CHAPTER I.

Produced by John Bechard (JaBBechard@aol.com)

HISTORY

OF

THE MISSIONS

OF THE

AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS

TO THE

ORIENTAL CHURCHES.

BY RUFUS ANDERSON, D.D., LL.D.,

LATE FOREIGN SECRETARY OF THE BOARD.

IN TWO VOLUMES.

VOL. I.

BOSTON:

CONGREGATIONAL PUBLISHING SOCIETY.

1872.

Entered according to Act of Congress, in the year 1872, by

THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS,

in the Office of the Librarian of Congress, at Washington.

RIVERSIDE, CAMBRIDGE:

STEREOTYPED AND PRINTED BY H. 0. HOUGHTON AND COMPANY.

PREFACE.

Missions to the Oriental Churches occupy a large space in the

forty-nine volumes of the Missionary Herald, and in as many Annual

Reports of the Board; and in view of the multitude of facts, from

which selections must be made to do justice to the several missions,

it will readily be seen, that their history cannot be compressed

into a single volume. The Missions may be regarded as seven or eight

in number; considering the Palestine and Syria missions as really

but one, and the several Armenian missions as also one. The history

of the Syria mission, in its connection with the American Board,

covers a period of fifty-one years; that of the Nestorian,

thirty-seven; that of the Greek mission, forty-three; of the

Assyrian (as a separate mission), ten; of the Armenian mission, to

the present time, forty; and of the Bulgarian, twelve. The mission

to the Jews, extending through thirty years, was so intimately

connected with these, as to demand a place in the series; and the

facts scattered through half a century, illustrating the influence

exerted on the Mohammedans, are such as to require a separate

embodiment.

In writing the history, one of three methods was to be adopted;

either to embrace all the missions in one continuous narrative; or

to carry forward the narrative of each mission, separately and

continuously, through its entire period; or, rejecting both these

plans, to keep the narratives of the several missions distinct, but,

by suitable alternations from one to another, to secure for the

whole the substantial advantages of a contemporaneous history. The

first could not be done satisfactorily, so long as the several

missions have a separate existence in the minds of so many readers,

and while so many feel a strong personal interest in what is said or

omitted. Even on the plan adopted, so much must necessarily be

omitted, or stated very briefly, as to endanger a feeling, that

injustice has been done to some excellent missionaries. As for the

second, the author had not the courage to undertake consecutive

journeys through so many long periods; and he believed not a few of

his readers would sympathize with him. If, however, any desire to

read the history of any one mission through in course, the table of

contents will make that easy. Each of the histories is complete, so

far as it goes.

No attempt has been made to write a philosophical history of

missions. The book of the Acts of the Apostles is not such a

history, nor has one yet been written. The time has not come for

that. There are not the necessary materials. The directors of

missions, and missionaries themselves, have not yet come to a full

practical agreement as to the principles that underlie the working

of missions, nor as to the results to be accomplished by them; and

it must be left to competent writers in the future,--when the whole

subject shall be more generally and better understood,--after

patiently examining the proceedings of missionary societies in

America, England, Scotland, and Germany, to state and apply the

principles that may be thus evolved. The most that can now be done,

is to record the facts in their natural connections, together with

the more obvious teachings of experience. If the author has been

successful in doing this, his end is gained.

In the present state of religious opinion respecting divine

Providence among a portion of the reading community, it may be

proper to state the author's strong conviction, that the promise of

the Lord Jesus, to be with his missionaries, pledges the divine

interposition in their behalf; and that "whoso is wise, and will

observe these things, even they shall understand the loving-kindness

of the Lord." In the work of missions, "God is our refuge and

strength, a very present help in trouble." The history before us

often presents cases, in which there is no more reason to doubt the

divine agency, than the human; and no intelligent missionary would

labor hopefully and cheerfully, after becoming a disbeliever in a

particular providence.

Nearly all the early laborers in the fields here presented, have

finished their work on earth. Parsons and Fisk were the only ones,

with whom the writer had not a personal acquaintance. Of not a few

others,--and of some who, like himself, still linger here,--he has

many pleasant personal recollections that sweeten anticipations of

the heavenly world. He is thankful in being allowed to commemorate

their labors and virtues, and only regrets the want of space and

ability to do it better. His constant endeavor has been to present

the missions to the reader as their imprint is left on his own mind.

More biographical notices would have been gladly inserted, had there

been room. The details of persecution are sufficient to furnish

glimpses of the severe ordeal, through which it has pleased the Head

of the Church to bring the infant churches of those fields.

The Syria and Nestorian missions passed under the direction of the

Presbyterian Board of Foreign Missions in the year 1870, and our

history of them closes at that time. Up to that date, the

Congregational and New School Presbyterian Churches (the Old School

Presbyterians also up to the year 1837, and the Reformed Dutch

Church for many years) sustained an equal relation to all these

missions. The mission to the Jews in Turkey was relinquished in

1856, out of regard to Scotch and English brethren, who had

undertaken to cultivate that field. The communities in Turkey among

whom our missionaries now labor, are the Armenians, Greeks,

Bulgarians, Mohammedans, and the Arabic-speaking Christians of

Eastern Turkey.

The Board has ever acted on the belief, that its labors should not

be restricted to pagan nations.1 The word "heathen" in the preamble

of its charter, is descriptive and not restrictive. It is not in the

Constitution of the Board, which was adopted at its first meeting

only a few weeks after its organization. The second article of the

Constitution declares it to be the object of the Board, "to devise,

adopt, and prosecute ways and means for propagating the Gospel among

those who are destitute of the knowledge of Christianity." This of

course includes Mohammedans and Jews; and those who carefully

consider the statements embodied in the Introduction to the History,

will see that it embraces, also, the Oriental Churches, as they were

fifty years ago.

1 These remarks were suggested by a speech at the Annual Meeting of

the Board in Salem, by the Rev. S. B. Treat, Home Secretary of the

Board.

In November, 1812, the year in which the first missionaries sailed

for Calcutta, a committee, appointed by the Board to appeal to its

constituency, used this emphatic language: "It is worthy of

consideration, that the Board is not confined in its operations to

any part of the world, but may direct its attention to Africa, North

or South America, or the Isles of the Sea, as well as to Asia." At

the Annual Meeting in 1813, it was voted: "That the Prudential

Committee be directed to make inquiry respecting the settlement of a

mission at San Salvador, in Brazil, at Port Louis, in the Isle of

France, or on the island of Madagascar." In the latter part of 1818,

it was resolved to commence a mission in Western Asia. The

Prudential Committee said, in their Report for 1819: "In Palestine,

Syria, the provinces of Asia Minor, Armenia, Georgia, and Persia,

though Mohammedan countries, there are many thousands of Jews, and

many thousands of Christians, at least in name. But the whole

mingled population is in a state of deplorable ignorance and

degradation,--destitute of the means of divine knowledge, and

bewildered with vain imaginations and strong delusions." In that

year Pliny Fisk and Levi Parsons embarked for this field.

This historical review makes it clear, that those who organized the

Board and directed its early labors, regarded not only Pagans, but

Mohammedans, Jews, and nominal Christians, as within the sphere of

its labors; and such has been the practical construction for nearly

sixty years.

The reader is referred to the close of the second volume for an

Index; also, for a detailed statement of the Publications issued by

the several missions, which must impress any one with the amount,

value, and influence of the intellectual labor there embodied. Had

these statements been given at length in the History, they would

have embarrassed its progress. A list is also appended of the

Missionaries, male and female, giving the time during which they

were severally connected with the missions.

Thankful acknowledgments are due to the Rev. Thomas Laurie, D.D.,

the writer of a number of valuable and popular works, and to the

Rev. Isaac R. Worcester, well known as the Editor of the Missionary

Herald, for their kind and careful revision of the work.

This History of the Missions of the Board to the Oriental Churches,

is respectfully dedicated to the friends of those missions; and the

author, who has no pecuniary interest in the work, will be amply

rewarded, should he be regarded as having given a true and faithful

account of the agency of the Board in the Republication of the

Gospel in Bible Lands.

Boston, 1872.

CONTENTS.

MISSIONS TO THE ORIENTAL CHURCHES.

INTRODUCTION.

CHAPTER I. PALESTINE.--1819-1824.

The First Missionaries.--Their Instructions.--Reception by other

Missionaries.--The Seven Churches.--Temporary Separation.--Mr.

Parsons at Jerusalem.--Disturbing Influence from the Greek

Revolution.--Returns to Smyrna.--Their Voyage to Alexandria.--Death

and Character of Mr. Parsons.--Mr. Fisk goes to Malta.--Printing

Establishment.--Rev. Jonas King becomes Mr. Fisk's Associate.--Rev.

Joseph Wolff.--The Missionaries in Egypt.--Crossing the Desert.--At

Jerusalem.--Beirût and Lebanon.--The Emir Beshir.--An interesting

Convocation.--Journals and Labors.--Jerusalem revisited.--Arrest of

Messrs. Fisk and Bird.--Visit to Hebron.--Sale of Scriptures.

--Return to Beirût.--Communion of Saints.--Journey to Damascus and

Aleppo.

CHAPTER II. PALESTINE.--1824-1843.

Proclamation of the Grand Seignior.--Jerusalem again visited.

--Absurd Reports.--Disturbed State of the Country.--Mr. King's

Farewell Letter.--He visits Smyrna and Constantinople.

--Contributions in France and England.--Agency among the Churches.

--Sickness and Death of Mr. Fisk.--His Character.--Jerusalem

reoccupied.--Danger to the Mission Families.--Death of Mrs.

Thomson.--New Missionaries.--Death of Dr. Dodge.--The Cholera.

--Station at Jerusalem suspended.--Opinion of Dr. Hawes.--Burying

Ground on Mount Zion.

CHAPTER III. SYRIA.--1823-1828.

Origin of the Mission to Syria.--Beirût.--Studies of the

Missionaries.--Native Helpers.--Papal Opposition.--Hopeful View.

--Education.--First Acquaintance with Asaad Shidiak.--Greek

Invasion.--Providential Interposition.--Pious Natives.--Dionysius at

Jerusalem.--A Prayer-meeting.--The Mission Church.--Works in the

Native Languages.--Persecution of Mr. Bird.--Apprehension of War.

--Suspension of the Mission.--Parting Scene.

CHAPTER IV. SYRIA.--THE MARTYR OF LEBANON.--1826-1830.

Significance of the Narrative.--Early History of Asaad.--Becomes

known to the Missionaries.--Employed by Mr. King.--Prepares an

Answer to Mr. King's "Farewell Letter."--His Conversion.--Employed

by the Mission.--Stands on Protestant Ground.--His Constitutional

Weakness.--Puts Himself in the Patriarch's Power.--His Boldness.

--His Escape.--His Account of his Experiences.--First Effort to

Recapture him.--Second and successful Effort.--Is taken to the

Patriarch.--Imprisoned and in Chains.--The Family relent.--Barbarous

Treatment.--Increased Cruelty.--Time and Manner of his Death.--A

Martyr.--Exploration by an English Merchant.--Remarks on the

Narrative.

CHAPTER V. THE PRESS AT MALTA.--1822-1833.

Why at Malta.--Successful Publications.--Publication of the

Armeno-Turkish New Testament.--Extent of the Publications.--Singular

Use of Alphabets and Languages.--Preaching at Malta.--Missionary

Fellowship.--The Press removed to Smyrna.

CHAPTER VI. PRELIMINARY EXPLORATIONS.--1828-1831.

Need of Information.--The Author's Visit to the Mediterranean.

--Results of Malta Conferences.--Explorers of Armenia.--Preparations

for the Tour.--The Route.--Sojourn at Shoosha.--German Colonies.

--Sufferings from Illness.--Kindness of the English Embassy in

Persia.--The Nestorians of Former Ages.--How Attention was first

drawn to the Nestorians.--A Week among the Nestorians.--The

Published Researches.--Religious Condition of the Armenians.

CHAPTER VII. THE ARMENIANS.--1827-1835.

Effect of Mr. King's "Farewell Letter."--School of Peshtimaljian.

--Its Influence on the Priesthood.--The Erasmus of the Armenians.--A

Preparedness for Reformation.--Commencement of the Mission.

--Splendid Scenery.--Destructive Conflagration.--Schools for the

Greeks.--The Armenian Patriarch.--Accessions to the Mission.--Outset

of the Mission characterized.--Unexpected Obstacles.--Remarkable

Converts.--Removal of the Press.--Supply of School-books.--High

School.--New Missionaries.--New Stations.

CHAPTER VIII. THE ARMENIANS.--1836-1840.

Trebizond.--Favoring Circumstances.--Improvement in the Publishing

Department.--Progressive Civilization among the Turks.--Papal

Opposition.--Signs of Progress.--Education of Women.--Active

Usefulness of Der Kevoork.--Death of Peshtimaljian.--Deaths by the

Plague.--Missionary Convocation.--Remarkable Occurrence.--Serope at

Broosa.--Vertanes and Haritûn.--Year of Persecution.--Causes of the

Persecution.--The Sultan enlisted.--Deposition of the Patriarch

Stepan.--Banishment of Hohannes.--Zeal of the Persecutors.

--Coöperation of the Greek Synod.--An Imperial Firman.--Efforts to

Expel the Missionaries.--Divine Providence effectually interposes.

--The Power of the Persecution broken.--Hohannes recalled.--The

Persecutors brought low.--Stepan restored to Office.

CHAPTER IX. THE ARMENIANS.--1840-1844.

Pledges of the New Sultan.--Boarding School at Bebek.--Station

commenced at Erzroom.--Interest at Nicomedia.--The Gospel introduced

into Adabazar.--Danger from the Papacy.--Favorable Reaction.--New

Missionaries.--Publications.--Scripture Translations.--Education.

--Signs of Progress.--Visit of Vertanes to Nicomedia.--Awakening at

Adabazar.--New Missionaries.--An Anxious Sinner seeking Rest.

--Unexpected Opposition.--Hohannes goes to the United States.--A

Native Mission.--Prayer Meetings.--Publications.--Preaching to

Women.--A Turkish Execution.--Efforts of Sir Stratford Canning.--A

Second Execution.--The Ambassador's Demand on the Sultan.--The Death

Penalty no more to be Inflicted.--Importance of the Pledge.

--Sufferings from Persecution.--Changes in the Mission.--Case of Mr.

Temple.--Death of Mrs. Van Lennep.

CHAPTER X. GREECE AND THE GREEKS.--1824-1844.

The Greek Mind as affected by Circumstances.--Death of Mr. Gridley.

--Education of Greek Youth.--Result of Experience.--Marriage of Mr.

King.--His School in Poros.--He removes to Athens.--Change in the

Government.--A New Missionary.--High Schools.--Station at Argos.

--Power of the Hierarchy.--Free Circulation of the New Testament.

--Opposition to the Old Testament.--Intrigues against the Mission.

--Success notwithstanding.--Station on Scio.--Argos relinquished.

--Removal from Scio to Ariopolis.--Serious Embarrassments.--Death of

Mrs. Houston.--Religious Toleration and Political Parties.--Growth

of Intolerance.--The Station abandoned.--The Retiring Missionaries.

--Station among the Greeks of Cyprus.--Explorations.--Ignorance of

the People.--Insalubrious Climate.--Friendly Disposition of the

People.--Death of Mr. Pease.--Relinquishment of the Station.--Athens

the only Station retained in Greece.--Preaching and the Press.

--Labors among the Greeks of Turkey.--Why in great measure

Discontinued.--Valuable Results.

CHAPTER XI. THE NESTORIANS.--1833-1836.

Commencement of the Mission.--Instructions to the Missionary.--Rise

of the Nestorians.--Their Missions.--Destroyed by the Mohammedans.

--The Overland Journey of Mr. and Mrs. Perkins.--Hardships endured

in Russia.--Kindness of the British Embassy in Persia.--Remarkable

Escape.--Friends in Need.--The Field to be Occupied.--Preliminary

Measures.--Additional Laborers.--The Province of Oroomiah.--Dr.

Grant's Medical Practice.--Recollections of Dr. Grant.--When a

Missionary Physician is most valuable.--A Nestorian Wedding.

--Reducing the Language to Writing.--Rise of the Seminary for

Males.--School for Moslem Youths.--Sickness in the Mission.

CHAPTER XII. THE NESTORIANS.--1836-1840.

Escape from Assassination.--New Missionaries.--First Impressions.

--Too much Pecuniary Aid given to the People.--Native Helpers.

--Eminent Qualities of Mrs. Grant.--She commences the Female

Seminary.--Her Death.--Priest Dunka.--Robert Glen.--Schools.

--Scarcity of Scriptures in Ancient Syriac.--Dr. Grant's Desire to

enter Koordistan from the East.--Authorized to enter from the West.

--An Arduous Journey.--Battle of Nizib.--Consequent Anarchy at

Diarbekir.--Mr. Homes.--Dr. Grant goes to Mosul.--Starts for

Koordistan.--Is challenged from the Rocks.--Welcomed by the

Mountaineers.--Boldly enters Tiary.--Pleasing Meditations.--His

Reception there.--A Learned Priest.--How Received by Mar Shimon.

--The Patriarch described.--Old Parchment Copy of the New

Testament.--Visits Nûrûllah Bey.--His return to Oroomiah.--New

Missionaries.--Arrival of Press and Type.--Bold Inroad of Jesuits.

--Counteractive Influences.--Demand for Preaching.--What was the

Calamity of the Nestorians.

CHAPTER XIII. THE MOUNTAIN NESTORIANS.--1840-1844.

Invitations from the Patriarch.--Dr. Grant resolves to return Home

through the Mountains.--Ten Days at Julamerk.--Womanly Forethought.

--Arrival at Boston.--Work on the Ten Tribes of Israel.

--Missionaries for Koordistan.--Dr. Grant returns through Van.

--Again with the Patriarch.--Painful Tidings.--Hastens to Mosul.

--Journey of the New Missionaries.--Death of Mr. Mitchell.

--Sufferings and Death of Mrs. Mitchell.--Seasonable Arrival of Dr.

Grant.--Reflections.--Reception by the Jacobites.--A Syrian Priest

from India.--The Koords making War on the Nestorians.--Bishop

Athanasius.--Dr. Grant again visits Oroomiah.--A Third Time enters

the Mountains.--Guest of Mar Shimon.--The Patriarch's Coöperation.

--Mr. Hinsdale.--Papal Missionaries.--Dr. Grant visits Nûrûllah

Bey.--Returns to Mosul.--Death of Mr. Hinsdale.--Influence of Mr.

Ainsworth and Mr. Badger on the Patriarch.--Letter from Mar Shimon

to English Bishops.--Dr. Grant's Last Visit with Mr. Laurie to the

Patriarch.--Visits Bader Khan Bey.--Subjugation of the Mountain

Nestorians.--Escape of Dr. Grant.--Destruction of Tiary.--The

Patriarch flees to Mosul.--Destruction of Life.--Death of Mrs.

Laurie.--Arrival of Dr. Azariah Smith.--Death of Dr. Grant.

--Reflections on his Life and Character.--Tiary again explored.

--Discontinuance of the Western Branch of the Mission.--Disposal of

the Missionaries.

CHAPTER XIV. SYRIA.--1830-1838.

The Station at Beirût resumed.--Gregory Wortabet.--His Conversion.

--Accompanies the Missionaries to Malta.--Returns to Syria.--Active

in the Christian Life.--Respected by all Classes.--His Death.

--Disturbing Influences.--Conquest of Syria by Ibrahim Pasha.--Mr.

Bird's Letters in the Arabic Language.--Arabic Press at Beirût.

--Explorations in the Hauran.--Journal of the Tour lost in a

Shipwreck.--Presses in Syria.--Influence of the Mission.--National

Protection.--Schools.--Retirement of Mr. and Mrs. Bird.--Accessions

to the Mission.--Improvements in the High School.--Great

Improvements in Arabic Type.--Death of Mrs. Smith.--Biblical

Researches.

CHAPTER XV. THE DRUZES, AND THE WARS OF LEBANON.--1835-1842.

The Druzes.--Hope of introducing the Gospel among them.--Disposition

to Hear.--Their Leading Motive.--Subdued by Ibrahim Pasha.

--Increased Tendency towards a Nominal Christianity.--A Hopeful

Druze Convert.--His Firmness under Persecution.--Admitted to the

Church.--Striking Illustration of an Apparent Religious Interest.

--Papal Opposition and its Effect.--Treatment of Papal Druzes.

--Causes of Declining Interest.--Changes in the Mission.--Evidence

of Progress.--Connection between Religious and Political Events.

--Consequent Warlike Proceedings.--Remarkable Preservation of

Mission Property.--The persecuting Emir Beshir deposed.--Changes in

the Seminary.--The Mission Reassembled.--Inroad of French Jesuits.

--Mistaken Policy of English Officials.--The Patriarch's Effort to

expel the Americans.--English Officers better informed.--Mistake of

the American Minister.--Renewed Interest among the Druzes.--Proffer

of Friendly Aid.--An Unfortunate Interposition.--The Patriarch makes

War to his own Ruin.--Deliverance of the Mission.--Its Favorable

Prospects.--The Success of the Mission proportioned to its Efforts.

--Value of the Results.--A Sudden and Disastrous Revolution.

CHAPTER XVI. SYRIA.--1842-1846.

Experiences of the Mission.--Missionary Convention.--The People all

of one Race.--The most Hopeful Districts.--When to form Churches.

--Qualifications for Church membership not to be relaxed.--Practical

Errors.--Counteracting Agencies.--Call for Preaching at Hasbeiya.--A

Secession from the Greek Church.--Attention given to the Gospel.

--Needed Explanations.--Affecting Scene.--Arrival of Persecutors.

--Seasonable Intervention.--The Protestants obliged to flee.--Their

Return.--Interference of the Russian Consul General.--Partial

Success of the Enemy.--The Jerusalem Station suspended.--The

Seminary revived.--Death of Yakob Agha.--Another War between Druzes

and Maronites.--Its Results.--Friendly Services of the

Missionaries.--Reflections on the Patriarch's Death.--After the War.

CHAPTER XVII. DR. JONAS KING AND THE GREEK HIERARCHY.--1845-1847.

Importance of this Struggle.--The Accusations against Dr. King.--His

Response.--Increased Violence of the Opposition.--His Examination by

a Judge.--His Book denounced at Constantinople.--The Courts against

him.--Goes to the Criminal Court at Syra.--A Dangerous Gathering.

--Returns to Athens.--Is offered British Protection.--Again cited

for Trial at Syra.--The Citation recalled.--Alleviations.--Renewal

of the Storm.--Extraordinary Accusations.--Call from the Governor of

Attica.--A Guard of Soldiers.--Advice from the King.--Offer of Sir

Edmund Lyons.--Retires to Geneva.--More Slanderous Accusations.--His

House protected.--Subsequent Proceedings of the Government.--Goes to

Malta.--Editions of his "Farewell Letter."

CHAPTER XVIII. DR. JONAS KING AND THE GREEK HIERARCHY.--1847-1869.

Returns to Athens.--His Reasons.--The Reception.--Resumes his

Labors.--His Chief Accuser discredited.--Cheering Incident.--The

Greek Synod demands his Prosecution.--An Outbreak.--Quelled by

raising the United States Flag.--Answers to a Judge.--Effect of a

New Publication.--Allegations for a New Trial.--The Trial at

Athens.--Decides to go to the Court-room openly and on foot.

--Extraordinary Sources of Proof.--His Condemnation.--Ground of the

Condemnation.--Is imprisoned.--Appeals to the Areopagus.--Which

confirms the Sentence.--Greek Lawyers dissent from the Courts.

--Appeal to the United States Government.--The Rights of

Missionaries.--The Appeal responded to.--Opinion of the President.

--Justice partially rendered.--Sentence of Banishment revoked.

--Opinion of the American Minister.--Favorable Change in the Popular

Sentiment.--Temporary Outbreak of the Old Enmity.--Unexpected

Citation.--The Judges decide not to proceed.--Coöperation of other

Missionaries.--A Revolution in the Government.--Disgrace of Old

Persecutors.--New King and Constitution.--Association of Editors.

--An Act of Public Justice.--Visit to the United States.--Return to

Greece.--Zealous Native Labors.--Conference with the President of

the Synod.--Death of Dr. King.--General Reflections.

CHAPTER XIX. THE NESTORIANS.--1841-1848.

Visit of Dr. and Mrs. Perkins to the United States.--Accompanied by

Mar Yohannan.--Schools and the Press.--Improved Type.--Health

Station.--New Missionaries.--Dr. Perkins's History of the Mission.

--His Return.--Version of the Scriptures.--Religious Influences.

--The Jesuits and French Government.--Counteracting Influences.--The

Patriarchal Family.--Hostility of the Patriarch.--Dismission of the

Schools.--Female Seminary revived.--Boys' Seminary reorganized.--On

employing the Higher Clergy.--Mr. Merrick's Connection with the

Mission.--Ordinations.--Protection for Native Christians.--The First

Revival.--Its First Fruits.--Brother of the Patriarch.--Interest at

Geog Tapa.--Interest in the Boys' Seminary.--Estimated Number of

Converts.--Modern Syriac New Testament.--Translation of the Old

Testament.--Nestorian Hymn Book.--New Missionaries.--Devastation by

the Cholera.--Dr. Wright's Visit to Bader Khan Bey.--Wonderful

Change in the Mountains.--Homeward Route.--Mar Shimon invited to

Constantinople.--Flees to Oroomiah.--Conflicting Influences upon

him.--His Apparent Friendship.--Throws off the Mask.--His Power

circumscribed.--His Unfriendly Acts.--The Government interposes.

--His Combination with the Jesuits.--Prejudicial to Both.--Death of

the King.--Providential Interpositions.--Persecution of Deacon

Tamo.--Deposition of the Great Koordish Chieftains.

CHAPTER XX. THE NESTORIANS.--1848-1852.

Mr. Stoddard Visits the United States.--Death of Mrs. Stoddard.

--State of the Schools.--Mar Shimon returns to the Mountains.--A

Visit to Mosul.--A Second Revival.--Deacon Guwergis.--Third

Revival.--Deacon John.--Deacon Jeremiah.--Various Tours.--The

Mission Enlarged.--Advance in Female Education.--Village Schools.

--Sabbath-schools.--The Monthly Concert.--Preaching Tours.--Deacon

Isaac.--Station at Gawar.--A Remarkable Youth.--Adverse Influences.

--Persecution of Deacon Tamo.--Intervention of Lieut.-Col.

Williams.--Powerful Friends.--Release of Tamo.--Favorable Results.

--Modern Syriac Bible.

CHAPTER XXI. SYRIA.--1845-1856.

Good News from the North.--Mr. Thomson Visits Aleppo.--The People

characterized.--Greek Catholic Archbishop.--Visit to Hasbeiya.--Mr.

Laurie's Return Home.--Unsuccessful Appeal for Laborers.--Relation

of the Druzes to Mohammedanism.--Successful Appeal of the Hasbeiyans

to the Turkish Government.--Desperate Resort of the Greek

Patriarch.--Formation of a Purely Native Church.--Translation of the

Scriptures into the Arabic.--Station of Aleppo.--Visit to Northern

Lebanon.--Death of Bedros.--Intelligent Men affected by the Truth.

--Another Visit to Hasbeiya.--English Protection.--Seminary at

Abeih.--Improved Arabic Type.--The Native Church.--Outrages at

Aleppo.--Effect of the Proceedings.--Pupils in the Seminary.--The

Church at Hasbeiya.--John Wortabet.--Drs. Bacon and Robinson.

--Female Boarding School.--Native Church at Abeih.--Experience in

Different Localities.--An Interesting Conversion.--Hopeful

Developments.--Opposition and its Effect.--A Church built at

Hasbeiya.--Progress of the Arabic Translation of the Scriptures.

--The Gospel at Ain Zehalty.--Northern Syria transferred to the

Armenian Mission.--Accessions and Bereavements.--General View.

CHAPTER XXII. THE ARMENIANS.--1845-1846.

The Grand Crisis.--The Persecuting Patriarch.--Mention of Bishop

Southgate.--The Patriarch's Mode of Proceeding.--His Treatment of

Bedros Vartabed.--Priest Vertanes.--The Chief Persecutors.

--Persecution at Erzroom.--Its Effect.--Central Position of

Erzroom.--Progress at Trebizond.--Persecutions.--The Patriarch

resorts to Excommunication.--Temporal Penalties enforced.--The

Patriarch and the First Protestant Pastor.--Appeals of the

Persecuted.--Charitable Aid.--Good Resulting from Evil.

--Intervention of the Government.--The Patriarch's Subterfuge.--Case

of Priest Haritûn.--A Temporary Triumph.--Cruelties at Adabazar and

Trebizond.--A British Consul interposes.--Effect of the

Persecutions.--Barbarities at Erzroom.

CHAPTER XXIII. THE ARMENIANS.--1846-1848.

Continued Persecutions.--Interposition of the English Ambassador.

--Designation of "Protestants."--A Vizierial Letter.--The

Patriarch's Hostility to the Seminary.--Its Effect.--Seminary for

Young Ladies.--Perpetual Excommunication of the Protestants.

--Consequent Organization of an Evangelical Church at

Constantinople.--Choice of Officers.--Ordination of a Pastor.

--Public Declaration of Faith.--Other Churches formed.--Early Death

of the Pastor.--The Pastor's Wife.--Der Haritûn.--Reformation at

Aintab.--Visit of Mr. Van Lennep.--Visit of Mr. Johnston.--Arrival

of Dr. Azariah Smith.--Mr. Schneider's Visit.--Trying Situation of

the Protestants.--Power of the Patriarch reduced.--Number of the

Protestants.--The Churches.--Additional Native Pastors.--Revivals of

Religion.

INTRODUCTION.

We may not hope for the conversion of the Mohammedans, unless true

Christianity be exemplified before them by the Oriental Churches. To

them the native Christians represent the Christian religion, and

they see that these are no better than themselves. They think them

worse; and therefore the Moslem believes the Koran to be more

excellent than the Bible.

It is vain to say, that the native Christians have so far departed

from the truth that they do not feel the power of the Gospel, and

that therefore the immorality of their lives is not to be attributed

to its influence. The Mohammedan has seen no other effect of it, and

he cannot be persuaded to read the Bible to correct the evidence of

his observation, and perhaps also of his own painful experience.

Hence a wise plan for the conversion of the Mohammedans of Western

Asia necessarily involved, first, a mission to the Oriental

Churches. It was needful that the lights of the Gospel should once

more burn on those candlesticks, that everywhere there should be

living examples of the religion of Jesus Christ, that Christianity

should no longer be associated in the Moslem mind with all that is

sordid and base.

The continued existence of large bodies of nominal Christians among

these Mohammedans, is a remarkable fact. They constitute more than a

third part of the population of Constantinople, and are found in all

the provinces of the empire, as, also, in Persia, and are supposed

to number at least twelve millions. Being so numerous and so widely

dispersed, should spiritual life be revived among them a flood of

light would illumine the Turkish empire, and shine far up into

Central Asia. The followers of Mohammed would look on with wonder,

and perhaps, at first, with hatred and persecution; but new views of

the Gospel would thus be forced upon them, and no longer would they

be able to boast of the superiority of their own religion.

It is true of the Oriental Churches, that they have lost nearly all

the essential principles of the Gospel; at least that those

principles have, in great measure, ceased to have a practical

influence.1 Their views of the Trinity, and of the divine and human

natures of Christ, are not unscriptural; but their views of the way

of salvation through the Son, and of the work of the Holy Spirit,

are sadly perverted. The efficacy of Christ's death for the pardon

of sin, is secured to the sinner, they suppose, by baptism and

penance. The belief is universal, that baptism cancels guilt, and is

regeneration. They also believe baptism to be the instrumental cause

of justification. Hence faith is practically regarded as no more

than a general assent of the understanding to the creeds of their

churches. Of the doctrine of a justifying faith of the heart,--the

distinguishing doctrine of the Gospel,--the people of the Oriental

Churches are believed to have been wholly ignorant, before the

arrival of Protestant missionaries among them.

1 This brief description of the religion of the Oriental Churches,

is condensed from a statement by that eminent missionary, Dr. Eli

Smith, in a sermon published in 1833, but now accessible to very

few. I often use his words, as best adapted to convey the true idea.

Subsequent observations, so far as I know, have never called for any

modification in his statement.

Being thus freed from the condemning power of original sin, and

regenerated by baptism, men were expected to work their way to

heaven by observing the laws of God and the rites of the church.

These rites were fasting, masses, saying of prayers, pilgrimages,

and the like, and in practice crowded the moral law out of mind. The

race of merit was hindered by daily sins, but not stopped, provided

the sins were of a class denominated venial. These could be canceled

by the rites of the church, the most important of which was the

mass, or the consecration and oblation of the elements of the Lord's

Supper. That ordinance is to be observed in remembrance of Christ,

but the people of the Oriental Churches are taught to look upon it

as a renewal of his death. On the priest's pronouncing the words,

"This is my body," the elements are believed to be changed from

bread and wine, and thenceforth to contain the body and blood, the

soul and divinity, of Christ; so that He is crucified afresh, and

made an expiatory sacrifice for sin, every time the consecration is

performed; which, in most churches, is almost every morning in the

year. Its merit attaches not only to the offerer and the partaker,

but to all the faithful, living and dead; especially to those who,

by paying the priest, or by some other service, have their names

mentioned in the prayers that form a part of the ceremony.

Thus a ministry to offer sacrifices is substituted for a ministry to

feed the flock of God with sound doctrine, and the spiritual worship

of God is converted into the formal adoration of a wafer. Preaching

is nowhere regarded as the leading duty of the clergy, but to say

mass. By exalting the eucharist into an expiatory sacrifice, the

partaking of the elements by the people came to be considered quite

unessential, and is generally neglected. They need not understand,

nor even hear the language of the officiating priest. It is enough,

if they see and adore. A bell warns them when to make the needful

genuflections and crosses. Nor can there be a reasonable doubt, that

the adoration of the host (which is required on pain of

excommunication in the Romish Church) is the grossest species of

idolatry.

But there are deadly, as well as venial, sins; and these expose the

soul to eternal punishment. When these are committed after baptism,

they can be remitted only by auricular confession, or the sacrifice

of penance, of which confession forms an essential part. To the

efficacy of this ceremony, contrition of heart is supposed, in

theory, to be essential; but its necessity is rarely taught, and the

great mass of the community go away from the confessional fully

satisfied that their sins are canceled by the mere external form.

Pardon by the priest is not, however, absolute. Grace is restored,

and eternal punishment remitted, but there must be a temporary

punishment,--certain penances, such as fasting, alms-giving, saying

prayers, and the like. The fasts are merely the substituting of a

less for a more palatable and nutritious diet. Alms are more for the

spiritual benefit of the giver, than for the relief of the receiver.

The supposed efficacy of prayer has no connection with the sincerity

of the offerer. For in none of the Oriental Churches, excepting the

Arabic branch of the Greek Church, are the prayers in a language

understood by the people.

They believe that all who die before baptism, or after baptism with

deadly sins unconfessed, are lost forever; but if one die after

confession, and while his penance is incomplete, he cannot be sent

to hell, neither is he prepared for heaven. He must first complete

his penance in a temporary state of misery. This state the papists

call purgatory; and though the other churches reject the name, they

cleave tenaciously to the thing. As all believe that the sufferings

of the departed may be shortened by the merit of good works

performed by surviving relatives and imputed to them, prayers for

the dead are frequent in churches and over graves, and masses are

celebrated in their name.

Though the Nestorians renounced auricular confession, they no more

looked to the redemption of Christ for pardon, than did their

neighbors, and they knew of no other regeneration than baptism.

There is no need of entering here on the practical influence of such

a religion on the lives of the people. That will appear in the

progress of our history. Enough has been said to justify the

American churches in laboring to restore to the degenerate churches

of the East the Gospel they had lost, especially as an indispensable

means of Christianizing the Moslems of Turkey and Persia.

The Oriental communities within the range of this history, are the

following:--

The GREEKS;

The ARMENIANS;

The NESTORIANS;

The JACOBITES;

The BULGARIANS;

The ROMAN CATHOLICS OF TURKEY;

The JEWS OF TURKEY; and

The MOHAMMEDANS.

The Missions are as follows:--

The PALESTINE Mission;

The SYRIA Mission;

The GREEK Mission;

The ARMENIAN Mission;

The NESTORIAN Mission;

The ASSYRIAN Mission;

The MISSION TO THE JEWS; and that to

The MOHAMMEDANS.

MISSIONS TO THE ORIENTAL CHURCHES.

CHAPTER I.

PALESTINE.

1819--1824.

American missions in Bible lands, like their apostolic predecessors,

had a beginning at Jerusalem. The first missionaries from this

country to the Oriental Churches were Pliny Fisk and Levi Parsons.

On the 23d of September, 1818, they were appointed to labor in

Palestine. But as, at that early period, there was special need of

making the churches acquainted with the work, and foreign

missionaries were less common than now, they were detained to labor

at home until November of the following year, when they embarked at

Boston for Smyrna, in the ship _Sally Ann_, Captain Edes. They were

both interesting men, and the impressive public services connected

with their departure were long remembered in Boston. A single

extract from the official instructions of Dr. Worcester, the

Corresponding Secretary of the Board, will give at once a glimpse of

that remarkable man, and a view of the object of the mission.

"From the heights of the Holy Land, and from Zion, you will take an

extended view of the wide-spread desolations and variegated scenes

presenting themselves on every side to Christian sensibility; and

will survey with earnest attention the various tribes and classes

who dwell in that land, and in the surrounding countries. The two

grand inquiries ever present to your minds will be, WHAT GOOD CAN BE

DONE? and BY WHAT MEANS? What can be done for Jews? What for Pagans?

What for Mohammedans? What for Christians? What for the people in

Palestine? What for those in Egypt, in Syria, in Persia, in Armenia,

in other countries to which your inquiries may be extended?"

The vessel touched at Malta, thus giving opportunity, so far as the

quarantines of those times would allow, for personal intercourse

with the Rev. William Jowett, of the Church Missionary Society, and

afterwards one of its secretaries. He received his American brethren

in that catholic spirit, which has ever characterized that society

and its agents, and gave them all the aid in his power. They also

received kindness from the Rev. Mr. Wilson, of the London Missionary

Society, then resident in Malta, and from Dr. Naudi, a native of the

island and interested in Protestant missions, though then a Roman

Catholic.

The brethren reached Smyrna at the opening of the year 1820, and

took lodgings in a Swiss family, where French, Italian, Modern

Greek, and some Turkish were spoken, but no English. American and

English residents treated them kindly, and they were specially

indebted to the Messrs. Van Lennep, Dutch merchants, to whom they

were introduced by Captain Edes.

In May they repaired to the Greek College in Scio, for the purpose

of studying the Modern Hellenic, and there they made the

acquaintance of Professor Bambas, a Greek gentleman of talent and

learning, who entered into their plans with an intelligent and

heartfelt interest.

It was my privilege, eight years after this, to make the

acquaintance of Professor Bambas at Corfu, in the Ionian Islands,

where he was connected with the University, instructing in logic,

metaphysics, and practical theology, and presiding over the

theological seminary connected with the University. An intelligent

and judicious friend, well acquainted with him, expressed a decided

opinion in favor of his piety and preaching. Bambas appeared then to

be about fifty years old; and his sweet countenance enlivened by a

quick eye, and the deliberation, judgment, and kindness, with which

he replied to inquiries, made a most favorable impression, which

subsequent intercourse fully sustained.

With such a specimen of a Greek before them, we cannot wonder that

Messrs. Fisk and Parsons cherished strong hopes as to the future of

the nation. They remained in Scio five months, and availed

themselves of every opportunity to revive among the Greeks a

knowledge of the Gospel. In November, they made a tour of about

three hundred miles, visiting the places where once stood the Seven

Churches of Asia, everywhere acquiring and imparting information.

After mature deliberation they decided, that the object of their

mission would be most effectually promoted by their temporary

separation; and that Mr. Parsons should proceed at once to

Jerusalem, preliminary to its permanent occupation, while Mr. Fisk

should prosecute his studies at Smyrna, under the hospitable roof of

Mr. Van Lennep. The war of the Greek revolution began in the

following spring, and Mr. Fisk's journal makes frequent mention of

cruel atrocities committed by the Turks on their opponents in the

streets of Smyrna. Prudence required him to live much in retirement.

In a few short excursions, however, he distributed Bibles,

Testaments, and tracts; and, during a part of the year, he supplied

the place of British chaplain.

Mr. Parsons arrived at Jerusalem on the 17th of February, 1821, and

was the first Protestant missionary ever resident there, with the

intention of making it a permanent field of labor. His first object

was to reach the multitude of pilgrims then about to congregate in

the Holy City. He took with him the Scriptures in nine languages,

and four or five thousand religious tracts. He had letters to

Procopius, an assistant of the Greek Patriarch of Jerusalem,

president of the Greek monasteries, and agent of the British and

Foreign Bible Society. Convenient rooms were assigned him near the

so-called holy sepulchre. During the spring he visited the principal

places of interest in Jerusalem and its vicinity, including the

Jordan and Dead Sea, and had reason to believe that his labors were

not fruitless. As he supposed it not safe to pass the hot months of

the year at Jerusalem, he resolved to spend the summer on Mount

Lebanon, but civil commotions obliged him to relinquish the idea. He

then turned his attention to Bethlehem, but the influence of the

Greek revolt had reached Palestine, and was putting the Greeks in

constant fear of their lives. His only resort was to return to

Smyrna. On the voyage he first saw the new Greek flag, and was

informed, by the captain of a Greek vessel of war, that the college

at Scio was closed, and that Professor Bambas had saved his life

only by flight. He found a temporary home at Syra, under the

protection of the British consul. There he had an attack of fever,

from which he recovered so far as to reach Smyrna in December.

As Mr. Parsons did not regain his health at Smyrna, the two brethren

proceeded to Alexandria in Egypt, hoping much from a change of

climate, and trusting that they should be able to reach Jerusalem in

the spring. But such was not the will of their Heavenly Father. Mr.

Parsons' disease assumed a dangerous form soon after their arrival

at Alexandria, and he died early in the morning of February 10,

1822. His last words, when parting with his beloved associate, late

in the evening, were, "The angel of the Lord encampeth round about

them that fear him."

The character of Mr. Parsons was transparent and lovely. Few of

those distinguished for piety leave a name so spotless. Though

scarcely thirty years of age, such was the impression he had made on

the Christian community at home, that his death was widely lamented;

the more, doubtless, because of the intimate association of his name

with Jerusalem, Zion, Gethsemane, and the scenes of the crucifixion.

His disposition, demeanor, and general intelligence inspired

confidence, and gave him access to the most cultivated society. He

united uncommon zeal with the meekness of wisdom. His powers were

happily balanced, and his consecration to the service of his Divine

Master was entire. Mr. Fisk's account of the closing scene was

beautiful and touching in its simplicity.1

1 See _Missionary Herald_ for 1822, p. 218.

Mr. Fisk went to Cairo soon after the death of his associate,

intending to proceed to Jerusalem through the desert. But

hearing that the Rev. Daniel Temple had arrived at Malta as a

fellow-laborer, he deemed it prudent to confer with him, before

venturing upon the then very disturbed state of Palestine. He

arrived at Malta on the 13th of April. How natural, after the

privations of his journeys by land and sea, the seclusion from

Christian society, the scenes of plague and massacre he had

witnessed, and especially after the sickness and death of his

beloved colleague, that he should feel the need of Christian

friends, with whom to renew his strength.

Mr. Temple and his wife had embarked at Boston on the 2d of January,

1822. He had brought with him a printing-press, designed for the

mission at Malta, types had been ordered at Paris, and his

connection with this establishment prevented his accompanying Mr.

Fisk.

An associate was provided, however, in an unexpected quarter. The

Rev. Jonas King had been elected Professor of Oriental Languages in

Amherst College, and was then pursuing the study of Arabic in Paris,

under the celebrated orientalist De Sacy. Mr. Fisk lost no time in

requesting him to become his associate. On receiving the letter, Mr.

King wrote at once to the American Board, tendering his services for

three years, and they were accepted. There were then neither

steamers nor telegraphs, and the response of the Prudential

Committee could not be received until after the favorable season for

oriental traveling would have passed. Mr. King's friends in Paris

and in some other European cities, therefore, advanced the needful

funds to enable him to start at once, and he landed at Malta early

in November. A few days later, the celebrated Joseph Wolff also

arrived, for the purpose of going with Mr. Fisk to Jerusalem. The

three started January 3, 1823, to go by way of Alexandria, Cairo,

and the desert. During the three weeks spent in Egypt they ascended

the Nile as far as Thebes, distributing Bibles and tracts at most of

the villages along the river. They were able to communicate

religious truths in several languages, and sold more than six

hundred copies of the Bible, or parts of it. The whole number of

copies distributed was eight hundred, in twelve languages, besides

more than two thousand tracts.

They left Cairo without waiting for a caravan, but were joined by

Turks, Arabs, Greeks, and Armenians, before entering the desert,

until they numbered seventy-four persons, with forty-four camels,

and fifty-seven asses.

This being their first visit to Jerusalem, it was full of interest.

Here God had been pleased to dwell visibly in his temple. For many

ages it was the earthly home of the Church. Here the chosen tribes

came to worship. Here David tuned his harp to praise Jehovah, and

Isaiah obtained enraptured visions of the future Church. Above all,

here the Lord of the world became incarnate, and wrought out

redemption for man. During the two months of their sojourn, they

visited many places of interest to the Christian and to the Biblical

student.1 For greater usefulness, they occupied separate rooms in

the Greek Convent, where they received all who came unto them,

preaching the kingdom of God, and teaching those things which

concern the Lord Jesus Christ, with all confidence, no man

forbidding them. Mr. Wolff had a room on the side of Mount Zion,

near the residence of the Jews, with whom he labored almost

incessantly. Impressions as to the unhealthiness of Jerusalem in

summer were stronger, at that time, than subsequent experience

justified, and the brethren decided, like Mr. Parsons, to pass the

hot months on the heights of Lebanon. Accordingly they left the Holy

City on the 27th of June, going by way of Jaffa and the coast to

Beirût, where they arrived on the 10th of July. The southern portion

of Lebanon, largely occupied by Druses, was then governed by the

Emir Beshîr, who was called Prince of the Druses, though himself a

Maronite. Not long before, having offended the Sultan, he had fled

into Egypt, and there became acquainted with the missionaries.

Having made his peace with the Sultan and returned to Deir el-Kamr,

his capital, the brethren visited him there, and were hospitably

entertained, and furnished with a firmân for travelling in all parts

of his dominions.

1 See _Missionary Herald_, 1824, pp. 65-71, 97-101.

Mr. King took up his residence there in order to study the Arabic

language. Mr. Fisk spent the summer with Mr. Way, of the London

Jews' Society, in a building erected for a Jesuits' College at

Aintûra, which that gentleman had hired for the use of missionaries

in Palestine. In August, Mr. Wolff arrived from Jerusalem. Early in

the autumn, Messrs. Fisk, Lewis of the Jews' Society, Wolff, Jowett

and King, all met at Aintûra, for the friendly discussion of some

practical questions relating to missions, which were soon arranged

to mutual satisfaction. How many dark and troubled ages had passed,

since there was such a company of Christian ministers assembled on

that goodly mountain! The journals of Mr. King, here and elsewhere,

have a singularly dramatic interest, and were eagerly read, as they

appeared in the "Missionary Herald." Those of Mr. Fisk are also rich

in the information they contain. He was able to preach in both the

Italian and Modern Greek. Mr. King's labors were chiefly in the

Arabic language, in which he preached the Gospel with the utmost

plainness. Yet he appears to have secured in a remarkable degree the

good-will of the people. He thus describes the scene connected with

his departure from Deir el-Kamr, on the 22d of September:--

"A little before I left, the family appeared very sorrowful, and

some of them wept. The mother wept much, and a priest with whom I

had often conversed came in and wept like a child. I improved this

occasion by telling him of his duty as a shepherd, and spoke to him

of the great day of account, and the responsibility that rested upon

him, and his duty to search the Scriptures. The family I exhorted to

love the Lord Jesus Christ, to read the Word of God, and to be

careful to keep all his commandments.

"It was truly an interesting scene; and I was surprised to see the

feeling exhibited by the Arabs on my departure. As I left the house,

they loaded me with blessings, and, as I passed through the street,

many commended me to the care and protection of the Lord."1

1 Report for 1824, p. 121.

In October, Messrs. Fisk and King rode to Tripoli, supposed then to

contain fifteen thousand inhabitants. From thence they proceeded to

the Maronite Convent of Mâr Antonius Khoshiah, situated on the brow

of an almost perpendicular mountain, where was a printing-press.

Nearly all the inhabitants of that part of Lebanon are Maronites,

acknowledging allegiance to the Pope. Thence they visited the Cedars

of Lebanon; and then crossed the rich plain of Coelo-Syria to

Baalbek, at the foot of Anti-Lebanon. Several of the places visited

in this tour will come more properly into notice in the subsequent

history.

Mr. Fisk returned to Jerusalem in the autumn with Mr. Jowett. Just

before leaving Beirût, they had the joy of welcoming the Rev.

Messrs. William Goodell and Isaac Bird, and their wives, who arrived

on the 16th of October. In January, Messrs. King and Bird also went

to Jerusalem.

The year 1824 was one of much activity. In February, Messrs. Fisk

and Bird were the only missionaries at Jerusalem, Mr. King having

gone to Jaffa. While successfully employed in selling the Scriptures

to Armenian pilgrims in the city, they were apprehended, at the

instigation of the Latins, and brought before Moslem judges on the

strange charge of distributing books that were neither Mohammedan,

Jewish, nor Christian. Holding up a copy of Genesis, the judge

declared it to be among the unchristian books denounced by the

Latins. Meanwhile their rooms were searched, and a crier was sent

out into the city, forbidding all persons to receive their books,

and ordering all that had been received to be delivered up. Their

papers were examined, and some of them retained by the government.

In a few days, however, through the prompt interference of the

English Consul at Jaffa, their papers were all restored, and they

were set at liberty. These proceedings becoming widely known, the

result was, on the whole, favorable. Mr. Abbott, English Consul at

Beirût, learning of the occurrence, wrote to the Pasha at Damascus,

and the governor and judge at Jerusalem received an official order

to restore to the missionaries whatever had been taken from them,

and to secure for them protection and respectful treatment. The

governor was shortly after superseded, for what cause was not

certainly known; but many people, both Mussulmans and Christians,

believed it was in consequence of his ill treatment of Messrs. Fisk

and Bird.

Mr. Damiani, son of the English Consul at Jaffa, had come to

Jerusalem on their behalf, with a letter from his father to the

governor. In company with this young gentleman, the missionaries

visited Hebron in February, going by way of Bethlehem. About three

miles south of Bethlehem, they came to what are called the Cisterns

of Solomon, three in number, of large dimensions, on the side of a

hill. Mr. Fisk was informed, that Jerusalem was supplied in part by

an aqueduct, which carried its waters from those fountains.1

1 Dr. Robinson says that the modern aqueduct was mostly laid with

tubes of pottery; but, northeast of Rachel's tomb, he saw "the

traces of an ancient aqueduct which was carried _up the slope of the

hill_ by means of tubes, or perforated blocks of stone, fitted

together with sockets and tenons, and originally cemented." This was

in 1842. Dr. Eli Smith drew my attention in 1845 to the same thing.

Such stones are said to be seen nowhere else in that region.

The visit to Hebron had no important results. During the five months

spent at Jerusalem, seven hundred copies of Scripture were sold. In

the last six weeks, Mr. Fisk suffered from an attack of fever, with

headache, restlessness, and tendency to delirium, and had no medical

adviser. On the 22d of April, the two brethren went to Jaffa, from

whence they proceeded, with Mr. King, to Beirût, where they arrived

on the 4th of May. With Messrs. King, Bird, and Goodell around him,

Mr. Fisk thus gives expression to his feelings: "These days of busy,

friendly, joyous intercourse have greatly served to revive the

spirits that drooped, to refresh the body that was weary, and to

invigorate the mind that began to flag. I came here tired of study,

and tired of journeying, but I begin to feel already desirous to

reopen my books, or resume my journeys. We have united in praising

God for bringing us to this land. I suppose we are as cheerful,

contented, and happy, as any little circle of friends in our favored

country. Dear brother Parsons! how would his affectionate heart have

rejoiced to welcome such a company of fellow laborers to this land!

But he is happier in union with the blessed above."

On the 22d of June, 1824, Messrs. Fisk and King set out for

Damascus, where they expected to find peculiar facilities for Arabic

studies. Aleppo being still more advantageous for them, they

proceeded to that city in July, with a caravan, notwithstanding the

intense heat of midsummer. On the 19th, they suffered much from

exposure to the heated air, filled with sand and dust. On the 25th,

they encamped at Sheikhoon, a dirty Mussulman village of a thousand

inhabitants. There was neither tree nor rock to shade them. The

strong wind was almost as hot as if it came from a furnace, and they

had nothing to eat but curdled milk, called _leben_, and bread that

had been dried and hardened by the heat of eight or ten days. Yet it

was the Sabbath, and they declared themselves to be happy. In the

last day of their journey, which was July 28, they were joined by a

large caravan from Latakia, much to their satisfaction, as that

day's journey was considered the most dangerous.

On the 25th of October the brethren started on their return to

Beirût, going by way of Antioch, Latakia, and Tripoli, a journey of

nineteen days. While traveling across the mountains, often in sight

of the ruined old Roman road to Antioch, they were repeatedly

drenched by the great rains of that season. No wonder the brethren

of Mr. Fisk at Beirût were not a little anxious about him, amid such

exposures, but his usual health seems to have returned with the cold

season.