"I wish I had strength to do more, but my school and my studies draw upon my energies continually." Even at that early day Moslem girls came to be taught by Mrs. Smith. She writes June 2, "A few days since, one of my little Moslem scholars, whose father was once an extensive merchant here, came and invited me to make a call upon her mother. I took Raheel and accompanied her to their house which is in our neighborhood. I found it a charming spot and very neatly kept. Hospitality is regarded here as a religious act, I think, and a reputation for it is greatly prized."

In July she wrote of what has not ceased to be a trial to all missionaries in Beirut for the past forty years, the necessity of removing to the mountains during the hot summer months. The climate of the plain is debilitating to foreigners, and missionary families are obliged to spend three months of the hot season in the Lebanon villages. "My school interests me more and more every day, and I do not love to think of suspending it even for a few weeks during the hot season. Day before yesterday a wealthy Jewish lady came with her two daughters to the school, and begged me to take the youngest as a scholar."

July 19. "At our Sabbath School to-day were twenty-eight scholars, twenty-one girls and seven boys."

July 31. "To-day I closed my school for the month of August by the distribution of rewards to thirty little girls. The American and English Consuls and a few Arab friends were present, and expressed much pleasure at the sight of so many young natives in their clean dress. A few of the more educated scholars read a little in the New Testament."

August 8. "On Saturday I closed my school for the month of August. It was increasing every day in numbers and I would gladly have continued it. Last Sabbath we had at the Sabbath School forty-six scholars, a fourth of whom were Moslems."

September 29. "Yesterday I commenced my school again with twenty scholars; which, for the first day, was a good number. Mrs. Whiting has ten little Moslem girls in Jerusalem, and the promise of more."

December 14. "On Saturday, our native female prayer-meeting consisted of twenty, besides two children. Fourteen were Arabs, more than were ever present before. We met in the girls' school room, where we intend in future to assemble. We sung part of a psalm, as we have begun to teach music in our school. We find the children quite as capable of forming musical sounds as those in our own country; but alas, we have no psalms or hymns adapted to their capacities. The Arabic cannot be simplified like the English, without doing violence to Arab taste; at least such is the opinion now. What changes may be wrought in the language, we cannot tell. Of this obstacle in the instruction of the young here, you have not perhaps thought. It is a painful thought to us, that children's literature, if I may so term it, is incompatible with the genius of this language: of course, infant school lessons must be bereft of many of their attractions."

It may be interesting to know whether present missionary experience differs from that of Mrs. Smith and her husband in 1835, with regard to children's literature in the Arabic language.

In 1858, Mr. Ford prepared, with the aid of Mr. Bistany, (the husband of "Raheel," Mrs. Smith's adopted child,) a series of children's Scripture Tracts in simple and yet perfectly correct Arabic, so that the youngest child can understand them. In 1862, we printed the first Children's Hymn-book, partly at the expense of the girls in Rufka's school. We have now in Arabic about eighty children's hymns, and a large number of tracts and story books designed for children. We also publish an Illustrated Children's Monthly, called the "Koukab es Subah," "The Morning Star," and the children read it with the greatest eagerness.

The Koran, which is the standard of classic Arabic, cannot be changed, and hence can never be a book for children. It cannot be a family book, or a women's book. It cannot attract the minds of the young, with that charm which hangs around the exquisitely simple and beautiful narratives of the Old and New Testament. It is a gem of Arabic poetry, but like a gem, crystalline and unchanging. It has taken a mighty hold upon the Eastern world, because of its Oriental style and its eloquent assertion of the Divine Unity. It is reverenced, but not loved, and will stand where it is while the world moves on. Every reform in government, toleration and material improvement in the Turkish Empire, Persia and Egypt, is made in spite of the Koran and contrary to its spirit. The printing of the Koran is unlawful, but it is being printed. All pictures of living objects are unlawful, but the Sultan is photographed, Abd el Kader is photographed, the "Sheikh ul Islam" is photographed. European shoes are unlawful because sewed with a swine's bristle, but Moslem Muftis strut about the streets in French gaiters, and the women of their harems tottle about in the most absurd of Parisian high-heeled slippers.

The Arabic Bible translated by Drs. Eli Smith and Cornelius Van Dyck, is voweled with the grammatical accuracy and beauty of the Koran with the aid of a learned Mohammedan Mufti, and yet has all the elegant simplicity of the original and is intelligible to every Arab, old and young, who is capable of reading at all. The stories of Joseph, Moses, and David, of Esther, Daniel and Jonah are as well adapted to the comprehension of children in the Arabic as in the English.

Not a few of the hymns in the Children's Hymn book are original, written by M. Ibrahim Sarkis, husband of Miriam of Aleppo, and M. Asaad Shidoody, husband of Hada. This Hymn book was published in 1862, with Plates presented by Dr. Robinson's Sabbath School of the First Presbyterian Church, Brooklyn.

This digression seemed necessary, in order to show the great progress that has been made since 1836, in preparing a religious literature. It is no longer true as in Mrs. Smith's day, "that we have no psalms or hymns adapted to the capacities of children." Nor is it longer true that "children's literature is incompatible with the genius of the Arabic language."

In a letter addressed to the young women in the "Female Academy at Norwich," February, 1836, Mrs. Smith gives a vivid description of the "average woman" of Syria in her time, and the description holds true of nine-tenths of the women at the present day. There are now native Christian homes, not the least attractive of which is the home of her own little protege Raheel, but the great mass continue as they were forty years ago. She says, "My dear friends, will you send your thoughts to this, which is not a heathen, but an unevangelized country. I will not invite you to look at our little female school of twenty or thirty, because these form but a drop among the thousands and thousands of youth throughout Syria; although I might draw a contrast even from this not a little in your favor. But we will speak of the young Syrian females at large, moving in one unbroken line to the land of darkness and sorrow. Among them you will find many a fine form and beautiful face; but alas! the perfect workmanship of their Creator is rendered tame and insipid, for want of that mental and moral culture which gives a peculiar charm to the human countenance. It is impossible for me to bring the females of this country before you in so vivid a manner that you can form a correct idea of them. But select from among your acquaintances a lady who is excessively weak, vain and trifling; who has no relish for any intellectual or moral improvement; whose conversation is altogether confined to dress, parties, balls, admiration, marriage; whose temper and faults have never been corrected by her parents, but who is following, unchecked, all the propensities of a fallen, corrupt nature. Perhaps you will not be able to find any such, though I have occasionally met with them in America. If you succeed, however, in bringing a person of this character to your mind, then place the thousands of girls, and the women, too, of this land, once the land of patriarchs, prophets and apostles, in her class." "These weak-minded Syrian females are not attentive to personal cleanliness; neither have they a neat and tasteful style of dress. Their apparel is precisely such as the Apostle recommended that Christian females should avoid; while the ornament of a meek and quiet spirit is thrown wholly out of the account. They have no books, and no means of moral or intellectual improvement. It is considered a disgrace for a female to know how to read and write, and a serious obstacle to her marriage, which is the principal object of the parent's heart. This abhorrence of learning in females, exists most strongly in the higher classes. Nearly every pupil in our school is very indigent. Of God's word they understand nothing, for a girl is taken to church perhaps but once a year, where nothing is seen among the women but talking and trifling; of course she attaches no solemnity to the worship of God. No sweet domestic circle of father, brother, mother and sister, all capable of promoting mutual cheerfulness and improvement, greets her in her own house. I do not mean to imply that there exists no family affection among them, for this tie is often very strong; but it has no foundation in respect, and is not employed to promote elevation of character. The men sit and smoke their pipes in one apartment, while in another the women cluster upon the floor, and with loud and vociferous voices gossip with their neighbors. The very language of the females is of a lower order than that of the men, which renders it almost impossible for them to comprehend spiritual and abstract subjects, when first presented to their minds. I know not how often, when I have attempted to converse with them, they have acknowledged that they did not understand me, or have interrupted me by alluding to some mode or article of dress, or something quite as foolish." "Thus you see, my young friends, how unhappy is the condition of the females of Syria, and how many laborers are wanted to cultivate this wide field. On the great day of final account, the young females of Syria, of India, of every inhabited portion of the globe, who are upon the stage of life with you, will rise up, either to call you blessed, or to enhance your condemnation." "God is furnishing American females their high privileges, with the intention of calling them forth into the wide fields of ignorance and error, which the world exhibits. I look over my country and think of the hundreds and thousands of young ladies, intelligent, amiable and capable, who are assembled in schools and academies there; and then turn my eye to Jerusalem, Hebron, Nazareth, Sychar, Damascus, Tyre, Sidon, Jaffa, and to the numerous villages of Mount Lebanon, and think, 'Why this inequality of condition and privileges? Why can there not be stationed at every one of those morally desolate places, at least one missionary family, and one single female as a teacher? Does not Jesus Christ, the Good Shepherd, require it of His youthful friends in America, that from love to Him, gratitude for their own distinguished mercies, compassion for perishing souls, and the expectation of perfect rest and happiness in heaven, they should spread themselves over the wide world, and feed the sheep and the lambs scattered without a shepherd upon the mountains?' Yes, He requires it, and angels will yet behold it; but shall we not see it in our day?"

Great changes have come over Syria since the above words were written. Not less than twelve high schools for girls have been established since then in Syria and Palestine, and not far from forty common schools, exclusively for girls, under the auspices of the different Missionary Societies.

In February, 1836, Mrs. Smith also undertook the work of systematic visiting among the mothers of her pupils. She says, "Perhaps it will be a very long time before we shall see any fruit. Indeed those who enter into our labors may gather it in our stead; yet I am anxious that we should persevere until we die, though no apparent effect be produced."

In April, 1836, she wrote, "My mind is much upon a female boarding school; and if I can get the promise of ten girls, we shall, God willing, remove the press from our house, and commence one in the fall."

In May she commenced a new term of her day school with twenty-six scholars. She says, "The wife of a persecuted Druze is very anxious to learn to read, and she comes to our house every day to get instruction from Raheel." She also says, "We feel the want of books exceedingly. The little girl whom I took more than a year since, and who advances steadily in intelligence and knowledge, has no book but the Bible to read, not one." Then again, "Should our press get into successful operation, I despair in doing anything in the way of infant schools, because the Arabic language cannot be simplified, at least under existing prejudices. If every hymn and little story must be dressed up in the august habiliments of the Koran, what child of three and six years old will be wiser and better for them! How complete is the dominion of the Great Adversary over this people! All the links of the chain must be separated, one by one. And what a long, I had almost said, tedious process! But I forget that to each one will be assigned a few only of these links. We are doing a little, perhaps, in this work; if faithful, we shall rest in heaven, and others will come and take our places and our work."

On the eleventh of June, Mrs. Smith's health had become so impaired from the dampness of the floor and walls of her school building, that her physician advised a sea voyage for her. After suffering shipwreck on the coast of Asia Minor, and enduring great hardships, she reached Smyrna, where she died on the 30th of September, in the triumphs of the Gospel. Her Memoir is a book worthy of being read by every Christian woman engaged in the Master's service.

In a letter written from Smyrna, July 28, she says, "I had set my heart much upon taking Raheel with me. Parents, however, in Syria, have an especial aversion to parting with their children for foreign countries. One of my last acts therefore was to make a formal committal of her into the hands of my kind friend Miss Williams. I had become so strongly attached to the little girl, and felt myself so much rewarded for all my efforts with her, that the circumstances of this separation were perhaps more trying than any associated with our departure."

Mrs. Smith had from the first a desire to take a little Arab girl to be brought up in her family, and at length selected Raheel, one of the most promising scholars in her school, when about eight years of age, and with the consent of her parents adopted her. In her care, attentions and affections, she took almost the rank of a daughter. She was trained to habits of industry, truth and studiousness, and although Mrs. S. had been but nine months in the country when she adopted her, she commenced praying with her in Arabic from the very first.

Dr. Eli Smith says, "In a word, the expectations Mrs. Smith had formed in taking her, were fully answered; and she was often heard to say, that she had every day been amply repaid for the pains bestowed upon her. It will not be wondered at, that her affections became entwined very closely around so promising a pupil, and that the attachment assumed much of the character of parental kindness. Mrs. Smith's sharpest trial, perhaps, at her departure from Beirut, arose from leaving her behind."

After the departure of Mrs. Smith, her fellow-laborer, Miss Williams, afterwards Mrs. Hebard, took charge of Raheel, who remained with her five years. She then lived successively with Mrs. Lanneau and Mrs. Beadle, and lastly with Dr. and Mrs. De Forest.

When in the family of Dr. De Forest, she became engaged to be married to Mr. Butrus Bistany, a learned native of the Protestant Church, who was employed by the Mission as a teacher. Her mother and friends were opposed to the engagement, as they wished to marry her to a man of their own selection. On Carnival evening, February 20, in the year 1843, her mother invited her to come and spend the feast with the family. She hesitated, but finally consented to go with Dr. De Forest and call upon her family friends and return before night. After sitting several hours, the Doctor arose to go and she prepared to follow him. Her mother protested, saying that they would not allow her to return to her home with the missionary. Finding that the mother and brother-in-law were preparing to resist her departure by violence, Dr. De Forest retired, sending a native friend to stay in the house until his return. He repaired to the Pasha and laid the case before him. The Pasha declared her free to choose her own home, as she was legally of age, and sent a janizary with Dr. De Forest to examine the case and insure her liberty of action. On entering the house, the janizary called for Raheel and asked her whether she wished to go home or stay with her mother? She replied, "I wish to go home to Mrs. De Forest." The janizary then wrote down her request, and told her to go. She arose to go, but could not find her shoes. There was some delay, when her brother-in-law seized her arm and attempted to drag her to an inner room. The Pasha's officer seized the other arm and the poor girl was in danger of having her shoulders dislocated. At length the officer prevailed and she escaped. Her mother and the women who had assembled from the neighborhood, then set up a terrific shriek, like a funeral wail, "She's lost! she's dead! wo is me!" It was all pre-arranged. The brother-in-law had been around to the square to a rendezvous of soldiers, and told them that an attempt would be made to abduct his sister by force, and if they heard a shriek from the women, to hasten to his house. The rabble of soldiers wanted no better pastime than such a melee among the infidels, and promised to come. When they heard the noise they started on a run. Raheel, having suspected something of the kind, induced Dr. De Forest to take another road, and as they turned the corner to enter the mission premises, they saw the rabble running in hot haste towards her mother's house, only to find that the bird had flown.

In the following summer she was married to Mr. Bistany, who was for eight years assistant of Dr. Eli Smith in the work of Bible translation, and for twenty years Dragoman of the American Consulate. He is now Principal of a private Boarding School for boys, called the "Medriset el Wutaniyet" or "Native School," which has about 150 pupils of all sects. He and his son Selim Effendi are the editors and proprietors also of three Arabic journals; the Jenan, a Monthly Literary Magazine, illustrated by wood-cuts made by a native artist, and having a circulation of about 1500; the Jenneh, a semi-weekly newspaper published Tuesday and Friday; and the Jeneineh, published Monday, Wednesday, Thursday and Saturday. There is not a more industrious man in Syria than Mr. Bistany, and he is doing a great work in the enlightenment of his countrymen.

Raheel's home is one of affection, decorum, and Christian refinement, and she has fulfilled the highest hopes and prayers of her devoted foster mother, in discharging the duties of mother, neighbor, church member, and friend. May every missionary woman be rewarded in seeing such fruits of her labors!

In January, 1866, Sarah, one of Raheel's daughters, named after Mrs. Sarah L. Smith, was attacked by typhoid pneumonia. From the first she was deeply impressed on the subject of religion, and in deep concern about her soul. She sent for me, and I found her in a very hopeful state of mind. Day after day I called and conversed and prayed with her, and her views of her need of Christ were most clear and comforting, and she wished her testimony to His love to be known among all her young companions. Her friends from the school gathered at her request to see her, and she urged them to come to Christ, and several who have since united with the Church traced their first awakening to her words on her death-bed.

One day Sarah said to me, "How thankful I am for this sickness! It has been the voice of God to my soul! I have given myself to Jesus forever! I have been a great sinner, and I have been thinking about my sins, and my need of a Saviour, and I am resolved to live for Him hereafter." On her father's coming into the room, she said in English, "Papa, I am so happy that the Lord sent this sickness upon me. You cannot tell how I thank him for it."

After a season spent in prayer, I urged her, on leaving, to cast herself entirely on the Saviour of sinners, before another hour should pass. The next day as I entered the room, she said, "I am at peace now. I did cast myself on Jesus and He received me. I know His blood has washed my sins away." She had expressed some fear that she might not be able to live a consistent Christian life should she recover, "but," said she, "I could trust in Christ to sustain me." After a few words of counsel and prayer, and reading a portion of Scripture, she exclaimed, "It is all one now, whether I die or live. I am ready to go or stay. The Lord knows best."

At the last interview between her and her father, she expressed her determination to make the Bible henceforth her study and guide, and requested him to read the 14th chapter of John, which seemed to give her great comfort. Soon after that she ceased to recognize her friends, and on Monday night, January 5, she gently fell asleep. I was summoned to the house at 2 A.M. by a young man who said, "She is much worse, hasten." On reaching the house I met Rufka, teacher of the Seminary, who exclaimed, "She is gone, she is gone." Entering the mukod room, I found all the family assembled. There were no shrieks and screams and loud wailings, as is the universal custom in this land. All were seated, and the father, Abu Selim, was reading that chapter which Sarah had asked him to read. I then led the family in prayer, and all were much comforted. She had lived a blameless life, beloved by all who knew her, and had been a faithful and exemplary daughter and sister, but her only trust at the last was in her Saviour. She saw in her past life only sin, and hoped for salvation in the blood of Christ alone. The funeral was attended by a great concourse of people of all sects, and the Protestant chapel was crowded.



CHAPTER XI.

HUMS.

The city of Hums, the ancient Emessa, is situated about one mile east of the river Orontes, and about half way between Aleppo and Damascus. It is in the midst of a vast and fertile plain, extending to Palmyra on the east, and to the Orontes on the west. With the exception of a few mud-built villages along the east and near the city, there is no settled population between Hums and Palmyra. The wild roving Bedawin sweep the vast plains in every direction, and only a few years ago, the great gates of Hums were frequently closed at midday to prevent the incursion of these rough robbers of the desert. On the west of the city are beautiful gardens and orchards of cherry, walnut, apricot, plum, apple, peach, olive, pomegranate, fig and pear trees, and rich vineyards cover the fields on the south. It is a clean and compact town of about 25,000 inhabitants, of whom 7000 are Greek Christians, 3000 Jacobites, and the rest Mohammedans. The houses are built of sun-dried bricks and black basaltic rock, and the streets are beautifully paved with small square blocks of the same rock, giving it a neat and clean appearance. There are few windows on the street; the houses are one story high, with diminutive doors, not more than four feet high; and the low dull walls stretching along the streets, give the city a dismal and monotonous appearance. The reason of building the doors so low, is to prevent the quartering of Turkish government horsemen on their families, as well as to prevent the Bedawin Arabs from plundering them. On the southwest corner of the city stands an ancient castle in ruins, built on an artificial mound of earth of colossal size, which was once faced with square blocks of black trap rock, but this facing has been all stripped off to build the modern city.

The people are simple and country-like in dress and manners, and the most of them have a cow-yard within the courts of their houses, thus combining the pastoral with the citizen life. The majority of the Greeks are silk-weavers and shoemakers, weaving girdles, scarfs and robes for different parts of Syria and Egypt, and supplying the Bedawin and the Nusairy villagers with coarse red-leather boots and shoes.

Hums early became the seat of a Christian Church, and in the reign of Diocletian, its bishop, Silvanus, suffered martyrdom. In 636 A.D., it was captured by the Saracens, (or "Sherakiyeen," "Easterns," as the Arab Moslems were called,) and although occupied for a time by the Crusaders, it has continued a Moslem city, under Mohammedan rule. The Greek population have been oppressed and ground to the very dust by their Moslem neighbors and rulers, and their women have been driven for protection into a seclusion and degradation similar to that of the Moslem hareems.

The Rev. D.M. Wilson, a missionary of the A.B.C.F.M., took up his residence in Hums in October 1855, and remained until obliged to leave by the civil war which raged in the country in 1860. Mr. and Mrs. Aiken went to Hums in April, 1856, but Mrs. Aiken died June 20, after having given promise of rare usefulness among the women of Syria.

After Mr. Wilson left Hums, a faithful native helper, Sulleba Jerwan, was sent to preach in Hums. His wife, Luciya Shekkoor, had been trained in the family of Rev. W. Bird in Deir el Komr, and was a devoted and excellent laborer on behalf of the women of Hums. In October, 1862, one of the more enlightened men among the Greeks was taken ill, and sent for Pastor Sulleba to come and make him a religious visit. He went, and found quite a company of relatives and friends present. The sick man asked him to read from the Word of God, and among the passages selected, was that containing the Ten Commandments. While he was reading the Second Commandment, the wife of the sick man exclaimed, "Is that the Word of God? If it is, read it again." He did so, when she arose and tore down a wooden painted picture of a saint, which had been hung at the head of the bed, declaring that henceforth there should be no idol worship in that house. Then taking a knife, she scraped the paint from the picture, and took it to the kitchen to serve as the cover to a saucepan! This was done with the approbation of all present. The case was the more remarkable, as it was one of the first cases in Syria in which a woman has taken such a decided stand against picture-worship and saint-worship, in advance of the rest of the family.

In the year 1863, before the ordination of Pastor Sulleba, there being no Protestant properly qualified to perform the marriage ceremony in Hums, I went to that city to marry two of the Protestant young men. It was the first time a Protestant marriage had ever taken place in Hums, and great interest was felt in the ceremony. It is the custom among the other sects to pronounce the bride and groom husband and wife, neither giving an opportunity to spectators to object, nor asking the girl if she is willing to marry the man. The girl is oftentimes not consulted, but simply told she is to marry such a man. If it pleases her, well and good. If not, there is no remedy. The Greek Church gives no liberty in this respect, although the priest takes it for granted that the friends have satisfied both bride and groom with regard to the desirableness of the match. If they are not satisfied, the form of the ceremony gives neither of them the right of refusal.

The two young men, Ibrahim and Yunis, called upon me soon after my arrival, to make arrangements for the marriage. I read them the form of the marriage ceremony and they expressed their approval, but said it would be necessary to give the brides very careful instructions as to how and when to answer, lest they say yes when they should say no, and no when they wished to say yes! I asked them to accompany me to the houses of the girls, that I might give them the necessary directions. They at once protested that this would not be allowed. They had never called at the brides' houses when the girls were present, and it would be a grievous breach of decorum for them to go even with me. So certain of the male relatives of the girls were sent for to accompany me, and I went to their houses. On entering the house of the first one, it was only after long and elaborate argument and diplomatic management, that we could induce the bride to come in from the other room and meet me. At length she came, with her face partially veiled, and attended by several married women, her relatives.

They soon began to ply me with questions. "Do you have the communion before the ceremony?" "No." "Do you use the "Ikleel" or crown, in the service?" "No, we sometimes use the ring." Said one, "I hear that you ask the girl if she is willing to take this man to be her husband." "Certainly we do." "Well, if that rule had been followed in my day, I know of one woman who would have said no; but they do not give us Greek women the chance."

I then explained to them that the bride must stand beside the bridegroom, and when I asked her if she knew of any lawful reason why she should not marry this man, Ibrahim, she should say No,—and when I asked her if she took him to be her lawful and wedded husband, she must answer Yes. Some of the women were under great apprehension that she might answer No in the wrong place; so I repeated it over and over again until the girl was sure she should not make a mistake. The woman above alluded to now said, "I would have said No in the right place, if I had been allowed to do it!" I then went to the house of the other bride and gave her similar instructions. The surprise of the women who came in from the neighborhood, that the girl should have the right to say yes or no, was most amusing and suggestive. That one thing seemed to give them new ideas of the dignity and honor of woman under the Gospel. Marriage in the East is so generally a matter of bargain and sale, or of parental convenience and profit, or of absolute compulsion, that young women have little idea of exercising their own taste or judgment in the choice of a husband.

This was new doctrine for the city of Heliogabalus, and, as was to be expected, the news soon spread through the town that the next evening a marriage ceremony was to be performed by the Protestant minister, in which the bride was to have the privilege of refusing the man if she wished. And, what was even more outrageous to Hums ideas of propriety, it was rumored that the brides were to walk home from the Church in company with their husbands! This was too much, and certain of the young Humsites, who feared the effect of conferring such unheard-of rights and privileges on women, leagued together to mob the brides and grooms if such a course were attempted. We heard of the threat and made ample preparations to protect Protestant women's rights.

The evening came, and with it such a crowd of men, women and children, as had never assembled in that house before. The houses of Hums are built around a square area into which all the rooms open, and the open space or court of the mission-house was very large. Before the brides arrived, the entire court, the church and the schoolroom, were packed with a noisy and almost riotous throng. Men, women and children were laughing and talking, shouting and screaming to one another, and discussing the extraordinary innovation on Hums customs about to be enacted. Soon the brides arrived, accompanied by a veiled and sheeted crowd of women, all carrying candles and singing as they entered the house. We took them into the study of the native preacher Sulleba, and after a reasonable delay, we forced a way for them through the crowd into the large square room, then used as a church. My brother and myself finally succeeded in placing them in a proper position in front of the pulpit, and then we waited until Asaad and Michaiel and Yusef and Nasif had enforced a tolerable stillness. It should be said that silence and good order are almost unknown in the Oriental churches. Men are walking about and talking, and even laughing, while the priests are "performing" the service, and they are much impressed by the quiet and decorum of Protestant worship.

The two brides were closely veiled so that I could not distinguish the one from the other. Ibrahim was slender and tall, at least six feet three, and Yunis was short and corpulent. So likewise, one of the brides was very tall, and the other even shorter than Yunis. As we could not see the brides' faces, we arranged them according to symmetry and apparent propriety, placing the tall bride by the tall groom, and the two short ones together. After the introductory prayer, I proceeded to deliver a somewhat full and practical address on the nature of marriage, and the duties and relations of husband and wife, as is our custom in Syria, not only for the instruction of the newly married pair, but for the good of the community. No Methodist exhorter ever evoked more hearty responses, than did this address, from the Hums populace. "That is true." "That is news in this city." "Praise to God." Mashallah! A woman exclaimed on hearing of the duties of husband to wife, "Praise to God, women are something after all!" I then turned to the two pairs, and commenced asking Ibrahim the usual question, "Do you" (etc., etc.,) when a woman screamed out, "Stop, stop, Khowadji, you have got the wrong bride by that man. He is to marry the short girl!" Then followed an explosion of laughter, and during the confusion we adjusted the matter satisfactorily. A Moslem Effendi who was present remarked after listening to the service throughout, "that is the most sensible way of getting married that I ever heard of."

After the ceremony, we sent the newly married pairs to the study to await the dispersion of the multitude, before going into the street. But human curiosity was too great. None would leave until they saw the extraordinary sight of a bride and groom walking home together. So we prepared our lanterns and huge canes, and taking several of the native brethren, my brother and myself walked home first with Ibrahim and wife, and then with Yunis and his wife. We walked on either side of them, and the riotous rabble, seeing that they could not reach the bride and groom, without first demolishing two tall Khowadjis with heavy canes, contented themselves with coarse jokes and contemptuous laughter.

This was nine years ago, and on a recent visit to Hums, the two brides and their husbands met me at the door of the church on Sunday, to show me their children. Since that time numerous Protestant weddings have taken place in Hums, and a new order of things is beginning to dawn upon that people.

The present native pastor, the Rev. Yusef Bedr, was installed in June, 1872. His wife Leila, is a graduate of the Beirut Female Seminary, and has been for several years a teacher. Her father died in January, 1871, in the hospital of the Beirut College, and her widowed mother, Im Mishrik, has gone to labor in Hums as a Bible Woman. When her father was dying, I went to see him. Noticing his emaciated appearance, I said, "Are you very ill, Abu Mishrik?" "No my friend, I am not ill. My body is ill; and wasting away but I am well. I am happy. I cannot describe my joy. I have no desire to return to health again. If you would fill my hands with bags of gold, and send me back to Abeih in perfect health, to meet my family again, I would not accept the offer, in the place of what I know is before me. I am going to see Christ! I see Him now. I know He has borne my sins, and I have nothing now to fear. It would comfort me to see some of my friends again, and especially Mr. Calhoun, whom I love; but what are my friends compared with Christ, whom I am going so soon to see?" After prayer, I bade him good bye, and a few hours after, he passed peacefully away.

The teacher of the Girls' School in Hums, is Belinda, also a former pupil of the Beirut Seminary. Her brother-in-law, Ishoc, is the faithful colporteur, who has labored so earnestly for many years in the work of the Gospel in Syria. His grandfather was a highway robber, who was arrested by the Pasha, after having committed more than twenty murders. When led out to the gallows, the Pasha offered him office as district governor, if he would turn Moslem. The old murderer refused, saying that he had not much religion, but he would not give up the Greek Church! So he was hung, and the Greeks regarded him as a martyr to the faith! Ishoc's father was as bad as the grandfather, and trained Ishoc to the society of dancing girls and strolling minstrels. When Ishoc became a Protestant, the father took down his sword to cut off his head, but his mother interceded and saved his life. Afterwards his father one day asked him if it was possible that a murderer, son of a murderer, could be saved. He read the gospel to him, prayed with him, and at length the wicked father was melted to contrition and tears. He died a true Christian, and the widowed mother is now living with Ishoc in Beirut. Belinda has a good school, and the wealthiest families of the Greeks have placed their daughters under her care.



CHAPTER XII.

MIRIAM THE ALEPPINE.

The city of Aleppo was occupied as a Station of the Syria Mission for many years, until finally in 1855 it was left to the Turkish-speaking missionaries of the Central Turkey Mission. It is one of the most difficult fields of labor in Turkey, but has not been unfruitful of genuine instances of saving faith in Christ. Among them is the case of Miriam Nahass, (or Mary Coppersmith,) now Miriam Sarkees of Beirut.

From a letter published in the Youth's Dayspring at the time, I have gathered the following facts:

In 1853 and 1854 the Missionaries in Aleppo, Messrs. Ford and Eddy, opened a small private school for girls, the teacher of which was Miriam Nahass. When the Missionaries first came to Aleppo, her father professed to be a Protestant, and on this account suffered not a little persecution from the Greek Catholic priests. At times he was on the point of starvation, as the people were forbidden to buy of him or sell to him. One day he brought his little daughter Miriam to the missionaries, and asked them to take her and instruct her in all that is good, which they gladly undertook, and her gentle pleasant ways soon won their love.

Her mother was a superstitious woman, who hated the missionaries, and could not bear to have her daughter stay with them. She used for a long time to come almost daily to their house and bitterly complain against them and against her husband for robbing her of her daughter. She would rave at times in the wildest passion, and sometimes she would weep as if broken-hearted; not because she loved her child so much, but because she did not like to have her neighbors say to her, "Ah! You have let your child become a Protestant!"

It may well be supposed that this was very annoying to the missionary who had her in special charge, and so it was; but he found some profit in it. He was just then learning to speak the language, and this woman by her daily talk, taught him a kind of Arabic, and a use of it, not to be obtained from grammars and dictionaries. He traced much of his ready command of the language to having been compelled to listen so often to the wearisome harangues of Miriam's mother. Sometimes the father would be overcome by the mother's entreaties and would take away the girl, but after awhile he would bring her back again, to the great joy of those who feared they had lost her altogether. This state of things continued two or three years, while Miriam's mind was daily improving and her character unfolding, and hopes were often entertained that the Spirit of God was carrying on a work of grace in her soul.

One day her father came to the missionary, and asked him to loan him several thousand piastres (a thousand piastres is $40,) with which he might set up business. This was of course refused, when he went away greatly enraged. He soon returned and took away his daughter, saying that Protestantism did not pay what it cost. It had cost him the loss of property and reputation; it had cost him the peace of his household and the presence of his little girl, and it did not bring in to him in return even the loan of a few piastres, and he would try it no longer. Prayer continued to be offered without ceasing for Miriam, thus taken back to an irreligious home; and though the missionaries heard of her return and her father's return to the corrupt Greek Catholic Church, and of the exultation of the mother over the attainment of her wishes, yet they did not cease to hope that God would one day bring her back and make her a lamb of His fold.

An Arab young woman, Melita, trained in the family of Mrs. Whiting in Beirut, was sent to Aleppo about this time to open a girls' school there. The Greek Catholic priests then thought to establish a similar school of their own sect to prevent their children from attending that of the Protestants. They secured Miriam as their teacher. As she went from her home to the school and back again, she used sometimes to run into the missionary's house by stealth, and assure him that her heart was still with him, and her faith unchanged. The school continued a few weeks, but the priests having failed to pay anything towards its support, her father would let her teach no more. Perhaps two years passed thus, with but little being seen of Miriam, but she was not forgotten at the throne of grace.

The teacher from Beirut having returned to her home, it was proposed to Miriam's father that she should teach in the Protestant school. Quite unexpectedly he consented, with the understanding that she was to spend every evening at home. At first, little was said to her on the subject of religion; soon she sought religious conversation herself, and brought questions and different passages of Scripture to be explained. After about a month, having previously conversed with the missionary about her duty, when her father came for her at night, she told him that she did not want to go home with him, but to stay where she was. She ought to obey God rather than her parents. They had made her act the part of a hypocrite long enough; to pretend to be a Catholic when she was a Protestant at heart, and they knew that she was. Her father promised that everything should be according to her wishes, and then she returned with him.

Two or three days passed away and nothing was seen or heard of Miriam. A servant was then sent to her father's house to inquire if she was sick, and he was rudely thrust away from the door. The missionary felt constrained to interfere, that Miriam might at least have the opportunity of declaring openly her preference. According to the laws of the Turkish government, the father had no right to keep her at her age, against her will, and it was necessary that she have an opportunity to choose with whom she wished to live. The matter was represented to the American Consul, who requested the father to appear before him with his daughter. When the officer came to his house, he found that the father had locked the door and gone away with the key. From an upper window, however, Miriam saw him and told him that she was shut up there a prisoner, not knowing what might be done with her, and she begged for assistance. She had prepared a little note for the missionary, telling of her attachment to Christ's cause, and closing with the last two verses of the eighth chapter of Romans, "For I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present nor things to come, nor height nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." The janizary proposed to her to try if she could not get out upon the roof of the next house, and descend through it to the street, which she successfully accomplished, and was soon joyfully on her way to a place of protection in the Consulate.

Miriam, after staying three days at the Consul's house, returned to that of the missionary. Her parents tried every means to induce her to return. They promised and threatened and wept, but though greatly moved at times in her feelings, she remained firm to her purpose. They tried to induce her to go home for a single night only, but she knew them too well to trust herself in their hands. Her mother had artfully arranged to meet her at the house of a friend; but her brother came, a little before the time, to warn her that a plan was laid to meet her at this house with a company of priests who were all ready to marry her forcibly to a man whom she knew nothing about, as is often done in this country. Miriam thus gave up father and mother, brothers and sisters, for the sake of Christ and his gospel.

In the year 1855 Mr. Ford removed to Beirut, and Miriam accompanied him. She made a public profession of her faith in Christ in 1856, and was married in 1858 to Mr. Ibrahim Sarkees, foreman and principal proof reader of the American Mission Press. Her father has since removed to Beirut, and all of the family have become entirely reconciled to her being a Protestant. Her brother Habibs is a frequent attendant on Divine service, and regards himself as a Protestant.

Miriam is now deeply interested in Christian work, and the weekly meetings of the Native Women's Missionary Society are held at her house. The Protestant women agree either to attend this Sewing Society, or pay a piastre a week in case of their absence.

I close this chapter with the mention of Werdeh, [Rose,] daughter of the celebrated Arabic poet Nasif el Yazijy, who aided Dr. Eli Smith in the translation of the Bible into Arabic. She is now a member of the Evangelical Church in Beirut. She herself has written several poems of rare merit; one an elegy upon the death of Dr. Smith; another expressing grateful thanks to Dr. Van Dyck for attending her sick brother. Only this can be introduced here, a poem lamenting the death of Sarah Huntington Bistany, daughter of Raheel, who died in January, 1866. Sarah's father and her own father, Sheikh Nasif, had been for years on the most intimate terms, and the daughters were like sisters. The account of Sarah's death will be found in another part of this volume.

Oh sad separation! Have you left among mortals, An eye without tears, hot and burning with sorrow? Have you left on this earth a heart without anguish, Or a soul unharrowed with grief and emotion? Thou hast plucked off a flower from our beautiful garden, Which shall shine like the stars in the gardens celestial. Wo is me! I have lost a fair branch of the willow Broken ruthlessly off. And what heart is not broken? Thou hast gone, but from me thou wilt never be absent. Thy person will live to my sight and my hearing. Tears of blood will be shed by fair maids thy companions, Thy grave will be watered by tears thickly falling. Thou wert the fair jewel of Syrian maidens, Far purer and fairer than pearls of the ocean. Where now is thy knowledge of language and science? This sad separation has left to us nothing. Ah, wo to the heart of fond father and mother, No sleep,—naught but anguish and watching in sorrow Thou art clad in white robes in the gardens of glory. We are clad in the black robe of sorrow and mourning Oh grave, yield thy honors to our pure lovely maiden, Who now to thy gloomy abode is descending! Our Sarah departed, with no word of farewell, Will she ever return with a fond word of greeting? Oh deep sleep of death, that knows no awaking! Oh absence that knows no thought of returning! If she never comes back to us here in our sorrow, We shall go to her soon. 'Twill be but to-morrow



CHAPTER XIII.

MODERN SYRIAN VIEWS WITH REGARD TO FEMALE EDUCATION.

In the year 1847, a Literary Society was formed in Beirut, through the influence of Drs. Thomson, Eli Smith, Van Dyck, De Forest and Mr. Whiting, which continued in operation for about six years, and numbered among its members the leading men of all the various native communities. Important papers were read on various scientific and social subjects. The missionaries had been laboring for years to create an enlightened public sentiment on the subject of female education, contending against social prejudices, profound ignorance, ecclesiastical tyranny and selfish opposition, and at length the fruit of their labors began to appear. In the following articles may be seen something of the views of the better class of Syrians. The first was read before the Beirut Literary Society, Dec. 14, 1849, by Mr. Butrus Bistany, who, as stated above, married Raheel, and is now the head of a flourishing Academy in Beirut, and editor of three Arabic journals. I have translated only the salient points of this long and able paper:—

We have already spoken of woman in barbarous lands. The Syrian women, although better off in some respects than the women of barbarous nations, are still in the deepest need of education and elevation, since they stand in a position midway between the barbarous and the civilized. How few of the hundreds of thousands of women in Syria know how to read! How few are the schools ever established here for teaching women! Any one who denies the degradation and ignorance of Syrian women, would deny the existence of the noonday sun. Do not men shun even an allusion to women, and if obliged to speak of them, do they not accompany the remark with "a jellak Allah," as if they were speaking of a brute beast, or some filthy object? Are they not treated among us very much as among the barbarians? To what do they pay the most attention? Is it not to ornament and dress, and refining about styles of tatooing with the "henna" and "kohl?" What do they know about the training of children, domestic economy and neatness of person, and the care of the sick? How many abominable superstitions do they follow, although forbidden by their own religions? Are not the journals and diaries of travellers full of descriptions of the state of our women? Does not every one, familiar with the state of society and the family among us, know all these things, and mourn over them, and demand a reform? Would that I might awaken among the women the desire to learn, that thus they might be worthy of higher honor and esteem!

"Woman should be instructed in religion. This is one of her highest rights and privileges and her bounden duty.

"She should be taught in her own vernacular tongue, so as to be able to express herself correctly, and use pure language. Woman should learn to write.

"She should be taught to read. How is it possible for woman to remember all her duties, religious and secular, through mere oral instruction? But a written book, is a teacher always with her, and in every place and circumstance. It addresses her without a voice, rebukes her without fear or shame, answers without sullenness and complaint. She consults it when she wishes, without anxiety and embarrassment, and banishes it if not faithful or satisfactory, or even burns it without crime!

"Why forbid woman the use of the only means she can have of sending her views and feelings where the voice cannot reach? Now when a woman wishes to write a letter, she must go, closely veiled to the street, and hire a professional scribe to write for her, a letter which she cannot read, and which may utterly misrepresent her!

"Woman should also have instruction in the training of children. The right training of children is not a natural instinct. It is an art, and a lost art among us. It must be learned from the experience and observation of those who have lived before us; and where do we now find the woman who knows how to give proper care to the bodies and souls of her children?"

Mr. Bistany then speaks of the importance of teaching woman domestic economy, sewing, cooking, and the care of the sick, as well as geography, arithmetic, and history, giving as reasons for the foregoing remarks, that the education of woman will benefit herself, her husband, her children and her country.

"How can she be an intelligent wife, a kind companion, a wise counsellor, a faithful spouse, aiding her husband, lightening his sufferings, training his children, and caring for his home, without education? Without education, her taste is corrupt. She will seek only outward ornament, and dress, and painting, as if unsatisfied with her Creator's work; becoming a mere doll to be gazed at, or a trap to catch the men. She will believe in countless superstitions, such as the Evil Eye, the howling of dogs, the crying of foxes, etc., which are too well known to need mention here. He who would examine this subject, should consult that huge unwritten book, that famous volume called "Ketab en Nissa," the "Book of the Women," a work which has no existence among civilized women; or ask the old wives who have read it, and taught it in their schools of superstition.

"Let him who would know the evils of neglecting to educate woman, look at the ignorant, untaught woman in her language and dress, her conduct at home and abroad; her notions, thoughts, and caprices on religion and the world; her morals, inclinations and tastes; her house, her husband, her children and acquaintances, when she rejoices or mourns, when sick or well; and he will agree with us that an uneducated woman is a great evil in the world, not to say the greatest evil possible to be imagined.

"In the reformation of a nation, then, the first step in the ladder is the education of the women from their childhood. And those who neglect the women and girls, and expect the elevation of the people by the mere training of men and boys, are like one walking with one foot on the earth, and the other in the clouds! They fail in accomplishing their purpose and are barely able, by the utmost energy, to repair that which woman has corrupted and destroyed. They build a wall, and woman tears down a castle. They elevate boys one degree, and women depress them many degrees.

"Perhaps I have now said enough on a subject never before written upon by any of our ancestors of the sons of the Arabs. My object has been to prove the importance of the education of woman, based on the maxim, that, 'she who rocks the cradle with her right hand, moves the world with her arm.'"

The next article I have translated from Mr. Bistany's Semi-monthly Magazine, called the "Jenan," for July, 1870. It was written by an Arab woman of Aleppo, the Sitt Mariana Merrash. She writes with great power and eloquence in the Arabic; and her brother, Francis Effendi, is one of the most powerful writers of modern Syria. The paper of the Sitt Mariana is long, and the introduction is most ornate and flowery. She writes on the condition of woman among the Arabs, and refutes an ancient Arab slander against women that they are cowardly and avaricious, because they will not fight, and carefully hoard the household stores. She then proceeds:—

"Wo to us Syrian women, if we do not know enough to distinguish and seek after those qualities which will elevate and refine our minds, and give breadth to our thoughts, and enable us to take a proper position in society! We ought to attract sensible persons to us by the charm of our cultivation and refinement, not by the mere phantom of beauty and personal ornament. Into what gulfs of stupidity have we plunged! Do we not know that the reign of beauty is short, and not enough of itself to be worthy of regard? And even supposing that it were enough of itself, in the public estimation, to make us attractive and desirable, do we not know assuredly that after beauty has faded, we should fall at once into a panic of anxiety and grief, since none would then look at us save with the eye of contempt and ridicule, to say nothing of the vain attempts at producing artificial beauty which certain foolish women make, as if they were deaf to the insults and abuse heaped upon them? Shall we settle down in indolence, and never once think of what is our highest advantage and our chiefest good? Shall we forever run after gay attire and ornament? Let us arise and run the race of mental culture and literary adornment, and not listen for a moment to those who insult us by denying the appropriateness of learning to women, and the capacity of women for learning!

"Were we not made of the same clay as men? Even if we are of weaker texture, we have the same susceptibility which they have to receive impressions from what is taught to us. If it is good, we receive good as readily as they; and if evil, then evil. Of what use is a crown of gold on the brow of ignorance, and what loveliness is there in a jewelled star on the neck of coarseness and brutality, or in a diamond necklace over a heart of stupidity and ignorance? The great poet Mutanebbi has given us an apothegm of great power on this very subject. He says:

'Fukr el jehul bela okl ila adab, Fukr el hamar bela ras ila resen,'

'A senseless fool's need of instruction is like a headless donkey's need of a halter.'

"Let us then gird ourselves with wisdom and understanding, and robe ourselves with true politeness and meekness, and be crowned with the flowers of the 'jenan' (gardens) of knowledge (a pun on the name of the magazine) now opened to us. Let us pluck the fruits of wisdom, lifting up our heads in gratulation and true pride, and remain no longer in that cowardice and avarice which were imputed to the women of the Arabs before us!"

The next article I shall translate, is a paper on the Training of Children in the East, by an Arab woman of Alexandria, Egypt, the Sitt Wustina Mesirra, wife of Selim Effendi el Hamawy. It was printed in the "Jenan" for Jan., 1871. After a long and eloquent poetical introduction, this lady says:—

"Let us put off the robes of sloth and inertness, and put on the dress of zeal and earnestness. We belong to the nineteenth century, which exceeds all the ages of mankind in light and knowledge. Why shall we not show to men the need of giving us the highest education, that we may at the least contribute to their happiness and advantage, and rightly train our children and babes, not to say that we may pluck the fruits of science, and the best knowledge for ourselves? Let them say to us, you are weak and lacking in knowledge. I reply, by perseverance and patience, we shall attain our object.

"Inasmuch as every one who reaches mature years, must pass by the road of childhood and youth, everything pertaining to the period of childhood becomes interesting and important, and I beg permission to say a word on the training of children.

"When it pleased God to give us our first child, I determined to train it according to the old approved modes which I had learned from my family relatives and fellow-countrywomen. So I took the baby boy soon after his birth, and put him in a narrow cradle provided with a tin tube running down through a perforation in the little bed, binding and tying him down, and wrapping and girding him about from his shoulders to his heels, so that he was stiff and unmovable, excepting his head, which rolled and wriggled about from right to left, with the rocking of the cradle, this rocking being deemed necessary for the purpose of inducing sleep and silence in the child. My lord and husband protested against this treatment, proving to me the evil effects of this wrapping and rocking, by many and weighty reasons, and even said that it would injure the little ones for life, even if they survived the outrageous abuse they were subjected to. I was astonished, and said, how can this be? We were all trained and treated in this manner, and yet lived and grew up in the best possible style. All our countrymen have been brought up in this way, and none of them that I know of have ever been injured in the way you suggest. He gave it up, and allowed me to go on in the old way, until something happened which suddenly checked the babe in his progress in health and happiness. He began to throw up his milk after nursing, and to grow ill, giving signs of brain disease, and then my lord said, you must now give up these customs and take my counsel. So, on the spur of the moment, I accepted his advice and gave up the cradle. I unrolled the bindings and wrappings and gave up myself to putting things in due order. I clothed my child with garments adapted to his age and circumstances, and to the time and place, and regulated the times of his eating and play by day, and kept him awake as much as might be, so that he and his parents could sleep at night. I soon saw a wonderful change in his health and vigor, though I experienced no little trouble from my efforts to wean him from the rocking of the cradle to which he was accustomed. My favorable experience in this matter, led me to use my influence to induce the daughters of my race, and my own family relatives, to give up practices which are alike profitless, laborious and injurious to health. My husband also aided me in getting books on the training of children, and I studied the true system of training, learning much of what is profitable to the mothers and fathers of my country in preserving the health of their children in mind and body. The binding and wrapping of babes in the cradle prevents their free and natural movements, and the natural growth of the body, and injures their health."

The next paper is from the pen of Khalil Effendi, editor of the Turkish official journal of Beirut. It appeared in the columns of the "Hadikat el Akhbar" of January, 1867. It represents the leading views of a large class of the more enlightened Syrians with regard to education, and by way of preface to the Effendi's remarks, I will make a brief historical statement.

The Arab race were in ancient times celebrated for their schools of learning, and although the arts and sciences taught in the great University under the Khalifs of Baghdad, were chiefly drawn from Greece, yet in poetry, logic and law the old Arab writers long held a proud preeminence. But since the foundation of the present Ottoman Empire, the Arabs have been under a foreign yoke, subject to every form of oppression and wrong, and for generations hardly a poet worth the name has appeared excepting Sheikh Nasif el Yazijy. Schools have been discouraged, and learning, which migrated with the Arabs into Spain, has never returned to its Eastern home. There are in every Moslem town and city common schools, for every Moslem boy must be taught to read the Koran; but with the exception of the Egyptian school of the Jamea el Azhar in Cairo, there had not been up to 1867 for years even a high school under native auspices, in the Arabic-speaking world. But what the Turks have discouraged and the Arab Moslems have failed to do, is now being done among the nominal Christian sects, and chiefly by foreign educators. During the past thirty years a great work in educating the Arab race in Syria has been done by the American Missionaries. Their Seminary in Abeih, on Mount Lebanon, has trained multitudes of young men, who are now scattered all over Syria and the East, and are making their influence felt. Other schools have sprung up, and the result is, that the young men and women of Syria are now talking about the "Asur el Jedid," or "New Age of Syria," by which they mean an age of education and light and advancement. The Arabic journal, above referred to, is owned by the Turkish government, or rather subsidized by it, and its editor is a talented young Greek of considerable poetic ability. It is not often that he ventures to speak out boldly on such a theme as education, but the pressure from the people upon the Governor-General was so great at the time, that he gave permission to the editor to utter his mind. I translate what he wrote, quite literally.

"There can be no doubt that the strength of every people and the source of their happiness, rest upon the diffusion of knowledge among them. Science has been in every age the foundation of wealth and national progress, and since science and the arts are the forerunners of popular civilization, and the good of the masses and their elevation in the scale of intellectual and physical growth, therefore primary education is the necessary preparation for all scientific progress. And in view of this, the providence of our most exalted government has been turned to the accomplishment of what has been done successfully in other lands, in the multiplication of schools and colleges. And none can be ignorant of the great progress of science and education, under His August Imperial Excellency the Sultan, in Syria, where schools and printing presses have multiplied, especially in the city of Beirut and its vicinity. For in Beirut and Mount Lebanon, there are nearly two thousand male pupils, large and small, in Boarding Schools, learning the Arabic branches and foreign languages, and especially the French language, which is more widely spread than any other. The most noted of these schools are the French Lazarist School at Ain Tura in Lebanon, the American Seminary in Abeih, the Jesuit School at Ghuzir, and the Greek School at Suk el Ghurb, the most of the pupils being from the cities of Syria. Then there are in Beirut the Greek School, the school of the Greek Catholic Patriarch, the Native National College of Mr. Betrus el Bistany, and there are also nearly a thousand girls in the French Lazarist School, the Prussian Protestant Deaconesses, the American Female Seminary and Mrs. Thompson's British Syrian School, and other female schools. And here we must mention that all of these schools, (excepting the Druze Seminary,) are in the hands of Christians, and the Mohammedans of Beirut have not a single school other than a common school, although in Damascus and Tripoli they have High Schools which are most successful, and many of their children in Beirut, are learning in Christian schools, a fact which we take as a proof of their anxiety to attain useful knowledge, although they have not as yet done aught to found schools of their own. And though the placing of their children in Christian schools is a proof of the love and fellowship between these two sects in this glorious Imperial Age, we cannot but say that it would be far more befitting to the honor and dignity of the Mussulmen to open schools for their own children as the other sects are doing. And lately the Imperial Governor of Syria has been urging them to this step, and they are now planning the opening of such a school, which will be a means of great benefit and glory to Islam."

The editor then states that the great want of Syria is a school where a high practical education can be given, and says:—

"We now publish the glad tidings to the sons of Syria that such a College has just been opened in Syria, in the city of Beirut, by the liberality of good men in America and England, and called the "Syria Protestant College." It is to accommodate eventually one thousand pupils, will have a large library and scientific apparatus, including a telescope for viewing the stars, besides cabinets of Natural History, Botany, Geology and Mineralogy. It will teach all Science and Art, Law and Medicine, and we doubt not will meet the great want of our native land."

Five years have passed since the above was written. Since that time the number of pupils in the various schools in Beirut has trebled, and new educational edifices of stately proportions are being built or are already finished, in every part of the city. It may be safely said that the finest structures in Beirut are those built for educational purposes. The Latins have the Sisters of Charity building of immense proportions, the Jesuit establishment, the Maronite schools, and the French Sisters of Nazareth Seminary, which is to be one of the most commanding edifices of the East. The Greeks have their large High School, and the Papal-Greeks, or Greek-Catholics their lofty College. The Moslems have built with funds drawn from the treasury of the municipality, a magnificent building for their Reshidiyeh, while the Protestants have the imposing edifices occupied by the American Female Seminary, the British Syrian Schools, the Prussian Deaconesses Institute, and most extensive and impressive of all, the new edifices of the Syrian Protestant College at Ras Beirut.

As another illustration of public sentiment in Syria with regard to evangelical work, I will translate another paragraph from this official newspaper:

"We have been writing of the progress of the Press in Syria, and of Arabic literature in Europe, but we have another fact to mention which will no doubt fill the sons of our country with astonishment. You know well the efforts which were put forth some time since in the printing of the Old and New Testaments in various editions in the Arabic language, in the Press of the American Mission in Beirut. This work is under the direction of the distinguished scholar Dr. Van Dyck, who labored assiduously in the completion of the translation of the Bible from the Hebrew and Greek languages, which was commenced by the compassionated of God, Dr. Eli Smith. They had printed from time to time large editions of this Bible with great labor and expense, and sold them out, and then were obliged to set up the types again for a new edition. But Dr. Van Dyck thought it best, in order to find relief from the vast expenditure of time and money necessary to reset the types, to prepare for every page of the Bible a plate of copper, on whose face the letters should be engraved. He therefore proceeded to New York, and undertook in co-operation, with certain men skilled in the electrotyping art, to make plates exactly corresponding to the pages of the Holy Book, and he has sent to us a specimen page taken from the first plate of the vowelled Testament, and on comparison with the page printed here, we find it an exact copy of the Beirut edition which is printed in the same type with our journal. We regard it as far clearer and better than the sheets printed from movable types, and we congratulate Dr. Van Dyck, and wish him all success in this enterprise."

Such statements as these derive their value from the fact that they appear in the official paper of a Mohammedan government, and are a testimony to the value of the Word of God.

The next article is a literal translation of an address delivered in June, 1867, at the Annual Examination of the Beirut Female Seminary. This Seminary was the first school in Syria for girls, which was established on the paying principle, and in the year 1867 its income from Syrian girls who paid their own board and tuition was about fifteen hundred dollars in gold. It commenced with six pupils, and now has fifty boarders. A crowded assembly attended the examination in the year above mentioned, and at its close, several native gentlemen made addresses in Arabic. The most remarkable address was made by a Greek Priest, Ghubrin Jebara, the Archimandrite and agent of the Patriarch. When it is remembered that in the days of Bird, Goodell and Fisk, the Greek clergy were among the most bitter enemies of the missionaries, it will be seen that this address indicates a great change in Syria. Turning to the great congregation of three or four hundred people who were assembled in the American Chapel, Greeks, Maronites, Mohammedans, Catholics and Protestants, he said:

"You know my friends, into what a sad state our land and people had fallen, morally, socially and intellectually. We had no schools, no books, no means of instruction, when God in His Providence awakened the zeal of good men far across two seas in distant America, of which many of us had never heard, to leave home and friends and country to spend their lives among us, yes even among such as I am. In the name of my countrymen in Syria, I would this day thank these men, and those who sent them. They have given us the Arabic Bible, numerous good books, founded schools and seminaries, and trained our children and youth. But for the American Missionaries the Word of God would have well nigh died out of the Arabic language. But now through the labors of the lamented Eli Smith and Dr. Van Dyck, they have given us a translation so pure, so exact, so clear and so classical as to be acceptable to all classes and all sects. But for their labors, education would still be where it was centuries ago, and our children would still have continued to grow up like wild beasts. Is there any one among us so bigoted, so ungrateful, as not to appreciate these benevolent labors; so blind as not to see their fruits? True, other European Missionaries have come here from France and Italy, and we will not deny their good intentions. But what have they brought us? And what have they taught? A little French. They tell us how far Lyons is from Paris, and where Napoleon first lived, and then they forbid the Word of God, and scatter broadcast the writings of the accursed infidel Voltaire. But these Americans have come thousands of miles, from a land than which there is no happier on earth, to dwell among such as we are, yes, I repeat it, such as I am, to translate God's word, to give us schools and good books, and a goodly example, and I thank them for it. I thank them and all who are laboring for us. I would thank Mr. Mikhaiel Araman, the Principal of this Female Seminary, who is a son of our land, and Miss Rufka Gregory, the Preceptress, who is a daughter of our own people, for the wonderful progress we have witnessed during these three days among the daughters of our own city and country, in the best kind of knowledge. Allah grant prosperity to this Seminary, and all its teachers and pupils, peace and happiness to all here present to-day and long life to our Sultan Abdul Aziz."

As my object in giving these extracts from Arab writers and orators of the present day, is to give some idea of the change going on in Syrian public sentiment with regard to education, the dignity of woman, and the abolition of superstitious social usages, I cannot do better than to translate from the official journal of Daud Pasha, late governor of Mt. Lebanon, an article on the customs of the Lebanon population. This paper was styled "Le Liban," and printed both in Arabic and French in July, 1867. It gives us a glimpse of the civilizing and Christianizing influences which are at work in Syria.

"In Mount Lebanon there exist certain customs, which had their origin in kindly feeling and sympathy, but have now passed beyond the limits of propriety, and lost their original meaning. For example, when one falls sick, his relatives and friends at once begin to pour in upon him. The whole population of the town will come crowding into the house, each one speaking to the sick a word of comfort and encouragement, and then sitting down in the sick room. The poor invalid must respond to all these salutations, and even be expected to rise in bed and bow to his loving friends. Then the whole company must speak a word to the family, to the wife and children, assuring them that the disease is but slight, and the sick man will speedily recover. Then they crowd into the sick room (and such a crowd it is!) and the family and servants are kept running to supply them with cigars and narghilehs, by means of which they fill the room with a dense and suffocating smoke. Meantime, they talk all at once and in a loud voice, and the air soon becomes impure and suffocating, and all these things as a matter of course injure the sick man, and he becomes worse. Then the childish doctors of the town are summoned, and in they come with grave faces, and a great show of wisdom, and each one begins to recount the names of all the medicines he has heard of, and describes their effects in working miraculous cures. Then they enter into ignorant disputes on learned subjects, and talk of the art of medicine of which they know nothing save what they have learned by hearsay. One will insist that this medicine is the best, because his father used it with great benefit just before he died, and another will urge the claims of another medicine, of a directly opposite character, and opinions will clash, and all in the presence of the sick man, who thus becomes agitated and alarmed. He takes first one medicine and then its opposite, and then he summons other doctors and consults his relatives. Then all the old women of the neighborhood take him in hand and set at naught all that the doctors have advised, give him medicines of whose properties they are wholly ignorant, and thus they hasten the final departure of their friend on his long last journey. And if he should die, the whole population of the town assembles at once at the house and the relatives, friends, and people from other villages come thronging in. They fill the house with their screams and wails of mourning. They recount the virtues of the departed with groans and shrieks, and lamentations in measured stanzas. This all resembles the customs of the old Greeks and Romans who hired male and female mourners to do their weeping for them. After this, they proceed at once to bear the corpse to the grave, without one thought as to proving whether there be yet life remaining or not, not leaving it even twelve hours, and never twenty-four hours. It is well known that this custom is most brutal and perilous, for they may suppose a living man to be dead, and bury him alive, as has, no doubt, often been done. Immediately after the burial, the crowd return to the house of the deceased, where a sumptuous table awaits them, and all the relatives, friends, and strangers eat their fill. After eight days, the wailing, assembling, crowding, and eating are repeated, for the consolation of the distracted relatives. And these crowds and turbulent proceedings occur, not simply at Syrian funerals, but also at marriages and births, in case the child born is a boy, for the Syrians are fond of exhibiting their joy and sorrow. But it should be remembered, that just as in civilized lands, all these demonstrations of joy and sorrow are tempered by moderation and wisdom, and subdued by silent acquiescence in the Divine will, so in uncivilized lands, they are the occasion for giving the loose rein to passion and tumult and violent emotion. How much in conformity with true faith in God, and religious principle, is the quiet, well-ordered and moderate course of procedure among civilized nations!

"So in former times, the man was everywhere the absolute tyrant of the family. The wife was the slave, never to be seen by others. And if, in conversation, it became necessary to mention her name, it would be by saying this was done by my wife 'ajellak Allah.' But now, there is a change, and woman is no longer so generally regarded as worthy of contempt and abuse, and the progress being made in the emancipation and elevation of woman, is one of the noblest and best proofs of the real progress of Lebanon in the paths of morality and civilization."

This is the language of the official paper of the Lebanon government. Yet how difficult to root out superstitious and injurious customs by official utterances! At the very time that article was written, these customs continued in full force. A woman in Abeih, whose husband died in 1866, refused to allow her house or her clothes to be washed for more than a whole year afterward, just as though untidiness and personal uncleanliness would honor her deceased husband!



CHAPTER XIV.

BEDAWIN ARABS.

There is one class of the Arab race, of which little or nothing has been said in the preceding pages, for the simple reason that there is little to be said of missionary work or progress among them. We refer to the Bedawin Arabs. The true sons of Ishmael, boasting of their descent from him, living a wild, free and independent life, rough, untutored and warlike, plundering, robbing and murdering one another as a business; roaming over the vast plains which extend from Aleppo to Baghdad, and from Baghdad to Central Arabia, and bordering the outskirts of the more settled parts of Syria and Palestine; ignorant of reading and writing, and yet transacting extensive business in wool and live-stock with the border towns and cities; nominally Mohammedans, and yet disobeying every precept of Moslem faith and practice; subjects of the Ottoman Sultan, and yet living in perpetual rebellion or coaxed by heavy bribes into nominal submission; suffering untold hardships from their life of constant exposure to winter storms and summer heats; without proper food, clothing or shelter, and utterly destitute of medical aid and relief, and yet despising the refinements of civilized life, and regarding with contempt the man who will sleep under a roof; they constitute a most ancient, attractive class of men, interesting to every lover of his race, and especially to the Missionary of the Cross.

European missionaries can do little among them. To say nothing of the rough, nomadic, unsettled and perilous life they lead, any European would find himself so much an object of curiosity and suspicion among them, and the peculiar Bedawin pronunciation of the Arabic so different from the correct pronunciation, that he would be constantly embarrassed. Native missionaries, on the other hand, can go among them freely, and if provided with a supply of vaccine virus and simple medicines, can have the most unrestrained access to them. During the last ten years, several native colporteurs have been sent among the Bedawin, and lately the Native Missionary Society in Beirut has sent out one of its teachers as a missionary to the Arabs. There is little use in taking books among them, as very few can make use of them. Mr. Arthington of Leeds, England, has been making earnest efforts to induce the Bedawin to send their children to schools in the towns, or allow schools to be opened among their own camps. We have tried every means to induce their leading Sheikhs to send their sons and daughters to Beirut for instruction, but the Arabs all dread sending their children to any point within the jurisdiction of the Turks, lest they be suddenly seized by the Turks as hostages for the good behavior of their parents. The latter course, i.e., sending teachers to live among them, to migrate with them and teach their children as it were "on the wing," seems to be the one most practicable, as soon as teachers can be trained. Until the Turkish government shall compel the Bedawin to settle down in villages and till the soil, there can be little done in the way of instructing them. And when that step is taken, it is quite doubtful whether the Moslem government will not send its Khoteebs or religious teachers, and compel them all to embrace the religion of Islam. If that should be done, Christian teachers will have but little opportunity of opening schools among them.

One of the leading tribes of the Bedawin is the Anazy, who are more numerous, powerful and wealthy than any other Kobileh of the Arabs. Their principal Sheikh on the Damascus border is Mohammed ed Dukhy, the warlike and successful leader of ten thousand Arab horsemen, of the Weled Ali. He is now an officer of the Turkish government, with a salary of ten thousand dollars a year, employed to protect the great Haj or Pilgrim Caravan, which goes annually from Damascus to Mecca. He furnishes camels for the Haj, and a powerful escort of horsemen, and is under bonds to keep the Arabs quiet.

In February, 1871, he came to Beirut on business, and was the guest of a Maronite merchant, who brought him at our invitation to visit the Female Seminary, the College and the Printing Press. After looking through the Seminary, examining the various departments, and inquiring into the course of study he turned to the pupils and said, "Our Bedawin girls would learn as much in six months as you learn in two years." I told him we should like to see the experiment tried, and that if he would send on a dozen Bedawin girls, we would see that they had every opportunity for improvement. He said, "Allah only knows the future. Who knows but it may yet come to pass?" The Sheikh himself can neither read nor write, but his wife, the Sitt Harba, or Lady Spear, who came from the vicinity of Hamath, can read and write well, and she is said to be the only Bedawiyeh woman who can write a letter. With this in view we prepared an elegant copy of the Arabic Bible, enclosed in a waterproof case made by the girls of the Seminary, and presented it to him at the Press. He expressed great interest in it, and asked what the book contained. We explained the contents, and he remarked, "I will have the Sitt Harba read to me of Ibrahim, Khalil Allah, (the Friend of God), and Ismaeel, the father of the Arabs, and Neby (prophet) Moosa, and Soleiman the king, and Aieesa, (Jesus,) the son of Mary." The electrotype apparatus deeply interested him, but when Mr. Hallock showed him the steam cylinder press, rolling off the sheets with so great rapidity and exactness, he stood back and remarked in the most deliberate manner, "the man who made that press can conquer anything but death!" It seemed some satisfaction to him that in the matter of death the Bedawin was on a level with the European.