CHAPTER I.
THE NESTORIANS.
Nestorius was a Greek, born in the latter part of the fourth century near Germanicia. He became a monk in the Roman Catholic church and was ordained an elder by the patriarch of Antioch. Being learned in literature and an orator of power, he became patriarch of Constantinople in 428. Cyril, patriarch of Alexandria, was jealous of Nestorius as he desired to become patriarch of Constantinople himself. He attacked the teachings of Nestorius, claiming that he taught that there are in Christ two distinct persons and two natures; and that he denied the divinity of Christ in refusing to call the virgin Mary the mother of God. This criticism of Nestorius's teachings is without foundation, as he did not teach anything of the kind. Many writers of church history have made this mistaken criticism. There are now in the possession of prominent Nestorians manuscripts of Nestorius from 600 to 900 years old and in none of them is that doctrine held. Nestorians of to-day resent this doctrine as being no part of their belief.
Nestorius believed that Mary was the mother of Christ and that Christ had two natures, perfect God and perfect man, united with each other but not mingled. He rejected pictures and statues representing Christ, Mary or the saints. Upon this basis he was anathematized in the council of Ephesus in 431 A.D. In the council his friends were absent and Nestorius refused to attend as his enemy Cyril presided at the council and had power to rule it. Nestorius then united himself with the Syrian church whose doctrines agreed with his own. He soon became a prominent leader among this sect and the name Nestorians was given to the sect by enemies. Many learned men in the Syrian church of to-day are not willing to be called by this name. Not because they reject any of Nestorius's doctrine but because they say it is not right for a nation to be called after the name of a stranger. But most uneducated people glory in being called Nestorians. The true origin of the Nestorians was in the old Assyrian nation. The Assyrians were descendants of Arphaxad the son of Shem.
THEIR PLACE.
They originally dwelt in or near the cradle of mankind, in eastern Mesopotamia, Assyria and Syria. At times their empire extended nearly to Babylon and Nineveh and the great empire of Assyria was established.
LANGUAGE.
All Assyrian scholars believe or suppose that the original language spoken before the confusion of tongues was Assyrian, while some other scholars believe it was the Hebrew language. It is believed that in time it will be generally agreed that Assyrian was the original language. It is evident that Abraham was a descendant of Aber, grandson of Arphaxad, third son of Shem. The Assyrian language was spoken in purity until the time of Abraham. When he left his parents by command of God to dwell in Canaan and Egypt it is an inevitable truth that Abraham spoke the language of his Assyrian parents. But when he dwelt in Canaan and Egypt his speech became mixed with words of those languages. The Old Testament was written by this confused language of Assyria and Egypt which was called holy language. Therefore we see names in the Old Testament both of Assyrian and the mixed language of Abraham.
CHAPTER II.
THEIR HISTORY.
St. Thomas and St. Bartholomew from the twelve apostles, and the St. Eddi and St. Maree from the seventy apostles have been called the apostles of Assyria. Their first patriarch was St. Maree whose residence was in Ktispon on the river Tigris which was for a long time capital of the Sassanites dynasty. St. Maree expired in A.D. 82. After his death his disciples went to Jerusalem and chose Abriz as their patriarch. He served from A.D. 90 to 107. After Abriz from A.D. 130 to 132, Abraham, a relative of the apostle James, became their patriarch. His successor was James, a just man, and a relative of the Virgin Mary, mother of our Lord. Akhad Abowoy became their patriarch from 205 to 220. During this period there was a severe war between the Romans and Persians. The latter then ruled over Persia, Assyria and Babylonia. The patriarch of Jerusalem, a subject of Rome, advised the Assyrians who were under the Parthians to elect a patriarch who was a subject of the Parthians. The Parthians ruled over Persia from 220 B.C. until 226 A.D. In all the changes of government the Assyrians have kept in office a succession of patriarchs even to the present time. The residence of their first Patriarch was in Ktispon and since that time at various places as Baghdad, Babel, Nineveh, Mosoel and for a long time at Elkosh, the town of the prophet Nahum. He now resides in Kurdiston mountain in the village of Kudshanoos. His home is located on a hill surrounded by much beautiful scenery. The church in which Marshimon administers is called St. Ruben, a building made of granite.
NESTORIAN ARCHBISHOP.
NESTORIAN ARCHBISHOP.
CHAPTER III.
CLERGY.
The Assyrian church believe they have an apostolic succession from St. Thomas and St. Bartholomew. There are seven orders in the clergy. The patriarch, metropolitan, episcopas, archdeacon, elder, deacon and reader.
The first three are forbidden marriage. The eating of meat is prohibited but fish, butter and eggs can be used. In olden times the presence of twelve metropolitans was required at the ordination of a patriarch, but to-day they require only four metropolitans and a few episcopas. The patriarch ordains the metropolitans and episcopas and these in turn ordain the lower clergy. It is the duty of the patriarch to overlook the entire church. Much of his time is also taken up in sending messages to Kurdish priests and to Turkish officials about wrongs that have been committed against his people. The patriarch is highly respected and his messages receive prompt attention. His income consists of a small annual fee of five to twenty cents from all the men who belong to his sect. Fifty years ago it was a custom for elders to marry a virgin and not a widow. This custom is not observed now. They have seven orders of monks. In ancient times these were the strength of the church. The monks are pure men and learned. There are a few nuns, one of the most faithful of whom is a sister of the present patriarch.
CHAPTER IV.
CHURCHES AND ORDINANCES.
THEIR FAITH.
Their faith as it is described in some ancient MSS about 500 years old was entirely evangelical. They believed in the trinity, God the Father, Son and Holy Spirit, three persons, equal in power and nature, working together for the salvation of mankind. Some western historians have made the error of stating that the Assyrians deny the divinity of Christ or believe that He has two personalities.
From the beginning until the present time they have believed in the merit of saints. Their clergy does not claim the power to forgive sins. They accept the creed of the apostles and it is recited by the clergy and by religious men. Many days of fasting are observed, as fifty days before Easter, twenty-five days before Christmas, and others. On these days old people take no food until noon. In times of persecution their schools and books were destroyed and the people became ignorant. Catholics introduced among them their literature which changed prevailing doctrines.
THEIR CHURCHES.
Many of their churches are built of stone while others are made of brick and clay. Some of the buildings are 1300 years old and will stand many years to come. The walls are about eight feet thick at the base gradually tapering toward the top. In the older churches the doors are quite low and it is necessary for a man to stoop in entering. It is believed by some that the doors were built in this way that the church might be used as a place of refuge, rolling stones in the doorway after entering. Others say the object was to prevent horses, cattle and other animals from entering. These churches are regarded as most sacred places and are called houses of God. There is an interior stairway leading to the roof, which is necessary for repairing the roof or shoveling off snow. The yard in front of a church is shaded with elm-trees; the yard is used as a graveyard. Extending from each corner of the roof is a pair of horns from a wild goat, which is a sign of sacrifice. There is a small room in the rear of the building which is called the most holy place. In this room the priests carry on certain ceremonies and no other people are allowed to enter it at any time. Before this room is a small pulpit on which are placed a cross, Bible, and other ceremonial books. The only windows are a few small openings just below the room. Candles are burned during hours of service to light the room, and incense is burned as a ceremonial and to produce a pleasing odor. There are no pictures on the walls but there are some decorations in the way of finely embroidered silk towels brought by some of the worshipers. Reading Scripture and prayer-book, and chanting Psalms are the main features of worship. There is no music except a number of small bells on the walls which the worshipers ring as they enter the building. The audience sits on the floor or stands through the service.
Assyrians believe the two chief ordinances are the Lord's supper and baptism. The ordaining of priests and marriage are ordinances that rank next in importance.
Baptism is administered by bishops and elders. All the children of a member are baptized by immersing three times. Some believe that baptism regenerates a child, while others say it will have a good effect provided the parents give the child proper training thereafter.
The Lord's supper is administered with much ritual on festival days such as Easter, Christmas and Ascension day. This ceremony is more highly honored than any other ordinance as it commemorates the death and victory of Christ. Both wine and bread are used. A few years ago (and even now in some places) it was a custom to make the bread and wine from gleanings brought in from the fields and vineyards by virgins. This was considered pure and more acceptable as it had belonged to no man. They do not believe with the Catholics that the bread and wine become the flesh and blood of Christ, but they put much emphasis on these ingredients after the same have been consecrated. They are then holy.
On the night previous to communion day, the priest and deacons go to the church shortly after midnight and entering into the most holy place, make the bread for use on the next day. The priest himself kneads the dough. This bread is considered more sacred than that made in the ordinary way. After the bread has been made, the remainder of the night is spent in chanting psalms, Scripture and prayer-book. An hour before sunrise the people flock to the church. When the church is full of worshipers the priest mounts the pulpit, chants the sacred words for an hour or more. The audience remains in perfect silence until he reaches the end of a psalm or the end of the service, when all the people say "Amen." The priest and a deacon stand in the pulpit to administer the sacrament. Communicants come forward one by one and the priest puts a small piece of bread in their mouths, and the deacon gives the wine. Children under seven years of age do not partake of the sacrament. On these occasions the priest and deacon wear long white robes of silk or cotton, tied about with a long silk girdle. A turban is worn on the head.
CHAPTER V.
ASSYRIAN OR NESTORIAN COLLEGE.
The golden age of this church was the period from the fourth to the thirteenth century. They had twenty-five flourishing colleges. The most important schools were located at Oddessa, Nesibis, and Urhai. The latter was called the queen of schools. These schools, while they flourished, were the secret of the churches' strength. The instructors were the most learned men of their age. Aiwaz and St. Basil of Nesibis and Urhai were among the most learned teachers. The Assyrian, Arabic and Greek languages were taught classically. Medicine, astronomy, and mathematics including geometry were taught. Especial attention was given to the study of theology. There were as many as 2,000 monks and students in some of these institutions. Their doctors of medicine were given high positions under the Arabian and Persian governments. Literature in the eastern languages was rich. From these schools came great church fathers who defended the church from the heretics of the age. There is one MSS 900 years old in the library of the Presbyterian Mission which is called "Persecuted Simon." It was written by Simon, a student in one of these colleges. It contains twelve lectures all against the heretics of his age. During that period about 700 such MSS were written. There are to-day in Europe many MSS written by these scholars that are from 300 to 1500 years old. The New Testament was translated into the Assyrian language in the middle of the second century. These MSS are skillfully executed and show the beauty and antiquity of this church. Only three of these ancient MSS are now to be found in Persia, but there are many of them scattered in the libraries of Europe.
CHAPTER VI.
ASSYRIAN MISSIONARY SPIRIT.
The aim of the schools mentioned in the preceding chapter was to educate monks to become missionaries and spread the gospel. These schools were fountains from which flowed living waters for a thirsty land. There was no other nation in their age that possessed such a spirit of Christian vitality. Zeal for the spread of the gospel was burning in their hearts as a divine flame. There was a class of bishops appointed by their leaders to awaken and keep alive this missionary spirit. "The dying love of Christ for sinners" was the text from which they preached. Also His last commission to His disciples, Matt. 28:19, 20. These bishops preached with an inspiration from God, and enflamed many hearts until they were ready to sacrifice their lives for Christ. These missionaries wore sandals on the feet, carried a staff of peace in the hand, and a knapsack on the shoulder containing bread and manuscripts of sacred writing. Thus equipped, they journeyed into heathen lands, following the command of their Nazarene teacher. The church was very poor and had no board of foreign missions to guarantee even a small income. The missionaries went forth trusting in their heavenly Father. If He took care of the birds of the air, how much more would He care for the heralds of His gospel. The week before departure was spent in fasting and prayer and consecration. On the last day they partook of communion from the hand of their leader, and solemn advice was given by the bishop. In parting the bishop kissed the missionary's brow, and the latter kissed the bishop's hand; and the bishop would say: "The Lord God of the prophets and apostles be with you; the love of Christ defend you; the Holy Spirit sanctify and continually comfort you." Some of the missionaries went to distant lands, requiring eight to twelve months to make the journey on foot. They worked in China, India, Tatariston, Persia, Bloogistan, Afghanistan, and northern Africa. Success followed their work. In the territory between China and Tatariston, they converted 200,000 heathen. Not long ago a monument was unearthed in China which had been set about 600 years ago by one of these pioneers of the cross. On it were engraved the names of many of their leaders, and also the creed, doctrine of the Trinity, and incarnation of Christ. They established twenty-five churches in northern Persia. In southern India is a small church planted at that time. These followers are now called the disciples of St. Thomas, and sometimes their young priests come to Persia to be ordained by the patriarch, who resides in the Kurdiston mountains. This spirit which was shining as the sun in heaven began to languish in the tenth century, and by the fourteenth century had entirely died. At that time some of the church's true sons in lamentation said: "How are the mighty fallen, and the weapons of war perished!" Hundreds of their missionaries had become martyrs of Christ in a heroic spirit. They would enter fire singing praises to God, believing their shed blood would be the seed of the church.
CHAPTER VII.
THEIR PERSECUTIONS.
This ancient church of the Assyrians which began with the apostles, has been praised in all the eastern and western churches for its zeal in spreading the gospel, but at no time in its history has it been free from persecution. Like the burning bush of old, this church has been burning with persecution, but has not been consumed. The ten plagues of Egypt have been here repeated several times. It has passed through the agony of blood, but with a spirit of submission to the will of God who rules over all the changes of a nation for the good of His own kingdom. Severe persecutions began in A.D. 325. When Constantine convened the Nicean council of the 100 delegates from the eastern church, mostly from Assyria, only eleven of them were free from mutilation in some form. At the time the Sassanites dynasty ruled over Assyria. Their patriarch was St. Shumon, son of a painter. No other Assyrian patriarch was equal to him in piety, integrity, and his heroic spirit of martyrdom. He was patriarch from 330 to 362 A.D. In that period the king of Persia was second shafoor of the fire-worshipers. The fire-worshipers believed in two creative powers, Hurmizd and Ahramon. Every good thing as virtue, success, long years, praise, truth, purity, were created by Hurmizd; while wickedness, hate, war, disaster, etc., issued from Ahramon, their creator. Shafoor worshiped clean creatures of Hurmizd, such as sun, moon, and fire. Christianity was strong then, some of the royal family being Christians. The Christians were antagonized by the fire-worshipers because they rejected the sun and moon and de-defiled fire. Other objections were that the Christians taught that God had become incarnate and come to earth; and also that they preferred poverty to wealth and did not marry, thus diminishing the strength of the nation. The emperor issued an edict that those who would not worship the sun and the moon should pay a large sum of money. The patriarch answered that "while God is the creator of the sun we can not substitute the created for the creator. Concerning a fine we have no money to pay your lord the sum required, as our Lord commanded us not to lay up our treasures on earth." Then the king commanded that all Christians be put to death by terrible torture, except the patriarch. Him he would spare to the last, that he might be moved by the torture of others and worship the sun. But St. Shumon meantime was urging the Christians to stand firm in the faith. The king requested that the patriarch and two chief bishops be brought before him. It had been a custom to prostrate himself before the king as a token of honor, but on this occasion he wished to avoid any show of worshiping a creature and did not prostrate himself before the ruler. The king asked him to worship the sun. St. Shumon replied: "If I refuse to worship the king how can you expect me to worship the sun, a creature without life." Being unable to make him worship the sun the king put him in jail for the night. Next morning the patriarch was taken before the king again. On his way he met a steward of the king who was a Christian but had been worshiping the sun to please the king. St. Shumon rebuked the steward for being faithless. The steward was touched by this rebuke and, going before the king, confessed that he was a Christian and must therefore be beheaded. But he requested that a herald be sent through the streets to proclaim that he had been a faithful subject to his ruler, and that he must die because he was a Christian. This was granted.
In company with one hundred bishops and priests St. Shumon was brought before the king. Again he was told that he could save the life of himself and his people by worshiping the sun. St. Shumon replied, "We have one God and Jesus Christ our Savior as the object of our worship. Our Lord teaches us to be faithful to kings and to pray for them, but we are forbidden to worship any creature." Then the king commanded that all of them be beheaded next day. The night in a dungeon was spent in prayer and song and words of advice from St. Shumon in love and tears of sorrow. The patriarch consoled his followers by referring to the fact that St. Paul and apostles spent many nights in prison. He said, "The prison is heaven because the presence of our Lord is with us. This is our last night on earth; to-morrow we will be crowned." Taking the New Testament in his hand he preached to his condemned disciples of the suffering and death of Christ and then administered the Lord's supper. At the close of his prayer he thanked Christ that they were worthy to be His martyrs, and further prayed, "Watch with me, O Lord, help our infirmity, The spirit is willing but the flesh is weak. Thanks be to God that we are to become martyrs on the same day of the week as did Christ." In the morning he, with his 100 followers stood before the king. The bishops were first beheaded, and St. Shumon spoke to each one as follows: "My son, close your eyes, and after one minute you will be with Christ." St. Shumon had asked to be beheaded first that he might not see the death of his beloved followers, but he was not heard. At last came his turn with two chief bishops. When he alone was left he sang a song of thanks to God that out of 100 martyrs, not one had denied the faith. His song was as follows: "Praised be Thy power our God; let the kingdom of our Savior be victorious. Thou quickener of life, thou hast prepared a crown for Thy martyrs." Then he was beheaded with an axe.
Another severe persecution was in the 14th century by Tamerlane. In 1848 two Kurdish dukes Baddirkhunback and Nurullaback and their armies came whirling down from the Kurdish mountains and in one month massacred 25,000 Assyrians. The spirit of martyrdom still lives in this people, as was shown in 1893, when two men and a girl were killed as martyrs. No doubt there are to-day singing praises before the throne of God, hundreds of martyrs from this nation.
CHAPTER VIII.
THEIR CONDITION AT THE TIME AMERICAN MISSIONS WERE STARTED.
The colleges of the Assyrians were destroyed four hundred years before the American missionaries came. Not a single school was left, and the only effort at education was by monks teaching dead languages to aspirants for the priesthood. Learned bishops and monks who were full of the spirit of Christ in spreading the gospel at home and abroad had all vanished. Some of the clergy could not understand what they read. Priests and their parish became blind to the Word of God, as their books had been burned in times of persecution by the Mohammedans in order to keep them ignorant. Sometimes there was only one priest in a dozen villages. The clouds of ignorance spread over all the nation. Their sun went down. Regeneration and conversion were unknown to them. Traditions prevailed among priests and laymen. They trusted in saints and in ancient and holy church buildings. In their ignorance they offered sacrifice to martyrs and built tombs to prophets; put more hope in the merit of fasting than in Christ. A small number of New Testament manuscripts, which were written in dead languages were used only in taking oaths. Sometimes laymen kneeled before them and kissed them instead of obeying the truth that was written in them. The candlestick of the church was turned down and the light quenched. Moreover the Mohammedans had threatened to massacre them if they did not accept that faith. The Assyrians had lost about all of their Christianity except the name. Among 100,000 Christians in Kurdiston and 60,000 in Persia there was only one lady who could read, and she was a nun, sister of the patriarch. The words of the daughter-in-law of Eli when she said, "The glory is departed from Israel." could have been applied to this nation.
PART VI.
CHAPTER I.
INTRODUCTION OF MISSION WORK.
While the sky of Persia was covered with heavy clouds of ignorance and even the dim ray of light in Assyria was almost quenched, suddenly God, in His great wisdom and wise providence, awakened the consciences of godly men in America to think about mission work in Persia. In the year of 1832 Messrs. Smith and Dwight were sent by the A.B.C.F.M. to examine the degenerate and antique churches of the East. They traveled through Syria, Asia Minor, Armenia and Persia. In the latter country they remained in the city of Oroomiah for several weeks, and met the bishops and leaders of the Assyrian church with whom they visited the villages of Assyria. Men, women and children everywhere greeted them with great joy. In this way they became acquainted with the needs of the nations. Mr. Smith said at that time: "I see that this field is white and ready for the harvest. In all my journey I have seen no people as willing to accept the gospel as are the Assyrians of Persia. It is a good field for the work."
On their return to America Messrs. Smith and Dwight reported the needs of the Assyrians and their readiness to accept the gospel. But the question arose, Where is the man qualified for the work, who can overcome the difficulties? In the beginning of every great work there must always be a unique man to lead it. God found only Moses among all the Israelites as being competent to bring His people out of Egypt. He elected George Washington to make free America. Even so, in His providence, he found the Rev. Justin Perkins to be the man equipped for this great mission work. In 1835, Justin Perkins and Dr. Grant as his medical assistant were appointed to the work in Persia. These two blessed messengers of Emanuel shone in the dark skies of Persia, and I believe will everlastingly shine in the sky of heaven.
They were received by the natives as if God had sent them from heaven. Many Assyrians went out to meet them with tears of joy in their eyes. Perhaps some one will ask why the Assyrians were so eager to receive the missionaries. Were they awakened to their spiritual condition? The answer is, they were not fully awakened to their great need of spirituality, but they were eager to be saved from the wicked plan of the Mohammedans to convert them to that faith by force, if need be.
CHAPTER II.
METHOD OF WORK.
Mr. Perkins gained the confidence and won the love of the people by making himself one of their number, by adopting their customs and speaking of Assyria as "our nation." In this way he got very close to the people, they believed him their friend, and were not afraid to come near to him. In adopting the native dress it must be remembered of him that he wore the hat commonly worn by aged religious men. It was made of sheep-skin and was not less than two feet high.
The Assyrians churches were open to the new missionaries and they preached two or three times every Sunday. There was marked interest in the new teachers from the beginning, and every service was attended by 200 or 300 natives. In addition to the observance of Sunday the Assyrians have numerous sacred or saint's days; at such times the churches are better attended than on Sundays. Services were also lead by the missionaries on these days. Through every day of the week the missionaries were busy scattering the blessed seed. When there were no services held in the churches they would meet in some private home. Several neighboring families would come in, and all would listen to the gospel. The writer remembers when he was a boy of Dr. Coan lodging at his father's home several nights and holding meetings. Our homes were very humble among the Assyrians. The houses were low and dark, blackened with smoke from the ovens. The floor was covered with cheap mats, but some people had a carpet which was spread when guests came.
Most of the families are very large, numbering from ten to thirty-five. In many instances, five or six sons having married are found raising their families under their father's roof. The food for all is cooked in the one oven, but more than one table is used when the family is very large. The meals set before the missionaries were very different from what they had been accustomed to. There were no knives and forks, no tables and chairs. But the missionaries humbled themselves, sat on the floor, and ate of the poorly cooked food with their fingers.
In summer most of the people were working in the field and vineyards. The missionaries would visit them at their work and ask permission to talk for an hour. The workers would gather in the shade of a tree and for an hour listen to the message. Many times these meetings proved very beneficial. In 1843 the well known Fidelia Fisk and several other noble women came to work for women. They would visit them in their homes or where they were at work in the field or vineyard, and while helping them in their work would strive to ennoble their lives by talking of Christian principles.
A story is told of a missionary who one day passed a shepherd among his flocks. He asked the shepherd if he ever prayed. The reply was that he did not know how. When the good man offered to teach him the shepherd said it was useless to try as he could not learn. But the faithful missionary was eager to teach truth, even to the dullest minds, and so began teaching him the Lord's prayer. But the shepherd could not memorize it. Remembering how this shepherd knew every sheep in his flock by name a happy thought struck the missionary. He would name a small number of the sheep with words or phrases of the Lord's prayer. Calling the sheep and giving them these new names the shepherd soon learned the prayer, and could repeat it readily.
When passing that way a few weeks later the missionary asked the shepherd if he still remembered the prayer. Calling his sheep the herdsman went through the prayer with but one mistake. The missionary complimented him but told him that he had omitted "forgive our sins." "Did I?" replied the shepherd. "Oh, I know how it happened. "Forgive our sins" took sick and died a few days ago." This made it necessary to point out another sheep and name it "Forgive our sins." Missionaries have to resort to various methods to teach truth. Many times the hearts of parents are won by the missionaries kissing one of their beloved children. They proved to the people that they were not ashamed to be as brothers to them. This kind of treatment will touch the human heart in any clime.
CHAPTER III.
DEVELOPMENT OF MISSION AND ORGANIZATION OF THE CHURCH.
After several years work by Justin Perkins and Dr. Grant, his medical assistant, the mission had grown until more workers were needed. From time to time other workers came, such as Messrs. Stoddard, Stakings, Dr. Coan and Mr. Ray. The latter was known among the natives as the prince of preachers. He died in that country and his widow, Mrs. Ray, now resides in Lake Forest, Ill. Other workers who should be mentioned are Dr. Larabee and Mr. Cochran.
During these years of preaching, seed was sown for more thorough work. Revival meetings were begun in the churches, and, in answer to prayer, the Lord poured out His spirit upon both preachers and listeners. At some of these meetings there would be from thirty to 100 men and women crying aloud and trying to learn what they must do to be saved. In those times some of the penitents in their ignorance prayed prayers that they would to-day be ashamed of. One old man, who is now an elder, became terribly in earnest when he was under conviction and was seeking conversion. In his anguish he prayed thus: "O Lord God, Father of Christ, send Thy Spirit and regenerate all of this church. If you won't do this, then destroy this church over our heads and kill us." This prayer, and others like it, was prayed with such intense earnestness, that another seeker near by thought the Lord would answer it at once; and so, reaching for his hat, he prayed: "O Lord don't do this until I get out; then destroy all of them if you want to." Hastily uttering this prayer he sought safety outside the walls of the building. When the old elder was recently reminded of the prayer he made years ago, he was not ashamed, for he said that was all they knew in those days as they had not yet learned how to pray.
Until the time of these revivals there had been no separation of the missionaries from the old Assyrian church. It had been their custom to take of the Lord's Supper from the hands of Assyrian priests. Mr. Cochran, president of the Oroomiah college thought it was now time to form a separate organization. Accordingly the new converts were organized into a separate church on evangelical principles.
This separation aroused the bitter opposition of the bishops and priests of the old church for a time, but it finally resulted beneficially to both sects. The ancient church tried to attract and hold the people by adopting the same kind of preaching and Sunday-schools as were being carried on by the evangelical branch. Preaching sermons was a new work for priests of the old church, and many amusing mistakes were made at first. One priest in an enthusiastic discourse when intending to call the Mohammedans, dogs, made the sad mistake of addressing his audience as, "Ye dogs and sons of dogs." At another time a bishop having announced that he would preach a sermon, carefully wrote his discourse. A large and expectant audience greeted him. When it was time to deliver the address the bishop felt in every pocket for his written sermon but failed to find it. Turning to the audience he said: "Satan, the accursed, has stolen my sermon out of my pocket and disappeared with it." Being unable to make the address from memory he dismissed the audience.
The church has developed along this line, however, and to-day in Oroomiah their services differ very little from that of the evangelical churches. Once a tiny rivulet the evangelical church has become a brook which flows in beauty and waters much of a thirsty land. It is the hope of Persia.
The statistics of mission work in Persia in 1895 were as follows: Five presbyteries, fifty-five churches, 2,600 members, 4,000 Sunday-school scholars, 4,500 attendants at preaching services. These five presbyteries make one synod. Besides this there are two other presbyteries with about 500 church members. There are seven missionary stations, viz., Oroomiah, Tabriz, Tehron, Salmas, Hamadon, Myandab and Moesul. These are in charge of American missionaries; besides them there are many native preachers in the different towns and cities. Oroomiah is the mother station. Most of these missions are dependent on missionaries, but some of them are self-supporting. The total number of Protestants in Persia will number fully 15,000.
CHAPTER IV.
RELIGIOUS EDUCATION.
COLLEGE.
The first need of the nation was a college. In 1836 Justin Perkins gathered a small number of deacons and priests to teach them for the work of spreading the gospel. The native priests were very ignorant, but Mr. Perkins believed it would take fewer years to prepare them for the work than children, so he opened a rude school in a cellar. At that time the priests in common with all other people drank wine and were frequently drunk. When Dr. Perkins opened his school for the native priests and deacons many of them brought a bottle of wine for use during school hours. Dr. Perkins dealt patiently with them but stated that it was against the rules of the school to bring wine. They replied that they would not come to study if they were not allowed to bring wine. So wine they brought. One native preacher who is now an old man and a fine singer, told at a recent synod of this early school, of which he was a member: One day they got too much wine and went upstairs and began to dance. Dr. Perkins called to them and asked them to dance a little slower. They replied to the teacher that they would dance slower, but kept on dancing. In time the habit of drinking was left off and total abstinence was firmly established.
The school in the cellar has grown until now we have in Oroomiah a fine brick building in which the college classes meet. In it are six branches: high-school, preparatory, college, medicine, industrial, and theological. Its superintendents from the start have been able men. Dr. Perkins founded it, Mr. Cochran further developed it, and the late Dr. Shedd, a profound theologian, contributed his fine ability to the institution. Several eastern languages are taught. Mathematics, including algebra and geometry, geography and history are taught, but of course not as completely as in America.
LADIES' SEMINARY.
When the missionaries came to Persia there was only one woman among the 200,000 Assyrians who could read. Girls were not encouraged to study as it was against law and believed to be useless. This belief originated in Mohammed's teachings. Fidelia Fisk, soon after her arrival, saw the condition of women and determined to open a seminary. At first it was difficult to get girls to attend. If mothers were asked to send their girls, they asked, "What is the use? They can never become bishops or priests." If a girl was asked to attend she would reply that she did not have time as she must be preparing a dowry for her wedding, an event that would certainly occur before her eighteenth year. However, a small free school was opened for girls, where the branches taught were similar to those of the college. Fidelia Fisk labored faithfully in her duties as teacher and made for herself a lasting reputation in that country.
Her patience was often severely taxed. It is told of her that once after she had become old she was trying to explain an example in multiplication, when a loose tooth dropped out of her mouth. She sank wearily into a chair, exclaiming, "It's no use; there is no god of mathematics in this nation."
There stands to-day on the same site where this faithful soul started the little school, a beautiful brick building known as the Fidelia Fisk Seminary. It is also self-supporting, and is attended by 75 or 100 students. Now the girls and mothers laugh at their old superstition about education, as they have learned that it prepares one for something besides bishop or priest. Fathers want their daughters to attend the seminary, and young men who are looking for a wife appreciate the importance of the training which seminary girls have received. They know that she can raise their children better, keep the home cleaner, and better understand her relation to her husband.
While the seminary was founded by Fidelia Fisk it was developed largely by Jenny Deane, who was superintendent of the institution for thirty years. It was under her direction that the building was erected. Miss Deane was a very wise lady, and has few, if any, superiors in America in the management of an institution. As a retired missionary she now resides in Detroit, Michigan. She will never be forgotten by the many women in Persia whom she has so greatly helped. There are also four other seminaries in Persia for ladies.
MEDICAL SCHOOLS.
The beauty and blessing of medical mission work will be better understood if we contrast it with prevailing ideas about medicine. Until about fifteen years ago there were no Persian doctors who had become such from the study of books on medical science. There, were, however, many quack doctors who had a system of superstition which had been taught them orally by older men. Blades of some kinds of grasses which are known to medical science as having no medicinal properties were the chief remedies prescribed for disease. Internal diseases were called supernatural, and it was believed they were inflicted by evil spirits. None of the doctors could do anything for this form of disease, as they considered it out of their realm. A patient with an internal disease was sent to the priest who would diagnose the case by looking into the Koran or some other book in which he locates the particular demon that is afflicting the patient. Writing something mystical on two slips of paper, the priest gives direction for their use: "This one soak in a cup of water and have the patient drink the water. The other, bind on the patient's arm. I find that it is demon so and so afflicting the sick man, and I have bound the mouth of that evil spirit so that he cannot do further harm."
There are several remedies for fever. One is to tie seven knots in a white thread and fasten it around the wrist. Wearing this fifteen or twenty days cures the fever, they say. Another remedy is to remove the clothing and jump into cold water before breakfast. If a man has a severe attack of colic and cries, "I die, I die," his friends run for the nearest baldheaded man, as he is known to have power to remove the pains by firmly pressing the smooth surface of his cranium against the surface of the patient's body nearest the seat of pain. Many baldheaded men in other countries laugh at this remedy, but Persian doctors affirm that it will cure, and that skeptics should try it. Pork is never used as food, but it is believed to remove rheumatism when bound on the parts afflicted.
There are now some medical men in Persia who have graduated in an American or European medical college. Patients for whom they have prescribed often consult the Mujtahid before taking the medicine. Once a man with a diseased foot came to Dr. Cochran for treatment. The doctor told him that his life could be saved by amputating the foot. The patient consulted a Mujtahid who told him that it was against religion to part with any member of the body. Therefore the patient retained his foot and died. The modern midwife is greatly needed in Persia as many women die for want of attention, and it is against the law for male doctors to give them treatment. The name hospital was unknown in Persia before the missionaries came. But, thanks to God, we have to-day three missionary hospitals. The good they do cannot be expressed in words. They are open for all no matter what their beliefs. The largest one is in Oroomiah. It is under the charge of Dr. Cochran, a godly man, who is known in all Persia. The late Shah appreciated his work so much that he gave him the highest degree that is possible to give to a foreigner. When patients enter these hospitals, lie down on clean beds, are given good food and kind treatment, they are surprised, and sometimes have said that heaven cannot be a nicer place. Some wild Kurds have been brought to the hospitals. They came in like roaring lions but went out meek as lambs. Hundreds of people have been snatched from the mouth of the grave by treatment received here. They cure not only the body but the soul also. Two wild Kurds who were healed here became Christians and are now active church-members. Dr. Cochran has from six to ten native students of medicine. They take a three years' course, and some of them have become such useful physicians that the Shah gave them the title of count. The Mohammedans have confidence in the Christian doctors, and send for them to treat their children and wives in all cases except childbirth.
COUNTRY SCHOOLS.
There were no schools for common education among the people before the missionaries came. They met with some opposition in starting country schools from superstitious old men. They said the Europeans and Americans are a cunning people. They will fill our children's heads with notions that will take them away from us to foreign countries. On the other hand there were many parents eager to have their children get learning. So schools began. Books and writing material were so expensive and scarce for a time, that a canvas with the alphabet printed on it was stretched on the wall. Thirty or more children could stand before this canvas and study. For those who were learning to write boxes of sand were provided. Herein written language was traced. There are to-day seventy schools for children in the district of Oroomiah. The population of this district is nearly half a million. Some of the schools are self-supporting, while in others the teacher's salaries are paid by the missionaries. These schools are like a garden of flowers in a desert. They have a very strong moral and elevating influence in a community. It is generally believed by Christian workers there that there is no better foundation for the future of the church than these schools. In them are taught three languages, a little geography, mathematics and the Bible. Nearly all the students can repeat from memory the ten commandments, the Lord's prayer, and creed of the apostles. The chief aim is to teach the fear of God. A good many students are converted in school. After school some of the students go among their neighbors in the evening to read the Bible to them. The teachers are chosen by the board of education. One important rule governing the choice is that the applicant must be a regular member of the church. The teachers are very devoted and faithful to their work. They consider that their work among the children is similar to a pastor's work among his people. They watch after their pupils in school and out as a shepherd cares for his flock. A monthly meeting is held for teachers at which best methods of teaching are discussed. One of the principal subjects considered is, how to develop spirituality among the pupils. These meetings are refreshing to the teachers, and they return to their work full of the love of Christ, zealous to spread His truth. Sometimes a religious mid-week meeting is held in the schoolhouse for students only. These meetings often bear blessed fruit. In one such meeting in a preparatory school over which the writer held supervision, thirteen boys of ages from thirteen to sixteen years, were converted. These boys remained after the meeting closed and, touched with the Spirit of God, they prayed with tears in their eyes. Some of them have since become preachers of the gospel. In the country schools some of the teachers work more faithfully for the salvation of their pupils than pastors work for their flock. In one school two boys were attacked with a fatal disease. The teacher, accompanied with several pupils, visited the first sick boy and asked him if he was afraid to die. He replied that he did not want to give up his studies. The teacher asked if he did not know that Christ was a teacher. The dying boy was gladdened by this thought, and, with a smile on his boyish face, he said: "I'm going away to Christ and He will teach me." With these words his soul took its flight above. The other sick boy was then visited and comforted in the same way. He, too, soon died of the fatal disease. The missionaries are carrying on 113 schools in Persia and the Kurdiston mountains. The number of teachers employed is 116 and there are 1821 boys and 720 girls; total 2541.
TRANSLATION OF BOOKS.
When the missionaries first came to Persia, ancient Syriac was the language of literature; therefore the common people could not understand anything in the ceremonial words of the priests. Dr. Perkins, with the aid of native scholars, translated the Bible into the common language, or modern Syriac. After the new translation was printed the common people were surprised and rejoiced greatly at having the sacred Word in a form that they could understand. From time to time other books were translated, such as parts of commentaries on the Bible, Pilgrim's Progress, Rest of Saints, Morning to Morning, etc. These books are read in connection with the Bible in the daily worship of the native Christians. Rev. Benjamin Larabee D.D., with some native scholars, greatly improved the translation of the Bible into modern Syriac, about two years ago, by a careful revision of the first translation. Mrs. J. H. Shedd who was known as the "Mother in Israel" did a great work for our people in translating books, and tracts and preparing the Sunday lessons.