THE ARMENIANS.
1827-1835.
Mr. King's "Farewell Letter to his Friends in Syria and Palestine"
was translated into the Armenian language by Bishop Dionysius, and a
manuscript copy was sent by him, in the year 1827, to some of the
more influential Armenians in Constantinople. Its effect was
extraordinary. A meeting was called in the Armenian patriarchal
church, at which the letter was read, and the marginal references to
Scripture were verified. It was then agreed, by common consent, that
the Church needed reform. The famous school of Peshtimaljian grew
out of this meeting, at which it was decided, that no person should
be ordained in the capital to the priest's office, who had not
completed a regular course of study at this school. In the year
1833, the missionaries were invited to be present at the ordination
of fifteen Armenian priests in the patriarchal church; and they were
then informed, that no one had received ordination in the metropolis
since the adoption of the rule above stated, and that only such as
had received a regular education at that school were regarded as
eligible for ordination. As the result of this, nearly all the
candidates were comparatively well-educated men, and one of them,
hereafter to be more specially noted, had a high reputation for
learning.
Peshtimaljian, the head of the school, was an uncommon man. His
inquisitive mind was ever gaining knowledge, and what he acquired
his memory retained. He was a critical and accurate scholar in the
language and literature of his nation, and made himself familiar
with the theology and history of the Eastern and Romish Churches,
and with the general history of the Church from the earliest ages.
He was able to quote from the Scriptures with wonderful facility and
accuracy. His confidence in the Bible, as the true Word of God and
the only standard of faith, had indeed been shaken for a while by
his disgust with the superstitions of his Church, and by the low
character of many of its clergy, but he had recovered from this.
Though timid and cautious to a fault, like Erasmus, and sometimes
open to the charge of time-serving, he gradually led his pupils into
new paths of inquiry, until they came to believe that the Church not
only may err, but that it had actually erred in many of its
teachings.
Peshtimaljian became convinced at length, that his pupils were
consistently carrying out the principles they had learned from him,
and he strongly, though still privately, encouraged them in their
labors for the spiritual good of their countrymen. Until his death,
which occurred in 1837, he was the friend of the missionaries, and
had much intercourse with them; though he never acquired the courage
distinctly to avow himself an evangelical man. Up to that time,
however, there had been no open persecution of the followers of
Christ, and consequently no formal separation of the evangelical
brethren from the Armenian community. All the first converts in
Constantinople, and many of the later ones, were from his school.
There can be no doubt that, owing to these and other less apparent
causes, there was a preparation in the Armenian mind of Turkey for
the reception of divine truth, before the arrival of the American
missionaries. Though more evident at the capital than in the
provinces, there seems to have been some degree of this preparation
wherever Armenians were found. In this respect, there was a marked
difference among that people, as compared with Jews and Greeks. The
common people, where not intimidated by the clergy, almost
everywhere heard the Word with gladness; and it was so with many of
the parochial priests, when not dreading the wrath of their
superiors. In all this we should gratefully acknowledge an
overruling Providence in the ordering of events, and the divine
agency of the Holy Spirit, making it apparent that the "fullness of
time" had come for the entering in of evangelical missionaries.
Messrs. Smith and Dwight, before leaving Constantinople on their
eastern tour, earnestly recommended the forming of a station at the
metropolis, with special reference to the Armenians. In April, 1831,
Mr. Goodell, then at Malta, received instructions from the
Prudential Committee to remove to that city. This he did, after
having carried the Armeno-Turkish New Testament through the press.
The splendid scene which opened to Mr. Goodell as he drew near the
city on the 9th of June, he thus describes: "As we approached
Constantinople, the most enchanting prospect opened to view. In the
country, on our left, were fields rich in cultivation and
fruitfulness. On our right, were the little isles of the Sea of
Marmora; and beyond, the high lands of Broosa, with Olympus rearing
its head above the clouds and covered with eternal snow. In the
city, mosques, domes, and hundreds of lofty minarets, were starting
up amidst the more humble abodes of men, all embosomed in groves of
dark cypresses, which in some instances seemed almost like a forest;
while before, behind, and around us, were (besides many boats of the
country) more than twenty square-rigged vessels, bearing the flags
of different nations, all under full sail, with a light but
favorable breeze,--all converging to one point, and that
CONSTANTINOPLE. When we first caught a glimpse of Top-Hana, Galata,
and Pera, stretching from the water's edge to the summit of the
hill, and began to sweep round Seraglio Point, the view became most
beautiful and sublime. It greatly surpassed all that I had ever
conceived of it. We had been sailing along what I should call the
south side of the city for four or five miles, and were now entering
the Bosphorus, with the city on our left, and Scutari on our right.
The mosque of St. Sophia, with the palaces and gardens of the Sultan
Mahmoud, were before us in all their majesty and loveliness.
Numerous boats were shooting rapidly by us in all directions, giving
to the scene the appearance of life and business. The vessels before
us had been retarded, and those behind had been speeded, and we were
sweeping round the Golden Horn in almost as rapid succession as was
possible,--every captain apparently using all his skill to prevent
coming in contact with his neighbor, or being carried away by the
current; and every passenger apparently, like ourselves, gazing with
admiration on the numerous objects of wonder on every hand."
Mr. Goodell took a house in Pera, one of the suburbs of
Constantinople, where the European ambassadors and most of the
foreign Christians resided. Scarcely two months elapsed, before that
populous section of the metropolis was almost wholly destroyed by
fire. The missionary lost house, furniture, library, papers, and
nearly all the clothing of himself and family; and was obliged to
remove fifteen miles up the Bosphorus, to Buyuk-Dereh, and to remain
there the rest of the year.
The fire had separated the missionary almost entirely from the
Armenians, and being thrown into the midst of the Greeks, he
established several Greek Lancasterian schools, with the New
Testament for a class-book. In most instances the copies were
purchased by the parents. To furnish himself with competent
instructors, he made arrangements for a normal school among the
Greeks of Galata, a central place in which many children were
begging for instruction, and he was evidently encouraged by the
smiles of heaven upon his labors.
Not long after, he called upon the Armenian Patriarch, a man of
dignified manners and venerable appearance, and asked his
coöperation in establishing schools among his people on an improved
plan. The Patriarch declared, with even more than Oriental
politeness, that he loved Mr. Goodell and his country so much, that
if Mr. G. had not come to visit him, he must needs have gone to
America. After numerous inquiries, he assented to the introduction
of the new system of instruction, and promised to furnish suitable
persons to learn it; which promise, however, he failed to remember.
Mr. Dwight joined Mr. Goodell, with his family, on the 5th of June,
1832, intending to devote himself wholly to the Armenians, and to
labor for them chiefly through the Armenian language, though he
afterwards acquired also the Turkish. The Rev. William G. Schauffler
arrived in the following month, as a missionary to the Jews.
The Armenians at Constantinople were estimated at one hundred
thousand. As a body, they were intelligent, ingenuous, and frank;
and many were found who regarded the ritual of their Church as
encumbered with burdensome ceremonies, unsustained by the
Scriptures, and of no practical advantage. The outset of the
Armenian mission was in some respects unlike that to the Maronites
of Syria, among whom the converts were at once excommunicated, and
treated as outlaws. The object of the missionaries was not to break
down the Armenian Church, but, if possible, by reviving the
knowledge and spirit of the Gospel, to reform it. They were content
that the ecclesiastical organization remain, provided the spirit of
the Gospel could be revived under it. They regarded the ceremonies
of the Church as mere outworks, not necessarily removed before
reaching the citadel; and believed that assaults upon these would
awaken more general opposition, than if made upon the citadel
itself, and that, the citadel once taken, the outworks would fall of
course. They felt, therefore, that as foreigners their main business
was to set forth the fundamental doctrines and duties of the Gospel,
derived directly from the Holy Scriptures.
This early position of the mission is stated merely as historical
truth. When their converts were excommunicated, after some years,
the case became changed, and of course their methods of proceeding
were greatly modified, so far as the hierarchy was concerned.
Obstacles soon arose that had not been anticipated. First, the
plague, with terrific violence, then, the cholera; and lastly, the
Egyptian civil war, which shook the capital, and endangered the
throne. There could be little intercourse with the people in these
circumstances; and during the latter part of 1832, the missionaries
were employed chiefly in their own houses, studying the languages,
and preparing elementary cards and books for the schools.
It would seem from the Epistles of the Apostle Paul, that his
affections were early drawn to certain favored individuals among
those first awakened by the Holy Spirit. It was so with the brethren
at Constantinople. Among the earliest students of Peshtimaljian, was
Hohannes Sahakian, who had been fond of books from childhood, and
for some time had longed to see his countrymen better furnished with
the means of education. Before entering the school, which he did in
1829, he had commenced reading the New Testament, a cheap copy of
which his father had purchased, and he was delighted to find his
preceptor so ready to sympathize with his views, and to aid him in
his investigations. In 1830, he began to converse on religious
subjects with his friend Senekerim, the teacher of a school in the
Patriarch's palace. Senekerim was startled on hearing sentiments
avowed, that were not taught in their churches; but his mind became
gradually enlightened, and they both painfully saw how much their
nation needed to be brought to a knowledge of the Gospel. They had
no funds for establishing schools and publishing tracts and books.
As their zeal and fervor increased, they made a formal consecration
of everything pertaining to them to the Lord Jesus Christ, declaring
their purpose to execute his will. One day Senekerim made a
discovery of the words, "If two of you shall agree on earth, as
touching anything that they shall ask, it shall be done for them of
my Father which is in heaven." Rejoicing over this, they both
prayed: "O God, we agree to ask, that our nation may awake, may know
the Gospel, and may understand that it is the blood of Jesus Christ
alone which purgeth away sin." Yet neither of them was at this time
fully aware of the great doctrine of salvation by grace, nor did
they know of the existence of any nation having a knowledge of the
pure Gospel. In this isolation they continued their prayerful study
of God's Word, making gradual progress in knowledge of the Gospel.
At length it became noised abroad, that two Americans were residing
in a village on the Bosphorus, ostensibly for a good purpose, but
really to spread infidelity. The young men heard the report, and
their curiosity was awakened. Hohannes visited them alone at first,
and afterwards with his friend, to find out what kind of persons
they were. They soon perceived, that the great object of their
pursuit was attained, and earnestly requested to be taken under the
care and instruction of the mission. As a means of support,
Senekerim was to open an Armenian school at Pera, to which place the
missionaries intended to remove, and Hohannes was to translate the
Psalms from ancient into modern Armenian. These were labors for only
part of each day, and the remainder was devoted to the study of the
English language and of the Bible. As they gained an insight into
the nature of true religion, they had fears lest they were building
on a wrong foundation; but by the grace of God they were soon
brought into the clear light of the Gospel, and led joyfully to
trust in Jesus Christ as the all-sufficient Saviour.
An Armenian jeweler of wealth and influence was wrought up to a
state of great alarm in reference to the course of these two young
men, by the secret insinuations of a Romish priest. Having persuaded
Peshtimaljian to summon the delinquents, he severely charged them
with violating their obligations to the Church, and dishonoring God.
They were about to vindicate themselves, when Peshtimaljian took the
business wholly out of their hands, and poured a flood of light from
Scripture and history upon the astonished jeweler; and when the
young men afterwards spoke for themselves, Peshtimaljian aided them
in their references to the Scriptures. The result was, that the
jeweler became himself an open and strong advocate of the
evangelical doctrines.
The conversion of Sarkis Vartabed, teacher of grammar in the school
of Peshtimaljian, may be dated from this period. He was in high
repute as a scholar in the ancient language of the Armenians, had
many amiable and valuable qualities, and became highly useful as a
translator in connection with the mission.
Among the fifteen alumni from the school of Peshtimaljian, who were
ordained as priests in the autumn of 1833, was one highly respected
for learning. His appearance was peculiarly devout, and when the
missionary brethren called upon him, some days afterwards, in one of
the cloisters of the patriarchate, he was deeply impressed by what
they said to him as to the responsibilities of office-bearing in the
Church of Christ. This was Der Kevork,1 whose subsequent influence
in promoting the reformation was by no means unimportant.
1 _Der_ means Priest.
The removal of the press from Malta to Smyrna, at the close of 1833,
was eminently seasonable. The importance of the measure was well
understood by the enemy, and a combination of Roman and Armenian
influences induced the Pasha to order Mr. Temple's departure from
Smyrna, with only ten days' notice. The Romanists opposed, because
of their settled hostility to Protestantism, and a free Protestant
press. The Armenians were specially scandalized by the presence of
Bishop Dionysius as a Protestant, after he had broken the rules of
the Church by taking a wife. The opposition was increased by an
ex-patriarch of the Armenians then residing at Smyrna, who was a
personal enemy of Dionysius, and took part in these proceedings. The
Pasha had acted under misapprehension, and revoked his order, on
hearing the explanations of the American consul; but it was thought
best for the bishop to return to his former home at Beirût.
The Armenians were found to be well supplied with spelling-books,
reading-books, arithmetics, and grammars in the modern language,
also with works on geometry and trigonometry. There was, therefore,
much less preparatory work to be done for them in the way of
education, than was supposed. A geography was needed, and the part
relating to ancient Armenia was prepared by Peshtimaljian. A high
school for the Armenians was opened at Pera in October, 1834, under
the superintendence of Mr. Paspati, a native of Scio, who had been
educated in America, and was regarded as well fitted for the post.
The next year, however, he went to Paris to study medicine, and
Hohannes was appointed his successor. The school had its full number
of scholars, which was thirty. There were classes in the English,
French, Italian, Armenian, Turkish, Ancient Greek, and Hebrew
languages, and lectures on various branches of natural science,
illustrated by apparatus.
In 1834, the Rev. Messrs. John B. Adger, Benjamin Schneider, and
Thomas P. Johnston, and their wives, joined the mission; the first
taking up his abode at Smyrna, the second at Broosa, and the third
at Trebizond. In the following year the Rev. Philander O. Powers
joined Mr. Schneider, and the Rev. Henry A. Homes arrived at
Constantinople. Such was the beginning of missionary efforts among
the Armenians of Asia Minor. Broosa is situated in Bithyniâ, at the
western base of Mount Olympus, and was the capital of the Turkish
empire for one hundred and thirty years previous to the taking of
Constantinople. Trebizond is situated on the southeastern shore of
the Black Sea, and competes with Constantinople on the score of
natural scenery. The author retains a vivid impression of it, as
seen in the winter of 1844. The city, half surrounded by verdant
trees, had cultivated fields rising gently behind it, and beyond
were forest-clad hills, looking green as in midsummer. And back of
all, far in the distance, rose a lofty range of snow-clad mountains,
as if to guard this earthly paradise, stretching from sea to sea,
and forming a magnificent amphitheatre.