They burst into tears, exclaiming, "We are lost, we are lost!" The Spirit of G.o.d was striving with them. Never have I felt more deeply the need of Divine aid, than when trying to lead these heavy-laden ones to Christ. Yet the missionary can have no more delightful labor than this."

The mission was strengthened, in 1863, by the arrival of Rev.

Messrs. Samuel Jessup, Philip Berry, and George Edward Post, M. D., and their wives. Miss Temple retired from the mission in consequence of the obstructions to the higher education of girls growing out of the ma.s.sacres, but with the esteem of all her a.s.sociates. Mr. Lyons, broken down by overwork, was also under the necessity of withdrawing from the field. The girls' boarding-school had been transferred from Sk el Ghrb to Sidon, where it was under the care of Miss Mason.

The population of Beirt was now not less than seventy thousand. A bank, a carriage road to Damascus, steamers plying to almost every maritime country in Europe, telegraphs in several directions, numerous schools and hospitals, and three printing presses, made it the commercial and intellectual capital of Syria.

The tendency was to intellectual rather than spiritual progress, and there was a growing demand for education. The Jesuits were striving to reap the benefit of this, by opening colleges and seminaries in various parts of the country; nor could the fact be overlooked, that zealous Protestant educators, from different parts of Europe, were becoming so numerous at Beirt as to embarra.s.s the mission in its natural development. The exigency at length constrained the mission to consider whether advantage should not be taken of the offer of Christian friends at home to found a Protestant College at Beirt.

This was well, as will appear in the sequel. But it is impossible not to see, that the progress of the mission, in the years immediately following 1863,--in the increase of converts, and the multiplication of churches, with native preachers and pastors,--was not such as the facts already stated gave reason to expect. This the brethren on the ground foresaw, and their anxious appeals for help abound on the pages of the "Missionary Herald," and were enforced by appeals from the Prudential Committee. The "Annual Report" for 1863 thus states the deficiency of laborers at that time:--

"The field north of Beirt, a hundred miles long and fifty wide, has no missionary, although hundreds in Hums, and the large district of Akkar, are looking to the mission for instruction. A score of villages, in each one of which a faithful preacher would find an audience, do not receive a visit once a year from a gospel minister.

Mount Lebanon, with its four hundred thousand inhabitants, scattered through its thousand villages, into nearly every one of which more or less light has penetrated, and from which cries for help constantly come, has but two missionaries; and one of them is confined, for the most part, to the Abeih Seminary. The southern district, comprising one half of the Syria mission field, with its ten regular preaching places, crippled by the disability of its oldest native helper and by the death of another, has but two missionaries, one of whom is just commencing to learn Arabic. Within the last eight years, thirteen missionary laborers, male and female, have entered the Syria field, while twenty-five have left it. During this period, the work has increased tenfold. Many who have fallen asleep took part in sowing, where now the harvest is so great that the few who remain cannot gather it; and unless the Lord of the harvest send more laborers, much precious fruit will be lost."

It is painfully evident, that the degree of missionary spirit in the churches at home then fell short of the providential calls for evangelical labor in this field. Yet it is by no means certain what would have been the effect of a very large, sudden increase in the working forces. Without the restraining grace of G.o.d, it might have been the occasion of a fierce and malignant outbreak of opposition.

The deficiency of laborers sufficiently accounts for the slow progress, and even the decline there was in not a few of the places named; as in Tripoli, and Hums, not to speak of promising villages in the western and southern sections. Churches, towns, cities in the most favored portions of New England would suffer a decline in religion and morals, if left, as these places necessarily were, with no more of the means of grace.

CHAPTER XL.

SYRIA.

1863-1869.

Mrs. Henry H. Jessup died at Alexandria, after a prolonged sickness, on the 2d of July, 1864, whither her husband had taken her on his way to the United States. Mr. George C. Hurter, after laboring twenty-three years as printer and secular agent with great usefulness, found himself constrained by domestic circ.u.mstances to withdraw from the mission. Mr. Bird was prostrated with a dangerous sickness for several months at Abeih, but a merciful Providence spared his valuable life.

A boarding high-school was established at Beirt by Mr. Butrus Bistany, with nearly a hundred and fifty pupils. The charge for tuition and board was large for that country, yet the school was self-supporting. The pupils were made up of Greeks, Maronites, Greek-Catholics, Druzes, Moslems, and Protestants. A girls'

boarding-school in the same city, under native instruction and government, promised also to be soon self-sustaining. The common schools of the mission were twenty-five, with five hundred and forty-eight pupils. The Seminary at Abeih had thirty-three pupils, a larger number than ever before. Five were in the theological department, and several others gave good evidence of piety. The graduates of this inst.i.tution were now scattered over a wide region.

The boarding-school for girls at Sidon, under Miss Mason, had ten pupils, and was making a favorable impression. It became evident, however, that pupils could not be obtained there sufficient to warrant so large an outlay, taking also into view the unhealthiness of that climate, and Miss Mason returned home, though with great reluctance. The girls' boarding-school at Beirt, under the care of Mr. Aramon and Miss Rufka Gregory, was prosperous.

The printing, in 1862, amounted to eight thousand volumes and nine thousand tracts, making an aggregate of 6,869,000 pages, more than two thirds of which were Scripture. The number of pages from the beginning, was about 50,000,000. Somewhat more than six thousand volumes of Scripture were distributed during the year.

The translation of the Scriptures into Arabic was completed on the 22d of August, 1864, and the printing of the whole Arabic Bible in March of the next year. This event, of the highest importance to a large portion of the human race, was appropriately celebrated by the missionaries and their native brethren. In the upper room where Dr.

Smith had labored on the translation eight years, and Dr. Van Dyck eight years more, the a.s.sembled missionaries gave thanks to G.o.d for the completion of this arduous work. "Just then," writes one of them, "the sound of many voices arose from below, and on throwing open the door, we heard a large company of native young men, laborers at the press and members of the Protestant community, singing to the tune of 'Hebron' a new song, 'even praise to our G.o.d,' composed for the occasion by one of their number in the Arabic language. Surely not for many centuries have the angels in heaven heard a sweeter sound arising from Syria, than the voices of this band of pious young men, singing a hymn composed by one of themselves, ascribing glory and praise to G.o.d, that now, for the first time, the Word of G.o.d is given to their nation and tongue in its purity." The hymn was composed by Mr. Ibrahim Sarkis and translated by Dr. H. H. Jessup, as follows:--

"Hail day, thrice blessed of our G.o.d!

Rejoice, let all men bear a part, Complete at length thy printed word, Lord, print its truth on every heart.

"To Him who gave his precious word, Arise and with glad praises sing; Exalt and magnify our Lord, Our Maker and our Glorious King.

"Doubting and darkness flee away Before thy truth's light-giving sun, Thy powerful word, if heeded, may Give guidance to each erring one.

"Lord, spare thy servant, through whose toil Thou giv'st us this, of books the best; Bless all who shared the arduous task, From Eastern land, or distant West.

"Amen! Amen! lift up the voice; Praise G.o.d whose mercy 's e'er the same; His goodness all our song employs, Thanksgivings then to His Great Name."

Ten different editions of parts of the Scriptures were printed as the version was gradually prepared for publication, and over thirty thousand copies had been put into circulation, nearly all by sale.

The demand for the volume, in one form or another, after the version was completed, was greater than the mission presses could meet, though worked by steam. The American Bible Society wisely undertook to electrotype several editions of different sizes, and Dr. Van Dyck came to New York to superintend the work. But after the royal octavo edition had been stereotyped, it was thought best for him to return to Syria, with the understanding that the Bible Society would enable him to electrotype the version in other forms, at Beirt.

The press was now unable to meet the demand which had arisen for the books, as well as for the Bible. The issues were called for on the southern and eastern coasts of Arabia, and in India, and a box of them was sent to the interior of Africa.

The administration of Daoud Pasha, the Christian Governor of Mount Lebanon, continued to be marked by commendable justice, vigor, and liberality, and there was a sense of security to which the land had long been a stranger. Industry and thrift began to appear, and all the interests of society received an impulse. Much, however, depended on the foreign Protestant Powers exerting a proper influence on the councils of the Turkish government in favor of religious liberty.

The only ordination of a native preacher by the mission, up to this time, was that of the Rev. John Wortabet, in 1853, afterwards pastor of the Hasbeiya church. On the 10th of May, 1864, Mr. Suleeba Jerwan received ordination at Abeih. He had gone successfully through a four years' course of study in the Seminary, and had for some time proved himself faithful and efficient as a teacher and preacher.

The Druzes had a prosperous high school at Abeih, under the special patronage of His Excellency Daoud Pasha, supported by the income from their religious establishments. Both of the instructors were Protestants and graduates of the Abeih Seminary. Though not a religious inst.i.tution, such a school must have had an important bearing on the future of that singular people. In 1866, the Princ.i.p.al left, and was succeeded by another Protestant, also a graduate of the mission Seminary. Referring to the Druzes, the brethren of the Abeih station close their report for the year 1864 with the following remarkable declaration:--

"While it is true that the government of the mountain was never better, and we are free to open schools wherever parents dare send their children, it is no less true that the Protestants are a small and hated minority. Providence has made the Druzes a wall of defense, for the present. To them, under G.o.d, it is due that we pursue our labors on this mountain."

Tanns El Haddad, the oldest and most esteemed native helper in the mission, died in 1864, after more than thirty years of efficient labor. "A guileless, spiritual man, whose lovely spirit disarmed the enmity even of those who hated his religion. The church of Christ in Syria owes much to the holy life and faithful teaching of this man of G.o.d. The missionaries owe much. He long upheld their hands by the strength of his affection and sympathy."

The installation of Suleeba Jerwan as pastor of the church in Hums, occurred in 1865. The Protestants there had long resisted the settlement of a native pastor, hoping to obtain the residence of an American missionary, but their welcome to the native pastor was now cordial. His wife was an excellent young woman, formerly a pupil in Mr. Bird's family, and his a.s.sistant in the instruction of her s.e.x.

Both pastor and people had a varied experience in after years, not unlike what is often seen in Christian lands.

In the spring of 1865, the oppression of the Turkish government became so unbearable at Safeeta, in the district of Tripoli, that a large number of the people resolved to seek relief in Protestantism.

A deputation of sixty heads of families, representing nearly five hundred souls, was accordingly sent to the missionaries at Tripoli.

Their motives were wholly secular, and they were not at all aware of the spiritual object of the missionaries. This had to be explained, and they were told, that it was beyond the power of the mission to afford civil protection. The government allowed them to register their names as Protestants, and they listened with marked attention to the spiritual instructions of Dr. Post; Mr. Samuel Jessup, the other missionary, being then at Hums. On leaving, they asked for books, and to be more thoroughly inducted into the new way.

The region of Safeeta was new to Protestant missions, but was populous and fertile, and bordering on the Nusaireyeh. Among the names handed to Dr. Post, as interested in this movement, were one hundred and fifty of this strange people, and there were a number of them in the deputation; but all of this cla.s.s soon fell away. Dr.

Post visited Safeeta in May, and arrangements were effected with the government, which opened the door for Christian teaching. He had audiences of one hundred and fifty every night, listening with reverent attention to words they had never heard before. "I taught them hymns," he writes, "and heard them repeat pa.s.sages of Scripture and answer religious questions. On Sunday they commenced coming at five, A. M., and kept pouring in upon me all day long, till ten P.

M.,--just allowing me time to eat, and not even leaving the room while I did that. Our large meetings in the evenings were by the light of the moon, as an open light would have been extinguished, and we had no lantern. A most interesting feature was the number of women in the audiences, an exceptional thing in all new religious movements in Syria." Two hors.e.m.e.n came from distant villages, to inquire about the new faith and sect. The motive was doubtless secular, but there is always hope where the Gospel gains a hearing.

The fires of persecution soon began to burn with fury. The Greek bishop bribed the Turkish government, and the people were driven from their homes; everything was broken that could be broken, everything eaten that could be eaten, and women were left to the brutal l.u.s.ts of the Turkish soldiers. It was surprising with what tenacity the people held out against all this. A few had become earnest inquirers; but without a more general acquaintance with the truth they could not be expected long to stand such an onset. Some relief came after a few weeks, through the death by cholera of the Greek bishop.

Failing to find relief from English intervention, the newly made Protestants went _en ma.s.se_ to the governor of Tripoli; and failing to meet him, they then crossed the mountains to the Governor-general at Damascus, taking with them their wives, that the sight of their distress might move the heart of the Moslem ruler. At last they secured a hearing from him, and he promptly removed the oppressive tax-gatherer at Safeeta, and gave the poor people some money in token of his sympathy. But returning to their homes, they were still oppressed by their local governor. Mr. Samuel Jessup writes in October, that poverty and want had come upon them beyond anything seen elsewhere in Syria, excepting at Hasbeiya. Some had no means of buying their daily bread. They were promised a restoration of all that had been taken from them, if they would return to their old faith, but they stood firm. They desired a school for their girls, and a married teacher was sent them for a boys' school, so as to accommodate a female teacher in his family.

Some months later, the cattle of a Protestant strayed, and while driving them home he was met by one of their persecutors, of the house of Beshoor, who, with some savage Nusairiyeh, threw him on the ground, stamped upon him, and drew a sword, threatening to kill him if he did not desist from his unclean religion. They dared not do more through fear of witnesses. Again, the plowmen of this same house plowed up the wheat belonging to the Protestants, ruining their hopes of a coming harvest, and leaving them without means to pay their taxes; which they must pay or go to prison. They also gathered all the olives of the Protestants, reducing them to the greatest straits for the means of living. The Moslem governor received large bribes to exterminate the sect, and would give them no hearing, but quartered his soldiers on them, who ate up all their scanty food, and distrained even their miserable cooking utensils, that they might sell them for barley for their horses. Many lived from day to day on what they could beg, or borrow. Still, after a year of such trials, they remained firm; which is the more wonderful, as only a few of them gave evidence of piety, and the time had not come for organizing them into a church. The school was doubtless helpful, being a decided success. Even the shepherds took tracts and primers, and studied them while tending their flocks.

In January, 1867, the whole Protestant community of Safeeta were arrested, men, women, and children, and imprisoned in a small room, and a fire of cut straw was made on the floor to torture them with smoke. This wanton cruelty was based on a false demand made on them for money. Their sufferings were so great that they were finally released. In the evening, while a.s.sembled for worship, with their native preacher, government hors.e.m.e.n broke open and plundered their houses, and in the night drove them all, old and young, mothers and children, boys and girls, into the wilderness.

The terrible experience of this people in the summer of 1869, somewhat more than two years later, is too suggestive and interesting to be pa.s.sed in silence. I give the facts as related by Mr. Samuel Jessup.

"For four years, a large number have been Protestants, and the oppressors have added persecution to oppression. Many fell away at first, but since then we have seen no special signs of apostasy until lately. Their enemies recently made a desperate effort to crush out Protestantism from that region. They took the leading men, one by one, and led them through fire and perils of all kinds; promising, at every step, to give immediate relief, if they would only return to the Greek Church. They fulfilled their promises to some who yielded, and then increased the pressure on the others. At length, seizing the opportunity when our teacher was absent, they made another grand onset. On Sunday morning, the Greek bishop and the abbots of the neighboring convents, with priests and people from all the region around, together with a great number of hors.e.m.e.n and footmen, made a grand parade, and came down like locusts upon the Protestants. Their former oppressor is dead, but his son, Tamir Beshoor, is making his little finger thicker than his father's loins. He headed a grand parade, and brought with him a supply of new garments, which he had purchased as bribes for the occasion.

With the bishop and others, he entered the house of every Protestant, and by bribes and promises, followed by fiendish threats, carried off many captives. Some few had previously sold themselves, and agreed to take their stand on this occasion, and then they headed the crowd, and declared that every Protestant had decided to return, and that Protestantism was dead. Where they found a house locked, they forced it open, and sprinkled holy water in it.

"But though their success was far too great, it was not complete.

They succeeded in taking with them, that morning, twenty-one males.

Eleven of them have not been to the Greek church since that time, but continue to meet with our brethren for prayer; and though it is now an important Greek fast, they do not observe it. The other ten either dare not or care not to come back to us, though all came to see me.

"Before finishing their work that Sunday morning, they sent men to our school-room, broke it open, sprinkled it with holy water, and stole our bell."

The firmness of some of the church-members is thus described: "After exhausting their catalogue of promises and threats on one, he said to them,--'Take my property, my house, my clothes, my family, even my body, and do with them what you will, but my soul you cannot have, and nothing will induce me to leave Christ.' Another said, when they came to his house,--'Come in, and let us read in the New Testament together, and perhaps you will see that we are right.' One girl, who had been two years in the Sidon school, saw her parents and relatives all fall into the procession; but when special effort was made to induce her to yield, she said,--'Though you should cut my body in pieces, I will never go with you.'

"I reached Safeeta a few days after, and found that those who had stood firm had been obliged to flee for safety, and did not dare return until I went there. The wrath of their persecutors seems to have reached its height, and the poor people know not what to do.