Social and religious life in the Orient ...

Preface

The Orient ! It is a magic word. It suggests the paradise home of our first parents. There mighty kingdoms were born and died, arts and sciences were developed and decayed, famous cities were built and destroyed, pagan monarchs reigned and ruined, Christian emperors flourished and vanished, and the sceptre of sultans swayed with almost undisputed power.

The Orient ! How clear and blue her sky and how beautiful her landscapes! Above, the sky, the sun, the moon, and the stars shine with unequalled splendor; and below, nature has many marvels, noble mountains, rich fountains, graceful hills, rippling rills, crystal waters, beautiful valleys, fragrant flowers, and ever-green pastures.

More than this, the Orient suggests that the civilization which first sprang from her is now streaming from the West to the East. This land of the apostles has become the home of modern missionaries, and the chairs once occupied by Christian teachers of the East are now held by Christian professors of the West.

The map of the East has been considerably changed during the present century. The struggle between the Cross and the Crescent has never been so great, in many respects, as at present. However serious may be the situation of affairs

PREFACE.

and however uncertain the outcome of the " Eastern question," this ancient centre around which the history of the world is crystallized will resume its prestige and run parallel with the great nations of the West.

The nineteenth century opened indeed a new era for the East. The gates of Constantinople were widely opened before the civilized world. The East came in contact with the West. The Old World is not so far from the Xew World as it was before. A Philadelphian may see the picturesque shores of the Bosphorus in two weeks, after a short stop in Paris and Adrianople. It is not strange, therefore, to see that the numbers of all kinds of travellers from the West are increasing even- year, princes, kings, emperors, ministers, theologians, historians, diplomats, poets, scientists, journalists, and correspondents — yes, from the subtle-minded civilized skeptic to the simplehearted Christian peasant. Why not? Is there a spot on earth more interesting ? Speaking from the Christian standpoint, is there a spot on earth more desirable to see than those inspiring grounds where the Saviour was born, lived, and was crucified ?

As was remarked in the first edition, this work is not a book of travel or a diary. It is written from personal experience and careful study. Xor does it claim to fill a high place in literature, but it may be useful to those young Christians who cannot afford to read large volumes concerning these subjects.

PREFACE.

Special care has been taken in regard to the quantity and variety of topics and illustrations, as well as to the style, that the book may be intelligible, useful, and attractive to all classes.

To those whose kindness he has enjoyed in the past, and to those whose Christian sympathy he may gain in the future, the author expresses his sincere thanks. Such names shall be precious to his memory and inspiring to his soul both here in America and beyond the great Atlantic.

The writer also takes occasion to acknowledge his indebtedness to the American Baptist Publication Society and Messrs. Hubbard Brothers, at Philadelphia, for many of the illustrations used herein, and to Messrs. Chas. L. Webster & Co., of New York, for fifteen engravings taken from their valuable book, " Diversions of a Diplomat in Turkey."

The writer extends his obligations too to the kindness and courtesy of the American Tract Society, which greatly facilitated the publication of the book.

In regard to my future work, I have reason to believe that the Lord is slowly but surely preparing my way homeward, where, by his blessing, I shall devote my life to evangelical and educational work, for which hands are eagerly stretched out from the East to the West.

KRIKON HAGOP BASMAJIAN.

Philadelphia, August, 1890.

ILLUSTRA TIONS.

K. H. Basmajian and Family Frontispiece.

Gate at Dolma Backche Palace at Constantinople facing 25

Interior Staircase at Dolma Backche Palace at Constantinople— 26

Mt. Ararat 36

Armenian Ladies 40

Armenian Patriarch of Jerusalem 48

Rev. Dr. C. Hamlin, the Founder of Robert College (American)

in Constantinople 54

Sultan Abdul Mejid, Father of the present Sultan 63

Tombs of the Founders of the Turkish Empire, Osman and

Orchan 76

A Turkish Pasha or Governor 84

A Mohammedan at Prayer 90

A Bulgarian Woman 94

Irregular Turkish Militia (Bashi-Bazooks) 98

A Moslem Lady, of Interior 11 1

The Muezzin. Call to Prayer 123

The Sultan's Palace at Yildiz 139

A Scene in Constantinople 144

Dervishes 147

Hammal — A General View in Constantinople 154

Turkish Lady and Slave in the Harem 158

A Moslem Belle of Constantinople 166

Oriental Supper 170

A Moslem Kiatib (Scribe) 1S0

Scene at the Bazaar 1S8

A Putter 195

Women Gi hiding 197

Ice-Cream Vender 202

Water-Carriers 20S

Goose-Fighting 220

Mosque of St. Sophia 227

Interior of the Mosque of St. Sophia 242

Contents

I. AUTOBIOGRAPHY.

Childhood and Education. Conversion and Persecution. A Turkish Hymn. At the Mission-School, Broosa. Marriage. First Preaching at the Dardanelles. Persecution. Departure. Second Journey to Marsovan. Khans. At Marsovan. Call from Home. Adrianople. At Constantinople. Contact with Baptists. Journey to America ; On the Mediterranean ; At Paris ; On the Great Atlantic. In America. At Crozer Theological Seminary _ — 15

II. ARMENIA AND THE ARMENIAN CHURCH. Geography of the Country. A Brief Sketch of the History of the Nation. Present Political Condition. Character of the Nation. Armenian Language; Literature. A Short Sketch of the Armenian Church. Armenia Visited by the Gospel. St. Gregory Illuminator. The Bible in the Armenian Language. Doctrines and Usages of the Armenian Church. The Armenian Church Needs Reformation 36

II. Armenia And The Armenian Chlrch

" Their nationality and their church can hardly fail to take an important part in determining the future of the East." — Tozer.

GEOGRAPHY OF THE COUNTRY.

Armenia lies just south of the Caucasian Mountains, and between the Black and Caspian Seas. The more exact boundaries of the country are : on the north, the Caucasian Mountains and the Georgian Provinces; on the east, the Caspian Sea and Persia; on the south, Assyria and Mesopotamia; on the west, Asia Minor. The whole territory is a little larger than the State of Pennsylvania.

The location of Eden, the home of our first parents, is a question among geographers. Armenians claim that Eden was in Armenia, and I do not think that there are reasonable objections to their claim.

The general character of Armenia is mountainous; it is about 6,000 feet above the level of the sea. Here is the magnificent Ararat, (14,000 feet high) which was witness of one of the most remarkable events in the history of the world. The ark of Noah rested upon the dome of Ararat, which is the sentinel of Armenia. The eminent traveller Morier says : " Nothing can be more beautiful than the shape, more awful than the height of Ararat. All surrounding mountains sink into insignificance when compared to it. It is perfect in all its parts, everything is in harmony, and renders it one of the sublimest objects in nature. From here descend the Acampis to the Black Sea, the Araxis to the Caspian Sea, and the Tigris and Euphrates to the Persian Gulf." Armenian people are very boastful indeed that the first pages of the Bible cast light upon their national history.

Armenia abounds in streams and lakes. The country is the home of various kinds of vegetable productions, cattle, etc. Its climate is very healthy. In a word, nature has done much for Armenia. Taking all into consideration, I may well ask, Could any country have been more appropriately selected as the garden of our first parents and the cradle of humanity ?

A BRIEF SKETCH OF THE HISTORY OF THE NATION.

The history of the nation is somewhat obscure. It is claimed that the Armenian nation sprang from Togarmah, the great-grandson of Japheth, the son of Noah. The nation has two respective names, Haik, after the first ruler, and Armenia. The first is used in speaking of themselves, and the second is applied by other nationalities. The name Armenian is derived from Aram, one of the wise and mighty kings of the nation.

There have been four dynasties in the Armenian kingdom.

LIFE IN THE ORIENT.

The First Dynasty began 2350 B. C. and extended to the time of Alexander the Great, 330 B. C. The country was subjugated by Alexander the Great, and was ruled over by Macedonian and Seleucean rulers till 180 B. C.

The Second Dynasty began 150 B. C. and continued till 452 A. D. After the overthrow of this dynasty the country was controlled for 442 years by Persian, Armenia^, and Arabian governors and commissaries.

The Third Dynasty began 885 A. D. and lasted till 1045 A. D. After the destruction of this dynasty the country was without any ruler, and was subjected to the assaults of Greeks, Persians, and Saracens.

The Fourth Dynasty began 1080 A. D. in Cilicia, and continued till 1377 A. D. The last Armenian king, Leo VI., died in Paris, 1399 A. D., and his queen died at Jerusalem, 1406 A. D.

Armenia is now only a geographical name without bearing any significant meaning. The country is divided between Turkey, Persia, and Russia. The people are consequently scattered throughout these countries. The present number of Armenians is about 4,000,000. Of these about 2,000,000 live in Turkey, more than 1,000,000 live in Russia, and about 500,000 in Persia. The rest of the people are scattered in Danubian principalities, in India, Europe, and the United States. At Constantinople are found a very large number of Armenians, there being more than 200,000 in that great metropolis.

ARMENIA AND THE ARMENIAN CHURCH. 39 PRESENT POLITICAL CONDITION.

The political history of Armenia presents but a melancholy picture to the friend of humanity. The nation, like a delicate maid with all the weakness of humanity, suffered very much ; her beautiful country was trampled ; but she finally came forth in all the bloom and beauty of womanhood, and became the joyful mother of millions of children in Turkey, Russia, and Persia. She has felt the fire of Persians, the strong arms of Tartars, and the arrows of the Medes. By the number, variety, and formidable power of the enemies leagued against her, her blood has been shed in many cities and villages, in many valleys and on many hills of Armenia, but under all circumstances she clung steadfastly to the strong pillars of Christian faith.

While many mighty contemporary nations died, the Armenian nation still lives, if not the oldest, one of the oldest nations in the world. Does not this fact afford conclusive evidence of the special interposition of Providence in the preservation of the nation ? The Armenian nation is strikingly distinct from the other nationalities in this respect : that when she was the most powerful she did not oppress her neighbors.

To-day Armenians, under the protection of the Sultan, Hamid II. , enjoy the same privileges as other subjects in Turkey. While this is true of those living in the vicinity of the capital and along the shores of the Black and Mediterranean

LIFE IN THE ORIENT.

Seas, there are those living in the interior who are subject to the attacks of wild tribes, such as Kurds and Circassians, who pillage the Armenian villages and do much injury to the people contrary to the commands of the Sultan. Yet under all circumstances the people manifest perfect fidelity to the Government, paying all their taxes and performing their duties. They submit themselves to insult and injury rather than attempt to show any resistance. In this respect it is well said that " Armenians are the Quakers of the East."

Here I quote the 6ist article of the Berlin Treaty, which will show the condition of the people : "The Sublime Porte undertakes to effect without further delay such local improvements and reforms as the provinces inhabited by the Armenians require, and to guarantee their security against the Circassians and Kurds, the Porte at stated periods to inform the Powers of the measures employed, who will see that they are properly applied/'

The "riot" which happened in the Armenian Cathedral, Constantinople, on July 27, 1890, was but a " demonstration" of the higher degree by w r hich the people manifested their extreme sorrow and indignation in regard to the massacre of their brethren at Erzroom on the 20th of June, a few weeks before. This may be proved by the decision of the Mixed Council of the nation to discuss the note, Takrir, addressed to Mgr. Ashikian, the patriarch, by the Sultan's secretary. The council expressed their full confidence in the patriarch,

ARMENIAN LADIES.

I declaring that the demonstration was not against him, but was the outcome of the feeling of despair prevailing among the Armenian population, and of the failure of the Porte to reply to any of the numerous memorials addressed to it by the patriarch respecting the affairs of the Armenian Church.

CHARACTER OF THE NATION.

Those who travel in the East, and come in contact with the Armenian people, give excellent testimonials concerning them.

The late Rev. Dr. H. G. O. Dwight, one of the first and most famous American missionaries in the East, says, "In Turkey they (Armenians) have shown themselves to be superior to the other races around in commercial tact and in mechanical skill. The principal merchants are Armenians, and nearly all the great bankers of the Government ; and, whatever arts there are that require peculiar ingenuity and skill, they are almost sure to be in the hands of Armenians. ... In one word, they are the Anglo-Saxons of the East."

The eminent author of many volumes, Emile De Laveleye, says in "The Balkan Peninsula:"

" The Armenians are intelligent, laborious, economical, and excellent business men. They occupy official appointments in the administration of the Ottoman Empire, and in Constantinople they are the chief promoters of economical activity. Their civilization is among the oldest in Asia. Their annals date from the earliest historic

LIFE IN THE ORIENT.

times. Their literature is rich and continuous, uninterrupted through all the middle ages. It has furnished philosophers, historians, theologians, and poets."

ARMENIAN LANGUAGE.

The Armenian language is distinguished for its antiquity. It belongs to the Indo-Germanic family, but has undergone since its origin many alterations, as the English and many other languages have done.

Ancient Armenian is intelligible only to scholars. It is dead. The best and most ancient literature is "written in this lansfua^e, and is inaccessible to the mass of the people.

Ararat Armenian is spoken by many Armenians who live between the Black Sea and the sources of the Euphrates, in Persia and neighboring places.

Modern Armenian is spoken by the Armenians who live in Constantinople, in Asia Minor, and in other lands.

The cases in the Armenian language, according to modern authors, are ten in number. The declensions of the nouns are ten. There is no gender.

There are four conjugations of the verbs. There are a great many irregular nouns and verbs.

There are a number of the words which are akin to the English. Some of them I record as a curiosity :

Armenian.

Too Jisht

Ayer Toor

Toosder

Garc

Gov

Hair

Mid

Poss

Poonch , Champer

English.

Air.

Door.

Daughter.

Car.

Cow.

Hair.

Mind.

Fosse.

Bunch.

Chamber.

Thou.

Just.

Both in European and Asiatic Turkey there are towns and cities where the Armenians do not know their own language ; they talk in Turkish, but use the Armenian alphabet in writing.

The early literature of the nation perished, but some historical and traditional portions of songs have been preserved by Moses of Khoren, the father of Armenian history, and republished by several modern scholars. Before the fifth century the nation had used the Greek alphabet. St. Mesrob invented the Armenian alphabet now in use. There are thirty-eight letters, written from left to right. The invention gave impetus both to the language and literature. The most flourishing period of literature extended from the fifth to the fourteenth century. The ancient literature con-

ARMENIAN LITERATURE.

LIFE IN THE ORIENT.

sists mainly of ecclesiastical, historical, liturgical, polemical, and doctrinal writings.

The Armenian literature as compared to the Greek and European is not rich. The reason is evident. The richness of the literature of a nation is always connected with her national history. What the history of the Armenian nation is has already been described. Yet if the literature of the nation is not equal to that of civilized European nations, it is far superior to that of her surrounding neighbors.

Armenian literature has made rapid progress during the present century, especially by means of the Armenian Catholic monks in the Monastery of St. Lazarus, Venice. The influence of this brotherhood on literature is highly appreciated by the whole nation. From their pens the ancient classics, books of all sorts, and dictionaries in English, Armenian, Turkish, French, Greek, and Italian were printed and widely circulated among the Armenians in the East and West. From the pens of these monks have come forth many valuable translations from the English, Greek, French, and many European languages. Besides, Armenian ancient classics, almost buried in oblivion, were again brought to the light of the world by the energy of the fathers at St. Lazarus. American missionaries also have published very valuable religious and scientific books in the modern Armenian lano;iiao;e, and are adding to the list from time to time.

ARMENIA AND THE ARMENIAN CHURCH. 45 A SHORT SKETCH OF THE ARMENIAN CHURCH.

The Armenians were originally idolaters. There were three distinct periods in which the nation followed idol-worship. First, nature worship ; second, the system of Zoroaster ; third, the worship of the Greek idols.

There were two distinct national conversions to Christianity. The first of these was tinder the king Abgarus, of Edessa, in Mesopotamia. According to an ancient tradition, which is mentioned by Eusebius, the father of church history, and sanctioned by some scholars of our time, there was a correspondence between our Lord Jesus Christ and the Armenian king Abgarus.

ARMENIA VISITED BY THE GOSPEL.

Ecclesiastical history of the nation declares that Bartholomew and Thaddaeus (the former an apostle and the latter one of the seventy) were subsequently sent to Armenia; and Thaddaeus, after reaching Edessa, began to preach the gospel. Abgarus believed in Jesus Christ, and after his baptism the royal family, the nobles, the princes, and the people of Edessa followed his example. Bartholomew and Thaddaeus preached the gospel in the other parts of the land, and many Armenians embraced Christianity. But after the death of Abgarus his successors denied the faith and raised persecution against Christians. The idol temples, which were destroyed by the decree of Abgarus, were rebuilt by the royal decrees of his

LIFE IN THE ORIENT.

successors. Consequently the light of the gospel was almost extinguished till the end of the third century. This closed the first period of Christianity in Armenia.

ST. GREGORY ILLUMINATOR.

The second period began (268 A. D.) when the proud king Tiridates, the violent persecutor and the hater of the Christian faith, humbled himself and bowed before the glorious cross of Jesus Christ and embraced Christianity with his whole court, through the great apostle of Armenia, St. Gregory, the Illuminator, the son of a Parthian prince. Therefore the church is called Illuminiterian or Gregorian.

St. Gregory, after preaching many days and baptizing the king, queen, and the people in the Euphrates, consecrated four hundred bishops and an immense number of priests and deacons. St. Gregory, by the mighty arm of the king, Tiridates, destroyed the idol temples, and in their place erected churches and built convents, schools, and hospitals, and diffused the light of Christianity throughout Armenia.

THE BIBLE IX THE ARMENIAN LANGUAGE.

This is the second period of the conversion of the nation to Christianity, which lasted till 454 A. D. This period, from many points of view, is the most important in the history of the Armenian Church. This is the golden period of Armenian literature. During this time the alphabet was furnished and the whole Bible was translated (from the Septuagint) into the Armenian language, which is the oldest and most magnificent national and ecclesiastical monument, and it is held in considerable estimation by recent Biblical scholars. It was during this period that many learned and classical men, inspired by the Christian spirit, left us their writings, which we read with great pleasure. Thus " Moses of Khoren " left us a history of Armenia, " Eznik " an able controversial book, and " Eghishe " the history of the religious war of the nation against the Persians. These books are translated into some European languages. Besides the church attained during the eighth, and again in the twelfth century, a very prominent stage of literary eminence both by translating the works of the fathers and producing original works. Among the living distinguished clergymen the names of Khirimian, Lurenean, and Muradian, bishops, may be mentioned, who by their religious and classical works hold a very prominent position.

DOCTRINES AND USAGES OF THE ARMENIAN CHURCH.

The form of the church is Episcopal. The head of the church is the gathoghigos, who resides at Echmiadzin, in Georgia, Russia. There are also two other gathoghigos, one of whom lives at Agh~ tamar, on the Lake of Van, and the other at Sis, in Cilicia ; but these are subordinate to the former. Next to the gathoghigos comes the archbishop,

4 3

LIFE IN THE ORIENT.

and in turn the bishop, the vartabed (teacher or preacher), and lastly the priest and deacon. These are the important officers of the church.

The Armenian Church is independent. Neither the Pope of Rome nor the Greek Patriarch of Constantinople has any authority over it. There are two Patriarchal Sees, one in Constantinople and the other in Jerusalem. The Patriarch must be a bishop. The Patriarch of Constantinople is the representative of the nation before the Sublime Porte, is elected by the nation, and confirmed by the Sultan.

In the year 491 A. D. a synod of Armenian bishops rejected the decision of the Council of Chalcedon (the fourth general council), and thus were cut off from the communion of Christendom. The Armenian Church remained free from Xestorian and other heretical errors prevailing in those times, but believes that the human and divine natures of Christ are united without confusion and are inseparable, John 14: 10. Therefore they are called Monophysites.

In the twelfth century a disposition was manifested to unite the Armenian Church with the Greek Church. Xerses Sambronasses, an eminent Armenian clergyman, delivered a magnificent oration, inviting his people into Christian love and peace ; but the union did not come into existence. The whole Armenian clergy regarded the proposed union as nothing but a threat against the independence of the church and its subjection to the Greek Church. Whether the Armenian Church

THE ARMENIAN PATRIARCH OF JERUSALEM.

I made a mistake by not uniting with the Greek Church or not is hard to tell. One thing is certain, that the church, by keeping herself aloof from the Greek Church, did not participate in its many abuses, and did not claim to be the only orthodox church. The Greek Church does not accept any member from any other church into her membership, whether they are immersed or sprinkled, without rebaptizing them. This they do simply to tell the Christian world that orthodoxy belongs only to the Greek Church and there is danger to those who live out of the bosom of the only Greek Orthodox Church.

The Armenian Church is liberal, though she is accursed both by the Roman-catholic and the Greek orthodox churches ; but she admits them to communion. The church does not claim to be the only orthodox church, and does not deny salvation to others, as does the Roman-catholic Church.

The Armenian Church discards the doctrine of purgatory, and agrees with the Greek Church in rejecting the filioque from the Nicene Creed, and maintains the procession of the Holy Spirit from the Father only. The church holds to baptismal regeneration, original sin being washed away by baptism ; for the removal of actual sins, penance and the sacraments of the church are regarded as necessary. The church holds to auricular confession to the priest, and holds also that prayer is rendered much more efficacious by being offered through the mediation of saints.

Baptism is performed by threefold immersion.

Life in the Oiicnt. A

LIFE IN THE ORIENT.

The doctrine of transubstantiation is held as a very important one. Unleavened bread is used in the sacrament, and the wafers are dipped in undiluted wine and are given to men, women, and children. The use of the pictures of the saints, especially of Mary and of the twelve apostles, is lawful ; and the pictures of the crucifixion, resurrection, and ascension of Christ are shown to the people according to the calendar of the church.

Some portions of the Scripture are read, others chanted. The ancient Armenian language is used both in reading the Scriptures and in all ceremonies of the church. The priests marry, but after the death of their wives they are prohibited remarriage. The bishops and all grades of the church above the priesthood are forbidden to marry. A priest, as long as his wife lives, cannot rise to a higher degree than the office of priesthood.

Every young candidate is chosen to the office of priesthood by the unanimous voice of the congregation and ordained by the bishop. Bishops are ordained by the gathoghigos. More or less education is required from those who are called to the office of bishop, but the same is not necessarily demanded from priests. After his ordination he is confined in a room in the church, praying and fasting for a couple of weeks, and studying the ritual ceremonies of the church. Then he is ready to offer mass, to baptize, to commune, to marry, to bury, and even becomes mediator between the merciful God and penitent sinners by absolving them from their sins in the name of Him who said, " Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained."

There are nearly seventy Armenian bishops in Turkey, Russia, and Persia.

There are two weekly fasts, on Wednesdays and Fridays. According to the calendar there are 165 days of the year (including the weekly fasts) allotted to fasting. The fast consists in abstaining from animal food. The church services are held every morning and evening. Christmas is celebrated on the 1 8th of January.

THE ARMENIAN CHURCH NEEDS REFORMATION.

The Armenian Church believes in all the fundamental doctrines of Christianity, but it believes also in traditions. The church is called by the nation Orthodox Apostolic. But it is not difficult to show that the Armenian Church needs reforming. If we see that the church is full of traditions or unscriptural usages, let us remember that all these were established in a time when copies of Scripture were scarce, when profound darkness prevailed over the entire world. Let us remember the epoch in which the nation accepted Christianity, the epoch when the church in the East began to lose her purity and simplicity. I am not apologizing for the Armenian Church. I know her bright as well as her dark side. But I am very glad to say that the necessity of reformation in the church will become, by-and-by, a national question. The leading papers and enlightened individuals of

LIFE IN THE ORIENT.

the nation are manifesting a desire to see the day of entire reformation. This is indeed a very hopeful sign. The Reformation of Europe did not come all at once. The tendency of the nation is not backward, but forward ; not towards dark ages, but towards civilization and reformation. The articles of the newspapers, the sermons of learned bishops, the movement of Protestant work, all these are the glorious pioneers of that great day when all superstition and ignorance will pass away like dark clouds, and the Armenian Church will appear through the gloom, towering towards heaven in all her attractive beauty, symmetry, and solidity, holding a very important place among the religious denominations of the world.

III. Protestant Missionaries Among The Armenians, Etc

" Go ye into all the world and preach the gospel to every creature."

JESUS CHRIST.

Native brethren having no authentic history of Protestant Missions in Turkey, I am obliged to compile my information from reliable books of the late Rev. Dr. H. G. O. D wight, " Christianity in Turkey," one of the first American missionaries in Turkey, and the late Rev. Dr. R. Anderson, Secretary to the American Board, " Missions to the Oriental Churches."

The great work was begun by the missionaries of the American Board, but previous to this there were a few steps taken which led to this work.

THE FIRST STEP TAKEN BY A PRIEST.

About 1760 A. D. there appeared an Armenian priest in the region of Constantinople. He wrote a book in which he exposed some errors of the Armenian Church. His book was never printed, but for many years copies of it were secretly obtained by individuals, and at the beginning of the movement of Protestantism they were providentially brought to light and used to much advantage in directing the attention of the people to necessary reforms in the church.

LIFE IN THE ORIENT.

THE BRITISH AND RUSSIAN BIBLE SOCIETIES.

In 1 8 1 3 both the British and Russian Bible Societies became so much interested in the spiritual condition of the people as to make the most active exertions to supply them with the Scriptures. A translation of the Bible in the ancient Armenian language was found among the people, but copies of it were extremely rare, and, of course, proportionately dear, and unintelligible to the masses of the people. These Societies published several thousand copies of the Bible in modern Armenian, which they circulated among the people.