Chapter XXI

RELIGION.

"Men don't believe in a devil now, as their fathers used to do; They've forced the door of the broadest creed to let his Majesty through. There isn't a print of his cloven foot, or a fiery dart from his bow, To be found in earth or air to-day, for the world has voted it so. "But who is mixing the fatal draught that palsies heart and brain, And loads the bier of each passing year with ten hundred thousand slain? Who blights the bloom of the land to-day with the fiery breath of hell? If the devil isn't, and never was, won't somebody rise and tell? "Who dogs the steps of the toiling saint, and digs the pits for his feet? Who sows the tares on the fields of time, wherever God sows His wheat? The devil is voted not to be, and of course the thing is true; But who is doing the kind of work that the devil alone should do? "We are told that he does not go about as a roaring lion now; But whom shall we hold responsible for the everlasting row To be heard in home, in Church and State, to the earth's remotest bound, If the devil, by a unanimous vote, is nowhere to be found? "Won't somebody step to the front forthwith, and make his bow and show How the frauds and crimes of a single day spring up? We want to know. The devil was fairly voted out, and of course the devil's gone; But simple people would like to know who carries his business on." ——Alfred J. Hough, in the Jamestown (N.Y.) Journal.

It must not be supposed that Richard was the least insincere, because he tried religions all round. He wanted to get at the highest, the nearest to God, the nearest to other worlds, and in that respect he was like Cardinal Newman. He always spoke the truth, and if he changed every other day, he would have said so. Every time he was disappointed with a religion he fell back on mysticism. It was the soul wandering through space, like the dove out of the ark, and seeking a place whereupon to rest. In each religion he found something good, and much that disappointed him; then he took the good out of that religion, and went away. He was sincere with the Mohammedans, and found more in that religion than in most. He hoped much from spiritualism, and studied it well; but he could make nothing of it as a religion. It never seemed to bring him any nearer; but he believed in it as in the light of a future frontier of science. His Agnosticism, which in his case is a misapplied word, was of a much higher cast; it was the mysticism of the East. It was the tired soul or brain that said, "Oh, my God, I have studied all things, and I am still no nearer the point of closer connection with Thee, whom my soul longs for and aims at. I know nothing; I can touch nothing. Faith is a gift from Thee; give it to me!" He became impressed with one fact here in Syria, as he had done at Baroda in his youth, and that is that Catholicism is the highest order of Spiritualism, having no connection with jugglery, or table-turning, or spirit-rapping; that we cannot call it up at our pleasure, nor pay for it; but that, when something does happen, it is absolutely real, only we are not allowed to speak of it, except amongst ourselves, and then with bated breath. Richard, however, had opportunity enough of seeing all this for himself in Syria, in Damascus, where some very extraordinary things were going on, that were, without a doubt, genuine.

"Demand of lilies wherefore they are white, Extort her crimson secret from the rose." ——William Watson. "Brave as a lion, gentle as a maid, He never evil word to any said; Never for self, but always strong for right, He was a very perfect gentle knight."

Shádilis—Sufis becoming Catholics.

During the time we were at Damascus, there was a "mystery" going on in the lower quarter, called the Maydán—the tail of Damascus, which runs out towards the desert—amongst a certain sect of the Mohammedans, called the Shádilis, or Sházlis. They used to assemble at nights together at the house of one of them for Moslem prayer and reading and discussion, when they became conscious of a presence amongst them that was not theirs. They used to hear things and see things which they did not understand, and this went on for two or three months before they came to an understanding. I let my husband tell the story in his own words, and you will all understand later on how it found its way into my "Inner Life of Syria."

Fray Emanuel Förner, who figures largely in this history, was a friend Richard used to study with. He confided his troubles relative to these people to us. He asked us whether, as Richard had more influence with the Moslems than any one else, he could be induced to protect them. Richard felt that it was going beyond the boundary of his Consular prerogative to interfere in a matter which concerned the national religion; he therefore answered him that his position obliged him to abstain from interfering in so interesting a matter, although he could do so in cases where the Protestant schools or missions formally claimed protection against the violation of the treaties and concessions of the Hatti-Sheríf. He added that the Spanish Consul was the proper person for him to apply to, being his Consul, and that it was his duty likewise to restrict me from any active part which might compromise the Consulate.

But this interested him enormously. He thought he saw his way in it to the highest kind of religion, and he followed it up unofficially. Disguised as a Sházli, and unknown to any mortal except me, he used to mix with them, and pass much of his time in the Maydán of Damascus with them; and he saw what he saw; and when, as in reading this account you will see, Fray Förner was the guide who was pointed out to them by that spiritual Presence, Richard stuck to him, and with him used to study the Sházlis and their history. This gave him an enormous interest in Damascus, but it was his ruin; and the curious Spiritualism, if you like to term it so, that was developing there was almost like a "new advent," and though he did not then mean it, he ended by sacrificing his worldly career entirely to it.

It was not for a whole year after the event of my disagreement with the Shaykh's son at Zebedáni (which missionaries of the British Syrian schools have since reported as the cause of my husband's recall, after which the same Shaykh had become one of my most faithful followers, but which had nothing to do with my husband's misfortunes), that twelve of the most favoured of these Sházlis had been seized, transported in chains, and partially martyred. Fray Förner died curiously, and Richard came and told me all this, with a great deal more than I had known, or than has, or ever will be published, about the Sházlis, and he was filled with remorse that he had not taken up their case and protected them.

He had written up their case. He said, "If I should write to Lord Granville, and tell him that there are at least twenty-five thousand of secret Christians longing for baptism, and if I were to say, as I know I can, that I can arrange it with the Moslems to give them to me, and not to touch them because they are mine; supposing I were to buy a tract of land and give it to them, and build a village, and that I took no taxes from them in repayment, they could settle there unmolested, and supposing that I should request the Patriarch Valerga of Jerusalem to come and baptize them, would you be afraid to stand godmother for them with me on guard?" and I replied that "I would be only too proud to do it." It was then settled that these letters should be written and sent.

Lord Granville communicated with the Patriarch Valerga, who at once sent openly and clumsily to the Turkish Authorities at Damascus to know the truth, thereby starting an evil; and, even so, four hundred were found who were willing for martyrdom, but the Patriarch was evidently in no hurry for martyrdom. The affair, instead of being confided to Richard, was hopelessly mismanaged, and his recall followed within the month; and Richard said, "This is suffering persecution for justice' sake; no more of this, till I am clear of a just and enlightened Government." It broke his career, it shattered his life, it embittered him on religion; he got neither Teheran, nor Marocco, nor Constantinople. I may be wrong, but I have always imagined that he thought that Christ would stand by him, and see him through his troubles, but he did not like to speak of it. Richard never asked a single word at the Foreign Office—he was too proud; and he let me do it in a Blue Book of our own. My friends in the Foreign Office, of whom I had about thirteen, gave me each a different reason for the recall; but when I got an audience with Lord Granville, I got the true one. Syria and Christianity lost one of England's greatest men, who was ruined, and her descent in prosperity and happiness commenced; and I never heard that the Government, or the Foreign Office, or the Service, or the British name in the East, was any better for it. I humbly venture to think the contrary. He wrote himself the history of the "Revival of Christianity in Syria."

When I brought out my "Inner Life of Syria," Richard brought me the following account, blushing like a schoolboy, and asked me if I would insert it in my own name—if I would mind, as I could not be godmother to the Sházlis, being godmother to it.

"The Christian Revival in Syria.

"'Men are four. He who knows not, and knows not he knows not, he is a fool—shun him; he who knows not, and knows he knows not, he is simple—teach him; he who knows, and knows not he knows, he is asleep—wake him; he who knows, and knows he knows, he is wise—follow him.'—Arab Proverb.

"'What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell.'—Matt. x. 27, 28.

"'Have pity on me, have pity on me, at least you my friends, because the hand of the Lord hath touched me.'—Job xix. 21.

"Christianity was born and grew in Syria. She gave the light of the Gospel to the world. The grace of God has returned to Syria. Shall she struggle single-handed with Moslem cruelty and oppression, unaided by the Christian Powers who owe to her the Light of Faith?

"The heading of these pages will not a little surprise many, but not all of my readers, who will be divided into two classes—those familiar with old prophecies, and those who are not. The first will expect, the others will not expect, to hear that Christianity has revived spontaneously, unaided by Missionaries, Catechists, or Consuls, in this fanatical Moslem land, especially in Damascus, the 'Gate of the Holy City,' the ancient capital of the Caliphs, where, even at present, Christian representatives of Great Powers are not allowed to fly their flags. But the movement has taken place; it grows every year; its consequences are difficult to see, impossible to calculate. The conversion of the Mohammedans has begun at last, without England's sending out, as is her custom, shiploads of Bibles, or spending one fraction upon it; and in this great work, so glorious to Christianity, England, if old traditions are about to be verified, is to have a large share. She must now decide whether the Revival of Christianity, in the land which gave it birth, shall spread its goodly growth far and wide, or whether it shall be cut down by the hand of the destroyer.

"The first step in this movement, taken as far back as 1868, was heralded by signs and tokens and graces, which partake of the miracle and of the revelation. And here, at the beginning, I may remind my readers, especially Protestant readers, that the Lord has a mighty arm—'brachium Domini non est abbreviatum'—and that in this same City of Damascus, the terrible persecutor, Saul of Tarsus, became St. Paul, not by reading, nor by conversations with Christians, but by the direct interposition of Jesus Christ. The visions and revelations which I am about to record rest upon the same solid basis as Christianity itself—that is to say, upon the unanimous testimony borne to them by sincere and devout men, who have no purpose to serve, and who have risked their all in this world without any possible object but to testify to mankind the truths revealed to them. We need not delay to consider whether the graces and tokens which have been vouchsafed are natural, preternatural, or supernatural; objective or subjective. Suffice it for us that they have been submitted to crucial tests, and that even this philosophic and incredulous age cannot deny that they have taken place.

"About four years ago a small body of Moslems who inhabit the Maydán, or southern suburb of Damascus, had been initiated into the Shádili Order of Moslems by one Abd el Karim Matar, of Darayya, whose touching end will presently be recounted. This man, a mere peasant, left his wife, his family, and his relations in his native village, in order to become Shaykh of the Dervishes, and he hired a house in the Sukhkháneh quarter of the Maydán. It is bisected by the long street through which the annual Hajj Caravan passes out en route to Mecca, and its inhabitants, with those of the Shaghur quarter, are held to be the most bigoted and fanatical of their kind. Through the influence of the Shádilis, however, not a Christian life was lost in their quarter during the dreadful massacre of 1860; many, indeed, were hidden by the people in their houses, and were sent privily away without the walls after the three days of bloodshed had passed. Our Lord, who promises to remember even the cup of cold water given in His name, did not, as will presently appear, forget these acts of mercy to the terrified Christians.

"I am going to assume that all my readers are not perfectly au courant of the many subdivisions of the influential and widespread religion—El Islam.

"The Order of Shádili Dervishes was founded by Abd el Husayn Shádili, who died at Mecca in A.H. 656 (A.D. 1258). They are not, therefore, one of the twelve originally instituted, and for that reason they are rarely noticed by writers upon Eastern Spiritualism (for instance, 'The Dervishes,' by John P. Brown. London: Trübner, 1868). They obtained fame, however, by introducing to the world coffee, so called from the Abyssinian province of Kafa. The use of coffee in Yemen, its origin and first introduction into that country, are due to the learned Ali Shádili Abu Omar, one of the disciples of the learned doctor Nasr Ood Deen, who is regarded as one of the Chiefs, and whose worth attests the high degree of spirituality to which they had attained ('First Footsteps in East Africa,' p. 78. London: 1856).

"The Shádili are Sufis or Mystics, esoterics from El Islam, who have attempted to spiritualize its material portions. This order, like all others, admits of two main divisions, the Sharai or orthodox, and the Ghayr-Sharai, who have greatly departed from the doctrines of El Islam.

"The vital tenets of the heterodox are—

"1. God alone exists. He is in all things and all things are in Him—evidently mere pantheism.

"2. All things visible and invisible are an emanation from Him, and are not really distinct from Him—this is the Eastern origin of the classical European 'divinæ particula auræ.'

"3. Heaven and hell and all the dogmas of positive faiths are allegories, whose esoteric meaning is known only to the Sufi.

"4. Religions are a matter of indifference; that, however, is the best which serves as a means of reaching true knowledge, such as El Islam, whose philosophy is Tasawwuf (Sufi-ism).

"5. There is no real distinction between good and evil, for all things are one, and God fixes the will of man, whose actions therefore are not free.

"6. The soul existed before the body, and is confined in it as a bird in a cage. Death therefore is desirable to the Sufi, whose spirit returns to the Deity whence it emanated. Evidently the 'Anupadishesha Nirvana' of the Hindu, absolute individual annihilation.

"7. The principal duty of the Sufi is meditation on the unity which advances him progressively to spiritual perfection, and which enables him to 'die in God.'

"8. Without 'Fayz Ullah' (Grace of God) this spiritual unity cannot be attained; but God favours those who fervently desire such unification.

"The general belief in these tenets has given the Shádili Order a doubtful name amongst the multitude, who consider it to profess, like the 'Babis' of Persia, opinions of a subversive and anti-Islamitic nature. The orthodox portion, however, is not blamed, and at Damascus one of its members is a conscientiously religious Moslem, the Sayyid Abd el Kadir of Algerian fame, whose name is still so well known in Europe, and who is beloved and respected by all. The Syrian Shádilis are distinguished by white robes and white skull-caps and turbans, of which they allow the inner flap to protrude a little from the folds behind the ears.

"Abd el Karim Matar and his Shádili acolytes used to meet for private worship at his house in the Maydán suburb, and they spent nights and days in praying for enlightenment before the throne of Grace. Their numbers varied from sixty to seventy, and even more. Presently, after persevering in this new path, some of them began to be agitated by doubts and disbelief; the religion did not satisfy them, they anxiously sought for a better. They became uncertain, disquieted, undetermined, yet unable, for fear of being betrayed, to declare even one to another the thought which tormented them. Two years had been spent in this anxious, unhappy state, each thinking himself the only one thus subject to the tortures of conscience.

"At length they were assured by a vision that it was the religion of Christ which they were seeking. Yet such was their dread of treachery that none could trust his secret with his neighbour till they had sounded one another, and had found that the same idea was uppermost in every mind. Presently about forty of them, headed by Abd el Karim Matar, met for their usual night-prayers; after prolonged devotional acts, all fell asleep, and our Lord was pleased to appear to all of them separately. They awoke simultaneously, and one, taking courage, recounted his vision to the others, when each responded, 'I also saw Him!' Christ had so consoled, comforted, and exhorted them to follow His faith, and they were so filled with a joy they had never known, that they were hardly dissuaded from running about the streets to proclaim that Christ is God; but they were admonished that they would only be slaughtered, and rob the City of all hope of entering the same fold.

"They wanted a guide, director, and friend who could assist their tottering steps in the new way which they were now treading, and they heartily prayed that God would be pleased mercifully to provide them with the object of their desire. One night, after again meeting, as before, for acts of devotion, sleep overcame them, and they saw themselves in a Christian church, where an old man with a long white beard, dressed in a coarse brown serge garment, and holding a lighted taper, glided before them, and smiling benignantly never ceased to cry, 'Let those who want the truth follow me.'

"On awaking each told his dream to the other, and they agreed to occupy themselves in seeking the person who had appeared to them. They searched in vain through the City and its environs for a period of three months, during which they continued to pray. One day it so happened that one of the new converts, H—- K——, now at J——, entered by chance the monastery of the R.R. Fathers of the Terra Santa, near Bab Tuma, the north-eastern gate of Damascus. This is an establishment of Spanish Franciscans, who enjoy French protection by virtue of a Papal Bull and of immemorial usage. What was his astonishment to see in the Superior, Fray Emanuel Förner, the personage who had appeared to him in his dream. This saintly man, Latin Curé and Franciscan of the Terra Santa, approached and asked the Moslem what he was seeking. The Neophyte replied by simply telling his tale and that of his comrades, and then ran speedily to inform the others, who flocked next day to the monastery. The poor padre was greatly perplexed. He reflected that visions do not happen every day. He feared some political intrigue, of which Damascus is a focus; he doubted their sincerity, and he dreaded to endanger the City, and to cause for the sake of the forty another massacre like that of 1860. On the other hand, he still more dreaded to lose forty sincere souls by refusing to them baptism. However, concealing his agitation, he received them with touching kindness; he gave them books which taught them all the Christian doctrine, and he instructed them how to meet in prayer for mutual comfort and support. Lastly, he distributed to each a crucifix, the symbol of their new faith. This event took place in the early spring of 1870. Fray Emanuel remained for about four months in this state of dilemma, praying to know the will of God, and he was admonished as to what he should do. Having performed his task on earth, he fell asleep quietly one day about three months afterwards. Some said the death was caused by climate, but many of his most intimate friends, living a few hours from the convent, did not hear of it till late in November, 1870, and then they had cause to suspect treachery.

"The converts, now numbering some two hundred and fifty, held regular prayer-meetings in one another's houses, and these could not fail to attract the notice of the neighbouring Moslems. Later still a crucifix or two was seen, and suspicions ripened into certainties. The local authorities were at once informed of what had happened. The Ulemá, or learned men, who in El Islam represent the Christian priesthood, were in consternation. They held several sessions at the house of Shakyh Dabyan, a noted fanatic living in the Maydán suburb. At length a general meeting took place in the town-house of the Algerine Amir Abd el Kadir, who has ever been held one of the 'Defenders of the Faith' at Damascus.

"The assembly consisted of the following Ulemá:—

"1. Shaykh Riza Effendi el Ghazzi.

"2. Abdullah el Hálabi.

"3. Shaykh el Tantáwi.

"4. Shaykh el Kháni.

"5. Shaykh Abdu Razzak (el Baytar) and his brother.

"6. Shaykh Mohammed el Baytar.

"7. Shaykh Salím Samára.

"8. Shaykh Abd el Gháni el Maydáni.

"9. Shaykh Ali ibn Sa'ati.

"10. Said Effendi Ustuwáneh (the Naib el Kazi, or assistant judge in the Criminal Court of the Department at Damascus), and other intimates of the Amir.

"Riza Effendi, now dead, was a determined persecutor of the Nazarene, and Abdullah el Hálabi, also deceased, had pronounced in 1860 the Fatwa or religious decree for the massacre of the Christian Community, and had been temporarily banished instead of being hanged as high as Haman. These specimens will suffice. Still let us be just to the President of this assembly, Abd el Kadir. He was carrying out a religious duty in sitting in judgment upon renegades from his faith, and he was acting in accordance with his conscience; but during the massacre of 1860 he not only extended his protection to the Christians, but he slept across his own threshold on a mat, lest any terrified and supplicating wretch might be turned adrift by his Algerine followers.

"The assembly, after a long discussion, pronounced the sentence of death upon the converts. The only exceptions were the Amir Abd el Kadir and the Shaykh Abd el Gháni el Maydáni, who declared 'that a live man is always better than a dead man.' The Shaykhs Tantáwi and El Kháni declared 'that to kill such perverts was an act more acceptable to Allah than the Friday prayer.'

"If there be one idea more strongly fixed than any other in Moslem brain it is this—the renegade from El Islam shall surely die. His death must be compassed by any means, fair or foul: perjury and assassination are good deeds when devoted to such an end. The Firman of February 12th, 1856, guaranteed, it is true, life and liberty to all converts; it was, in fact, a perfect system of religious toleration on paper. But it was never intended to be carried out, and the local Turkish authorities throughout the Empire have, doubtless acting under superior instruction, ignored it as much as possible.

"The usual practice in the Turkish dominions when a convert is to be convicted, opens with a preliminary imprisonment, either on pretence of 'counselling' him, or upon some false charge. The criminal tribunal then meets; witnesses are suborned; the defence is not listened to; a mázbatah, or sentence, is drawn out, and the victim is either drafted off with the Nizam (regular troops), or sent to the galleys, or transported to some distant spot. The assembly, however, not daring to carry out the sentence of death, determined that the perverts must be exiled, and that their houses and their goods must be destroyed or confiscated. A secret Majlis was convened without the knowledge of the Christian members of the tribunal, and this illegal junto despatched, during the night, a squadron of cavalry and a regiment of infantry, supported by a strong force of police, to occupy the streets of the Maydán. Some fifty Shádilis were known to have met for prayer at the house of one Abu Abbas. At four o'clock Turkish time (10 p.m.) they rose to return home. Many of them passed amongst the soldiery without being alarmed, and whilst so doing fourteen were separately arrested and carried to the karakuns (guard-houses) known as El Ka'ah, and the Sinnaníyyeh. Here they were searched by the soldiery and made to give up their crucifixes. They were then transferred, some to the so-called great prison in the Serai, or Government house, others to the karakun jail in the Government square, and others to the debtors' jail, then at the Maristán, or Mad-house, now transferred to Sidr Amud, near Bab el Baríd.

"I hasten to record the names of the fourteen chosen for the honour of martyrdom. All were sincere and inoffensive men, whose only crime was that of being Christians and martyrs; the rulers, however, had resolved upon crushing a movement which, unless arrested by violence, would spread far and wide throughout the land.

"1. Abu Abbas (the man in whose house the prayer-meeting was held).

"2. Sáid Isháni.

"3. Abu Abduh Bustati.

"4. Abd el Ghani Nassás and his son.

"5. Mohammed Nassás.

"6. Ghanaym Dabbás.

"7. Salih el Zoh.

"8. Abdullah Mubayyad.

"9. Ramazan el Sahhár.

"10. Salih Kachkul.

"11. Mohammad Nammúreh.

"12. Bekr Audaj.

"13. Mohammad el Dib.

"14. Marjan min el Kisweh.

They are tried and condemned.

"After some days they were brought to the great secret Majlis (tribunal), at which presided in person his Excellency the Wali, or Governor-General, of Syria, Mohammed Rashíd Pasha. This officer, a protégé of the late Aali Pasha, Grand Vizier at Constantinople, has been allowed to rule the province of Syria for the unusual term of more than five years, and the violence and rapacity displayed by him and his creatures have doubtless added an impulse to the Revival of Christianity—it was evil working for good. With a smattering of Parisian education, utterly without religion, but determined to crush conversion because it would add to that European influence which he has ever laboured to oppose, Rashíd Pasha never conceals his conviction that treaties and firmans upon such a subject as Moslem conversion are so much waste paper, and he threatens all who change their faith with death, either by law or by secret murder—a threat which, as the cold cruelty of his nature suggests, is not spoken in vain. And he uses persecution with the more readiness as it tends to conciliate the pious of his own creed, who are greatly scandalized by his openly neglecting the duties of his religion, such as prayer and fasting, and by other practices which may not be mentioned here.

"The Governor-General opened the sessions by thus addressing the accused—

"Are you Shádili?

"Answer: We once were, we now are not.

"Gov.-Gen.: Why do you meet in secret, and what is done at those meetings?

"Answer: We read, we converse, we pray, and we pass our time like other Damascus people.

"Gov.-Gen.: Why do you visit the Convent of the Faranj (Franks or Europeans)?

"Abu Abbas: Is it not written in our law that when a Moslem passes before a Christian church or convent, and finds himself hurried by the hour for prayer, he is permitted to enter and even pray there?

"Gov.-Gen.: You are Giaours (infidels)!

"Abu Abbas (addressing one of the Ulemá): What says our law of one who calls a faithful man Giaour?

"Answer: That he is himself a Giaour.

"The Governor-General was confounded by this decision, which is strictly correct. He remanded the fourteen to their respective prisons. Here they spent three months awaiting in vain the efforts of some intercessor. But they had been secretly tried, or their number might have attracted public attention; the affair was kept in darkness, and even two years afterwards not a few of the Europeans resident at Damascus had ever heard of it. The report reached the Consular corps in a very modified form—persecution had been made to assume the semblance of political punishment. The Russian Consul, M. Macceef, succeeded in procuring their temporary release, but this active and intelligent officer was unable to do more. The British Consul could hardly enter into a matter which was not brought officially before his notice. The Consul of France and the Spanish Vice-Consul took scant notice of the Shádili movement, perhaps being unwilling to engage in open warfare with the Governor-General, possibly deeming the matter one of the usual tricks to escape recruitment or to obtain a foreign passport. The Neophytes, however, found an advocate in Fray Emanuel Förner, before mentioned. This venerable man addressed (March 29, 1870) a touching appeal to the General of his Order, and his letter appeared in the Correspondance de Rome (June 11, 1870). The Franco-Prussian War, however, absorbed all thoughts in Europe, and the publication fell still-born from the Press.

"Fray Emanuel relates in his letter that one day, when visiting the Neophytes before their imprisonment—he modestly passes over the important part which he had taken in receiving them—he asked them if they could answer for their constancy. The reply was: 'We believe not simply through your teachings of the Word, and through our reading the religious books which you gave us, but because the Lord Jesus Christ has vouchsafed to visit us and to enlighten us Himself, whilst the Blessed Virgin has done likewise!' adding, 'How could we without such a miracle have so easily become Christians?' The good priest would not express his doubts, for fear of 'offending one of these little ones.' He felt an ardent desire to inquire into the visions and the revelations to which they alluded. But he did not neglect to take the necessary precautions. Assembling his brethren, and presiding himself, he began with the unfortunate Salih, and he examined and cross-questioned the converts separately. He found them unanimous in declaring that on the first night when they witnessed an apparition, they had prayed for many hours, and that slumber had overcome them, when the Saviour Jesus Christ appeared to them one by one. Being dazzled by the light, they were very much afraid; but one of them, taking courage, said, 'Lord, may I speak?' He answered, 'Speak.' They asked, 'Who art Thou, Lord?' The apparition replied, 'I am the Truth Whom thou seekest. I am Jesus Christ, the Son of God.' Awakening agitated and frightened, they looked one at the other, and one took courage and spoke, the rest responding simply, 'I also saw Him.' Christ had once more so consoled, comforted, and exhorted them to follow His path, and they were filled with such ineffable joy, love, faith, and gratitude, that, but for His admonishing them (as He used to admonish the disciples), they could hardly restrain themselves from rushing into the streets and from openly preaching the Gospel to the Infidel City. On another occasion the Blessed Virgin stood before them with the Child Jesus in her arms, and, pointing to Him, said three times in a clear and distinct voice, 'My Son Jesus Christ, Whom you see, is the Truth.' There are many other wonderful revelations whose truth I can vouch for, but I feel a delicacy of thrusting them before unbelievers. Indeed, I have kept back half of what I know, and I am only giving the necessary matter.

And persecuted.

"Of the fourteen Christian converts remanded to prison, two were suffered to escape. The relations of Mohammad Dib and Marjan bribed the authorities and succeeded in proving an alibi. Abd el Karim Matar, the Chief of the Shádilis, who had been placed in confinement under the suspicion of being a Christian, fell ill, and his relations, by giving bribes and by offering bail, carried him off to his native village, Darayya. There, as he was now bedridden, the family gathered around him, crying, 'Istash'had!' That is to say, 'Renew the faith (by bearing witness to Allah and his prophet Mohammad).' The invalid refused, turning his face towards the wall whilst his cruel relations struck and maltreated him. The cry was incessantly repeated and so was the refusal. At last such violence was used that the unfortunate Abd el Karim expired, the protomartyr of the Revival.

"On the night of Ramazan 1, A.H. 1286 (December, A.D. 1869), the 'twelve' (a curious coincidence that it was the number of the first Apostles in this very land) who remained in prison were secretly sent ironed, viâ Beyrout, to the dungeons of Chanak Kalessi (the Dardanelles fortress). Thence they were shipped off in a craft so cranky and dangerous that they were wrecked twice, at Rhodes and at Malta. At last they were landed at Tripoli in Barbary, and they were finally exiled to the distant interior settlement of Murzuk. Their wives and children, then numbering sixty-two, and now fifty-three, were left at Damascus to starve in the streets, but for the assistance of their fellow-converts and of the Terra Santa Convent. It is a touching fact that if one of these poor converts has anything, he will quickly go and sell it, and use the profit in common, that all the brethren may have a little to eat. The Porte is inexorable; even H.I.M. of Austria was, it is reported, unable to procure the return of the exiles. Yet probably the 'Commander of the Faithful,' Sultan Abdul Aziz, will ere long expect Austria, as well as England and the rest of Western Europe, to fight his battles.

"I call upon the world that worships Christ to punish this high-handed violation of treaty, this wicked banishment of innocent men. Catholic and Protestant are in this case both equally interested. The question at once concerns not only the twelve unfortunate exiles and their starving families. It involves the grand principle of religious toleration, which interests even the atheist and the infidel throughout the Turkish Empire, throughout the Eastern world.

"Upon the answer depends whether Christianity shall be allowed free growth and absolute development. Let England demand of the Porte the removal of this Governor-General. Deliver us from this modern Herod! Let Abdul Aziz call off his dog from worrying the followers of Christ for the sake of the bones thrown to him by Aali Pasha, his Grand Vizier. Send us an honest man, unlike Rashíd Pasha, who will not dare to rend asunder the most solemn ties that can bind nations, who will have the courage to do his duty.

"Amongst the Shádili converts was a private soldier of the Nizam or Regulars, aged twenty-three, and bearing the highest character. About five months after the movement commenced, the soldier Ahmed el Sahhár being in barracks retired to a corner for prayer and meditation, when suddenly our Saviour stood before him, and said, 'Dost thou believe in Jesus Christ, the Son of God? I am He.' The youth at once replied, like the man blind from his birth, 'Lord, I believe.' Jesus said to him, 'Thou shalt not always be a soldier; thou shalt return free to thy home;' upon which Ahmed inquired, 'How can I set myself free?' Jesus again said, 'I will deliver thee,' and with these words the beatific vision disappeared.

"The young soldier had fallen into a state of ecstasy. Presently he arose and passed through the barracks, exclaiming, 'Jesus Christ is my God! Jesus Christ is my God!' His comrades were scandalized. A crowd rushed up; some covered his mouth with their hands; others filled it with dirt, and all dealt out freely blows and blasphemies. At last it was decided that Ahmed had become possessed of a devil, and, whilst he preserved perfect tranquillity, heavy chains were bound upon his neck, his arms, and his legs. At that moment Jesus Christ again appeared to him, and said, 'Break that chain!' He said, 'How can I break it, it being of iron?' and again the voice spoke louder, 'Break that chain!' He tore it asunder as though it had v been of wax. A heavier chain was brought, and the same miracle happened once more. This was reported to the officers, and by them to their Bey or commandant; the latter sent for the private, and, after heaping reproaches, abuse, and threats upon him, ordered him to be imprisoned without food or water, and to be carefully fettered. Still for a third and a fourth time the bonds fell off, and supernatural graces and strength were renewed to the prisoner, who made no attempt to move or to escape from his gaolers.

"The soldiers fled in fear, and the commandant no longer dared to molest the convert. The case was represented to Constantinople, and orders were sent that Ahmed must appear at the capital. He was despatched accordingly under an escort, and with his wrists in a block of wood acting as handcuffs. Reaching Diurat, a village three hours from Damascus, he saw at night the door of his room fly open, and the Blessed Virgin entering, broke with her own hands the block of wood and his other bonds. By her orders he walked back alone to Damascus and reported himself to his regiment. It was determined this time to forward him with a party of soldiers, but without chains or 'wood.'

"Arrived at Constantinople, the accused was brought before a court-martial; a medical man was consulted as to his sanity, and the prisoner was not a little surprised to find himself set at liberty, and free to go where he pleased. Thus the promise of Jesus Christ was fulfilled. The neophyte took the name of 'Isa,' which is Jesus, and returned to Damascus, where his history became generally known. The Turks pointed him out as the 'soldier who broke four chains.' Some term him the 'Majnún,' the madman, though there is nothing about him to indicate the slightest insanity; but most of the people held him in the highest respect, calling him Shaykh Ahmed, and thus raising him to the rank of 'Santon,' or saintly man.

"The terrible example of the Shádili families has not arrested the movement—persecution never does. The blood of the martyrs is still the seed of the Church. But the converts now conduct their proceedings with more secrecy. They abstain from public gatherings, although they occasionally visit Fray Dominic d'Avila, Padre Guardiano, or Superior of the Terra Santa. The society has now assumed a socialistic character, with private meetings for prayers, and with the other precautions of a secret order. The number of converts has greatly increased. At the end of 1869 the males in the City of Damascus amounted to 500; in 1870 it had risen to 4100; and in 1871 it represents 4900, of whom some 700 have been secretly baptized. Moreover, I have been assured by the converts with whom I associate and converse frequently, some of them being men highly connected and better educated than their persecutors, that a small tribe of freebooters living in and about the Druze mountain (Jebel Druze Haurán), having been troubled and threatened by the local Government, has split into two parties—Moslem and Christian, the latter known by crosses hoisted upon their tent roofs. The converts described to me the Bukâa (Cœlesyria) as a field in which the gospel has lately borne fruit, and this was unexpectedly confirmed. The peasantry of B——, a little village on the eastern slope of the Lebanon, and near Shtora, the central station of the French road, lately became the property of a certain M. A—— T——. He owned two-thirds of the village, but by working the authorities he managed to get into his hands the whole of the houses and fields, the crops and cattle—in fact, all the village property. The wretches, after being nearly starved for months, lately came up to Damascus, and begged to be received as Christians. In early July it was whispered that the Latin Patriarch of Jerusalem, Mgr. Valerga, is expected to meet, at his summer residence in Beyrout, Mgr. Franchi, the Papal Envoy; that both these prelates will visit Damascus, and that then these poor souls will ask for baptism.

The Protestant Converts.

"Protestantism has also had its triumphs. About ten months ago a certain Hanifi Moslem, named Abd el Razzak, having some misgivings about his faith, left his native city Baghdad in order to visit the Bab or head of the Babi sect, who lies in the galleys of S. Jean d'Acre—what a place for such a purpose! The interview not being satisfactory, he travelled to Damascus, where he came under Protestant influence. Thence he was removed to Shtora on the French road, and finally to Suk el Gharb in the Maronite mountains. There he was enabled to study, and he was publicly baptized under the name of Abdallah. The Turkish authorities had no power over him; but the second case did not end so well.

"A certain Hajj Hassan, a coachman in the service of a Christian family at Beyrout, M. Joachim Najjar, began about 1869 to attend the Protestant service, and for two months before his incarceration he professed himself a Christian, although he had not been baptized. He is described by all who know him as a simple and sincere man, gifted with great strength of will. He was waylaid, beaten, and finally cast with exceeding harshness into prison at Beyrout by the Governor, Rauf Pasha, who replied to all representations that he was unable to release him; he acted, in fact, under superior authority. The convert was not allowed to see his family, and on Thursday, June 29, he was sent in charge of a policeman to the Capital: this, too, despite the remonstrances of the Consuls-General for the United States and Prussia.

"The superintendent of the British Syrian school, where the convert has a child, took the precaution of despatching to head-quarters one of the employés, the Rev. Mr. Waldmeier, so that energetic action began even before the arrival of Hajj Hassan. Rashíd Pasha commenced by treating with contempt her Majesty's Consul's strong appeals to his justice; he openly ignored the Treaty, blaming me for not having quoted the actual article, and he declined to permit the interference of strangers in the case of a subject of H.I.M. the Sultan. He maintained that he had a right to send for the Neophyte in order that the latter might be 'counselled;' and for that purpose he placed him under arrest in the house of the most bigoted Moslem in Syria, the chief of police, Mir Alai (Colonel) Mustafa Bey. He complained strongly of the conduct of Protestant missionaries in Syria, accusing them of secretly proselytizing, though he admitted in the same sentence that the convert Hassan had openly attended a Christian church for some time. On the next day he ungraciously refused my request that the Presbyterian missionaries (Rev. Messrs. Wright, Crawford, and Scott) might be allowed access to the Neophyte. About midday on Friday, June 30, Rashíd Pasha sent for Hajj Hassan, who had been duly disciplined by the police, and locking the door, he began to ask whether the convert was not in fear of being strangled—words which, in his mouth, had a peculiar significancy. He then proceeded to offer a price for apostasy, which rose to thirty thousand piastres. This was stoutly refused by the Neophyte, who was returned to arrest. Presently the Governor-General heard that I had telegraphed for permission to proceed to Constantinople to represent to my Ambassador the state of things in Syria within my district, and Hajj Hassan was ordered to return under the charge of a policeman to Beyrout. The new Christian, however, was warned that he must quit that port together with his family within twenty days, under pain of being sent to Constantinople handcuffed, or, as the native phrase is, 'in wood.'

"The case of Hajj Hassan came to a lame and impotent conclusion. He had been delivered out of the Moslem stronghold, Damascus, to the safe side of the Lebanon. The Protestant Christians of Beyrout, with their schools, missions, and Consuls-General to back them up, should have kept him at Beyrout, and Rashíd Pasha should have been compelled either to eat his own words or to carry out his threat. In the latter case the convert should have been accompanied to Constantinople by a delegate from the Missions, and the Sublime Porte should have been compelled to decide whether she would or would not abide by her Treaties and Firmans. The plea that exile was necessary to defend the convert from his own co-religionists, that banishment was for his own benefit, is simply absurd. Either the Porte can or she cannot protect her Christian converts. In the latter case they must be protected for her. Never probably has there been so good an opportunity for testing Turkey's profession of liberalism, and the Turks are too feeble and too cunning to let another present itself.

"In their first fright the Beyrout European Christians withdrew their protection from Hajj Hassan. On the diligence arriving at the 'Pines,' a forest about an hour before reaching Beyrout from Damascus, the convert was ordered to dismount, and his wife and five children (one at the breast) were turned adrift from the house which had protected them for some days, at nine o'clock at night, to wander whither they could. Hajj Hassan was subsequently removed from Beyrout to Abeigh, an Anglo-American (U.S.) Mission station in the Lebanon, probably by the exertions of Dr. Thomson, author of 'The Land and the Book,' who distinguishes himself in Beyrout by daring to have an opinion and to express it, though unfortunately he stood alone and unsupported. On July 20th, Hajj Hassan was to be shipped off by night to Alexandria, where he was expected to 'find good employ.' Suddenly his passport was refused by the local authorities, and he was hidden in the house of a Consular Dragoman. The Porte had sent a secret despatch, ordering him to be transported to Crete, Cyprus, or one of the islands in the Archipelago, where his fate may easily be divined. At length a telegram arrived from Constantinople, and the result was that, after a fortnight's detention by sickness, Hajj Hassan was sent off by the French mail of Friday, August 11th. Verily, the Beyroutines are a feeble folk. They allowed themselves to be shamefully defeated by Rashíd Pasha when he was grossly in the wrong.

"When the depositions of Hajj Hassan were taken at the Consulate, Damascus, he declared that a Moslem friend of his, named Hammud ibn Osman Bey, originally from Latakia (Laodicea), but domiciled at Beyrout, had suddenly disappeared, and had not been heard of for twelve days. Presently it became known that Hammud, about two years ago, when in the employ of Mr. Grierson, then Vice-Consul of Latakia, was drawn for the Army, but had not been called upon to serve. He was in the habit of hearing the missionaries preach, and on more than one occasion he declared that he would profess Christianity—a course from which his friends dissuaded him.

"Hammud determined, in the beginning of 1871, to visit Beyrout, and Mr. Grierson gave him letters of introduction to the missionaries and to the superintendent of the British Syrian schools, requesting that he might be taken into the service of some European family. Here he again openly committed himself by declaring that he was a Christian. His former master, knowing that the eyes of the police were upon him, made immediate arrangements for his leaving by the steamer to Latakia, where he had been recruited, giving him at the same time a note for the colonel commanding the regiment. Hammud, however, on the evening before his journey, imprudently walked out in the direction of the barracks: he was seized and put in irons—probably to be 'counselled.'

"Mr. Grierson, when informed of this arrest, at once addressed Toufan Bey. This officer is a Pole commanding one of the regiments of the 'Cossacks of the Sultan,' the other being quartered at Adrianople. Visiting the Military Pasha of Beyrout, he begged that as Hammud's passage had been taken for Latakia, where his name had been drawn, the convert might be allowed to proceed there. The two officers sent for the man and gave the required directions respecting him. But Hammud was already in the enemies' hands; and the normal charge of desertion was of course trumped up against him. He was sent with a number of other conscripts to the capital, with tied hands, and carrying the rations of his fellow-soldiers; and presently a report was spread that he had been put to death.

"Hajj Hassan on returning to Beyrout informed Mr. Johnson, Consul-General for the United States, that during his arrest at Damascus the soldiers had threatened to 'serve him as they had served Hammudeh.' He went at once to Rauf Pasha, who replied that the man had been arrested and sent to head-quarters because he had been conscripted two years before at Latakia and had deserted. This was directly opposed to the statement made by Mr. Grierson, namely, that the man had never been called upon to serve. Mr. Johnson could do no more, as Hammud had made himself amenable to the law of the land, and he seems not to have taken any steps to decide whether it was a bonâ-fide desertion. He inquired, however, what the punishment would be, and was told that it would depend upon circumstances.

"Several people at Beyrout wrote to me at Damascus, begging of me to institute a search for the missing man. Shortly afterwards letters were despatched from Beyrout, stating that Hammud had been found in the barracks alive and well, and contented with his condition as a soldier. What process he has been through to effect such a wonderful change we are not informed, nor where he has been hidden during its operation. The 'counselling' has probably compelled the convert by brute force to conceal his convictions.

The Shádilis.

"Another story in the mouths of men is that a young man, the son of a kázi or judge, had lately suffered martyrdom at Damascus for the crime of becoming a Christian. This may possibly be a certain Said el Hamawi, who disappeared three or four years ago. Said was a man of education, and a Shaykh, who acted khatíb (or scribe and chaplain) to one of the regiments. He was convicted of having professed Christianity, and was sent for confinement to the Capital. When let out of prison he repeated his offence, and he has never been heard of since.

"On the morning of the Saturday (July 1) which witnessed the unjust sentence of exile pronounced upon Hajj Hassan, a certain Arif Effendi ibn Abd el Ghani el Nablusi was found hanging in a retired room of the Great Amáwi Mosque at Damascus, where he had been imprisoned. No inquest was held upon the body, which may or may not have shown signs of violence; it was hastily buried. Some three years before this time, Arif Effendi, a man of high family, and of excellent education, had become a Greek Christian at Athens, under the name of Eustathius. Presently he reappeared in Syria as a convert, a criminal whom every good—that is to say, bigoted—Moslem deems worthy of instant and violent death. He came to the Capital, and he introduced himself as a Christian to the Irish-American Presbyterian missionaries; to Monseigneur Yakub, the Syrian Catholic Bishop, and to others; nor did he conceal from them his personal fears. He expected momentary destruction, and presently he found it, being accused, truthfully or not I am unable to say, of stealing fourteen silver lamp-chains, and a silver padlock. The wildest rumours flew about the City. The few declared that the man had hanged himself. The Nablusi family asserted that, repenting his apostasy, he had allowed himself to be hanged, and the vulgar were taught to think that he was hanged by order of Sayyidna Yahya, our Lord John (the Baptist), whose head is supposed to be buried in the Great Mosque. It was currently reported that the renegade had been sent to the Algerine Amir, the Sayyid Abd el Kadir, who, finding him guilty of theft, had ordered him to receive forty stripes and to be arrested in the Mosque, at the same time positively refusing to sanction his execution as his accusers demanded. This proceeding, though irregular, is not contrary to Moslem law; the Ulemá claim and are allowed such jurisdiction in matters concerning the Mosque.

"I, suspecting foul play, applied on the 3rd of July for information upon this subject to the Wali, who rudely refused to 'justify himself.' Eight days afterwards the Governor-General thought proper to lay the case before the Tribunal. The result may easily be imagined. That honourable body cast the blame of the illegal imprisonment upon the Amir Abd el Kadir, whom they hate because he saved so many Christian lives in 1860. They delivered a verdict that the convert had been found hanged by his own hand, they antedated a medical certificate that the body bore no marks of violence, and they asserted contrary to fact and truth that the deceased was decently washed and buried, whereas he was thrust into a hole like a dog.

"And now I will answer the question prominent in every reader's mind: 'These men are Turks; are we bound to protect them?'

"I simply reply we are.

Richard quotes Mr. Gladstone.

"It is obviously our national duty to take serious action in arresting such displays of Moslem fanaticism as those that have lately taken place in Syria. Mr. Gladstone cannot forget his own words: 'We would be sorry not to treat Turkey with the respect due to a Power which is responsible for the government of an extended territory, but with reference to many of her provinces and their general concerns, circumstances place her in such a position that we are entitled and, indeed, in many cases, bound to entertain questions affecting her internal relations to her people, such as it would be impertinent to entertain in respect to most foreign countries.... All that we can expect is that when she has contracted legal or moral engagements she should fulfil them, and that when she is under no engagements she should lend a willing ear to counsels which may be in themselves judicious, and which aim solely at the promotion of her interests.... As regards the justice of the case, we must remember that as far as regards the stipulations of the Hatti-i-Humaioun, we are not only entitled to advise Turkey in her own interest, in her regard to humanity, in her sense of justice, in her desire to be a civilized European Power, to fulfil those engagements, but we are also entitled to say to her that the fulfilment of those stipulations is a matter of moral faith, an obligation to which she is absolutely bound, and the disregard of which will entail upon her disgrace in the eyes of Europe.... We are entitled to require from Turkey the execution of her literal engagements' (Debate on Crete and Servia. Mr. Gregory's motion for correspondence and Consular Reports on the Cretan Insurrection, etc., as reported in the Evening Mail of Feb. 15-18, 1867).

"These memorable words deserve quotation the more, as throughout the nearer East, especially among the Christian communities, England still suffers under the imputation of not allowing the interests of Christendom to weigh against her politics and her sympathy with the integrity of the Turkish Empire. Even if we care little for the propagation of Christianity, or for the regeneration of Asia, we are bound to see that treaties do not become waste paper.

"The first step to be taken in North Syria, and to be taken without delay, would be to procure the recall and the pardon of the twelve unfortunates who were banished in 1870 to Tripoli of Barbary, and to Murzuk in Inner Africa. This will be a delicate proceeding; imprudently carried out, it will inevitably cost the lives of men whose only offence has been that of becoming Christians, and it will only serve to sink their families into still deeper misery. But there should be no difficulty of success. Our Consul-General at Tripoli could easily defend the lives if not the liberties of the Neophytes. Her Majesty's Ambassador Extraordinary and Plenipotentiary at Constantinople should be directed firmly to demand that an officer of high rank be sent from Head-quarters, and that he should be made duly responsible for landing the exiles in safety at Beyrout. Thence they should be transferred to Damascus; their pretended offences should be submitted to a regular tribunal, whose action would be watched by me or my successor, and when publicly proved to be innocent these men should be restored to the bosoms of their families, whilst the police should be especially charged with their safety.

"This step taken, the next will naturally be to urge the instant recall of the unjust Wali, or Governor-General, of Syria, Mohammed Rashíd Pasha, together with those members of the Secret Tribunal, more especially the Mufattish Effendi, Mahommad Izzat, who made themselves his instruments in carrying out illegal and tyrannical measures against a body of twelve innocent men. And when the head and front of the evil shall have been removed and the limbs formally impeached, a consummation devoutly to be desired, unless due prudence be exercised much evil may be the result. Rashíd Pasha has filled every important post with his familiars and creatures; he will doubtless leave directions after his departure for all manner of troubles to be excited, especially between Christians and Moslems, Greeks and Latins, in order to stifle the outcry which will rise from the length and breadth of the land. The remedy will be a High Commissioner, and a Firman from Constantinople couched in the strongest terms, and holding all Governors and Judges (muftis and kázis) personally responsible for any disorderly proceedings. And should they not be able to keep the peace, should any threat of repeating the horrors of 1860 be heard, the nations of Europe must prepare to keep it for them.

"Thus will the unhappy province—a land once flowing with milk and honey, now steeped to the lips in poverty and crime—recover from the misery and the semi-starvation under which it has groaned during the last five years. Thus also Christianity may again raise her head in her birthplace and in the land of her early increase. Thus shall England become to Syria, and through Syria to Western Asia, the blessing which Syria in the days of the early Church was to England, to Europe, and to the civilized world. Let her discharge her obligations before her God.

"Richard Francis Burton."

Letters approving his Conduct.

I saw at the Mission in Damascus, and obtained leave to copy, the following testimonial addressed to Richard, and his reply.—I. B.

"Damascus, July 12, 1871.

"To Captain Burton, H.B.M.'s Consul at Damascus.

"Sir,—We beg to tender to you our heartiest thanks for your prompt decisive action in the case of Hassan the converted Moslem, and also to congratulate you on the result of your determination and firmness.

"For some time past we had heard that a Moslem converted to Protestantism at Beyrout had become subject to considerable persecution. A convert more obscure than himself has been put out of the way and has not since been heard of, and Hassan had been subjected to a series of arrests and imprisonments, and had several times narrowly escaped assassination. The chief Consulates, however, had become publicly interested in him, so that his safety from legal execution seemed ensured; and as he was always accompanied by some one to protect him from assassins, he seemed for the time to be safe. But on the 29th of June we were surprised to find that he was being transported to Damascus, having been arrested and bound in chains. The English colony in Beyrout became alarmed, as they declared that none so transported to Damascus ever returned again. Two agents of the Mission were despatched from Beyrout, one preceding the prisoner to give us information as to what had taken place, and the other accompanying the prisoner to watch what became of him. On receiving intelligence of the convert's transportation to this City, the missionaries of the three Missions at Damascus resolved to lay the case before you, but on doing so found that you had with your usual energy already taken up the case, and categorically demanded the release of the prisoners. And though the authorities ignored the Firman granting civil and religious liberty to the people of this Empire, and denied your right to interfere on behalf of the prisoner, the unflinching stand you took by the concessions of the Hatti-Sheríf secured the release of the prisoner: you have thus vindicated the cause of humanity, for on the day on which the prisoner escaped through your intervention, the Moslem authorities strangled in the Great Mosque of Damascus a Moslem convert to Christianity. The man had made application to the Irish American Mission for protection, and declared that he lived in daily fear of strangulation. He was imprisoned in the Great Mosque, and strangled as they say by St. John the Baptist, and then carried away by one man and thrown into a hole like a dog.

"This accident proves that your uncompromising firmness with the authorities was an act of pure mercy, and that the worst apprehensions of the Beyrout missionaries were not unfounded. But more important still, you have asserted the binding character of the spiritual privileges of the Christian subjects of the Porte, contained in the Firman of 1856, and which, according to Fuad Pasha's letters to Lord Stratford de Redcliffe, comprises 'absolutely all proselytes.'

"We are sure, Sir, that your conduct in this affair will receive the unqualified approbation of the best public opinion in Christendom, and we have no doubt it will receive, as it merits, the warm approval of your own Government.

"We who were near and anxious spectators of the proceedings in this affair cannot too warmly express our sense of the satisfaction with which we witnessed the fearless, firm, and efficient manner in which you conducted this important case until the convert was permitted to leave this city.

"(Signed) E. B. Frankel, Missionary of the London Jews' Society.

"James Orr Scott, M.A., Missionary of the Irish Presbyterian Church.

"Fanny James, Lady Superintendent of the British Syrian Schools, Damascus.

"William Wright, A.B., Missionary of the Irish Presbyterian Church, Damascus.

"John Crawford, Missionary of the United Presbyterian Church of North America at Damascus.

"Ellen Wilson, Lady Superintendent of the British Syrian Schools, Zableh."

Richard's Answer and Remarks.

Captain Burton's reply to the Rev. E. B. Frankel, Rev. J. Orr Scott, Miss James, Rev. W. Wright, Rev. John Crawford, Miss Wilson.

"Beludan, July 19, 1871.

"I have the pleasure to return my warmest thanks for your letter this day received, in which you have formed so flattering an estimate of my services as H.M.'s Consul for Damascus. Nor must I forget to express my gratitude to you for the cordial support and approval of my proceedings connected with your Missions which you have always extended to me. This friendly feeling has greatly helped to lighten the difficulties of the task that lay before me in 1869. You all know, and none can better know, what was to be done when I assumed charge of this Consulate; you are acquainted with the several measures taken by me, honourably I hope to our national name, and you are familiar with the obstacles thrown in my way, and with the manner in which I met them. My task will encounter difficulties for some time. Still the prospect does not deter me. I shall continue to maintain the honest independence of H.M.'s Consulate, to defend our rights as foreigners in Syria, and to claim all our privileges to the letter of the law. Should I meet—and there is no fear of its being otherwise—the approval of my Chiefs, who know that an official life of twenty-nine years in the four quarters of the world is a title to some confidence, I feel assured that we may look forward to happier times at Damascus, when peace and security shall take the place of anxiety and depression.

"Meanwhile I recommend to your prudent consideration the present state of affairs in Syria. A movement which I cannot but characterize as a Revival of Christianity, seems to have resulted from the peculiar action of the authorities, and from the spirit of inquiry awakened in the hearts of the people. It numbers its converts by thousands, including men of high rank, and it is progressing even amongst the soldiery.

"I need hardly observe that it is the duty of one and all of us to labour in the grand cause of religious toleration, and to be watchful lest local and personal interpretations are allowed to misrepresent the absolute rights of all converts to life and liberty. And I trust that you will find me, at the end as in the beginning, always ready to serve your interests, to protect your Missions and Schools, and to lend my most energetic aid to your converts.

"I am, with truth and regard, yours faithfully,

"(Signed) Richard Burton,

"H.M.'s Consul, Damascus."

This was the time that Richard was nearest making a public declaration of Catholicity, but it was his "recall." I cannot tell it better than in his own words:—

"I took the part, and espoused the cause of these forty martyrs, and wrote home offering to be security for them if the Latin Patriarch Valerga might be sent down to baptize them. I promised to stand guard, and my wife would be godmother to them all. I asked her if she were afraid, and she said, 'Afraid! No, indeed, only too proud.' Lord Granville wrote to inquire into the matter, and the reply was, 'that Valerga would not come, that the matter was very much exaggerated, that there were only four hundred.' I have copies of the letter now. Then my seven enemies clubbed together, and represented most falsely that my life was in danger, that I was very unpopular with the Moslems, which only meant the corrupt Rashíd Pasha."

Lord Granville, like many another easy-going, pleasant diplomat (to please God knows who), ruined the life of the best man under his rule with the stroke of his pen. That did put the whole of Syria in a blaze of revolt and indignation, and it required the utmost prudence not to put a match to it. It is a pitiful tale, and was a revolting sight to see seven jackals trying to rend an insulted and martyred lion.

One fine day a bombshell fell in the midst of our happy life. It was not only the insult of the whole thing, it was the ungentlemanly way in which it was carried out from Beyrout. This was our position and the way it was done:—

We were surrounded by hundreds who seemed to be dependent upon us; by villages which, under our care, consular or maternal, seemed to be thriving, prosperous, peaceful, and secure; by friends we had made everywhere. Our lives, plans, and interests were arranged for years; we were settled down and established as securely, we thought, as any of you in your own houses at home. Our entourage was a large one—dragomans, kawwáses, servants; our stud, various pets, and flowers; our home, and our "household gods;" our poor for thirty miles around us. And so surrounded, our only wish was to stay, perhaps for life, and do our duty both to God and our neighbour; and we were succeeding, as I mean to prove. You, through whose evil working the blow struck us on this day, examine your hearts, and ask yourselves why you did this thing, because God, who protects those who serve Him, will allow this cruel deed to follow you, and recoil upon you some day, when you least expect it. It was useless to mislead the Authorities and the public at home, by laying the blame upon the Moslems. Richard always has been a very good friend to the Moslems, and the Moslems have always liked him; but in this instance, local and individual weakness, spite and jealousy, overthrew him.

The horses were saddled at the door, in the Anti-Lebanon, and we were going for a ride, when a ragged messenger on foot stopped to drink at the spring, and advanced towards me with a note. I saw it was for Richard, and took it into the house for him. It was from the Vice-Consul of Beyrout, informing him that, by the orders of his Consul-General, he had arrived the previous day (15th of August), and had taken charge of the Damascus Consulate. The Vice-Consul was in no way to blame.[1]

Richard's journal says—

"August 16th.—All ready to start—rode in.

"August 18th.—Left Damascus for ever; started at three a.m. in the dark, with a big lantern; all my men crying; alone in coupé of diligence, thanks to the pigs. Excitement of seeing all for the last time. All seemed sorry; a few groans. The sight of Bludán mountains in the distance at sunrise, where I have left my wife. Ever again? Felt soft. Dismissal ignominious, at the age of fifty, without a month's notice, or wages, or character.

"The Turkish Government has boasted that it would choose its own time, when Moslems may become Christians if they wish. The time has now come."

He leaves.

Richard and Charley Tyrwhitt-Drake were in the saddle in five minutes, and galloped into town without drawing rein. He would not let me accompany him. A mounted messenger returned on the 19th with these few written words, "Don't be frightened; I am recalled. Pay, pack, and follow at convenience." I was not frightened, but I do not like to remember what I thought or felt.

I take a Night Ride across Country.

I could not rest on the night of the 19th; I thought I heard some one call me three successive times. I jumped up in the middle of a dark night, saddled my horse, and, though everybody said I was mad, and wanted to put me to bed, I rode a journey of nine hours across country, by the compass, as if I were riding for a doctor, over rocks and through swamps, making for the diligence halfway house. Three or four of my people were frightened, and followed me. At last I came in sight of Shtora, the diligence-station. The half-hour had expired; the travellers had eaten and taken their places, and it was just about to start; but God was good to me. Just as the coachman was about to raise his whip, he turned his head to the part of the country from whence I was coming, hot, torn, and covered with dust and mud from head to foot; but he knew me. I held up both my arms, as they do to stop a train. He saw the signal, waited, and took me in, and told the ostler to lead my dead-beat horse to the stables.[2]

I reached Beyrout twenty-four hours before the steamer sailed. When Richard had once received his recall, he never looked behind him, nor packed up anything, but went straight away. It is his rule to be ready in ten minutes to go anywhere. He was now a private individual in misfortune. I passed him in the diligence, walking alone in the town, and looking so sad and serious. Not even a kawwás was sent to attend on him, to see him out with a show of honour and respect. It was a real emblem of the sick lion. But I was there (thank God) in my place, and he was so surprised and glad when he saw me! I was well rewarded for my hard ride, for when he saw me his whole face was illuminated, and he said, "Thank you, bon sang ne peut mentir." We had twenty-four hours to take counsel and comfort together.

Everybody called upon us, and everybody regretted. The French Consul-General made us almost take up our abode with him for those twenty-four hours—our own Consul-General cut us. At four o'clock I went on board with my husband, and on return I found his faithful servant Habíb, who had also followed him, and arrived just ten minutes too late—only in time to see him steam out; he had flung himself down on the quay in a passionate flood of tears.

Any Consul, in any part of the Eastern world, with one drop of gentlemanly feeling, would have gone to meet his comrade in distress, and sent a couple of kawwáses to walk before and behind him. Mr. Eldridge's action was as big a thing as if he had posted handbills all over Beyrout to announce to the world that no notice was to be taken of him. The disgrace was to himself, not to Richard.[3]

The only notice Richard took of this tragedy in his life is one sentence in his journal: "After all my service, ignominiously dismissed, at fifty years of age"—and at whose instance, do you think? (1) A Pasha so corrupt that his own Government was obliged to recall him a month later, threaten him with chains, and throw him into a fortress, and his brains were blown out a short while after by a man he had oppressed. (2) His own Consul-General, whose memory is only known to his once immediate acquaintances by the careful registering of his barometers, and the amount of beer which helped that arduous task, and who exactly suited the Foreign Office by confining himself to so narrow a circle. He was fearfully jealous of his superior subordinate, and asked for his removal through Mr. Kennedy, who was not commissioned for that business. Mr. Eldridge said afterwards, "If Burton had only have walked in my way, he would have lived and died here." Thirdly, an aggressive schoolmistress, who altered, or allowed to be altered, some words in a letter he wrote her, changing "mining" into "missionary," to be shown at Exeter Hall. Fourthly, fifthly, and sixthly, three unscrupulous Jewish usurers. Seventhly, an elastic Greek Bishop, who began a crusade against the Protestants of Nazareth, and prevented them from cultivating their land, and who had snatched away a synagogue and cemetery from British-protected Jews.

We were stoned at Nazareth.

When we were in camp there, he caused his people, who were about a hundred and fifty against six, to pick a quarrel with our people, and they stoned us. "Stoning" in the East means a hailstorm the size of melons, which positively seems to darken the air. As an old soldier accustomed to fire, Richard stood perfectly calm, collected, and self-contained, though the stones hit him right and left, and almost broke his sword-arm; he never lost his temper, and never fired, but was simply marking the ringleaders to take them. I ran out to give him his two six-shot revolvers, but when I got within stones' reach, he made a sign to me not to embarrass his movements; so I kept near enough to drag him out if he were wounded, putting his revolvers in my belt. When three of his servants were badly hurt, and one lay for dead on the ground, he drew a pistol from a man's belt, and fired a shot in the air. That was my signal. I flew round to the other camps, and called all the English and Americans with their guns. When they saw a reinforcement of ten armed English and Americans running down upon them, the cowardly crew turned and fled. This was followed by a procès-verbal between Richard and the Bishop, which Richard won.

I was left to pack, pay, and follow; so I took the night diligence back, and had, in spite of the August weather, a cold, hard seven hours over the Lebanon, for I had brought nothing with me; my clothes were dry and stiff, and I was very tired. On the road I passed our honorary dragoman, Hanna Misk. I called out to him, but I had no official position now, so he turned his head the other way, and passed me by. I sent a peasant after him, but he shook his head and rode on. "There," I said, "goes the man who has lived with us, travelled with us, and shared everything we had, and for whose rights concerning a village my husband has always contended, because his claims were just." The law of "Le Roi est mort, vive le Roi!" extends, I suppose, everywhere; but probably the king's widow always feels it.[4] I wonder how old one has to grow before learning the common rules of life, instead of allowing every shock the world gives one to disturb one, as if one were newly born? It is innate in cool natures, and never learnt by the others, who take useless "headers" against the dead wall of circumstances, until they grow old and cold and selfish. Disraeli told us that "no affections and a great brain form the men that command the world; that no affections and a little brain make petty villains;" but a great brain and a great heart he has no description for. Here he stops short; but I can tell him those are the men for whom there is no place. The nineteenth century will have none of them.

Richard was a general favourite, but he was too powerful to suit the Turkish Wali, or Governor-General, who for once found a man he could not corrupt. To give some idea of how incorruptible, he was once offered £10,000 on the table, which the man in question brought with him, to give an opinion which would have swayed a public transaction, which would have been no very great harm, but yet it would not have been quite "square" for such a man as Richard, and a promise of £10,000 when the thing was done—"for," said the man, "I can get plenty of money when I like, and this will pay me well." My husband let him finish, and then he said, "If you were a gentleman of my own standing, and an Englishman, I would just pitch you out of the window; but as you are not, you may pick up your £10,000 and you may walk down the stairs. But don't come here again, because if the thing is right, I shall do it without your paying me; and if it is not, there is not enough money in the world to buy me." He then called me, and he told me about it, and said, "This man's harem will be offering you diamonds; mind you don't take them." "There is not the slightest chance," I said; "I don't want them." Now, it is a perfect fact that, although I am a woman, jewellery is no temptation to me; I therefore take no credit to myself that I have refused enough to enable me to wear as many as any woman in London; but when they brought me horses, it was quite another sensation, and I had to screw up my courage hard—and bolt.

It is perfectly true that Richard is the only man not born a Moslem and an Oriental who, having performed the Hajj to Mecca and Medinah, could live with the Moslems in perfect friendship after. They considered him a personâ grata—something more civilized than the common run of Franks; they called him Haji Abdullah, and treated him as one of themselves. During Richard's time in Syria he raised the English name, which was going down rapidly, to its old prestige in the time of Sir Richard Wood and Lord Strathnairn, and the old days of Lord Stratford de Redcliffe. He explored all the unknown parts of Syria, Palestine, Holy Land, Haurán, the 'Aláh and Nejd; he stood between the poor peasantry and the usurers; he advanced and protected the just claims of British subjects. When a massacre appeared imminent he kept the peace. The fanatical persecution of the Christians was stopped; he stood between them and his friends the Mohammedans; he said, "They are mine, and you must not touch them;" he saved innumerable villages from slavery. In fact, he was just the man whom Rashíd Pasha, the corrupt Turkish Governor-General, could not stand; he was an avenging angel in his way. His own Consul-General was jealous of him. The Beyrout missionaries, or rather the British Syrian schools missionaries—for we were friends with several Beyrout missionaries, notably Dr. Thomson and Dr. Bliss—poisoned Exeter Hall against him, although they got more help from him than from any one, simply because neither he nor I were, what I believe the technical term is, "practical Protestants." The three foremost Jews set Sir Moses Montefiore and the illustrious Jewish families of London against him, because he could not stand by and see the poor plundered twice and thrice over, never getting a receipt for their money, never being allowed a paper to show what they had paid, till (when England is paying millions to suppress Slave-trade in various parts of the world) she was unconsciously abetting it, and aiding it, and protecting it, all over the Syrian villages, by the power of complaisant Consuls. The Greek Bishop abetted our being stoned at Nazareth, because he had advanced and protected the Protestant missionaries' just claim in his jurisdiction. These seven hornets were sufficient to kill and break the heart of St. Michael the archangel. They say three hornets kill a man, and six will kill a horse.

General Information.[5]

I am now going to suppose that all my readers are not familiar with Syria and its Cities, its native and foreign officials, or its various Religions and Races. As a wanderer in that land, now free and independent of all employments and Governments, an impartial looker-on and a student of its politics, religions, and peculiar mode of Government, I will diverge for a moment from my subject to explain a few facts.

On arriving in Syria, one lands at Beyrout, a pretty town of no very great importance to the world. It is the concentration of all that Syria knows of comfort, luxury, and pleasure. Christian and semi-civilized, it has its soldiers and policemen, its ships and sailors under the windows, its semi-European mode of living and manners, and its free communication with Europe by telegraphs and regular mails. Steamers anchor in the open roadstead (there is no harbour, pier, or landing-place, save a few broken unclean steps leading to a small, dirty custom-house quay), an occasional merchant-ship appears, and at times some wandering man-of-war. It is ruled by a Governor subject to the Wali, who rules Syria, being in fact Viceroy to the Sultan. This great official lives at Damascus, and visits Beyrout for sea-bathing and to make holiday. It is also the residence of the Consuls-General, who represent foreign Powers and European influence, and are very great people in their way; and also of a large European society of the middle classes. Beyrout is backed by the high range of the Lebanon, which is inhabited by Druzes and Maronites, and ruled by a separate Governor, Franco Pasha, an able officer, independent of the Wali. After crossing the Lebanon and descending into the plain of the Bukâa (Cœle-Syria) Civilization, Christianity, and all free communication with the outer world, are left behind; as are comforts, luxuries, and Society, whilst the traveller is completely at the mercy of Beyrout as to how much or how little he may receive of the necessary help such as man should give to his fellow-man. For safety he is self-dependent on his own personal courage and his knowledge of the East, and woe betide the hapless one who has no friend at Beyrout, or whose Consul-General may be a little sick, or selfish, or ill-tempered, or otherwise ill-disposed. He steps forth into the solemnity of Orientalism, which increases upon him during the sometimes dreary and barren seventy-two miles journey, and he finds himself in the heart of Oriental life in the City of Damascus. This Orientalism is the great charm of "the Pearl of the East." She is still pure and innocent of anything like Europeanism. However much the wanderer may dislike it at first, the life so grows upon him that, after a time, to quit it would be a wrench. But this is what makes the demi-semi-fashionable of Beyrout hate Damascus, with a spice of fear, knowing nothing of her attractions; whilst she, on her side, lazily despises the effeminate and, to her, luxurious and feeble Beyroutine. Damascus, I have said, is the heart and capital of Syria, the residence of the Wali and his entourage, who rule Syria, who fear the strong and who oppress the weak, who persecute Christians, who starve the people, and who fill their own pockets. If his Excellency died to-morrow the voice of Syria would go up to heaven in one loud cry of execration, embodying the popular curse upon a departed tyrant's soul, "May the Lord have no mercy upon your resting-place!" Here also are the head-quarters of the Army and Police, the chief Majlises or Tribunals, which represent our Courts of Law; business institutions and transactions have also their place in Damascus, and, being a "Holy City," I need not say that it is the religious chef lieu.

Syria has always been cursed with races, tribes, and faiths enough to split up the country, and to cause all manner of confusion. For instance, the Moslem is the national religion. There are the Moslem Sunnites, or orthodox of four schools, viz. the Hanifi, Shafí, Hanbeli, Maliki; the Shí'ah heresy, locally called Metáwali (of these most are Kurds); the Nusayri (also Shiites), but their faith is little understood. The Nowar, or Gypsies, are self-styled Mohammedans. Besides these there are Shádilis or Sházlis (Dervishes and Sufis), Persian "Babis," Chaldean Yezidis, Ismailiyehs (Shí'ahs) from different parts of the East, and Wáhhabis, who keep themselves in the background. The Bedawi, who are as the sands of the desert they inhabit, are also Moslems.

After the Moslems, but conforming with them, come the Druzes, who are divided into Akkal and Juhhal; which simply means "the wise men" and "the foolish (young) men," as the former lead a more rigid life than the latter. Their belief is more or less a mystery; for policy's sake they affect the national religion, and they will lean towards the faith of whatever person they may happen to address.

The Jews are divided into Sephardim, Askenazim, Samaritan, and Karaite.

Then we come to the Christians, who number fourteen sects—Maronite (Catholic), Greek Catholic, Greek Schismatic (styled "orthodox"), Armenian Catholic, Armenian Schismatic (styled "orthodox"), Syrian Catholic; Jacobite, which is Syrian "orthodox" or non-Catholic, Latin Catholics (like the French, etc.), a few Protestants (from the missions and schools of England, Chaldea, Prussia, and the United States, and their converts), Copts, Abyssinians, Chaldean Catholic and Chaldean Schismatics (styled "orthodox"). The Catholic rites have each a liturgy different from the Latin Catholic Mass, and said in their own language; they communicate under both kinds, but there is no heresy in their belief. A French Catholic satisfies his obligations of hearing Mass on Sunday with them, but of course he cannot receive their communion under both forms.

Nineteen Europeans reside at Damascus. This is the residence of the Consuls, whose districts extend to Baghdad on the east, and to Nablus on the south, and who have all the real work to do. Some suppose that they are subject to the Consulates-General at Beyrout, but this, though the Turks desire it, is highly unadvisable, as Damascus work requires prompt and decided action and no loss of time; moreover, any order which might apply to Beyrout would be totally inapplicable at Damascus; finally, in nine cases out of ten it would proceed from the advice of a dragoman interested in the case, his superior not knowing Arabic, or perhaps never having seen Damascus.

Upon the English Consul devolves the responsibility of the post for Baghdad, and the protection of commerce, of travellers, and of some half-dozen English residents. There are, besides the Consular corps, four missions each with its school, three European religious houses (Lazarists, Franciscans, and Sisters of Charity), an English engineer, a French sanitary officer under his own Government, and, lastly, the employés of the French Road Company.

Whoever lives in Damascus must have good health and nerves, must be charmed with Oriental life, and must not care for society, comforts, or luxuries, but be totally occupied with some serious pursuit. Should he be a Consul—an old soldier is best—he must be accustomed to command a strong hand. The natives must be impressed by him, and know that, if attacked, he can fight. He must be able to ride hard and to rough it in mountain or desert, in order to attend to his own work, instead of sending a dragoman or a kawwás, who probably would not really go, or if he did might be bribed. He must have the honour and dignity of England truly at heart, and he should be a gentleman to understand fully what this means; not a man risen from the ranks, and liable to be "bullied or bribed." He should speak Arabic, Persian, and Turkish, as well as English, French, and Italian, so as not to take the hearsay of his dragomans. He must be able to converse freely with Arabs, Turks, Bedawi, Druzes, Kurds, Jews, Maronites, Afghans, and Persians, and understand their religious prejudices. He must have his reliable men everywhere, and know everything that goes on throughout the length and breadth of the country. He should have a thorough knowledge of Eastern character. He must keep a hospitable house. He should be cool, firm, and incorruptible. He must not be afraid to do his duty, however unpleasant and risky, and having done it, if his Chiefs do not back him up, i.e. his Consul-General, his Ambassador, and the Secretary of State for Foreign Affairs, the Turkish local authorities know he has done his duty at his own risk; they admire and they fear the individual, but they despise his Government whilst they fawn and cringe to it. Thus the interests of England, and English pride, are trampled in the dust. Such a man is Richard, and such a man is like a loadstone to the natives. Were he in no authority the country would flock to him and obey him of their own accord from his own personal influence amongst them.

But this is exactly the man who does not suit the present Wali and his creatures, upon whose misrepresentations and falsehoods the Porte has demanded his recall; it is no secret, for all Syria is ringing with it, and the Wali has it proclaimed in the bazars. I may add that all Syria is looking on with anxiety and distress lest he should be removed. No other class of man could hold his own against the present local Turkish authorities, and they would treat him like a kind of upper servant. If the Porte knew its own interests, it would ask to keep Richard, and discharge its own faithless employé. That troubles will follow his removal, I may safely prophesy; and that his successor will be insulted in the streets, and compelled by terror and sickness to run away from his post, is very possible. That is what we may come to. Let the name of England nevermore be mentioned—let her sons be incorporated with the Turkish subjects, whilst Prussians and the French keep their proper position and their national dignity.

P. S.—A month later Mohammed Rashíd Pasha was recalled, and Richard was in England.

This, then, was the moment to press for the immediate return of the twelve unfortunates exiled to Murzuk, and to impress upon the Ottoman Authorities, who, since the death of Russia's friend, Aali Pasha, the Grand Vizier of pernicious fame, appear ready to reform a host of abuses, that the friendship of England can be secured only by scrupulous fidelity to treaties, especially to those which concern religious toleration.

An Account of Richard Burton by Salih (nom de plume of an English Missionary at Damascus).

Salih's Description of Richard.

"Burton was sound at heart. The more I saw him alone the better I liked him. At Damascus he was truly 'a brave, strong man in a blatant land.' When you got down through the crusts, you found a fearless and honest friend.

"But Burton was given to pantomime. He was always saying things to frighten old women of both sexes, and to make servant-maids stare. He took great delight in shocking goody people, and in effecting his purpose he gave free rein to his imagination. People who knew Burton partially, from meeting him at public dinners or in clubs, have generally a number of gruesome stories to retail about his cruelty and immorality. They often say truly that Burton told the horrible stories against himself. I have no doubt he did, just as he represented himself in the guise of a monster to my little boy. At the same time I am certain that Burton was incapable of either monstrous cruelty or gross immorality. I go farther, and I state it as my firm conviction that Burton was constitutionally and habitually both humane and moral. I knew Burton well, in sickness, in trouble, in disappointment, in his home, in the saddle, under fire, and in the presence of almost every condition of savage life, and I have noticed that acts of cruelty and immorality always drove him into a white heat of passion. A young English lady had been treated rudely at Damascus by a Persian, and when Burton failed in securing official redress, I was in dread for months that he would with his own hand kill the ruffian if he met him. The scoundrel, however, met his fate at other hands. Shielding the weak from cruelty and protecting the poor from oppression, constituted Captain Burton's chief work at Damascus.