IV. AZERBAIJAN AND HAKKIARI.

The province of Azerbaijan lies immediately east of Van, across the Persian border, and consists principally of another and still larger inland basin, shut in by mountains which drain towards the central Lake of Urmia.

Though Azerbaijan is nominally a part of Persia, there are practically no Persians among its inhabitants. The majority of them are Shiah Mohammedans, speaking a Turkish dialect; but the parts west of the Lake, and especially the districts of Urmia and Salmas, are occupied by a Semitic Christian population, variously known as “Nestorians” (from their religion), “Syrians” (from their language) or “Chaldoeans” (from their race). They are descended from the former inhabitants of Mesopotamia, who were pushed into and over the mountains by Arab encroachment. A larger number of them is still left on the Ottoman side of the watershed, in the Hakkiari district round the headwaters of the Greater Zab, and further west, again, near the confluence of the Tigris and the Bohtan. In the two latter districts they are now in a minority as compared with their Kurdish neighbours, and Kurds are also interspersed among the Nestorians in the Urmia basin, especially towards the southern end of the Lake, but also on the west (Tergawar).

When, in the winter of 1914-15, the Turks took the offensive against the Russians on the Caucasian front, they sent a subsidiary army, reinforced by Kurdish tribesmen, into Azerbaijan. The weak Russian forces occupying the province retired northwards at the beginning of January, and the Turco-Kurdish invaders penetrated as far as Tabriz, while the Nestorian villages on the western side of Lake Urmia remained in their possession for nearly five months. The Russians were followed in their retreat by a considerable part of the Christian population, who suffered terrible hardships on their winter journey. Those that remained behind flocked into the town of Urmia, and were subject to all manner of atrocities during the twenty weeks that the Turks and Kurds controlled the place. The Russians completed the re-occupation of Azerbaijan in May, 1915; they entered the town of Urmia on the 24th May, five days after their first entry into Van, and freed the people of Salmas and Urmia from their oppressors. But they could not save the communities in the Zab district, who suffered in June the same fate as the Armenians of Bitlis, Moush and Sassoun; and when the Russians were compelled to evacuate Van again at the end of July, the panic spread from Van to Urmia, and a fresh stream of Nestorian refugees swelled the general exodus of Christians into the Russian Provinces of the Caucasus.

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27. URMIA: STATEMENT BY THE REV. WILLIAM A. SHEDD, D.D., OF THE AMERICAN (PRESBYTERIAN) MISSION STATION AT URMIA; COMMUNICATED BY THE BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH IN THE U.S.A.

Persia is not in the war, but the war has been in Persia ever since its beginning. Indeed, the military movements of Russia and of Turkey date back several years before its outbreak. The Turks in 1906 occupied a strip of territory along the Persian border extending from a point south-west of Soujboulak to a point west of Khoi. The purpose was no doubt to secure a boundary-line making it more possible to move troops from the Mosul region into Trans-Caucasia, as well as to make it easier to hold the frontier against any Russian attack. In 1911, the Turks evacuated this strip of territory and the whole boundary question was submitted to a mixed commission, on which the British and Russian Governments were represented as well as the Turkish and Persian. When war began in August, 1914, this commission had completed its work from the Persian Gulf to Salmas. The Russians, in connection with internal disturbances in Persia, occupied with their troops a number of cities in northern Persia. Tabriz was occupied in 1909; Urmia and Khoi in 1910. This measure enabled the Russians not only to control Persia, but also to secure the road from their rail-head at Djoulfa to Van through Khoi. When the Great War began, Russia was therefore in occupation.

Disturbances at once began along the border and at the beginning of October, 1914, a determined attack was made on Urmia, ostensibly by Kurds. It was afterwards clear, from statements made by Persians and Turks who were engaged in the attack, that the nucleus of the fighting force was made up of Turkish soldiers and that the attack was under the command of Turkish officers. It was also clear from statements made by Persians friendly with the Turks and unfriendly towards the Russians, that the result of success in this attack would have been the looting of the Christian population, with probable loss of life.

About a month after this attack, war was declared between Russia and Turkey. About the same time the Russians closed the Turkish Consulates at Urmia, Tabriz and Khoi, and expelled the Kurds and other Sunni Moslems from the villages near Urmia. Arms were given at the same time to some of the Christians. The Turks in response expelled several thousand Christians from adjoining regions in Turkey. These refugees were settled in the villages vacated by the Sunni Moslems who had been expelled. Turkish and Kurdish forces gathered along the frontier and especially to the south in the Soujboulak region.

In the latter part of December, two engagements took place—one 20 miles south of Urmia between Kurdish and Russian soldiers, in which the latter were successful; the other was at Miandoab, at the south end of Lake Urmia, in which the Russian 101forces, with some Persians, were routed by Turks and Kurds. About the same time Enver Pasha invaded Trans-Caucasia from Armenia at Sarikamysh in the Kars region. This threatened to cut off Russia’s communications with Persia, and orders were given for the evacuation of Tabriz, Urmia and Khoi. The evacuation of Urmia took place on the 2nd January, that of Salmas a day or two later, and that of Tabriz on the 5th. Meanwhile, the military situation in Trans-Caucasia had changed with the rout of Enver Pasha’s army, and Khoi was not evacuated.

For convenience it may be well to summarise the military events from the 1st January to the 1st June. Tabriz was occupied by the Turks and Kurds, but, about the 1st February, a crushing defeat a few miles north of Tabriz led to its sudden evacuation and to the flight of the Turkish forces back to Miandoab. The American Consul at Tabriz, the Hon. Gordon Paddock, with the very effective co-operation of the German Consul, who had previously been in the American Hospital under the protection of the American Consul, kept the city of Tabriz from loss of life and to a large extent from loss of property. The Turks collected large Kurdish forces from the Soujboulak region and from districts in eastern Turkey; these, together with a smaller force of Turkish regulars, moved through Urmia and Salmas against Khoi, joining Turkish forces from Van under Djevdet Bey. This campaign against Khoi lasted until the 1st March, and was unsuccessful. In March the Russian forces drove the Turks from Salmas and occupied this region. Affairs remained in this condition until April. In April the Van campaign of the Russians, with the aid of Armenian volunteers, began. A Turkish force of approximately 18,000 men with mountain guns under Halil Bey, an uncle of Enver Pasha, reached Urmia on the 16th April. They had come over the mountain passes from Mosul, having been sent from Constantinople by way of Aleppo to Mosul. Halil Bey was defeated in Salmas, and in May retreated towards Van. The Turkish forces were finally withdrawn from Urmia on the 20th May, and the Russians re-occupied that city on the 24th May. The region of Soujboulak was occupied by the Turks for some months longer, but the campaign in that region has no bearing on the Christian population, since there are no Christians in the region.

The Christian population in this region is partly Armenian and partly Nestorian—or Syrian, as they call themselves. The Armenian element consisted of four or five thousand in Tabriz, ten thousand or more in Salmas, a small number in Khoi, and some six or seven thousand in the Urmia district. The Nestorians, except for less than 2,000 in Salmas, all lived in the Urmia district. Including refugees from Turkey and the Armenians, there were in Urmia, at the beginning of 1915, not far from 35,000 Christians. The Syrians or Nestorians include not only members of the old Nestorian Church but also Protestants, 102members of the Russian Orthodox Church, and Roman Catholics—or Chaldeans, as the last are generally called. In Maragha there is a colony of Armenians numbering some hundreds. Excepting the Christians in Tabriz, Maragha, and the city of Urmia, the last numbering not more than 2,000, all these Christians live in villages, Mohammedans and Christians sometimes sharing a village between them and sometimes living in separate villages. These Mohammedan villagers belong to the Shiah sect but speak the Turkish language.

The evacuation of the Russians put all the Christians in peril. The Salmas Christians (except about 800), most of the Christians of Tabriz, and eight or ten thousand from Urmia fled with the retreating Russians. They left on the shortest notice, without preparation and in the heart of winter. Many perished by the way, mothers dying in childbirth, old men and women and little children falling by the way side from exhaustion. This fleeing army of refugees, increased in numbers by several thousand from the regions in Turkey between Khoi and Van, passed over the Russian border and scattered in the villages and towns of Trans-Caucasia. Many of them died of disease due to the privations and exposures of flight and life as refugees.

This flight left some 25,000 Christians in Urmia. All of these sought shelter from massacre. On the one hand the Kurds were pouring into the plain, urged on and followed by Turkish officers and troops; on the other hand the Moslem villagers set to work robbing and looting, killing men and women and outraging the women. Several thousand found refuge with friendly Mohammedans. Great credit is due to no small number of Moslems, most of them humble villagers and some men of higher rank, who protected the imperilled Christians. In some cases safety was bought by professing Mohammedanism, but many died as martyrs to the faith. In several places the Christians defended themselves, but the massacring was not confined to these. Villages that deliberately gave up their arms and avoided any conflict suffered as much as those that fought. The mass of the people fled to the city, and all, including the city people, took refuge in the mission compounds. The French Roman Catholic Mission sheltered about 3,000, and the compounds of the American Presbyterian Mission about 17,000. The latter were enlarged by joining up neighbouring yards and so enclosing in one connected compound, with only one gate for entrance and exit, some fifteen to twenty yards. The American flag was placed over the compounds of the American Mission, and here people were safe from massacre. The villages, in the meantime, with three or four exceptions, were a prey to plunder and destruction. Everything movable that possessed the least value was either carried away or destroyed.

During the months of Turkish occupation there was never a moment of real safety for the Christians. The most unremitting 103efforts on the part of the missionaries secured comparative safety within the city walls, so that the people were scattered to some extent from the Mission Compound; and a few villages, including two that were not plundered at the beginning, were kept comparatively safe through the efforts of the Persian Governor. Beyond these narrow limits the Christians could not go. This was shown by constant robberies and murders when Christians ventured forth. During this period the Turks were guilty not only of failure to protect the Christians effectively, but also of direct massacres under their orders. One hundred and seventy men thus massacred were buried by the American missionaries, their bodies lying in heaps where they had been shot down and stabbed, tied together and led out to be murdered by Turkish agents. These massacres took place on three different occasions. Once men were seized by Turkish officers in the French Mission and sent out from the Turkish headquarters to be killed; once there were men seized in a village which was under the protection of Turkish soldiers and had had its safety pledged repeatedly by the highest Turkish officials; and once there were men from just over the border in Turkey who had been forced to bring telegraph wire down to Urmia and were then taken out and killed. In each of these cases some escaped and crawled out, wounded and bloody, from the heaps of dead and dying, to find refuge with the American missionaries. Besides these, the Armenian soldiers in the Turkish army, previously to the arrival of Halil Bey, were shot. In Urmia, the total losses of this period, from the evacuation of the town by the Russians on the 2nd January until their return on the 24th May, were the murder of over one thousand people—men, women and children; the outraging of hundreds of women and girls of every age—from eight or nine years to old age; the total robbing of about five-sixths of the Christian population; and the partial or total destruction of about the same proportion of their houses. Over two hundred girls and women were carried off into captivity, to be forced to embrace Islam and to accept Mohammedan husbands. The Salmas district suffered quite as much as Urmia, excepting that the mass of the people fled with the Russian troops, and consequently the crimes against women were not so numerous. About 800 who remained in Salmas, most of whom were old people, with some of the poorer and younger women, were gathered together by Djevdet Bey before his withdrawal from Salmas and were massacred. This happened early in March. The Salmas villages were left in much the same condition as those of Urmia.

The relief work began before the evacuation. Unsettled conditions had frightened people, and many had brought their goods for safe keeping to the American missionaries. With the evacuation many more brought their property, whatever they could save from the general riot. The protection of those under the American flag and of others in the city and in Mohammedan 104homes was accomplished only by the most constant vigilance during all those months. It was necessary to feed thousands of the people, and over ten thousand people were fed for about six months. Many of the girls and women who were taken captive were found and returned to their homes; information was secured as to others, which led to their subsequent rescue. Conditions of life were such that it was impossible to prevent epidemics, those that carried off the largest number being typhoid and typhus. Both of these diseases were probably brought by Turkish soldiers cared for in the American Hospital. The total number who died of disease during the period of Turkish occupation was not less than four thousand. Of eighteen adults connected with the American Mission, thirteen had either typhus or typhoid, and three lost their lives. The French missionaries suffered just as severely, and were in greater peril of violence.

To assign guilt and analyse the causes of this terrible loss of life and property is not an altogether easy task. There is no class of Mohammedans that can be exempted from blame. The villagers joined in the looting and shared in the crimes of violence, and Persians of the higher class acquiesced in the outrages and shared in the plunder. The Kurds were in their natural element. The Turks not only gave occasion for all that happened, but were direct participants in the worst of the crimes. On the other hand, individuals of every class deserve credit. There were many villagers who showed only kindness. The Persian Governor made it possible, by his co-operation, for the American missionaries to do what they did; the Kurds responded to appeals for mercy and, in some cases, returned captive girls unsolicited and did other humane service. A few individual Turkish officers and a number of their soldiers took strong measures to keep order. One such officer saved the city from loot when riot had already begun. There were various causes; jealousy of the greater prosperity of the Christian population was one, and political animosity, race hatred and religious fanaticism all had a part. There was also a definite and determined, purpose and malice in the conduct of Turkish officials. It is certainly safe to say that a part of this outrage and ruin was directly due to the Turks, and that none of it would have taken place except for them.

The duty of Americans, and especially the missionaries, is not so much to apportion the blame as to repair the damages. The task in Persia is very great, but the opportunities are equally as great. The number of destitute persons has been increased by the influx of forty or fifty thousand refugees from Turkey—Nestorians who lived in the mountain region between Urmia and Van, and who were forced to flee from their homes by the Turks and Kurds. In outlying districts the men have been massacred, and those who have survived are mainly women and children; but from the mountain valleys, where the bulk of these people live, they were able to escape en masse.

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28. FIRST EXODUS FROM URMIA, JANUARY, 1915: REPORT DATED 1st MARCH, 1915, FROM THE REVEREND ROBERT M. LABAREE, OF THE AMERICAN MISSION STATION AT TABRIZ, TO THE HON. F. WILLOUGHBY SMITH, U.S. CONSUL AT TIFLIS; COMMUNICATED BY THE BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH IN THE U.S.A.

In view of your interest in the welfare of the Persian Christian refugees here in the Caucasus, and your efforts in their behalf, may I submit to you a report on their condition as I have seen it in my journey hither from Tabriz? Commissioned by the American Presbyterian Mission of West Persia to investigate the affairs of the many thousands who have fled recently from Persia into Russia in order to escape the cruel vengeance of the Kurdish border tribes, I left Tabriz over two weeks ago and have spent the intervening time visiting the various centres where these refugees are congregated. It is hard to estimate exactly the number of these refugees from Persia, for mingled with them are a multitude of fugitives from Turkey. The total number of all these unfortunates in the district of Erivan, where most of them have found refuge, was stated by a good authority to be seventy thousand. The Persian contingent is pretty consistently estimated at from fifteen to twenty thousand. The refugees from Turkey are almost entirely Armenian, and are being taken care of by the wealthy Armenians of this province through their well organised relief committees. Those from Persia are less fortunate, for a majority of them are Syrian; and, although the Armenians have been very generous to them also, they have no influential friends to speak in their behalf and minister to their needs. It is also safe to say that the fugitives from the Urmia plain are the most sadly in need of assistance, for they had no previous warning of the impending disaster, and most of them have come out without any preparation whatever for their prolonged sojourn in a strange land.

I doubt whether the story of that awful flight can ever adequately be told. Few tales that I have ever heard can compare with it in heart-rending interest. The whole northern section of the Urmia plain learned of the departure of the Russian troops about ten o’clock on the night of Saturday, the 2nd January (1915). By midnight the terrible exodus had begun, and by morning the Christian villages of that district were practically deserted. People left their cattle in the stables and all their household goods in their homes, just as they were, and hurried away to save their lives. If anyone possessed a horse or a donkey or any other beast of burden he was fortunate, and if he happened to have ready cash in his home he was even more so; but, well-to-do as a man may be, cash is not always on hand in the villages, and so many who, according to the standards of the country, were rich, started on their long journey with a mere pittance, and the vast majority of men and women 106and children were on foot. Before the seven days’ hard walking through the slush and mud to the Russian border was accomplished, all encumbrances were cast aside, quilts, extra clothing, and even bread, for it became a question with the poor, tired, struggling crowd which they would carry—their bedding or their babies. Of course, very many of the weaker ones never reached Djoulfa at all, but lay down by the roadside for their last long rest, and those who did reach the Russian border were so haggard and emaciated that their own friends did not recognise them. Almost worse than the weary tramping by day, in the most terrible mud, were the nights in the villages by the way. Every possible shelter was so crowded that there was no room whatever to lie down, and the air became so foul before morning that the occupants were nearly suffocated; and yet those who could find no shelter and lay out all night in the wet were even more miserable. As one has heard the same sad story repeated a score of times with only a difference in details, one has wondered what human flesh and blood can stand in a great crisis like this. I should like to give two instances that have come under my personal knowledge; such stories might be multiplied a thousand times.

One old man with two daughters-in-law and six grandchildren started on that fatal night from the village of Karagöz. All were afoot, and the women carried their little ones by turns, while the old man stumbled along as best he could, unable to carry any burden. He at last gave out, lay down by the roadside and died. The two women and their little charges pressed on for a day or two longer, when one of them gave birth to a baby, also by the roadside. The mother tore off her dress, wrapped the baby in the pieces and resumed the weary tramp. Fortunately for them, the two women found their husbands waiting for them in Russian Djoulfa; but, alas, in the new complications arising from the coming of the baby two of the other children were separated from the party and lost. Two days the parents waited in Djoulfa, until a wagon-load of little waifs was brought in by kind-hearted soldiers. They found their two little ones among the number, but so emaciated by their hardships that they died shortly afterwards. People dying and children being born by the way are commonplaces of this journey; but it is not every one that has had a combination of such misfortunes.

Here, again, is another instance no less sad. The pastor of our Cosi congregation set out, as others did, in the dark, together with his wife, married daughter, and five-year-old granddaughter; but he became separated from them very soon, so that the women were compelled to make the journey alone. They reached the town of Nahichevan, in Russian territory, with hundreds of others in a wholly exhausted condition. All three of them were sick and were taken to the local hospital, where a few days later the father of the family found them. But shortly afterwards, 107when the thousands of refugees were cleared out of the town and scattered in the villages, he was forced to leave, and his family have not seen him since. The daughter and grandchild were dismissed from the hospital, and the old mother, rather than remain alone, sick as she was, left also. For five days they stayed with a crowd of others in the railway station, when they were moved on to another village; and there, the old woman’s dysentery having become so bad and the little girl having developed the prevailing scarlet fever, they were taken to the village hospital. I found them there a couple of weeks later, or rather the younger woman and her child; the mother had passed away two hours before I arrived. I buried the dear old woman, in whose house I have been many times. I gave her a better funeral than most of the other dying refugees; but it was only a rough coffin with shavings as a pillow for her poor tired head. And then, with a little money put into the hand of the daughter and a promise to do what I could to find her father, I left her, dazed as a woman in a dream, and came away. The father cannot be found, and I fear that he has dropped down in some unknown spot and died.

I have wondered time and time again whether this panic-stricken flight was not some terrible mistake, and whether the people had not better have stayed at home and cast themselves on the mercies of the Kurds and their Moslem neighbours; but as the stories of the sufferings of those who remained behind begin to reach us—stories of bloodshed and forced apostacy, and of women and girls carried off to a life worse than death—I have revised my judgment. Even all this untold misery by the way and in a strange land is better than the fate of those who remained at home.

But I must pass on to report the conditions as they now exist among the refugees. In my effort to get the facts, I have had interviews with the Exarch (the Metropolitan Bishop of Tiflis), the Governor of the Erivan district, the Armenian Bishops of Tabriz (now in Nahichevan) and of Erivan, members of the various relief committees and the village elders, who act as local relief committees, together with a very large number of the refugees themselves in various sections of the province. Whatever one may find to criticise in the administration of relief, one cannot but recognise the tremendous burden that has descended upon the people of this region and the serious problems they have had to face. While one cannot say that there has been an adequate effort to grapple with the difficulties, yet much has been done. The Government officials have given free railway transportation to the interior, and they have wisely had the people scattered among the villages, where they can best be taken care of. The energetic Armenian committees have taken care of their own people, and have been unexpectedly generous to the Syrians who are quartered in their midst. In Tiflis the Syrians themselves have done much for their own race in that city, and have had 108an efficient committee working in conjunction with the municipal relief committee. But more worthy of praise than any or all of these together are the humble kind-hearted villagers themselves, who have carried the heaviest end of the burden, taking in the homeless wanderers, giving them shelter and even bedding, and furnishing them with food. Had it not been for this unorganised relief, the misery would have been many times more intense. In one village, of 50 houses, I found 307 refugees; and in another, of 100 houses, 850 dependents. In the former place all that had been received from outside sources had been 220 roubles, and in the latter the extent of outside relief had been about six pounds per head of poor flour. But the farmers of that section have had a bad year of it, and are themselves feeling the pinch of poverty; and the burden of all this multitude of destitute people is getting to be almost intolerable. At best, too, what has been done by all agencies combined has failed to save the wretched refugees from their sad plight. With often twenty of them in one room, sleeping on the grass, destitute of bedclothing and having unwholesome-looking bread to eat, their lot is not to be envied. No wonder that after the hardships of the journey scores and hundreds of them have died, pneumonia and enteric troubles and scarlet fever having carried off a multitude. The scarlet fever has been especially virulent, and there was scarcely a house which I visited where from two to five little ones had not been carried out to the cemetery. One could hardly hope to save a man with dysentery on the five kopecks (1¼d.) a day given for his support, or with the coarse flour given in other districts. While one cannot but pity all, yet one’s especial sympathy goes out to those whom one has seen in their own country living in comfort and, for this country, even in luxury, yet here, in this strange land, dependent on the dole of bread given them.

With such conditions I have not dared to do anything in the way of relief, except to leave here and there small sums for the sick and for those particularly suffering. As long as I have not found anyone that has died or is dying from hunger I did not think it justifiable to expend our little funds in the hopeless task of making men comfortable. More and more am I persuaded that we must reserve our efforts to the time when these people begin to return to their homes. If the way opens for such a return, it must be our first endeavour to restore them to their villages; for very many of them have their wheat-fields and vineyards, and if these are not looked after this spring, the relief problem of the future becomes many times more serious. But how are these unfortunates to get home? Some of them had a little money when they came out and some reserve strength; now both funds and physical force are gone, and after the hard journey back they will reach homes plundered of everything, and in many cases burnt. Officials here have declared that there 109is no question but that the Government will send them back by rail to Djoulfa free of charge; but, when they are once in Persia, then all relief committees save our own cease to act. It is on this basis that I wish to make my appeal to the American public. In a report which I subjoin, Dr. Shedd, of our Mission in Urmia, gives us a picture of the conditions there among those who, to the number of ten to fifteen thousand, have found shelter in our Mission yards. Up to the 25th January I learn that he has spent over eight hundred pounds sterling in their support; and he names £3,000 as the minimum of what is needed for the people there. He himself considers this an under-estimate, looking at the problem only from the limited knowledge he had at his command; and I am sure that it is. Five thousand for those in Urmia and five thousand for those who have fled, seems to me a more reasonable estimate. Ten thousand pounds is a big sum to ask, especially at this time, when so many other portions of the world are stretching out their hands to our country for aid; but most of these have many eloquent tongues to voice their cry, while for this people, that have lived so far away among fanatical Moslem masters, who is there to speak? I can only hope that this little story of their sufferings may bring some relief, even if it is not the sum asked and so much needed. I wish I might hope that others would help in this work; but the French Mission has little assistance to give, and the Orthodox Mission, that has made a big bid for the friendship of this people, seems to have completely flattened out. I doubt whether anything can be hoped for from that source, and I am very sure that nothing will be given in a large unsectarian way. And so it appears to me that we of America are the only ones that can be relied upon to come to the assistance of this old historic people, who have now endured the heaviest blow that has fallen upon them for centuries.

There is one other matter. I have said that we must reserve our help for the time when these people return home; money given them here, unless it be in very large sums, can do no good. You, however, have suggested that £200, given through me to the heads of the Relief Committees of the Caucasus to be used for these Persian refugees, might do more than anything else to quicken their own assistance to this unfortunate people. The reasons you have given for this judgment have seemed to me strong ones, and I have telegraphed to-day to our headquarters, stating the facts. If any such funds are sent, I shall ask you to help me in giving the money in such a manner as shall produce the best results. In the meantime I wish to thank you most cordially for all that you have done to assist me in this good work.

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29. AZERBAIJAN, BEHIND THE RUSSIAN FRONT: EXTRACTS FROM A SERIES OF LETTERS BY THE REV. ROBERT M. LABAREE; COMMUNICATED BY THE BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH IN THE U.S.A.

(a) Letter dated Tabriz, 12th March, 1915 (to Mr. Labaree’s mother).

Sad news. The Kurds driven back from Khoi massacred 800 Syrian and Armenian men with cruel torture. This in the plain of Salmas. In Urmia the largest and wealthiest Syrian village, Gulpashan, which had been spared by payments of large sums of money, was given over to plunder by the returning Kurds. The men of the village were all taken out to the cemetery and killed; the women and girls treated barbarously. Sixty men were taken out of the French Mission, where they had taken refuge, and shot. Others have been hanged. The Swiss teacher of the missionaries’ children has died of typhoid. I have been asked to go to Urmia, but every way is blocked. Please let Mr. Speer know facts.

(b) Letter dated Tabriz, 13th March, 1915 (to Mr. Speer).

Dr. Shedd’s latest communication speaks for itself and reveals a terrible condition of things at Urmia. This condition, I fear, has been rendered even more acute in the two weeks since the letter was written by the defeat of the Turks and Kurds near Salmas. At that time all the remaining Christian refugees in Diliman (the chief town of Salmas) suffered terribly. All the males above twelve years of age were taken to two neighbouring villages, tortured and shot. Their number is estimated at 800. The women were to be made Moslems, but the entrance of the Russians into the town the next day prevented that. I doubt not but that the retreating Kurds will wish to do the same thing as they pass through Urmia. One is perfectly helpless at such a time. The Consuls are acting in concert, but what can they do? The only salvation seems to be that the Russian army may advance soon to Urmia, but for military reasons this may be out of the question.

My own visit to Urmia has been stopped for the present by events. There is no possible way of my reaching Urmia, unless the Consul should go and I should accompany him.

(c) Letter dated Diliman, 19th April, 1915 (to the Presbyterian Missions Board, New York).

There seems no more prospect now than when I last wrote of any measures being taken by the Russian authorities to relieve the Urmia situation. If any plans are afoot for the occupation of the city they are not at all in evidence, and I am persuaded that a good many things must happen elsewhere before the local conditions will be materially changed.

Recently a Mr. McGowan, a reporter of the Associated Press, fresh from America, arrived here—all interest over the situation. 111He was most anxious to reach Urmia, if any way could be found to get in and any assurance be given that he could return. We decided upon a perfectly open policy. With the consent of the Russian officers here, we secured a messenger and sent him directly to the Turkish Consul in Urmia, asking for guards and safe conduct, from a point just beyond the pass to the city, and return. In our letter to the Consul we enclosed an open letter to Will Shedd, asking his advice in the matter. Indirectly we hear that our messenger was put under arrest (lest, I suppose, he should undertake to return), and no answer has been sent to our request; while, on the other hand, horsemen were despatched to a midway point to escort into the city some Persians who had sent a request very much like our own by the same messenger. It is no use making any more efforts to get inside this chestnut burr, until through God’s Providence it opens itself. I am here to render what help I can, and while as yet I have been able to do nothing, yet perhaps it will be given me later to give some little assistance to our poor, tired, beleaguered friends in Urmia. Mr. McGowan has gone back to the Caucasus. It was a pleasure to get sight of an American face and have a fresh whiff from the outside world. The news that comes to us from across the Turkish border is far from pleasant. The many hundreds (and perhaps some thousands) of Armenians and Syrians in the region of Bashkala have been massacred. The Armenians and Kurds in and about Van have begun to fight. In the mountains Mar Shimun is said to have gathered the independent tribes about him, and they are battling for their lives against great odds. These are the near-by places. What is going on inside Turkey, God only knows.

Yesterday I assembled about fifty Armenians from the neighbourhood of Bashkala in a near-by village for a service. They were all men in the employment of the Russian army when it withdrew from there several months ago. They had to come away with the troops, leaving behind their families and all that they possessed. They feel certain that their wives and children have been massacred or else taken away to a captivity worse than death. When one stands before such an audience, the words that are so easy to speak at other times fail one. Is there any balm in Gilead for such wounds? Is there any power to take away from the hearts of these men the sorrow and the rankling spirit of revenge? May God never put me in a position like that, or else may he give me more grace than I how possess.

When one knows that three-fourths of the Moslems of this district, if not nine-tenths of them, were implicated in the plunder of Christian villages, and that many of them were parties to worse crimes, it is hard to have the same zest for work among them. But now that the way to Urmia seems barred for the present, I am planning to plunge into that work. Just now the 112Moslems here are so alarmed lest they suffer for what they have done that they are ready to listen to almost anything a Christian may say. It is a pity that in so many cases this willingness has no higher motive.

(d) Letter dated Tabriz, 6th May, 1915 (to the Presbyterian Missions Board, New York).

Just a word to report that I am safe at home. My departure from Salmas was most sudden and exciting. An overwhelming force of Turks and Kurds attacked the place, and in the course of manœuvres we were nearly caught between the two firing-lines. It is not an experience that often comes to one, nor is it one that one wants repeated. With hundreds of other refugees, now twice plundered, we made our way to Djoulfa, and from there I came here.

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30. TABRIZ: LETTER DATED TABRIZ, 17th MARCH, 1915, FROM THE REV. F.N. JESSUP; COMMUNICATED BY THE BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH IN THE U.S.A.

On the 1st November (1914) Turkey declared a “Djihad,” or Holy War, against the Allies, and it was soon evident that she would try to stir up other Moslem nations. In December a small force of Turkish troops crossed into Persia at Soudjboulak, south of Urmia, but we thought nothing of it, knowing that the Russian forces here would be able to cope with them. But on the last day of December it became evident that the Russians were actually about to withdraw from here, and there was a panic among the Armenians and other native Christians. Day and night the poor Armenians fled out of the city towards the Russian border, and out of 750 or more families only about 250 were left, most of these being the poorest people. From the first we were beset by people asking to be allowed to take refuge with us. We had permission to admit those who were connected with us, and, in addition, had to make arrangements to receive all the Europeans who might need protection. It was decided that all the missionaries should come to this compound, where the Memorial School and men’s dispensary are located. You can imagine the rush and work of the first days of January—all the school-rooms to be cleared of everything so as to be ready for the crowds of people so anxious to get in, people to be interviewed day and night, rules to be made as to who and what were to be admitted, our own houses to be made ready for the advent of the missionary families. For example, my house, in which I had been living alone on Friday, by Saturday night contained five families, consisting of ten adults and seven children; and whereas up to that time Dr. Vanneman and I had been having our meals alone, now in my dining-room all the Americans ate together, nineteen adults and a number of children! By this time almost all the Europeans had left the city, including the Consuls of the Allied Powers; the banks were closed and the Indo-European telegraph office was shut. The Europeans who were left in the city came to us for refuge, all except one family of Italians and a few Germans, Austrians and Turkish subjects who thought they would be safe. But even these asked to have a place reserved in case of need, for no one knew what might happen when a horde of undisciplined Kurds entered the city. Not only this, but a number of prominent Mohammedans came to ask protection, and very many more left the city to flee to Teheran, knowing that they might be molested or blackmailed.

On Tuesday, the 5th January, the Russian troops left the city and encamped on its outskirts; the next day they started north towards Djoulfa, and on Friday, the 8th, the Turks and Kurds entered. For the next three weeks they were in possession of Tabriz. We were cut off from the outside world, without 114news of what was occurring elsewhere, practically shut up in this compound with the four hundred who had taken refuge with us. We had as our guests Belgians from the Customs and Finance Departments, French Catholic Sisters with forty or fifty of their school-children, two German ladies who had been sick and unable to go with the rest of the German colony, a Russian lady, and two American Seventh Day Adventist missionaries from Maragha, but most of the people were Armenian and Nestorian. As you see, they were of all nationalities and religions, but all lived together in the greatest goodwill, and things moved with a remarkable lack of trouble or friction.

We had planned to observe the regular Week of Prayer with nightly services in our church, but our church had to be abandoned, for almost every Christian from that quarter of the city had fled, and no one dared to stir out of doors after dark. But we were given a greater opportunity. Instead of a week’s services attended by fifty or sixty people, we had Evangelistic services in the assembly room of the Memorial School every night for a full four weeks, with a hundred to a hundred and fifty in attendance, and all listening with the most earnest attention. And as we had with us refugee families from Soudjboulak, Maragha and other places, we had a chance to preach the Gospel to those rarely, if ever, reached by the truth. Instead of having to seek a congregation, we had it ready within our gates, and one composed of those whose hearts were softened in the fact of our common danger and life together.

As the time went on, the blackmail and plundering on the part of the Kurds grew worse and people became more anxious. It was indeed a welcome day when the sound of cannon and machine guns was heard to the north, and it appeared that the Russians were returning to deliver the city. This they did on the 30th January, and so well had the campaign been arranged that the fleeing Kurds were cut off from the city after the battle, and so could not loot or kill on their retreat, as many had feared they might. And thus in God’s providence the city was relieved, and we and the many lives entrusted to us were kept safe from harm during that trying time.

When the roads were once again open and word reached us from other places, we began to hear of the terrible plight of the Christians of other places, especially Urmia and Salmas. When suddenly and unexpectedly the native Christians of those places heard that the Russian army was immediately to be withdrawn, they knew that their only safety from the cruelties of the approaching Kurds lay in flight. Men, women and little children were obliged to start off at once, in mid-winter, most of them on foot, unable to make preparation or to carry sufficient food, clothing, or bedding, and to flee in terror of their lives through snow and deep mud, wading through streams and toiling over the mountains and across plains covered with almost 115impassable mire, till at last they might reach Djoulfa on the Russian frontier, nearly 150 miles away. The story of the horror of that flight will probably never be fully told. From Urmia 17,000 or 18,000 must have fled. When they reached the Salmas plain, their numbers were swelled by thousands of Armenian Christians fleeing thence. Men who went through the experience tell us that the events of those days are indescribable. On the edge of the Salmas plain multitudes could find no lodging and had to sleep in the snow. Some children were carried off by wolves, and many more died before morning. And then the march of those days! Up before daylight, struggling in the snow and slush and darkness to find and keep to the road through the mountain passes, hurrying on ever, knowing that at the end of the day only those who first arrived could be sure of finding shelter for the next night; parents becoming separated from each other and from their children in the darkness or in the mass of hurrying people, unable to find them again, but hoping that they might meet at the end of the day; people throwing away the quilts or other necessary bedding they had brought because physically unable to carry them; the road strewn with abandoned goods; the weak and sick falling by the wayside, many never to rise again; men become as beasts in the common struggle just to live. At night many would arrive long after dark at the appointed stopping-place only to find every caravanserai and lodging so full that they would be forced to spend the night out of doors. Those within fared little better, crowded in so tightly that often they could neither lie nor sit down, but had to remain standing all night in rooms with every door and window shut, and the air so foul that the winter’s cold without seemed preferable. And at such stopping-places exhausted mothers and fathers were anxiously going from house to house and group to group, seeking their lost children. The fugitives have many terrible tales to tell. By the time they had reached Khoi their plight was desperate, but beyond Khoi their sufferings were increased by the deep mire through which they had to struggle. One of our Christian workers from Urmia told me that with his own eyes he saw a man go up to his mother, who had sunk exhausted in the mud, and shoot her through the head, rather than leave her to die by degrees or to be killed by wolves. They tell of a family who started from Urmia—an aged father and his two married daughters, each carrying two children, one on her back and the other in her arms. There, in the mire beyond Khoi, the father could no longer go on and had to be left, and one of the women gave birth to a child. She wrapped the new-born babe in a piece of cloth torn from her dress, and taking it in her arms struggled on, but the other two children had to be abandoned like their grandfather. On arriving at Djoulfa these women found their husbands, who had been in Tiflis and had hurried down to meet the fugitives. There for several anxious days 116they waited, hoping for news of the lost children. The fathers had been away long, and could not be sure of recognizing them, and the mothers were too exhausted to return. At last some soldiers came in with a waggon full of lost children whom they had rescued, and among them were the two little ones. But they had suffered so from exposure that in a few days they both died. The grandfather had perished in the mire.

Mr. Labaree, of our station, left for the Caucasus as soon as the way was open, to find out conditions and see what we could do to help the poor refugees. There are 70,000 or more reported in those regions, not only from Persia, but from Turkey and the border. The Armenians of the Caucasus had organised relief committees, and the Government was also helping. The average grant was about 2d. or 1½d. per adult a day. The villagers among whom those thousands of absolutely destitute strangers were distributed were very kind, but the burden was very heavy for them. Mr. Labaree said that the poor fugitives were in a pitiable state. Sickness had followed the exposure and strain—scarlet fever and other diseases—and in almost every room he visited he heard of four or five children who had died.

But the condition of those who did not, or could not, flee from the Urmia and Salmas plains has been even worse. In Urmia about 12,000 took refuge in the three compounds belonging to our Mission, while 3,000 more were in the French Catholic Mission. Here most of them have remained since the 1st January, but some have withdrawn to yards adjoining ours, some have been taken out by force and killed by the Turks, and many have died. Urmia has been entirely cut off from us. A few letters and messages they have succeeded in sending through, and from these we have learned something of their condition. At the first arrival of the Kurds and Turks, most of the people remaining in the Christian villages fled to the Mission for protection. Of those who stayed in the villages, many girls and women were carried off by the Mohammedans and many men killed. In those first days of January, about ten thousand were crowded into our compound at Urmia city. In the church there were three thousand, so many that they could not lie down to sleep. At the beginning from ten to twenty-five were dying daily in our city compound, and a little later the mortality increased to from twenty-five to forty a day. At first it was not possible to take the bodies out of the grounds for burial. Later, when they were able to secure some adjoining yards, conditions became a little better. Dr. Packard, hearing that a large Christian village was being attacked by the Kurds, rode out there and, at the risk of his life, made his way to the Kurdish chiefs and then to the village, and persuaded the Kurds to spare the lives of the people on condition of their surrendering their goods. Thus, by his influence with the Kurds, won by many medical services in 117the past, he was able to save nearly a thousand poor people from massacre and conduct them that night to the city.

All these thousands have had to be fed and cared for. It has meant a daily expenditure of from £50 to £55 sterling for the three tons of bread distributed each day. Some of the wealthy fugitives to Russia left money with the Missionaries on their departure, with permission to borrow it and use it if necessary, and in this way they were able to get on up to the last reports, for we have been unable in any way to reach them or send them money. But it is now nearly a month since we have received authentic news from the Missionaries at Urmia. At that time they reported the situation as very grave. We have heard that a Turkish officer and several men entered our Mission grounds by force, beat Mr. Allen twice because he could not tell them of the whereabouts of some men they sought, and carried off several men to kill them. From the Catholic Mission, in the same way, some forty men were taken and massacred. In a village whose people had from the first been peaceful and had paid a large sum for protection, 51 (others report 85) men were seized, taken outside and butchered, and then the soldiers returned to outrage the women and girls, not even little children being spared.

For three weeks Mr. Labaree has been in Salmas, hoping that a Russian expeditionary force might be sent to rescue the Urmia Christians and that he might be able to go over to help the Missionaries, who must be greatly worn by the strain and by their work. But as yet he has neither been able to go nor to send or receive any word, nor are there any signs of a rescue.

This is the most awful calamity which has befallen the Nestorian people in the ninety years of our mission work among them. About 1,000 had been killed and 2,000 had died of disease or fear up to the middle of March, just in Urmia itself, and the Nestorians here estimate that perhaps as many more died on the flight to Russia or have died since. This would mean a fifth or a sixth of the 30,000 Nestorians who live on the Urmia plain. Their prosperous villages have all been pillaged and most of them burned, and their churches destroyed. Of the survivors, half are refugees in great want in the Caucasus, the rest remain in Urmia in conditions of peril and fear and need which wring one’s heart. Already over £4,000 sterling must have been spent by the Missionaries in Urmia to preserve the lives of those taking refuge with them. As soon as it becomes in the least safe, they must be helped to return to their ruined homes and villages to make a fresh start. Two months ago Mr. Labaree appealed to America for at least £10,000 sterling as the smallest sum required, and as time goes on it becomes evident that more will be needed. Thus far about £2,400 has been received from the American Red Cross and our Board, £30 from our missionaries in Hamadan, and £20 from the English missionaries at Ispahan. Of course 118we here are trying to help too. These poor distressed Nestorians are the especial charge of our American Presbyterian Church, which has laboured so many years for their good, and there is little hope of help for them in this hour when so many nations are in trouble, except in so far as we help them.

And it is not only the Christians of Urmia that are in great need. Those of the village of Miandoab (Armenians, these), have similarly lost everything. The Kurds still occupy their town, and they are refugees in Maragha and Tabriz. At Maragha the Armenians have suffered greatly, for most of them had to flee, and now they have the burden of all the refugees from Miandoab and other villages. And in Salmas it is worse. All the Christian villages on that plain have been smoked. Most of the Christians fled when the army withdrew in January, but some remained behind and these sought the protection of their Moslem neighbours. But a few days before the return of the Russian army to Salmas, when the Turks saw that they would be compelled to flee, they secured the names of all Christians by a ruse, pretending that all who registered would be protected. Then they gathered all the men into one place and carried them out in companies of about twenty-five, each to be shot down in cold blood. Others were tied with their heads sticking through the rungs of a ladder and decapitated, others hacked to pieces or mutilated before death. In this way practically every Christian man remaining in Salmas was massacred. You can imagine the fate of girls and women. The most detailed report received, signed by a number of men now on the ground, stated that from 712 to 720 men were thus killed in Salmas.

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31. URMIA DURING THE TURCO-KURDISH OCCUPATION: DIARY OF A MISSIONARY, EDITED BY MISS MARY SCHAUFFLER PLATT, AND PUBLISHED BY THE BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH IN THE U.S.A.

Urmia, Persia, Saturday, 9th January, 1915.

I want to start a letter telling you of the events of the last week, though I cannot tell when it will reach you. As you know, the Russians had taken possession of this part of Persia, and were maintaining order here, so that for the last year conditions were more orderly, peaceful and prosperous than for long years before. They had a consul here who was very capable, and tried to do justice to all.

When war was declared between Russia and Turkey, we knew that this meant war for Urmia, for we are right on the Turkish border, and only a few years ago Turkey tried to get this section for herself, but failed. We were told by the Russians in authority here that they would hold Urmia against all odds, so the city was fortified by trenches and defences on every side, and several thousand reinforcements came.

On New Year’s Day, according to our custom, we received our friends. As many as a hundred and forty of our Moslem and Christian friends, men and women, called “to bless our New Year.” On Saturday, the 2nd, like a thunderbolt from a clear sky, we were informed that the whole Russian army was withdrawing; some had gone in the night, the rest would leave immediately. There was a panic at once among the Christian (Syrian and Armenian) population.^[46] The Osmanlis, or Turks and Kurds, were but a few miles away, and the Christians were absolutely defenceless.

At once, as soon as the Russians had gone, with large numbers of Syrians and Armenians leaving at the same time, the evil-minded Moslems all over the plain began to plunder the Christian villages. When the people were trying to flee to the missionaries in the city, they were robbed on the roads of everything they had, even of their outer clothing. In some of the villages the Moslem masters placed guards to prevent the people from going themselves or bringing their possessions to the city, saying they would protect them. When they tried to get away, these same guards robbed and stripped them.

The crowds had begun to pour in at our gates on Sunday; the city people were taken in by night and many others from near by. On Sunday morning we put up the American flags over the entrances. On Monday morning Dr. Packard, with American and Turkish flags, accompanied by two Syrians, started out to meet the leading Kurdish chief. He arrived at Geogtapa in time to prevent a terrible massacre. The people of Geogtapa 120who had not fled to the city had gone to our church and the Russian church, both of which are situated on a high hill formed of ashes, a relic of Zoroastrian times. The churchyards are enclosed by high mud walls. All finally went to the Russian church, which was on the highest ground. They barricaded the strong doors, and, when the Kurds attacked, the men defended the fort with their guns and the women crowded like sheep into the church. When Dr. Packard arrived, a lively battle was going on, with little chance for the Christians. He had great difficulty in getting to the chiefs without being shot; but he finally reached them, and they knew him. Some of these Kurds had spent weeks in our hospital and had been operated upon by Dr. Packard, so they listened to him while he pleaded for the lives of the people inside. After several hours’ entreaty, they agreed to let the people go with him if they would give up their guns and ammunition.

I was talking yesterday with Layah, our Bible Woman, who was inside the church. She said that when Dr. Packard first tried to signal to them, they did not know him and kept on firing, but when they recognized him a shout went up: “It’s the Hakim Sahib! Thank God! We are saved!” I asked her what the Kurds did when they came out, and she said they stood by and helped them, saying: “Come on! Come on! Don’t be afraid!” In the rush, Layah fell and broke her arm, and is now lying on Miss Lamme’s sofa resting.

All Monday the refugees had been coming in, until it seemed that every room and storeroom was full, many of the rooms not lying-down full but sitting-up full. But that night, when Dr. Packard came, he brought over fifteen hundred more with him, and they had to be stowed away. This is Saturday, the sixth day these thousands have been here in our yards, not less than ten thousand—perhaps twelve or fourteen thousand. We have taken several small yards and houses adjoining ours, and the English Mission yard adjoining the seminary yard is also full. Of course, the two Englishmen of the English Mission had to leave with the Russian army, and with them a large number of prominent Syrians who had been sympathizers with Russia. Here in the city there has been plundering and some destruction of property, but no general disorder—unless it be in the Armenian quarter. The fine brick quarters which were built as barracks for the Russian army I understand have remained intact, because the invaders are afraid to go near them for fear they may be mined.

From the first the Sheikh promised protection to us and our people, and when the Osmanli officers came they immediately took possession of the city, and have tried to keep order and prevent plundering by Moslems. The other day a Moslem, terribly wounded by a Turkish guard while robbing, was brought here for treatment. This is an illustration of our position: Here 121is a Mussulman thief, plundering Christians, shot by the Osmanli guard, and then brought to us by his friends that we might care for him.

Although we were promised safety for all within our gates there is no certainty. On Wednesday morning I lay in bed a little longer than usual, and about half-past seven suddenly an awful cry of fear and despair went up from thousands of throats, and the crowds rushed toward the church, then swayed back, not knowing whither to fly. From the church, where human beings are packed in like sardines, they began jumping from the windows. My first thought was that the Kurds had broken in through our back gate, which opens into the Moslem quarter, and that the massacre was about to begin; but the poor, terrified people soon quieted, and before I could get dressed I knew it must have been a false alarm. The poor, hunted creatures think that if they can only hold to the skirts of a missionary they will be safe.

On Thursday, Hannah, the wife of one of our pastors, reached us after great suffering and exposure. They lived in Nazi, and heard the report that the Russians were leaving. They couldn’t believe it, but on Sunday afternoon Kurds from the west came and began plundering. The people all fled to a walled village, because they thought they might be safer there and because our preacher there, Kasha Oner (Preacher Abner), had many friends among the Kurds, being a mountaineer. On Monday, a Kurd visited them, pretending that he had been sent by the Turks from the city, telling them they need have no fear, as they would be protected; but it became evident that he was a spy. Afterwards a band of Kurds came, demanded the guns, and drank tea with the people; then others came and they began robbing and killing. The people gathered together like a flock of frightened sheep, and many were slaughtered. The greater part of them got through the great gateway while the Kurds were plundering, and that night they spent in the mountains without food or shelter and with very little covering. One of our girls, Katie, who had gone home on Friday for her Christmas vacation, was among them. She saw her mother murdered and had to leave her body lying by the gate as they ran. The next morning more than four hundred of them started towards the city, cold, hungry, exhausted; many, having lost their shoes in their flight, had frozen and bleeding feet. Hannah came here, her feet were dressed, and she is lying comfortably on a mattress on Miss Lamme’s floor. Her husband and daughter were already here. The rest of the party were taken in at our College compound, two miles west of the city.

The pitiful tales we hear of murder, of narrow escape through snow and mud, hungry, sick and cold, are numberless.

Monday, 11th January, 1915.

Several families from Degala are camped in our parlour, 122and the night before last Victoria, one of the women, came to me and said an old woman had just come in who didn’t seem able to answer anything she asked her. I found her crouched in a corner of the hall. She said she was so cold. At first she couldn’t eat, but after drinking some tea she improved. We had absolutely no place but a stone floor for her; but we took up a carpet from my bedroom, rolled her up in it in the upper hallway, and she went to sleep. She was the janitress of our church in Barbaroud, fifteen miles to the south. The Kurds did their worst there several days ago, and she had escaped, barefooted, almost naked, and without food. She died a day or two later.

One poor woman, who had both husband and son killed, has gone crazy, and we haven’t any place to put her but a dark closet under the stairway. At midnight I was awakened by her pounding on the door. She has a nursing baby. Thank God, to-day they took her to the hospital, where they can care for her a little better than here. (She died two days later.) At the College compound, where the hospital is, they have only about two thousand, and we have perhaps twelve thousand, and every day more are coming. Those who have been hiding with Moslem friends are coming to us day by day, and we haven’t any place to put them. We have not been able to take the dead from our yards, so we are burying them in the little yard by the side of the church—twenty-seven so far. Some die every day, and there is no shroud or coffin for them.

Evening.

We have just had a Praise Meeting in the parlour with fifty or sixty who could gather from the halls and rooms near, and we feel more cheerful. We thought if Paul and Silas, with their stripes, could sing praises in prison, so could we.

Wednesday, 13th January.

Since Monday, the 4th, we have been giving out bread. In the morning we sell to those who have money, and in the afternoon give free bread to those who cannot buy, disposing of over four tons of bread a day. Practically all the refugees from the city have their own food, and some from the villages, too. We buy our bread from the bazaar (market), and a very efficient and willing young Syrian has been attending to the weighing and giving out, while groups of other young men have been selling and distributing. The only things we have had for carrying the bread are our clothes-baskets and old tin bath-tubs, and they are doing good service. We have received some gifts of food for the refugees from Moslems. One man gave over six hundred pounds of meat, which we cooked and gave out in one section, but it is very difficult to distribute anything except bread among so large a number. I am speaking only of what we are doing here in this compound, where by far the larger number of refugees are. They are doing similar work in Sardari (the Boys’-School premises) 123and at the College compound. Mr. McDowell is looking after sanitary conditions and the streams of water flowing through the yards, which furnish the only drinking water for the crowds, and conditions are much improved.

There are hundreds of mountaineers who have no place to go to. Before this affair they were distributed among the villages, and we had established a number of schools especially for them. These people had been driven from their homes by the Kurds early in the autumn. Many of them seem little better than animals—dirty, lazy, satisfied with any hole to lie in and just enough bread to keep their stomachs comfortable. Of course, they are not all of this sort, but we have several hundred that are. They are chiefly crowded into the church and our large school-room. The people who are suffering most are those who have been accustomed to the comforts and decencies of life, who are crowded together like cattle, without sufficient clothing or food.

The day after the flight from Geogtapa we went with a basket of bread to one of the larger rooms of the Press, which was filled with self-respecting people who had the day before been in comfortable circumstances, but who had fled with nothing, or had been robbed of whatever they had tried to bring with them. When they saw the bread for distribution, they began to cry and cover their faces, and we had to drop the bread into their laps—they didn’t reach out for it. Of course, we assured them that under such circumstances, it was no shame to eat the bread of charity.

When the people began to flee, they wanted to deposit their money with us, and our Treasurer accepted it on condition that we could use it without interest and repay it when normal conditions are restored. It is with this money that we have been enabled to buy bread and save these people from starvation.

Children are being born every day. We have managed to give two small rooms to these women, many of whom haven’t even a quilt. Children were born even in the crowded church. One of the women who was reporting these cases complained in a very aggrieved tone that some were “even bringing two,” as if one wasn’t enough to satisfy anybody under existing circumstances.

This is the first day that we have been able to get donkeys to haul away the refuse. I hope we shall soon be able to take the dead to the cemetery.

Thursday, 14th January.

Mr. Allen returned last evening from his journey to the villages of the Nazlu river. Several thousand fled towards Russia; many have hidden with Moslems, who are now trying to force them to become Mohammedans and to give their girls in marriage to Moslems. In Ada perhaps as many as a hundred were killed, most of them young men. It is told that they were stood up in line, one behind another, by the Kurds, to see how many one 124bullet would kill. I went down to see the woman in the room under mine who had received word of the killing of her brother in Karadjalu. Everywhere there is wailing and sadness, and her lamentation for her dead brother is the wail of thousands of hearts:—

“Oh, Yeremia (Jeremiah), my brother!

The pillar of our house; a father to us all, ah, Yeremia, Yeremia!

Thou didst comfort us all! A giant in body and giant in spirit.

Oh, Yeremia, my brother, oh, my brother, Yeremia, my heart is broken for thee!

My brother! Oh, my brother, thy house is left desolate; thy little ones orphans.

Oh, Yeremia, Yeremia! thou wert a righteous man, merciful to the poor!”

Saturday, 16th January.

Yesterday some Abijalu people were in, asking for bread, although a week ago they were among the well-to-do. The same story of robbery, exposure and horror. When a Kurd tried to carry off Shamasha Sayad’s daughter, she jumped into the well and stayed there for hours in water up to her chin. Some one said a few days ago, “Blessed are the dead,” and I echoed the sentiment.

Monday, 18th January.

In the midst of panic, distress and death, we have had two weddings. Both had been arranged to take place on the Syrian New Year, the 14th January. Dr. Shedd performed the ceremony in both cases. Both brides had their trousseaux ready, but felt these were not proper times for the display of finery, so wore ordinary dresses.

These last few days a number of the city families have returned in fear and trembling to their homes, taking just a very few things with them. This is relieving the overcrowded rooms somewhat, and Miss Schoebel this afternoon is trying to drive the people out into the sunshine long enough to have the rooms swept—or, rather, shovelled. It consumes all one’s energies to try to get anyone to do anything. All the responsibility and much of the actual labour has devolved upon the missionaries. Of course, many of our best men fled to Russia, and among those who are left there are few leaders. There are some notable exceptions, though, both here and at the College—e.g., Jacob David, who without missionary assistance has charge of eight hundred and fifty refugees and is doing finely. Another, a young shopkeeper, has had charge of the weighing and distribution of bread, with much of the buying, from the beginning. He has done the work with surprising efficiency and self-devotion. Bands of young men have been ready, day after day, for distributing bread. The nights have been divided into three watches, and groups of men have taken their turns in acting as watchmen. Mr. Nisan, who has charge of the English Mission yard, one night found the watchmen asleep, so the next day they were tied to trees, and a placard placed over them with the inscription: “Unfaithful 125Watchmen,” as a warning to others. Guarding the streams is a very necessary and a very difficult task. Mr. McDowell finds it extremely hard to get anyone among the hundreds of Syrians here who can be trusted to oversee such work, or who can be kept on a job longer than an hour or so at a time.

We are urging some now to return to their homes. Many are so afraid, and we cannot give them assurance of safety. Some Kurds have gone, but many are still about. The people come to the individual missionaries and beg for just one small room for their families, each one with his own special plea. When we tell them the greatest danger for them just now is to remain crowded in such narrow bounds, it makes little or no appeal to them. They are nine-tenths fatalists any way, and think that it all depends upon the “will of Allah.” They say: “Let us die by the hand of God and not of the Kurds.”

We have been having unusually fine weather; only two bad days, and they were not cold. A Mohammedan was heard to say: “Do you see how God loves these Christians? Who ever saw such weather in the middle of winter?”

Dr. Shedd is the representative of our station before the Government; he and Dr.Packard have had that end of the work, daily pleading before Persian and Osmanli authorities for the Christian population. It was told us that a prominent Moslem had said: “Dr. Shedd is the best Christian in the city! Just see how he comes every day through the deep mud to plead for those people!”

Wednesday, 20th January.

A few people from the city went to their homes, and our hopes began to rise; but yesterday and to-day others came in from the Nazlu river and from Tchargousha. Thirty-six dead were carried to the trench in Mart Maryam^[47] (St. Mary) churchyard yesterday; the larger part of them were children.

Lucy, daughter of Kasha (preacher) David of Ardishai, came in yesterday with her baby from Gulpashan, where they had been refugees for some time, living in terror of Kurds by day and night. They also feared the Moslem neighbours and the Turkish guards sent in to protect the village. Her own village was Tchargousha. In terror the people fled to the roofs as the village was surrounded by Kurds, and there was no avenue of escape. The Kurds came up on to the roofs and commanded the people to go down. Lucy, with one Kurd below her on the ladder and two above her, her baby on her back, got down. In the yard she saw her younger sister, Sherin, a pretty girl of about fifteen, being dragged away by a Kurd. She was imploring Lucy to save her, but Lucy was helpless. When she was telling me this with tears and sobs, she said: “Every night, when I try to sleep, I hear her entreaties, ‘Oh, Lucy, I’ll be your sacrifice, Save 126me, Lucy!’ I called to her, ‘Pull your head-kerchief over your face; don’t look into their faces.’ She tried to conceal her face, and daubed it with mud, but she has such beautiful dark eyes and rosy cheeks! The Kurds grabbed the young women and girls, peering into their faces, till each one found a pretty one for himself, then dragged her away. If they had only killed my sister we could say, ‘She is dead, like many another—it is finished’; but that she should be in the hands of a Kurd—we cannot bear it!” Some of these captives have been recovered, but there is no word of Sherin.

Saturday, 23rd January.

Yesterday we counted three thousand three hundred in the church, and many have gone out, so there must have been four thousand people there these last two weeks. Is it any wonder that children are dying by the score? Morning and afternoon there are burials; at other times the bodies are collected and laid in a room near the gate. To-day Mr. McDowell succeeded after long efforts in getting a cart for scavenger work. It came but one day. We have not been able to get even donkeys, except five or six. The scavengers would not come into the yards of Christians for such work, even though Mr. McDowell offered to pay well. We cannot open our back windows, the stench is too dreadful. I suppose the mere mention of such things is quite shocking even to read; but we have been living in such surroundings for nearly three weeks, and see only a little light ahead. We are hoping we can distribute some of the mountain refugees in empty houses here in Mart Maryam and the Christian quarter.

Many Moslems who pretended to accept food and goods of Christians for safe keeping, are now claiming them as their own. One of our preachers, after having been plundered of practically everything by his Moslem neighbours, was received as a refugee into one of their houses and was fed from his own dishes, of his own food, and put to sleep in his own bed.

Dr. Packard has been gone for several days to the Nazlu villages, to gather together the remnants of the people scattered in Moslem villages, or in hiding, and to see if it be possible to put them into a few of their own places again. Most of the Kurds have left, but the Syrians are unarmed, and, just as from the beginning, their Moslem neighbours are their greatest enemies. If it isn’t a Djihad (Holy War), it is very near it. It must have been planned beforehand, for there has been concerted action from one end of the plain to the other, though here and there some Moslems have been friendly throughout, have done many kindly deeds and saved many lives.

Later.

Just at this joint we had an interesting diversion. A band of Turkish soldiers came into our yard and said they wanted to search our premises for wounded Russian soldiers. They searched 127the houses of the Allens, the Müllers, and our house; then the schools and all outside buildings and storehouses, even to the smallest closets. You might have thought they were searching for a lost hair from Osman’s beard! I have an idea they thought we were concealing arms or ammunition, though ten days ago we collected all we could find anywhere among the people, and gave them up to the Osmanli commander. As we had nothing hidden, of course we had nothing to fear, though some of the people were scared.

A dozen times a day I pray: “Oh, Lord, how long?” All the first days it seemed as if it must be a horrible dream from which I would awake; but it has become a three weeks’ reality, with little hope of a near dawning. It looks as if our long night might stretch out till the dawn of peace in Europe. And for these things who shall answer, if not the Powers of Europe?

We have read that America has done so much for the sufferers in Europe; surely they will not be too poor to help this little corner of misery, with its twenty-five or thirty thousand sufferers, and with absolutely no one on earth to look to but the American Mission! For months we have not been permitted to write of conditions here, and now we are entirely shut off from the world, even from Tabriz. Anything we write “must be in French, just to say we are well.” Our last word from Tabriz, the nearest mission station and residence of the American Consul, was written on the 31st December, and this is the 23rd January.

Sunday, 24th January.

The fourth Sunday, but no Sabbath. To-day nearly all the people were taken out of the church and distributed among the empty houses near the Russian Mission and in the old church. I went with some of the young men who are helping with the distribution of the bread to count the people in each place. In one house there were two hundred and fifty; these are all mountaineers. We give to each one sheet or loaf of bread per day; about ten ounces. Not very extravagant feeding, you see!

Tuesday, 26th January.

On Sunday a Jew brought us word from Usknuk that Kasha David’s daughter, Sherin, is there in the house of a Kurd, and that every effort is being made by gifts, persuasion and threats, to make her turn Mohammedan, but that she always answers “You may kill me, but I will never deny my faith.” We are making plans to try to get her back. Dr. Packard reported on his return from the Nazlu villages that in one place practically the whole population has become Moslem and have given up their church to be a mosque, while some even cursed their former faith. But, of course, such people never had any religion, and changing the name of it is a matter of convenience.

Wednesday, 27th January.

Miss Lamme and I went to-day to the Jewish quarters to 128look up Syrian refugees there. We found them in large numbers in the Jewish houses, where they had been kept and in some cases fed. Yesterday the French Mission sent away from their yards two hundred and fifty or more persons, who first went to the Governor. He telephoned to Dr. Shedd, and we had to receive them. They were put into Dr. Israel’s house in Dilgusha, outside the city walls. All the houses there have been completely plundered; many have been robbed of doors and windows. No one thinks of returning to homes there, but a great many have returned to Mart Maryam.

Later.

Everywhere about the yards people are basking in the wonderful sunshine, which is more like April than January. The common sight everywhere is the everlasting hunt for vermin, friends and neighbours graciously assisting one another. I suppose it is a vulgar subject to mention, but “we’ve got ’em,” and must go on living in hourly contact with thousands of others who swarm with them.

Friday, 5th February.

We can’t complain of the monotony of life, for we never know what will happen next. On Tuesday morning I had a wedding in my room here. The boy and girl were simple villagers. He had gone to Russia and brought back a little money, with some foreign clothes. Then his folks began to look round for a wife for him. He was betrothed several months ago to Anna of Ardishai, and, according to custom, gave her the money to buy her trousseau. For several weeks she had been sewing, until at last the wonderful silk dress, white silk head-kerchief, veil and all the necessaries, were ready. The wedding was fixed for the Syrian New Year; but—the Kurds came and carried off wedding clothes and everything else in the house. They all fled here, and were married in the old, dirty garments they were wearing when they ran for their lives, for this was a month ago. In the flight the bride’s mother was lost, probably killed, as nothing has been heard of her since. Their only present was a little tea and sugar that I tied up in a kerchief and gave to the bride, that they might invite a few friends to drink tea instead of eating the dinner they had intended giving.

There are a great many people who have been accustomed to good living heretofore, but for months have had no cooked food, so I invited a number of these to dinner on Wednesday. We had a meat stew, bread, cheese, pickles and tea, all they could eat. There were thirty-five for dinner, and twenty for supper. There was enough left over to feed fifty or more poor and sick ones outside. The whole thing cost about four dollars and fed a hundred people. We spread long cloths on the parlour floor and ate with wooden spoons from enamel plates borrowed for the occasion from the school. The matron and school-girls did the cooking and serving.

129But for our next-door neighbours the scene quickly changed again from weddings and dinners to one of terror and flight by night. The house of Dr. —— adjoins ours, and the roofs are continuous. For several days there had been rumours that their house would be plundered by the Turkish authorities, and they had not dared to undress and go to bed in peace, but on Wednesday they felt more safe and went to bed early. I myself had gone to bed, but not to sleep. Just before eleven o’clock I heard loud knocking on their gate, and then a rapid trampling of feet on the roof over my room. Pretty soon there was quite a commotion in our front yard. I jumped up, and saw in the yard a dozen or more Turkish soldiers, who entered through our front door and went up to the roof through our halls. I dressed as quickly as I could and went to Miss Coan’s room on the roof, to find that some of the women from Dr. ——’s family were already there. In a few minutes the rest of the women and children from there climbed the wall or slid from the roof on to our balcony, and I let them in through the window into our parlour. They were crying and frightened nearly to death, but kept quiet. The Turks searched the house, but took nothing, saying they had come to take evil men, not things. They came back through our house again. The orders have been in our yard that the gate should never be opened at night but by one of the gentlemen; so, when they first knocked, the guard came and called Mr. Allen. He let them in and went with them to Dr. ——’s house. In the meantime, a Syrian had aroused Mr. Müller, and when he tried to get out of his front door he found a Turk guarding it. He tried to push out, saying that he was the master of the house, but the Turk struck him and refused to let him pass. When the gang returned from our neighbours’, they insisted on searching Mr. Müller’s house, even going into the bedroom where Mrs. Müller was in bed and Ruth was sick. Meanwhile a second band came and pounded on our gate, but our guards had run away, and finally one of the men climbed a telephone pole to the roof, got down inside and opened the gate. The officer tied up the Persian guards as a punishment for not opening the gate. Afterwards they went into the Allen house and even asked to have the piano played. It is maddening to have our premises and houses invaded in this way, and by such a lot, but we are helpless, and, for the sake of what we may be able to do for the safety of the people, our gentlemen have to smile and try to turn away their wrath with soft words, even though they are threatened and called liars by the representatives of the invading Government. I don’t believe the Mission in the seventy-five years and more of its existence has ever been placed in so difficult and humiliating a position.

Still the ghastly procession of the dead marches on. Between seven and eight hundred have died so far. A great many are able to get plain wooden coffins for their dead now, but the great 130mass are just dropped into the great trench of rotting humanity. As I stand at my window in the morning I see one after another of the little bodies carried by, wrapped mostly in a ragged piece of patch-work; and the condition of the living is more pitiful than that of the dead—hungry, ragged, dirty, sick, cold, wet, swarming with vermin—thousands of them! Not for all the wealth of all the rulers of Europe would I bear for one hour their responsibility for the suffering and misery of this one little corner of the world alone. A helpless, unarmed Christian community turned over to the sword and the passion of Islam!

This morning my attention was called to a girl of twelve, who was too sick to be kept any longer in a room with other people. A young Syrian woman, who was helping with the sick, wanted to put her into that closet under the stairway from which none ever come out alive. I said: “She will die in there.” She replied: “Of course she will die, but we shall have to find a place for her until she does.” We put her there temporarily until we found a small room where there were only twenty. These we distributed among other crowded rooms, brought Marganeta there, laid her on some matting and covered her with an old carpet. Poor child, she has a sweet face, but life has treated her cruelly.

Dysentery has been bad for a long time, and when the sick get helpless and their condition offensive, it is almost impossible to get anyone to care for them unless they have near relatives. Dysentery and measles have both been epidemic for a long time, and nearly all deaths are directly due to one or both of these diseases.

We had a real respectable funeral in the front yard this afternoon. A good old woman from Degala died, and her pastor had a service for her. This is only the second real funeral service I have seen, though a preacher is always present at the two burials daily, and conducts a service at the cemetery.

Friday, 12th February.

To-day we have begun a new method of giving out bread. We have printed forms, which we fill in and ask the heads of families to sign, promising to pay us later for the bread. All day thousands have been crowding the big tent in the yard, where a number of young men have been filling in and giving out these tickets for bread. The problem is a big one. Undoubtedly some could find bread who are taking it free, but we cannot decide most of the cases. Then we are spending thousands of borrowed money, and as yet no response to our cablegram sent long ago to America! The numbers asking for bread are increasing daily, but if we should refuse it, hundreds would die of starvation.

Again the yards are wet and muddy from melting snow. The last two days have been very hard for the thousands without fuel and with very little clothing. One of the verses that helps 131to keep my faith steady these days is: “He that spared not His own Son.”

The death-rate has been considerably reduced; for two weeks or more it averaged over thirty a day.

Mr. Allen is off on a tour to the villages of the upper Nazlu river, to see what is left there, and to give help or encouragement to anyone who may be left. A while ago when Mr. Allen visited the villages on the Baranduz, one of our Bible Women told him of a certain spot she wished him to visit. She lived in Kurtapa, and as she was about to flee with a bag containing nine tomans^[48] of money, the robbers appeared at the door. She quickly threw the bag down beside a broken earthen tub and the thieves did not see it. Mr. Allen went to that village, found the room and the broken tub with the bag of money beside it, and brought the money to its owner.