CHAPTER XLI
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SYRIA.
1869-1870.
Though the Seminary at Abeih had a few students preparing for the ministry, under Mr. Calhoun, it could not properly be called a Theological Seminary. Only at Hasbeiya, Hums, and Ain Zehalty had native pastors been found for the churches. There were five churches without pastors. The eight churches had two hundred and forty-five members. The thirty-one common schools numbered a thousand male and one hundred and seventy female pupils. Eight of the teachers were church-members, and four of these were females. The demand for education was beyond the ability of the mission to supply.
At the recommendation of the Prudential Committee, a Theological Seminary was commenced at Abeih in May, 1869; and Dr. Jessup from Beirût, and Mr. Eddy from Sidon, were associated with Mr. Calhoun in its instruction. Seven students composed the first class, and, with but one exception, evinced a good Christian spirit, studied hard, and seemed anxious to live an active and useful Christian life. The five winter months of their vacation were spent in evangelical labors.
As far back as 1865, there was a prosperous female boarding-school at Beirût, under the care of Mr. Aramon and Miss Rufka Gregory, natives of Syria. In the following year, this school had thirty boarders and twenty day scholars. It was the first Protestant school in Syria that demanded pay for the education of girls, but its receipts for tuition and board equaled about half the expenses. "Among the causes," say the brethren of the Beirût station, "which operated to prevent the raising of the rates of board and tuition to a self-supporting basis, was the existence of competing schools furnished with European teachers, rendering it difficult for the seminary to induce parents to pay the full expense. This was a grave difficulty, and one which, in one form or another, has met every attempt to establish the principle of self-support in Syria, in all departments of our work; but it only makes it the more important that this native institute, with native teachers and adapted to native tastes and habits, should be steadily sustained, lest the impulse already given in the direction of self-support, be lost." A building was completed for the school in 1867, at the cost of about $9,000, chiefly the result of contributions in the United States, but without any organic connection with the mission. Of its seventy-six pupils fifty-seven were boarders, and the income was $3,220 in gold, which was $1,000 short of its expenses. There was still the impediment of unwise competition. The pupils were from Moslem, Greek, and Greek-Catholic, as well as Protestant families; though it was well known that the institution was an evangelizing agency, and that all were expected to attend Protestant worship on the Sabbath, and were daily taught in the Bible.
In the absence of Miss Gregory on account of failing health, Mr. and Mrs. Aramon carried on the school, with the assistance of ladies from the mission. The school increased in numbers and the examination in 1868 was attended by a great throng of the people, from all classes and all sects. It was a noticeable fact that Mohammedan parents in Beirût were beginning to insist earnestly upon the education of their girls. The Beirût Arabic official journal, the "Kadethat el-Akhbax," published a list of schools in the city,--possibly somewhat exaggerated,--in which it was said, that there were two thousand girls and three thousand boys and young men in the various Protestant, Greek, Maronite, Catholic, and Mohammedan schools.
The school passed under the care of Misses Everett and Carruth on their arrival in Syria, and substantial progress was made towards self-support, but less than would have been but for the French, English, and German schools, which tended to draw away the girls, and the families they represented, from the influence of the missionaries.
There was, also, a female boarding-school at Sidon, which had been growing in numbers and influence. The scholars were all Protestants, selected with care from the various schools of the country. "They have come," wrote Mr. Eddy, "from all parts of the land,--from Hums and Safeeta on the north, from Mount Lebanon on the east, and the district of Merj Aiyun on the south; and besides the good they gain for themselves while here, they will carry light and civilization, and we trust religious influence with them to their widely scattered homes." The school was in the immediate charge of Mrs. Watson and her daughter, English ladies, and more recently Miss Jacombs, for five years a teacher on Mount Lebanon, and supported by a society of ladies in England. It was fully in sympathy, however, with the mission, and had the sympathy, prayers, and aid of English Christians. The number of pupils was twenty.
THE SYRIAN PROTESTANT COLLEGE.
The desire for education had visibly increased, and was due, in part, to commercial intercourse with western nations, and the interference of foreign powers in the political affairs of the country; but far more to the schools, books, preaching, and personal influence of missionaries. Schools had been multiplying for elementary and high school instruction, but there was no provision for a liberal education. The Jesuits, indeed, had institutions, but their teaching was partial, fitted to repress inquiry, and exclusively to foster their own ecclesiastical and sectarian ends.
THE SYRIAN PROTESTANT COLLEGE. [image]
The demand for a Protestant college was discussed at a meeting of the mission, in the spring of 1861, and again in the following August, when an outline of the proposed scheme was presented.[1]
[1] In this statement concerning the College, I make such use as my limits will allow, of an able document, drawn up by Prof. D. Stuart Dodge, and kindly sent me, at my request, by the President, Dr. Daniel Bliss. It bears date May, 1872.
"The objects deemed essential, were to enable natives to obtain, in their own country, in their own language, and at a moderate cost, a thorough literary, scientific, and professional education; to found an institution, which should be conducted on principles strictly evangelical, but not sectarian; with doors open to youth of every Oriental sect and nationality, who would conform to its regulations, but so ordered that students, while elevated intellectually and spiritually, should not materially change their native customs. The hope was entertained, that much of the instruction might at once be intrusted to pious and competent natives, and that ultimately the teaching could be left in the hands of those, who had been raised up by the College itself."
The curriculum embraced a period of four years; and the studies were the Arabic Language and Literature, Mathematics, the Natural Sciences, the Modern Languages, Turkish Law and Jurisprudence, and Medicine,--the last to have special prominence, since the East was filled with ignorant native quacks and medical jugglers. A leading place would also be given to Moral Science, and Biblical Literature, with the Scriptures as a constant text-book. Theology, as a system, would be left to the care of the several missions.
It was thought that the American Board could not undertake so large a literary work in any one mission, and that the College should be separate from and independent of the Board and its missions, as such; but that, being on so broad a basis, other evangelical bodies among the Arabic-speaking race might be invited to share in its advantages and control. Denominational distinctions set aside, those engaged in similar missionary operations could unite in an enterprise designed to advance their common interests.
The College was to be at Beirût, the chief seaport of Syria, and a place of enterprise and growing importance, occupying a central position in respect to all the Arabic races. The local Board of Directors was to be composed of American and British missionaries and residents of Syria and Egypt, with several consular officials and leading merchants; of which a quorum should always reside in Beirût and its immediate vicinity.
The Rev. Daniel Bliss, six years a missionary of the American Board on Mount Lebanon, was cheerfully released by the Prudential Committee from his connection with the mission, that he might take the Presidency of the College, and visit the United States and England to obtain the needful endowment.
To secure public confidence, it was found indispensable to have the institution incorporated in America, with a responsible Board of Trustees. A charter was accordingly obtained, in April, 1863, in accordance with the laws of the State of New York, and in May, 1864, additional power to hold real and personal estate was granted by act of the Legislature. A constitution was framed, binding the institution to evangelical and unsectarian principles; formally constituting the body, appointed by the mission, a local Board of Managers, with large liberty in administration; and defining the relations between the Boards in America and Syria and those of the various officers to be connected with the College. It further provided, that the Board of Trustees should have the right to exercise final authority in all matters, and that funds for endowments should be retained in the United States, the income only to be transmitted to the East.
An endowment fund of $100,000 was secured from a small number of contributors, the Trustees and their immediate friends being the largest donors.[1] In addition to this, Dr. Bliss obtained £3,000 in England; Lords Shaftesbury, Stratford de Redcliffe, Dufferin, Strangford, and Calthorpe, among the nobility, indorsing the enterprise; and the Turkish Missions Aid Society rendered valuable assistance. The "Syrian Improvement Committee" gave £1,000, from funds remaining after the relief of sufferers from the Lebanon massacres.
[1] Among the more active and influential of these, as I learn from other sources, was the Rev. D. Stuart Dodge. In 1872, the endowment fund was reported to be $130,000.
Dr. Bliss returned to Syria early in 1866. The first college class consisted of fourteen members. A preparatory department was afterwards added, and eighty names have been enrolled in the two departments. The students have evinced, in most instances, an aptitude and zeal for study, that would be creditable in more favored lands. The charge for tuition is twenty-five dollars for the collegiate year of nine mouths; and fifty-five dollars additional for those who board in the institution. The sects represented are the Protestant, Orthodox-Greek, Papal-Greek, Latin, Maronite, Druze, Armenian, and Coptic.
All boarders are required to be present at morning and evening prayers, and to attend Protestant worship and Bible classes on the Sabbath; and Bible lectures or Scripture recitations are of daily occurrence. A voluntary prayer-meeting is maintained by the students.
Most of the thirteen who have graduated from the Academic Department, are acceptably employed as teachers of a higher grade in Syria and Egypt. Two have entered the Medical Department, and two are studying Law. The first Commencement was in July, 1870, and the addresses were in three languages. The College has a Medical Department, and the first medical class was graduated in July, 1871.
A building fund of about $70,000 having been contributed chiefly by the donors to the endowment fund, a plot of nearly twenty acres of ground was purchased at Râs-Beirût, in the immediate vicinity of the city; facing Lebanon, overlooking the Mediterranean, healthy, accessible, yet sufficiently retired; and the edifice is in the process of erection. The corner stone was laid, December 7, 1871, by the Hon. William E. Dodge, and appropriate exercises, in English and Arabic, accompanied the ceremony.
The Medical Hall is located at some distance from the College edifice. These buildings may be seen from almost every quarter of the city, and from the villages on the western slopes of Lebanon; and they will be the first objects to greet the eyes of all who enter the harbor, and will stand as the exponents and dispensers of sound Christian learning.
The connection of this mission with the American Board continued until the latter part of the year 1870, wanting only two years of half a century, when the reunion of the Presbyterian Church gave rise to the question of a transfer of the mission to the Presbyterian Board. The events above described, connected with the Syrian Protestant College, favored such a result, and the question was kindly, though reluctantly entertained. On the 20th of September, 1870, the following paper was received at the Missionary House:--
"The Syria mission, at a special meeting held in Abeih, August 16, 1870, had laid before them two documents, one from the Prudential Committee of the American Board of Commissioners for Foreign Missions, and the other from the Committee of Conference of the General Assembly of the Presbyterian Church with the American Board,--touching the transfer of the mission from the American Board to the Presbyterian Board of Foreign Missions; and having given the subject their serious and prayerful consideration, they have adopted the following action:--
"1. That the mission regard the subject thus presented as one which has not originated with themselves, but as having been brought before them by the Providence of God; and as not to be decided at all by them on personal grounds or ecclesiastical preferences, but to be decided solely in view of its bearings upon the cause of Christ in this land, and among the churches at home.
"2. That the mission appreciate the delicacy and kindness with which the Prudential Committee of the American Board of Commissioners for Foreign Missions conveyed the consent of the Board to the withdrawal of its members from their service, with the view of forming a new connection, if they deem it expedient, and the hearty assurance of their readiness to continue the support of the mission should they decide to remain as heretofore.
"3. That they also equally appreciate the cordial invitation extended to them by the Committee of the Presbyterian Church, and the pledge conveyed to the mission, that they shall enjoy, in the new proposed connection, all the freedom of action, 'in respect to their policy and ecclesiastical relations,' which they have hitherto possessed.
"4. That the mission find great difficulty in considering calmly and impartially a question involving their separation from the American Board, the severing of ties which have existed until within two years of half a century, which have been interwoven with the earliest recollections of childhood, which have grown strong by personal connection and active coöperation during years of service, and which we had anticipated would only be dissolved by death. No language can express how much of pain to their hearts the thought of this separation involves. Their relations to the Secretaries, to the Prudential Committee, and through them to the churches, have been most tender and happy.
"In these relations they have found the largest liberty and the fullest sympathy, and personally, the mission have no cause to desire a change.
"The feelings of the mission on this point will be more fully expressed by individual communications from its several members, to the Prudential Committee.
"5. In view, however, of the weighty considerations which have been set before the mission for this change of their connection, considerations whose reasonableness and justice are apparent to their minds, and in view of the expressed opinion of what is their duty, on the part of the reunited Presbyterian Church, they cannot but feel that the call is from God, and the step to be taken is one demanded by the highest interests of Christ's Church.
"6. That the mission express their conviction, that no change is demanded in the ecclesiastical connections of any of its members.
"In accordance, therefore, with these views of this whole subject,--
"_Resolved_, 1st; that the mission present to the Prudential Committee a request for a release from their connection with the American Board, with a view to placing themselves under the direction of the Presbyterian Board.
"And 2d, That the mission accept the invitation conveyed in the letter of the Rev. J. F. Stearns, D. D., Chairman of the Committee of Conference of the Presbyterian Board of Missions, dated June 19, 1870, to place themselves under the care of the Presbyterian Board.
"Although the official ties which have bound us to those with whom we have been so long and so happily associated may thus be severed, we feel that the bonds of sympathy and of prayer remain unchanged, and will continue so to remain until, in the higher work of praise, our hearts and voices shall be again and forever _united_."
In accordance with this action the individual members of the mission sent a request to be released from their connection with the American Board, and they were released by vote of the Prudential Committee.
The members of the mission, at that time, were Drs. Thomson, Van Dyck, and H. H. Jessup, and Messrs. Calhoun, Eddy, Bird, Samuel Jessup. I. N. Lowry, and James S. Dennis. The author would naturally have great pleasure in quoting from their letters of farewell, but can only refer the reader for them to the "Missionary Herald."[1]
[1] _Missionary Herald_, 1870, pp. 391-398.
RESULTS OF THE PAST.
The history of the mission of the American Board to Palestine and Syria cannot be closed better than by the retrospective summary made by the mission at the close of their relations with the Board. They are speaking of the results of past labors.
"To Protestant influence, in great part, may we ascribe the changed feeling, which has come over the minds of the Mohammedans towards Christians. The Christian religion has become understood by them to be not wholly the system of idolatry, which they once regarded it, nor professing Christians as devoid of morality as they once seemed. As a consequence, there has been a sensible quenching of the flame of Moslem bigotry, and a greater respect for Christians, their rights, their Bible, and their religion. The relative positions of the crescent and the cross are not what they were when the missionaries came to Syria. The Bible has gained ground, and the Koran has lost it, as a controlling influence in the land. Some Mohammedans are among the attendants upon our preaching, and these would doubtless be more numerous, but for the risk to property and to life, which inquirers from among them incur.
"Not without results have the children of the Druzes been taught in our schools during all these years, and so many conversations been held with adults of that sect. The leaven of the Gospel has penetrated even to the secret inner sanctuaries of their religion; and the white turbans of the initiated Druzes seen in our Sabbath congregations, the inquirers who come to our houses, and the baptized converts from among them, show that not in vain to the Druzes has the light of the Gospel again dawned upon Syria.
"But principally among the nominally Christian sects have the indirect results of missionary labor extended. These are visible in the changed power of the clergy. Once excommunication was a terror above all terrors. Now it is so powerless a weapon, that those who once wielded it so effectively are ashamed to challenge ridicule by exposing its weakness.
"Protestantism, once regarded by the mass of the people as the blackest of heresies, finds everywhere its defenders and vindicators, even where it lacks followers, and no longer can the lies gain currency, with which the clergy were accustomed to frighten away their flocks from gospel influence.
"The religious instruction given in their churches has been modified. More Bible is taught, and less tradition. The preaching is more of Christ, and less of the saints. The adoration of pictures has greatly lessened. All sects have been compelled to introduce schools, and to educate both boys and girls, to educate their priests, and to remove the restrictions from reading the Bible.
"The circulation of the Scriptures, and of religious books, has been wide-spread, and we have heard of some who have been enlightened by these silent teachers, and have through them found Christ as their Saviour, and died in joyful trust in Him; though they never had an opportunity to publicly profess their faith in Him.
"Among all sects, Mohammedan, Druze, Greek, Maronite, and Catholic, the glaciers of prejudice, which for centuries have been forming, are now melting under the warmth of the Gospel.
"The gift of the Bible to this people in their own tongue, is the rich golden tribute which the West has returned to the East, in acknowledgment of its obligation to the land whence the Bible came.
"Brighter than the light, which kindles early and lingers late upon the crests of Lebanon and Hermon, crowning them with glory, is the light of the Gospel, which has shone into dark hearts, in hamlet and city, recalling the memories of a past not inglorious, and presaging a fairer splendor in the future.
"Not in vain have Hebard, and Smith, and Whiting, and De Forest, and Ford, sowed the seed of the Word in tears, even though they went home with few gathered sheaves. From the heights of heaven they now behold the springing harvest. Not in vain have others toiled here, whose summons has not yet come. They bless God for what their eyes see and their ears hear of the Lord's working around them. Reluctantly have those yielded to the sad necessity of returning home, who, having just thrust in the sickle, found their strength unequal to the toil.
"The churches in America, which have aided in sustaining the mission by their offerings and their prayers, have seen fewer results, than have crowned their labors in other fields; their faith has been sorely tried; but they have been permitted to hear, from time to time, of souls ransomed from darkness and sin; echoes of the songs of triumph sung by departing saints have been borne to their ears, and they have felt that their labors have not been unrewarded.
"By God's grace we have laid anew the foundations of God's living temple, Christ being the chief corner-stone, and we have seen some courses already built upon it. We have set up and maintained the banner of the cross in the face of its pretended friends and its avowed foes. We have collected a little army on the Lord's side, and armed them with the sword of the Spirit. We have prepared an arsenal of spiritual weapons for future conflicts, in the Scriptures and other religious books translated and committed to the people. We have established outposts of schools and seminaries, have raised strongholds of the truth in churches planted here and there throughout the land. We have taken possession of the land in the name of King Immanuel, and we aim to subdue and hold it wholly for him."[1]
[1] From the _Foreign Missionary of the Presbyterian Church_, April, 1871, p. 305-307.
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