Volume II Part 17 (2/2)
The following contrast of the state of things in 1857 with what it had been fifteen years before, indicates a preparatory work in no small degree encouraging. ”Then, the missionary could hardly purchase here the necessaries of life; and when he left, he was followed by stones and execrations. Now, he is welcomed and honored.
Then, fear kept even his friends from venturing to visit him; now, priests and even a bishop are ashamed not to return his calls. Then, the Protestant sect could not be vilified enough; now, it is spoken of with favor in public and in high places. The old Emir Bes.h.i.+r, once the persecutor and terror of Protestants, has pa.s.sed away, and his dilapidated palace is used as barracks for Turkish soldiers. His prime minister, or secretary, who did much injury to the cause of evangelical religion, and whose mansion was, as it were, the stronghold of the enemy, is no more. What remains of this Ahithophel's house is the abode of the missionary, and furnishes apartments for Scripture schools, and a Protestant chapel. His sons-in-law were leaders in the movement which brought us to Deir el-Komr, and are among our firmest friends. His grandchildren learn the folly of popery by the knowledge of the Bible they acquire in our schools.
”Time was, when every one trembled at the anathema of the clergy.
Now, the latter dare not show their impotence by p.r.o.nouncing it.
Some of the people would be glad to be thus dissevered from a church which they abhor, for they would thus not only gain their end, but retain the sympathies of many who would else oppose them. Those who send their children to our schools, have been refused admission to the confessional and the eucharist; the Maronite bishop, however, has at length yielded the point, and tries to win, rather than compel. Their high school he has made free of charge, and has promised to open a girls' school beside. In the Greek Catholic communion, on the other hand, the men and some of the women remain ”suspended;” yet they are of good courage, some glad of so excellent an excuse to get rid of the confessional, and others incensed at the glaring injustice that would admit the drunkard and the notoriously vicious, but exclude the respectable and the moral. We have here the anomaly of those being thrust out of the church, who are still its very pillars, its substantial supporters, whose names are known, and whose influence is felt, throughout the region.
”We have reason to thank G.o.d and take courage. Still we long to see a work more purely spiritual. Light is being diffused, but there is not the corresponding religious interest. The truth is viewed by many as a beautiful theory, the heart remaining a flint. We have to regret the fact, that some of the best minds in the place are tinged with skepticism. Happily the most influential are, notwithstanding, our firm friends, and are in favor of good education and good morals.”
Ain Zehalty, a village situated in the heart of Lebanon, has been already mentioned.[1] Mr. Bird says, ”We now have there five church-members. There have been regular Sabbath services under the charge of the native helper, Khalil. The audience has been on the increase, and is now not only larger than that in Deir el-Komr, but is composed of better materials. Those who come desire instruction, and are regular attendants and declared Protestants.” An Ain Zehaltian, when out of his village, if not a Druze, was set down at once as a Protestant. The day school in that place had forty scholars, and half as many attended the evening school for adults.
This school was for the special purpose of studying the Bible, and the pupils had gone through the historical books of the Old and New Testaments. Their custom on Sat.u.r.day and Sabbath evenings was to read the devotional parts, and hold a prayer meeting.
[1] Vol. i. p. 383.
Mr. Ford made a visit to Hasbeiya in February, 1857, with Mr. Jones, Secretary of the Turkish Missions Aid Society. He had never before been in that region, and speaks highly of the native laborers. Of the church-members he says: ”When compared with the rock from which they were hewn, and the hole of the pit from which they were digged, they show the genuineness of the work of grace in their hearts.”
”The signs of the times,” he adds, ”in the community around, are most encouraging. I will only refer now to a remarkable stirring up of the Maronites to defend themselves against the inroads made by the gospel upon their hitherto solid ranks. Their ecclesiastics have always maintained an att.i.tude of proud contempt, as though conscious of the strength of their hold upon their people, and they have rarely deigned to come into personal contact with the despised preachers of the gospel. But the serious diminution of their numbers in various parts south of us, and the diffusion of spiritual light among the rest of their flocks, have forced them down from their a.s.sumed elevation, and now they select the ablest of their priests, ordain him bishop, and send him on a crusade through Deir el-Komr, Hasbeiya, Merj Aiun, and so on to Alma, where the spirit of Asaad es-s.h.i.+diak, the modern martyr of Syria, seems to be revived in the hearts of a simple people, preparing them to brave death itself for the Gospel's sake. This bishop has sought public discussions with Mr. Bird, at Deir el-Komr, and also with Mr. Wortabet, at Hasbeiya.
In the latter place there had been two such discussions held just before we arrived. In the first, the bishop was effectually caught in his own craftiness, and so completely worsted, that he and his friends came to the second session prepared to regain by violence the advantage they had lost in argument; and the result was a stormy debate, terminated abruptly by an a.s.sault upon some of the Protestants present.”
Kefr Shema, a promising out-station, became a station by the removal thither from Aleppo of Mr. and Mrs. Eddy. No objection to their residence was made by the people, though it was not four years since they had combined in a desperate attempt to drive all Protestants from the village. The missionaries were visited and welcomed by many.
Honorable mention is made of Antonius Yanni, the only native Protestant in Tripoli, who had been two years connected with the mission church, and had suffered much for the cause of Christ. He had refused the honorable and highly lucrative post of vice-consul for Russia, because its acceptance would necessarily have made him subservient to the corrupt Greek Church, and an attendant upon its services.
There had been preaching for several years at Aramon, three miles from Abeih. But the congregation was broken up in midsummer by a mob. Mr. Calhoun, who was regarded with great respect by the people, visited the place, and in a very kind, gentle manner, told the people that religious freedom was guaranteed to all, and that they of the mission should be allowed to wors.h.i.+p in their own hired house. The people listened with attention. On Monday Mr. Calhoun referred the case to the English Consul-general, and to the acting Consul for the United States. Late in the week, two officials from the government in Beirt, and two from the governor of the mountain district, met Mr. Calhoun at Aramon. ”When the time for service arrived, the officials publicly stated, that there is to be perfect religious freedom for all;--to-day, to-morrow, this year, next year, and for all time. This they repeated over and over again, as the will of the Sultan, and then ordered some one to go upon the house-top and proclaim aloud, after the manner of the Mohammedans, _that it was time for prayers, and that all who wished to come might come_. Services were then conducted as usual, with an attentive audience; and at the close, in a place appointed, the officials demanded that the persecutors should ask pardon of the persecuted, which was accordingly done, many kissing the hand of the man whose house they had entered, and which we had hired. The governor also called some of the men to his own village, and threatened them with severe punishment if they should again molest any one on account of his religion. He then, Mohammedan as he was, repeated, in substance, the sentiment advanced, in the presence of his officers, by Mr.
Calhoun, that religion pertains to the individual conscience and to G.o.d alone.” Henceforward Mr. Aramon, the first teacher in the seminary, met with no opposition in a regular preaching service.
The number of pupils in the Seminary, at the close of the year, was twenty-five, and some of them were of unusual promise. A theological cla.s.s, of four middle-aged, married men, was kept up during the summer, and then they went forth preaching the gospel, or laboring as teachers and colporters. Thoroughly-educated young men, otherwise qualified to preach the gospel, could only be obtained to a limited extent. But men of riper age, of good common sense and simple-hearted piety, could be fitted, by a few months of direct Biblical training annually, to preach to the uninstructed peasantry,--a labor for which there was the loudest call.
On the 12th of January, 1858, a deputation of four young men was received by Mr. Eddy, at Sidon, from a large village east of Tyre, called Cana. These brought a letter, signed by twenty-six persons, professing their dissatisfaction with their own corrupt Church, in connection with which they obtained no knowledge of G.o.d or of heaven, and asking that a preacher might be sent to them at once, and a teacher for their children. They denied being actuated by any worldly motive, and were sent back with two New Testaments, and the a.s.surance that some one would be sent to instruct them as soon as possible. They were, accordingly, visited by Daher Abud, a faithful native helper, who was much gratified with the zeal and interest he found among them. In February, Mr. Eddy went himself, and was warmly welcomed. About forty men attended his preaching, whose eagerness to hear and converse detained him over the next day.
From thence he went to Alma, a village of five hundred inhabitants, a long day from Cana, beautifully situated upon the summit of a high range of hills, two miles from the sea. The evangelical movement had commenced there two years before, and there was a Protestant community of about forty, including nine members of the church.
”This was considered, in some respects,” writes Mr. Eddy, ”one of the brightest spots in the Syrian field. The great adversary of souls tried in vain, by the terrors of persecution and the seductions of flattery, to recover the people to himself. Failing in this, he sought to sow discord among brethren, and thus to conquer them; and for several months past he has rejoiced in seeing this 'house divided against itself.' I felt much anxiety as to the issue of my visit, and had made it the subject of special prayer. I spent three days among the people, one of which was the Sabbath. The conversation and the preaching were mainly directed to the end of securing peace, and a day of fasting and prayer was observed. On the morning of the fourth day the clouds parted, and the Saviour revealed himself in love. Then, amid tears, and confessions, and promises, and prayers, the covenant of peace was signed, and thanksgiving offered to G.o.d, and we separated.”
Mr. Eddy visited Cana twice in the summer, and found the people, young and old, eager to be instructed in the Word of G.o.d. So many children attended the school from Catholic families, that the priest sent word to the bishop in Tyre, that if he did not interpose his authority, all the village would turn Protestant. Accordingly the bishop came, bringing with him several wealthy and influential men of the city. The Protestants were all invited to a.s.semble at the house of the head man of the village, and then these friends of the bishop, in company with the head man and the priest, labored most of the night to induce them to return to their church. It would have been beneath the dignity of the bishop to have interceded directly with them, especially if he had not succeeded. The effort was a failure. Next the Prior of all the convents in that part of the country, hearing of the bishop's ill success, came, and sought to obtain, by love and promises, what the bishop had failed to accomplish by threats. But he too returned disappointed; and coincident with his departure, two persons came out from the Catholic Church and joined the Protestants.
The month of November found Mr. Eddy again at Alma, to dedicate the first completed Protestant church in Syria. The enrolled Protestants numbered then about fifty. Dr. Van Dyck, before leaving Sidon, had selected a site for the building and seen the foundation laid, and had since collected from native Christians and foreign residents nearly the amount required for the church, which was of stone, thirty-two feet long and twenty-two feet broad, and capable of holding from one hundred and fifty to two hundred persons. It cost about three hundred dollars; thirty of which were contributed by the people of Alma out of their deep poverty, besides a large amount freely bestowed in labor. No opposition was made by the government to its erection.
After the dedicatory sermon, the Lord's Supper was administered to the nine church-members, who renewed their vows to the Lord; and these, with other appropriate services, made it a Sabbath long to be remembered.
In the summer of 1859, Mr. Eddy again visited Cana, taking Mrs. Eddy with him to secure access to the women. He pitched his tent, the first night, on the banks of the ancient Leontes, six or seven miles north of Tyre, and the next day at noon they were at Cana. The poor women, ignorant, yet eager to be taught, had never before enjoyed such an opportunity, and prized it exceedingly.
The people had pa.s.sed through severe sufferings. Several of the women had been beaten, and the men had a bitter tale to tell of oppression by their governor. He demanded a duplicate payment of taxes, and when the head man of the Protestants respectfully showed him a receipt, with his own seal affixed, he ordered him to be severely beaten and placed in confinement. He then sent officers to bring others of the Protestants before him, but, suspecting his intention, all except two fled into the open country. These two, when brought, were thrown down upon the ground before the governor, and beaten with staves without mercy upon their backs and feet, he encouraging his servants to deal harder blows with commands and threats. Thus beaten till their backs were livid and swollen, they were wounded also by being kicked and stepped on by those who beat them, to make them lie still. When hardly left alive, chains were placed upon their necks and feet, their hands were placed in wooden stocks, and they were cast into prison, where they spent the night with companions who had been previously beaten. Next morning they were brought before the governor, and two of them were again beaten, when they were dismissed with a threat, that if they left the village he would pull down their houses. They however, despite his threats, made their way to Tyre, whence they embarked in a vessel to Beirt, to seek redress from the Pasha, and sympathy from the missionaries. When they appeared before the Pasha's court, their backs were ordered to be uncovered, and their wounds exhibited; and the greatest indignation was expressed by the members of the council against him who had so barbarously treated them, in violation of the laws of the realm.”
The governor was sent for, and the indications were, that he would be expelled from office. But he was not. The Pasha suddenly changed his tone towards the Protestants, ordered one of them to be cast into prison on a false charge by the governor, and forbade the council to proceed further against him. The Cana people were detained two months from their homes. The proffered interposition of the English Consul was rudely rejected, and their release, when it was effected, was with no regard to the claims of justice. The visit of Mr. and Mrs. Eddy at that time must have been very seasonable and acceptable.
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