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 By rev. GARABED XERGARARIAN. 
 
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 1^ POIMrTTTnM M T «V 
 
 PRINCETON, N. J. 
 
 BV 3175 .N5 N47 1885 
 Nergarian, Garabed. 
 A brief history of the 
 beginning of the mission 
 
NOV [d hiio 
 
 BRIBK HISTORY 
 
 OF THE 
 
 BEGIJVJV'IJVG 
 
 or THE 
 
 MISSION WORK 
 
 IN 
 
 NICOMEDIA 
 
 American Board of Foreign Missions. 
 
 By rev. GARABED NERGARARIAN. 
 
 WAYNESBORO, PA.: 
 
 Gazette Steam Printing House. 
 
 1885, 
 
PREFACE. 
 
 , Under the Missionaries sent out by the American Board 
 
 pf Foreign Missions, the parents of the Author of this brief 
 ;ketch were among the first converts, hence he himself grew 
 ip with the work, as it were, and, in his early life, became 
 dentified with it. He taught school in his native city, Nico- 
 nedia, for several years, after which time he entered a Semi- 
 ary in Asia Minor, where he graduated. He was then sent 
 ut as a native Missionary by the American Board. He was 
 reatl}" blessed in his labors and succeeded in establishing a 
 urch in which he was ordained by the missionaries as a min- 
 ter. In this capacity he labored for eight years. 
 
 Having a great desire for self- improvement, in order 
 at he might better serve his people, he was induced to 
 )me to America for further study and the acquiring of a 
 lowledge of English, since this opens up an avenue to so 
 any commentaries and books of Biblical reference. Since 
 s arrival in America he spent a little more than two years 
 Princeton Theological Seminary. During the past year 
 J has been in attendance at the Theological Seminary at 
 
 J 
 
 ^ttysburg. 
 
 This brief history of Missionary work has been written 
 the request of his many friends in America. Much of the 
 
information herein contained was received from his parentfe, 
 and many things have been written from his own personal 
 knowledge. 
 
 As it is his purpose to return to his native home as soon 
 as he can perfect his arrangements to that end, he wishes to 
 leave this little book in America as a memento to his many 
 kind friends. 
 
 Waynesboro, Pa., September i, 1885. 
 
NICOMEDIA. 
 
 NIcomedia, historically, holds a prominent place in church 
 history concerning the first period of the Christian Church. 
 At present this city is generally known among the Turks by 
 the name of Ismid. 
 
 With reference to the name Ismid there is a tradition cur- 
 rent among the Turks which is as follows : Many years ago. 
 when the Turks first became the conquerors of this country, 
 one city after another was taken by them except Nicomedia 
 which was very strongly fortified. By them the city was be- 
 sieged for two years, yet it showed no signs of surrender. 
 They then employed a stratagem to effect their purpose. 
 Some sections of the country were then (as now) noted for their 
 numerous flocks of goats, and the commander hit upon the 
 happy thought of employing these to accom.plish his purpose. 
 Causing many thousands of them to be brought together 
 upon a certain night he had candles tied to their horns and 
 caused them to be driven from the Turkish camp, which was 
 below the city, on the plains along the sea shore, towards the 
 city. The defenders of the city seeing in the distance the 
 great light made by these goats with their candles, and ob- 
 serving their rapid approach, became greatly alarmed, and all 
 hastened forward to defend that part of the city where they 
 expected the supposed attack, leaving the northern part al- 
 
 5 
 
most entirely defenceless. The Turkish commander, in the 
 mean time, took advantage of this carelessness on their part 
 and entered the city before the people became aware of the 
 deception. A most fearful and bloody struggle ensued, in 
 which the Turks came off victorious. The Turkish comman- 
 der, however, seeing that so many of his best soldiers were 
 sacrificed in this terrible engagement, angrily cried out, 
 "Ism e-it !" Hence the nam.e, Isrnid. hm-e signifies the, 
 7ianie of, and it, dog. 
 
 Just at the upper part of the city, at the place where the 
 conquerors entered, is built a mosque in memory of Sultan 
 Ochran who is supposed to be the victor of the city. 
 
 Back of the city, behind the hill, is a large Turkish ceme- 
 tery, in which are buried those who are said to have iallen in 
 this battle. It is for this reason called by them the "Cemetery 
 of the Martyrs." 
 
 Nicomedia, the former capital of Bithynia, was one of the 
 grandest and miost flourishing cities of the old world. It is 
 noted for its once having contained the Imperial residence of 
 Constantine, Galerius, Julius,* and others. It receives its 
 nam.e from Nicomedes I. The city was seven times visited 
 
 *ln the early clays of the writer's father, there existed ruins of the palace of 
 Julius (called Julius the wicked). Upon these ruins the boys of the neig-hborhood 
 used to have their play grounds. Sultan Mahmoud II. built a beautirul palace 
 (kiosk) upon the sight of these ruins. The materials employed in its construction 
 were mostly of wood, it being- a frame building. Hither the Suitan frequently re- 
 paired, for it was his delight to visit this kiosk. 
 
 During the Crimean war, this palace was occupied by the British soldiery and 
 nsed as a hospital. It was henceforth considered polluted, since the Sultan is sup- 
 posed never to occupy a building afier others have wsed it, much less so after hav- 
 ing been used by Christian soldiers who are regarded as giaours (infidels). For 
 this reason Sultan Abdoul Mejid caused it to be torn down, aad, in its stead, built 
 a beautiful stone structure, which he never lived to complete, lie was succeeded 
 by his brother Abdoul Aziz as Sultan, who carried the work to completion, but 
 who, for some unknown reason, never spent a night within its walls, and although 
 he visited it at times, it is strange to say that tho-e visits were never prolonged 
 above a few minutes upon any wccasion. He however built him a summer resi- 
 dence near the city, on its western side, which he frequently visited and spent his 
 time, in company with his wives and officers, in the chase, for he was exceedingly 
 fond of hunting. 
 
by very severe earthquakes,"^ and in the year 260, it was 
 threatened with overthrow by the Goths. It is situated upon 
 beautiful hills which slope down to the water's edge of the 
 gull of Marmora, about forty-five miles east of the city of Con- 
 stantinople, in Asia Minor, near to Nice, where the great 
 church councils were held. It was not long since rendered 
 famous among Biblical students on account of the discovery 
 of a very old manuscript pertaining to the teachings of the 
 twelve apostles. 
 
 We learn from church history, and other writings, that 
 this city has passed through some of the most heroic 
 ages of the Christian Church. As early as the year 298, 
 Galerius led a most terrible persecution against the early 
 Christians. At a meeting between two Monarchs, an imperial 
 order was passed causing the splendid church at Nicomedia 
 to be pulled down. After this an edict was issued by the 
 Emperor, ordering all Christian churches to be pulled down, 
 the sacred writings to be desLro3'ed, and the meetings of the 
 Christians were henceforth forbidden. The most terrible 
 modes of punishment and death, Vv'hich the ingenuity of an 
 
 *Under tlie cit}' of Nicomedia as it how stands, are found manv evidences of 
 the ruins of the city in its early days. These consist ef ancient buildings, walls 
 iron gates, and numerous other relics, which are all brouicht to light at different 
 times when excavating for buildings, &c. In digging the foundation for the 
 Greek Monastery which was rebuilt near the city, in tKe ye;ir 1S60-61, a great 
 many relics, such as the tombs of the dead, these having sunk into the eart>» at the 
 time of one ot these terrible convulsions of nature Upon many of these tombs 
 and other stones were found images and ancient writings. Qiiite a number of them 
 were bought from the Greeks by European antiqu;irians who carried theiti to Eu- 
 rope. Tliey also took impressio.is from the writings of a great manv more of 
 these stones, having with them a certain kind of paper prepared for that purpose. 
 The writer's tatlier was an artist, and did much fine painting in this Monastery ; 
 hence it was the writer's privilege to assist his father in this work. He was there- 
 fore an every day witness to these discoveries and very frequently saw these 
 writings copied. 
 
 Just out side the city — between it and this same Monastery — is situated the 
 Armenian cemetery which is beautifully overshadowed by state'ly trees. It is in- 
 closed within a large field, in which may be seen jutting out from the earth, the 
 arched roof of a large ancient Christian church, called Piyur Perotz, that was also 
 Sunk by an earthquake. Tradition says tttat during the terrible persecutions of the 
 early (Christians, several thousand persons perished in this church, upon an Easter 
 holiday, whither they had fled for refuge, where they were supposed to be spend- 
 ing their tin e in prayer and communion service. 
 
evil mind could invent, were, for the purpose, constructed in 
 the city.* 
 
 For those many years of incessant persecutions, never 
 before precedented, the brightest evidences of moral heroism 
 and enthusiastic readiness to suffer as martyrs, were given 
 by Christians. 
 
 At first heathenism seemed to reign supreme ; by it 
 Christianity was overrun and persecuted with tortures the 
 most horrible, even to death. But at last the Christians with 
 unsullied faith, confessing their allegiance to Christ with joy 
 and martyrdom, gained a complete victory over heathenism. 
 
 For the first time in Nicomedia was published that great 
 fundamental principle of religious liberty, by the edict of 
 Milan, on June 13th, 313, by which a new era was given to 
 the Christian Church, thus according full religious freedom to 
 all. After this, each individual was permitted to worship 
 agreeable to his own belief and faith. Now there arose, all 
 over the Empire, many Christian Churches, the most stately 
 of which was the Church of the Apostles, constructed jq( 
 marble and other fine building stones. Everywhere could 
 be seen the signs and symbols of the Christian faith. In the 
 city squares the heathen statuary gave place to that ol the 
 Christians. There was placed at the entrance to the imper- 
 ial palace an image of the Good Shepherd, where it could 
 be seen by all who might pass that way. There, also, was 
 to be seen a great picture of Victorious Constantine, repre- 
 sented as holding the Ladaricm, the banner of the cross, 
 having under his feet the great dragon of heathenism, pierc- 
 ed with arrows. 
 
 •"•In his bovhood davs, the writer frequently visited an old Greek Monastery 
 where the priests took special delight in showino^ many old paiiitin<?s represe nt- 
 injj ihe horrible instruments of torture and death which were used in the perseru- 
 tions of the early christians. 
 
 8 
 
Still, under Julian of Nicomedia, there appeared a "little 
 cloud," but it passed quickly away. It was but the reaction 
 of expiring heathenism, giving proof that its life was already 
 exhausted. The arrow which pierced the body of Julian^ 
 also brought death to ancient heathenism, which as it fell, 
 cried out : "Nazarine, thou hast conquered." 
 
 It is sad for Christians to see that Nicomedia, Constantiople, 
 and Nice, together with the surrounding land, so eminently 
 connected with Biblical scenes, as also the Holy land so his- 
 torically related to the Christian Church, all of which was the 
 very cradle of Christianity, should for five centuries be named 
 a Mohammedan country instead of being called a Christian 
 land. Yes, the land in which the apostolic churches were 
 established, and where the Church Fathers fought against 
 paganism, heathenism and heresy, and where many Christ- 
 ians were burned to death, and, as Christian martyrs and 
 heroes, colored that land with their blood for the love of 
 Christ and His holy religion. 
 
 To Christians it is indeed a painful matter, but it is not 
 such a strange thing after all. We see that when the Isreal- 
 ites forsook God^ He also forsook them — expelled them 
 from their beloved country ; drove them into captivity, and 
 delivered their land to the heathen. We have no doubt but 
 that the Mohammedan in that land is but a rod in 
 God's hand to smite and punish those corrupted churches. 
 When the Oriental churches in that country began to sink 
 the Church in superstition, and one Christian nation anathe- 
 matized the other, then they, finding a good chance, appear- 
 ed like swarming locusts, on a mission of destruction to the 
 land which was the cradle of Christianity. They soon over- 
 threw tlie Christian Churches in Africa and oppressed those 
 
 9 
 
in Asia, as we learn in Rev. 11-6 — "I will come unto you 
 quickly and remove thy candle stick out of his place." But 
 blessed be the name of God, although He "removes" His 
 church, He never destroys it. In due time, He again visits 
 it with his kindness. 
 
 While the Oriental Christian nations were deprived of 
 spiritual light and life, and were under bondage and degra- 
 dation, God, in His great mercy stirred up the American 
 Christians to send us their Missionaries to raise them to the 
 ^lory of their former days. And blessed be that day in 
 which they not only prayed for the coming of the kingdom 
 of God in that land, but also sent us the gospel in its sim.- 
 plicity, and some of their best men, whose graves in that 
 country bear witness to their labors for us. 
 
 10 
 
CHAPTER !, 
 
 A Brief History of the Beginning of the Missionary 
 Work in Nicomedia by the American Board gf 
 Foreign Missions, and the Glorious Results 
 FROM THE Same. 
 
 A little more than fifty years ;igo missionary visits 
 to Nicomedia were made by Dr. Wm. Goodell and Rev. 
 Mr. Dwight, Missionaries sent out by the American Board of 
 Missions, who brought with them a few copies of the Gospel. 
 When they came to the city, they stopped at an Armenian 
 Han (Turkish Hotel) which was kept by a man whose name 
 was Mom Ju* Aghacy to whom they presented one of these 
 Gospels. This man observing the pure character and upright 
 conduct of these good Missionaries, introduced them to his 
 two friends, Hohannes Nergararian and Murad Varjhabed, 
 The former of the last two named persons was an aged phy- 
 sician and one of the principal men in the Armenian church in 
 which he was highly honored and respected ; the latter was a 
 man who was noted for his learning and scientific research, 
 being a professor of Science in the great Monastery of Armash 
 and having there taught many priests and bishops of the 
 Armenian church, for which reason he had a very great influ- 
 ence over the Armenian nation. He, however, loved the 
 honor of men rather than the glory of God, but notwith- 
 
 Mom Ju, Turkish for candle seller. 
 
 II 
 
standing this he became the means through whom Simon* of 
 Moosh, a student in the Monastery, received the blessed 
 truths of the gospel and thus became an earnest Christian 
 worker in the cause of Christ. Through the instrumentality 
 of this young student, the following persons were induced to 
 search after the simple truths of the Gospel, viz : Hajy Mel- 
 Kon Karajian, Kit Varjhabed,Baghdosar, Garabed Nergara- 
 rian,t Megerditch Zaparar, Harutiun Zaparar, and Baron 
 (Mr.) Avedes, a young man who afterwards became one of 
 the first students under Rev. Cyrus Hamlin, D. J)., in the 
 Babak Seminary. These young men were wont to retire to 
 the woods, mountains, caves, and other isolated places, where 
 unmolested they might secretly read and search the scriptures 
 and hold prayer meetings. 
 
 There were now several American Missionaries in Con- 
 stantinople, who began to make private visits to these con- 
 verts from time to time, secretly scattering the precious seed 
 of the Gospel among them and their f^^miilies, which has since 
 borne so much blessed fruit. 
 
 Until now the work was carried on in secret, but God, 
 in His all wise providence, saw fit to provide still other means 
 to carry forward this good work. 
 
 *This man is well versed in the ancient or classic Armenian literature, and is 
 a e;-reat instrument in advancing the truths of the gospel among his people, and, 
 from that time to the present, is" a much honored and beloved minister in a Prot- 
 estant church in Asia Minor. 
 
 vTliis man was the writer's uncle. 
 
 12 
 
CHAPTER 11. 
 
 Sultan Abdoul Mejid, being very desirous to awaken with- 
 in the minds of his people a spirit of industry and improve- 
 ment, established a woolen factory a few miles from the city. 
 That he might be the more successful in this enterprise, he 
 employed a gentleman from England to superintend the fac- 
 tory. This gentleman was Mr. Beans, who proved to be a 
 true and noble christian man. Mr. Beans rented a large 
 Turkish nobleman's residence situated near the market place. 
 As this gentleman and all his house was under the protection 
 of the English government, all who were disposed to do so, 
 were permitted by him to meet here for worship, and thus be 
 protected from molestation. 
 
 At this time it began to be whispered about that a new 
 heresy had appeared among the people. Aghavni,"^' the Arch- 
 bishop, hearing this, summoned into his presence Hohannes 
 Nergararian, a sub acolyte, and told him that he had learned 
 that a heresy was among the people, and that he was informed 
 his son Garabed was reported as having become a heretic. 
 The Bishop began to make threats to Nergararian, saying that 
 if he would persuade his son to desist from this strange doc- 
 trine, all would be well, but if his son, should persist in 
 that way, he would have to abide the evil consequences that 
 
 *Afjhavni signifies dove. 
 
 13 
 
were sure to follow. Nergararian at once forbade his son's 
 attending the meetings of the so called heretics. But in this 
 the father was not successful, for the gospel truth had already 
 taken deep root in the heart of his son. 
 
 Seeing that the youth would not yield, they caused 
 him to be bound in chains and thrown into prison for three 
 days and nights with the hope of scaring him into submission, 
 but in vain. He was then banished to the Monastery of 
 Armash as an exile for two years. 
 
 In the meantime, Nergararian's other two sons and his 
 married daughters with their husbands became convinced of 
 the Gospel and accepted its divine precepts. When this 
 became known to him, he drove them from under the shelter 
 of his roof, and forbade their return, unless they would renounce 
 their adherence to this faith. This he did not do so much 
 from the zeal which he had lor the church, for he was not 
 ignorant of the truth, but he did it that he might retain the 
 honor and respect of men. 
 
 During this time Dr. Smith, who was a missionary, and 
 also a physician, visited the city. He was invited to the house 
 of a Protestant brother to preach, but could not make his way 
 there on account of the excited throng which had gathered in 
 the street, his purpose having been made known to them* 
 He, however, succeeded in getting to the house of this broth- 
 er's sister by passing through a less frequented street. Here 
 he preached to a large and attentive audience. His sermon 
 was a most earnest and impressive one. The words of life 
 which he expounded to them, carried conviction to their 
 hearts, and there was a powerful demonstration of the spirit 
 in the audience. It appeared as if a still small voice had 
 whispered in their ears, ''Flee the wrath which is to come 
 
 14 
 
and the ceremonial worship of the Church, but strive to follow 
 Christ in spirit and truth, that you may save your souls." 
 Henceforth the light of the Gospel began to dawn in the miftds 
 of these people, and they gradually withdrew themselves from 
 their mother church, the observance of whose many rites and 
 ceremonies were supposed to eiisure Heaven to them. 
 
 Some time after this, these brethren were also visited by 
 Rev. B. Schneider whose readiness to preach the Gospel was 
 always "instant in season" and "out of season." He, seeing 
 the inward m.anifestations of the spirit operating upon the 
 hearts of these converts and their increasing hatred against 
 the superstitions of the church on the one hand, and their 
 persecutions on the other, advised them to use christian for- 
 bearance in all things. He further advised them to be pru- 
 dent, and not to talk about the faults and inconsistencies of 
 the church, but to be steadfast in the faith, and try to shine 
 as christian lights among them. This advice was timely, and 
 the brethren profited much by it. 
 
 The people, however, were stirred up and excited to open 
 persecution by the national leaders and heads of the church. 
 
 The Priests went from house to house and gathered up 
 all the Protestant books and tracts upon which they could 
 lay their hands and consigned them to the flames. Once fiva 
 Priests went to the house of Surpuhe* Nergararian and told 
 her that they had heard that both she and her husband had 
 a Testament and were reading it, w^hich act is an unlawful 
 thing for a layman, much more so for a woman to do. "The 
 Patriarch," said they, "has ordered us to collect these books. 
 If you want to know the Scriptures you must listen to the 
 priests in the church. She then answered, "I am surprised ! 
 
 *The writer's mother. 
 
 15 
 
Why should the people be forbidden to read the scriptures, 
 when St. John says, 'I write unto you litUe children ; I wTite 
 unto you young men ;' and again 'I write unto you fathers.' 
 And Christ also commands us to search the Scriptures. 
 Besides this, since my husband has read this book, he has be- 
 come a temperate man, kind and indulgent to his family, but 
 to whom you ne\'er before came to advise as to his conduct. 
 But now, since he has been reformed by the reading of this 
 book, Jive of you long bearded priests, who heretofore never 
 even inquired into our spiritual condition, now come to advise, 
 and dictate to us what we shall do ; are you therefore not 
 ashamed to ask for it ?" Fearing that her beloved Gospel 
 would be taken from her, she immediately ran up stairs, took 
 her precious book and threw it into the loft of the house, so 
 that they might not find it. 
 
 The priests angrily left the house, and after this the people 
 began to publish her and her husband as Protestants. They 
 concluded that if reading the scriptures and practicing its pre- 
 cepts was Protestantism, it must surely be a good thing, for 
 it makes people morally better ; hence that the report brand- 
 ing the Protestants as a bad people must be untrue. In time 
 both she and her husband became identified with the mission- 
 ary GQUse. She now not only read the Gospel more zealously, 
 but she began to teach her lady friends and neighbors this 
 Gospel, by reading and preaching to them. Some who be- 
 fore were enemies to these Protestants now became convinced 
 of the truth and also cast their lot with this christian family 
 and others who had already espoused this cause.* 
 
 *This ladv has for Iwcntv years been connected with the American Board of 
 Foreig-n Missions as a bible teacher amon^ the native ladies, which position s!ie 
 still honorably tills, being- one of tlie most zealons, earnest and successful work- 
 ers in this (jood cause. 
 
 i6 
 
CHAPTER 
 
 Tlie reader's attention will now be directed to Hajy Mel- 
 kon Karajian for a short time to show the shrewdness with 
 which these native brethren were sonictimts obhged to over- 
 come great difficukies. 
 
 To this gtntleman a box of books was sent by the 
 Missionaries. Learning that it was at the Custom House, 
 he went t^uite kite in the evening — when but few peo- 
 ple are accustomed to be in the pubhc places and upon the 
 streets — and brought it to his house. Notwithstanding this 
 precaution, it was reported to some of the principal officers of 
 the church that a box of Protestant books was received 
 by him. These officers at once called a church coun- 
 cil as to the matter, in which it was decided that these 
 books must be found and destroyed, and that Karajian should 
 be banished from the city. A sexton who was a secret disci- 
 ple or friend of these Protestant brethren, and who being pre- 
 sent at this council heard this decision, immediately went 
 and informed him of their purpose, thus putting him upon 
 his guard. Karajian forthwith called a Protestant brother 
 named Hagop Beghadosian, who was a gardener, to aid him 
 in concealing the books. It is the custom of these gard- 
 eners to carry their manure in panniers placed upon the back 
 of a mule or horse to their gardens. The gardener took the 
 books and put them in the bottom of his panniers, and plac- 
 
 17 
 
ing a doth upon them, covered them with manure. Hav- 
 ing thus concealed them, he conveyed them to his garden 
 where they were secreted in a place of safety. Scarcely had 
 the books been removed w^hen the priests came, accompanied 
 by a number of the church officials and police, followed by 
 an excited mob, to search for the books. The search, as a 
 matter of course, proved a fruitless one. The mob, seeing 
 their design frustrated, became furious with rage, but since 
 nothing could be effected or proven they were obliged to re- 
 turn without molesting or harming any one. 
 
 A portion of these books were distributed among the 
 people of the city, and the remainder were sent to an Arme- . 
 nian gentleman named Kavalgian, in the city of Ada-Pazar, 
 about eighteen miles east of Nicomedia. By these means the 
 Gospel fire was enkindled in the hearts of the people all o^^er 
 these cities. 
 
 When the priests and national leaders saw that, in spite of 
 their efiorts to suppress this missionary movement, these re- 
 ligious books and tracts were being scattered abroad in 
 the nation, and that many of them had already embraced 
 this new doctrine, they began a most violent persecution. 
 One evening, at a very unusual time, the people were sunimoned 
 to church by the church crier, who heralded abroad the news 
 that a special order had been received from the Patriarch. 
 After a great concourse of people had assen-ibled together, one 
 of the priests read the patriarch's order and urged them to re- 
 sist this new doctrine with might and main, and harangued 
 them to open persecution and violence. 
 
 The next day the Armenian representatives were sum- 
 moned from the neighboring towns and villages and organiz- 
 ed into a General Council. On the outside of the building, 
 
 i8 
 
in through the entrance, on both sides of the walk, the city 
 roughs and rabble were stationed with club-like weapons in 
 their hands. The Protestants were then summoned to ap- 
 pear before this General Council. The Bishop examined each 
 one of these individually, demanding of him whether he 
 would henceforth obey the behests of the Council, or abide 
 the evil consequences w^hich were sure to follow. 
 
 When Zeparar Megerditch was brought before this august 
 personage, he bravely answered that it was his purpose to 
 stand firm in his faith and maintain the truth, notwithstanding 
 their threats, and ended by quoting the language of Peter 
 and John, "Whether it be right in the sight of God, to heark- 
 en unto you more than to God, judge ye." One of the chief 
 men in the council said : "Baron Megerditch, I have read and 
 studied both the Psalms and the Acts of the Apostles, do you 
 therefore presume to teach us the scriptures ?" This was in- 
 tended as a rebuke. There was a wealthy gardener in the 
 Council, who, seeing the readiness with which Megerditch quot- 
 ed the scriptures, (he being only a common plasterer as his 
 trade name indicates,) said to him, "When did you become 
 so learned ?" He replied, "When yoic were planting your 
 egg plants, I was reading and studying the Bible." 
 
 Harutiun Zeparar was next called. The Bishop asked 
 him, "Have you not greatly dishonored your father-in-law* by 
 following after this heresy ?" He answered, "I greatly dis- 
 honored him when I sought pleasure in the public wine 
 houses. I was as a lost sheep, but nona came to seek me, for 
 the shepherd of the flock was an hireling. But I have found 
 the true Shepherd and Bishop of my soul who gave His life 
 for me." 
 
 •*lIohannes Nergararian, 
 
 19 
 
Thus, one by one, all were brought before the Council and 
 examined. 
 
 A \'ery influential Armenian, named Kevork Aga, said, 
 in the course of making some remarks before this Council, "I 
 have an only son whom I would rather follow to his grave 
 than see Protestantism go on unmolested, without making 
 an effort on my part in helping to root it out from our midst." 
 In a few days his son was no more numbered with the living. 
 How easily an over-ruling Providence can thwart the evil 
 purposes of men ! 
 
 In this Council they were at a loss to know how they 
 might be able to subdue this influence which had already be- 
 come a power among the people of the nation. They finally 
 decided to send the priests and deacons to the wives and 
 families of those persons who had espoused the Protestant 
 faith. These, by using arguments and threats, were, if possi- 
 ble, to turn the influence of wife and children against the hus- 
 band, thus fulfilling the words of Christ as we see by reading- 
 Math, lo : 35, which says, "For I come to set a man at vari- 
 ence against his father, and the daughter against her mother, 
 and the daughter-in-law against her mother-in-law." 
 
 The Council also drew up a confession of faith setting 
 forth the doctrines of the church. Thus all who were sus- 
 pected of Protestantism, were asked to acknowledge by affix- 
 ing thereto their signature. Those who would refuse to do 
 so were to be anathematized and expelled from the church, 
 and more than this, they were to be deprived from having 
 communications and dealings with their fellow men. This 
 confession read as follows : 
 
 "Do you believe there is one triune God, the Father, 
 Son, and Holy Ghost, these three in one? 
 
 20 
 
"Do you believe that in the Holy Communion, the bread 
 and wine become the real flesh and blood of Christ ? 
 
 **Do you believe that the Saints who have died are medi- 
 ators between God and man ? 
 
 "Do you believe that the crucifix, annoited with holy oil, 
 and the bones of Saints, are proper objects of worship and 
 reverence, and that it is lawful to make pilgrimages to Jerusa- 
 lem to see the sepulchre of Christ and of the Saints ? 
 
 "Do you believe that the Priests as Christ's representa- 
 tives, can do sacrifice for us, and that through prayer, they 
 have the power to forgive our sins ; also that they can pray 
 for the benefit and deliverance of the departed spirits (dead 
 men's souls) ?" Etc. 
 
 The Protestants were now compelled to accept this con- 
 fession of faith, or to reject it and abide by whatever might 
 follow. 
 
 The acts of this council stirred up the Missionaries to re- 
 newed diligence, and they began to visit the people more fre- 
 quently than ever. 
 
 As soon as Rev. Mr. Dwight and Dr. Goodel were in- 
 formed of the Council's proceedings, they advised the brethren 
 not to separate themselves from the Armenian communion, 
 saying that, if they did so, the work would not advance so 
 rapidly. 
 
 This was also advised by Dr. Smith. He illustrated this 
 matter to them by saying that if they wished to burn the tim- 
 ber from off a mountain, they would not set hre to it at but 
 one, but at many places, and in this way the object desired 
 would soon be accomplished. 
 
 But to remain in the church they were obliged to 
 accept the confession of faith drawn up by the Coun- 
 
 21 
 
cil. The Missionaries did not mean they should accept a 
 thing which was so unscriptural and against the dictates of 
 their consciences, yet in giving this advise, they showed great 
 wisdom. First, they did not take upon themselves the re- 
 sponsibility of causing a separation in the church and nation ; 
 secondly, they gave these Protestant brethren an opportunity 
 to learn from their own experience that it was impossible for 
 them to remain in the church. 
 
 Nevertheless the most honored and influential of the 
 older brethren placed themselves in the bosom of the nation. 
 This, however, many who were younger in years and less 
 experienced, refused to do. The former became more high- 
 ly honored and respected than ever, but the latter were more 
 bitterly persecuted. Among the former number were Hajy 
 Melkon Karajian and Garabed Karagoesian. So well had 
 these two brethren ingratiated themselves into the good 
 graces of the churchmen that they were appointed the super- 
 intendents over the schools in the church. 
 
 Der* Harutiun, a highly honored priest who was also a 
 secret disciple, opened a female school, supported by the mis- 
 sionaries, a fact, however, unknown to the people. To this 
 school the people were urged, by the superintendents (Kar- 
 ajian and Karagoesian), to send their daughters. 
 
 Those who were less prudent were anathematized and 
 turned out from their houses and families, and even from 
 their places of business. They were caught in the streets, 
 beaten with heavy clubs, and spit upon. The people were 
 strictly forbidden to have any dealings with them, and no 
 one was allowed to give them a morsel of bread or even 
 a cup of water, under penalty of like treatment. Thus 
 
 *Der signifies Lord or Master, and is usually prefixed to the name of a priest. 
 
 22 
 
they were outlawed and placed at the mercy of the public. 
 
 Many thus driven out of society, not being permitted to 
 carry on their legitimate occupations, were obliged to sell 
 and sacrifice their properties, so that they might obtain means 
 to live ; many ladies were necessitated to part with their 
 jewelry and ornaments, to obtain bread for themselves and 
 their children. 
 
 Some of these persecuted and distressed persons 
 were kindly and nobly assisted and sheltered by the Mission- 
 aries and Mr. Beans. These kind friends with loving hearts 
 and willing hands gave liberally of their means to gladden 
 the hearts of these poor downtrodden and despised Christ- 
 ians. 
 
 23 
 
CHAPTER IV. 
 
 Although severely persecuted themselves, they also 
 showed great dissatisfaction against those brethren who did 
 not bravely stand up for the truth. They began to chide them 
 and to prick their conscience, and insinuated that they were 
 seeking worldly honors and esteem, saying that they were 
 like unto Demas, of whom Paul writes, "For Demas has for- 
 saken me, having loved the present world." 
 
 By this time Hohannes Nergararian, whose son Garabed 
 had been exiled to the Monastery of Armash, had also secretly 
 become Protestant at heart. Garabed now returned home 
 from the Monastery, but his father was still unwilling to receive 
 him. Although his conscience smote him, and he was halting 
 between two opinions, he preferred the honor which was be- 
 stowed upon him by the heads of the church. 
 
 Nergararlan's house was beautifully located upon one of 
 the principal streets of the city just opposite of which was a 
 very large old Turkish cemetery. 
 
 Garabed being refused admittance into his parental home, 
 made it his custom lor a time to go into this cemetery, where 
 he would stand upon a grave stone and thus address his 
 father : — 
 
 "O father, why have you cast me out from home ? Were 
 your requests not in opposition to the holy scriptures and my 
 conscience, I would most gladly obey. I have no desire to 
 
 24 
 
disobey your behests, but Cluist says, 'He that loveth father 
 or mother more than Me is not worthy of Me.' Remember 
 that for the truth's sake the father shall be against the child, 
 'and the children shall rise up against their parents.' 'And 
 ye shall be hated of all men for my name's sake.' Father, I 
 pity you. You are not doing this against me, but against 
 Christ and His Holy word. Think of it, father, I am sure you 
 will acknowledge the wrong in time to come. You will then 
 know that I was in the right. I pity you, father. Don't do 
 it, father. Don't do it. I pity you. Think of your soul." 
 
 Delivering his odd sermon from the grave stone from 
 time to time and being dressed in a monkish garb, he at first 
 presented quite a ludicrous appearance to his parents and 
 family, but the truth of his remarks so strangely delivered, 
 caused restlessness in the heart of his father, and natural 
 parental love melted his mother to tears. She therefore urged 
 iier husband to receive their son back to their home and 
 hearts. 
 
 Nergararian and others, who together with him up to this 
 time had believed that much more good could be accom- 
 plished by remaining in the church, and that by so doing, a 
 reform could be brought about, now saw from their past ex- 
 perience that such a course only tended to lessen their chris- 
 tian zeal, and that it was only hiding their light under a bushel. 
 They therefore held a council in which it was decided that 
 Nergararian should go and confess the whole miatter to 
 Aghavni the Bishop. This he at once did, telling the Bishop 
 that hitherto he had been practicing hypocrisy and concealed 
 the truth for his sake and the honors of m.en. He told him 
 that his consciousness of right and justice would no longer 
 permit him to accept the dogmas of the church, and that 
 
 25 
 
henceforth he would receive back his son Garabed, let the 
 consequence be what it might. 
 
 When the Bishop heard this very unexpected declaration, 
 he was greatly surprised and troubled. He exclaimed, "O 
 Nergararian, should you do this, how can I suppress this 
 growing dissatisfaction among the people ? You are regarded, 
 by them, as a father, hence your example will have a bad ef- 
 fect. Truth is like the sun whose light cannot be hid ; but 
 now the days are evil. The people are ignorant, and while 
 they are very conscientious and strict in the observances of 
 the ceremonial law of the church, they think it no great mat- 
 ter to persecute those who oppose their religion. Read the 
 history of the saints and learn what horrible deeds were 
 wrought in their day. I am aged and can not endure the 
 persecutions which would be sure to follow, were I to oppose 
 the wishes of the nation. I have no other course to pursue 
 than to obey and carry out the mandates of the Patriarch. 
 Should that not be agreeable to your wishes, do not censure 
 me. Again I say, wait, do not act too rashly ; it is not yet 
 the time to decide so grave a matter." 
 
 Nergararian ansv eied, "We can wait lor time, but time 
 does not wait for us." Saying this, he departed. 
 
 After this interview with Aghavni, he at once received to 
 his home his son and all the remainder ol his children who 
 had been driven away. One Sunday morning, soon after this, 
 his wife was not permitted to enter the church because they 
 had received back their anathematized son. 
 
 Nergararian now opened his house for Sunday services, 
 and all who had espoused the Protestant cause — both those 
 who had left the church, and those who still remained in It — 
 came here to worship, and formed one congregation. 
 
 26 
 
Der Harutiun, the priest of whom mention has already 
 been made, after performing the religious ceremonies in his 
 own church, would secretly come and take part in these ser- 
 vices. The missionaries were also present at these meetings 
 from time to time. 
 
 From day to day persecutions now began to increase. 
 Upon the Easter morning following the events just related, an 
 immensely large number of people were assembled in the 
 church. The holy altar was closed from the view of the audi- 
 ence by a draw^n curtain as a sign ol mourning. The Bishop 
 arose and, in tears, thus addressed the people : — 
 
 "O blessed congregation, I have indeed sad news to tell 
 you this morning. Acolyte Nergararian has received back 
 into his house his anathematized son and children. Before 
 he was called Boyaji Baba (Father Nergararian) and a pillar 
 of church, but now he is become a heretic and is spiritually 
 dead ; therefore to him and his house be, Anathema Mara- 
 natha, and let those who hear say, ame7i.^' The congregation 
 arose and, turning their faces away from the altar and the 
 image of the Virgin Mary, cried out with a mighty voice, 
 "Amen!" After the Bishop had paused a moment as if to 
 give his words a greater emphasis, he again repeated the sol- 
 emn curse and added, "He is spiritually dead. As we can 
 not have any intercourse with the dead, so neither can we 
 have any communication or dealings with such as are anathe- 
 matized ; therefore whosoever hath communication, dealing, 
 or business with him or his household, let such an one also 
 be Anathema Maranatha, and let all who hear say, Amen." 
 Again came the response, "Amen /" 
 
 This last response was mingled with many sighs and 
 tears — some weeping because of their kinship, others, because 
 
 27 
 
of the love and esteem which they had for Nergararian and 
 his family. 
 
 The people now became wild with excitement. A gen- 
 eral persecution was instituted against the so called heretics. 
 They at once closed Nergararian's place of business. His 
 house w^as stoned, the w^indows broken, and the doors be- 
 daubed and defaced. The Protestants throughout the entire 
 city were mobbed and assailed ; their houses were stoned ; 
 their windows broken and smashed into pieces. Even the 
 very tiles upon the house tops were knocked off and broken 
 up. Stones were hurled at their houses and shops like show- 
 ers of hail. 
 
 While this was going on, twelve ruffians who had become 
 somewhat intoxicated with wine, secretly took counsel togeth- 
 er in a wine house to kill Nergararian, thinking that this could 
 easily be accomplished without detection on account of the 
 tumult. But the plot was overheard by an Armenian teacher 
 whose house was next to Nergararian's. Going to Nergara- 
 rian's window, he quietly informed him of his danger, and ad- 
 vised him to be on his guard. He at once shut himself up in 
 his house where he and his family quietly remained for several 
 days until the excitement was allayed. 
 
 A brother, named Hajy Sarkis, during the excitement of 
 this day, was driven away from his home by his wife and his 
 mother-in-law, without even being permitted to look upon his 
 own children. He now endured very many hardships, being 
 compelled to struggle, as best he could, to keep himself above 
 want. At last he took sick in a Turkish Han, but not even a 
 Protestant brother was permitted to administer to his wants. 
 He was, however, frequently visited by many influential Arme- 
 nians who tried to persuade him to desist from the step which 
 
 28 
 
he had t ikeii, but his only answer was, "Who shail separate 
 me from the love of Christ ?" "Do you not wish to see your 
 children ?" was asked of him. He replied, ''Oh, that I would, ' 
 but not permitted : Oh, could I but see my Savior !" 
 
 A priest named Thadeus, who was his confessor, having 
 a special regard for him, went to the Bishop and obtained per- 
 mission to take him to his own house, giving the assurance that 
 he would be able to win him back to the church. He accord- 
 ingly had him brought to his home. But it was soon 
 found that he was already fast approaching the hour of his 
 dissolution. According to the teachings of the Armenian 
 church, if any one dies without receiving absolution for sin 
 and the holy communion, he cannot be buried In an Armenian 
 cemetery. For this reason Thadeus tried to persuade him to 
 be absolved and to commune. This Hajy Sarkis refused, in 
 as much as he could not accept the doctrine of transubstantla- 
 tlon for his atonement and the remission of sin. Said he, "I 
 hive already communed with Christ./ Soon after this he died. 
 
 Thadeus being unwilling to acknowledge his inability to 
 reclaim him, concealed the fact that Hajy Sarkis had died 
 without receiving absolution and the holy comnumion. He 
 was therefore buried in the cemetery. 
 
 After burial services, It is customary to sit In little groups 
 In the cemetery, under the shade trees, to eat simit (a pretzel 
 like cake) and drink rakee (whiskey), thus driving away grief 
 by social enjoyment. Upon this occasion. It so happened that 
 a Protestant brother was among the people, though this fact 
 was not observed at the time. Thadeus, the priest, was con- 
 versing with a group ot persons concerning the heretics. A 
 member of very high standing accidentally remarked to 
 Thadeus, "You priests are much to blame for this heresy.'" 
 
 29 
 
Thadeus thinking that his deception had In some way been 
 made known to him, angrily replied : "You must not censure 
 me too harshly. You should not urge me to the whole truth. 
 I did all in my power, but could not persuade him to com- 
 mune, the accursed man ! He told me he had already com- 
 muned with Christ." Just at this very interesting point of 
 the conversation, Harutiun Zaparar, the brother reftrrtd to, 
 was observed, and they at once became silent upon that sub- 
 ject, but he had already heard the very important declaration 
 that Hajy Sarkis had not communed, but died a Protestant. 
 
 This incident gave rise to many grave thoughts in the 
 minds of these brethren ; for while they did not believe the 
 doctrine of transubstantiation, but that the holy communion 
 was needful as an act commemorative of the dying love of the 
 blessed Savior, yet they were ignorant as to its administration. 
 
 Another matter of no little importance to tbem, was the 
 privation of burial in the Armenian cemetsries, or even in any 
 other, since they could not do so without being communi- 
 cants ; hence they were left without a place of burial — one 
 reason why they so patienUy bore their persecutions. 
 
 30 
 
CHAPTER V. 
 
 Concerning the communion, there was much discussion, 
 and the brethren began to make inquiries of the Missionaries 
 as to the manner in which it should be administered. In 
 answering their inquiries the Missionaries were very careful, 
 since they were as yet mere babes in spiritual things, and had 
 to be fed with "the sincere milk of the word ;" for these con- 
 verts had been accustomed from their youth to see this sol- 
 emn service celebrated with much ceremony, since the Arme- 
 nians perform it with greater pomp than even that of the 
 Catholics. They were therefore instructed to read and medi- 
 tate upon suitable passages from the New Testament Scrip- 
 tures having reference to the subject, especially that of the 
 Lord's last supper with His disciples just before His cruci- 
 fixion, so that they might better understand its significance 
 and importance. In time, after they had become conversant 
 with our Savior's command and teachings at His last supper, 
 they felt a very great desire for the holy communion, being 
 impressed ^with its importance as a means of grace, and 
 resolved to embrace the earliest opportunity to celebrate 
 this Holy ordinance ; hence, when the next Missionary, Dr. 
 Wood, visited them, they asked him to administer it to them. 
 
 Pursuant to their wishes, Dr. Wood appointed a meeting 
 in the house of Mr. Beans. Upon this o:casion quite a num- 
 
 31 
 
ber of persons — two of which were females — presented them- 
 selves as candidates for this Holy service. Upon examination 
 they gave bright evidence of their acceptance with Christ, 
 and received their first communion. A little girl (an infant) 
 was baptized upon this occasion, it being the first Protes- 
 tant baptism administered in Nicomedia. 
 
 Here then in the house of Mr. Beans, through Rev. Dr. 
 Wood, was established the second organized church in Tur- 
 key, July 20, 1846, the first organization having been estab- 
 lished at Pera, Constantinople, about two weeks previous. 
 Soon after this followed organizations at Ada-Pazarand Tra- 
 buzan, and at many other places. 
 
 32 
 
CHAPTER V!. 
 
 With the estabhshment of these organizations came per- 
 secutions still more bitter and severe than before. At this 
 time a demand was made upon the Armenian nation; by the 
 Turkish government, for a certain number of men to serve 
 in the army. • When such demands were made, the prin- 
 cipal men of the nation usually met in council, and there 
 secredy determined who should be sent to serve under the 
 Sultan. Such persons were generally drafted from the lower 
 classes, and after a list of the names of such as should 
 go, was made out, it was at once handed to the Kachya, or 
 tax collector, whose duty was not only to collect the national 
 tribute money, but also to attend to whatever business the 
 nation might have with the government. The nation, whose 
 hatred knew no bounds against this little devoted band of 
 Protestant Christians, saw at once their opportunity of wreak- 
 ing their vengeance upon it ; they therefore made up their 
 quota of men from these brethren. 
 
 As an eagle pounces upon its prey, so the officials seized 
 Garabed Nergararian and threw him into the common prison. 
 His parents and friends divining their purpose, namely that 
 of sending him away to serve in the army, used every means 
 in their power to secure his release, but in vain. The next 
 morning he was taken from the prison, and, between two sol- 
 
 33 
 
diers with drawn swords, he was hastened to the vessel await- 
 ing his transportation. In tears he besought his guards to 
 permit him once more to look upon the face of his aged 
 mother and to give her his final farewell, but all to no pur- 
 pose. It only seemed to increase their cruelty, and they 
 forced him along more rapidly at the points of their swords. 
 His mother was as yet awaiting his release, but when the sad 
 news of his misfortune was broken to her, she was immedi- 
 ately stricken down with palsy from which she never recovered. 
 
 Soon after this, two other brethren, named Baghdoser 
 and Stephen, were also unexpectedly conscripted and sent to 
 the barracks of Sellemia. 
 
 It became apparent that the heads of the ohurch had de- 
 termined to rid the city of the Protestants by conscripting 
 them into the Turkish soldiery — a most dreaded calamity 
 indeed. Hence, no sooner is the smoke ol the government 
 steamer seen heading its course toward the city than they flee 
 into the mountains or Mr. Bean's factory,* in order to escape 
 what to them would be even worse than penitentiary. 
 
 *We. read in Genesis 19 : 1,2 and 3, — "And tliere came two angels to Sodom 
 at even ; and Lot sat in the g'atc of Sodom ; and Lot, secinpr them . . . said, 
 . . . turn in, I pray 3'oii, into 3'our servant's house, and tarry all night. And 
 they said, NAY, but wc'will abide'in the street all night. And he pressed them 
 greatly ; and they turned in unto him, and entered into his house : &c." 
 
 Now it ^vas the sole purpose of the angels from the first, to lodge with Lot 
 th at night, but according to the custom of tlie countrv it would have be«n very 
 rude or impolite of them to have accepted his <irst invitation, hence they permit- 
 ted him to press his invitation before they could accept it wilh propriety. ' Strange 
 to say. this custom still prevails to-day in Asiatic Turkey, hence an invitation 
 eren to a meal is never accepted until the party so intited has been repeatedly 
 urged to do so. 
 
 Two of the brethren who had one day taken refuge at the factory of Mr. 
 Beans during one of their flights, were, by that gentleman, kindly invited to sit 
 up to the table and take tea with the f unify. As a matter of course, according to 
 this Oriental custom, tlicy refused. Hut Mr, Beans, beinET an Englisliman whose 
 custom was entirely different, did not repeat the invitation, and they were per- 
 mitted to pass through the night upon an empt}' stomach, which was by no means 
 a very pleasant situation, since they were very tired and hungry, having walked 
 some distance. The next morning, when Mr. Beans asked them whether they 
 were hungry and invited them to breakfast, they eagerly answcr--d, "Yes! 
 Yes!!" During the twenty-four hours of hunger which they had just passed 
 through, they learned that 'it was not always safe to be governed by a mock 
 modesty, and that it was often well to take a man at his word. 
 
 34 
 
It was, however, impossible for them to remain in the 
 mountains, for during the rigor of winter, no shelter could 
 there be found, hence some other means of escape was 
 necessary. 
 
 In the mean time they were informed that some unknown 
 friend had bribed the Kachya, who being eager for gain, will- 
 ingly permitted those to escape, whom he and the Turkish 
 police might be seeking. When these officers came in con- 
 tact with any one whose name was upon the list of conscripts, 
 he would at once be notified of their purpose by a certain 
 sign previously agreed upon, and the party sought, would 
 immediately seek refuge in the house of Mr. Beans. This 
 they could very easily do, since they were unknown to the 
 police. 
 
 Nevertheless, while they were thus permitted to escape, 
 they felt many compunctions of conscience on account of the 
 three brethren who had already been sent away ; for they now 
 heard many sorrowful things concerning their condition. In 
 a letter which had recendy been received from one of these 
 unfortunate brethren, were written these words : 
 
 "O brethren, we beseech you, pray for us. Our trials 
 are indeed severe ; our difficulties and perils are many. Yet 
 all these are endurable except one thing needful. Oh, that 
 we could, like Nathaniel, find a fig tree under which to pray 
 in secret, and there hold sweet communion with our Lord ! 
 But in our room, we cannot enjoy such a blessed privilege, 
 for in each room there are no less than six or eight Turkish 
 soldiers whose blasphemy and corrupt conversation is ever 
 sounding in our ears, and who, when they see a Bible in our 
 hands, immediately club us over our heads with the stocks of 
 their guns." 
 
 35 
 
When the Missionaries heard this letter read, their hearts 
 were greatly touched, and at once set about devising some 
 plan to secure their release. After these brethren had been 
 in the army for about two years, the Missionaries succeeded 
 in their purpose by hiring substitutes to take their place ; and 
 thus they were once more permitted to return to their homes 
 and friends. 
 
 The native brethren seeing the wonderful love and sym- 
 pathy exhibited towards these unfortunates ones by the Mis- 
 sionaries, were constrained to love and esteem them as their 
 fathers, and for this reason, they became more greatly encour- 
 aged than ever, and grew stronger in the faith. 
 
 To show how the kindness of these good Missionaries 
 was appreciated, it is but necessary to relate one little inci- 
 dent which is as follows : A poor brother, who together with 
 his wife, was cast out from home, seeing such a great display 
 of Christian love and sympathy manifested by the Missiona- 
 ries, sold a portion of his cooking utensils so that he could 
 make a feast for them, and in this way express his thankful- 
 ness in behalf of his persecuted brethren ; although the saeri- 
 fice which this poor brother made, was never known to them. 
 
 36 
 
CHAPTER VI!. 
 
 According to the custom of the Armenian church, after 
 the priest has sacrificed the emblems of the holy communion 
 he holds the chalice up before the congregation saying, as he 
 extends it toward heaven, "This is the life, the hope, and the 
 atonement for the remission of sin." This, DerHarutiun felt 
 he could not do, it being in direct opposition to his conscience ; 
 hence, when he celebrated this service, he substituted the 
 word that (Armenian, na) ior this Csa) in presenting the 
 chalice to the congregation, meaning that not the emblems^ 
 but that Christ Himself was the life, the hope^ arid the atoyie- 
 vient for the remission of sin. 
 
 Upon a certain Sunday, after celebrating these services, 
 he came as usual to the m.eeting of the brethren. Some one 
 called his attention to the fact that he had substituted the 
 word that for this in his morning service, when he held up 
 the chalice before the congregation, remarking at the same 
 time, "In this you are not understood. You ought openly 
 manifest the truth to the people." He replied, *T am not 
 situated as you are. They have invested me with priestly 
 orders. Nevertheless this shall be my last celebration a 
 Mass. Therefore pray for me." 
 
 37 
 
upon the next Sabbath morning, the gochnocs* were 
 beaten longer than usual, and the Zhamgotchest were sent 
 forth to summon the people to church. Soon an Immense 
 audience was assembled and everything indicated that some- 
 thing unusual was to take place. Der Harutiunwas present, 
 and upon him all eyes were turned with eager expectation, 
 for it was now known that he had recanted the doctrines of 
 the church. The Bishop arose and pointing to Harutiun thus 
 addressed the congregation : — 
 
 *'0 blessed people, among the priests this man was in- 
 deed very prominent, and was worthy to be called Der Haru- 
 tiun and father. But he has become a heretic and is there- 
 fore Chik Harutiun y The last two words were several 
 times repeated so as to give them a still greater emphasis, 
 meaning that Harutiun was now spiritually dead and had be- 
 come as nothing to the church. 
 
 Harutiun was divested of his sacerdotal robes from his 
 miter to his slippers, dragged down from the altar, and given 
 to the people to do with him as they pleased, the Bishop 
 meanwhile pronouncing the solemn curse, ''Let him be anath- 
 ema maranatha." He also repeated the words, " Chik Haru- 
 tiun, chik Harutiun^ To these last words Harutiun an- 
 swered, "Gah harutiun! gah harutiun IJ (There is a resur- 
 rection, there is a resurrection.) Then God will reward 
 every man according to his work." 
 
 *At the time spoken of, the Mohammedans did not allow a bell to be used iu 
 their country, hence other means were employed to summon the people to church. 
 For this purpose the gochnoc was used. This was nothing- more or less than a 
 board and a piece of steel, each oi which was suspended from a pole and beaten 
 with hammers. 
 
 fA person whose duty it was to go out upon the street corners to call the peo- 
 ple to chiirch. 
 
 JHarutiun signifies the resurrection, and Chik, nothing. In ancient Arme- 
 nian it refers to the doctrine of the Sodducecs, who taught that there was no res- 
 urrection. The Bishop simply meant that Harutiun was no more regarded by 
 them as a Priest, but as nothing at all. Harutiun, however, referred to the res- 
 urrection — a play upon the words comprising his own name. 
 
 38 
 
He was now seized by the people, beaten, kicked, and 
 spit upon. They carried him to the Khootz — a building oc- 
 cupied by the Bishops and vartabeds — and employed a per- 
 son who was a most bitter enemy to the Protestants, to shave 
 off his beard. In doing this, he cut and hacked his face in a 
 most shameful manner, so that the blood ran down his cheeks. 
 He was then thrust out upon the street and ignominlously 
 marched in front of the people. His beard was tied to the 
 top of a pole and carried in front of the procession as an en 
 sign. As they marched him along, they beat and kicked 
 him, crying all the while, ''Chik Harutiun, Chik Harutiun." 
 The priesdy office with which he was vested with so much 
 pomp and ceremony, they took from him in the most dis- 
 graceful manner possible. 
 
 Having been thus shamefully maltreated, he was set at 
 liberty. He remained concealed at home until his face was 
 healed and his beard grew long enough to hide the scars of 
 his face, for among the Orientals it is a disgrace to have the 
 beard shaven, especially that of a priest. 
 
 Being thus entirely freed from the nominal church, he 
 wholly consecrated himself to the work so earnestly begun. 
 
 Whenever he was seen upon the street, he was mocked 
 and jeered by the people. Even the boys hooted and shout- 
 ed at him, and in this way his presence was heralded to the 
 city whenever he was seen upon the public thoroughfares. 
 
 Indeed the rabble and the low class of people made it 
 their business to stone the Protestant houses every evening 
 for a time. But notwithstanding these bitter persecutions, 
 the gospel work was moving on more rapidly and pleasantly 
 than ever. 
 
 There was another Priest named Der Vertanes who was 
 39 
 
very intelligent, and highly honored by the people. He too, 
 like Harutiun, had become Protestant at heart, and entertain- 
 ed like views. Of this, he also was suspected. Seeing the 
 treatment which Harutiun received at their hands, and being 
 apprised of their suspicions, he fled to Constantinople and 
 rented a house in Pera. The Patriarch of the city several 
 times sent his Kachya to summon Vertanes into his presence, 
 but Vertanes surmising his purpose, always found an excuse 
 to prevent his accompanying the Kachya thither. The Pa- 
 triarch again sent for him and demanded his immediate pres- 
 ence. Seeing the Patriarch's messengers at the door, Ver- 
 tanes, having a razor at hand for the purpose, went to the 
 window, and leaning out of it, he took his razor and cut off a 
 portion of his beard saying as he- did so, *T know what the 
 Patriarch wishes ; here, tal«2 this to him." Seeing that their 
 designs v\Tre frustrated by Vertanes' shrewdness, they left, 
 and he was never troubled again. But he was anathematized 
 as a devil and destroyer of the church. 
 
 40 
 
CHAPTER YII 
 
 In the meantime the Armenian leaders brought an ac- 
 cusation against H. Nergararian before the Turkish govern- 
 ment, charging him with trying to urge the people to rebel- 
 lion with the intent of becoming subjects to the English rule. 
 The Kachya together with the police, was sent to arrest him 
 and bring him before the Turkish Court, where they thought 
 to have him condemned and sent away into exile. 
 
 No sooner had he learned that the officers were at his 
 door than he hastily cailed his family around him and prayed 
 for God's protection over all his house. Commending them 
 to the care of a kind and overruling Providence, he went with 
 them to the court house, where were assembled his accusers, 
 the Turkish CouDcil: and the Bishop and Priests of the church. 
 
 But God in His infinite wisdom ever watches over those 
 who strive to love and serve Him, and in Whom they put 
 their sole trust and confidence. 
 
 As soon as he entered the Court, the Pasha seeing him, 
 commanded that a chair be brought for him, for he was the 
 Pasha's physician, and by him he was very highly respected 
 not only on account of his eminence as a physician, but also 
 for his noble character. Nergararian declining the proffered 
 chair, said, "Most gracious Effendim, I am not worthy to be 
 seated in the presence of this august body (pointing to the 
 
 41 
 
Armenian representatives), but I pray you, that your majesty 
 may be kind enough to inform me as to the purpose of my 
 being summoned before this Court." The Pasha knowing 
 full well that Nergararian would never be guilty of such an 
 accusation, angrily addressing himself to those representatives 
 said, "Is this the man, this aged father, whom you accuse be- 
 fore me?" His accusers remaining silent, the Pasha again 
 repeated the question. Still receiving no answer, he turned 
 to Nergararian and asked, "Is it true that you have been stir- 
 ring up many of the people to rebellion for the purpose of 
 becoming English subjects?" "Pasha,. Effendim," answered 
 Nergararian, "I will account myself happy indeed, should 
 you permit me an opportunity to give a simple explanation 
 of this matter." The Pasha commanded him to speak on. 
 He then presented his defense in these words : "Pasha Ef- 
 fendim, I am quite an aged man as you see, and have spent 
 the greater part of my life in the chufch, adhering strictly to 
 all its rites and ceremonies and keeping all the fasts and 
 feasts. For a number of years I held the office of an acolyte. 
 During the time that I served the church in this capacity, did 
 I but take the Bible in my hand, the Priest would at once 
 say 'Put it down, put it down. It is unlawful for a layman to 
 read this holy book ; for such a sacred thing, you are too un- 
 worthy ; only Priest and collegians are permitted to read it.' 
 Hence I was very ignorant as to its teachings.; but blessed 
 be God, nations from a distant land, of a different speech and 
 different religion, were stirred up to send us the gospel in its 
 simplicity. And may God add many thousand days to the 
 Sultan's life that he opened the doors of his country to His 
 Holy Word. Effendim, when I read in this Holy book, the 
 commandment which says, 'Thou shalt not make unto thee 
 
 42 
 
any graven image, or likeness or anything, . . . Thou 
 shalt not bow down thyself to them, nor serve them ; for I 
 the Lord thy God am a jealous God.' Effendim, these words 
 caused me great trouble and anxiety of mind ; for I have not 
 only bowed myself down before images and pictures,* and 
 burnt wax candles and offered incense before them, but in 
 tears I even kissed those pictures and implored their aid. In 
 so doing, have I not grieviously sinned In the sight of God ? 
 EfTendim, I leave my cause to your judgment. Whom shall 
 I obey, God or man ? Which should I most fear, God's just 
 judgment, or man's threatenings ?" 
 
 When the Pasha heard these v/ords, he burned with in- 
 dignation, and turning to the Armenian prelates he said, *'Is 
 this then the grave offense of this aged man ? Your report 
 is of a very different character — a mere pretence ; Ti false ac- 
 cusation. Away yoMpidparesilar (idolaters) ! Begone from 
 my sight ! Henceforth, if I hear any more such false accusa- 
 tions or tumult, it shall not be well with you. You shall 
 abide the consequences," 
 
 Nergararian's accusers being only too glad to drop the 
 matter, immediately left the court room, and from this 
 time on, the Bishop never ventured even to anathematize an- 
 other member. He advised all henceforth to let these people 
 alone. But by his former acts of intolerance, his influence 
 over the people in a great degree was lost, and they were no 
 more willing to regard his admonitions, for his previous ex- 
 ample had been a bad one. 
 
 *AI1 kinds of images and pictures arc so obnoxious and hateful to Mohamme- 
 dans that even a pictured cigarette paper or match box are destroyed bj- them. and 
 to them a handkerchief witii a picture upon it, cannot be sold. They look upon 
 the so-called Christians as idolators. In this particular, the Turks have much 
 greater respect for the Protestants, since they also oppose the vi'orship of images; 
 hence they aided in protecting the Protestants against the persecutions of the 
 nominal cnristians. 
 
 43 
 
The Pasha kindly addressing himself to Nergararian ad- 
 vised him to return quietly and peacefully to his home. Be- 
 fore leaving the court, he returned many sincere thanks to the 
 Pasha for what had been done for him, and requested that he 
 might be permitted to hold a special meeting in his house the 
 following evening, for the purpose of asking God's blessings 
 and protaction upon the Sultan's life and the lives of all his 
 officers. This request the Pasha most cheerfully granted. 
 
 Nergararian at once notified the brethren of his purpose. 
 In God's providence it so happened that Absalom, the first 
 ordained native pastor, at Pera, Constantinople, came to Nico- 
 media that day and preached at Nergararian's house that 
 evening. During the services a brother came into the house, 
 went to Nergararian, and whispered something in his ear. 
 He at once arose and went out, and, to his utter astonishment, 
 he saw that his house was surrounded by Turkish guards 
 who were sent there by order of the Pasha, for the purpose of 
 protecting them from any disturbance on the part of the peo- 
 ple. He returned many thanks to the captain of the guards. 
 The captain kindly told him that they were sent by order of 
 the Pasha. 
 
 When this fact was made known to Rev. Absalom, he 
 immediately changed his discourse from the Armenian to the 
 Turkish language and in it conducted the service to the end. 
 He spoke loud and distinctly, so that he could be understood 
 by the guards on the outside, and especially invoked the 
 blessings of God upon the Sultan, the Pasha, and all their 
 officers. The guard hearing this, told it to the Pasha who 
 was greatly pleased, and after this he always showed a readi- 
 ness to grant whatever might be asked of him. 
 
 44 
 
CHAPTER IX. 
 
 A short time after the event related above, services were 
 being held preparatory to a communion season, at which time 
 several more persons were examined and received into mem- 
 bership. During these services news was received that a 
 brother nam.ed Azaryan Garabed was dying and wished some 
 of the brethren to come and pray with him. Rev. Absalom 
 in company with several others went at once to encourage 
 him and to commend him to God. After they had prayed 
 with him, he said, "To-morrow I will spend my first Sabbath 
 in the heavenly kingdom, but my body will cause you trouble, 
 since you have no place of burial in which to lay it." ''Give 
 yourself no anxiety of mind about this," said they, "God v/ill 
 provide a place where your body can rest in peace." Asking 
 the blessings of God upon him, they bid him a last farewell 
 and departed. 
 
 During the evening services the house was crowded. A 
 giant like man named Matig,* who was a leader among the 
 
 *This man v.'as among- the rabble at the time ^vhen the first Council was held 
 And in -which were presented the a,rticles of faith previously spoken of. Matiof, 
 it seems, had stationed himself just at the entrance of the room in which this 
 coiincil was held, having in his hand a lar^e club for the purpose ot beating- those 
 ■who might refuse to sign this paper. A certain brother named Saprich Meger- 
 ditch, seeing Matig with his club, was, for this reason, induced to sign the articles 
 of faith. Afterward, feeling a great distress of conscience about the matter, he 
 went to the Bishop and demanded that his name be erased from the paper. When 
 he was asked whj' he signed it, he replied. "I was afraid of Matig's club," 
 
 45 
 
city rous^hs, came with a number of his companions, to the 
 house, for the purpose of creating a disturbance. It was so 
 arranged that he him.self should go up into the room where 
 the meeting was in progress while they remained outside. 
 At a certain signal previously agreed upon, they were to en- 
 ter, rush upon the people, cause a general confusion and up- 
 roar, and then escape. It being the communion service, the 
 minister with tears coursing down his cheeks, was preaching 
 most earnestly upon the gufierings and crucifixion of our 
 Savior, Matig began to feel the power of his words and from 
 him escaped many long and deep sighs. He now had not 
 only forgotten his purpose, but also his companions who by 
 this time were growing impatient, and began to throw small 
 pebbles againt the windows and cry "Matig, Matig." Hear- 
 ing this he angrily ran down stairs and told them that he 
 would at once stab to death with his own knife, the first one 
 who dared make any disturbance whatever. It is needless to 
 say there was no further trouble upon this occasion. Matig 
 came back and manifested a great interest in the services. 
 
 Thus by sofieaing the lion heart of this man, God frus- 
 trated their evil designs and permitted His people to hold 
 their worship in peace. 
 
 46 
 
CHAPTER X. 
 
 After the service was ended, the news came that the sick 
 brother was dead. 
 
 The heart of his mother was not only made heavy and 
 sad on account of the loss of her dear son, but she was much 
 troubled because she kne\v not where to lay his body that it 
 might rest in peace. Some of the brethren at once went to 
 comfort her, and to make arrangement for his burial. They 
 stricdy cautioned her not to make his death knowm to the pub- 
 lic until they should perfect the arrangements for his funeral. 
 A man who owned a vineyard just opposite the Ar- 
 menian Cemetery, was prevailed upon to sell it for a like use^ 
 but before it could be used as a cemetery, it was necessary to 
 obtain a permit from the go\ernment. 
 
 These brethren remained in council all that night trying 
 to devise soue plan l^y which they might accomplish their 
 design. They fmally concluded to lay the matter before the 
 Pasha. 
 
 The next day Hohannes Nergararian, taking with him 
 Hajy Melkon and several others, went to the Pasha and pre- 
 senting to him the object of tlieir errand thus addressed him 
 "Effendim, be it known unto you that not long ago, one of our 
 
 47 
 
number"^ was called from our midst by death, and it was with 
 much difficulty that we could obtain a place to lay him away 
 to rest. O Effendim, we beseech you to grant us a permit to 
 buy a piece of ground upon which to bury our dead. And 
 should you be pleased to grant this our request, we vouchsafe 
 great honor and glory to you, and to us it will indeed be an ex- 
 ceedingly great favor." The Pasha then inquired as to wheth- 
 er they had in view any suitable place which they might be 
 able to secure. Pointing to Kooyumjy Harutiun, Nergararian 
 answered, "This man is willing to sell us his vineyard for that 
 purpose, if permitted." "Is it so?" inquired the Pasha. 
 Harutiun rephed, "If your Gracious Highness so will." 
 
 The Pasha then granted them the desired permit stamp- 
 ed with his own seal. To the Pasha they returned many 
 thanks for his kind and courteous considerations, and made 
 known to him the factthat one of their number was now lying 
 a corpse at his home. When the Pasha learned this, he im- 
 mediately commanded the captain of the guards to take a 
 number of men and go with them so that they might be pro- 
 tected from molestation during the funeral services. 
 
 By this time it becam.e known that a Protestant funeral 
 was to take place. Soon the streets were filled with people. 
 Many stood in the doorways, windows, and other recesses, to 
 see the funeral cortege. 
 
 The body was brought out of the house and the guards 
 which the Pasha had sent, took their place in front of the pro- 
 
 *The case referred to was that of a little son of an anathematized brother 
 whose name was Kemahl. This little boy died some lime previous to this event. 
 The father went to the Priests to obtain tneir permission to bury his little child in 
 the Armenian cemetery, but they refused to grant it. Two of the brethren then 
 took the child's body and quietly attempted to bury it in the cemetery, but tailed 
 in their purpose. They then made an eft'ort to burv it in a private garden, but 
 even this was not allowed. Thus they were driven from place to place until final- 
 ly they were compelled to bury it secretly near the bank of a river. They did not 
 even dare to mark his little erave from fear of discovery. 
 
 48 
 
cession, but the way was closed up by a clamorous and excited 
 mob who began to hoot and yell at the procession, making a 
 hideous uproar with their oaths and indecent language. Not- 
 withstanding the presence of the guards who with their 
 scourges, were trying to make way to pass through the throng, 
 ,^hey threw stones at the Protestants and even spit upon them. 
 While the guards were trying to force the people aside, an 
 Armenian woman losing her presence of mind in the excite- 
 ment of the moment, said, "Let us alone, it is needful that we 
 chastise these people, for they are worse than Mohammedans." 
 Hearing this the guards became very angry and forced their 
 way through the people by beating and kicking them until 
 the place of burial was reached. 
 
 The Rev. Absalom preached the funeral sermon in the 
 cemetery, in the Turkish language, so that it could be under- 
 stood by the guards. 
 
 When the guards returned to their quarters, they report- 
 ed the purport of the sermon to the Pasha ; and also related 
 to him every thing concerning the disgraceful conduct of the 
 people. 
 
 Being greatly displeased at these acts of mob violence, he 
 sent the police to summon the Bishop into his presence. 
 When the Bishop appeared before him, he angrily arose and 
 pointing to his seat, thus addressed this dignitary by saying, 
 "Come, and occupy my place, since I am supposed to me no 
 mc re worthy to rule this people," thus uttering a most power- 
 ful rebuke. The Bishop fell upon his knees and in tears 
 promised the Pasha that he would henceforth do all in his 
 power to subdue the people from further violence and perse- 
 cution. After this the Bishop at every Sunday ser\^ice in- 
 structed his people to be peaceful and quiet. 
 
 49 
 
Ill the evening of the same day upon which the funeral of 
 Azaryan took place, Rev. Absalom preached in the house of 
 Nergararian, taking for his text 2nd Cor. 6 : 17, i8 : "Where- 
 fore come out from among them, and be ye separate, saith the 
 Lord, and touch not the unclean thing ; and I will receive you, 
 And w^ill be a father unto you, and ye shall be my sons and 
 daughters, saith the Lord Almighty." There being a candi- 
 date for baptism, he also discoursed from Rom. 6 : 4. After 
 services several brethren remained with him during the night, 
 for it was thought that it was not safe for him to remain alone, 
 his nerves having been more or less effected from the trouble 
 and excitement of the day. He remarked to Hajy Melkon 
 that he was afraid this day would cause him his life. 
 
 Early the next morning, these brethren accompanied him 
 to the w^harf where he took a boat for Constantinople. Soon 
 afterward he was taken very ill. From this attack he never 
 rallied. It was thought by some* that his death was caused 
 by the terrible experience of that day of excitement and fear 
 when Azaryan was buried. 
 
 Thus passed away the first native pastor of the first or- 
 ganized church in Turkey, from his early labors, to reap his 
 reward in the haven of eternal rest. His loss was greatly 
 felt by his sorrowing brethren, for he was a most earnest 
 and successful laborer in this new open field, where he was 
 so much needed. 
 
 *He had a like experience in Constantinople and it was thoug-lit that eaoli of 
 these events had something to do with his illness. 
 
 50 
 
CHAPTER Xi. 
 
 Previous to this time, an Armenian young man was be- 
 headed in Constantinople by the Turkish authorities on ac- 
 count of changing his rehgion. His head was placed under 
 him, instead of under the arm pits, according to an es- 
 tablished custom, as an act of contempt, or as an insult to 
 Christianity; and he was thus exposed to the public gaze for 
 several days. The Turks treated the matter very lightly by 
 calling him a Giaour (Infidel), and said, "What signifies 
 that ?" "He is nothing at all." This event very m.uch aroused 
 the leelings of the foreign Christian ambassadors who, through 
 the English ambassador,* demanded of the Turkish govern- 
 ment, that religious liberty be at once accorded to all the peo- 
 ple, and threatened it with grave consequences should this 
 demand not be granted. 
 
 Upon tlie reception of this demand. Sultan Abdoul Mejid 
 at once issued a firman which was written in high Turkish. 
 This language, for the most part, is made up of Arabic and 
 'ersian words and is not well understood by the common 
 people. It was, however, interpreted to mean that his govern- 
 ment was a temporal one ; ^hat it had no power over the souls 
 of men; that this power belonged to God alone; and that 
 
 *During- this period, tlie Eng-lish ambassador, Sir Strafford Caninjr, was a 
 fjrcat instrument in securing- rclijjjious liberty in Turkey for native Christian sub- 
 jects. With his iniluence he also greatly assisted the mission work. 
 
 51 
 
henceforth each Christian subject of his domain should have 
 the right to worship according to the dictates of his own con- 
 science , and further, that no one should be permitted to call 
 another a Giaour. 
 
 This firman was caused to be read in the navy yard at 
 Nicomedia, and in every public place throughout the Sultan's 
 dominion ; namely, to Turks, Jews, Greeks, Armenians and 
 all other nations and classes of people. 
 
 To these Protestant Christians, this was a matter for great 
 rejoicing, and they held evening meetings for prayer and 
 thanksgiving. In these meetings, many prayers were offered 
 up in behalf of the Sultan and his officers. 
 
 These brethren believed that this v/as a direct providence 
 of God, and that now was their opportunity to become a dis- 
 tinct and separate church from that of the Armenian. But 
 having been previously advised that such an act would not be 
 advantageous to the work, and believing that this work should 
 also be for the good of the nation, they, after some delibera- 
 tions, decided to send a petition together with their confession 
 of faith to the Patriarch, stating that, if they could remain with 
 them as one people without being compelled to sacrifice their 
 belief and faith, they would rather do so, in as much as the 
 thought of separation caused them much grief and pain. 
 
 On the 22nd of Jan., 1846, they sent to the Patriarch a let- 
 ter with the above statements, together with their confession of 
 faith which reads as follows : — 
 
 ''Most August Sir : 
 
 In these days of persecution, deprivation, 
 slander, and injury, we are constrained to send this our peti- 
 tion to your Highness, for unto whom else can we go ? 
 Should we not appeal to our beloved nation, which supposes 
 
 52 
 
us to be Its enemies, separates us from the church and your 
 I authority, and deprh'es us the privilege of membership, and 
 because we are at present regarded as infidels and heretics, It 
 is thought right and just to curse and anathematize us ? We 
 therefore feel ourselves constrained to present this our ortho- 
 dox confession to you for your worthy consideration. 
 
 '*We confess and believe in the Holy Trinity, one Triune 
 God, the Father, Son, and Holy Ghost ; one Dominion, one 
 Will, one Sovereign. 
 
 "We believe In Our Lord Jesus Christ as perfect God and 
 man, and we confess Him as being the only Savior of the 
 world, the true High Priest, mediator. Intercessor, and the 
 true Head of the church. 
 
 "We believe that He will come to judge the living and 
 the dead, to reward them justly, giving everlasting life to the 
 righteous, and never ending punishment to the vricked. 
 
 "We believe in the Holy Ghost, and in a perfect God, 
 the source of truth spoken of In the law of Moses, by the pro- 
 phets and apostles ; that He as the teacher and comforter of 
 Christian believers. 
 
 "We believe the Holy Bible, both the Old and the New 
 Testament Scriptures, which are the canons of the church, in 
 v/hich is contained all doctrines and sacrament acceptable to 
 us with all our hearts, and herein do we try to exercise our- 
 selves to a 'conscience void of offense to God and Man." 
 Acts 24 : 16. 
 
 "We believe that it is the duty of ourselves and of all 
 Christians, to baptize in the name of the Holy Trinity — the 
 Father, Son, and Holy Ghost ; also that it is our duty to com- 
 memorate the sufferings of our Lord Jesus Christ, by receiv- 
 ing the Holy Sacrament according to the manner in which 
 
 53 
 
Christ instituted it. Should you desire to' further examine 
 our faith, we confess it to be according to the Gospel which 
 our church receives as the true word. 
 
 "We also accept the Apostolic Creed as being in harmony 
 with the Gospel, thus declaring that our faith accords with the 
 orthodox confession of the universal church. Therefore,'we i 
 confess openly that our faith is the teaching of the Gospel as 
 it ought to be and truly is. How then can we comply with 
 those demands which are against the teachings of the Holy 
 Word, and which are entirely forbidden by a curse. 
 
 "Because we would not receive those things which are not 
 approved of in the Bible, we are regarded as being obstinate, 
 and as apostate, and as enemies of the nation, and destroyers 
 of the church ; although we were never of this mind, but we 
 love our nation as Paul says, 'For I could wish that myself 
 were accursed from Christ for my brethren, my kinsmen ac- - 
 cording to the flesh.' 
 
 "To be called a Haig (Armenian), v/e esteem a great 
 honor, and never assumed any other name, although we ar 
 generally called Protestants, we again confess that we ar 
 Haigs by nation, and by faith Christians, and obedient subject 
 to the Ottoman empire. 
 
 "Nevertheless, if we have erred in religious and civil mat- 
 ters — for we are not infallible — we are ready to be corrected, 
 if you are willing to shovv^ wherein we have erred. But con- 
 viction of human nature must be done by the proof of truth, 
 and not by force and the fear of man. We can not operate 
 against conscience ; therefore we beseech that this our declara- 
 tion will be acceptable in the sight of your Majesty, and that 
 you willhave pity upon us and save us from these troubles,! 
 
 54 
 
 
and we shall c\'ci\ be the servants and well-wishei's of your 
 Holiness." 
 
 This confession and petition was refused by the Patriarch 
 who said, "The cannons of the church are inimutable, hence 
 you must recei\e the confession of the church or we can not 
 receive you." 
 
 Being thus cut off from the mother church, they thought 
 with Paul, "Be ye not unequally yoked together with unbe- 
 lievers." "And what agreement hath the temple of God with 
 idols," — "wherefore," they thought, "come out from among 
 them and be ye separate." They now appealed to the Sultan 
 for his royal protection over them as a distinct and separate 
 people. The Sultan granted their petition, and issued a 
 special firman, in Vv'hich they were acknowledged as a sepa- 
 rate church and nation, and which also granted them special 
 privileges with other nations, and vouchsafed the protection of 
 his dominion over them. 
 
 The following is a copy of the firman : — 
 
 PROTESTANT CHARTER OF 1847. 
 '"■To Ills Excellency The Pasliali Comptroller of the Citg Jlrvemie : 
 
 Whereas, The Christian subjects of the Ottoman Government 
 professing Protestantism have experienced difficulty and embarrass- 
 ments from not being hitherto under a -special and separate jurisdic- 
 tion and naturally the Patriarch and the Heads of the sects from 
 which they hare separated not being able to superintend their af- 
 fairs; and 
 
 Wiicreas, It is in contravention to the supreme will of his Im- 
 perial Majesty, our Gracious Lord and Benefactor (may God increase 
 him in years and power), animated, as he is, with feelings of deep 
 interest and clemency towards all classes of his subjects, that any of 
 them should be subjected to grievance ; and 
 
 Whereas, The aforesaid Protestants, in conformity with the 
 creed professed by them, do form a separate community : 
 
 It is his Imperial Majesty's supreme will and command, that, for 
 the sole purpose of facilitating their affairs and of securing the wel- 
 
 -55 
 
fare of said Protestants, the admiuistration tliereof should be hence- 
 for\yard confided to Your Excellency, together with the allotment 
 of the taxes to which they are subjected by law; that you do keep a 
 separate register of their births and deaths in the bureau of your de" 
 partment, according to the system observed with regard to the Latin 
 subjects; that you do issue passports and permits of marriage, and 
 that any person of established character and good conduct chosen 
 by them to appear as their Agent at the Porte for the transaction 
 and settlement of their current affairs, be duly appointed for that 
 purpose. 
 
 Such are the Imperial Commands, which you are to obey to the 
 letter. 
 
 But although passports and the allotment of taxes are placed 
 under special regulations which cannot be infringed upon, you will 
 be careful that, in pursuance of his Majesty's desire, no taxes be ex- 
 acted from the Protestants for permits of marriage and registration ; 
 that any necessary assistance and facility be afforded to them in their 
 current affairs ; that no interference whatever be permitted in their 
 temporal or spiritual concerns on the part of the Patriarch, monks, 
 or priests of other sects ; but that they be enabled to exercise the 
 profession of their creed in security, and that the}'' be not molested 
 one iota, either in that respect, or in any other way whatever." 
 Xov. 15, 1847. 
 
 The following is also a copy of the 
 
 IMPERIAL PROTESTANT CHARTER OF 1850. 
 
 "To m}^ Yizier, Mohammed Pashah, Minister of Police at my 
 Capital, the honorable Minister and glorious Counsellor, the Model of 
 the World, and Regulator of the Affairs of the Community, who, 
 directing the public interests with sublime prudence, consolidating 
 the structure of the Empire with wisdom, and strengthening the 
 columns of its prosperity and renown, is the recipient of every grace 
 from the Most High- May God prolong his glory. 
 
 When this Sublime and August Mandate reaches you, let it be 
 known that, 
 
 Whereas, Hitherto those of my Christian subjects who have em- 
 braced the Protestant faith have suffered inconvenience and difficul- 
 ties, in consequence of their not being placed under a separate and 
 special jurisdiction, and in consequence of the Patriarchs and Pri- 
 mates of their old creeds, which they have abandoned, naturally not 
 being able to administer their affairs ; and 
 
 56 
 
Whereas, In necessary accordance with my Imperial compas- 
 sion, which extends to all classes of my subjects, it is contrary to my 
 Imperial pleasure that anj-- one class of them should be exposed to 
 trouble ; and 
 
 WJisreas, By reason of their faith, the above-mentioned already 
 form a separate community, it is, therefore, my Royal compassion- 
 ate will, that, by all means, measures be adopted for facilitating the 
 adjninistration of their affairs, so that they may live in peace, quiet, 
 and security. 
 
 Let, then, a respectable and trustworthy person, acceptable to 
 and chosen by themselves, from among their own number, be ap- 
 pointed, with the title of "Agent of the Protestants," who shall be 
 attached to the department of the Minister of Police. 
 
 It shall be the duty of the Agent to have under his charge the 
 register of the members of the community, which shall be kept at 
 the police. The Agent shall cause to be registered therein all births 
 and deaths in the community. All applications for passports and 
 marriage licenses, and special transactions of the community, that 
 are to be presented to the Sublime Porte, or to any other department, 
 must be given under the oflicial seal of this Agent. 
 
 For the execution of my Y»dll, this, my Royal Mandate and Au- 
 gust Command, has been specially issued and granted from my Im- 
 perial chancery. 
 
 Hence, thou, the minister above named, in accordance with the 
 explanations given, will execute to the letter the preceding ordi- 
 nance ; except that, as the collection of capitation tax, and the de- 
 livery of passports are subjected to specific regulations, you will not 
 do anything contrary to them. You will not permit any thing to 
 be required of them, on pretence of fees or expenses, for marriage 
 licenses or registration. 
 
 You will see to it that, like the other communities of the Em- 
 pire, in all their affairs, and in all matters appertaining to their 
 cemeteries and places of worship, they should have every facility 
 and needed assistance. You will not permit that any of the other 
 communities should in any way interfere with their rites, or with 
 their religious concerns ; and, in short, in no wise with any of their 
 affairs, secular or religious ; that thus they may be enabled to exer- 
 cise the usages of their faith in security. 
 
 And it is enjoined upon you not to allow them to be molested 
 an iota in these particulars, or in any others, and that all attention 
 and perseverance be put in requisition to maintain them in quiet 
 and security. And in case of necessity, they are permitted to make 
 
 57 
 
representations re;2;arding tlieir affairs tlirougli llieir Agent to the 
 Sublime Porte. 
 
 Wlien this, my Imperial will, shall be brought to jouv knowl- 
 edge and appreciation, you will have this August Edict registered 
 in the proper department, and cause it to be perpetuated in the 
 hands of the above-mentioned subjects, and you will see to it that 
 its requirements be alwa^^s executed in tlieir full import. 
 
 Thus be it known to thee, and respect my sacred signet. 
 
 Written in the holy month of Moharrem, A. H. 12G7 (Novem- 
 ber, 18.50). 
 
 Given in the protected city of Constantinople." 
 
 58 
 
CHAPTER XI 
 
 Until now, the need of separate churches or houses of 
 worship, schools, cemeteries, &c., had never occurred to 
 them, much less the support of ministers, teachers, and na- 
 tional representatives to protect them in their rights before 
 the Turkish government, and a station wherein these repre- 
 sentatives should reside, together with the payment of vari- 
 ous taxes, duties, and tribute money to the government, to 
 say nothing about the support of their poor. 
 
 Thus placed in peculiarly trying circumstances, they 
 were surrounded with many temptations. The religious sys- 
 tem which was greatly cherished by them, wielded its influ- 
 ence against them. Even their friends and former ecclesi- 
 astics regarded them as outcasts. It is true that open perse- 
 cutions had ceased since they were under the protection of 
 the government, yet those who had hitherto been employed 
 as mechanics, and in various other ways, were compelled to 
 seek employment in strange cities. Many thus situated, ran 
 well for a time, but being surrounded by a thousand worldly 
 influences, the word of life was choked in them, and they con- 
 tinued no more in the narrow path. But he who was deeply 
 interested in the truth, stood firm upon the mighty rock of 
 salvation, through these sore troubles, and bitter hardships 
 
 59 
 
against the numerous trials and temptations with which their 
 paths were beset. 
 
 Under these trying circumstances, through the influence 
 of the good Missionaries, the hand of charity was extended 
 to them, from the Christian aid societies of America, and in 
 this way they were enabled to build common houses of wor- 
 ship, which also served the purpose of schools. 
 
 Strange to say that notwithstanding many bitter persecu- 
 tions, these schools found favor among the people, and many 
 of the best Armenian families sent their children to them. 
 This the Priests tried to oppose, but they were answered by 
 those of their flocks who patronized those schools, that since 
 their children had been attending them , they were not heard 
 to blaspheme, or known to lie, and showed far greater obe- 
 dience than before (what a powerful rebuke to their own sys- 
 tem of morals !), all this showing that, although outwardly 
 persecuted, there was a growing sentiment of respect for 
 Protestantism. 
 
 The Bible now being made accessible to the people, be- 
 gan to be read, and many questions arose in their minds. 
 These were much discussed and were often referred to the 
 priests during their pastoral visits, but these were unable to 
 give satisfactory answers to these questions. A lady upon a 
 certain occasion referred a question to the priest of her par- 
 ish, but he was unable to answer it. He afterwards referred 
 to the matter in the presence of a number of other officials 
 by whom he was at the time surrounded, and angrily asked, 
 "Of the few who attend the Protestant chnrch, do you for a 
 moment imagine that even all those are Protestants ?" "Nay, 
 more," was the reply, "our houses, our homes are full of them 
 and their books." 
 
 60 
 
CHAPTER XIII. 
 
 The Missionaries at this period of their work, were not 
 only more energetic in the administration of the word of life 
 to this new flock, but they had a special zeal to better their 
 condition temporally. By a prudent and judicial manage- 
 ment of their work, they demonstrated to the people that 
 Christianity does not only make people morally .better, but 
 that it improves their temporal condition. Under their im- 
 mediate instruction and care, were produced several well edu- 
 cated native ministers, whom they highly respected, as earnest 
 coworkers in God's heritage. They also had great sympathy 
 with their flocks, and gready cherished those who were born 
 to them in the Gospel. By the native Christians, Dr. Goodell 
 was called their father ; Dr. Hamlin, their second Illumina- 
 tor. Dr. Smith was also greatly revered and loved by them. 
 
 At the time when the cholera made its appearance in 
 Turkey, Dr. Smith, in his last visit to Nicomedia, fearing for 
 the safety of her people, instructed the brethren in the use of 
 the remedies and preventatives of this terrible plague. Short- 
 ly after he went to Aintap, from which place the sad news was 
 received that he was called away from his earthly labors to 
 his heavenly rest. It was supposed that he had fallen a vic- 
 tim of this dread disease. This caused much grief and sad- 
 ness in the hearts of the native brethren. 
 
 6i 
 
CHAPTER XIV. 
 
 Directly opposite of Nicomedia, across an arm of the sea, 
 there is a village named Bardizag, containing about 1 200 Ar- 
 menian families. Garabed Nergararian was several times sent 
 by the brethren to preach to the people of this village, but 
 they would not even permit him to enter the place, much less 
 to preach to them. Zeparar Harutiun, the father of the writer, 
 upon one occasion met with a certain man from that village. 
 This man boasted to Harutiun that only city people, because 
 of their surroundings, were liable to fall into the ways of infi- 
 delity, heresies, and false doctrines, but that the people of his 
 village, being remote from such evil influences, remained in- 
 corruptible in the holy religion of the Church, and hence, that 
 it was impossible for Protestantism to gain a fast hold there. 
 Harutiun replied, ''Were your people indifferent and careless 
 as to religious matters. I should also think as you, but, for 
 the very reason which you assign, Protestantism will be all 
 the sooner embraced by them, gmd will become more power- 
 ful there than even In the cities." 
 
 Soon after this G. Nergararian, though with much diffi- 
 culty, succeeded In opening a door to the work. He was fol- 
 lowed by Megerdltch, Harutiun, and several other brethren, 
 
 62 
 
who made it their custom to cross over to the village of Satur- 
 day evenings and hold secret meetings in the vineyard of the 
 Suliyan Brothers. A great revival soon followed their labors. 
 Notwithstanding the fact that G. Nergararian was frequently 
 refused audience before, a good work was nevertheless accom- 
 plished here. The Missionaries also visited the place from 
 time to time, and greatly aided in advancing the work. Among 
 the many who embraced Protestantism, was a brother of 
 Meger Oglu, the chief or principal man of the village. He 
 was called Amuja (uncle) by the people, because he was a 
 brother to the chief who was regarded as a father, and also 
 because he was an aged man and greatly respected. 
 
 He at once began an earnest work amongst his people, 
 instructing them, and selling them Bibles, religious books, and 
 tracts which were furnished by the Missionaries. It v/as no 
 unusual thing to see him upon the streets, in the public places, 
 with his basket of books in one hand, and his open Bible in 
 the other, crying, "The law of tbe Lord is perfect, converting 
 the soul : the testimony of the Lord is sure, making wise the 
 simple. . . . More to be desired are they than gold, yea, 
 than much fine gold ; sweeter also than honey and the honey- 
 comb." "Boys, 'search the Scriptures, for in them ye have 
 eternal life.' " 
 
 The street boys would often mock him crying, "Amujan 
 hodadz khamci, gedzaikghagor," (Uncle has rotten sardines 
 for sale, uncle has rotten sardines for sale). Being deaf, he 
 could not understand them. 
 
 A large congregation was nov/ formed, some of the mem- 
 bers having been formerly most strict members of the Arme- 
 nian church. 
 
 The meetings were usually held in the house ol one of 
 6.-. 
 
the Suliyan Brothers, but the congregation by this time be- 
 came very large, and it was evident that a more commodious 
 place of worship must be found. Rev. Dr. Hamlin and Mr. 
 Minasyan, an Armenian gentleman who now resides in 
 America, came to their relief and built them a church. 
 
 In this connection it will not be out of place to state that 
 these noble hearted men also spent a large sum of money in 
 establishing and erecting a church at Broosa. 
 
 64 
 
CHAPTER XV, 
 
 Once two students were sent from the Babak seminary 
 to a village of about 400 Armenian families, for the purpose 
 of preaching to the people and selling and distributing to 
 them religious books and tracts. The name ol this village is 
 Ovajuk and is near to Bardizag. After being there a short 
 time, they took a stroll to the top of a beautiful hill near by 
 the village. Upon this hill was built a little chapel devoted 
 to the Prophet Elijah, in which was placed a picture of the 
 Prophet. Soon after they had returned from the chapel, two 
 women reported in the village that these two Protestants had 
 defaced and desecrated Elijah's image. This story was very 
 soon circulated through the entire village, and the women be- 
 coming greatly excited, rushed upon them and beat them 
 with clubs, hoe-handles and whatever else they could lay hold 
 of, nearly tearing their clothes to pieces. Their books and 
 tracts they tore up into fragments and scattered them upon 
 the streets. The two men barely escaped with their lives, 
 and concealed themselves in a ditch under some bushes, in a 
 field not far from the village, where they remained until they 
 found an opportunity to make their way back to Nicomedia. 
 
 65 
 
After the excitement ot the villagers had been somewhat 
 allayed, they began to see the folly of their course, and fear- 
 ing that it might cause them much trouble, they laid the mat- 
 er before their Bishop and appealed to him to help them out 
 of the difficulty into which their rashness had led them. He 
 therefore went to the Pasha and bribed him to quash the case, 
 should it be brought before the court. 
 
 The Protestant representative of Nicom.edia presented 
 the matter for trial, but the Pasha delayed it from time to time, 
 and finally treated it with indifference. Seeing that it w^as 
 impossible to obtain justice in the case, the Missionary of 
 Nicomedia referred it to the Enghsh Ambassador at Constan- 
 tinople. Through his influence at the Sublime Porte at Con- 
 stantinople, his interpreter, Mr. Brown, an English gentleman, 
 a very brave and noble looking man, together with the Kavass 
 (Pasha's guard), was sent by a special steanier to Nicomedia 
 to make an investigation of it. 
 
 When Mr. Brown stated the object of his visit, to the 
 Pasha, who seeing that it w^as likely to assume a serious as- 
 pect before the government and involve him in great difficulty, 
 most willingly agreed to an investigation, and at once sum- 
 moned the national representative from that village. The re- 
 sult was that a number of the parties who were implicated in 
 the affair, were imprisoned for a short time, and the villagers 
 were compelled to pay damages covering the loss of books, 
 tracts, etc. 
 
 From this time on, the severe persecutions and the great 
 obstacles v/hich heretofore had so much prevented the spread- 
 ing of God's holy kingdom, began to disappear, and the life 
 giving principles of Christianity everywhere showed signs of 
 spreading all over the country. 
 
 66 
 
In ten years not only at Niconiedia and surrounding 
 country had a glorious work been accomplished, but all over 
 the country had the blessed seeds of the Gospel been scat- 
 tered. In many native homes the Bible was found translated 
 in their own mother tongue. Many churches had been es- 
 tablished in succession throuo^hout all Asia Minor. 
 
 67 
 
CHAPTER XVI. 
 
 Once the Rev. Dr. Dwight went into a certain town in 
 Armenia to preach to the people and cUstribute books amongst 
 them. This was soon reported to the Vicar Bishop named 
 Bedros, who strictly commanded his people to have no com- 
 munication with him whatever. He also instituted a bitter 
 persecution against Dr. Dwight, so that he could obtain neith- 
 er food, lodging, nor even food for his horse. This Vartabed,* 
 or Bishop, demanded of his people that they gather up all the 
 books and tracts which had been distributed amongst them. 
 When these were collected and brought to him, he burnt them 
 in the church yard, in the presence of the people, but being 
 prompted out of mere curiosity to know what they contained, 
 he secretly retained one of each kind to read. After perusing 
 them carefully, he was finally convinced of the doctrines and 
 truths which they taught, and at once ceased to persecute the 
 Protestants. He also began to exhibit signs of friendship 
 towards them and would sometimes secretly invite them into 
 his own private room^. This soon became known to his par- 
 ishioners who began to chide him for his acts of kindness and 
 leniency toward Protestants, and finally waged a fierce perse- 
 cution against him, so that at last he was obliged to flee to 
 
 *A vartabed is a coilei^emau whose business is to preach and to teach the 
 peo^)le. 
 
 68 
 
Constantinople where he threw diniself under the ])rotection 
 of Stephen Effendi, the Protestant representative before the 
 Turkish SubHme Porte. Having in the meantime become a 
 truly converted man, he was sent to the brethren at Nicome- 
 dia, where he might be safe from danger or harm. 
 
 Here he married a widow lady, and in time they were 
 blessed with a little boy. It was Dr. Dwight's happy privi- 
 lege to baptize this little child. . The writer well remembers 
 the impressive words uttered upon that occasion. Standing 
 in the altar he spoke as follows : 
 
 "God's providence is wonderful ! His word is sharper 
 than a two edged sword, penetrating the most obdurate heart. 
 How wonderful are his ways ! This Vartabed (pointing to 
 the man) was once my greatest persecutor, not e\'en permit- 
 ting his people to give me provender for my horse. But now, 
 how changed ! What a blessed work have the truths of the 
 Gospel wrought upon his heart ! To-day he brings his child 
 to me for Christian baptism. If we but li\'e faithful to our 
 calling and obey God's holy law, we shall 3^et see greater 
 wonders than these." etc. 
 
 This man was vc7y rich while filling his official station in 
 the Church as a Vartabed ; but in accepting the true doctrines 
 of Christianity, he was compelled to leave it all, and hence for 
 the sake of Christ's holy religion, he became very poor, so 
 that hewas necessitated to sell vegetables upon the street cor- 
 ners in order that he and his family might Y\yq. 
 
 One day, an Armenian gentleman, who knew how this 
 Vartabed had formerly been honored in the Church, acci- 
 dentally recognized him as he was engaged in his usual occu- 
 pation. This man having great sympathy for him, went to 
 him, and said, "I am greatly surprised to see you in this con- 
 
 69 
 
dition, and am grieved at the thought of it. Once you were 
 highly honored by the Church as a beloved Vartabed, wear- 
 ing upon you the Sacerdotal robes, the insignia of your sacred 
 office. Acolytfs and Priests served you. Your hands were 
 kissed by your loving parishioners, and into them money, 
 without stint, was permitted to fall. But now how difterent, 
 hov/ degraded ! Why such a condition of things ? I pity 
 you, I pity your wit." 
 
 He meekly answered, "For the sake of the Gospel truth, 
 for the sake of my immortal soul, and for the reformation of 
 my people, I will do even worse things, if such be required cf 
 me." What a noble self-sacrificing spirit ! 
 
 His little child who was baptized by Dr. Dwight, is now 
 a man in the prime oi life, and to-day he is an honored citizen 
 of the United States of America. 
 
 70 
 
CHAPTER XVII, 
 
 From what has been said concerning the persecutions of 
 the Protestant Christians in this brief history, it must not be 
 understood that the Armenians are a hostile and unkind peo- 
 ple, imperceptible to the truth, and enemies to the Christian 
 religion. But as we have many times learned of the early 
 Christians, hovv they were persecuted from a blind zeal and 
 ignorance on the part of their persecutors, as even in the case 
 of St. Paul before his miraculous conversion, so these breth- 
 ren were persecuted by their own people — oftentimes by their 
 own kindred — who thought they were doing the will of God. 
 When the Missionaries came to Turkey, they were kindly 
 received by the Patriarch and clergymen who showed great 
 hospitality and favor to them, and encouraged them to build 
 up schools which they promised to support, by sending to 
 these their )^oung men and priests to be educated. But after- 
 wards the Jesuits, who are ever the uncompromising enemies 
 of Protestantism, secretly stirred up the Armenian and Greek 
 leaders against the Missiouaries and their work, whom they 
 now began to regard with suspicion and envy. Even among 
 the Armenian Priests and collcgemen were those who, though 
 they at first persecuted the Protestants, becamiC not only 
 their staunchest friends, but also earnest workers for the cause 
 of Christ. 
 
 71 
 
The Armenians are a most kind and hospitable people, 
 and for this very reason the Missionaries have labored among 
 them with far greater success than in any other nation in Tur- 
 key. To them the name of Christ was not new. The seeds 
 of Christianity were, in the beginning, sowed in Armenia. 
 Indeed, the Armenian Church lays claim to Apostolic origin, 
 hence they were the first to embrace Christianity as a nation 
 in the third century. About the year 410, the Bible was 
 translated iato the Armenian language. 
 
 At a very early age the Armenian nation was inclined to 
 civilization more than any other nation in the East. The 
 archives of Nineveh are said to have yielded some of its rich 
 treasures to the nation, in the time of the Parthian, Vaghar- 
 shaeges, about a century and a half before Christ. They are an 
 interesting people and have a literature pecuharly their own, 
 which is noted for its deep thought and classical refinement. 
 Many ancient works, mostly manuscripts, have, at different 
 times, been brought to light, and are said to be very valuable. 
 One of England's great poets makes mention of several very 
 learned works, of which he speaks very highly. Some of 
 these have since been translated into French, and are greatly 
 admired by the learned. He also alludes to several other 
 interesting bovoks. Many valuable manuscripts yet remain 
 locked up in the Monasteries in that country, which, if brought 
 to light, would, no doubt, contribute much to ancient or Bib- 
 lical history. Their ancient theological writings are especi- 
 ally fine and are behind that of no other nation in point of 
 deep learning and sound Christian doctrine. 
 
 Their religious literature is pervaded by a deep Christian 
 sentiment, a pious spirit, and a Christian zeal worthy of imi- 
 tation. They were also characterized for their missionary 
 
 72 
 
spirit ; for we learn from their writings that they had taught 
 the doctrines of Christianity as far as Hindostan. For these 
 principles they were frequendy persecuted, many of them be- 
 ing compelled to suffer martyrdom ; they were frequently led 
 into war \\'ith the Persians and others on account of these 
 things. The doubly barbarous Persians, their most blood- 
 thirsty enemies, were pardcularly troublesome neighbors to 
 them, since they wished to force them to deny Christianity 
 and accept the teachings of Zoroaster, or Fire Worship. 
 Persecuted at first by the Persians and others on the one hand, 
 and afterwards by the] Turks on the other, they were con- 
 strained to forego their civil power rather than that they should 
 lose the Christian religion. It is, indeed, a miracle that they, 
 to-day, bear a Christian name at all. Is it not rather a won- 
 der that their history was not buried in oblivion and lon^ ago 
 forgotten ? Their oppressors were cruel and barbarous, es- 
 pecially the Persians and Turks who knev/ no brounds to 
 their cruelty, often tying the aged In pairs and then splitting 
 them in halves. Infants were snatched from their mothers* 
 breasts and massacred in the presence of these terror strickea 
 mothers. Nay more, the bowels of the pregnant were even 
 ripped open and their unborn babes destroyed before their 
 expiring eyes. Thus the land of their nativity was consecrat- 
 ed with their life* blood. And all this they suffered for the 
 sake ot the Christian religion. For this cause they were forc- 
 ed to part with their beautiful daughters who were brutally 
 treated and desecrated by their oppressors. 
 
 It is true that they, as a church, have since become cor- 
 rupted, but this gradually came from their associations with 
 the Greeks and Romans, v/hose superstitions crept into the 
 Church during their terrible struggles in those dark ages. 
 
 73 
 
Although the Armenian nation in part to-day is held in 
 subjugation by the authority of a miserable government, it is 
 the life of Turkey. Were it not for this circumstance, they 
 would compare favorably with other enlightened nations of 
 the civilized world. As it is, they are entirely cut off and 
 separated from all other enlightened peoples. They have 
 great capacity for improvement and only lack the opportunity. 
 Among them is a great desire for improvement, and many of 
 their young men are going abroad to seek after the knowledge 
 which they so much wish. Not a few of them have been lead 
 to seek this improvement in America, since the United States 
 ofters such great opportunities to those who thirst after 
 wisdom. 
 
 If the Missionaries ever become successful in the evange- 
 lization of Turkey, they can only accomplish this through the 
 Armenian nation, since the Mohammedans are unapproacha- 
 ble, while the Greeks, like many, who in the time of Christ 
 boasted themselves to be the children of Abraham, claim to 
 have taught to the world philosophy, science, and refinement, 
 through Aristotle, Socrates, Plato, and Homer ; nay more, 
 they boast that their nation gave birth to the early Church 
 Fathers, who spread Christianity abroad through the Earth. 
 
 Once a Greek proudly boasted to the writer, saying, "We 
 have given you Philosophy and the Fathers of the Church, 
 and have taught Christianity to the world, now do you Pro- 
 testants presume to teach us ?" He replied, "It is true you 
 have given to the world philosophers and the early Church 
 Fathers and taught it Christianity, but the Europeans and 
 Americans have robbed you of your learning and piety, and 
 left you nothing but your pride and vanity. What is the 
 profit to you, if your great great grandfather was rich and left 
 
 74 
 
you poverty stricken ? Your church has long since lost its 
 spiritual life and is now sunken into superstition." 
 
 The Greeks do not recognize any rites or doctrines ex- 
 cept their own as canonical, and they never received any one 
 from another church without baptizing him. 
 
 We are, however, glad to say that there are, at present, 
 quite a number of young men from the Greek nation, who are 
 attending some of the Missionary seminaries, and who give 
 promise of much good for the future. Upon these rests the 
 hope of success in converting the Greeks to Protestantism, for 
 though they be proud and haughty, they will receive the Gos- 
 pel when it is brought to them by those of their own nation. 
 
 75 
 
CHAPTER XVIII. 
 
 From the Babak Seminary, through the direct inliuence 
 and care of Dr. HamUn, had gone forth many highly educat- 
 ed and earnest native ministers who accompHshed a good 
 work among their people to the glory and honor of God. 
 
 Through the Female Boarding School established by 
 the Missionaries at Constantinople under the care of Dr. 
 Goodell, much good was also done. The native ladies who 
 graduated here, rendered much efiicient aid, and have been 
 great instruments in the hands of the Missionaries in advanc- 
 ing the work of saving souls. 
 
 At this time the Armenian Patriarch occupied a seat in 
 the Sublime Porte at Constantinople, as the nation's repre- 
 sentative before the Turkish government; his brother, 
 Stephen Effendi, held a like position as the Protestant repre- 
 sentative. 
 
 In the Armenian nation, a great thirst for knowledge was 
 awakened, and there was a glorions expectation for the future, 
 both on the part of the Missionaries and the native Christians 
 as may be shown from the following taken from "Forty Years 
 in the Turkish Empire," pages 299 and 382 which says, "If 
 this work of God goes forward in the same proportion for ten 
 years to come, as it has gone for ten years past, there v.-illbc 
 no further'occasion for any of us to remain here, unless it be 
 
 76 
 
to assist you in bringing to a knowledge of these same pre- 
 cious saving doctrines of the Gospel, the Greeks and Jews 
 and others around you 
 
 '*We have been spared to see great and wonderful 
 changes, since Mrs. Goodell and myself came to this Eastern 
 v/orld, a third of a century ago. But those who come after 
 us will see still greater ; and herein do we rejoice ; yea, and 
 we hope, by the mercy of our Lord Jesus Christ to rejoice for 
 being ^sinners saved by grace alone." 
 
 These things not only gave them great hope and joy, 
 and encouraged them in their labors, but these were glorious 
 tidings to the American Christians, and the American Board 
 soon became a mighty society which shed a wonderful influ- 
 ence abroad among other Christian denominations so that 
 they, too, began to imbibe a Missionary spirit. 
 
 But more than a half century has passed since the Mis- 
 sionaries commenced their work in Turkey ; have their hopes 
 and great expectations been fully realized ? And have the 
 native lorethren enjoyed the fruits of their bitter trials and per- 
 secutions, for themselves and their offspring ? We are oblig- 
 e J to answer sadly, no. 
 
 In this brief liistory, it is not the purpose of the writer to 
 explain the many causes which have retarded the realization 
 of these high expectations, suffice it to say thnt what iJiose 
 good Missionaries sowed, the}.' reaped. 
 
 We read in the Revelations that to St. John was given a 
 little book, which in his mouth was sweet as honey, but 
 which, when he had swallowed it, became biifcr. It is indeed 
 true ih^at when tlie word of God is received in the heart, it 
 causes Mis people many severe triiils within, and not unfre- 
 qucntly bitter persecutions without ; but again it is also true 
 
 77 
 
that in the mouth it is sweet, enlightening the understanding 
 and purifying the heart, reforming individual lamilies and 
 nations, helping them to raise above sin and degredation, 
 causing nations to enjoy the highest civilization, and above 
 all, giving them the hope of Glory in which they can trust in 
 life and in death, and causing this hope to be their great sup- 
 port in the day of adversity, yea, that blessed hope which 
 awaits the glorious appearing of our Lord and Savior Jesus 
 Christ with all His holy saints. 
 
 Thank God that he has a chosen people who, bringing 
 forth fruits of His glorious righteousness, shine as lights into 
 the ends of the dark corners of the earth, imparting to them 
 the light and life which they have received from their Heav- 
 enly Master. 
 
 For those who have already labored faithfully and suc- 
 cessfully, but who have since gone to their rest, what an un- 
 speakable joy do they now share together with many of 
 those for whom they so earnestly labored, in our Father's 
 house above ! Once they sowed in tears, now they are reap- 
 ing with rejoicing. They are numbered with those "which 
 came out of great tribulation, and have washed their robes» 
 and made them white in the blood of the Lamb." 
 
 When we cast our pennies into the mission treasury or 
 tract society, we may not always see the blessed results from 
 our labors of love, but after a short time, when our work is 
 done, and we enter our eternal home, the Heavenly King- 
 dom, there we shall see great multitudes from all nations, 
 "from the east and from the u est, and from the north, and 
 from the south," with Abraham, Isaac and Jacob, singing 
 hallelujahs of salvation, who have been saved by these hum- 
 ble means. 
 
 78 
 
What a pleasant thought for the contemplation of a 
 Christian to know that not only he himself will be happily 
 saved in that beautiful world, but that he has also, by his 
 labors, been the means of turning many souls to righteous- 
 ness whereby they too may have eternal life. In this way 
 only will they have secured the great object of their being, 
 and then will they not have lived in vain. Then will be en- 
 joyed the glorious promises of our dear Savior through all 
 eternity. If even the givmg of a cup of cold water shall not 
 be without its reward, then how much viore blessed will be 
 reward of those who have been the humble means of saving 
 souls for whom Christ has died. 
 
 "And they that be wise, shall shine as the brightness of 
 the firmament : and they that turn many to righteousness, as 
 the stars for ever and ever." "Yea, saith the spirit, that they 
 may rest from their labors; and their works do follow 
 them." "Well done thou good and faithful servant, enter 
 thou into the joys of the Lord." 
 
 "Therefore, my beloved brethren, be ye steadfast, un- 
 movable, always abounding in the work of the Lord, foras- 
 much as ye know that your labor is not in vain in the Lord." 
 I Cor. 15: 58. 
 
 "How liappy are the Saints above, 
 
 Who once went sorrowing here ; 
 But now they taste unmingled love, 
 
 And joy without a tear." 
 
 79 
 
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