It is an interesting fact, stated by Dr. Riggs, that the government censor for Bulgarian publications called on him, the day after Mr.

Photinoff's death, and expressed his hearty interest in the work of translating the Scriptures, and his hope that it would not be delayed.

In the preparation of this work, Dr. Riggs was aided by two of the best Bulgarian scholars, the one trained in the use of the Western, and the other of the Eastern dialect. In the revision of the New Testament, he was also aided by the Rev. A. L. Long, D. D., of the Methodist Bulgarian mission. With such a.s.sistance, it is believed that this translation of the Bible will become a standard work. The first edition was printed in an imperial octavo volume of one thousand and sixty pages, with the references of our English Bible, which will be of special value to a people having as yet no Concordances, Bible Dictionaries, or Commentaries. Dr. Riggs brought to the annual meeting of the newly organized mission, in 1871, the first copy received from the binders.

It should be borne in mind, that only preliminary work has been done as yet in this most inviting field. Scarcely fourteen years have elapsed since the field was first explored, and only twelve since stations began to be occupied. It is not time to expect any other results than first fruits. The missionaries have become thoroughly acquainted with the field, with its wants, and its strategetic points, and are ready to move forward as fast as they shall receive the needful aid.

CHAPTER x.x.xIII.

THE ARMENIANS.

1861-1863.

Dr. Dwight having completed his eastern tour, visited the United States, where he arrived in November, 1861. It was arranged, that he should prepare and publish the results of his extended missionary observations. But the Head of the Church had ordered otherwise. On Sat.u.r.day, January 25, 1862, while pa.s.sing in the cars through Shaftsbury, Vermont, on his way to spend a Sabbath at Middlebury College, "the stormy wind, fulfilling His word," lifted the car from off the rails, and tossed it down a steep embankment; and one of the heavy trucks, following and dashing through it, at once set free the sanctified spirit of our brother, and gave him a sort of translation to the regions of the blessed. It was a sudden and unexpected close of a most useful life.

Dr. Dwight was born at Conway, Ma.s.sachusetts, on the 22d of November, 1803. His family removed to Utica, New York, and there, at the age of fifteen, he was hopefully converted during a revival of religion, and united with a Presbyterian church. He graduated at Hamilton College in 1825, and, while in the Theological Seminary at Andover, became deeply interested in the missionary work, and took great pains, along with some fellow-students, to ill.u.s.trate the beginning of foreign missions from the United States. In his last year at the Seminary he offered himself to the American Board, and was appointed one of its missionaries. After completing his studies, he entered upon an agency for the Board, which continued until 1829.

From this time, through more than thirty years, the events of his life form an important part of the history of the mission to the Armenians. That mission grew, in his time, from a single station at Constantinople to twenty-three stations, and eighty-one out-stations, extending over the greater part of Western Asia; and whereas, at the commencement of his labors, he did not know of a single convert in the whole country, at their close, there were forty-two churches, with sixteen hundred members, twelve ordained native pastors, forty-three licensed native preachers, thirty-four catechists, fifty-five teachers, and thirty-nine other helpers.

He was made to be a leader in the Lord's host. There was in him a rare combination of sound common sense, piety, resolution, firmness, candor, and courtesy, and withal an honest simplicity, a G.o.dly sincerity, and a practical tact, that seldom failed to secure for him a commanding influence; and the mission, of which he was so long a member, was sufficiently eventful to give full exercise to all his powers.

It affords much pleasure to the writer, that he is unable to recall an instance, in all the thirty years, where Dr. Dwight's opinions were seriously at variance with those of the Committee and Secretaries of the Board. It may be that, under the influence of a more extended correspondence, there was sometimes greater progress in their opinions on questions of missionary experience, than in his; but there was never any collision of thought; and it was most gratifying, on his arrival in this country, after his instructive and interesting tour of observation among the missions and mission churches, to find this eminent servant of Christ in full accord with his Committee on all the great points of missionary practice. The prominent trait, however, in his character was spirituality. This was in him an ever-growing quality. From day to day, from month to month, from the commencement of his missionary life until his death, he was wholly devoted to the kingdom and glory of his Redeemer. He walked with G.o.d, and was not, for G.o.d took him.

It will be appropriate, at this stage of the history, to quote some of the views of Dr. Dwight on missionary policy in Turkey, as they were embodied in a circular letter to the brethren of his own mission, and substantially communicated to the Secretaries in their personal intercourse with him just before his lamented death. Coming from such a man, after so long and varied an experience, they deserve thoughtful attention. He speaks first of the education of a native ministry.

"I am inclined to think that we have made our education at the Bebek Seminary too comprehensive, considering the actual circ.u.mstances and wants of the people. True, our course of study is nothing compared with that of American colleges; but it is much, compared with the amount of education existing in this country; and it seems to me we are in danger from two sources; namely, first, that our native preachers will be educated too far above their people; and, secondly, that they will require much more for their support, in consequence of their education, than their people can give. The plan of removing the Bebek Seminary to the interior, strikes me very favorably."

Again, as to the support of the native ministry: "I think it very evident, that the past system is fraught with too many evils to be continued. I would not favor any sudden change, but it seems to me, that the experience we have gained, by the working of the past, would lead us to begin immediately on a new plan; and the providence of G.o.d, in restricting our means, is giving us an admirable opportunity for so doing. We may urge with great weight upon the churches the support of their own pastors, and leave the responsibility there, even when the treasury of the Board shall be relieved. I begin to question, whether we ought even to give regular aid from our funds, for the support of settled pastors, or even stated supplies of churches fully organized. Would it not simplify our relations to those churches, as well as call forth much more efficient effort from themselves, if we were to leave them, as the Apostles did their native churches, to take care of their own pastors, after such have been ordained? The native churches should be expected and encouraged to take, as fast as possible, the work of evangelizing surrounding districts upon themselves; and it will be better to leave them to choose and support wholly their own laborers. The plan of having such men supported partly by the mission and partly by the native churches, does not work well. If it is necessary for the mission to a.s.sist the churches in this work, I would do it irregularly, and without any pledges as to the amount or frequency of such aid."

These views had been already exemplified, substantially, in the Central mission; and they have since had a more full practical development in the Eastern mission; as will appear in the progress of the history.

It was not found easy to determine the number of stations or of missionaries desirable in Eastern or Western Turkey. The early theories in relation to this matter have been considerably modified by experience. It was natural to suppose, that many missionaries could labor among the million of people in Constantinople, without interfering with each other, or standing in the way of a native ministry. And so they might, could they at once have access to a considerable part of the population. But this was not true in fact, either as to missionaries, or the native ministry. It has been found, that it results in loss to place more preachers on the ground, than can find full scope for their ministry. Even should the overcrowded ministry be of the same denomination, it works badly, but far worse if made up of rival sects. For a time at least, all must operate upon nearly the same persons. In the rural districts, the missionaries reside in the centres of population, and generally where two families can dwell together, and where each missionary can have a distinct field of labor. But even there it is deemed expedient for the churches to have native pastors; nor there alone.

The aim is to have constellations of churches with native office-bearers, around every missionary station. Not otherwise can the whole country be permeated by evangelical influences.

It is plain that in a work so unlike anything at home, missionaries ought to have large discretion as to the time and manner of organizing native churches. Nor, since these infant communities are only partially enlightened and sanctified, is there reason for discouragement should they sometimes be not perfectly harmonious with their missionary fathers. It was so for a time with one of the first churches formed at the metropolis. The missionaries had of course the sole responsibility of determining what use should be made of the funds remitted by the Board. But the pastor and a portion of the church thought they ought to have a voice in their disposal. As this could not be, dissatisfaction arose, and complaints were publicly made against their American brethren. But these misunderstandings have in good measure pa.s.sed away.[1]

[1] See _Missionary Herald_, 1862, p. 300, 1863, p. 268; and Report of the Board for 1871, p. 23.

The Western Turkey Mission resolved, in 1862, to suspend the Bebek Seminary, with the expectation of reviving it at Marsovan. This inst.i.tution was commenced by Dr. Hamlin, in November, 1840. It was a boarding-school, with a course of study believed to be adapted to the great ends of the mission, and soon became a very efficient means of gaining access to the people. Its third year, ending November, 1843, was called the "year of a thousand visits," because so many came desirous to learn the religious belief of the missionaries. The Princ.i.p.al was obliged to stop their coming, in order to save the school; but the work among the Armenians then received an impulse which it never lost. Dr. Hamlin continued in charge of the Seminary till the year 1857; aided, at different times, by most of his brethren. Messrs. Clark, Bliss, and Pettibone, had charge of it afterward. The building at Bebek, which had been some time occupied on a lease, became the property of the Board in 1849. In 1853, the number of students was fifty, of whom fifteen were Greeks, under the instruction mainly of Dr. Riggs; and there was then a theological cla.s.s of eleven Armenians. The Greek department was suspended in 1855. The students were very useful as evangelical laborers within and around Constantinople; and not a few of the graduates occupy, and have occupied, important posts of usefulness in different parts of the empire. It is recorded that, in 1857, sixty applicants were rejected for want of means to support them; and it was believed that, with adequate pecuniary means, one hundred could have received instruction as easily as fifty.

The metropolis was not found the best place to train men for the seclusion and small salaries of interior pastorates; but the school was nevertheless a most important instrument for good, and quite essential in the early progress of the mission. Of the forty-five students in the five years from 1857 to 1861, for which the Seminary was fairly held responsible, seven were preachers at the opening of 1862, and thirteen were members of the theological cla.s.s.

The expediency of continuing the Seminary at the metropolis, had been discussed in the mission for several years. The other missions preferred training their native ministry within their own bounds; and the interior stations of the Western mission had strong objections to sending their pupils to be educated where expensive habits were almost necessarily acquired.

It was resolved, in the same year, to discontinue the boarding-school for girls at Constantinople, with the expectation of reviving it, also, at Marsovan. It was commenced in 1845. The whole number of pupils had been one hundred and twenty-eight, of whom one half became members of the church. Eighty-three were from Constantinople and vicinity, and forty-five from the interior.

Thirty-seven completed the course of four years. Two of the older graduates were teachers of self-supporting schools at Nicomedia; another, whose parents lived at Trebizond, taught at Marsovan; a fourth, since married to a graduate of the Bebek seminary, devoted herself to teaching the girls in a day-school at Adabazar, in charge of the native pastor; another was mistress of a school of forty pupils at Baghchejuk; and still another had a school of forty-five girls at Diarbekir, and was otherwise a shining light. Five were wives of pastors,--at Constantinople, Broosa, Bilijik, Harpoot, and Diarbekir; three of preachers,--at Nicomedia, Bandurma, and Aidin; and several of helpers in different places. The school was located successively at Pera, Bebek, and Ha.s.s-Keuy; and its teachers were Miss Lovell, Mrs. Everett, and the two Misses West.

The summer heat at Adana was supposed to be too intense for the health of a missionary family. Mr. Coffing was therefore commissioned, by his brethren, to explore the Taurus Mountains, west and north of Marash, for a suitable summer residence. He performed this service in the autumn of 1860, accompanied by Mrs. Coffing and Deacon Sarkis. An interesting account of the tour may be found in the "Missionary Herald," for 1861.[1] Mr. Coffing requested permission, on his return, to occupy the new field, and left Aintab, with his family, for this purpose, in July, 1861; intending to reside at Hadjin, or Nigdeh in the mountains during the summer heat, and in the winter at Adana. As they went forth from Aintab, nearly the whole Protestant population, about fifteen hundred, stood on both sides of the road to bid them farewell, and as they pa.s.sed, sang,--

"How sweet the tie that binds Our hearts in Christian love;"

and also an original hymn, expressive of their feelings on parting with this mission family. More than a hundred persons accompanied them during that afternoon, returning the next day; and many were the prayers offered for them, and for the dark town in the mountains whither they went. Their road through or rather upon the Taurus Mountains, was difficult, and in some places dangerous; but without serious accident they reached Hadjin on Sat.u.r.day, July 14th. There they were kindly welcomed by the people, and commenced their labors with pleasant prospects of success. But, after a few weeks, the Moslem governor and the Armenian priests commenced a cruel opposition, scarcely paralleled in the missionary experiences of Turkey, and drove them from the place, with much loss and suffering.

Arriving at Adana, where the native brethren gave them a kind reception, Mr. Coffing sought redress from the government, but in vain, as the Pasha was unfriendly; and the native Protestants of that city were subjected to many outrages during the winter.

[1] _Missionary Herald_, 1861, pp. 169, 170.

After six months, Mr. Coffing left Adana to attend the annual meeting of his mission at Aleppo, going by way of Alexandretta. The road being dangerous around the head of the gulf, he took a guard of three soldiers; but in the latter part of the route, he dismissed two of them, going on with the other, two muleteers, and a pious Armenian servant. When three miles from Alexandretta, he was fired upon by two men concealed in a thicket near the road. Two b.a.l.l.s struck his left arm above the elbow, shattering the bone and severing an artery, and one entered the body. Though severely wounded, he rode on two miles further; and then, from loss of blood, sunk down upon the beach, not far from Alexandretta, and sent to that place for help. It was promptly rendered by Mr. Levi, the American Vice Consul, Arthur Roby, Esq., the English Vice Consul, and other gentlemen, and the fainting missionary was taken to the house of Mr. Levi, where he died the next morning, March 26th, 1862.

The Armenian servant died four days later from his wounds, and another, who was wounded, recovered.

Mr. Johnson, United States Consul at Beirt, took energetic measures, in connection with Mr. Morgan at Antioch, for apprehending the murderers. They had the cooperation not only of the gentlemen above mentioned, but also of Capt. Hobart of H. B. Majesty's Ship _Foxhound_, Capt. Simon, of the French Frigate _Mogador_, and Col.

A. S. Frazer, H. B. M. Commissioner to Syria. The Turkish authorities acted with commendable decision, and two young Moslem robbers of the mountains, to whom the crime was traced, were finally captured; though one of them afterwards escaped, and was protected by the Pasha of the district. The other was executed in September, 1862, and the offending Pasha was removed from office. Robbery was evidently no object with the a.s.sa.s.sins, and it was believed, that they were instigated by others. The hostile Armenians of Hadjin and Adana were, for a time, under great apprehension, and were so much impressed by the forbearance of Mr. Johnson and Mr. Morgan, that they a.s.sured the latter of their readiness to receive any preacher he might choose to send among them. The sorely afflicted widow resolved to remain in the mission, where she is still very usefully employed among her own s.e.x. It should be added, that this is the only instance in the history of the Board, in which a missionary has suffered a violent death, inflicted because he was a missionary, from the hands of the people among whom he labored.

Dr. Goodell attended the annual meeting of the Central mission in 1862; and so strong were his impressions that the appropriate work of the missionary was nearly accomplished at some of the stations, that he apprehended there might be more danger of the missionary's staying too long, than that he would go too soon.

At Aintab, for example, he found the church supporting its own pastors and common schools, and taking upon itself the supply of nearly all its out-stations. No appropriations were asked of the Board, except for the theological cla.s.s, the female boarding-school, and one out-station; for all the rest the church provided. For these objects, for their own poor, and for their taxes to government, the sum total raised by the Protestants, in the then closing year, had been two thousand five hundred and fifty-six dollars, averaging one dollar and a quarter for every man, woman, and child in the community. The congregation being too large for one pastor, arrangements had been made to form a second church, and thus to have two churches instead of one. The theological school was on the point of being removed to Marash, and it was his opinion that, were it not for the female boarding-school, which would probably remain, the missionaries at Aintab should be preparing to withdraw from that place, and go to "regions beyond." While he deprecated too sudden changes, he thought the great question for the brethren at that station was: "How can we, in the most graceful manner, set up in life this first born child of ours, now come of age, and ready to act for itself?"

Dr. Goodell speaks of Oorfu, along with Aintab and Marash, as advanced in Christian knowledge. About the year 1851, a native helper from Aintab spent three years in Oorfa, working at his trade as a weaver, but receiving a partial support from the mission, and reading and explaining the Scriptures to all that came. Mr.

Schneider visited this place in 1854; a church was organized by Dr.

Pratt in December, 1855, and Mr. Nutting commenced his residence there in 1857. Mr. White was also there a year or more, till 1859.

The church was then small, and very partially sanctified. The number of church-members, in 1861, was fifteen, and nearly all the members were active, working Christians; and the real progress had been greater than the statistics indicated. Protestantism had become known, and was exerting a good influence. The congregation supported three schools, containing ninety-four pupils, of whom thirty-one were from non-protestant and non-paying parents, and thirty were girls. The Oorfa church regarded the evangelization of Germish, a neighboring Armenian village of a thousand souls, as their appropriate work.

The report of the Harpoot station for 1862 states, that there was an increasing number in the city, and at nearly all the fifteen out-stations, who gave serious attention to the truth; and that there was a growing agitation among those who kept aloof from the preaching. A reform party among the old Armenians was rapidly acquiring influence; and to satisfy their demands, mid-day Sabbath services, for expounding the Scriptures in the modern tongue, were held in the churches of several villages. In the city, the party had formed a society for mutual improvement, and one of its rules was, that the Bible should be read in all their meetings. The sale of Bibles, or portions of it, in two years, exceeded two thousand, and the same was true of other volumes. The Theological school contained thirty-nine pupils,--twenty-one in the first cla.s.s, and eighteen in the second. It occupied the upper story of a substantial building, erected chiefly by the aid of friends in America; while the lower story furnished a neat and well lighted place of worship. Mr.

Wheeler writes: "Supplied as it is, without expense to the Board, with solar reflectors and two neat pulpit lamps, it is exerting an influence for good in the villages. Already the people of three villages have covered the black mud walls of their chapels with a neat white plaster, and four villages have each purchased one of the 'wonderful lamps, by the light of which a man can read on the opposite side of the room.' At their own expense they are also furnishing their places of worship with clocks, and are beginning to learn that (to an oriental) very difficult lesson, to be prompt, and to value time." A girls' boarding-school was opened in 1862.

Hadji Hagop, an old and valued helper at this station, went one Sabbath to Hulakegh, an out-station, to preach. On leaving the Protestant chapel, he met the teacher of the Armenian school with a Bible under his arm, going to the church, where they were to have a "preaching meeting,"--as was the case in several villages where the mission had congregations, partly in imitation of the mission, and partly to counteract its influence,--and he asked Hagop to go with him. He went, and the leading men urged him to preach, which he consented to do. The news spread through the village, and the congregation almost immediately swelled to two hundred and fifty. He preached Christ and Him crucified for about an hour, securing most fixed attention, and it is said the women were nearly all moved to tears.

Mr. Walker, the resident missionary at Diarbekir, visited Mosul in 1861, and found the congregation in that city about as it was when the missionaries left. Subsequently, when visited by Mr. Williams, the Mosul church sent an earnest plea for a missionary to the Prudential Committee. Mr. Williams was with them three months, married three couples, baptized several children, and admitted one to the church.

Mr. Walker's tour was extended more than a thousand miles, and he found much that was very painful, and yet much that was encouraging, among the Arabic-speaking people in Eastern Turkey.

The church in Diarbekir numbered eighty-four members in 1862, and the pupils in the Sabbath-school were two hundred and eighty-four.

At Cutterbul a house had been built, to be occupied as a place of worship on the Sabbath, and for a school-house during the week, and there were hopeful indications in places near. At the annual meeting of the mission, in the following year, Baron Tomas Boyajian[1] was ordained as pastor of the first evangelical church in Diarbekir. His examination was well sustained. The ordaining services were necessarily in the open air, and were conducted in Armenian, Turkish, and Arabic. More than a thousand, adults were present, besides hundreds of children, and the interest was sustained to the end. The members of the church pledged themselves to furnish nearly half the salary. Thirteen members, heretofore connected with that church, were formed into a separate organization at Cutterbul.

[1] Known to the reader as _Tomas_. _Baron_ is equivalent to _Mr_.

These services were like our own; and how much more rational and appropriate must they have appeared to the people, than the ordination services prescribed in the Liturgy of the Armenian Church, as described by Mr. Goss. "In the first place, the exercises are all performed in an unknown tongue, the old Armenian. The bishop sits at one end of the church, the candidate enters at the other, walking on his knees, and thus proceeds to the altar. The skirt of the bishop is thrown over his head, and the bishop asks a few general questions, which are answered by a third person, either priest or deacon. They are such as these: 'Does this man understand the Scriptures'? 'Is he the child of a lawful marriage'? etc. An affirmative reply is given, when perhaps the man cannot read. He is then asked, if he is a disciple, not of Christ, but of certain church fathers. Also, if he will p.r.o.nounce 'Anathema maranatha' upon all heretics. Then Arians, Nestorians, and other heretical sects are mentioned, and the sweeping question is put,--'Will you p.r.o.nounce all accursed who do not acknowledge Mary to be the mother of G.o.d?'

The candidate repeats the names of these sects, and curses them all.

Then follows the re-baptism, with the sacred oil, according to the Armenian custom with infants. The hands of the new priest are then bound together and oiled, and he is made to stand outside of the church, when the congregation come, and, kissing his hands, put their paras[1] on a plate, which is near by to receive them. The priest is then imprisoned forty days in the church, with the cuffs of his sleeves and his trousers sewed close to his limbs. In this condition, he is not allowed to brush off an insect, or to relieve his body from any unpleasant sensation whatever. He cannot change his clothes during the whole time, and his food is of the coa.r.s.est quality. His wife pa.s.ses through a similar ordeal at home."

[1] About a mill of our money.

Considerable annoyance was felt, about this time, growing out of the efforts of an Armenian, named Garabed, to form a church at Diarbekir, which should admit persons to the sacrament of the Lord's Supper without requiring evidence of piety, and baptize the children of any who might desire it. He made similar efforts at Aleppo, Aintab, and Marash. He visited Jerusalem, and so far gained the confidence of English missionaries residing there, that the excellent Bishop Gobat was induced to give him ordination. But he failed to secure the confidence of the missionaries and native pastors in Central and Eastern Turkey, where he was better known; and the evidence at hand constrains me to add, that the missionaries at all the stations antic.i.p.ated nothing but evil from such intrusions, at this stage of the missionary enterprise in Turkey.[1]

[1] "We desire to call your attention to the efforts of our English (Church) brethren to obtain a foothold in Aintab. It seems that large sums of money have been appropriated under the direction of Bishop Gobat, of Jerusalem, for this purpose; and a large and costly church building is being begun under the superintendence of the English Consul at Aleppo. We are surprised and grieved at this breach of courtesy on the part of these English friends, especially so soon after the earnest protests of the officers of our Board against such interference by other missionary societies."--_Letter written in_ 1872.