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other station have I seen so much evi- | lowed to think and act for herself. When a child, her parents think and act for her; and as soon as she is twelve or fourteen years old, her parents give her away, virtually sell her, in marriage, to a man she may have never seen. As soon as she is married, she is made to feel at once that she is the slave of her husband. In many cases, she is soon beaten by him, that she may learn her true position. Often she is not permitted to speak aloud in the presence of her husband, or of her father and mother-in-law, for many months after her marriage, and sometimes not for years.

dence of spiritual life and activity among those who are called Protestants, and especially among the members of the church. Indeed, the Christian population generally of that city are characteristically "wide awake." Its merchants, it is said, are so sharp, that even the Jews cannot contrive to live in the city. Certain it is, that there are no Jews resident there. So, when the people become Protestants, they are eminently working men and working women. Yes, there are working Christian women and girls in Cesarea. This is a very remarkable fact, and one replete with interest. On the Sabbath, I noticed that the women's room contained a larger number of auditors than were seated in the men's

room.

Here a very important question is suggested, viz: Why is it that the Cesarea women equal or excel the men in their readiness to receive the truth and labor for its advancement, while the reverse of this is almost universally true at the other stations? The reason, as it seems to me, is found in the fact that the Cesarea women are in advance of those in any other city in the interior of Turkey, in point of natural intelligence and mental cultivation. Many of them know at least how to read; and this is an accomplishment possessed by few, comparatively, of the women of this country. In most places here, it is considered useless, and in some places a disgrace, for a girl to learn to read. The people say, "What profit is there in it? The girls cannot become priests and teachers. If they learn to read, they will not take so much interest in domestic affairs. They will not make so good house-servants as now." This is the view ordinarily taken of this matter.

Woman's Degradation.

In this country, woman is the servant, if not the real slave of man. She is never treated as his companion and equal. She is not taught, or even al

I have heard the following reason assigned for imposing this silence upon the bride. Ordinarily the sons, when they marry, bring their wives to their father's house. Sometimes there will be several sons with their wives residing in the same house, and living in common with the sons' parents. The mother-in-law often abuses these young women, and they also have frequent quarrels among themselves. Now it is said, if these young women were allowed the free use of their tongues, there would be no living in the house with them, such would be the noise and confusion. I speak of this merely to show the servitude and social degradation of the women of this land.

The moral and spiritual condition of woman here is still more deplorable than her social position, degraded as that is. It has been said, that "ignorance is the mother of devotion." More true is it, that it is the mother of superstition. Hence we find that the superstition of the women of this country is in direct proportion to their ignorance. The priests control them at their will. When the gospel is presented to the people, the women are not only not ready to receive it themselves, but oftentimes, with tears and entreaties, try to dissuade their husbands from embracing it. In some places the women seem thus to be the chief obstacle in the way of the reception and progress of the truth.

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In view of facts thus alluded to, as to the general condition of the female sex in Turkey, Dr. Jewett proceeds to ask, "Cannot, ought not, something to be done, more than is now doing, to remove this most serious and soul-destroying evil? something to educate the women, or at least the girls, and thus elevate them from their present degradation, and place them in their proper position in society," and to urge the importance of female schools in the interior.

LETTER FROM MR. BENJAMIN PARSONS, JANUARY 6, 1857.

General Statements.

ALLUDING to the fact that nearly a year has elapsed since he had "communicated any intelligence concerning the work of the Lord at Sivas," Mr. Parsons gives as a reason for this, "the difficulty of securing a sufficiency of precious moments of time for such a purpose." "My apology, therefore, is, not that there was nothing to communicate, but that I lacked opportunity." He refers, with gratitude, to the generally good health of the mission families and of their people, and the general prosperity of their work at Sivas. The church had been diminished by the dismission of two to other churches and the exclusion of two; and increased by the addition of three by letter and one by profession, a young man who has gone to the Bebek seminary. Others are wishing to be received. "Our civil community has been increased by the addition of seven men, and thus new avenues are opened through which to bring the principles of Christianity to bear upon many who, otherwise, would probably have remained in the darkness of ignorance, superstition and prejudice. One of these is a man of intelligence, wealth, and much influence." From this man's testimony, he writes, "and more especially from the testimony of those who have not yet declared themselves Protestants, we have abundant evidence that the number is by no means small of those who, in this city alone, have known and felt, that the truth is with us, and not in their church or their bishops and priests; and who are even entertaining the hope that our cause will soon become so popular as to lead them to deem it safe to join us! They say, 'when you become strong in numbers, and have many rich men among you, then we too will declare ourselves Protestants."" The average attendance upon public worship on the Sabbath, for the year ending December 31, was forty-six; sixteen more than the average for

1855. "We have repeatedly been favored with the presence of Turks and Kuzzel-bash, who paid most respectful attention to the preaching, and seemed to be interested in what they heard. For several Sabbaths in succession, from two to five Kuzzel-bash were present at both services."

Having made such general statements respecting the condition of the work at Sivas, Mr. Parsons relates various encouraging incidents, some of which will be published in the Journal of Missions, others are given here.

Waning Influence of Bishops.

I was informed recently, that the bishop who sits at the monastery just outside the city, has been accustomed to make a feast annually, and to invite, and in some cases coerce his people to attend, giving them to understand that they are expected to leave with him, in the shape of money, more than a full equivalent for their dinner. It appears, that many of his people, the past year, utterly refused to appear at the Vank for the purpose for which he invited them; whereupon he became exceedingly angry, made complaint to the Pasha, and through him threatened to imprison those who refused to come! So says a current report. I have not heard, however, that any have as yet, for this cause, found their way into prison; but I do hear, almost daily, things that show that the bishop's authority over the people is not now what it was but a few years ago.

Controversy about Pictures.

At the present time, a virulent controversy is in progress between this bishop and several of the priests who officiate at the largest Armenian church in the city. It appears that these priests, one of whom is a near neighbor to us, are enlightened to such an extent as not only to feel that pictures of the Virgin are not to be worshiped, but also protest publicly against their use in the church. These priests read, and are quite well acquainted with the gospel; and are using their influence towards effecting the removal of the pictures,

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and the substitution of purer worship. The bishop, however, loving darkness rather than light, maintains that the pictures must be used as aforetime, and, of course, vents his displeasure against the evangelical priests as he has opportunity. Priest Capriel, (our neighbor,) is most obnoxious to the bishop's wrath, probably because he is most enlightened, and most active in efforts for the reformation of their church worship. Indeed, he is stigmatized as Protestant," &c. It appears that the priests who are at enmity with the bishop, are laboring to make converts to their own mode of thinking and acting, with the hope that ere long a number sufficient to furnish them a comfortable support, will be induced to become their adherents; and their labors are by no means without success. Indeed, one of the members of the new party, not deeming it wrong to "do evil that good may come," suggested that a small quantity of acid be applied to the pictures, with a view to their destruction! The man who made this suggestion is still connected with the Armenian church, but often attends worship in our chapel.

A few weeks since, our preacher, Baron Yeghia, went to the church and remained some time, a silent witness of the idolatrous worship of the pictures; but, constrained by the love of Christ, he at last began to preach the gospel, and was at once surrounded by attentive hearers. The movement towards the preacher soon attracted the notice and excited the anger of the supercilious bishop, but all to no purpose. The young man continued preaching the truth, and the priests above alluded to rallied around him, and began to maintain the truth of the sentiments he had just advanced. During the "no small stir" thus occasioned, Baron Yeghia withdrew from the church, and the priests kept up the discussion on their own responsibility.

Eclecticism.

of those who are fully persuaded that their church system and public worship are very corrupt, but not "totally depraved," are now strenuously at work in building up a new system, (a sort of Eclectic,) out of what they are pleased to denominate the good things yet to be found in the old church system. What success attends their efforts does not yet appear. I fear, however, that "the bottles will burst-the rent be made worse." Whereunto all these things will grow, it is not possible at present to divine. It is very evident, however, that the leaven of the gospel is at work among the masses in this city; and that in answer to earnest, importunate prayer, and assiduous, well-directed labor, many of those who are now, so to speak, feeling after the truth as it is in Jesus, will yet find the pearl of great price, and become themselves, through divine grace, stars in the diadem of our ever-blessed Redeemer.

Relics Rejected.

Within a few weeks past an itinerant priest, carrying with him, as most precious relics, the bones of some saint, whom the people had never heard of, and for whose saintly character, consequently, they could not vouch, came to the principal church of the Armenians, and summoned the populace to come and see the wonderful things. He commenced the process of removing the triple bandages that enclosed the so-called sacred bones, (which, by the way, had never been broken,) and was proceeding slowly and solemly in his ludicrous undertaking, when, lo! some of the people coolly but decidedly informed him that they had no need of any such relics; that they had been deceived for a sufficiently long time, and with ample frequency, in the very manner in which he was now attempting to deceive them; and that he might pack up the bones and depart! They said moreover: "If there were evidence of your being poor, and in need of

It is reported that a party, composed assistance, we would, on your asking,

have given you some money; but as for these bones, we have need of them no longer." This has occurred quite recently, in the largest church in the city, and but a few hundred rods from the Protestant chapel. Verily the bones of the saints will be obliged to run away even from the Armenian churches, ere long; and the pictures, and crosses, and candles, and other articles hitherto used in an idolatrous manner, be made to follow in their track. The Lord hasten it in his time!

The Bookseller-Street Preaching.

Our good deacon, who acts as physician's assistant and as our bookseller, is doing a good work. At the shop where our books and medicines are sold, he has daily discussions with the Armenians, and is not a little encouraged by what his eyes see and his ears hear of the progress of evangelical doctrines. He says, one or two good men could find enough to do in the market places, in the way of preaching Christ crucified. The passers-by, almost without exception, are ready to listen attentively, and at almost any hour, to one who holds forth the doctrines of evangelical religion. It is questionable whether such a one is any more liable to interruption or insult than is one who attempts what is termed "street preaching," on Boston common. We feel deeply our need of laborers, but, alas, can find none. "The harvest truly is plenteous, but the laborers are few."

Many books, mostly Bibles and Testaments, in Turkish, Armeno-Turkish, Græco-Turkish, Greek, and Armenian, have been disposed of during the past year.

The Kuzzel-bash-Help Wanted.

At the close of his letter, Mr. Parsons makes the following important and cheering statements respecting the Kuzzel-bash, a people whose peculiarities, and whose interesting state of mind in relation to the truth, have been many times referred to by different missionaries; and then again, in a few moving words, calls for help.

In September last, five of this people attended our worship on the Sabbath, and the next day called upon me. They declared themselves Protestants; said that on account of their giving up their idolatrous customs and adopting a new religion, they were then suffering persecution; that they had been imprisoned by the governor of their village, who is a Turk, and is influenced thus to persecute them by their idolatrous Koordish connections; that they received the gospel some months ago, and were persuaded that therein alone could true religion be found, &c. From that time onward, some of them were present at almost every Sabbath service. One of them, a young man, bought a copy of the New Testament in Turkish, took it to his native village, and was again violently persecuted. His Testament was taken from him, he was cast into prison, and then, by force, was enrolled among the soldiery, who had been sent to fight against the rebellious mountain Koords; and, at last accounts, after having suffered all manner of cruel treatment from the cavasses and others, was sent on foot, with chains about his neck, to

Stamboul. But all this he endured without once yielding up, or refusing to avow his faith in the gospel! Those ited, most importunately, that we would who came frequently to our houses, solicsend them a preacher and teacher. They expressed a willingness to suffer still for their newly adopted faith-to "suffer even unto death," rather than deny Him who alone is able to save. They say that the number of these new converts is not far from thirty houses-or about one hundred souls. When they last visited us, they said they had been driven from their homes, and were living where they best could, among their kindred and friends. We promised them that we would make strenuous efforts to secure the services of a preacher for them.

It was most painful to be compelled to send them away without a guide, with

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On Saturday, Mr. Richardson preached in the morning, to a congregation of about thirty-five. Services were held again at the chapel in the afternoon, conducted by Baron Krikor; and in the evening, a meeting was appointed at the room occupied by the missionaries, which was filled.

Candidates for Church Membership.

On making inquiry, at this evening meeting, it was found that two men and four wo

put a companion and friend who might | Scriptures and prayer, and meetings were eSab teach them the way of God more per- appointed for Saturday and the Sabbath. me. fectly, and point out to them the straight and narrow path that leadeth unto life eternal. And it is more painful still, that up to the present time we have been utterly unable to find a man ready to go among them. Again I am constrained to say, "The harvest truly is plenteous, but the laborers are few." "Come over and help us!" This cry comes to our ears with a freshness, a heart-rending earnestness, which, I fear, is not heard in America as it should be heard. If there is anything, this side eternity, adapted to move the human soul, it is the cry of those who, anxiously, tearfully, mournfully say, "Come and help us, or we die!" It is a blessed, a holy, a heart-satisfying work. Angels would gladly engage in it. Who, then, of the young men of America, dare say-God does not require, does not permit me to engage in it?

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LETTER FROM MR. POLLARD, JANUARY
14, 1857.

Visit to Keban Maden.

MESSRS. Pollard and Richardson, accompanied by their helper, Baron Krikor, had recently visited Keban Maden, on the banks of the Euphrates, and were greatly cheered by "the encouragement which the Lord has given to his people in that city." Mr. Pollard writes:

We were very cordially received by our native helper, Baron Bedros, and the family. He and his wife reside with his father, Baron Abgar, who is also a Protestant and a member of the church, and has a family of three children besides Baron Bedros. His wife and his son's wife united with the church on the following Sabbath, so that it may now well be called a very pleasant and Christian family. In the evening, a number of the brethren and Protestants came in, and we enjoyed a pleasant season for conversation, which was closed with reading the

men wished to be received to the church. The following account is given of their examination:

The men were examined, and we were surprised and pleased at the satisfactory answers which were given by them. One of these men is Baron Hohannes, a goldsmith, who has a son in the seminary at Bebek. The other was Baron Marderos, a coal dealer. He has since been called to suffer persecution, the immediate cause of which was, perhaps, this act of his in publicly professing Christ before men.

Besides the wives of Baron Abgar and his son, there were two other women, both whose husbands had previously joined the church. One of these was so deaf, that it was impossible to examine her in conversation. With regard to the others, we were much pleased to witness the intelligence and knowledge of the Scriptures, which their examination displayed. Sometimes answers to questions were given in the very language of Scripture, the most appropriate. Their examination did great credit, we thought, to the ability and fidelity of our native helper in instructing his people. It was conducted by Mr. Richardson, while questions were occasionally proposed by others present. The fourth woman, the one afflicted with deafness, had the testimony of all to her consistent and Christian character, and Baron Bedros, who was well acquainted with her, seemed to feel that she was as worthy as the others to be received; and what were we, that we could withstand this best of evidence, the testimony of those who knew her

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