;

you are poor and want money: I know Gilly and the place of his

concealment; let us denounce him; I shall, no doubt, obtain my liberty,

and you shall have the 10,000 francs." The old man stood speechless, and

as if petrified. His son, a gigantic peasant, 27 years of age, who had

served in the army, rose from his chair, in which he had listened to the

conversation, and in a tone not to be described, said, "Sir, hitherto we

thought you unfortunate, but honest; we have respected your sorrow, and

kept your secret; but since you are one of those wretched beings who

would inform of a fellow creature, and insure his death to save

yourself, there is the door; and if you do not retire, I will throw you

out of the window." Gilly hesitated; the peasant insisted; the general

wished to explain, but he was seized by the collar. "Suppose I should be

general Gilly," said the fugitive. The soldier paused. "And it is even

so," continued he, "denounce me, and the 10,000 francs are yours." The

soldier threw himself on his neck; the family were dissolved in tears;

they kissed his hands, his clothes, protested they would never let him

leave them, and that they would die rather than he should be arrested.

In their kindness he was more secure than ever; but their cottage was

more suspected, and he was ultimately obliged to seek another asylum.

The family refused any indemnity for the expense he had occasioned them,

and it was not till long after that he could prevail upon them to accept

an acknowledgement of their hospitality and fidelity. In 1820, when the

course of justice was more free, general Gilly demanded a trial; there

was nothing against him; and the duke d'Angouleme conveyed to Madame

Gilly the permission of the king for the return of her husband to the

bosom of his country.

But, even when the French government was resolved to bring the factions

of the department of the Gard, under the laws, the same men continued to

exercise the public functions. The society, called _Royale_, and its

secret committee, maintained a power superior to the laws. It was

impossible to procure the condemnation of an assassin though the

evidence against him was incontestible, and for whom, in other times,

there would have been no hope. The Truphemys, and others of his stamp,

appeared in public, wearing immense mustachios, and white cockades

embroidered with green. Like the brigands of Calabria, they had two

pistols and a poignard at their waists. Their appearance diffused an air

of melancholy mixed with indignation. Even amidst the bustle of the day

there was the silence of fear, and the night was disturbed by atrocious

songs, or vociferations like the sudden cry of ferocious wild beasts.

_Ultimate resolution of the Protestants at Nismes._

With respect to the conduct of the protestants, these highly outraged

citizens, pushed to extremities by their persecutors, felt at length

that they had only to choose the manner in which they were to perish.

They unanimously determined that they would die fighting in their own

defence. This firm attitude apprised their butchers that they could no

longer murder with impunity. Every thing was immediately changed. Those,

who for four years had filled others with terror, now felt it in their

turn. They trembled at the force which men, so long resigned, found in

despair, and their alarm was heightened when they heard that the

inhabitants of the Cavennes, persuaded of the danger of their brethren,

were marching to their assistance. But, without waiting for these

reinforcements, the protestants appeared at night in the same order and

armed in the same manner as their enemies. The others paraded the

Boulevards, with their usual noise and fury, but the protestants

remained silent and firm in the posts they had chosen. Three days these

dangerous and ominous meetings continued; but the effusion of blood was

prevented by the efforts of some worthy citizens distinguished by their

rank and fortune. By sharing the dangers of the protestant population,

they obtained the pardon of an enemy who now trembled while he menaced.

But though the protestants were modest in their demands, only asking

present safety, and security for the future, they did not obtain above

half of their requests. The dissolution of the National Guard at Nismes

was owing to the prudence and firmness of M. Laine. The re-organization

of the _Cour Royale_ was effected by M. Pasquier, then Keeper of the

Seals; and these measures certainly ensured them a present safety but no

more. M. Madier de Montgau, the generous champion of the protestants at

Nismes, was officially summoned before the Court of Cassation at Paris,

over which M. de Serre, Keeper of the Seals, presided, to answer for an

alleged impropriety of conduct as a magistrate, in making those public

appeals to the Chamber which saved the protestants, and increased the

difficulties of renewing those persecutions of which he complained. The

French attorney general demanded the erasure of his name from the list

of magistrates, but this the court refused. Unfortunately since the law

of elections in France has been changed, two of the bitterest enemies of

the protestants had been chosen Deputies at Nismes. The future,

therefore, is not without its dangers, and the condition of the

persecuted may fluctuate with the slightest political alteration; but

which, it is to be hoped, may be prevented from any acts that may again

disgrace the catholic religion, by the powerful expression of the public

mind, actuated with better principles, or by the interference of the

protestant influence in this or other countries. Happily, since the year

1820, no fresh complaints have issued from the south of France on the

score of religion.

CHAPTER XVIII.

ASAAD SHIDIAK.

NARRATIVE OF THE CONVERSION, IMPRISONMENT, AND SUFFERINGS OF ASAAD

SHIDIAK, A NATIVE OF PALESTINE, WHO HAS BEEN CONFINED FOR SEVERAL YEARS

IN THE CONVENT OF MT. LEBANON.

The following narrative illustrates two points. 1st. The usefulness of

Christian Missions. 2d. The unchanging persecuting spirit of the papal

church. The subject of the following narrative has now been in

confinement about five years; during which time he has suffered almost

every indignity and vexation which the malice of his enemies could

impose upon him. Up to the present time, however, he has remained

steadfast in his adherence to the principles of the gospel. We give the

narrative of his trials and sufferings in the simple and affecting

language of the missionaries, which excited such powerful interest in

the bosoms of Christians, at the time of its first publication. The

principal facts are taken from the Missionary Herald published by the

American Board of Commissioners for Foreign Missions.

_Biographical Notices of Asaad Shidiak._

The following account of the remarkable convert from the Maronite Roman

Catholic church, whose name has, of late, appeared frequently on the

pages of the Missionary Herald, is compiled chiefly from the journal of

Mr. Bird, American Missionary in Syria. The other matter which is

inserted, is derived from authentic sources, and is designed to

connect, or to illustrate the extracts from the journal, or to render

the biography more complete and satisfactory.

_His early History._

Asaad Shidiak was born in the district north of Beyroot, called Kesruan,

where, and at Hadet, a small village five miles south-east of Beyroot,

his family have ever since lived. This family now consists of the

widowed mother, five sons, (of whom Asaad is the third) and two or three

daughters. At about the age of 16, he entered the college of Ain Warka,

and spent a year and a half in studying grammar, (Arabic and Syriac,)

logic and theology. After this he passed two years teaching theology to

the monks of a convent near Hadet.

He has also been some considerable time scribe to the bishop of Beyroot,

and to the patriarch, the latter of whom was a teacher in the college

when Asaad was a student. During the late rebellion, headed by the shekh

Besir, a mere complimentary letter of Asaad's to one of the disaffected

party, being intercepted, and shown to the emir Beshir, his suspicion

was excited, and he wrote immediately to the patriarch, in whose employ

he then was, to dismiss him from his service. The letter of Asaad was

produced, and though it was seen to contain nothing exceptionable, the

patriarch thought proper to dismiss him without ceremony.

_Connexion with Mr. King._

The dispensations of Providence often seem afflictive when they happen,

and most kind and benevolent afterwards, when their design is perceived.

So it was in the case of Asaad. Being thus cast out upon the world, by

those who ought to have befriended him, he applied to Mr. King for

employment as his instructer in Syriac, and was accepted. Though a young

man, Mr. King pronounced him to be one of the most intelligent natives

of the country, whom he had met with on Mount Lebanon. From morning

until night, for several weeks, they were together, and hours were spent

by them, almost every day, in discussing religious subjects, and upon a

mind so candid, so shrewd, so powerful in its conceptions, and so

comprehensive in its surveys, as that of Asaad, an impression favorable

to protestant christianity could not but be made.

Having completed his engagements with Mr. King, he, at the

recommendation of Mr. Fisk, set up a school in Beyroot, for teaching

Arabic grammatically, but soon found himself obliged to relinquish it,

at the command of his patriarch. He was also forbidden, as is stated by

Mr. Bird, to give any further instruction to the _Bible-men_, as the

missionaries are called, because the patriarch "had received fresh

instructions from Rome to _persecute_ these men _by every means in his

power_, so long as one of them should remain in the country."

When Mr. King was about to leave Syria, he wrote the farewell letter to

his friends in that country. The letter was designed, by the writer, to

show the reasons which prevented his becoming a member of the Roman

catholic church. This letter Asaad attempted to answer but his answer,

so far from being satisfactory to himself, was the occasion of raising

strong doubts in his mind, as to the general correctness of the Romish

faith.

_Connexion with Mr. Bird._

Under the influence of these doubts, which seem to have distressed him

greatly, he entered the service of Mr. Bird as his instructer in Arabic.

His doubts continued to increase; for he now began in earnest the study

of the Bible and of his own heart, and made constant progress in the

knowledge of both. At length he became a protestant in faith, and, as

there is reason to believe, a truly pious man. Immediately he commenced

reformer; and though young, his matured judgment, his vigorous

intellect, his intrepidity, and his acquisitions, great for his age and

his nation, soon drew towards him the general attention.

_Visits his Relations._

On the 12th of November, 1825,--says Mr. Bird--Shidiak received a letter

from the patriarch, in which he threatens him, with his brother Tannoos

and another Maronite youth, with immediate excommunication, unless they

cease from all connexion with the Bible-men.

15. After mature deliberation it was thought advisable, for the present,

that he should go home to his friends in Hadet, until the fever of alarm

and opposition should subside a little.

_His return to Mr. Bird._

_Dec. 12._ Shidiak returned, after nearly a month's absence, to continue

with me for a year, risking whatever obloquy and violence might come

upon him. He has just been obliged to give up an advantageous contract

of marriage, into which he had some months ago entered, because, since

suspicions were afloat that he is heretical in his notions, the father

of the girl required him to bring a letter from the patriarch,

specifying what office he would give him. He now gives up all intentions

of marriage. For his greater security, I am to procure for him the usual

written protection of the English consul, which shall insure to him,

while in my immediate employ, all the safety and liberty of an English

resident.

_Progress of His Opinions._

13. Spent most of the day in conversation with Asaad on the subject of

religion. He had lately been much in company with the emir Sulman, and

observed, that his prejudices against christianity were evidently much

softened.

14. Conversed with Asaad on the books of the Apocrypha.[E] He seemed

satisfied with the proofs that they were not given by inspiration of

God. He is now searching the scriptures with such an intensity of

interest, as to leave him neither time nor relish for any thing else.

We have a copy of the Arabic bible, printed at Rome, at the end of which

is an appendix which he has discovered to contain a copious list of

popish doctrines, with their appropriate references to scripture proofs.

These proofs he has found so weak, that he expresses his astonishment

how such doctrines could be inferred from them; and nothing has occurred

of late, which has more strengthened his conviction that the church of

Rome is radically wrong. What seems to have affected him most sensibly,

is, the expression he has found, "We are under obligation to kill

heretics."--Proof,--'False prophets God commanded to be slain. Jehu and

Elijah killed the worshippers and prophets of Baal.' This passage he

shows to all who visit him, priests and people, and calls upon them to

judge whether such sweeping destruction is according to the spirit of

the gospel.

In this country, where the pope cannot do all he could wish, the right

of murdering every one who differs from him, has not been so publicly

asserted of late, and some, when they hear it, are a little startled.

But most of the good children of "the church" are soon quieted again, by

the recollection, that their kind and compassionate "mother" _means_

well, even in murder. The common mode of reasoning, is, in this case,

inverted. It is not said, "the action is right, therefore the church

does it;" but, "the church does it, therefore it is right."

_Jan. 1, 1826._ Twelve or fourteen individuals were present at the

Arabic service at Mr. Goodell's. After this service, we questioned Asaad

closely with regard to the state of his heart, and were rather

disappointed at the readiness, with which he replied, that he thought he

was born again. For ourselves, we chose rather to suspend our opinion.

He can hardly be supposed to have acquired yet, even _speculatively_,

very clear notions of what is regeneration; and it would seem quite as

consistent with christian humility, and with a true knowledge of his

sinfulness, if he should speak of himself with more doubt and caution.

In the evening, an acquaintance of his, one who has heretofore expressed

great friendship to him, and to us; who had said that there was no true

religion to be found in the whole country, and pretended to lament very

much that the patriarch and priests had so much sway; came to give Asaad

a last serious admonition.

"This," said he, "is the last time I intend ever to say a word to you on

the subject of religion. I wish, therefore, before you go any further,

that you would pause and think whether you can meet all the reproach of

the world, and all the opposition of the patriarch and priests."

Asaad replied, that he had made up his mind to meet all these things.

"And now," said he, "if, as you say, you intend never to hold any more

conversation with me on the subject of religion, I have one request to

make of you, and that is, that you will go, and make the subject of

religion a matter of serious prayer and inquiry, and see where the path

of life is; I then leave you with your conscience and with God."

After relating the substance of this conversation to us, Asaad remarked,

that these people reminded him of the late patriarch such an one, who

had a moderate share of understanding, but was ambitious to appear very

well. This patriarch had a bishop who was really an acute and learned

man, and whose opinions were always received with the greatest deference

on all matters relative to religion. The bishop being on a visit one day

at the patriarch's, the latter called him to his presence, and proposed

to him the interpretation of a passage of scripture. The bishop gave the

explanation according to the best of his judgment. "No," said his

holiness, "that is not the meaning of the passage;" and proposed to have

a second. When the bishop had again given his opinions and reasons, the

patriarch answered as before, "That is not the meaning of the passage."

In a third and fourth case, the bishop was equally unfortunate, all his

arguments being swept away by the single sage remark of his holiness,

"That is not the meaning of the passage." At last the bishop, in a fit

of discouragement, said, "Your holiness has put me upon the solution of

a number of questions, in all which, it seems, I have been _wrong_. I

would now thank your holiness to tell me what is _right_." The patriarch

being startled at the new ground he was on, changed the conversation.

"So," said Asaad, "these people can all tell me I am mistaken; but when

I ask them what is _right_, they are silent."

Asaad has often remarked, that he is full of anxiety, and finds no rest

for the sole of his foot. In many things he sees the Romish church to be

wrong, and in some things he thinks _we_ are so. Our apparent

tranquility of mind, as to our religious views, is a matter of surprise

to him. This evening he conversed on the subject with more than usual

feeling. "I seem," said he, "to be alone among men. There is nobody like

me, and I please nobody. I am not quite in harmony with the English in

my views, and therefore do not please _you_. My own countrymen are in so

much error, I cannot please _them_. _God_ I have no reason to think I

please; nor do I please _myself_. What shall I do?"

It was not altogether unpleasant to hear these professions of diffidence

in himself, and I endeavoured to turn off his attention from all other

sources of consolation than that of the "Comforter, which is the Holy

Ghost."

Asaad observed, that whatever might be said, and whatever might be true,

of our _object_, in coming to this country he saw that the _doctrines_

we taught were according to truth, and he was more than ever determined

to hold to them.

Asaad says, that wherever he goes, and to whomsoever he addresses

himself on the subject of religion, people say, "Ah, it is very well for

you to go about and talk in this manner: you have, no doubt, been well

paid for it all." These insinuations wear upon his spirit, and he

sometimes says, "O that I were in some distant land, where nobody had

ever known me, and I knew nobody, that I might be able to fasten men's

attention to the truth, without the possibility of their flying off to

these horrid suspicions."

He wishes also to have another interview with the patriarch, that he may

tell him his whole heart, and see what he will say. The patriarch is

not, he says, of a bad disposition by nature, and perhaps if he could be

persuaded that he was neither acting from revenge nor from love of

money, but simply from a conviction of the truth, he would be softened

in his feelings, and something might be done with him to the benefit of

religion. He desired, among other things, to propose, that an edition of

the New Testament should be printed under the patriarch's inspection at

Schooair, the expense of which, (if he chose) should be borne by the

English.[F]

_Visits the Patriarch._

6. For some time, we had been looking daily for a regular

excommunication to be published by the patriarch's order against Asaad;

but instead of this, a letter arrived from his holiness to-day, brought

by his own brother, priest Nicholas, containing his apostolic blessing,

inviting him to an interview, and promising him a situation in some

office. The messenger said, that the patriarch, his brother, had heard

that the English had given Asaad 40 purses, (2000 dollars) to unite him

with them, and that he had thought of giving Asaad the same sum, that no

obstacle might remain to his leaving them. "This money," said he, "with

which the English print books, and hire men into their service is but

the pelf of the man of sin, and could you but be present to hear what

the people say of you, through the whole country, for your associating

with the English, you would never be in their company again."

When we were informed of what occurred between this priest and Asaad,

and of Asaad's intention to go and see the patriarch, we all expressed

our fears that he would be ill-treated, but he did not anticipate it. He

said, he had known an instance of a vile infidel and blasphemer, who was

simply excommunicated, and that it was not the custom of the Maronites

to kill, as we suggested, on account of religion. We assured him that he

had not yet learned how much men hate the truth, and that his church

would not feel herself half as much in danger from an open blasphemer,

as from an active lover of the gospel. But he was so confident that

good would result from such a visit, that we ceased from urging our

objections, and commended him to the will of God.

It was during this visit, that most of the conversations happened which

are so admirably narrated in the public statement made by himself, which

will be found in the sequel. He manifested throughout, as the reader

will discover, the spirit of the early christian confessors. He denied

the infallibility of popes and councils; asserted and defended the great

doctrines of the gospel, and besought, that the scriptures might be

circulated, and read, and be made the only standard of faith, and rule

of practice, and that evangelists might be sent through the land.

Against such a formidable innovator, the patriarch and his bishops rose

up in wrath, and Asaad was threatened with imprisonment and death.

Two days after his departure, he thus wrote to Mr. Bird.

"I am now at Der Alma, (convent of Alma,) and thanks to God, I arrived

in good health. But as yet I have not seen the patriarch. I pray God the

Father, and his only Son Jesus Christ our Lord, that he would establish

me in his love, that I may never exchange it for any created thing--that

neither death, nor life, nor things present, nor things to come, nor

height, nor depth, nor riches, nor honour, nor dignity, nor office, nor

any thing in creation, shall separate me from this love. I hope you will

pray to God for me; which request I also make to all the brethren and

sisters, (all the saints,) after giving them, especially Mr. Goodell,

abundant salutations."

24. Heard that Asaad had been sent to the Armenian convent Bzumar, to

confess, and that he would probably be sent to Aleppo as a priest.

Another said, he was seen at the college of Ain Warka.

_Is forcibly detained._

_Feb. 22._ Fearing for the safety of Asaad, since hearing that he has

not written to his friends, we this morning sent a messenger with a

short note, to find him, and ascertain his state.

23. The messenger returned, saying, that he yesterday went to the

village, where he understood the patriarch was, and found that he had

just gone with a train of twenty men, and Asaad in company, to Der Alma.

In the morning, he rose, went to that convent, and chanced to find Asaad

alone. After some conversation, in which they were providentially not

interrupted, Asaad handed him a hasty line, and he returned. The line

was as follows:

"Much respected brother,--Your note has reached me, and has added

another proof to the many I have had already, of your kind regard to me.

I now beseech you once more, to pray for me, that I may be delivered

from the dark devices of men. I find myself reduced to quite an

extremity. One or more of three things are before me; either to be

thought mad, or to commit sin, or to offer up my life I call upon God

for deliverance. I cannot now write fully, but the bearer will tell you

of all."

The messenger said, that the emir of that district had threatened to

send him to Bteddeen, to be imprisoned. Asaad replied, that he was ready

to go to prison and to death. He was engaged in daily disputations with

the patriarch and others. His countenance wore a shade of melancholy,

and his eyes were red with weeping.

When it was proposed by the messenger to interfere with English

authority for his rescue, he said such a course might exasperate his

enemies, and cost him his life: it would be better to wait a while, and

leave it for Providence to open a way for his escape.

This assurance of his steadfastness was like a cordial to our spirits,

and was not without a good influence on some that are about us. By the

grace of God, he will witness a good confession before the dignitaries

both of church and state, and by the same grace, he may open the eyes of

some of them to the truth as it is in Jesus. To him that was with Daniel

and with the three children in their dangers, we commend him.

24. Called on the consul to inquire what could be done for the

protection or relief of Asaad. He recommended a course of moderation and

forbearance, and said it was not customary to extend English protection

to natives, when abroad on their own business.

26. Two young emirs from Hadet called. I asked one of them "Where is

Asaad Shidiak at present?"

He replied, "He is with the patriarch."

"And is he contented there?"

"Not very well contented. But what should he do, poor fellow, necessity

is laid upon him."

This remark proves to us, that it is not a secret among the priests and

emirs, that Asaad is detained against his will.

_March 1._ A youth called this morning, and said Asaad Shidiak sent me

salutation. He showed me a line he had received from Asaad the day

before, saying, "If you will pass this way about midnight, I will go

with you to Beyroot." Owing to some circumstance, the young man did not

go to the convent, and now he proposed to take a horse, by which Asaad

may escape to-night.

As we had not perfect confidence in the youth, we did nothing, but

having ascertained his plan, left him to go on as he chose. In the

evening, we had a season of prayer, particularly on his account.

_Escapes and returns to Beyroot._

2. Rose early, and repaired to the room, where Asaad would have been,

had he come; but there were no tidings from him. Little expectation

remained of his coming to-day, and we were not without our fears that

the attempt had miscarried. It was not long, however, before it was

announced, that Asaad was at the door.

The meeting was one of great joy and thanksgiving to us all.--After a

little rest and refreshment, he gave us a brief account of his escape.

He had not seen the youth, who had undertaken to befriend him, but

finding he did not call the night before, as he expected, he resolved

not to wait another day. Therefore, at about twelve o'clock last night,

having written a paper and left it on his bed, with the quotation, "Come

out of her my people," &c. he set off on foot, committing himself to God

for strength and protection. The darkness was such, that he often found

himself out of his road, sometimes miring in mud, and sometimes wading

in rivers. After some hours of weariness and anxiety, he came to the

shore of the sea, where he found a large boat thrown up, under which he

cast himself, and obtained a little rest. After this, he continued his

walk without interruption, till he reached Beyroot.

In the course of the forenoon, a messenger came from the neighbouring

shekh, or sheriff, requesting Asaad to come and see him; adding, that if

he did not come, he would watch an opportunity to take his life. The

messenger came a second time, and returned without accomplishing his

object. We afterwards wrote a line to the shekh to say, that if he would

favour us with a call in person and take a cup of coffee, he could have

the privilege of an interview with Asaad. Just as the note was sent, the

consul providentially came in, and the shekh found him ready to give him

a seasonable reprimand for presuming to threaten a person under English

protection. The shekh declared, that he had never sent such a message;

that the man who brought it was but an ass, and said it from his own

brain; that having heard of Asaad's arrival, he merely wished to see

whether the reports respecting his insanity were true or false; that

Asaad was his bosom friend, his own son, and that whatever he had was

his; and that as for church, and priests, and patriarch, he cared for

none of them.

Towards evening, the youth already mentioned entered the house, ready to

faint with excessive fear and fatigue. He had fled from the mountains in

all haste, under the absurd apprehension, that he should be suspected

and taken up as an accomplice with Asaad. Having thrown himself upon a

seat, and taken a little breath, he began to relate what had happened.

He was at the convent, when it was first discovered that Asaad had fled.

The patriarch and his train were occupied in the religious services of

the morning, so that no great sensation was at first apparent among

them. One individual spoke boldly in favour of Asaad, saying, "Why

should he not leave you? What inducement had he to remain here? What had

he here to do? What had he to enjoy? Books he had none; friendly society

none; conversation against religion abundant; insults upon his opinions

and his feelings abundant. Why should he not leave you?"

Others, especially the great ones, pitied the poor maniac, (as they

called him,) and sent in quest of him to every direction, lest

peradventure, he might be found starving in some cavern, or floating in

the sea, or dashed in pieces at the bottom of a precipice.

On learning of Asaad all that had passed during his absence, we

requested him to write a statement of the facts somewhat in the form of

a journal. We wished this not only for our own information, but to

produce it to those who shall inquire on the subject of Asaad's lunacy

hereafter.

_Public Statement of Asaad Shidiak._

_Beyroot, March 1826._

Respected Brethren and Friends,--Since many have heard a report, that I

have become insane; and others, that I have become a heretic; I have

wished to write an account of myself in few words, and then let every

reflecting man judge for himself, whether I am mad, or am slandered;

whether following after heresy, or after the truth of the orthodox

faith. Every serious man of understanding will concede, that true

religion is not that of compulsion, nor that which may be bought and

sold; but that which proceeds from attending to the word of God,

believing it, and endeavouring to walk according to it to the glory of

God, and that every one, whose object is solely contention, and who does

not obey the truth, but follows after unrighteousness, is far distant

from the true religion. This is the standard, by which I would be judged

by every one who reads this narrative.

About eight or nine months ago, I was employed, by an American by the

name of J. King, in teaching him the Syriac language. At that time, I

was very fond of engaging with him in disputatious conversations, to

prove him to be in error; but with none but worldly motives, to display

my talents and knowledge, and acquire the praise of men. After this, I

applied myself to reading of the word of God with intense interest. Now

this person wrote a farewell letter to his friends, in which he excuses

himself from uniting himself with the Roman Catholic church. After

reading this letter, I found, in the Holy scriptures, many passages,

which made against the opinions of the writer. These passages I

selected, and from them and other evidences, composed a reply to him.

But when I was copying the first rough draught of the same, and had

arrived to the answer to the last of the objections, which he said

prevented his becoming a member of the Roman Catholic church, viz: that

the Roman Catholic church teaches, that it is wrong for the common

people to possess or read the word of God but that they ought to learn

from the popes and councils, I observed the writer brings a proof

against the doctrine from the prophet Isaiah, viz: "To the law and to

the testimony, if they speak not according to my word, it is because

there is no light in them."

While I was endeavouring to explain this passage also, according to the

views of the Roman Catholic church, with no other object than the praise

of men, and other worldly motives, I chanced to read the 29th chapter

of Isaiah, from the 15th verse to the end. I read, and was afraid. I

meditated upon the chapter a long while, and feared that I was doing

what I did, with a motive far different from the only proper one, viz.

the glory and the pleasure of God. I therefore threw by my paper without

finishing the copy, and applied myself diligently to the reading of the

prophecy of Isaiah. I had wished to find, in the prophets, plain proofs,

by which to establish, beyond contradiction, that Jesus Christ is the

Messiah, so long expected from ancient days; proofs that might be made

use of in answer to Moslems and Jews. While I was thus searching, I

found various passages, that would _bear_ an explanation according to my

views, but did not find them sufficient to enforce conviction on others,

until I finally came to the 52d chapter 14th verse, and onward to the

end of the next chapter.

On finding this testimony, my heart rejoiced, and was exceeding glad,

for it removed many dark doubts from my _own_ mind also. From that time,

my desire to read the New Testament, that I might discover the best

means of acting according to the doctrines of Jesus, was greatly

increased. I endeavoured to divest myself of all selfish bias, and loved

more and more to inquire into religious subjects. I saw, and continue to

see, many of the doctrines of the Roman Catholic church, which I could

not believe, and which I found opposed to the truths of the Gospel; and

I wished much to find some of her best teachers to explain them to me,

that I might see how they proved them from the Holy scriptures. As I was

reading an appendix to a copy of the sacred scriptures, printed at Rome

by the Propaganda, and searching out the passages referred to, for

proving the duty of worshipping saints, and other similar doctrines, I

found that these proofs failed altogether of establishing the points in

question, and that to infer such doctrines from such premises, was even

worthy of ridicule. Among other things, in this appendix, I found the

very horrible _Neronian_ doctrines, _that it is our duty to destroy

heretics_. Now every one knows, that whoever does not believe that the

pope is infallible, is a heretic in his opinions.

This doctrine is not merely that it is _allowable_ to kill heretics, but

that we are _bound_ to do it. From this I was the more established in my

convictions against the doctrines of the pope, and saw that they were

the doctrines of the ravenous beast, and not of the gentle lamb. After I

had read this, I asked one of the priests in Beyroot respecting this

doctrine, and he assured me, that it was even so as I had read. I then

wished to go to some place, though it might be a distant country, that I

might find some man of the Roman Catholic church sufficiently learned to

prove the doctrine above alluded to.

After this, as I was at Beyroot teaching a few Greek youths the Arabic

grammar, I received a letter from his holiness the Maronite patriarch,

saying, that if I did not cease from all assistance whatever to the

English, and that if I did not leave them within one day, I should,

_ipso facto_, fall under the heaviest excommunication.

Thinking, as I did, that obeying my superiors, in all things not

sinful, was well and good, I did not delay to leave, and so went to my

friends at Hadet; but still thinking very much on the subject of

religion, so that some people thought me melancholy. I loved exceedingly

to converse on religious subjects, indeed I took no pleasure in any

worldly concerns, and found all worldly possessions vain. After this, I

received a second letter from his holiness the patriarch, in which he

said thus: "After we had written you the first letter, we wrote you a

second; see that you act according to it. And if you fulfil all that was

commanded in it, and come up to us when we come to Kesran, we will

provide you a situation." But I saw that nothing, in which I was

accustomed to take delight, pleased me any longer. I returned again,

after some time, to Beyroot; and after I had been there no long time,

Hoory Nicolas arrived, brother to his holiness the rev. patriarch, with

a request from the latter, to come and see him, which I hastened to do.

Hoory Nicolas then began to converse with me, in the way of reprimand,

for being in connexion with the English. I replied that, as we ought not

to deny the unity of God, because the Musselmans believe it, so we ought

not to hate the gospel because the English love it. He then began to

tell me of the wish of his holiness, the rev. patriarch, that I should

come out to him, and of his great love to me; and said that he (the

patriarch) had heard, that I had received thirty or forty purses of

money from the English; and he assured me of their readiness not to

suffer this to be any hindrance to my coming out from them.

Now if my object were money, as some seemed to think, I had then a fair

opportunity to tell him a falsehood, and say, "I indeed received from

the English that sum, but I have expended so and so, and cannot leave

them unless I restore the whole." In this way I might have contrived to

take what I wished. Yet I did not so answer him, but declared to him the

truth, how much wages I had received, and which was nothing

extraordinary.

He then gave me a paper from his holiness the patriarch, in which he

says, "You will have received from us an answer, requesting that when we

come to Alma, you will come up and see us. We expect your presence, and,

if God please, we will provide you some proper situation, with an income

that shall be sufficient for your sustenance. Delay not your coming,

lest the present happy opportunity should pass by." Knowing, as I did,

that many people supposed my object, in continuing with the English, to

be gain, I did not delay fulfilling the request of his reverence, hoping

to remove this suspicion, and to enjoy an opportunity of speaking the

truth without being hired to do it.

So, about the 7th of January, I left Beyroot, with Hoory Nicolas, and

arrived at Der Alma the same night. His holiness, the patriarch, was not

there. On the next day, when he came, I met him, and saluted him in the

road. In the evening he called me into his chamber, and began to ask me

questions, that he might discover what I was; and I answered him telling

him the whole truth, although this course was opposed to my personal

convenience. At this he seemed surprised, for he must have perceived it

was contrary to what he had been accustomed to see in me. Afterwards,

when I declared to him, that I never had before been a believer,

according to the true living faith, he was probably still more

astonished. He then asked me if I believed as the Romish church

believed. I again told him the truth, that I did not. He asked then what

was my faith, and I answered to the following purport, "True and living

faith must be divine, connected with hope, love and repentance, and that

all these virtues are the gift of God &c.; that I believed the truth as

God had inspired it; and that it would be but a lie, if I should say

that I believed as the Romish church does, while in fact I do not. I

must have proofs."

After some conversation like this, he told me that this doctrine of mine

was heretical, and that as long as I remained in this state of opinion,

he would suffer no one to have intercourse with me in buying and

selling, &c. This prohibition of his brought to my mind the words in the

Revelation, xiii, 17.[G] Then he gave me to understand, that if, after

three days, I did not get back out of this state, I must no more enter

the church. At other times, he wished me to swear by the eucharist and

by the gospel, that my faith was like the faith of the Roman catholic

church. He asked me if I was a Bible man; I replied, "I do not follow

the opinions of the Bible men; but if you think me a Bible man on

account of the opinions I have advanced, very well."

The sum of what I said was, that without evidence I could not believe

what the Romish church believes. From that time, after three days, I did

not enter the church for a space. Some time passed again, and the

patriarch inquired of me my faith. I then explained to him what I

believed respecting the unity and trinity of God, and that the Messiah

was one person with two natures, and that the Holy Spirit proceeds from

the Father and Son. Then arose a disputation about, who is the Vicar

that Christ has appointed to explain his law. I answered in substance as

I afterwards did in writing, that by reason, and learning, and prayer to

God, with purity of motive, we may know, from the holy scriptures, every

thing necessary to our salvation. This was the purport of my reply,

which perhaps was not expressed with sufficient clearness, or perhaps I

was not able to say it in the manner that was appropriate, for such a

tumult and storm were excited in the company that they seemed to me to

be intent on overcoming me by dint of vociferation, rather than by

argument, and to drown my voice, rather than to understand my opinions.

When, after some days, came bishop Abdalla Blabul and Padre Bernardus of

Gzir, the patriarch one day called me to them in his chamber, and asked

me what I wished, whether money or office, or whatever it might be,

promising to gratify me, speaking of his love to me and of his great

interest in my welfare. These professions I know to be sincere, but

they are according to the world, and not according to the Gospel. I

assured him that I wanted nothing of the things he had mentioned; that I

was submissive and obedient to him; and that if he thought of me, that I

had taken money of the English, he was welcome to shut me up in my

chamber as to a prison, and take from me every thing that I possessed;

that I wished from them merely my necessary food and clothing, and that

I would give them this assurance in writing. The bishop and priest then

begged me, in presence of the patriarch, to say that my faith was like

that of the Romish church. I replied, that I feared to tell a falsehood

by saying a thing, while actually, in my reason, I did not believe it.

"But," said they, "the patriarch here will absolve you from the sin of

the falsehood." I turned to the Patriarch and put the question whether

he would so absolve me. He answered, that he would. I said, "What the

law of nature itself condemns, it is out of the power of any man to make

lawful." He then again asked me what I wished to do. I said, I wish to

go and see the Armenian patriarch Gregory, and inquire of him what I

ought to do. He consented, and requested me, when I had done this, to

return to him, to which I agreed. I was accompanied by a priest from the

station of the patriarch to the College of Ain Warka, where I found

Hoory Joseph Shaheen, with whom I conversed a considerable time, and

with great pleasure; for I found that for himself, he did not believe

that the pope was infallible in matters of faith, that is to say, unless

in concert with the congregated church. I then began to confess to him:

but when I saw that he held steadfastly some opinions for no other

reason than that the church so believed, and without bringing any proper

evidence of the fact, viz. from councils or from the fathers, and burst

out upon me with exceeding bitter words, saying, "Know that the church

neither deceives, nor is deceived, and be quiet;" and when I wished him

to instruct me according to the word of God, with the simple object of

glorifying God and fulfilling his will, I saw that he was not disposed

to support any opinion because it was according to the word of God, but

because so thought the church; and I saw him also ready to retain these

opinions, although I should bring the strongest evidences against them

from the holy Scriptures. He told me that it was impossible for him to

teach any thing contrary to the council of Trent. So I found I could not

receive his system, because, though you should shew him that it was

wrong, he would not give it up, lest with it he should be obliged to

give up his office. I therefore told him, you are bound, i. e. shut up

as between walls, by the doctrines of the pope and the council of Trent.

In conversation on the images, he would have proved their propriety from

Baronius' church history. We found this author quoting the sacred

scriptures to prove that our Saviour sent a picture of himself to the

king of Abgar. I declared that it was false, in so far as he stated that

the _Gospel_ made any such statement, and on that account I could not

believe the story. To this he gave me no answer. After this, as we were

reading the book, and found a statement respecting the bishops collected

in Constantinople, to the number of 313; that they decreed the abolition

of the use of images, because it was idolatrous, and that in the

clearest terms,--I asked him the question, "If an assembly composed of

the bishops of the church were infallible, how is it that this council

is said to have committed an error?"

About this time, I heard that a certain individual wished to converse

with me on the subject of religion, which rejoiced me exceedingly, and I

was impatient for an interview. He came on a Sabbath day to Ain Warka,

for the study of the Arabic grammar, according to his custom, and we had

a short conversation together on works unlawful on the Sabbath day, and

other subjects. He then excused himself from further conversation for

want of time; but promised that when we should meet again, he hoped to

have a sufficient opportunity to dwell on these subjects at large. I

continued at Ain Warka the whole week, reading with the rest at prayers

and confessing to Hoory Joseph above mentioned; and on the next Lord's

day, the Armenian priest aforesaid came again, and I fully expected to

have time and opportunity to ascertain his opinions; but I was

disappointed again; for he wished to have the dispute carried on in

writing, and to have an assistant with him, with other conditions.

In these circumstances I failed of my object; but was on the whole more

inclined than before to receive the doctrines of the Romish church;

since the priest had promised to bring his evidence, on all points, from

the word of God, that they (the papists) were walking in light and not

in darkness.

At this time one informed me that his holiness, bishop Jacob, superior

of the convent of Bzumar, wished to see me. And because Hoory Joseph, at

first told me that this state in which I had fallen was a temptation of

Satan, and at one time shewed me that it was usual for people, when they

came to the age of manhood, to be tempted on the subject of their

religion, and at another, assured me, that this was a state of

delirium:--and again, because I had heard formerly that this bishop

Jacob had himself been delirious, and that he was a man of information,

I wished very much to see him; and on the same day I went to Hoory

Joseph and declared to him plainly my opinions, and shewed him that the

beast mentioned in the Revelation was a figure, as the lamb evidently

was, and how dreadful must be the torments of those who worship the

image of the beast. I then disclosed to him my intention of going up to

the convent of Bzumar, where were the patriarch Gregory, bishop Jacob,

and the Armenian priest already mentioned.

I set off the same day, and on my arrival saluted the patriarch, and on

the same night reasoned on the subjects of faith, hope and love. It

appeared that the patriarch's opinion was, that a man may be possessed

of living faith, faith unto salvation, although he should feel nothing

in his heart. I answered him with a quotation from St. Paul, "With the

heart man believeth unto righteousness, and with the mouth confession is

made unto salvation." But this did not convince him. He explained the

_heart_ to mean the _will_. It then appeared to me that he was not a

true believer, and from that time forward I could not believe him, as I

would believe a real Christian, but I wished to hear his worldly

arguments. On the following day, I asked him how it can he said, that

the pope was infallible if there were no proofs of the fact to be

brought. I asked him if this pretension of the pope was that of an

apostle, or a prophet? if an apostle, or a prophet, he could not be

believed without miracles, and that we christians were not to believe

any one, though he were to bring down fire from Heaven.[H] His replies

to me were weak; and after considerable conversation on what is the

church of Christ, on the ignorance that is pardonable, &c. he began to

prove that if the pope is not infallible, then there is _no religion_,

_no gospel_, and even _no God_. But I observed all his proofs so weak,

that I could not be convinced, and I fell into deep perplexity as to

what I should do. For sometimes I greatly endeavoured to submit my

judgment to his rules and opinions, and made these efforts until my very

head would ache. The next day I asked him what was that _great city_,

ruling over the kings of the earth, mentioned in the Rev. xvii, 18?

After he had brought his book of commentaries, he answered that it was

Rome, which is also called spiritual Babylon, or Babel, and after

wishing me to yield to his opinion or that of the book, he said nothing

more. From this time I was with the patriarch every day for three or

four hours, and his best advice to me was, to pray to St. Antony of

Padua, together with one repetition of the Lord's prayer, and one of

Hail Mary, &c. every day for three days. When I was thus in doubt from

the weakness of their proofs, one of the monks said to me, "If you wish

to know _good tobacco_, ask the patriarch." I hoped that this priest

would explain to me those doctrines of the Romish church, which I could

not believe; so I went into his chamber and questioned him very

particularly on all points. He expressed his wish that we might discuss

together all the points one by one, but on condition that the patriarch

Joseph should appoint him to do so. He told me he had in his possession

a book refuting the opinions of Luther and Calvin. I begged permission

to read it; but he refused, telling me that the doctrines of the church

all remained unrefuted. He wished me to go down to the patriarch Joseph

on this business. So after a stay of four days from my arrival, I

departed for Ain Warka according to my promise to Hoory Joseph.

Here I found one of my friends of whom I had heard that he had been very

much astonished at my connexion with the Bible men. After I had seen

him, and had conversed with him a little on some points, he would no

longer hear me, fearing among other things lest he should be crazed.

When we touched on the subject of the great city above mentioned, he

told me that he had seen a book of commentaries on the Revelation, which

made the city clearly to be Rome. At this I wondered greatly, since the

meaning was so clear that not even the teachers of the Romish church

herself could deny it. I then finished my confession to Hoory Joseph

Shaheen, and about sunset the same day, went down to the patriarch to

the convent Alma. He requested me again to write a paper stating that my

faith was according to the faith of the Romish church. From this I

excused myself, begging that such a thing might not be required of me,

for the council of Trent had added nothing to the rule of faith, which

was established by that of Nice, which begins, "I believe in one God,"

&c. A short space after, I gave him my advice, with modest arguments,

and mild suggestions, on his duty to cause the gospel to be preached in

the church among the Maronite people; and offered him the opinion that

this should be done by the priests in the vulgar language, every Sabbath

day, for the space of one or two hours; and if this should appear too

burthensome to the people, to take off from them some of the feast days.

After this, I remained silent in my chamber near to his own; and as

there came to me a few of the deacons of the patriarch, and others, I

read to them at their request in the New Testament printed in Rome. But

in a little time after, I entered my room, and found in it none of all

the books that had been there, neither New Testament nor any other, and

I knew that the patriarch had given the order for this purpose, for he

reproved me for reading the gospel to them, but he could accuse me of no

false or erroneous explanations, or that I taught them any thing

heretical.

One day after this, he called me to his presence and began to threaten

me in a most unusual manner. I said, "What do you wish of me, your

reverence? What have I done, and what would you have me do? What is my

sin, except that I conversed with some individuals, shewing them the

errors of the church of Rome?" Then he requested me again, to say, that

I believed as did that church, and said, grasping me firmly by the chin,

"see how I will take you if you do not repent." I begged him to appoint

some one to shew me the truth, by way of discussion, but he would not,

and continued expressing his own sentiment, that we are bound to hold

fast to the church, even to such a length, that if she should even

reject the gospel, we should reject it too.

And here I wish to say a word to every reader that regards and loves the

truth; how does such doctrine appear to you? and how could I believe in

all which the Romish church holds, without _knowing_ all of it? and how

could I say, without a lie, that I believe, when I do not believe?

When I saw the patriarch breaking out with an exceeding loud and unusual

voice, I was afraid that I should be found among "_the fearful_," (Rev.

xxi. 8.) and rose to depart. When I reached the door, I turned and said

to him, "I will hold fast the religion of Jesus Christ, and I am ready

for the sake of it to shed my blood; and though you should all become

infidels, yet will not I;" and so left the room.

One of my friends told me, that he had suggested to the patriarch the

grand reason why I did not believe in the pope, which was, that among

other doctrines of his, he taught, that he could not commit an error,

and that now, though a pope should see any one of his predecessors had

erred, he could not say this, for fear that _he_ also should appear to

be an unbeliever. This friend also told me, that the patriarch wondered

how I should pretend that I held to the Christian religion, and still

converse in such abusive terms against it; and _I_ also wondered, that

after he saw this, he should not be willing so much as to ask me, in

mildness, and self-possession, and forbearance, _for what reasons_ I was

unwilling to receive the doctrines of the pope, or to say I believed as

he did; but he would not consent that the above mentioned Armenian

priest should hold a discussion with me, and more than this, laid every

person, and even his own brother, under excommunication, if he should

presume to dispute or converse with me on the subject of religion.

Under this prohibition from conversation, and this bereavement of books,

from what quarter could I get the necessary evidence to believe in their

opinion?

Another cause I had of wonder, which was, that not one of all with whom

I conversed, after he saw me to be heretical and declining from the

truth, thought proper to advise me to use the only means of becoming

strong in the faith, viz. prayer to God the Most High, and searching his

Holy Word, which a child may understand. I wondered, too, that they

should ridicule me, and report me abroad as one mad and after all this,

be so fearful to engage in a dispute with the madman, lest he should

vanquish them in argument, or spoil their understandings, or turn them

away from the truth.

After some time came the bishop of Beyroot. I gave him the usual

salutation, and was greatly rejoiced to see him, as I knew the

excellency of his understanding, and his quickness of apprehension, and

hoped that, after some discussion between us, he would explain the

truth, and that he would rest on clear evidence to support his views.

But in this case also, I was disappointed; for one day, when I asked him

a question, and during the whole short conversation which followed,

whenever I began to bring evidence against him, he was angry, and

finally drove me from my chamber in a fury, and that with no other

cause, as he pretended, than that he did not wish to converse with a

heretic.

Some time after this, Hoory Joseph Shaheen came down to the convent of

Alma, and I endeavoured to get him to unite with me in persuading the

patriarch to send out among the people preachers of the gospel, or that

there should be preaching in the churches as before mentioned. But he

would not co-operate with me in this, and I was again disappointed.

Then, when the patriarch and the bishop of Beyroot wished to dispute

with me, I expressed the hope that the discussion might be in meekness,

and without anger. It was concluded that the discussion should be in

writing, that no one afterwards should be able to alter what he had once

said. They then commenced by asking me questions; the first question

was, in amount, this, "Has the Messiah given us a new law?" At first, I

did not grant that he had, strictly speaking, given us a new law, and

quoted the words of John, that "the law was given by Moses, but grace

and truth came by Jesus Christ;" but when I afterwards saw that by "_a

new law_," they meant merely the gospel, or the New Testament, I

answered in the affirmative. They then asked me if there was not to be

found in this new law some obscurities. I answered, "Yes." They then

asked me, Suppose any difference of sentiment should arise between the

teachers of Christianity, how are we to distinguish the truth from the

error? I answered thus;--"We have no other means of arriving at the

truth, than searching the word of God, with learning, and reason, and

inquiry of learned spiritual teachers, with purity of motive, and with

disinterestedness of inclination. If the obscurities of the word of God

cannot be understood by these means, our ignorance is excusable, and

will not prevent our salvation. If the passages, which still remain

obscure, concern faith, it is sufficient for a man to say, I believe

according as the truth is in itself before God, or I believe in the

thing as God inspired it to the writer. And if the obscurity respects

our practice, after making use of the means above mentioned, if that

branch of our practice be forbidden, or under a doubt, desist from it,

but if it is not forbidden, do it, and _Blessed is he that condemneth

not himself in the thing which he alloweth._"

After I had given them this answer, they brought no evidence to prove

any error in it, and moreover afterwards never put to me any question to

writing.

Once, as I was walking with the bishop of Beyroot, he began to tell me

how much they all felt for me; and how unwilling they should be to put

me in chains to die a lingering death; and that were it not for the

sympathy and their love towards me, there were people who had conversed

with them, who were ready to take my life. Some further conversation

passed, and I began to introduce the subject of religion, and to ask how

we could believe in the pope that he was infallible. He quoted for proof

the words of our Saviour, _Thou art Peter, &c._ I asked him if it was

proper to suppose that all things bestowed on Peter, were also given to

the pope? If so, why does not the pope speak with tongues; and why is he

not secure from the evil effects of poison, &c.? He answered, that these

last things were not necessary. "But how do you prove it necessary,"

said I, "that the pope should not err? Is it not sufficient if any one

has doubts, to ask his teacher who is not infallible? if you say _yes_,

then the opinion of the fallible man will answer. But if you say _no_,

and that we _must_ go to the pope, what must become of the man who dies

before the answer of the pope can reach him?"

He then resorted to another mode of proof, saying, "Is it not desirable

that the pope should be infallible?" I assured him I wished he might be

so. "Well, is not God able to render him so?" "Yes, He is able to do all

things." He wished to infer his point from these two premises. But I

said, "your reasoning with regard to the _pope_, may be applied to all

the bishops of the church; for it is desirable that they should all be

infallible, and God is able to make them so." He said, "No, for the

bishops feeling less their need of the pope, would not look to him, or

submit to him as their head, and then there would be divisions and

contentions in the church." But why, said I, did not divisions and

contentions arise among the apostles? Were they not all infallible as

well as Peter? He would not say they _were_ infallible. I told him, that

was an opinion that could not be believed, that the pope was infallible,

and the apostles not; for it was well known to all, that the Holy Spirit

descended upon the apostles in a peculiar manner. I asked him again, how

it could be made to appear that divisions would be produced if all

bishops were infallible, for if they were all of one opinion, as they of

course would be, their union must be the more perfect. We conversed

farther at some length, when he concluded by saying, "You are possessed

of a devil."

The next day, as the patriarch and the bishop of Beyroot were seated

under a tree without the convent, I went out to them, and said, "Your

holiness sent to me to come hither for employment, and I came, and have

remained here a considerable time. What do you wish me to do for you,

for I cannot remain here in idleness?" He said, "What do you wish to

do?" If your holiness pleases, that I teach in the school of Ain Warka,

I will do that. "No, I cannot have you go to Ain Warka, to corrupt the

minds of those who are studying science, and to contradict my opinions."

But I will instruct in grammar. "No, the youths of the college are now

attending to _moral_ science." Well, I only beg you will let me know

what I am to do, and if you have no employment for me, I wish to return

home. The bishop here broke in upon the conversation, saying, I will not

suffer you to go back among my flock to deceive them, and turn them away

to heresy. Will you then debar me, said I, from my home? If so, let me

know where I shall go, what I shall do? The bishop then said to the

patriarch, "Indeed I will not suffer this man to go abroad among my

people, for he is even attempting to make heretics of us also." Yes

replied the patriarch, it will not do after this, to afford him a

residence in any part of the land. The bishop then turned to me, in the

bitterest anger and rage, reviling me and saying, "If you go among my

people again, I will send and take your life, though it be in the bosom

of your own house." I said, "Well, what would you have me to do, and

what will you do with me? If you wish to kill me, or shut me up in

prison, or give me up to the government, or whatever it may be, I wish

to know it." "You must wait here till spring or summer," said the

patriarch, "and then we shall see how you are." I answered him in the

words of that christian who was given by his judge ten days to

deliberate whether he would worship an image: "_Consider the time

already past, and do what you please._"

I asked the bishop his reasons for wishing to kill me. What evil had I

done? He was filled with high and bitter indignation, saying, "What,

miscreant! Shall we let you go forth to corrupt my flock for me? Is not

what has passed enough?" I rose and said to them, "God at least is with

me," and left them. The patriarch sent after me his nephew, requesting

me, in soothing words to return, and saying that he would do what I

wished.

But when I contemplated the hardness of heart manifested by the bishop,

I could not restrain myself from reproving him, hoping that he would

grow mild. I said, therefore, "Our Lord Jesus Christ said, _out of the

abundance of the heart the mouth speaketh_, and that Satan, who was in

his heart, wished to kill me, for Satan was a murderer from the

beginning." I told him, moreover, that he was not a true disciple of

Christ. And when I had left them a second time, the patriarch again sent

his nephew to enquire of me what I wished; whether it was money, or what

else, promising that he would answer my enquiries.

I returned and told him, that I had a request to make of _one thing

only_, and that I hoped he would answer me, not as to a little child,

who would ask a childish thing. He asked me what it was. I said I have

to ask of you the favour to send from your priests two faithful men to

preach the gospel through the country, and I am ready, if necessary, to

sell all that I possess to give to them as part of their wages. He

promised me it should be done. But I had reason to expect that he would

receive such a request as from the mouth of one out of his reason. Now

there was at the convent a man called Hoory Gabriel, who was said to be

insane, and was known to all his acquaintance as a man that never would

say a word on the subject of religion, and he was a scribe of the

patriarch, and from the time of my arrival until that day, had never

asked me a single question about my faith, or opinions, nor had given me

the least word of advice about any of my errors. The same night, as this

priest was passing the evening in company with the patriarch, bishop,

and other individuals, as if they had been conversing on my idiocy in

making the request of to-day, the patriarch sent for me to come and sit

with them. I came. The patriarch then asked this priest and the others

present, if two proper men could be found to go and preach the gospel.

They then answered one to another, such an one, and such an one, would

be the fittest persons, some mentioning one and some another, looking at

me in the mean time laughing, to see what I would say.

I smiled in a pleasant manner at all this, and when one asked me, why I

laughed? I said to the patriarch, "Have you not perfect confidence in

the integrity of the priest Gabriel?" He said, "Yes." I then said, pray

let this priest then examine me for the space of a few days, and if he

does not conclude that I am a heretic, I will for _one_, take upon

myself this duty of preaching. This remark put an immediate end to the

conversation.

The third day, when the bishop wished to mock me before the patriarch

and a shekh of the country, I answered his questions according to his

own manner; but in a little time he began to revile me, and rebuke me

for blasphemy against the eucharist, against the virgin Mary and the

pictures, and that because I had said before one of his deacons, that

were it not for fear of the patriarch, I would tear all the pictures to

pieces and burn them. I gave him answer to every particular by itself,

and when he found that he could produce against me no accusation, he

increased in wrath. I then said, if this is your pleasure, I will say no

more. I told him that I had said, that pictures were not Gods; that such

was my opinion always; and that I wished to tell all the common people

so, that they might understand it. But to this he would not consent. He

then began to accuse me of saying of the eucharist, "Let them smell the

scent of it, and know that it is but bread and wine still." I told him

that if he would give me leave to speak, or if he wished to hear my

views, I would speak; "but how is it that you bring against me

accusations, and do not suffer me to make my defence?" Here again he was

not willing that I should speak, but the patriarch said to me,

"_Speak_." I then observed, that St. Ephraim says, "Come, eat the fire

of the bread, and drink the spirit of the wine;" and began to say from

this, that our eating the body of Christ was not natural, but spiritual.

Then again he fell into a rage against me. I said to him, "It is

written, _be ye angry and sin not_. I told you before, that I would keep

silence and not speak without your consent, and whatever you wish, tell

me that I may act or refrain accordingly." At this the patriarch smiled.

But the bishop fell into a passion still more violent, against the

patriarch as well as myself, and rose and went away. I also left the

room. In the evening, when were collected together the patriarch and

bishop and all the monks, with priest Nicholas, whom they were about to

ordain bishop on the morrow, the patriarch began to ask me questions

respecting my faith. When I saw that their object was neither to benefit

me, nor receive benefit, I gave them answers calculated to continue the

conversation in a trifling strain, saying, "My faith is the faith of

Peter, and the faith of Peter is my faith. I believe all that God has

given by inspiration to the one only holy catholic church." He asked me,

What is the church? I answered, "The church is the whole company of

those who believe in the Messiah and his law, on all the face of the

earth." But where is the place of the church? "The place of the church

is the whole world, it is made up of every nation and people." "What,"

said he "the _English_ among the rest?" "Yes, of the English also."

Afterwards, when he continued to question me, and I saw that he had no

other object than to try me, I assured him, this is my faith, and to

this faith will I hold, whether it is worth any thing in your estimation

or not. I then asked him if he was willing to hold a discussion on the

subject; but he would not permit it in any shape. He afterwards

requested me to tell my faith again without fear and without

concealment. I referred them to the priest that was about to be

ordained, saying, that I had conversed with him on all points

particularly, and that he was able to make answer for me. The priest

then bore testimony on the spot, that I had said before him that I

believed the pope to be infallible, while I never said this to him at

any time. Afterward, when I was in his company privately, I inquired how

he could bear such testimony as he had done. He confessed in the fullest

terms, that he knew it was a falsehood, but that he said what he did,

that they might cease talking with me. The same night I had resolved on

quitting them; so at about midnight I left the convent, committing

myself to the protection of God, who never deserts them who put their

trust in him, and arrived at Beyroot, on the morning of Thursday, March

2, 1826.

Here then I remain at present, not that I may take my views from the

English, or from the Bible men, nor that I may receive my religion from

them. No, by no means; for I hold to the word of God. This is beyond all

danger of error. In this I believe; in this is my faith; and according

to it I desire to regulate my life, and enjoy all my consolations. By

this I wish to show what I believe and not to confer with flesh and

blood, that I may not run now nor hereafter in vain; for I know and am

persuaded, that the true religion is not according to the teaching of

men, but according to the inspiration of God: not according to the

custom of education, but according to the truth, which is made manifest

by the word of God. I therefore say to myself now, as I did in the

convent with the patriarch, where I wrote thus:

"Far from me be all the commandments of men. Nothing is to come into

comparison with the teaching of Jesus by reading the New Testament. If

our _hearts are not transformed_, there is the greatest danger that we

die in our sins. If any thing in the doctrine of Jesus seems burdensome,

let us pray that he may make it light; and if there is any thing that we

do not understand, let us pray that he would instruct us and reveal the

obscurity to all who truly believe in Jesus. There is nothing more

delightful to the soul than he. O taste and see that the Lord is good!

Blessed are all that put their trust in him! Cast thy burthen on the

Lord and he will sustain thee. Sweet is the sorrow produced by his word;

for it gives us an aversion to all the consolations of time. Let us

therefore seek refuge in God. Alas for thee, O thou that trustest to the

doctrines of men, especially if they give rest to your conscience, for

that rest is false and deceitful, proceeding from the thoughts of men,

and preventing you from attaining that true rest, of which the Apostles

speak, saying, _We do rest from our labours._ Take heed lest there be in

any of you an evil heart of unbelief in departing from the living God.

Read the word and it shall teach you all things necessary to your

salvation. If you say you do not understand it, behold the promise of

St. James, _If any may lack wisdom, let him ask of God, who giveth to

all men liberally and upbraideth not, and it shall be given him._ The

divine word is a most precious treasure, from which all wise men are

enriched. Drink from the fountain itself. Again, I say, vain is the

philosophy of men; for it recommends to us doctrines newly invented, and

prevents our increase in virtue, rather than promotes it. Cast it far

from you."

This is what I wrote some time since, and I would revolve these thoughts

in my mind at all times. The object in all that I have done, or

attempted, or written, in this late occurrence, is, that I may act as a

disciple and servant of Christ. I could not, therefore, receive any

advice, which should direct me to hide my religion under a bushel. I

cannot regulate myself by any rules contrary to those of Christ; for I

believe that all who follow his word in truth, are the good grain, and

that all those who add to his word, are the tares sown by the enemy,

which shall soon be gathered in bundles and cast into the fire

unquenchable. And I beg every member of my sect, i. e. of the Maronite

church, who loves truth, if he sees me in an error to point it out to

me, that I may leave it, and cleave to the truth. But I must request

those who would rectify my views, not to do as did a priest at Beyroot,

who after a considerable discussion, denied the inspiration of the New

Testament. Men like him I do not wish to attempt to point out my errors;

for such men, it is evident, need rather to be preached to, than to

preach; and to be guided, rather than to guide. But if any understanding

man will take the word of God and prove to me from it any doctrine

whatever, I will respect him and honour him with all pleasure. But if a

doctrine cannot be established thus, it is not only opposed to the

doctrines of Christ, but to the views of the early christians, the

fathers of the church; such as St. Ephraim and others. Such doctrines I

cannot confess to be correct, although it should cost me the shedding of

my blood. Be it known, that I am not seeking money, nor office; nor do I

fear any thing from contempt, nor from the cross, nor from the

persecution of men, nor from their insults, nor their evil accusations,

so far as they are false. For I am ready for the sake of Christ to die

daily, to be accounted as a sheep for the slaughter, for he, in that he

suffered being tempted, is able to succour those that are tempted. I

consider that the sufferings of this present time are not worthy to be

compared with the glory that shall be revealed in us. I believe that

Jesus is our High Priest for ever and hath an unchangeable priesthood,

wherefore he is able to save them to the uttermost that come unto God by

him, for he is the one Mediator between God and man, and he ever liveth

to make intercession with the Father for us; and he is the propitiation

for our sins, and to him be glory with the Father and his Holy Spirit of

life for ever and ever--_Amen._

I would only add, if there is any one, whoever he may be, that will shew

me to be under a mistake, and that there is no salvation for me unless I

submit to the pope, or at least shew me that it is lawful to do so, I am

ready to give up all my peculiar views and submit in the Lord. But

without evidence that my views are thus mistaken, I cannot give them up,

and yield a blind obedience, until it shall be not only _told_ that I am

mad, but until I shall be so in _fact_, and all my understanding leaves

me. Not until men shall have burned not only the Bibles printed by the

English, but all the Bibles of the world. But these two things,

understanding and the Bible, I pray God to preserve both to me and to

all the followers of Christ, and that he will preserve and save all you,

my friends, in the Lord.

ASAAD SHIDIAK.

_Interview with several of his Relatives._

6. Among those who came to see Asaad to-day, were three of his brothers

and an uncle. Mansoor, the oldest of the brothers, we had never before

seen. He is a furious bigot, and perfectly ignorant and regardless of

the first principles of religion. The second, Tannoos, or Antony, has

lived among us as a teacher, and has good native and acquired talents;

but, though he might be a protestant if he were left at liberty, he

thinks it altogether preposterous to attempt to quarrel with bishops and

patriarchs on the subject of religion.

These two brothers, and the uncle, (the last worse than the first,) came

and conversed together with Asaad in his chamber a considerable time.

Hearing them very earnest, I took the liberty also to go in. They

continued their rebukes and arguments, (especially the uncle,) in so

harsh and unfeeling a manner, that it made me tremble to hear them. They

contradicted Asaad, scoffed at and threatened him, calling him

possessed, mad, under the power of Satan, and so on. Asaad consented to

go home and leave the English, which was the great point they wished to

gain, provided they would get an assurance from the patriarch in

writing, to say, on the faith of a christian, that he would not molest

him.

"But," said they, "then you must hold your tongue, and not broach your

new opinions among the people."

"What," replied Asaad, "must I go and live like a _dumb_ man? No, that I

will never do. My religion binds me not to do it. I must love my

neighbour as myself."

"Why do you not go," said they, "to the Druses, and the Moslems, and

preach the gospel to them? You answer, because there is danger. So there

is danger in the present case; this is not a land of liberty, therefore

be silent."

_Asaad._--"Secure me but the free exercise of my conscience, and I will

go with you. My religion is my all, and I must be free in it."

_They._--"We can give you no such security. Nobody dares go to the

patriarch with such a request. You cannot be permitted to publish your

notions abroad among the people."

"Then," said Asaad, "there is no more to be said;"--rising, and with

clasped hands walking the room;--"_Religion unshackled--Religion

unshackled_, is my doctrine."

They rose and left the room in an angry despair. Mansoor returned, and

wished to speak a word with Asaad at the door. In a moment, Asaad

returned. "Do you know what Mansoor has told me?" said he. "His last

words were, 'Even if the patriarch and the emir should do nothing; if

they make no attempts to take your life; be assured, _we ourselves_ will

do the work: so take heed to your self accordingly.'"

Asaad was much affected by the interview. As soon as he found himself at

liberty, he stepped up into the loft where he sleeps, and threw himself

on his couch in prayer.

While in this attitude his next younger brother, Galed, knocked at the

door. I called to Asaad to inform him of the fact; but he gave me no

answer. I then invited Galed to another room, where Asaad soon joined us

with a full and heavy heart. The two brothers saluted each other with

embarrassment. Asaad evidently wished to be alone, and the brother,

after a few mild, unmeaning inquiries, left him.

_Begins to converse more pointedly with the People._

7. I yesterday advised Asaad to direct his conversations with the

people, as much as possible to their hearts, and say little or nothing

on the corruption of their church. He objected to the counsel. I

referred him to similar advice he gave me some months ago. "Ah," said

he, "I thought so then, but I now see that you cannot stir a step, but

you meet some of their corruptions." However, he to-day made the

experiment, and held an hour's conversation with two visiters on the

subject of regeneration. They both thought themselves renewed, but took

too little interest in the subject to confine their attention to it.

"You see," said Asaad, after they had gone, "how little they feel on

such a subject. It is painful to talk with such men. I would rather see

them contradict, and dispute, and get angry, or any thing, than to

appear so dead."

_Interview with a younger Brother._

Asaad's brother Galed came again to-day, and discovered more feeling

than yesterday on the subject of his brother's leaving the English. He

said he had brought an insupportable shame upon the family. Asaad

insisted, that such shame was no argument whatever for his leaving us;

that all the disciples of Christ were to expect it as a thing of course.

Galed assured him, that nobody would think of molesting him, if he were

at Hadet. I asked Galed if his brother Mansoor did not threaten

yesterday to kill him. He turned away, colored, and muttered something

that I did not understand; but the whole was a full acknowledgment of

the fact.

Asaad said, "I cannot confide in you."

"But," said Galed, "if any one were disposed to take your life, could

they not do it as well here, as at home?"

I answered, "no; that the emir Beshir himself could not enter my house

without my permission, and that if the relatives of Asaad did not cease

from their threats, I should feel myself bound to shut them out of it."

After a long conversation, at the end of which he found Asaad as

inflexible as ever, he rose abruptly, and was going out without a

compliment, when Asaad started up, and asked, "Well, what do you

conclude to do? Do you really intend to send some assassin to take my

life in my room?" The youth, without deigning to look at him, closed the

door in sullen grief, and departed.

Asaad turning to me, said, "I cannot please these people. Whatever I

say, they are sure to be angry. Soft words, or hard words, it makes no

difference to them. They come as if I were under their kingly authority.

They lay hold of my cloak, and say, 'Give me this.' If I say, 'I will

not give it,' they are angry; and if I reason with them with all the

mildness of which I am capable, and say, 'Cannot you be accommodated

elsewhere? Can you not wait upon me in a few days?' &c. they are equally

angry."

_Correspondence with his family._

8. A messenger called this morning with the following note.

"To our brother Asaad Esh Shidiak: May God bless you.--We beg you to

come home to-night, and not wait till Sunday. We have pledged our mother

that you shall come. If you fail to do so, you will trouble us all. Your

brother,

GALED."

To this letter, Asaad sat down, and instantly wrote the following reply:

"To our much honoured and very dear brother Galed: God preserve

him.--Your note has reached us, in which you speak of our coming home

to-night, and say, that if we do not come, we trouble you all.

"Now if we were in some distant land, your longing after us in this

manner might be very proper; but we are near you, and you have been

here, and seen us in all health, and we have seen you. Then quiet our

mother, that we, through the bounty of God, are in perfect health, and

that we have great peace in the Lord Jesus Christ, peace above all that

the world can afford, and abundant joy in the Holy Ghost above all

earthly joy. But as to our coming up this evening, we do not find it

convenient, not even though we had the strongest desire to see our

mother and you.

"I beg you all to love God, and to serve him in our Lord Jesus Christ.

This is of all things the most important; for if we love God, if he but

renew our hearts by the holy Ghost, we shall enjoy each other's society

for ever and ever.

"And now we are prevented from coming to you, and you know we are not

void of all desire to see you, but the hindrances to which we have

alluded, are, we think, a sufficient apology. We beg you to accept our

excuse, and to apologize for us to our mother, and we pray God to pour

out his grace richly on you all, and lengthen your days.

"Your brother, ASAAD.

"P. S. Tell our mother not to think so much of these earthly things but

rather of God our Saviour."

_Is visited by his Mother._

This letter had been gone scarcely time sufficient to reach Hadet, when

the mother herself was announced at the door. We welcomed her with all

cordiality, and treated her with all the respect and attention we could.

But all we could do or say did not alter her resolution to get her son

away, if in her power. She besought him by the honour he owed her, by

the love he professed for her, by his regard for the reputation of her

family, for religion itself, and for his own personal safety, that he

would immediately accompany her home; and when she found him inflexible,

she declared she would never stir out of the house unless he went with

her.

To all this Asaad replied, "To what purpose would it be, that I should

go home? You wish me to go, you say, that people may be convinced that I

am not mad. But you, who come hither, and see, and converse with me,

say, after all, that I _am_ mad. How can it be expected that I should

convince others that I am _not_ mad, when my own mother will not believe

it. Or do you think that if I once get out among you, the air of Hadet

will change my opinions, or induce me to be silent? All these are vain

expectations. I see no object to be gained. If I should go to Hadet, and

be constantly disputing with the people, and telling them, that you are

all going astray; that you are worshipping idols instead of the living

God; that I could wish to tear down every picture in your churches; that

the bread and wine of the Lord's Supper are not Jesus Christ; that I

believe the pope to be the beast in the revelation,[I] whose business is

to deceive the people and ruin their souls;--by all this, I should

injure your feelings, enrage the people, excite the opposition of the

emirs, and bishops, and patriarchs, and then return here just in the

state I am in now."

The youngest brother, Phares, who accompanied his mother, conversed

freely and in good temper, and listened with attention to all Asaad's

arguments, by which he endeavoured to justify his views and

determinations. But no argument or evidence could convince the

disconsolate mother. Asaad had repeated the name of Christ, and the word

of God so often, that she, at last, in a fit of impatience exclaimed,

"Away, with Christ, and the word of God; what have we to do with them!"

and when we pointed out to Asaad some text of Scripture, which we

thought applicable in any case, she would endeavour to close the book,

or catch it from him, as if it taught paganism, or witchcraft. During

her stay we dined, and as Asaad took the meat upon his plate, and ate it

without a scruple, in this season of Lent, it was remarked with what a

gaze of wonder she regarded him. She seemed to say in her heart, "All is

over--my son is lost!"

After some hours of troublesome expostulation and entreaty, during which

Asaad once said he could bear it no longer, and rose, and shook my hand

to go, it was finally settled that the mother should go home without

him, but that to save the family from the insupportable shame, which

threatened it, Asaad should give her a paper, stating, in effect, that

he was not a follower of the English. When the paper was finished,

"Now," said Asaad, "go to your home in peace;" and walked away; but

suddenly recollecting himself, he called his brother back, and said,

"Phares, I wish you fully to understand, that I love you, and I have one

request to make of you, which is, that you will take the New Testament,

and read it attentively."--"Give me a New Testament," said Phares,

quickly. We gave him the book, and he went his way, evidently affected

and softened by the interview.

9. The shekh before mentioned communicated to Asaad, through the medium

of a priest, the offer of his daughter in marriage, on condition he

should leave the English.

10. Set apart a day of fasting and prayer on Asaad's account. He was

observed not to be in a happy temper. Towards evening he spoke of going

home. I hoped he would finish writing the statement we had requested of

him, "for," said I, "if you go home I shall not see you again for

months." "No," said he, "perhaps not for years." His manner was very

peculiar. I knew not what was the matter, till, in the evening, after a

long conversation on the evidences of inspiration, he said, "I have been

in deep darkness to-day. My heart has been full of blasphemy, such as I

have scarcely ever known. I have even doubted the existence of God. But

now I am relieved, and I would just say, I shall not go home to-morrow,

as I hinted."

This temptation seems to have arisen chiefly from a discrepancy in the

scriptures, which I had shewed him, and which I knew not how to

reconcile. He begged that, for the present, I would by no means shew him

another such.

_Suspects himself to have been poisoned._

11. One of the neighbours brought Shidiak a letter, cautioning him, if

he went to the shekh's house, not to smoke or drink with him.

12. Word came to Asaad, that the shekh was with the family below, and

would be glad to see him. Asaad went down, but in a few minutes came up,

pale and trembling, and said he was exceedingly dizzy and faint. He had

just taken coffee below, attended with suspicious circumstances, and

begged to know if he might not be poisoned. We opened a medical book we

had, and explained to him, as rapidly as possible, the symptoms of a

poisoned person. "Oh! these are my feelings," said he, and fell upon his

knees before his seat in silent prayer. We immediately gave him an

emetic, which operated well, and before night he was relieved of every

alarming symptom. The youth who gave the coffee, being sent for, gave

good evidence of having had no bad intentions; and notwithstanding many

suspicious circumstances, we did not think the evidence of an attempt at

poison sufficiently strong, to prosecute any public inquiry into the

matter.

16. A youth from Der el Kamer called to see Asaad. He remarked, that he

once saw a priest at his village tear in pieces five of these books of

ours, but he could not tell for what reasons. He had, apparently, never

seen the ten commandments before, and was very much surprised to find

image-worship so expressly condemned in them. A letter was received by

Asaad from the patriarch, written in very plausible terms.

_Visits his Relatives at Hadet._

17. Four of the relatives of Asaad came down, and succeeded in

persuading him to accompany them home. He said he could not believe,

after all that has been said, that they would do him violence, and he

strongly expected that his visit to Hadet would do good. A majority of

us opposed his going with all we could say; but he thinks he knows the

people here better than we do. He left us toward evening, expecting to

be absent only a few days.

_Their violence, and the consequent proceedings of Phares Shidiak._

24. Phares Shidiak came to my house to day, and wished to speak with me

in private.

"Yesterday morning," said he, "as I was in my room reading the New

Testament, my brother Mansoor entered, drew a sword he had, and gave me

a blow upon the neck. I continued with the book in my hand, until one

snatched it from me. Mansoor afterwards drew up his musket, threatening

to shoot me; but my mother interfered to prevent him. My brother Tannoos

hearing a bustle, came in with a cane, and began cudgelling me, without

stopping to inquire at all into the merits of the case, calling out,

'Will you leave off your heresy, and go to church like other people, or

not?' Mansoor not finding Asaad present, as he seemed to have expected,

went to Asaad's chest which stood near me, seized all the books he had

received of you, Hebrew, Syriac, Italian, and Arabic, tore them, one by

one, in pieces, and strewed them on the floor.

"In the course of the day, I came down near where the soldiers of the

emir are encamped, and passed the night in company with my brother

Galeb. This morning _he_ returned, with a line from me to Asaad, and _I_

came off to Beyroot, with the full determination never to go home

again. And now I will either go to some place in this country where I

can enjoy my liberty or I will take ship, and leave the country

altogether."

As he wished my advice, I counselled him neither to go from the country,

nor from his home, but to return, and at least make a further trial of

doing good to his relatives, and bearing their persecutions. He,

however, continued inflexible.

In the space of a few hours, Galeb came in search of Phares, with a

letter from Asaad, of which the following is a copy.

_Asaad's letter to his brother Phares._

"To my beloved brother Phares; the Lord Most High preserve him. Your

departure caused me great grief. _First_, because you were impatient

when trial and persecution came upon you. It is a thing we are regularly

to expect, that if we hope in God in this world, we shall give universal

offence. But we have another city, for which we hope. Do not lose your

courage, for you have not yet resisted unto blood, striving against sin.

Remember, we cannot share in the glory of Christ, if we share not also

in his sufferings. Therefore, rejoice whenever you are tried; rejoice,

and never be sad; for our faith is sure.

"_Secondly_, I was grieved because you gave me no information where you

were going, and what you intended to do. Now, it is not becoming, that

we should do any thing rashly, that is, till we have prayed to God for

direction. Come home, then, and let us set apart a season of fasting and

prayer to God, and do what is most agreeable to him. Perhaps it is best

to let our works preach in silence, in these evil days.

"You must know, that if you fail to come home, you will give us great

pain, and this, you know, would be inconsistent with love. Jesus says,

'By this shall all men know that ye are my disciples, if ye have love

one to another.' You well know how much joy and consolation it would

give us to see you; do not then deny us this pleasure, but come at all

events. If you do not come, it may be an injury both to yourself and me.

I wish to see you, if it be only to say to you two words, and then act

your pleasure; for not every word can be said with paper and pen.

Farewell.

"Your brother and companion in tribulation,

ASAAD."

Galeb took me aside, and begged me to urge his brother to go home. I

said I had already advised him to do so, but that I could not force him

to go--that if he found he could not enjoy liberty of conscience, and

the privilege of reading the word of God, in Hadet, he was welcome to

stay with me as long as he pleased. "You are a man," said Galeb, "that

speaks the truth and acts uprightly, but Asaad and Phares are not like

you; they talk very improper things." Among these things, he mentioned a

report to which Asaad had given circulation, respecting the patriarch,

to which I was obliged to reply, that instead of taking it for granted

to be a _false_ report, he ought to believe it to be true, and that such

a report was not abroad respecting the patriarch alone, but respecting a

majority of patriarchs and bishops of the whole land.

After some further conversation on the wickedness of treating brothers,

as they had done Phares and Asaad, we went to Phares, and endeavoured to

persuade him to go home with his brother. But it was all in vain. "If I

leave this house," said he, "instead of going to Hadet, I will go in the

opposite direction." The brother returned without him.

_Conversation of Phares with the Bishop of Beyroot._

After Galeb had gone, we put a great many questions to Phares, and he

communicated some interesting particulars. Among others was the

following:

"The day that Asaad and myself left you, (the 17th,) the bishop of

Beyroot was at the next house, and I went to salute him.

"He said to me, 'I understand _you_ have become English, too. You

_reason on the subject of religion_.'

"But," said I, "is every one English, if he _reasons_ on that subject?"

_Bishop._--"But you read in the Bibles of the English."

_Phares._--"Yes, and from whom is the Bible? is it from the English, or

from God?"

_B._--"But it is _printed_ by the English."

_P._--"Well, is it altered in any place?"

_B._--"See, now you have begun again to argue on the subject of

religion. I tell you, young man, cease this heretical habit, or you are

excommunicated."

Phares informed us of three or four Bibles and New Testaments, that we

had given at different times to individuals in Hadet, which had lately

been destroyed by order of the bishop. This news, together with a

discovery we yesterday made in the neighbouring house, of two covers of

the New Testament, whose contents had long ago been torn out, shews us

anew, if new evidence were wanting, that if the Gospel is ever

introduced again in its power and purity into this country, it will be

with a desperate struggle.

Two brothers of Phares, Mansoor and Galeb, came to converse with him

anew. We saw them seated together on the ground, at a little distance

from the house, but afterwards saw them no more. It is singular that

Phares should have left without coming either to take his cloak, or bid

us farewell.[J]

28. Having heard nothing particular directly from Asaad since he left,

especially since the affair of the books, I yesterday sent him a line,

and to-day received the following reply:

_Letter from Asaad to Mr. Bird._

"Dear Sir,--After expressing imperfectly the love I

bear you, and the desire I have to see you in all

health, I have to say, that in due time your letter

came to hand, and I read and understood it. You ask

respecting our health. I answer, I am in a state of

anxiety, but not so great as some days ago.

"On Thursday last, having come home from a visit to

the emir Sulman, I found the remnants of the Holy

Scriptures, torn in pieces, as there is reason to

believe, by order of the bishop. When I was told,

that my brother Mansoor had done this mischief, I

returned to the emir, and informed him of the

affair. He sent to call Mansoor, while I returned

again to our house. I now learned, that my brother

Phares had gone off. After searching for him some

time, I went down to the inn in quest of him, but

he was not to be found. As I was on my way

returning from the inn, where I had gone in search

of my brother, I prayed to God, that he would take

every thing from me, if necessary, only let faith

and love towards him remain in my heart.

"As I proceeded on, a man came up, and gave me

information that all the consuls of Beyroot were

slain, and that you also were slain with them. The

report came from a man, who said he had deposited

goods with you for safety. In order to be the more

sure, I asked the man if it were really true, and

he again assured me, that it was. Ask me not the

state of my feelings at that moment.

"On reaching home, I heard this terrible news

confirmed; at the same time looking out, and seeing

the heap of ashes near the house, all that remained

of the 11 copies of the holy scriptures which my

brothers had destroyed, I burst into tears, and

committed all my concerns into the hands of God,

saying, 'Blessed be his holy name: the Lord gave,

and the Lord hath taken away;'--and so I prayed on,

with tears and groanings, which I cannot describe.

"I afterwards heard, that Phares was probably in

the neighbourhood, and set off to search after him

by night, but found him not. When I heard the news

of your death confirmed, I sent off a messenger,

that, wherever Phares might be found, he might

return; and when I received his letter, saying that

he had gone to your house, I could not yet believe

that the report respecting you was false.

"But when the truth on this subject began to

appear, then I heard by a person who came to the

yesterday evening, that the patriarch and the emir

had made an agreement to kill _me_, and that they

had sent men to lie in wait for that purpose. I was

afterwards told, by another person, that some of

the servants of the emir were appointed to

accomplish this end.

"Here I am, then, in a sort of imprisonment,

enemies within, and enemies without.

"One of my brothers, the other day, advised me to

surrender my self entirely to the mercy of the

bishop, whereupon I wrote the bishop a letter, (of

which I send you the enclosed copy,) and gave it to

my brother Tannoos, begging him to carry it to the

bishop, and bring me his reply. Tannoos read the

letter, and without saying a word, threw it down in

contempt. I then gave it to my uncle with the same

request, but as yet I have got no reply.[K]

"All my concerns I commit into the hands of God,

who created me. Through the blood of our Lord Jesus

Christ, I hope that all my distresses will be for

the best.

"I accept with pleasure all your kind wishes, and

send you many salutations in the Lord, and pray for

you length of days.

"Yours, &c. ASAAD."

"March 27, 1826."

_His relatives deliver him up to the Patriarch._

31. Information is received, that Asaad has been taken away against his

will, to the patriarch.

_April 4._ Phares Shidiak arrived here in the evening direct from Der

Alma, and said he had accompanied Asaad to that convent a week ago, that

Asaad was still there, and that the patriarch, having in the morning set

off for Cannobeen, would send down for Assad after a few days. He then

handed me the following line from Asaad.

"If you can find a vessel setting off for Malta, in the course of four

or five days, send me word; if not, pray for your brother.

ASAAD."

We were disposed to send off a messenger this very evening, but Phares

said it would not be necessary.

Had some serious conversation with Phares, in which I exhorted him to

continue reading the New Testament, and take particular notice of the

general spirit of it; and then to judge, if all this deceit, confining,

beating, and threatening to kill, was consistent with that spirit. We

observed, that we supposed the patriarch and the bishop were well

pleased with all the violence that Mansoor had used in this affair.

"Yes," said Phares, "priest Hanna Stambodi, at Ain Warka, told me

yesterday, that none of us had any religion, except Mansoor."

In a subsequent part of his journal, Mr. Bird records the following

particulars respecting Asaad, during his last visit to Hadet, and when

about to be violently removed from thence. They were received from

Phares.

A neighbouring emir being sick, one day, Asaad carried him a paper of

medicine, on the outside of which he had written how it was to be taken.

While Asaad stood without, a servant took in this medicine, and gave it

to the prince, saying, "This is from Asaad Esh Shidiak, and here he has

written the directions on the paper." The prince, who is not remarkable

for mildness, and perhaps was not conscious that Asaad overheard him,

spoke out angrily, "A fig for the paper and writing; 'tis the medicine I

want." "Your lordship is in the right," replied Asaad, "the truth is

with you. The _medicine_ is the thing; the _paper_ that holds it, is

nothing. So we ought to say of the gospel, the great medicine for the

soul. 'Tis the _pure gospel_ we want, and not the _church_ that holds

it."

After Mansoor, in his catholic zeal, had torn up and burned all his

Bibles and Testaments, Asaad could not remain without the scriptures,

but sent and obtained a copy from the little church, which he daily

read, marking the most striking and important passages.

When his relatives, to the number of twenty or more, had assembled, and

Asaad perceived they were come to take him to the patriarch by force, he

began to expostulate with Tannoos, and besought him to desist from a

step so inconsistent with fraternal love. He besought in vain. Tannoos

turned away from him with a cold indifference. Affected with his

hardness, Asaad went aside, and wept and prayed aloud.

The evening before he was taken away, he said to those who had

assembled, "If I had not read the gospel, I should have been surprised

at this new movement of yours. But now it is just what I might have

expected. In this blessed book, I am told, _the brother shall deliver up

the brother to death, and a man's foes shall be they of his own

household_. Here you see it is just so. You have come together to fulfil

this prophecy of the gospel. What have I done against you? What is my

crime? Allowing that I do take the Bible as my only and sufficient guide

to heaven, what sin is there in this?" During the evening, he laid

himself down to sleep, as he was to set off early in the morning. But he

was often interrupted; for, whenever he caught a word of false doctrine

from the lips of those who continued their conversation, he would rise

up, refute them, and again compose himself to rest. One of his uncles,

speaking of his going to the patriarch, said in a great rage, "If you

don't go off with us peaceably, we will take your life." Asaad replied,

"Softly, softly, my dear uncle, don't be hasty. _Blessed are the meek._"

Phares wrote a letter this evening to Asaad, in a hand that had been

agreed on between them, saying, that if he would come to Beyroot, he

need not fear, and that it might be a matter for further consideration

whether he should leave the country.