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 AMERICAN BOARD OF COMMISSIONERS FOR 
 FOREIGN MISSIONS. 
 
 MESSFONARY PAPER, 
 
 MEMOIR OF ASAAD ESH SHIDIAK. 
 
 
 
 Reena ere ET Cae 
 
 BOSTON: 
 CROCKER & BREWSTER, PRINTERS. 
 
 1834, 
 
 
 

 

 
 MISSIONARY PAPER, WO. WII. 
 
 
 
 
 
 MISSIONARY BIOGRAPHY. 
 
 
 
 Ir is the design of this Paper to give a Bio- 
 graphical Sketch of Asaap Es Suiprax, a 
 convert to the Protestant faith in Syria, writ- 
 ten chiefly by himself, and by his friend and 
 patron the Rev. Isaac Bird, missionary to that 
 country. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 BRIEF MEMOIR OF 
 
 | ASAAD ESH SHIDIAK; 
 
 AN ARAB YOUNG MAN, OF THE MARONITE ROMAN 
 CATHOLIC CHURCH. 
 
 SECTION I. 
 
 Birthplace, family, education, and employment of Asaad—he is disn 
 the service of the Maronite patriarch—empioyed by Mr. Kir 
 swer Mr. K.’s Farewell Letter—perceives errors in the Row 
 —is commanded by the patriarch to leave the missionar 
 to Mr. Bird—progress of his opinions. 
 
 
 
 
 
 
 
 ic church 
 s and obeys—returns 
 
 Asaap Es Surprax was born in the district north of 
 
 Beyroot, called Kesruan, where, and at Hadet, a small 
 village five miles southeast of Beyroot, his family have 
 | ever since lived.* This family now consists of the widow- 
 ed mother, five sons, (of whom Asaad .is the third,) and 
 two or three daughters. At about the age of 16, he enter- 
 ed the college of Ain Warka, and spent a year and a half 
 in studying grammar (Arabic and Syriac,) logic, and the- 
 ology. After this he passed two years teaching theology 
 to the monks of a convent near Hadet. 
 
 * Mr. King thinks Asaad must have been, in 1827, about thirty years of age. Of 
 course he was born about the year 1787. 
 
 
 
 
 

 
 2 Memoir of Asaad Esh Shidiak. 
 
 He was also, for a considerable time, scribe to the bishop 
 
 .of Beyroot, and also to the patriarch, the latter of whom 
 
 was a teacher in the college when Asaad was a student. 
 During a rebellion, headed by the shekh Beshir, a mere 
 complimentary letter of Asaad’s written to one of the dis- 
 affected party being intercepted, and shown to the emeer 
 Beshir, his suspicion was excited, and he wrote immediate- 
 ly to the patriarch, in whose employ Asaad then was, to 
 dismiss him from his service. The letter of Asaad was 
 produced, and though it was seen to contain nothing ex- 
 ceptionable, the patriarch thought proper to dismiss him 
 without ceremony. 
 
 The dispensations of Providence often seem afilictive 
 when they happen, and most benevolent afterwards when 
 their design is perceived. So it was in the case of Asaad. 
 Being thus cast out upon the world by those who ought to 
 have befriended him, he applied to Mr. King for employ- 
 ment as his instructer in Syriac, and was accepted. 
 Though a young man, Mr. King pronounced him to be 
 one of the most intelligent natives whom he had met with 
 on Mount Lebanon. 
 
 “At that time,”—Asaad says, in a statement he drew 
 up of his reasons for leaving the Romish communion,—‘‘I 
 was very fond of engaging with Mr. King in disputatious 
 conversations, to:prove him to be in error; but with none 
 but worldly motives, to display my talents and knowledge 
 and acquire the praise of men. After this, I applied my- 
 self to reading of the word of God with intense interest. 
 Now this person wrote a Farewell Letter to his friends, 
 in which he excuses himself from uniting with the Roman 
 Catholic church. After reading this letter, I found in the 
 holy Scriptures many passages which made against the 
 opinions of the writer. “These passages I selected, and 
 from them and other evidences composed a reply to him. 
 But when I was copying the first rough draught of the 
 same, and had arrived to the last of the objections, which 
 he said prevented his becoming a member of the Roman 
 Catholic church, viz. that the Roman Catholic church 
 teaches, that it is wrong for the common ‘people to possess 
 or to read the word of God, but that they ought to learn 
 from the popes and councils, I observed ithe writer brings 
 
 .a proof against the doctrine from the prophet Isaiah, viz. 
 
 
 

 
 
 
 Memoir of Asaad Esh Shidiak. 3 
 
 ‘To the law and to the testimony, if they speak not ac- 
 cording to my word, it is because thereis no light in-them.” 
 “While I was endeavoring to-explain this passage ac- 
 cording to the views of the Roman Catholic church, with 
 no other object than the praise of men and other worldly 
 motives, I chanced to read the 29th chapter of Isaiah 
 from the 15th verse to the end. I read, and was afraid. 1 
 meditated upon the chapter a long while, and feared that I 
 was doing what I did with a motive far different from the 
 only proper one, viz. the glory and the pleasure of God. I 
 therefore threw by my paper without finishing the copy, 
 and applied myself diligently to the reading of the proph- 
 ecy of Isaiah. [ had wished to find in the prophets plain 
 proofs, by which to establish, beyond contradiction, that 
 Jesus Christ is the Messiah so long expected from ancient 
 days;—proofs that might be made use of in answer to Mos- 
 lems and Jews. While I was thus searching, I found va- 
 rious passages that would bear an explanation according 
 to my views, but did not find them sufficient to enforce 
 conviction on others, until I finally came to the 52d chap-. 
 ter 14 verse, and onward to: the end ofthe next chapter. 
 “On finding this testimony, my heart rejoiced and was. 
 exceeding glad, for it removed many dark doubts from my 
 ‘own mind also. From that time, my desire to read the 
 New Testament, that I might discover the best means of 
 acting according to the doctrines of Jesus, was greatly in- 
 creased. I endeavored to divest myself of all selfish bias, 
 and loved more and more to inquire into religious subjects. 
 I saw, and continue to see, many of the doctrines of the 
 Roman Catholic church, which I could not believe, and 
 which I found opposed to the truths of the Gospel; and I 
 wished much to find some of her best teachers to explain 
 them to me, that I might see how they proved them from 
 the holy Scriptures. As I was reading an appendix to a 
 copy of the sacred Scriptures, printed at Rome by the Pro- 
 paganda, and searching out the passages referred to, for 
 proving the duty of worshipping saints and’ other similar 
 doctrines, I found that these proofs failed altogether of es- 
 tablishing the points in question, and that to infer such 
 doctrines from such premises was even worthy of ridicule. 
 Among other things, in this appendix, I found the very 
 horrible eronian doctrine, that it is our duty to destroy 
 
 
 
 
 
 
 
4. Memoir af Asaad Esh Shidiak. 
 
 heretics. Now every one knows, that whoever does not be- 
 lieve that the pope is infallible, is a heretic in his opinions. 
 
 “This doctrine is not merely that it is allowable to kill 
 heretics, but that we are bound to do it. From this I was 
 the more established in my convictions against the doc- 
 trines of the pope, and saw that they were the doctrines 
 of the ravenous beast, and not of the gentle lamb. After 
 I had read this, I asked one of the priests in Beyroot re- 
 specting this doctrine, and he assured me, that it was even 
 so as I had read. I then wished to go to some place, 
 though it might be a distant country, that I might find some 
 man of the Roman Catholic church sufficiently learned to 
 prove the doctrine above alluded to. 
 
 “After this, as I was at Beyroot teaching a few Greek 
 youths the Arabic grammar, I received a letter from his 
 holiness the Maronite patriarch, saying, that if I did not 
 cease from all assistance whatever to the English, and that 
 if I did not leave them within one day, I should, ipso facto, 
 fall under the heaviest. excommunication. 
 
 “Thinking, as I did, that obeying my superiors in all 
 things not sinful, was well and good, I did not delay to 
 leave, and so went to. my friends at Hadet; but still think- 
 ing very much on the subject of religion, so that some peo- 
 ple thought me melancholy. I loved exceedingly to con- 
 verse on religious subjects;. indeed I took no pleasure in 
 any worldly concerns, and found all worldly possessions 
 vain. After this I received a second letter from his holi- 
 ness the patriarch, in which he said thus;—‘After we had 
 written you the first letter, we wrote you a second; see 
 that you act according to it. And if you fulfil all that was 
 commanded in it, and come up to us when we come to 
 Kesruan, we will provide you a situation. But I saw that 
 nothing, in which I was accustomed to take delight, pleas- 
 ed me any longer. I returned again, after some time, to 
 Beyroot.” 
 
 Asaad went home on the 15th of November, 1825, and 
 returned on the 12th of December, risking whatever oblo- 
 quy and violence might come upon him. For his greater 
 security, a written protection from the English consul was 
 procured for him, which ensured to him, while in the im- 
 mediate employment of Mr. Bird, all the safety and liberty 
 _ of an English resident. He was Mr. Bird’s instructer in 
 Arabic. 
 
 
 

 
 Memoir of Asaad Esh Shidiak. & 
 
 About the close of the year 1825, Asaad became satis- 
 fied with the proofs that the books of the Apocrypha* were 
 not given by inspiration of God, and employed himself in 
 searching the Scriptures with such an intensity of interest, 
 as to leave him neither time nor relish for any thing 
 else. 
 
 In January 1826, Messrs. Bird and Goodell questioned 
 Asaad closely with regard to the state of his heart, and 
 were rather disappointed at the readiness with which he 
 replied, that ke thought he was born again. They could 
 hardly believe that he had yet, even speculatively, very 
 clear notions of the nature of regeneration. 
 
 In the evening of the same day, an acquaintance of his, 
 who had expressed great friendship to him, and pretended 
 to lament very much that the patriarch and priests had so 
 much sway, came to give Asaad a last serious admonition. 
 “This,” said he, “is the last time I intend ever to say a 
 word to you on the subject of religion. I wish, therefore, 
 before you go any farther, that you would pause, and think 
 whether you can meet all the reproach of the world, and 
 all the opposition of the patriarch and priests.” 
 
 Asaad replied, that he had made up his mind to meet 
 all these things. “And now,” said he, “if as you say, you 
 intend never to hold any more conversation with me on the 
 subject of religion, I have one request to make of you, and 
 that is, that you will go and make the subject of religion 
 a matter of serious prayer and inquiry, and see where the 
 path of life is; 1 then leave you with your conscience and 
 with God.” 
 
 After relating the substance of this conversation, Asaad 
 remarked, that these people reminded him of the late pa- 
 triarch such an one, who had a moderate share of under- 
 standing, but was ambitious to appear very well. This 
 patriarch had a bishop, who was really an acute and learn- 
 ed man, and whose opinions were always received with the 
 greatest deference on all matters relative to religion? The 
 bishop being on a visit one day at the patriarch’s, the lat- 
 ter called him to his presence, and proposed to him the 
 interpretation of a passage of Scripture. The bishop gave 
 the explanation according to the best of his judgment. 
 
 * The papists receive these books as of equal divine authority with the can- 
 onical books of the Old Testament. 
 * 
 
 
 
 
 

 
 6 Memoir of Asaad Esh Shidiak. 
 
 “No,” said his holiness, “‘that is not the meaning of the 
 passage;” and proposed to have a second. When the 
 bishop had given his opinions and reasons, the patriarch 
 answered as before, “That is not the meaning of the pas- 
 sage.” In a third and fourth case the bishop was equally 
 unfortunate, all his arguments being swept away by the 
 single sage remark of his holiness, ‘“I‘hat 1s not the mean- 
 ing of the passage.” At last the bishop, in a fit of dis- 
 couragement, said, “Your holiness has put me upon the 
 solution of a number of questions, in all which, it seems, E 
 have been wrong. I would now thank your holiness to tell 
 me what is right.” 'The patriarch being startled at the 
 new ground he was on, changed the conversation.—‘‘So,” 
 said Asaad, “these people can all tell me I am mistaken; 
 but when I ask them what is right, they are silent.” 
 Asaad often remarked, that he was full of anxiety, and 
 found no rest for the sole of his foot. In many things he 
 saw the Romish church to be wrong, and in some things 
 he thought the missionaries so. Their apparent tranquillity 
 of mind, was a matter of surprise to him. “I seem,” he 
 said, “to be alone among men. There is nobody like me, 
 and I please nobody. 1am not quite in harmony with the 
 English in my views, and therefore do not please them. My 
 own countrymen are in so much error, I cannot please 
 them. Giod { have no reason to think I please; nor do I 
 please myself. What shall I do?’ Asaad observed, that 
 whatever might be said, and whatever might be true, of 
 the object of the missionaries in coming to the country, he 
 saw that the doctrines they taught were according to truth, 
 and he was more than ever determined to hold to them. 
 He wished to have another interview with the patriarch, 
 that he may tell him his whole heart, and see what he 
 would say. The patriarch was not, he said, of a bad dis- 
 position by nature, and perhaps if he could be persuaded 
 that he (Asaad) was neither acting from revenge nor from 
 love of money, but simply from a conviction of the truth, 
 he would be softened in his feelings, and something might 
 be done with him for the benefit of religion. He desired 
 among other things, to propose, that an edition of the 
 New Testament should be printed under the patriarch’s 
 inspection at Shooair, the expense of which (if he chose,) 
 
 
 

 
 
 
 Memoir of Asaad Esh Shidiak. 
 
 should be borne by the English. This he actually pro- 
 posed, but the patriarch would not listen to the proposal a 
 moment. 
 
 SECTION IT. 
 
 The patriarch again urges him to leave the missionaries—he goes to Der Alma 
 —interview with the patriarch—goes to the college of Ain Warka—conversa- 
 tion with a priest—visits the convent of Bzumar—interview with the Arme- 
 nian patriarch, and with a monk—returns to Ain Warka—goes to Der Alma— 
 proposes that the gospel be regularly preached among the Maronites—is de- 
 prived of the New Testament and other books, and threatened hy the patriarch. 
 
 A regular excommunication against Asaad was daily 
 expected from the patriarch; but instead of that, on the 
 6th of January Nicholas, a priest and also a brother to 
 the patriarch, arrived with a request from the latter to 
 come to him, and a promise of a situation in some office 
 in case of his compliance. 
 
 Asaad’s account of this event is as follows. 
 
 “Priest Nicholas began to converse with me in the 
 way of reprimand, for being in connection with the Eng- 
 lish. TI replied that, as we ought not to deny the unity of 
 God because Mussulmans believe it, so we ought not to 
 hate the gospel because the Enghsh love it. He then 
 began to tell me of the wish of his holiness the patriarch, 
 that I should come out to him, and of his great love to 
 me; and said that he (the patriarch) had heard, that I 
 had received thirty or forty purses of money from the Eng- 
 lish; and he assured me of their readiness not to suffer 
 this to be any hindrance to my coming out from them. 
 
 ‘He then gave me a paper from his holiness the patri- 
 arch, in which he says,—‘ You will have received from us 
 an answer, requesting that when we come to Alma you 
 will come up and see us. We expect your presence, and 
 if God please, we shall provide you some proper situation 
 with an income that shall be sufficient for your sustenance. 
 Delay not your coming, lest the present happy opportunity 
 should pass by.’ Knowing, as I did, that many people 
 supposed my object in continuing with the English, to be 
 gain, I did not delay fulfilling the request of his reverence, 
 hoping to remove this suspicion, and to enjoy an opportu- 
 nity of speaking the truth without being hired to do it.” 
 
Memoir of Asaad Esh Shidiak. 
 
 When his missionary friends were informed of what had 
 occurred between this priest and Asaad, and of Asaad’s 
 intention to go and see the patriarch, they expressed their 
 fears that he would be ill treated; but he did not antici- 
 pate it. He said, he had known an instance of a vile infidel 
 and blasphemer, who was simply excommunicated, and 
 that it was not the custom of the Maronites to kill, as was 
 suggested, on account of religion. ‘They assured him, that 
 he had not yet learned how much men hate the truth, and 
 that his church would not feel herself half as much in dan- 
 ger from an open blasphemer, as from an active lover of 
 the gospel. But he was so confident that good would re- 
 sult from such a visit, that they ceased from urging their 
 objections, and commended him to the will of God.—Asaad 
 now continues his own history. 
 
 ‘About the 7th of January, I left Beyroot with priest 
 Nicholas, and arrived at Der Alma the same night. His 
 holiness the patriarch was not there. On the next day, 
 when he came, J met him and saluted him in the road. 
 In the evening he called me into his chamber, and began 
 to ask me questions, that he might discover what I was; 
 and I answered him, telling him the whole truth, although 
 this course was opposed to my personal convenience. At 
 this he seemed surprised, for he must have perceived, that 
 it was contrary to what he had been accustomed to see in 
 me. Afterwards, when I declared to him that I never 
 had before been a believer, according to the true living 
 faith, he was probably still more astonished. He then 
 asked me, if I believed as the Romish church believed. - I 
 again told him the truth, that I did not. He asked me 
 then what was my faith, and I answered to the following 
 purport: ‘True and living faith must be divine, connected 
 with hope, love, and repentance, and that all these virtues 
 are the gift of God, &c.; that [ believed the truth as God 
 had inspired it; and that it would be but a lie, if I should 
 say that I believed as the Romish church does, when in 
 fact I do not. I must have proofs.’ 
 
 ‘After some conversation like this, he told me that this 
 doctrine of mine was heretical, and that as long as. I re- 
 mained in this state of opinion, he would suffer no one to 
 have intercourse with me in buying, and selling, &c. This 
 prohibition of his brought to my mind the words in the 
 
 
 

 
 Memoir of Asaad Esh Shidiak. 9 
 
 Revelation, xiii. 17.* Then he gave me to understand, 
 that if, after three days, I did not get back out of this state, 
 I must no more enter the church. At other times he 
 wished me to swear by the eucharist, and by the gospel, 
 that my faith was like the faith of the Roman Catholic 
 church. He asked me if I was a Bible-man; I replied, 
 ‘I do follow the opinions of the Bible-men;-but if you 
 think me a Bible-man on account of the opinions I have 
 advanced, very well.’ 
 
 “The sum of what I,said was, that without evidence I 
 could not believe what the Romish church believes. From 
 that time, after three days, I did not enter the church for 
 aspace. Some time passed again, and the patriarch in- 
 quired of me my faith. I then explained to him what I 
 believed respecting the unity and trinity of God, and that 
 the Messiah was one person with two natures, and that 
 the Holy Spirit proceeds from the Father and the Son. 
 Then arose a disputation about who is the vicar that 
 Christ has appointed to explain his law. I answered in 
 substance, as I afterwards did in writing, ‘that by reason, 
 and learning, and prayer to God, with purity of motive, we 
 may know, from the holy Scriptures, every thing necessary 
 to our salvation.’ This was the purport of my reply, which 
 perhaps was not expressed with sufficient clearness, or 
 perhaps I was not able to say it in the manner that was 
 appropriate; for such a tumult and storm was excited in 
 the company, that they seemed to me to be intent on: over- 
 coming me by dint of vociferation, rather than by argu- 
 ment, and to drown my voice, rather than to understand 
 my opinions. 
 
 “When, after some days, came bishop Abdalla Blabul 
 and padre Bernardus of Gzir, the patriarch one day called 
 me to them in his chamber, and asked me what I wished, 
 whether money, or office, or whatever it might be, prom- 
 ising to gratify me, speaking of his love to me, and of his 
 great interest in my welfare. These prefessions I knew 
 to be sincere, but they are according to the world, and not 
 according to the gospel. I assured him that I wanted 
 nothing of the things he had mentioned; that I was sub- 
 
 * ¢¢Mfe causeth all...... to receive a mark,” &c. ‘‘and no man might buy or sell, 
 save he that had the mark or the name of the beast.” The patriarch was also 
 elothed in scarlet, like the woman on the scarlet colored beast. 
 
 
 
10 Memoir of Asaad Esh Shidiak. 
 
 missive and obedient to him; and that if he thought of me 
 that I had taken money of the English, he was welcome to 
 shut me up in my chamber as in a prison, and take from 
 me every thing that I possessed; that I wished from them 
 merely my necessary food and clothing, and that I would 
 give them this assurance in writing. The bishop and priest 
 then begged me in presence of the patriarch, to say that 
 my faith was like that of the Romish church. I replied, 
 that I feared to tell a falsehood, by saying a thing, while 
 actually, in my reason, I did not believe it. 
 
 “« ‘But,’ said they, ‘the patriarch here will absolve you 
 from the sin of the falsehood.’ I turned to the patriarch, 
 and put the question, whether he would so absolve me. He 
 answered, that he would. I said, ‘What the law of na- 
 ture itself condemns, is out of the power of any man to 
 make lawful.’ He then again asked me what | wished to 
 do. I said I wished to go and see the Armenian patriarch 
 Gregory, and inquire of him what I ought todo. He con- 
 sented, and requested me, when I had done this, to return 
 to him, to which I agreed. 1 was accompanied by a priest 
 from the station of the patriarch, to the college of Ain 
 Warka, where I found priest Joseph Shaheen, with whom I 
 conversed a considerable time, and with great pleasure; 
 for I found that for himself, he did not believe that the pope 
 was infallible in matters of faith, that is to say, unless in 
 concert with the congregated church. I then began to 
 eonfess to him: but when L saw that he held steadfastly 
 some opinions for no other reason than that the church so 
 believed, and that without bringing any proper evidence of 
 the fact, viz. from councils or from the fathers, and burst 
 out upon me with exceeding bitter words, saying, ‘Know 
 that the church neither deceives, nor is deceived, and be 
 quiet;’ and when I wished him to instruct me according to 
 the word of God, with the simple object of glorifying God, 
 and fulfilling his will, I saw that he was not disposed to 
 support any opinion, because it was according to the word 
 of God, but because so thought the church; and I saw 
 him also ready to retain these opinions, although I should 
 bring the strongest evidences against them from the holy 
 Scriptures. He told me that it was impossible for him to 
 teach any thing contrary to the Council of Trent. So 1 
 found I could not receive his system, because, though you 
 
 
 

 
 
 
 Memoir of Asaad Esh Shidiak. il 
 
 should show him that it was wrong, he would not give it 
 up, lest with it he should be obliged to give up his office. 
 I therefore told him, ‘You are bound, i. e. shut up as be- 
 tween walls, by the doctrines of the pope and the Council 
 of Trent.’ 
 
 “In conversation on the images, he would have proved 
 their propriety from Baronius’s church history. We found 
 this author quoting the sacred Scriptures to prove that our 
 Savior sent a picture of himself to the king of Abgara. I 
 declared that it was false, in so far as he stated that the 
 Gospel, made any such statement, and on that account I 
 could not believe the story. To this he gave me no an- 
 swer. After this, as we were reading this book, and found 
 a statement respecting the bishops collected in Constanti- 
 nople, to the number of 313; that they decreed the abo- 
 lition of the use of images, because it was idolatrous, and 
 that in the clearest terms,—I1 asked him the question, ‘If 
 an assembly composed of the bishops of the church were 
 infallible, how is it that this council is said to have com- 
 mitted .an error.’ 
 
 “About this time, I heard that a certain individual 
 wished to converse with me on the subject of religion, 
 which rejoiced me exceedingly, and I was impatient for an 
 interview. He came on a Sabbath day to Ain Warka, 
 for the study of Arabic grammar, according to his custom, 
 and we had a short conversation together on works unlaw- 
 ful on the Sabbath day, and other subjects. He then ex- 
 cused himself from further conversation for want of time; 
 but promised that when we should meet again, he hoped to 
 have a sufficient opportunity to dwell on these subjects at 
 large. I continued at Ain Warka the whole week, read- 
 ing with the rest at prayers, and confessing to priest Jo- 
 seph above mentioned; and on the next Lord’s day, the 
 Armenian priest aforesaid came again and I fully expect- 
 ed to have time and opportunity to ascertain his opinions: 
 but I was disappointed again; for he wished to have the 
 dispute carried on in writing, and to have an assistant 
 with him, with other conditions. 
 
 “In these circumstances I failed of my object; but was 
 on the whole more inclined than before to receive the doc- 
 trines of the Romish church; since the priest had promised 
 to bring his evidence, on all points, from the word of God, 
 
 
 

 
 12 Memoir of Asaad Esh Shidiak. 
 
 that they (the papists) were walking in light, and not in 
 darkness. 
 
 “At this time one informed me, that his holiness, bishop 
 Jacob, superior of the convent of Bzumar, wished to see 
 me. And because priest Joseph at first told me that this 
 state into which I had fallen, was a temptation of Satan, 
 and at one time shewed me that it was usual for people, 
 when they came to the age of manhood, to be tempted on 
 the subject of their religion, and, at another, assured me 
 that this was a state of delirium: and again, because, 1 
 had heard formerly, that this bishop Jacob had himself 
 been delirious, and that he was a man of information, I 
 wished very much to see him; and on the same day I went 
 to priest Joseph and declared to him plainly my opinions, 
 and shewed him that the beast mentioned in the Revela- 
 tion was a figure, as the lamb evidently was, and how 
 dreadful must be the torments of those who worship the 
 image of the beast. I then disclosed to him my intention 
 of going up to the convent of Bzumar, where were the 
 patriarch Gregory, bishop Jacob, and the Armenian priest 
 already mentioned, I set off the same day, and on my 
 arrival saluted the patriarch, and on the same night reason- 
 ed on the subjects of faith, hope, and love. It appeared 
 that the patriarch’s opinion was, that a man may be pos- 
 sessed of living faith, faith unto salvation, although he 
 should feel nothing in his heart. I answered him with a 
 quotation from St. Paul; ‘With the heart man believeth 
 unto righteousness, and with the mouth confession is made 
 unto salvation.’ But this did not convince him. He explain- 
 ed the heart tomean the will. It then appeared to me that 
 he was not a true believer; and from that time forward I 
 could not believe him, as I would believe a real Christian; 
 but I wished to hear his worldly arguments. On the fol- 
 lowing day, I asked him how it can be said, that the pope 
 was infallible, if there were no proofs of the fact to be 
 brought. I asked him if this pretension of the pope was 
 that of an apostle, or a prophet? If an apostle, or a proph- 
 et, he could not be believed without miracles, and that 
 we Christians were not to believe any one, though he were 
 to bring down fire from heaven.* His replies to me were 
 
 * See Rev. xiii, 13. 
 
 
 
 
 

 
 Memoir of Asaad Esh Shidiak. 13 
 
 weak, and after considerable conversation on what is the 
 church of Christ, on the ignorance that is pardonable, etc. 
 he began to prove, that if the pope is not infallible, then 
 there is no religion, no gospel, and. even no God. But I 
 observed all his proofs so weak, that I could not be con- 
 vinced, and I fell into deep perplexity as to what I should 
 do. For, sometimes 1 greatly endeavored to submit my 
 judgment to his rules and opinions, and made these efforts 
 until my very head would ache. ‘he next day I asked 
 him what was that great city, ruling over the kings of the 
 earth, mentioned in the Revelation xvii. 18. After he had 
 brought his book of commentaries, he answered that it was 
 Rome, which is also called spiritual Babylon, or Babel; 
 and after wishing me to yield to his opinion, or that of the 
 book, he said nothing more. 
 
 “From this time I was with the patriarch every day for 
 three or four hours, and his best advice to me was, to 
 pray to St. Antony of Padua, together with one repetition 
 of the Lord’s prayer, and one of Hail Mary, &c. every 
 day for three days. When I was thus in doubt from the 
 weakness of their proofs, one of the monks said to me, ‘If 
 you wish to know good tobacco, ask the patriarch. I 
 hoped that this priest would explain to me those doctrines 
 of the Romish church, which I could not believe; so I 
 went into his chamber and questioned him very particular- 
 ly on all points. He expressed his wish that we might 
 discuss together all the points one by one, but oncondition 
 that the patriarch Joseph should appoint him todoso. He 
 told me he had in his possession a book refuting the opin- 
 ions of Luther and Calvin. I begged permission to read 
 it; but he refused, telling me that the doctrines of the 
 church all remained unrefuted.. He wished me to go down 
 to the patriarch Joseph on this business. So after a stay of 
 four days from my arrival, I departed for Ain Warka, ac- 
 cording to my promise to priest Joseph. 
 
 ‘Here I found one of my friends, of whom I had heard 
 that he had been very much astonished at my connection 
 with the Bible-men. After I had seen him and had con- 
 versed a little on some points, he would no longer hear me, 
 fearing among other things lest he should be crazed. When 
 we touched on the subject of the great city above mentioned, 
 he told me that he had seen a book of commentaries on the 
 
 2 
 
 
 
 
 
 
 
 
 

 
 14 Memoir of Asaad Esh Shidiak, 
 
 Revelation, which made the city clearly to be Rome. At 
 this I wondered greatly, since the meaning was so clear 
 that not even the teachers of the Romish church herself 
 could deny it. I then finished my confession to priest 
 Joseph Shaheen, and about sunset, the same day, went 
 down to the patriarch to the convent Alma. 
 
 “He requested me again to write a paper, stating that 
 my faith was according to the faith of the Romish church. 
 From this I excused myself, begging that such a thing 
 might not be required of me, for the Council of 'Trent had 
 added nothing to the rule of faith, which was established 
 by that of Nice, which begins, ‘I believe in one God,’ &c. 
 A short space after, I gave him my advice, with modest 
 arguments and mild suggestions, on his duty to cause the 
 gospel to be preached in the church among the Maronite 
 people, and offered him the opinion, that this should be 
 done by the priest in the vulgar language, every Sabbath 
 day, for the space of one or two hours; and if this should 
 appear too burthensome to the people, to take off from 
 them some of the feast days. After this, [remained silent 
 in my chamber, near to his own; and as there came to me 
 a few of the deacons of the patriarch and others, I read to 
 them, at their request, in the New Testament printed in 
 Rome. But in a little time after, I entered my room and 
 found in it none of all the books that had been there, neither 
 New Testament nor any other; and I knew that the pa- 
 triarch had given the order for this purpose, for he reprov- 
 ed me for reading the gospel to them, but he could accuse 
 me of no false or erroneous explanations, or that I taught 
 them any thing heretical. 
 
 “One day after this, he called me to his presence, and 
 began to threaten me in a most unusual manner. I said 
 ‘What do you wish of me, your reverence? What have I 
 done, and what would you have me do?’ What is my sin, 
 except that I conversed with some individuals, shewing 
 them the errors of the church of Rome?’ Then he request- 
 ed me again to say, that I believed as did that church, and 
 said, grasping me firmly by the chin, “See how I will take 
 you if you do not repent.” I begged him to appoint some 
 one to shew me the truth, by way of discussion, but he 
 would not, and continued expressing his own sentiment, 
 that we are bound to hold fast to the church, even to such 
 
 
 
 
 
Memoir of Asaad Esh Shidiak. ‘15 
 
 a length that if she should even reject the gospel, we 
 should reject it too. 
 
 “And here I wish to say a word to every reader that 
 regards and loves the truth, How does such doctrine appear 
 to you? and how could | believe in all which the Romish 
 church holds, without knowing all of it? and how could I 
 say, without a lie, that I believe, when I do not believe? 
 
 “When I saw the patriarch breaking out in an exceed- 
 ing loud and unusual voice, I was afraid that I should be 
 found among ‘the fearful,’ (Rev. xxi. 8,) and rose to de- 
 part. When I reached the door, I turned and said to him, 
 ‘I will hold fast the religion of Jesus Christ, and I am 
 ready for the sake of it to shed my blood; and though you 
 should all become infidels, yet will not I,’ and so left the 
 room.” 
 
 SECTION III. 
 
 der—the bishop 
 aad again pro- 
 ussion respecting the 
 capes and returns to Beyroot—sensation at the convent—noble 
 ad. 
 
 Letters to Mr. Bird—Asaad is forcibly detained—occasions of won 
 of Beyroot—w i sion with the patriarch and bis] 
 poses that the ¢ 
 eucharist—he 
 resolution of / 
 
 
 
 
 
 
 
 
 Two days after Asaad had arrived at the convent of 
 Alma, he wrote to Mr. Bird in the manner following. — 
 “T pray God the Father, and his only Son Jesus Christ 
 our Lord, that he would establish me in his love, that I 
 may never exchange it for any created thing—that neither 
 death, nor life, nor things present, nor things to come, nor 
 height, nor depth, nor riches, nor honor, nor dignity, nor 
 office, nor any other thing in creation may separate me 
 from this love.” 
 
 On the 22d of February, Messrs. Bird and Goodell, 
 fearing for the safety of Asaad, sent a messenger to as 
 certain his state. The next morning this messenger ar 
 rived at Der Alma, and chanced to find Asaad alone. After 
 a short conversation, in which they were providentially not 
 interrupted, Asaad handed him a brief and hasty letter to 
 Mr. Bird, in which he says;—“I find myself reduced to 
 quite an extremity. One or more of three things are be- 
 fore me; either to be thought mad, or to commit sin, or to 
 offer up my life. I call upon God for deliverance.” 
 
 
 
 
 

 
 16 Memoir of Asaad Esh Shidiak. 
 
 The emeer of that district had threatened to send him 
 to Bteddeen to be imprisoned. Asaad replied, that he was 
 ready to go to prison and to death. He was engaged in 
 daily disputations with the patriarch and others. His 
 countenance was said to wear a shade of melancholy, and 
 his eyes to be red with weeping. 
 
 When it was proposed by the messenger to interfere 
 with English authority for his rescue, Asaad said such a 
 course might exasperate his enemies, and cost him his life: 
 it would be better to wait a while, and leave it for Provi- 
 dence to open a way for his escape. 
 
 We now resume the statement of Asaad. 
 
 “One of my friends told me, that he had suggested to 
 the patriarch the grand reason why I did not believe in 
 the pope, which was, that among other doctrines of his he 
 taught that he could not commit an error, and that now, 
 though a pope should see any one of his predecessors had 
 erred, he could not say this, for fear that he also should 
 appear to be an unbeliever. ‘This friend also told me, that 
 the patriarch wondered how I should pretend that I held 
 to the Christian religion, and still converse in such abusive 
 terms against it; and I also wondered that after he saw 
 this, he should not be willing so much as to ask me, in 
 mildness, self-possession, and forbearance for what reasons 
 T was unwilling to receive the doctrines of the pope, or be- 
 lieve as he did; but he would not consent that the above 
 Armenian priest should hold a discussion with me, and 
 more than this, laid every person, and even his own broth- 
 er, under excommunication, if he should presume to dis- 
 pute or converse with me, on the subject of religion. 
 
 “Under this prohibition from conversation, and this be- 
 reavement of books, from what quarter could I get the 
 necessary evidence to believe in their opinion? 
 
 “Another cause I had of wonder, which was, that not 
 one of all with whom I conversed, after he saw me to be 
 heretical and declining from the truth, thought proper to 
 advise me to use the only means of becoming strong m the 
 faith, viz. prayer to God the Most High, and searching his 
 holy word which achild may understand. I wondered, too, 
 that they should ridicule me, and report me abroad as one 
 mad; and after all this, be so fearful to engage in a dis- 
 pute with a madman, lest he should vanquish them in 
 
Memoir of Asaad Esh Shidiak. 17 
 
 argument, or spoil their understandings, or turn them 
 away from the truth. 
 
 “After some time came the bishop of Beyroot. I gave 
 him the usual salutation, and was greatly rejoiced to see 
 him, as | knew the excellency of his understanding, and 
 his quickness of apprehension, and hoped that, after some 
 discussion between us, he would explain the truth, and 
 that he would rest on clear evidence to support his views. 
 But in this case, also, I was disappointed; for one day, 
 when I asked him a question, and during the whole short 
 conversation which followed, whenever I began to bring 
 evidence against him, he was angry, and finally drove me 
 from my chamber in a fury, and that for no other cause, 
 as he pretended, than that he did not wish to converse 
 with a heretic. 
 
 “Some time after this, priest Joseph Shaheen came 
 down to the convent of Alma, and I endeavored to get him 
 to unite with me in persuading the patriarch to send out 
 among the people preachers of the gospel, or that there 
 should be preaching in the churches as before mentioned. 
 But he would not co-operate with me in this, and I was 
 again disappointed. 
 
 “Then, when the patriarch and the bishop of Beyroot 
 wished to dispute with me, I expressed a hope that the 
 discussion might be in meekness and without anger. It 
 was concluded that the discussion should be in writing, 
 that no one should afterwards be able to alter what he had 
 once said. ‘They then commenced by asking me questions. 
 The first question was, in amount this, ‘Has the Messiah 
 given us a new law?’ At first I did not grant that he had, 
 strictly speaking, given us a new law, and quoted the 
 words of John, that ‘the law was given by Moses but 
 grace and truth came by Jesus Christ;’ but when I after- 
 wards saw that by ‘a new law’ they meant merely the gos- 
 pel, or the New Testament, I answered in the affirmative. 
 They then asked me if there were not to be found in this 
 new law some obscurities. I answered, ‘Yes.’ They then 
 asked me, ‘Suppose any difference of sentiment’ should 
 arise between the teachers of Christianity, how are we to 
 distinguish the truth from the error?’ I answered thus;— 
 “We have no other means of arriving at the truth, than 
 searching the word of God, with learning and reason, and 
 
 Q* 
 
 
 
 
 
 
 

 
 18 Memoir of Asaad Esh Shidiak. 
 
 inquiry of learned spiritual teachers, with purity of motive, 
 and with disinterestedness of inclination. If the obscuri- 
 ties of the word of God cannot be understood by these 
 means, our ignorance is excusable and will not prevent our 
 salvation. If the passages which still remain obscure con- 
 cern faith, it is sufficient for a man to say, I believe ac- 
 cording as the truth is in itself before God, or I believe in 
 the thing as God inspired it to the writer. And if the 
 obscurity respects our practice, after making use of the 
 means above mentioned, if that branch of our practice be 
 forbidden, or under a doubt, desist from it, but if it is not 
 forbidden, do it, and blessed is he that condemneth not him 
 self in the thing which he alloweth. 
 
 “After I had given them this answer, they brought no 
 evidence to prove any error in it; and moreover afterwards 
 never put me any question in writing. 
 
 “Once, as 1_ was walking with the bishop of Beyroot, 
 he began to tell me how much they all felt for me; and 
 how unwilling they should be to put me in chains to die a 
 lingering death; and that were it not for their sympathy 
 and their love towards me, there were people who had con- 
 versed with them, who were ready to take my life. Some 
 further conversation passed, and I began to introduce the 
 
 subject of religion, and to ask how we could believe in the 
 pope, that he was infallible. He quoted for proof the 
 words of our Savior, Thou art Peter, etc. J asked him if 
 it Was proper to suppose that all things bestowed on Peter 
 were also given to the pope? If so, why does not the pope 
 speak with tongues, and why is he not secure from the 
 evil effects of poison, etc.? He answered that these last 
 things were not necessary. ‘But how do you prove it ne- 
 cessary,’ said I, ‘that the pope should not err? Is it not 
 sufficient if any one has doubts, to ask his teacher who is 
 not infallible? If you say yes, then the opinion of a fallible 
 man will answer. But if you say no, and that we must go 
 to the pope, what must become of the man who dies before 
 the answer of the pope can reach him?’ He then resorted 
 to another mode of proof, saying, ‘Is it not desirable that 
 the pope should be infallible?’ I assured him I wished he 
 might be so. ‘Well, is not God able to render him so?’ 
 ‘Yes, He is able to do all things.’ He wished to infer his 
 point from these two premises. But I said, your reason- 
 
Memoir of Asaad Esh Shidiak. 19 
 
 ing with regard to the pope may be applied to all the bish- 
 ops of the church; for it is desirable that they should all 
 be infallible, and God is able to make them so.’ He said, 
 ‘No, for the bishops feeling less their need of the pope, 
 would not look to him or submit to him as their head, and 
 thus there would be divisions and contentions in the 
 church.’ ‘But why,’ said I, ‘did not divisions and con- 
 tentions arise among the apostles? Were they not all in- 
 fallible, as well as Peter?’ He would not admit they were 
 infallible. I told him it was an opinion that could not be 
 believed, that the pope was infallible and the apostles not: 
 for it is well known to all, that the Holy Ghost descended 
 on the apostles in a peculiar manner. JI asked him again, 
 how it could be made to appear that divisions would be 
 produced if all bishops were infallible; for if they were 
 all of one opinion, as they of course would be, their union 
 must be the more perfect.’ We conversed farther at some 
 length, when he concluded by saying, ‘You are possessed 
 of a devil.’ 
 
 “The next day,as the patriarch and the bishop of Bey- 
 root were seated under a tree without the convent, I went 
 out to them, and said, ‘Your holiness sent for me to come 
 hither for employment, and I came, and have remained 
 here a considerable time. What do you wish me to do for 
 you, for I cannot remain here in idleness?’ He said, 
 ‘What do you wish to do?’ ‘If your holiness pleases that 
 I teach in the school of Ain Warka, I will do that.’ ‘No, 
 {T cannot have you go to Ain Warka to corrupt the minds 
 of those who are studying science, and to contradict my 
 opinions.’ ‘But I will instruct in grammar.’ ‘No, the 
 youths of the college are now attending to moral science.’ 
 ‘Well, I only beg you will let me know what I am to do; 
 and if you have no employment for me, I wish to return 
 home.’ ‘The bishop here broke in upon the conversation, 
 saying, ‘I will not suffer you to go back among my flock to 
 deceive them, and turn them away to heresy.’ Will you 
 then debar me,’ said I, ‘from my home? If so let me know 
 where I shall go, and what I shall do.’ The bishop then 
 said to the patriarch, ‘Indeed, I will not suffer this man to 
 go abroad among my people, for he is even attempting to 
 make heretics of us also.’ ‘Yes,’ replied the patriarch, it 
 will not do after this, to afford him a residence in any part 
 
 
 
 
 
 
 
 
 

 
 20 Memoir of Asaad Esh Shidiak. 
 
 of the land.’ The bishop then turned to me, in the bitter- 
 est anger and rage, reviling me and saying, ‘If you go 
 among my people again, I will send and take your life, 
 though it be in the bosom of your own house.’ [I said, 
 ‘Well, what would you have me do, and what will you do 
 with me? If you wish to kill me, or shut me up in prison, 
 or give me up to the government, or whatever it may be, I 
 wish to know it.’ ‘You must wait here till spring or sum- 
 mer,’ said the patriarch, ‘and then we shall see how you 
 are.’ I answered him in the words of that Christian who 
 was given by his judge ten days to deliberate whether he 
 would worship an image: ‘Consider the time already past, 
 and do what you please.’ 
 
 “T asked the Bishop his reason for wishing to kill me. 
 What evil had I done? He was filled with high and bitter 
 indignation, saying, ‘What, miscreant! shall we let you 
 go forth to corrupt my flock for me? Is not what has 
 passed enough?’ I rose and said to them, ‘God at least is 
 with me,’ and left them. ‘The patriarch soon sent, after 
 me his nephew, requesting me in soothing wo:ds to return, 
 and saying that he would do what I wished. 
 
 “But when I contemplated the hardness of heart man 
 fested by the bishop, I could not restrain myself from re- 
 proving him, hoping that he would grow mild. I said 
 therefore, ‘Our Lord Jesus Christ said, out of the abun- 
 dance of the heart the mouth speaketh, and that Satan, 
 who was in his heart, wished to kill me, for Satan was a 
 murderer from the beginning.’ 1 told him moreover, that 
 he was not a true disciple of Christ. And when I had 
 left them a second time, the patriarch again sent his nephew 
 to inquire of me what I wished; whether it was money, or 
 what else, promising that he would answer my inquiries. 
 
 “T returned, and told him 1 had a request to make of 
 one thing only, and that I hoped he would answer me, not 
 as alittle child who would ask achildish thing. He asked 
 me what it was. I said, ‘I have to ask of you the favor 
 to send from your priests two faithful men to preach the 
 gospel through the country; and I am ready, if neces- 
 sary, to sell all that I possess to give to them as part of 
 their wages.’ He promised me it should be done. But 
 I had reason to expect that he would receive such a request 
 as from the mouth of one out of his reason. Now there 
 
Memoir of Asaad Esh Shidiak. 21 
 
 was at the convent a man called priest Gabriel, who was 
 said to be insane, and was known to all his acquaintance 
 as a man that would never say a word on the subject of 
 religion, and he was ascribe of the patriarch, and from 
 the time of my arrival until that day, had never asked me 
 a single question about my faith or opinions; nor had 
 given me the least word of advice about any of my errors. 
 The same night, as this priest was passing the evening in 
 company with the patriarch, bishop, and other individ- 
 uals, as if they had been conversing on my idiocy in mak- 
 ing the request of to-day, the patriarch sent for me to come 
 and sit with them. Icame. The patriarch then asked 
 this priest and the others present, if two proper men could 
 be found to go and preach the gospel? hey then an- 
 swered, one to another, such an one and such an one would 
 be the fittest persons, some mentioning one, and some an- 
 other, looking at me in the mean time and laughing, tosee 
 what I would say. 
 
 “T smiled in a pleasant manner at all this, and when 
 one asked me why I laughed, I said to the patriarch, 
 ‘Have you not perfect confidence in the integrity of the 
 priest Gabriel? He said, ‘Yes.’ I then said, ‘Pray let 
 this priest then examine me for the space of a few days, 
 and if he does not conclude that I am a heretic, I will, for 
 ane, take upon myself this duty of preaching.’ This re- 
 mark put an end to the conversation. 
 
 “The next day when the bishop wished to mock me 
 before the patriarch and a shekh of the country, I answer- 
 ed his questions according to his own manner; but in a 
 little time he began to revile me, and rebuke me for blas- 
 phemy against the eucharist, against the virgin Mary, and 
 the pictures; and that because I had said before one of his 
 deacons, that were it not for fear of the patriarch, I would 
 tear all the pictures in pieces and burnthem. I gave him 
 answer to every particular by itself, and when he found that 
 he could produce against me no accusation, he increased 
 in wrath. I then said, ‘If this is your pleasure, I will say 
 no more.’ I told him that I had said the pictures were not 
 gods; that such was my opinion always; and that I wished 
 to tell all the common people so, that they might understand 
 it. But to this he would not consent. He then began to 
 accuse me of saying of the eucharist, ‘Let them smell the 
 
 
 

 
 22 Memoir of Asaad Esh Shidiak. 
 
 scent of it, and know that it is but bread and wine still.’ 
 I told him that if he would give me leave to speak, or if 
 he wished to hear my views, I would speak; ‘But how is 
 it that you bring against me accusations, and do not suf 
 fer me to make my defence?’ Here he again was not 
 willing that I should speak; but the patriarch said to me, 
 ‘Speak.’ 
 
 “I then observed, that St. Ephraim says, ‘Come, eat 
 the fire of the bread, and drink the spirit of the wine; and 
 began to say from this, that our eating the body of Christ 
 was not natural, but spiritual. ‘Then again he fell into a 
 rage against me. I said to him, ‘It is written, be angry 
 and sin not. 1 told you before, that I would keep silence 
 and not speak without your consent, and whatever you 
 wish, tell me, that I may act accordingly.’ At this the 
 patriarch smiled. But the bishop fell into a passion still 
 more violent against the patriarch, as well as myself, and 
 rose and went away. I also left the room. In the evening, 
 when were collected together the patriarch and bishop and 
 all the monks with priest Nicholas, whom they were about 
 to ordain a bishop on the morrow, the patriarch began to 
 ask me questions respecting my faith. When I saw that 
 their object was neither to benefit me, nor receive benefit, 
 I gave them answers calculated to continue the conversa- 
 tion in a trifling strain, saying, “My faith is the faith of 
 Peter, and the faith of Peter ismy faith. I believeall that 
 God has given by inspiration to the one holy .catholis 
 church.” He asked me, ‘What is the church?” I answer- 
 ed ‘The church is the whole company of those who be~ 
 lieve in the Messiah and his law, on all the face of the 
 earth.” “But where is the place of the church?” “The 
 place of the church is the whole world; it is made up of 
 every nation and people.” “What,” said he, “the Eng- 
 lish among the rest?” “Yes of the English also.” After- 
 wards when he continued to question me, and I saw that 
 he had no other object than to try me, I assured him, 
 “This is my faith, and to this faith will I hold, whether it 
 is worth any thing in your estimation or not.” I then asked 
 him if he was willing to hold a discussion on the subject; 
 but he would not permit it in any shape. He afterwards re- 
 quested me to tell my faith again without fear and without 
 concealment. I referred them to the priest that was about 
 
Memow of Asaad Esh Shidiak. 23 
 
 to be ordained, saying that I had conversed with him on 
 all points particularly, and that he was able to make an- 
 swer for me. The priest then bore testimony on the spot, 
 that I had said before him, that I believed the pope to be 
 infallible, while I never said this to him at anytime. Af 
 terward, when I was in his company privately, I inquired 
 how he could bear such testimony as he had done. He 
 confessed in the fullest terms, that he knew it was a false- 
 hood, but that he said what he did, that they might cease 
 talking with me. The same night I had resolved on quit- 
 ting them; so, at about midnight, I left the convent, com- 
 mitting myself to the protection of God, who never deserts 
 them that trusts in him, and arrived at Beyroot on the morn- 
 ing of Thursday, March 2, 1826.” 
 
 The darkness was such, that he often found himself out 
 of his road, sometimes miring in mud, and sometimes wad- 
 ing in rivers. After some hours of weariness and anxiety, 
 he came to the shore of the sea, where he found a lar 
 boat thrown up, under which he cast himself, and obtained 
 a little rest. After this, he continued his walk without in- 
 terruption, till he reached Beyroot. 
 
 The preceding evening had been observed by the mis- 
 sionaries as a season of prayer, particularly on his account, 
 and the meeting in the morning was one of great joy and 
 thanksgiving to all, 
 
 When it was first discovered at the convent that Asaad 
 had fled, the patriarch and his train were occupied in the 
 religious services of the morning, so that no great sensa- 
 tion was apparent among them. One individual spoke 
 boldly in favor of Asaad, saying, “Why should he not 
 leave you? What inducement had he to remain here? 
 What had he here to do? What had he to enjoy? Books 
 he had none; friendly society none; conversation against 
 religion abundant; insults upon his opinions and his feek 
 ings abundant—Why should he not leave you?” Others, 
 especially the great ones, pitied the poor maniac, (as they 
 called him,) and sent in quest of him in every direction, 
 lest peradventure he might be found starving in some cav- 
 ern, or floating in the sea, or dashed in pieces at the bot- 
 tom of a precipice. 
 
 The spirit which animated this young man, has already 
 
 2 
 
 appeared abundantly in his statement, which has been in 
 
 
 

 
 24 Memoir of Asaad Esh Shidiak. 
 
 great measure inserted in the preceding pages, and which 
 he drew up at this time at the request of Mr. Bird. It 
 will be made still more apparent, however, by the conclud- 
 ing paragraphs of that document. 
 
 “The object in all that I have done, or attempted, or 
 written, in this late occurrence, is, that I may act as a 
 disciple and servant of Christ. 1 could not, therefore, re- 
 ceive any advice, which should direct me to hide my re- 
 ligion under a bushel. I cannot regulate myself by any 
 rules contrary to those of Christ; for I believe that all who 
 follow his word in truth, are the good grain, and that all 
 those who add to his word, are the tares sown by the en- 
 emy, which shall soon be gathered in bundles and cast into 
 the fire unquenchable. And I beg every member of my 
 sect, i. e. of the Maronite church, who loves truth, if he 
 sees me in an error to point it out to me, that I may leave 
 it, and cleave to the truth. But I must request those who 
 would rectify my views, not todo as did a priest at Bey- 
 root, who after a considerable discussion, denied the inspi- 
 ration of the New Testament. Men like him I do not 
 wish to attempt to point out my errors; for such men, it is 
 evident, need rather to be preached to than to preach, and 
 to be guided rather than to guide, But if any understand- 
 ing man will take the word of God and prove to me from 
 it any doctrine-whatever, I will respect him and honor him 
 with all pleasure. But if a doctrine cannot be established 
 thus, it is not only opposed to the doctrines of Christ, but 
 to the views of the early Christians, the fathers of the 
 church, such as St. Ephraim and others. Such doctrines 
 I cannot confess to be correct, although it should cost me 
 the shedding of my blood. Be it known that I am not 
 séeking money, nor office; nor dol fear any thing from 
 contempt, nor from the cross, nor from the persecution of 
 men, nor from their insults, nor their evil accusations, so 
 far as they are false. For J am ready for the sake of 
 Christ to die daily, to be accounted asa sheep for the 
 slaughter, for he, in that he suffered being tempted, is able 
 to succor those that are tempted. I consider that the suf- 
 ferings of this present time are not worthy to be compared 
 with the glory that shall be revealed in us. I believe 
 that Jesus is our High Priest for ever, and hath an un- 
 changeable priesthood, wherefore he is able to save them 
 
Memoir of Asaad Esh Shidiak. 25 
 
 to the uttermost that come unto God by him, for he is the 
 one Mediator between God and man, and he ever liveth 
 to make intercession with the Father for us; and he is the 
 propitiation for our sins, and to him be glory with the 
 Father and his Holy Spirit of life for ever and ever. Amen. 
 
 “TI would only add, if there is any one, whoever he may 
 be, that will show me to be under a mistake, and that 
 there is no salvation for me unless I submit to the pope, 
 or at least show me that it is lawful to do so, I am ready 
 to give up all my peculiar views and submit in the Lord, 
 But without evidence that my views are thus mistaken, I 
 cannot give them up, and yield a blind obedience, until it 
 shall not only be ¢o/d that I am mad, but until I shall be 
 so in fact, and all my understanding leaves me; not un- 
 til men shall have burned not only the Bibles printed by 
 the English, but all the Bibles in the world.” 
 
 SECTION Iv. 
 
 
 
 Asaad had not been at Beyroot many days, before he was 
 visited by three of his brothers and an uncle. Mansoor, 
 the eldest brother, was a furious bigot, and regardless of 
 the first principles of religion. The second, T'annoos, or 
 Anthony, the next in age, had been employed asa teacher 
 by Mr. Fisk, and possessed good native and acquired tal- 
 ents, but was envious of his brother Asaad, because, though 
 younger than himself, he was more noticed; and_ besides, 
 he thought it preposterous to quarrel with bishops and 
 patriarchs on the subject of religion. The name of the 
 third was Galeb, who was younger than Asaad, and pos- 
 sessed a better disposition than the two elder brothers. 
 The uncle was more violent than even Mansoor. 
 
 The uncle and the two elder brothers contradicted 
 Asaad, scoffed at him, threatened him, declared him to be 
 mad, possessed with a devil, and so on. Asaad finally 
 consented to go home, provided they would get the patri- 
 arch to say in writing, on the faith of a christian, that he 
 would not molest him. “But,” said they, “then you must 
 
 3 
 
 
 

 
 
 
 26 Memoir of Asaad Esh Shidiak. 
 
 hold your tongue, and not broach your new opinions among 
 the people.” “What,” replied Asaad, “must I go and 
 live like a dumb man? No, that I will never do. My re- 
 ligion binds me not to do it. I must love my neighbor as 
 myself.’ “Why do you not go,” said they, “‘to the Druses, 
 and the Moslems, and preach the gospel tothem? You 
 answer, because there is danger. So there is danger in 
 the present case; this is not a land of liberty, therefore be 
 silent.” ‘Secure me,” replied Asaad, ‘‘but the free ex- 
 ercise of my conscience, and I will go with you. My 
 religion is my all, and [ must be free in it.” To this they 
 replied, ““We can give you no such security. Nobody 
 dares go to the patriarch with such a request. You can- 
 not be permitted to publish your notions abroad among the 
 people.” ‘Then,’ said Asaad, “there is no more to be 
 said;’—rising, and with clasped hands walking the room 
 —‘Religion unshackled—Religion unshackled, is my doc- 
 trine.” 
 
 They rose and left the room in angry despair. Mansoor 
 returned, and wished to speak a word with Asaad at the 
 door. In a moment, Asaad returned. _ “Do you know what 
 Mansoor has told me?” said he. ‘His last words were, 
 Even if the patriarch and the emeer should do nothing, if 
 they make no attempts to take your life, be assured, we our- 
 selues will do the work; so take heed to yourself accord- 
 ingly.’ Asaad was much affected by the interview. As 
 soon as he found himself at liberty, he stepped up into the 
 loft where he sleeps, and threw himself on his couch in 
 prayer. 
 
 The next day, Galeb came again, and urged Asaad to 
 leave the missionaries, saying that his connection with 
 them had brought an insupportable shame upon the fami- 
 ly. Asaad insisted that the disciples of Christ were to ex- 
 pect such shame as a thing of course, and that therefore 
 it was no argument for leaving the missionaries. Galeb as- 
 sured him he would be safe at Hadet: but when Mr. Bird 
 asked if Mansoor had not threatened to kill Asaad, Galeb 
 colored, admitted that he had, and soon took leave rather 
 abruptly. 
 
 The rest of the family not having succeeded in draw- 
 ing Asaad away, his mother next came, with an apparent 
 determination to effect her purpose. The missionaries 
 welcomed her with all cordiality, and treated her with all 
 
Memoir of Asaad Esh Shidiak. 27 
 
 the respect and attention they could. But all they could 
 do or say did not alter her resolution to get her son away, 
 if in her power. She-besought Asaad by the honor he 
 owed her, by the love he professed for her, by his regard 
 for the reputation of her family, for religion itself, and for 
 his own personal safety, that he would immediately accom- 
 pany her home; and when she found him inflexible, she 
 declared she would never stir out of the house unless he 
 went with her. 
 
 To all this Asaad replied, ‘“I'o what purpose would it 
 be, that I should go home? You wish me to go, you say, 
 that people may be convinced that 1 am not mad. But 
 you, who come hither, and sce and converse with me, say, 
 after all, that I am mad. How can it be expected that I 
 should convince others that [am not mad, when my own 
 mother will not believe it. Or do you think that if I once 
 get out among you, the air of Hadet will change my opin- 
 ions, or induce me to be silent? All these are vain expec- 
 tations. I see no object to be gained. If I should go to 
 Hadet, and be constantly disputing with the people, and 
 telling them that you are all going astray, that you are wor- 
 shipping idols instead of the living God, that I could wish 
 to tear down every picture in your churches, that the bread 
 and wine of the Lord’s Supper are not Jesus Christ, that I 
 believe the pope to be the beast in the Revelation,* whose 
 business is to deceive the people and ruin their souls;—by 
 all this I should injure your feelings, enrage the people, ex- 
 cite the opposition of the emeers and bishops and patriarchs, 
 and then return here just in the state I am in now.” 
 
 The youngest brother, Phares, who accompanied his 
 mother, conversed freely and in good temper, and listened 
 with attention to all Asaad’s arguments, by which he en- 
 deavored to justify his views and determinations. But no 
 argument or evidence could convince the disconsolate 
 mother. Asaad had repeated the name of Christ, and the 
 word of God so often, that she, at last, in a fit of impa- 
 tience exclaimed, ‘“‘Away with Christ, and the word of 
 God; what have we to do with them!’’ and when the mis- 
 sionaries pointed out to Asaad some text of Scripture, 
 which they thought applicable in any case, she would en- 
 
 * When he first came to Beyroot, this same sentence was dictated to him, and it 
 appeared in his eyes so much like blasphemy, that he refused to write it. 
 
 
 

 
 
 
 28 Memoir of Asaad Esh Shidiak. 
 
 deavor to close the book, or catch it from him, as if it had 
 taught paganism or witchcraft. During her stay, they din- 
 ed, and as Asaad took the meat upon his plate, and ate it 
 without a scruple in this season of Lent, it was remarked 
 with what a gaze of wonder she regarded him. She seem- 
 ed to say in her heart, ‘All is over—my son is lost!” 
 
 After some hours of troublesome expostulation and en- 
 treaty, during which Asaad once said he could bear it no 
 longer, and rose and shook Mr. Bird’s hand to go, it was 
 finally settled that the mother should go home without him, 
 but that to save the family from the insupportable shame 
 which threatened it, Asaad should give her a paper, stating, 
 in effect, that he was not a follower of the English. When 
 the paper was finished, ‘‘Now,” said Asaad, ‘‘go to your 
 home in peace;” and walked away: but suddenly recollect- 
 ing himself, he called his brother back, and said, ‘“‘Phares, 
 I wish you fully to understand, that I love you; and I have 
 one request to make of you, which is, that you will take the 
 New Testament, and read it attentively.” ‘Give me a 
 New Testament,” said Phares quickly. A book was given 
 him, and he went his way, evidently affected and softened 
 by the interview. 
 
 On the lith of March, 1826, one of the neighbors 
 brought Shidiak a letter, cautioning him, if he went to the 
 shekh’s house, not to smoke or drink with him.—The next 
 day, word came to Asaad that the shekh* was with the fam- 
 ily below, and would be glad tosee him. Asaad went 
 down, but in a few minutes came up, pale and trembling, 
 and said he was exceedingly dizzy and faint. He had just 
 taken coffee below, attended with suspicious circumstances, 
 and begged to know if he might not be poisoned. Mr. 
 Bird opened a medical book, and explained to him, as rap- 
 idly as possible, the symptoms of a poisoned person. ‘Oh! 
 these are my feelings,’ said he, and fell upon his knees 
 before his seat in silent prayer. An emetic was immedi- 
 ately given him, which operated well, and before night he 
 was relieved of every alarming symptom. ‘The youth who 
 gave the coffee, being sent for, gave good evidence of hav- 
 mg had no bad intentions; and notwithstanding many sus- 
 
 * This shekh, or sheriff, immediately after Asaad’s escape from Der Alma threat- 
 ened to take his life, in case he continued with the missionaries. Afterwards he 
 
 promised Asaad his daughter in marriage, on condition of his leaving them. ‘The 
 threat and the promise were equally vain. 
 
Memoir of Asaad Esh Shidiak. 29 
 
 picious circumstances, there did not appear evidence of an 
 attempt to poison sufficiently strong to prosecute any pub- 
 lic inquiry into the matter. 
 
 Soon after, four of the relatives of Asaad came down, 
 and succeeded in persuading him to accompany them 
 home. He said he could not believe, after all that had 
 been said, that they would do him violence, and he strong- 
 ly expected that his visit at Hadet would do good. He left 
 Beyroot toward evening, expecting to be absent only a few 
 days. Asaad was the more confident of receiving good 
 treatment, as he had, on the day before, received a letter 
 from the patriarch, written in very plausible terms. 
 
 On the 24th of March, Phares Shidiak came and wished 
 to speak with Mr. Bird in private. ‘Yesterday morning,” 
 said he, ‘‘as I was in my room reading the New ‘Yesta- 
 ment, my brother Mansoor entered, drew a sword he had, 
 and gave me a blow upon the neck. 1 continued with the 
 book in my hand, until one snatched it from me. Mansoor 
 afterwards drew up his musket, threatening to shoot me; 
 but my mother interfered to prevent him. My brother Tan- 
 noos hearing a bustle, came in with a cane, and began cudg- 
 elling me, without stopping to inquire at all into the merits 
 of the case, calling out, Will you leave off your heresy, and 
 go to church like other people, or not? Mansoor not find- 
 ing Asaad present, as he seemed to have expected, went to 
 Asaad’s chest, which stood near me, seized all the books 
 he had received of you, Hebrew, Syriac, Italian,and Ara- 
 bic, tore them, one by one, in pieces, and strewed themon 
 the floor. In the course of the day, I came down near 
 where the soldiers of the emeer were encamped, and passed 
 the night in company with my brother Galeb. This morn- 
 ing he returned with a line from me to Asaad, and £ came 
 off to Beyroot, with the full determination never to go home 
 again. And now I will either go to some place in this 
 country where I can enjoy my liberty, or I will take ship 
 and leave the country altogether.” As he wished the ad- 
 vice of Mr. Bird, he counselled him neither to go from the 
 country, nor from his home, but to return, and at least to 
 make further trial for doing good to his relatives, and bear- 
 ing their persecutions. He, however, continued inflexible. 
 In the space of a few hours, Galeb came in search of Phares, 
 with a letter from Asaad, of which the following is a copy. 
 
 3% 
 
 
 

 
 
 
 30 Memoir of Asaad Esh Shidiak. 
 
 “To my beloved Phares; the Lord Most High preserve 
 him.—Your departure caused me great grief. First, be- 
 cause you were impatient, when trial and persecution 
 came upon you. It is a thing we are regularly to expect, 
 that if we hope in God in this world, we shall give universal 
 offence. But we have another city, for which we hope. Do 
 not lose your courage, for ye have not resisted unto blood, 
 striving against sin. Remember, we cannot share in the 
 glory of Christ, if we share not also in his sufferings. There- 
 fore rejoice whenever you are tried; rejoice, and never be 
 sad, for our faith is sure. Secondly, I was grieved because 
 you gave me no information where you were going, and 
 what you intended todo. Now it is not becoming, that 
 we should do any thing rashly, that is, till we have prayed 
 to God for direction. Come home, then, and let us set 
 apart a season of fasting and prayer to God, and do what 
 is most agreeable to him. Perhaps it is best to let our 
 works preach in silence, in these evil days. 
 
 “You must know, that if you fail to come home, you 
 will give us great pain, and this would be inconsistent with 
 love. Jesus says, By this shall all men know that ye are 
 my disciples, if ye have love one to another. You well know 
 how much joy and consolation it would give us to see you; 
 do not then deny us this pleasure, but come at all events. 
 If you do not come, it may be an injury both to yourself 
 and me. I wish to see you, if it be only to say to you two 
 words, and then act your pleasure; for not every word can 
 be said with paper and pen. Farewell.—Your brother and 
 companion in tribulation. Asaap.” 
 
 The advice of Mr. Bird, and the solicitations of Asaad 
 and Galeb were not sufficient to persuade Phares to return, 
 and Galeb went away without him. After Galeb had gone, 
 many questions were put to Phares, and he communicated 
 the following particulars, which are related in his own 
 words, 
 
 “The day that Asaad and myself left you,” he says, 
 “the bishop of Beyroot was at the next house, and I went 
 to salute him. He said to me, ‘I understand you have be- 
 come English, too. - You reason on the subject of religion.’ 
 ‘But,’ said I, ‘is every one English, if he reasons on that 
 subject? Bishop. ‘But you read in the Bibles of the 
 English’ Phares. ‘Yes, and from whom is the Bible? 
 
 
 
Memoir of Asaad Esh Shidiak. 31 
 
 is it from the English, or from God? B. ‘But it is priné- 
 ed by the English.’ P. ‘Well, is it altered in any place?’ 
 B. ‘See, now you have begun again to argue on the sub- 
 ject of religion. I tell you, young man, cease this heretical 
 habit, or you are excommunicated.’ ” 
 
 Two brothers of Phares afterwards decoyed him from 
 the house, as if for a walk, and then forcibly prevented his 
 return. 
 
 As nothing particular had been heard directly from 
 Asaad since he left, especially since the affair of the books, 
 Mr. Bird sent him a line, and on the 28th received the fol- 
 lowing reply. 
 
 “Dear Sir,—After expressing imperfectly the love I 
 bear you, and the desire I have to see you all in health, I 
 have to say, that in due time your letter came to hand, and 
 I read and understood it. You ask respecting our health. 
 I answer, I am ina state of anxiety, but not.so great as 
 some days ago. 
 
 “On Thursday last, having come home from a visit to 
 the emeer Sulman, I found the remnants of the Holy Scrip- 
 tures, torn in pieces, as there is reason to believe, by order 
 of the bishop. When I was told, that my brother Mansoor 
 had done this mischief, I returned to the emeer, and in- 
 formed him of the affair. He sent to call Mansoor, while 
 I returned again to the house. I now learned that my 
 brother Phares had gone off. After searching for him 
 some time, I went down to the inn in quest of him, but he 
 was notto be found. As I was on my way returning from 
 the inn, where I had gone in search of my brother, I prayed 
 to God, that he would take every thing from me, if neces- 
 sary, only let faith and love towards him remain in my 
 heart. 
 
 “As I proceeded on, aman came up, and gave me infor- 
 mation that all the consuls of Beyroot were slain, and that 
 you also were slain with them.* The report came from 
 a man, whe said he had deposited goods with you for safe- 
 ty. In order to be the more sure, I asked the man if it 
 were really true, and he again assured me that it was. 
 Ask me not the state of my feelings at that moment. 
 
 “On reaching home, I heard this terrible news confirm- 
 ed, at the same time looking out, and seeing the heap of 
 
 * Several Greek vessels came into the harbor of Beyroot at this time, and created 
 great disturbance and alarm. 
 
 
 

 
 
 
 
 
 32 Memoir of Asaad Esh Shidiak. 
 
 ashes near the house, all that remained of the eleven copies 
 of the holy Scriptures which my brothers had destroyed, I 
 burst into tears, and committed all my concerns into the 
 hands of God, saying, ‘Blessed be his holy name: the Lord 
 gave and the Lord hath taken away;’—and so I prayed 
 on, with tears and groanings, which I cannot describe. 
 
 “TI afterwards heard, that Phares was probably in the 
 neighborhood, and set off to search after him by night, 
 but found him not. When I heard the news of your death 
 confirmed, I sent off a messenger, that wherever Phares 
 might be found, he might return; and when I received his 
 letter, saying that he had gone to your house, I] could not 
 yet believe that the report respecting you was false. 
 
 “But when the truth on that subject began to appear, 
 then I heard, by a person who came here yesterday eve- 
 ning, that the patriarch and the emeer had made an agree- 
 ment to kill me, and that they had sent men to lie in wait 
 for that purpose. I was afterwards told, by another per- 
 son, that some of the servants of the emeer were appointed 
 to accomplish this end. 
 
 ‘Here I am, then, in a sort of imprisonment, enemies 
 within, and enemies without. 
 
 ‘All my concerns I commit into the hands of God, who 
 ereated me. Through the blood of our Lord Jesus Christ, 
 I hope that all my distresses will be for the best. 
 
 “I accept with pleasure all your kind wishes, and send 
 you many salutations in the Lord, and pray for you length 
 of days. Yours, &c. ASAAD.” 
 
 After Mansoor, in his papal zeal, had destroyed the 
 Bibles and Testaments in Asaad’s possession, the latter 
 could not remain without the Scriptures, but sent and ob- 
 tained a copy from a small church in the neighborhood, 
 which he daily read, marking the most striking and impor- 
 tant passages, 
 
 SECTION V. 
 
 Asad is taken by force to the patriarch—his firmness—is ill treated—escapes— 
 and is taken—escapes the second time, but is apprehended and is cruelly used— 
 third escape, apprehension, and abuse—fourth escape and consequent sufferings 
 +-~his case meliorated. 
 
 On the 31st of March information was received, that 
 Asaad had been taken against his will, to the patriarch. 
 
Memoir of Asaad Esh Shidiak. 33 
 
 April 4. Phares Shidiak arrived at Beyroot in the eve- 
 ning direct from Der Alma, and said he had accompanied 
 Asaad to that convent a week ago, that Asaad was still 
 there, and that the patriarch, having in the morning set off 
 for Cannobeen, would send down for Asaad after a few 
 days. He then handed Mr. Bird the following line from 
 Asaad., 
 
 “Tf you can find a vessel sailing for Malta, in the 
 course of four or five days, send me word; if not, pray for 
 your brother ASAAD.” 
 
 The following facts in relation to this cruel and unnatu- 
 ral proceeding, were related to Mr. Bird by Phares, whose 
 mind, by this time, had become considerably enlightened. 
 
 When his relatives, to the number of twenty or more, 
 had assembled, and Asaad perceived they were come to 
 take him tothe patriarch by force, he began to expostulate 
 with Tannoos, and besought him to desist from a step so 
 inconsistent with fraternal love. He besought in vain. 
 Tannoos turned away from him with a cold indifference. 
 Affected with his hardness, Asaad went aside, and wept 
 and prayed aloud. 
 
 The evening before he was taken away, he said to those 
 who had assembled, ‘if I had not read the gospel, I should 
 have been surprised at this new movement of yours. But 
 now it is just what I might have expected. In this blessed 
 book, I am told, the brother shall deliver up the brother to 
 death, and a man’s foes shall be they of his own household. 
 Here you see it is justso. You have come together to ful- 
 fil this prophecy of the gospel. - What have I done against 
 you? What is my crime? Allowing that I do take the 
 Bible as my only and sufficient guide to heaven, what sin 
 is there in this?”’—During the evening he laid himself 
 down to sleep, as he was to set off early in the morning. 
 But he was often interrupted; for, whenever he caught a 
 word of false doctrine from the lips of those who continued 
 their conversation, he would rise up, refute them, and 
 again compose himself to rest. One of his uncles, speak- 
 ing of his going to the patriarch, said in a great rage, ‘If 
 you don’t go off with us peaceably we will take your life.” 
 Asaad replied, “Softly, softly, my dear uncle, don’t be 
 hasty: blessed are the meek.” 
 
 
 

 
 
 
 
 
 34 Memoir of Asaad Esh Shidiak. 
 
 A messenger who had been sent by the missionaries to 
 make inquiries respecting Asaad’s situation, brought back 
 word that he had been conducted to Cannobeen, accord- 
 ing to the patriarch’s intention, and was kept in close con- 
 Jinement, in chains, and daily beaten. The great cause of 
 complaint against him was, that he refused to worship 
 either the pictures, or the virgin Mary. 
 
 The history of Asaad will now be continued by Naami 
 Latoof, a young shekh of Tripoli, frequently mentioned in 
 the journals of Mr. Bird, by whom Naami’s account was 
 translated from the Arabic.* 
 
 “When the relatives of Asaad brought. him to the con- 
 vent of Alma, in the district of Kesroan, and gave him up 
 to the patriarch, the latter began by way of flattery to prom- 
 ise him all the worldly advantages he could bestow; but 
 withal demanding that he should put away all the heretical 
 notions, and all the corrupt knowledge, which the Bible- 
 men, those enemies of the pope, had taught him. He re- 
 plied, ‘These things which you hold out to me, are to me of 
 no value. I no longer trouble myself about them, for they 
 are vain and of short duration. Every Christian is bound to 
 think and labor and strive to be accounted worthy to hear 
 that blessed welcome, Come ye blessed of my Father, inher- 
 ut the kingdom prepared for you from the foundation of the 
 world. As to rejecting from my mind those things which I 
 have learned from the Bible-men, I have to say, that, for 
 many years, I had read, occasionally, the holy Scriptures, 
 which are able to make us wise untosalvation, but could not 
 live according to them; for I was given to the indulgence of 
 
 * Mr. Bird thus speaks of Naami’s account, in a letter dated March 28, 1827.— 
 “This account of om suffering friend, though by no means complete, may be relied 
 on as authentic, and is by far the most full and satisfactory account which we have 
 been able to obtain. It was sent us, as you will see in the journal, by the friendly 
 young shekh, Naami Latoof, who, sometime previous, spent a few weeks in our 
 families, and whose heart seems to have been touched by the truths of the gospel. 
 The priest, who has proved so greata benefactor to Asaad, is a relative of the 
 shekh, and they have grown up together from childhood on the most intimate terms 
 of familiarity and friendship. Many cf the occurrences here related, the priest 
 found written among the monks, who pass their time idly with the patriarch, and 
 to many he was an eye witne'! The account was drawn up under his own inspec- 
 tion. He seems aman unusually conscientious for an Arab, unusually open to 
 conviction in argument, and has promised to do his utmost to save Asaad from fur- 
 ther abuse, and in the end to deliver him from his state of confinement. Thus 
 while all our own efforts have failed of essentially benefitting the poor man, the 
 Lord, without any of our instrumentality, raised him up a friend from the midst of 
 his persecutors, who saved him from impending death. 
 
 
 
 
 
 
 
 
 
 
Memoir of Asaad Esh Shidiak. 35 
 
 all wicked passions: but since my acquaintance with these 
 men, I see myself, through the merits of my Savior, pos- 
 sessed of a new heart, though it js not yet, I confess, in 
 all respects, such as I could wish it to be.’ 
 
 “During the few days they remained in the Kesroan, the 
 patriarch shewed him every attention, and suffered no one 
 to oppose his opinions, saying, “I'he protestants, by the 
 great sums they have given him, have blinded his eyes, and 
 inclined him to join them, and diffuse their poisonous sen- 
 timents, so that he cannot, at once, be brought to leave 
 them. Let him alone for the present, do nothing to oppose 
 or to offend him, until we shall arrive at Cannobeen, where 
 we may examine into his faith and state at our leisure, and 
 if we find that he still clings to his heresy, we then can do 
 with him as circumstances may require.’ After a short 
 time, they proceeded with him to Cannobeen, and there be- 
 gan to use arguments to convince him of his errors, and 
 persuade him to confess and forsake them, and embrace 
 whatever the councils and the church had enacted;—re- 
 quiring that he should surrender his conscience to the holy 
 Catholic church, and bless all whom she blessed, and curse 
 all whom she cursed; and this they did in the most stern 
 and threatening manner. He replied, It has been said by 
 the mouth of the Holy One, Bless and curse not. They still 
 pressed him to yield. his opinions, but he said, I can give up 
 nothing, nor can I believe any thing but as it is written in the 
 holy Scriptures; for in these are contained all doctrines 
 necessary to salvation.—But, said they, is every thing, then, 
 worthless, that has been ordained by the councils and the 
 fathers? He answered, The councils may have enacted laws 
 good for themselves, but we are not bound to follow them. 
 
 “After urging him, day after day, to no purpose, they 
 finally asked in despair, ‘Are you then still of the same 
 sentiment?’ ‘Of the same sentiment,’ said he; ‘I still be- 
 lieve and hold whatever is written in the holy Scriptures, 
 and neither more nor less.’ ‘Will every one, then, who 
 reads the gospel, be saved?’ ‘By no means;—but as it is 
 written, he that hath my commands and keepeth them, he it 
 as that loveth me.’ ‘Is it the duty of every person to pos- 
 sess the gospel, and read it?’ ‘Yes it is the duty of every 
 one. or, said Paul, if our gospel be hid, it is hid to 
 them that are lost, in whom the god of this world hath 
 
 
 

 
 
 
 36 Memoir of Asaad Esh Shidiak. 
 
 blinded the minds of them which believe not, lest the light 
 of the glorious gospel should shine unto them. They 
 then reviled him, and spurned him away from their sight, 
 and began to meditate measures of violence against him. 
 He was separated from all around him, and compelled to 
 take his meals by himself; and lest he should attempt to 
 escape, a person was set over him to keep him under a 
 constant watch. He was made to feel himself in the low- 
 est state of disgrace, all taking the fullest liberty to re- 
 proach and ridicule him. 
 
 “From this state of debasement he soon began to med- 
 itate his escape. Accordingly, one evening, just as the 
 sun had set, and while his keeper’s eye was off him, he 
 fled. An immediate and diligent search was made for 
 him, but he could not be found until the second day, when 
 he was discovered still hiding in a grove near by, for he 
 was totally ignorant of the way he ought to take. They 
 brought him immediately to the patriarch. When he ar- 
 rived, he was met by reproaches and revilings, and the 
 servants by order of the patriarch, beat him, and put him 
 in confinement. This was at Diman, a pleasant, airy sit- 
 uation belonging to Cannobeen, and about an hour’s dis- 
 tance from it. Soon after this, he was taken to the latter 
 place, where he was left a little more at large, but was 
 always under the watch of a keeper. 
 
 “One evening, when all had gone into the chapel for 
 prayers, he lay as if he had been asleep, and the monk, 
 his keeper, thinking him, really so, went in with the rest, 
 but took with him, as a precaution, Asaad’s silver inkhorn, 
 supposing that if he should wake and think of escaping, he 
 would not be willing to leave behind him so valuable an 
 article. When Asaad saw that all were gone, knowing 
 the length of their prayers he at once left the convent, and 
 ran about an hour’s distance. People were despatched 
 in search of him with all diligence, but they returned with- 
 out finding him. On account of his ignorance of the way, 
 he remained secreted near the road till the day broke, 
 when he continued his flight until he had reached the dis- 
 tance of three hours or more from his prison, when a 
 couple of men in the service of the patriarch, having been 
 apprised of his escape by the pursuers during the night, 
 discovered him, and called out, ‘Who are you? Are you 
 
 
 
 
 
 
 
Memoir of Asaad Esh Shidiak: ae 
 
 Asaad?’ He replied, ‘I am Asaad.’. They at once took 
 him into custody, and‘brought him back, but without any 
 violence or indignity, to the patriarch. A different treat- 
 ment, however, awaited him at the convent. He had no 
 sooner reached it, than they covered him with insult, beat- 
 ing him, and mocking him, and saying, ‘Fool that you are, 
 why did you answer to your name?’ He replied, ‘God 
 has laid a curse upon the lying mouth, and therefore I 
 cannot use it.’ They said; ‘If you do not return to your 
 faith and hold to all that has been ordained by the church 
 and the fathers, you are ruined. You will die under your 
 tortures, and go toperdition.’ He replied, ‘Whosoever 
 shall call on the name of the Lord, shall be saved... I am 
 willing to expose myself to every indignity and suffering 
 for the sake of him who loved us, and. shed _ his precious 
 blood for our salvation... These things I am bound to say 
 and do, and I am bound to exhort: you, also, as beloved 
 friends.’ When he had said this, they all laughed him to 
 scorn, called him a mad man, and were about to beat him 
 for attempting, as they, pretended, to make heretics of 
 them also. When he saw their anger he cried out, ‘Why 
 are you enraged at me, and what are you about to-do to 
 me? I.am a dying man like yourselves, and ‘preach unto 
 you that you should turn from your vanities unto the liy- 
 ing God, who made heaven, and. earth, and the sea, and 
 all that are therein.’ They then renewed their cries that 
 he.was mad, and ‘thrust him into his prison room, and 
 locked the door upon him, and strict orders were given 
 that no one should say any thing to him more or less. In 
 this state he remained for some days. The patriarch then 
 sént to him to inquire after his faith, especially respecting 
 his trust in the images of the church, declaring to him that 
 without faith in thesé, he could not be sayed. . He replied, 
 ‘Let no man beguile you of your reward in a voluntary hu- 
 mility and worshipping of angels.’ They brought him 
 proofs from the councils, that images were used by the 
 fathers, and ought to be ‘set. up and worshipped in the 
 churches, in honor of the saints, and to obtain their inter- 
 cession. He answered, ‘I will also bring you proof from 
 the councils, that the worship of images, and all use of 
 them in the churches, was forbidden and reprobated by 
 the fathers.’ Here they contradicted him, ‘Be it as it 
 
 
 
 
 
 
 

 
 38 Memoir of Asaad Esh Shidiak 
 
 may,’ said he, ‘it is impossible for me to follow the opin- 
 ions of any man or set of men, and leave the word of God 
 behind me. This word tells me, that forasmuch as we are 
 the offspring of God, we ought not to think that the God- 
 head is like unto gold, or sbes or stone, graven by art or 
 man’ s device.’ The messengers then quit him, and made 
 their report to the patriarch, “who left him in his prison for 
 a considerable time inthe most abject and suffering state. 
 “In process of time, certain individuals, possessed ofa 
 little humanity, became interested in his situation, sympa- 
 thised in his sufferings, interceded for him, and procured 
 liberty to open the prison door, so that any oné who chose 
 could go in and see him without restraint—Again he be- 
 gan to meditate an escape, and on a certain evening set 
 off from the convent. But, as before, his ignorance of the 
 proper path to escape in, prevented the accomplishment of 
 his purpose. He soon saw the lighted torches streaming off 
 in every direction in search of him, and, to avoid his pur- 
 suers, turned aside a short distance, and climbed into a 
 tree. From this situation he did not dare to come down 
 till the night was fairly gone, when he shifted the position 
 of his clothes, turning his cloak inside out, using his tur- 
 ban fora girdle and his girdle for a turban, and took } his 
 way. He. had, however, “not proceeded fai, when one of 
 the patriarch’s men discovered hina, and called out, ‘Asaad, 
 is it you?” He answered, ‘It is 1.’ The man immediately 
 caught him, like a greedy wolf, bound him, beat him, and 
 drove him before him, as aslave, or a brute, to Cannobeen. 
 On their way they were met by many others who had been 
 sent off in quest of him, who all united with the captor in 
 his brutal treatment, On. his arrival, the patriarch gave 
 immediate orders for his punishment, ‘and they fell upon 
 him with reproaches, caning him and smiting him with 
 their hands; and.so it was, ‘that as often as they struck 
 him on one cheek, he turned to them the other also. ‘This,’ 
 said he, ‘is a joyful day tome. My blessed Lord and Mas- 
 ter has said, Bless them that curse you, and if they strike 
 you on the right cheek, turn to them the left also. This I 
 have been enabled to do, and I am ready to suffer even 
 more than this for him, who was beaten, and spit upon, and 
 led as a sheep to the slaughter, on our account.’ When 
 they heard this, they’ fell “to beating him anew, saying, 
 
 
 
 
 
 
 
Memoir of Asaad Esh Shidiak, 39 
 
 “Have we need of your preaching, thou deceiver? Of what 
 avail are such pretensions in one who is in the broad way 
 to perdition?’ He replied, ‘He that believeth that Jesus 
 Christ is the Son of God, hath eternal life.” ‘Ah,’ said 
 they, ‘thisiswhat blinds you. Your salvation is py rarvH 
 ALONE IN Curist; thus you cast contempt on his mother, 
 and his saints; you deny the presence of his holy body on 
 earth;’—and they threw himson the ground, overwhelmed 
 with the multitude of their blows. For three successive 
 days, he was subjected to the bastinado, .by order of the 
 patriarch, who, after that, sufimoned him to his presence, 
 and demanded of him his faith, He answered, ‘I ama 
 Christian, a follower of Jesus of Nazareth.’ Those pres- 
 ent exhorted him to acknowledge the intercession of the 
 saints, and to repair to them for help in this hour of trial. 
 But he refused, saying, ‘My help is in him who shed his 
 blood for sinners.’ ‘But have the saints,’ said they, ‘no 
 intercession, and is it vain to worship them, and pray to 
 them?’ He said, ‘We are not taught to seek help or pro- 
 tection from any, but from him who is the Great Shep- 
 herd, who has said with his own blessed mouth, Come 
 unto me, all ye that labor and are heavy laden, and 1 will 
 give, you rest. To any other than God, we are not com- 
 manded to pray or seek for refuge.’ 
 
 “They then returned him to his prison, as before. ‘Those 
 who sympathized with him, went and begged him to con- 
 fess that the canons of the councils were bimding on all 
 Christians, and that the images were very properly made 
 use of in the churches.. He answered, ‘Professing them- 
 selves to be wise, they became fools, and changed the 
 glory of the incorruptible God into an image made like 
 unto corruptible man.’ At this they turned away from 
 him in-despair and disgust, and, reported to the patriarch 
 that he was: in a most settled state of obstinacy, and was 
 doubtless possessed of a devil. 
 
 ‘Upon this, the patriarch ordered him to be put in chains, 
 and the door to be barred upon: him, as formerly, and his 
 food to be given him in short allowance. In this condition 
 he remained till he was much reduced, and began to en- 
 treat them to have pity on him and take off the irons from 
 his feet, and open, the door of his prison. Some were 
 moved by his supplications, interceded for him, unbarred 
 
 
 
 
 
 
 

 
 
 
 40 Memoir of Asaad Esh Shidiak. 
 
 the door, took off his chains, and left him. He arose, 
 walked out, and sat down with one of them and conversed. 
 He then begged the patriarch to give himy some books to 
 copy, to rid himself of the tedium of his idleness. But he 
 refused, nor would he suffer any to hold conversation with 
 him. 
 
 “After some days, there came into the convent two men, 
 in the character of beggars, and wished to pass the night, 
 but were turned away. That same night Asaad made 
 another attempt to’escapé. As soon as it was discovered 
 that he was gone, a vigorous search was made to find him, 
 but all to no purpose. ‘The universal cry now was, that 
 the two men already mentioned had been:sent by the pro- 
 testants to steal him away for a large reward. Immedi- 
 ately his holiness the patriarch sent letters to the emeer 
 Abdallah, informing him of Asaad’s escape, and request- 
 ing him to guard the roads of the Kesroan, and search the 
 neighborhood; if possible Asaad might still be found lurk- 
 ing in that district. Accordingly search was made, Asaad 
 was discovered among his relatives by a couple of soldiers, 
 was bound, and taken off to the emeer, who sent him di- 
 rect to the patriarch. On his arrival, he was loaded with 
 chains, cast into a dark, filthy room, and bastinadoed, 
 every day, for eight days, sometimes “fainting under the 
 operation, until he was near death. He was then left in his 
 misery, his bed a thin flag mat, his covering his common 
 clothes. ‘The door of his prison was filled up with stone 
 and mortar, and his food was six thin cakes of bread a day, 
 and a scanty cup of water. In this loathsome dungeon, 
 from which there was no passage, and to which there was 
 no access but a small loop hole, through which they passed 
 his food, he lay for several days; and he would lift up his 
 voice, and cry, ‘Love ye the Lord Jesus Christ according 
 as he hath loved us, and given himself to die for us. ‘Think 
 of me, O ye that pass by, have pity upon me, and deliver 
 me from these sufferings.’ 
 
 “Now when his groans and cries were thus heard, a 
 certain priest, who had been a former friend of Asaad, was 
 touched with compassion. His former friendship revived, 
 his bowels yearned over his suffering brother, and he be- 
 sought every one who could speak with the patriarch, that 
 they would intercede and endeavor to soften his feelings to- 
 
 
 
 
 
Memoir of Asaad Esh Shidiak. Al 
 
 wards his prisoner. By dint of perseverance, the priest at 
 length succeeded, and obtained permission to open the 
 prison door of his friend and take off his irons. The first 
 request he made of the priest, on his entering, was, that 
 he would give him a little food, for he was famishing with 
 hunger. ‘The priest immediately brought him a little bread 
 and cooked victuals, which he ate, and said, ‘The name of 
 the Lord be blessed.’ 
 
 “Those present again began to exhort him to turn to 
 the mother of God, if, peradventure, she would have mercy 
 upon him, and bring him back to the way of salvation. 
 He answered, ‘If she has the power of intercession, let her 
 intercede for us with her beloved Son.’ The priest was 
 very assiduous in supplying him with every thing necessary 
 for his comfort; in particular he obtained the return of his 
 clothes, of which he had been partly stripped; for the snow 
 was upon the ground, and the cold filled him with pains. 
 
 “Now when the others saw the care and attentions of 
 the priest, they said, ‘You have become a convert to his 
 heretical opinions.’ But he replied, ‘God has said, Bless- 
 ed dre the merciful;’ and continued firm in his purpose. 
 His assiduity was such, that whenever he left the convent 
 for any time, he would give money to the cook to prevail 
 on him to supply Asaad with proper food, and attend upon 
 him in whatever he might need. The enemies of the priest 
 accused him to the patriarch, but they could not succeed 
 in their object, for the priest is of blameless morals, and 
 has a good name among all. 
 
 “The priest now. passed much of his time in. company 
 with Asaad; and conversed with him freely. Ona certain 
 occasion they began to converse on the subject of the cross, 
 the priest saying it ought to be worshipped, Asaad repli- 
 ed, ‘For what reason? and where is the use of it?” The 
 priest said, ‘In memory of the Savior.’ Asaad.— Why 
 do you kiss the cross, and who has commanded it?’ Priest. 
 —‘We kiss it in honor of him who hung upon it.’ Asaad. 
 —‘But why then do you not paint the ass also, and pay it 
 all obeisance, and all honors, for our Savior, when herode 
 upon the ass, was in all honor, and all paid him obeisance; 
 but when he was on the cross he was in sorrow and dis- 
 grace?’ The priest reproved him gently for returning such 
 an answer, and when he saw that the priest was displeased,. 
 
 *A 
 
 
 

 
 
 
 42 Memoir of Asaad Esh Shidiak. 
 
 he said, ‘On account of your love to me, and the favor you 
 have done me, [ wish to prove to you this point, that all 
 religious reverence and worship and service to any but 
 God, is vain: for it is said, He that heareth my word and 
 believeth on him that sent me, hath everlasting hfe, and 1 
 have to beg of you, that you will continually search the holy 
 Scriptures, and pray as David prayed, Create in me a clean 
 heart, O G'od, and renew a right spirit within me.” During 
 this time, one of their enemies was standing without the 
 door, and listened to the whole conversation. This man 
 went immediately to the patriarch, and told him all that 
 he had heard, and that the priest was conversing with 
 Asaad in so gentle a manner, that he was likely soon to 
 be won over to heresy. His holiness was startled at the 
 intelligence, and hastening down inquired the truth of the 
 report. Asaad concealed nothing. The patriarch, how- 
 ever, at first, repressed his own feelings, and exhorted him 
 in the most Winning manner he could assume, promising 
 that if he would but return to the holy church and fathers 
 and councils, worship the images and saints, and the moth- 
 er of God, he would again immediately make him his sec- 
 retary. He replied, ‘With regard to the opinions which I 
 hold, I assure you I wish to hold none which are oppesed to 
 the word of God; and as to resorting to the virgin Mary, 
 Tsay, as I have before said, that if she has any power of 
 intercession, let her intercede for us. As to giving up my 
 opinions to the church and councils , how can I do it, so 
 long as I am possessed of satisfactory evidence that these 
 councils are o pposed to one another? We are in no need 
 of the councils, but have sufficient light without them to 
 guide us in the way of salvation. Moreover I can say, 
 that J do surrender my opinions to the holy catholic church, 
 for I profess the faith of the church of Christ, and unite 
 my conscience with it.’ 
 
 “The patriarch could no longer restrain his feelings, but 
 broke out in the language of reproach saying, ‘You are a 
 worthless fellow , obstinately bent on maintaining your folly. 
 I give you to understand that I am clear of your guilt. 
 You will not be taught, but love to show your contempt of 
 the cross, and of the worship of the images, whose worship 
 is only in honor of those to whose memory they are set up, 
 and whe labored and died in the service of Christ.’ Asaad 
 

 
 Memoir of Asaad Esh Shidiak. 43 
 
 replied, ‘With regard to worshipping such things as these, 
 it's said, Thou shalt worship the Lord thy God, and him 
 only shalt thou serve; and as to those who labored and 
 shed their blood for the Savior, they are above our honors, 
 for they have gone to inherit unspeakable glory in their 
 Master’s presence.’ The patriarch was more angry than 
 ever, and, taking off his slipper, beat both him and the 
 priest, and-drove the latter from the room, and locked the 
 door. 
 
 ‘A fter six days of additional confinement, the friendly 
 priest again procured his release from his prison, and ob- 
 tained the favor of taking the entire oversight of him. In 
 this condition the persecuted ‘man remains. May the 
 Most High‘grant him speedy deliverance.” 
 
 This account was dated Feb. 15, 1827. 
 
 Mr. Bird has reported, as a fact well ascertained, that 
 Asaad, when he heard of Mr. Bird’s arrival, with his fam- 
 ily, at Ehden, in the summer of 1827, beat upon the walls 
 of his prison for joy, crying out, “The sons of Ashi have 
 become Christians, and, if it please God, all the people of 
 the Gibbe will soon become Christians. The Lord bless 
 the house of Ashi.”—The family of which Asaad_ here 
 speaks, was that of Naami Latoof, the writer of the above. 
 
 SECTION VI. 
 
 Uneertainty with respect to the fate of Asaad~-his constancy—an English merchant 
 commissioned by Ibrahim Pasha to search the convent of Cannobeen—conclusion. 
 
 Asaad never regained his liberty. It does not appear, 
 indeed, that he was afterwards so shockingly abused as he 
 had been, but he ever remained a prisoner. . Reports 
 were repeatedly spread abroad that he had died, before 
 the missionaries left Syria, (which they did in May, 1828, 
 on account of the prospects of war, and the disturbed state 
 of the country,) but these reports were contradicted, and 
 never gained much credence. Reports were also occa- 
 sionally put in circulation, that he had abjured the protes- 
 tant faith, but these were credited even less than the for- 
 mer, and had little currency. Why did they not produce 
 the man, if he had denied the faith, and let the people 
 hear the abjuration from his own mouth? Nothing of 
 this kind was ever done, and such reports ceased at length 
 to be heard. The chief solicitude of the missionaries, 
 
 
 

 
 
 
 
 
 44 Memoir of Asaad Esh Shidiak. 
 
 during their retreat at Malta, was in respect to his life. 
 On their return to Syria, in May 1&30, they found reason 
 to indulge the hope that he was still living. Such was 
 the prevailing opinion of the people, but great mystery 
 hung over his fate. 
 
 On the 12th of November Mr. Bird wrote:—‘“We have 
 this day received a fresh report, apparently authentic, that 
 Asaad Esh Shidiak has at length sunk under his suffer- 
 ings, and gone to his rest.” 
 
 In January 1831, after stating the uncertainty there was 
 as to his being alive, he adds:—‘‘Of one thing, however, 
 we are satisfied—there is no evidence of any change in 
 his views or his eonduct since his imprisonment; but a 
 great deal of evidence that he has continued to hold fast 
 his profession; to defend the truth; to exhort to repent- 
 ance all who have visited and talked with him; and to 
 bear his sufferings with Christian meekness and patience, 
 during the whole period of his confinement, which is now 
 more than four years; and all this, notwithstanding that 
 the utmost efforts which malicious ingenuity could devise, 
 have been constantly used to bring him back to his former 
 faith. Let God be praised for so illustrious a testimony to 
 his truth; and let all who have sympathised with Asaad 
 remember that his sufferings probably continue. Let them 
 continue their prayers. Let them pray that he may endure 
 unto the end and be saved; and that many others in this 
 land may imbibe his spirit and imitate his faith. Surely 
 it is not unreasonable to hope that some, even among his 
 persecutors, may be led to a serious examination, and a 
 hearty reception of that religion for which he has suffered, 
 and by which, according to our best information, he has 
 hitherto been so wonderfully sustained.” 
 
 Again, under date of Jan. 23, 1832, Messrs. Bird and 
 Whiting say:—‘“The state of poor Asaad is still uncer- 
 tain. A prince, of the house of Shehab, [related to the 
 Emeer Besheer,] lately assured us, that, notwithstanding 
 the proclamation of the patriarch to the contrary, the man 
 is still alive.” 
 
 Such being the degree of uncertainty, Mr. Tod, an ing- 
 lish merchant at Beyroot, decided on searching for him in 
 the convent of Cannobeen itself, where, if living, he had 
 been shut up since the spring of 1826. He accordingly 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 
 Memoir of Asaad Esh Shidiak. 45 
 
 repaired to the camp of Ibrahim Pasha, commander of the 
 Egyptian army, then before Acre, where he arrived on the 
 30th of May, a few days after Acre had been taken by 
 storm. ‘T’o Ibrahim he related the circumstances of the 
 case, and presented a petition for permission to explore 
 the convent of Cannobeen in search of the prisoner, and 
 for a guard’ in the prosecution of this enterprise. The 
 conqueror of Syria heard his statement with surprise and 
 indignation, and granted his request. The Emeer Be- 
 sheer, being in the camp, was directed to furnish ten sol- 
 diers, and, after:a personal conference with Mr. Tod, 
 gave him the following letter to the Emeer Ameen, acting 
 governor of the mountains. 
 
 *'T'o my respected son. 
 
 Mr. Tod, the Englishman, is now at this victorious camp, and has made known 
 the case of Asaad Esh Shidiak, saying that he is still alive, in confinement, and 
 that the story of his death is without foundation; and he has, entreated of the hu- 
 manity of the pasha to shew mercy to the manand release him from prison. I was 
 inquired of respecting this matter, and my answer was, The said man, according to 
 what [ had heard, was dead Mr. Tod does not believe the report; let him go, in- 
 quire, and search into the truth of the matter. He is, therefor ig to you, and 
 our desire after receiving him with every token of resy onor, that you 
 immediately send with him ten persons, that they may accompany him to the place 
 desired, and search for the said man, and if they find him alive, cause him to.be 
 given up immediately; and that you give to Mr. T. an express order to this effect, 
 and that your order also require, that he be honored and respected wherever he 
 may go; and that the men search wherever he pleases, and suffer no one to resist 
 them; and they are not to leave him until dismissed by him; and when they return, 
 they are to bring from him a paper to inform you of his arrival in all peace and safe 
 ty, at the place where they shall leave him. ‘his is what is necessary to commu- 
 nicate to you at this time, and may God preserve you. Written this 7th of the 
 month Moharim, 1248. Your father, BesHEER SHEHAB.?? 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 These soldiers he obtained at Btedden, the prince’s 
 residence on the mountains. He had been detained at 
 Acre, however, from May 30th to the th of June. The 
 journey from thence to Bteddeen, by way of Sidon, was 
 not completed till the 9th. From the palace.of the prince 
 to the convent, occupied four days more; so that a fort- 
 night elapsed, after the Hmeer Besheer first knew of his 
 intention, before he was able to search the convent— 
 in which time, it must be presumed, the patriarch had 
 received intelligence of his approach. Mr. Tod will de- 
 scribe his visit. 
 
 After a journey of four days over mountains and through defiles, perilous enough 
 to those on horseback, on the evening of the 14th of June we deseried the convent 
 of Cannobeen. It was situated on the opposite side of a deep ravine about midway 
 up the almost perpendicular cliff. I confess I was struck with awe, when I com- 
 pared the strength of its position with our little force, in case we should be opposed. 
 Jt had evidently been a place of strength in former times, and even now could 
 
 searcely be taken except by being battered down by cannon from the opposite side 
 of the valley. The convents I had hitherto seen were on the contrary easy of ao- 
 
 
 

 
 
 
 
 
 Memoir of Asaad Esh Shidial: 
 
 cess. However, there was no time for reflection, so we marc 
 down as I best could, on one side of the ravine. 
 summer a rivulet, but in winter a river,* and after crossing it on a bridge, my ser- 
 vant Ahmed begged me to ascend the other side to the convent, on horseback. I 
 objected to this display, especially as it seemed like ric ing up a w all, but as he as- 
 sured me there was a safe, circuitous path, we mounted our horses. I rode along 
 however, with apprehension, the road being a mere footpath, and constantly along 
 a yawning abyss. I felt my head getting dizzy, but by an effort, directing my eyes 
 and attention to objects above me, I managed to preserve my self-possession, Aiter 
 a great Inany turns, we got near the convent, where the soldiers, by a shorter path, 
 had already arr'ved. with the letter of the emeer. Tscon saw that we were not 
 to witness an exhibition of the patiiarch’s heroism in defence of his castle, for we 
 were received about eighty yaids from the convent by two priests, with servants, 
 &c., who welcomed us in, and Jed us at once to the hall of audience. 1 demanded 
 the patriarch. Paolos, a priest, who had apparently resided in Italy, answered in 
 good Italian, that he was at vespers, but that as for Asaad Esh Shidiak, if I wished 
 { was at liberty to search ail over the convent. “But,” said he, ‘the man is dead.?? 
 Another priest came up and said, ‘I am his relation, I was present here when he 
 died, two years ago,?? They then begged me to be seated, but I declined, They 
 entreated. I replied, that my mission prevented my accepting anything at their 
 hands. They nevertheless continued entreating and brought sherbert and pipes 
 
 neither of which I would receive, ‘What,”? said they, ‘“‘do you take us for Me. 
 hammeda We are Christians. There is no poison here, (diinking part of the 
 sherbert.) They once more offered it to me, hut I again declined‘it. T stood in 
 this manner about half an hour, surrounded by priests and servants, who all kept 
 silence, when the patriarch was at length announced. J advanced to meet him. 
 On coming up he appeared troubled, but recovering bimself, he began cor pliment- 
 
 hed forward. I got 
 At the bottom I found what is in 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 ing me in a profuse and vapid manner. I attempted to interrupt him, but in vain; 
 he kept on. Then suddenly retiring, for what reason I know not, he again appear- 
 ed, and we all went underneath the aw ning. Here he again renewed hi compli- 
 ments, but I succeeded in interruptir 
 
 
 
 him, saying that 1 wished to speak with 
 him one word. 
 
 “Speak,”? said he. 
 
 “By authority ftom the Emeer Besheer I require at your hands Asaad Esh Shi- 
 diak.”” 
 
 Here he trembled. ‘He died,” said he, ‘in this ¢ 
 you may not believe me—Paolos, (ct 
 the convent, and open e 
 with him.” 
 
 It was now dark. Lights and keys were sent after. 
 
 «But stop,” said the patriarch to -aolos, “shew Asaad’s grave to him, and that 
 may sive the convent from further search,” 
 
 “I shall search,” said I, “every part of the convent,” 
 
 The patriarch’s agitation increased. The two priests, apparently with tears in 
 their eyes, conjured me to show him a little respect on account of the servants, 
 
 Lights, keys, and servants were now in attendance, and we began a regular and 
 minute search. The two soliiers, partly to show their zeal for their leuder, and 
 partly perhaps from their hunger and fatigue, set about their work in the most bois- 
 terous manner, striking with their clubs, as they passed, every box, chest, and divan, 
 calling out, ‘“Asaad, Asaad, come forth.?? We searched every room. cavern, and 
 dungeon, the soldiers, notwithstanding my remonstrances, continually shouting, 
 and making the convent ring with Asaad’s name The chapel alone I declined en- 
 tering. We saw the roum where th priests said Asaad was confined. They said 
 the door had not been walled up. It wasa cell about five feet hy four, having ne 
 window, but a hole to admit the air, and opening apparently into the comt. Ac- 
 cording to them the disease of which Asaad dicd was the dropsy. 1 left in the 
 room a paper on which was written in Arabic these words, ‘‘Blessed are the dead 
 which die in the Lord from henceforth; yea, saith the Spirit, that they may rest 
 from their labors, and their works do follow them.”? 
 
 Iremarked to Paolos and the rest, that the blood of Asaad was on the patri- 
 arch’s head. 
 
 “Did you know Asaad? said Paolos, 
 
 T answered, ‘*No.” 
 
 “Why, then, do you take so much interest in him??? 
 
 “Because in England and Ameiica, Asaad is considered like Paul.” 
 
 
 
 onvent two years ago; but as 
 illing a priest,) shew this Englishman all over 
 very room in it for his setisfaction, and Jet two soldiers go 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 * The river Kadeesha, (holy river) sometimes called Abu Ali. It falls into the 
 sea at Tripoli.—Note by Mr. Bird. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 
 
 
 
 
 
 
 
 
 Memoir of Asaad Esh Shidiak. Av 
 
 “This does not concern us. You seem to think Asaad was barbarously treated, 
 one L assure you, the patriarch is a mild man, and we merely kept Asaad a prisoner 
 
 ere, 
 
 Another priest said, “1 am his relation, an 
 the patriarch vy absent months together. Would I have ill treated my relation???* 
 
 T here recollected the prince?s injunction not to reason at the convent. We had 
 now finished our search, but there was no Asaad. “Shall we now go to his grave??? 
 said Paolos; ‘shall we dig up his bones? Only say so, and we shall instantly com- 
 ply with your wishes,” : 
 
 Isaid, ‘Show me the grave.” 
 
 Lights were again brought, and the two priests accompanied me out of the con- 
 vent, to what appeared to be a little burying ground. The way was along several 
 Precipices. Paolos took firm hold of my coat, and entreated me to take care and 
 avoid the serpents. We went cautiously, our lights shewing indistinctly the path, 
 and at last came to a part so precipitous that, in spite of my caution, I lost my bal- 
 ance, and shduld have had a most serious tumble into the ravine, had not Paolos 
 held me with all his might. I could not help feeling gratitude for his kindness. 
 On reaching another very steep place, Paolos and another priest said that they 
 would stop there, and wait my return, unless I specially wished them to proceed. 
 I got over, and a servant pointed me to the grave. I answered, “It is enough;?? 
 for as [had no means of identifying the remains, I did not think it best to have 
 them disinterred. 
 
 On my return, they entreated me fora long time to sup and pass the night in the 
 cotvent, as they said all traveilers did. 'There were wild beasts and pents out- 
 side, which might do me injury, perhaps take my life. Itold them that I could re- 
 ceive nothing from the patriarch, and that positively [ would neither eat, drink, nor 
 sleep in hisconvent. Atthe same time I gave them to understand, that I madea 
 difference between the patriarch and them, for in truth I was affected by their at- 
 tentions, specially those of Paolos. Finding their entreaties ineffectual, they left 
 me. I now went along the precipice, seeking for some spot where I could pass the 
 night. I had not gone far, when [ heard howling and cries not far from me, as of 
 some wild beast in the jaws of a greater. Being well armed, however, I continued 
 my steps until I came to a large t , underneath which was a platform. Here I 
 determined to pass the night. I had not watcked long, when I perceived a couple 
 of objects rise above the brushwood, a few paces from me. After attentively con- 
 sidering them some time, I was convinced they were men, and put myself in a pos- 
 ture to receive them, in case they meditated my harm. Seeing themselves discov- 
 ered, they came out and looked at me some time, without saying a word. From 
 their dress,I presumed them to be servants of the convent, While they continued 
 
 staring, I heard my name called aloud from towards the convent, and in a moment 
 after, Ahmed appeared in considerable agitation. 
 
 “Are you mad,” said he, “to remain here? These men will murder you, and 
 throw your body down the ravine. They only wait till you shall fall asleep. And 
 if they don’t, you may be devoured by wild beasts, or stung by the serpents.” Here 
 he wept, and went on—‘I entreat of you go and sleep in the convent. Don’t you 
 know that the patriarch will send word of this search to the cottages below, and 
 his people will come and murder you?” 
 
 ‘‘Let them come,” said I, “I am ready. You may sleepin the convent, but I 
 tell you 1 shall not.?? 
 
 “But,” said he, ‘‘there is a place of greater safety nigh to the convent. Only 
 come up there, and I will lie down near you.”? 
 
 He trembled, wept, and entreated so much, that I went up to see the place he 
 spoke of, and finding it about fifty yards from the convent, and ina crag of the pre- 
 cipice, I let him spread my carpet; our arms were laid beside us; and, forgetting 
 the patriarch, wild beasts, and serpents, hungry and exhausted, I immediately fell 
 asleep. 
 
 On waking next morning, I observed a priest and some one with him apparently 
 watching us from the terrace of the convent. Having now nothing to do with Can- 
 nobeen, or its inmates, we mounted our horses, bade adieu to the priest, and set off. 
 
 dhe was put under my charge when 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 * It may be well to recollect, that the treatment received by Asaad in the convent, hae 
 been given to the world according to the representations solely of Maronites. These 
 representations, of course, lie open to contradiction from the patriarch; but the testi« 
 mony of the priests must be received with caution, since they would have us take their 
 
 word, that the patriarch is @ mild man, and that no relation of Asaad would ill treat 
 him.—Note by Mr. Bird. 
 
 
 

 
 
 
 
 
 
 
 48 Memoir of Asaad Esh Shidiak. 
 
 This search, though in itself by no means conclusive as 
 to the fact of Asaad’s death, increased the amount of tes- 
 timony in favor of it, and rendered it almost certain: and 
 thus the matter stood at the close of the year 1832. 
 
 The case of Asaad altogether is remarkable; and in 
 him we find proof, that there are noble materials for the 
 grace of God to operate upon in Mount Lebanon. His 
 faith and constancy appear to have been of the highest 
 order. The anathemas of his church, the tears of his 
 half-distracted mother, the furious menaces of brothers, 
 uncles, and townsmen, the general odium of an extensive 
 acquaintance, imprisonment, chains, the torturing basti- 
 nado, exposure in the most abject and suffering condition 
 to the coarse insults of a misled and vicious populace, 
 and the malignant revilings of a tyrannical priesthood— 
 all had no power to shake the constancy of his attachment 
 to the truth, and of his faith in God. The spirit he man- 
 ifested was that of a martyr; and, if our information con- 
 cerning him be correct, he died a martyr, and his memory 
 will be blessed. 
 
 His statement of his religious sentiments, and of the 
 treatment he had received from the dignitaries in his 
 church, contained in the former part of this paper, indi- 
 cates powerful talents, great presence of mind, a sincere 
 desire to find the truth, anda heroic zeal in its defence. 
 The same is apparent in his letters, and indeed in the en- 
 tire history of this reformer, from the period of his conver- 
 sion. And how meek was his spirit! When, like his 
 Lord and Master, he was reviled, he reviled not; when he 
 suffered, he threatened not; but committed himself to him 
 that judgeth righteously. 
 
 oO ‘There is a liberty 
 Which monarchs cannot grant, nor all the pow’rs 
 Of earth and hell confed’rate take away; 
 
 A liberty, which persecution, fraud, 
 Oppression, prisons have no power to bind, 
 Which whoso tastes can be enslav’d no more. 
 Tis liberty of heart, deriv’d from heaven, 
 Bought with urs blood, who gave it to mankind, 
 And sealed with the same token. It is held 
 
 By charter, and that charter sanction’d sure 
 
 By th? unimpeachable and awful oath 
 
 And promise of a God.