{"id":621,"date":"2012-12-10T17:13:54","date_gmt":"2012-12-10T21:13:54","guid":{"rendered":"http:\/\/sabafamily.net\/weblog\/?p=621"},"modified":"2012-12-11T18:59:10","modified_gmt":"2012-12-11T22:59:10","slug":"fadlou-saba-in-the-orthodox-church-records","status":"publish","type":"post","link":"https:\/\/sabafamily.net\/weblog\/2012\/12\/fadlou-saba-in-the-orthodox-church-records\/","title":{"rendered":"Fadlou Saba in the Orthodox Church Records"},"content":{"rendered":"<pre>My Mom found <a href=\"http:\/\/www.archive.org\/stream\/peopleofeasterno00epis\/peopleofeasterno00epis_djvu.txt\">this article<\/a> while searching for Family history information.  \r\n\r\nFadlou is mentioned in this very lengthy article, it also gives a good description of the period.\r\nI have replicated it here for prosperity.  \r\n\r\nTHE PEOPLE OF THE EASTERN ORTHODOX CHURCHES, \r\nTHE SEPARATED CHURCHES OF THE EAST, AND OTHER SLAVS. \r\n\r\nREPORT OF THE COMMISSION APPOINTED BY THE MISSIONARY DEPARTMENTS OF NEW ENGLAND TO \r\nCONSIDER THE WORK OF CO-OPERATING WITH THE EASTERN ORTHODOX CHURCHES, THE SEPARATED \r\nCHURCHES OF THE EAST, AND OTHER SLAVS. \r\n\r\nRt. Rev. Edward Melville Parker, D.D., Chairman, \r\nBishop Coadjutor of Now Hampshire. \r\n\r\nRev. Thomas Burg...- Saco. iVia ne. \r\nRev. Rottrt Keating Smith. \r\nWestfieW, Massachusetts. \r\n\r\nPresented at the Council of the Department held at Providence, Rhode Island, October 23, 1912. \r\n\r\nPUBLISHED BY THE COMMISSION. Springfield. Massachusetts. 1913. \r\n\r\nLIBRARY \r\nCopies of this Report may be had at Twenty-five Cents each from the Rev. Thomas Burgess, Saco, Maine. \r\n\r\nTHE PEOPLE OF \r\n\r\nTHE EASTERN ORTHODOX \r\n\r\nCHURCHES, \r\n\r\nTHE SEPARATED CHURCHES \r\n\r\nOF THE EAST, AND \r\n\r\nOTHER SLAVS. \r\n\r\nREPORT OF THE COMMISSION APPOINTED BY THE MIS- \r\nSIONARY DEPARTMENT OF NEW ENGLAND TO \r\nCONSIDER THE WORK OF CO-OPERATING \r\nWITH THE EASTERN ORTHODOX \r\nCHURCHES, THE SEPARATED \r\nCHURCHES OF THE EAST, \r\nAND OTHER SLAVS. \r\n\r\nRt. Rev. Edward Melville Parker, D.D., Chairman, \r\nBishop Coadjutor of New Hampshire. \r\n\r\nRev. Thomas Burgess, Secretary, \r\nSaco, Maine. \r\n\r\nRev. Robert Keating Smith, \r\nWestfield, Massachusetts. \r\n\r\nPresented at the Council of the Department held at \r\nProvidence, Rhode Island, October 23, 1912. \r\n\r\npublished by the commission. \r\n\r\nSpringfield. Massachusetts. \r\n\r\n1913. \r\n\r\nPRESS OF \r\n\r\nSPRINGFIELD PRINTING AND BINDING COMPANY, \r\n\r\nSPRINGFIELD, MASS. \r\n\r\nor \r\n\r\nCONTENTS \r\n\r\n'^ Preface 5 \r\n\r\nBy the Rt. Rev. Edward Melville Parker, D.D., \r\nBishop Coadjutor of New Hampshire. \r\n\r\nReport on the Greeks 13 \r\n\r\n^ ^ By the Rev. Thomas Burgess, Saco, Maine. \r\n\r\nReport on the Syrians 27 \r\n\r\nBy the Rev. Richard Daniel Hatch, Southport, Conn. \r\n\r\nReport on the Slavs 37 \r\n\r\nBy the Rev. Robert Keating Smith, Westfield, Mass. \r\n\r\nReport on the Armenians 85 \r\n\r\nBy the Rev. John Higginson Cabot, Boston, ]\\Iass. \r\n\r\nReport on the Albanians 97 \r\n\r\nBy the Rev. Thomas Burgess, Saco, Maine. \r\n\r\nAppendix 107 \r\n\r\nBibliography 115 \r\n\r\n^\/y- 2 3600 \r\n\r\nPREFACE. \r\n\r\nThis is the report in full, of which extracts were read at \r\nthe Department Council of New England in Providence, in \r\nOctober, 1912, by the committee appointed to consider the \r\nwork of co-operating with the Eastern Orthodox Churches, \r\nthe Separated Churches of the East, and other Slavs. The \r\nreport has been somewhat expanded and brought up to date. \r\n\r\nForeigners are pressing into New England in increasing \r\nnumbers, and the Germanic, Scandinavian, and English- \r\nspeaking immigrants are now being succeeded not only by the \r\nItalians, but by the Greeks, Syrians, and many Slavic peoples \r\nof Eastern Europe. The problem of dealing with these races \r\nis no longer a theoretical one, but one that comes into almost \r\nevery one of our home towns in an acute and insistent way. \r\nCo-operation with these fellow Christians, and a helpful \r\nministry to them in this new land, will, we trust, ultimately \r\nresult in the restoration of inter-communion, after centuries \r\nof separation, between East and West; but the divisions of \r\ncenturies are not remedied in a few months, and there must \r\nbe a large preliminary clearing away of misunderstandings, \r\nand a great increase of knowledge, before we can deal helpfully \r\nand practically with this vital home question of the foreigner \r\nin our New England towns and cities. \r\n\r\nThe ignorance of the average American about these latest \r\ncomers to our shores is profound! All Slavs are indifferently \r\ncalled Polanders; some, by a strange perversion of facts, are \r\ncalled Huns, the name of no Slavic race, but of their oppressors \r\nin Hungary. Albanians, Greeks, Turks, and Syrians, and \r\nany other unknown races, are often indifferently termed \r\n\"Dagoes.\" Russian and Syrian Orthodox Christians are \r\ncalled \"Greek Catholics,\" even in official government reports, \r\nthis being the name properly applied to men of the Greek \r\nrace who have submitted to the Papal obedience. Few \r\nAmerican Christians knoAv whether we are speaking of races \r\nor religious beliefs when they read the words \"Uniat,\" \"Maro- \r\n\r\n5 \r\n\r\nnite,\" ''Slovak,\" \"Monophysite,\" \"Ruthenian,\" \"Jacobite,\" \r\nor \"Gregorian Armenian.\" \r\n\r\nThis report is an attempt, by a careful account of some \r\nof the newer races of immigrants, and by a discussion of their \r\nseparate nationalities, to dispel ignorance and inspire interest \r\nin a pressing New England problem. We hope that it will \r\narouse interest in this question, promote further investigations \r\nby individuals, provoke criticism, invitecorrectionof facts stated, \r\nand stimulate active work by individuals and congregations. \r\n\r\nThe writers of the various reports herein included have \r\nobtained much of their information from leading men of the \r\ndifferent races themselves, so that a good part of this work is \r\nthe result of original investigation. \r\n\r\nIn general, we would suggest \u2014 \r\n\r\n(1) That Churchmen should get an accurate knowlege \r\nof these different races as they attempt to work for and with \r\nthem; not, for example, attempting the impossible, by trying \r\nto induce Armenians and Greeks to worship together. \r\n\r\n(2) That they should make a determined effort to establish \r\npersonal relations with individuals. \r\n\r\n(3) That there should be the same sort of effort to get \r\na thorough acquaintance with small communities of foreigners, \r\nto know^ them, and to become known by them. There is a \r\nspecial opportunity for patriotic and religious work where \r\nthe foreign communities are small. \r\n\r\n(4) That we should not press inter-communion with the \r\nmembers of the Orthodox Eastern Churches, but should \r\nendeavor to co-operate intelligently, and to avoid anything \r\nlike proselytism, which greatly and justifiably alarms them. \r\n\r\n(5) That we should lend our churches for services by their \r\nown clergy in their own tongue, making careful efforts to see \r\nthat the priests intrusted with such privileges are those properly \r\naccredited by their own Church authorities. \r\n\r\n(6) That we should make some effort to teach them individ- \r\nually, and in small gatherings, something of the principles \r\nof American life, df American government, and of patriotism. \r\nThe foreigners should see some of the best of Americans, \r\nand not, as is too often the case, only the lower and baser \r\ncitizens of this country. \r\n\r\n6 \r\n\r\nLastly, we would suj!;gcst the duty for Christian people \r\nof earnest prayer for mutual understanding and co-operation. \r\nThese strangers know little of the principles and methods \r\nof the Anglican Church, and we even less of their ways of \r\nlooking at things and of approaching religious questions. \r\nThere is a real work to be done among some Slavs who are \r\nbreaking away entirely from a rather loose attachment to \r\nthe Roman Church, as well as among the Orthodox, and among \r\nthose who are disturbed and upset by the strange political, \r\nsocial, and religious ideas of the community in which they \r\nfind themselves. \r\n\r\nIt is, perhaps, well to end this little introduction to the \r\nreport of the Committee of the Missionary Council of the \r\nDepartment of New England by the words of a diaconal \r\npetition which occurs more than once in the Liturgy of St. \r\nChrysostom, used in their several languages by all the Orthodox \r\nand Eastern Christians: \u2014 \r\n\r\n\"For the welfare of God's holy Churches, and for the \r\nunion of them all, let us pray to the Lord.\" \r\n\r\nOFFICIAL LETTER OF SYMPATHY \r\n\r\nFrom the New England Council to the Christians \r\nOF the Balkan States. \r\n\r\nIn the Council of New England held in Providence, October \r\n22 and 23, 1912, the Rev. Robert Keating Smith introduced \r\na resolution, seconded b}^ the Bishop of Vermont, expressing \r\nthe sympathy of the Council with the Christians in the Balkan \r\nwar then imminent, on account of the necessary bloodshed \r\nand loss of life. The resolution was referred to the Committee \r\non the Oriental Churches, and Bishop Parker, as chairman \r\nof the committee, drew up the following letter, which was \r\nvery handsomely engrossed, then signed and sealed by Bishop \r\nParker, and sent by registered mail to the four Archbishops \r\naddressed. \r\n\r\nTo the Archbishop and Holy Sj'nod of Athens and our brethren \r\nof the Holy Orthodox Church of the Kingdom of Greece, \r\nGrace, Mercy, and Peace from Our Lord Jesus Christ: \r\n\r\nThe Bishops, clergy, and lay representatives of the Epis- \r\ncopal Church in that portion of the United States commonly \r\ncalled New England, assembled in Council in the city of \r\nProvidence and State of Rhode Island on October twentj- \r\nthird in the year of Our Lord one thousand nine hundred and \r\ntwelve, direct me to send to our brethren in Greece, JNIontenegro, \r\nServia, and Bulgaria, through their spiritual leaders, an expres- \r\nsion of warm and earnest sympathy. \r\n\r\nWe desire to tell j^ou of our fervent hope that God will \r\nguide your counsels and aid your efforts for the welfare of \r\nyour and our fellow Christians. Our warmest sympathy \r\ngoes out to the wounded, the sick, and the dying, and to those \r\nwho mourn for the dead, and to our sympathy we join our \r\nearnest prayers that by God's mercy the strife of battle may \r\nsoon end, and that lasting peace may be given to you and \r\nto the world. \r\n\r\nThe Council of the whole of our American Branch of \r\nGod's Holy Catholic and Apostolic Church does not meet \r\nfor many months, and so in our smaller gathering to plan \r\nfor the work of God in our separate dioceses and in the group \r\nwhich they form, we hasten to express to you our feeling \r\nof fellowship in your sufferings and our prayers for your peace. \r\n\r\nSigned for the Council of the Episcopal Church in the \r\n\r\n8 \r\n\r\ndioceses of Connecticut, Massachusetts, Kliode Island, Ver- \r\nmont, New Huniptihirc, Maine, and Western Massachusetts, \r\nand by its order, \r\n\r\nEdward IVIelville Parker, \r\nBishop Coadjutor of New Hampshire. \r\n\r\nIdentical letters were sent to: \u2014 \r\n\r\nThe Most Reverend the Exarch of Bulgaria, and our \r\nbrethren of the Holy Orthodox Church of the Kingdom of \r\nBulgaria, \r\n\r\nThe Archbishop of Belgrade and Metropolitan of All \r\nServia, and our brethren of the Holy Orthodox Church of \r\nthe Kingdom of Servia, \r\n\r\nThe Metropolitan of Scanderia and the Seacoast, Arch- \r\nbishop of Cetinje, Exarch of the Holy Throne of Ipek, and \r\nour brethren of the Holy Orthodox Church of the Kingdom \r\nof Montenegro. \r\n\r\nREPLY OF THE EXARCH OF BULGARIA \r\nWritten in English by His Grace. \r\n\r\nConstantinople, 8-21 December, 1912. \r\nTo the Right Reverend Edward IMelville Parker, Bishop \r\nCoadjutor of Xew Hampshire, and to our Beloved Breth- \r\nren in Christ of the Council of the Episcopal Church \r\nin the dioceses of Connecticut, Massachusetts, Rhode \r\nIsland, Vermont, New Hampshire, Maine, and Western \r\nMassachusetts, in NeAv England, United States of \r\nAmerica. \r\n\r\nRight Reverend Sir and Beloved Brethren in Christ, \r\ngrace, mercy, and peace from God and Our Lord Jesus Christ \r\nwith your spirit: \r\n\r\nW^e are exceedingly moved by the excellent Christian \r\nexpressions of sincere sympathy, which you have transmitted \r\nto us by the direction of the Honorable Council of your \r\nAmerican Branch of God's Holy Catholic and Apostolic \r\nChurch, of October twenty-third of the current year, on the \r\noccasion of contemporaneous events transpiring among us, \r\nwhen in heroic struggle for sweet libertj^ not a few of our \r\nbrethren and children of our Holy Church have evinced the \r\nhighest degree of love by laying down their lives for their \r\nneighbors. Likewise for the wounded and for the sick and \r\nthe dying, as well as for all those who sorrow and mourn for \r\nthe fallen on the field of battle in defence of the Faith of the \r\nHoly Cross and of their Fatherland, your sympathy is a work \r\n\r\nof God's comforting love, which from strength unto strength \r\npowerfully strengthens the patient enduring of sufferings for \r\nhigh and sacred ideals in the Name of the One Divine Sufferer \r\nfor the salvation of all. \r\n\r\nIn expressing to you the feelings raised in all of us by \r\nyour honorable brotherly message, We, in the name of our \r\nHoly Church and all the Bulgarian nation, present to you \r\nour highest esteem, and beg you to accept the expression \r\nof our warm and hearty gratitude for the sympathy you \r\nexpress with the trials which our nation is passing through, \r\nand for your united prayers to God's mercy for the end of \r\nthe war and for a lasting peace with us and throughout the \r\nwhole world. At the same time we express our unswerving \r\nconfidence that God, in His all-kind Providence, will deign \r\nto hear from Heaven and will fulfill our and your mutual \r\nfervent prayers to Him for the glory of His most Holy Name \r\nunto the ages. \r\n\r\nOwing to temporary difficulties of communication and to \r\nother circumstances which cause delay in our communications \r\nwith the administration of our Holy Church in the kingdom \r\nof Bulgaria, we are sorry that it is not possible for us to do \r\nin time what depends upon us, in order that to your highly \r\nhonored message a befitting publicity should be given among \r\nthe children of our whole Church; but we are sending to-day, \r\ntogether with the present, your original message to the Holy \r\nSynod of our Holy Church in the Kingdom of Bulgaria, request- \r\ning them to take the necessary measures in the above-mentioned \r\nvery desirable intent. \r\n\r\n&gt;i&lt; Bulgarian Exarch: Joseph. \r\n\r\nREPLY OF THE METROPOLITAN \r\nOF MONTENEGRO \r\n\r\nConsistory of Cetinje. \r\n\r\nNo. 1767. Cetinje, December 7th, 1912. \r\n\r\nHis Lordship, Sir Edward Melville Parker, \r\n\r\nBishop of New Hampshire. \r\nYour Lordship: \r\n\r\nA great rejoicing was evoked in me and in my God-protected \r\nflock by your brotherly-loving message of October 23d, Our \r\nLord's year 1912, which your Lordship pleased to address to my \r\nname from yourself and from your Council of bishops, clergy, \r\nand representatives of the Holy Episcopal Church of the United \r\nStates of America. \r\n\r\n10 \r\n\r\nYour message is deeply imbued with feelings of Christian \r\nlove towards our brave troops and our sacred cause in struggling \r\nagainst the five-century-old enemy of Christianity and civili- \r\nzation on the Balkan Peninsula. Your and your holy Council's \r\ngreat sympathy, which, in our present fate-bearing days, you \r\nwere pleased to bestow upon us, gives us moral strength to \r\ncomplete with a greater energy the holy action of the Crusade. \r\nThis love of yours towards us flows out from the divine \r\nteaching of Christ the Saviour, who has said: \"This is My \r\ncommandment, that ye have love between j'ourselves as I have \r\nlove towards you\" (John XV, 12). \r\n\r\nYou, your Lordship, and your enlightened Council, uniting \r\nyour holy praj-ers with those of ours, force upon us a well- \r\ngrounded confidence that the Heavenly Creator will fulfill these \r\nour united prayers that the fighting be crowned with success \r\nfor our just cause, resulting in the final victory of Christianity \r\nover Islam, and the attainment of the universal peace desired \r\nby all civilized peoples. \r\n\r\nYou and your holy Council, enlightened by the Evangelic \r\nteaching, have not been kept by the expanse of the Great Atlantic \r\nOcean from uniting your holy prayers with ours, which is a \r\nproof that our Churches have one and the same Invisible Head \r\nin Heaven, the Great Head-Shepherd, Our Lord Jesus Christ, \r\nand that we all are members of Christ's Church, as it is said in \r\nthe Holy Scriptures: \"One Lord, one faith, one baptism, one \r\nGod and Father of all, who is above all, and through all, and \r\nin us all\" (Ephes. IV, 5-6). \r\n\r\nDeeply thanking your Lordship and your holy Council for \r\nyour love and sympathy towards us and our holj' cause, we \r\nwarmly entrust ourselves to you, that in the future you retain \r\ntoward us the same inclination which you have been pleased to \r\nshow us hitherto. \r\n\r\nI beg that j'ou, your Lordship, will please accept this \r\nexpression of my deep esteem, and will convey the same to the \r\nholy Council. \r\n\r\nThis is an especial honor for me, that I maj' call myself your \r\nLordship's Brother in Christ, \r\n\r\n(Signed) Metropolitan of Montenegro: \r\n\r\nMiTROPHAN. \r\n\r\nThis letter is a literal translation into Fnglish by the Very Reverend \r\nArchpriest Benedict J. Turkevich, of the North American Ecclesiastical \r\nConsistory of the Russian Church. \r\n\r\n11 \r\n\r\nTABLE SHOWING RELIGIOUS ADHERENCE, POPULATION AND NUMBER OF \r\n\r\nIMMIGRANTS IN THE UNITED STATES AND IN NEW ENGLAND \r\n\r\nFROM EASTERN EUROPE AND ASIA MINOR \r\n\r\nRace \r\n\r\nReligion \r\n\r\nTotal \r\nNumber \r\n\r\nNumber \r\nin U. S. \r\n\r\nNumber in \r\nNew Eng. \r\n\r\nGreeks \r\n\r\nEastern Orthodox \r\n\r\n100% \r\n\r\n12,500,000 \r\n\r\n2.50.000 \r\n\r\n43,000 \r\n\r\nSyrians \r\n\r\nEastern Orthodox \r\n\r\nJacobite \r\n\r\nMaronite \r\n\r\nUniat \r\n\r\nNestorian \r\n\r\nMohammedan \r\n\r\nProtestant \r\n\r\n30% \r\n21% \r\n18% \r\n15% \r\n\r\n5% \r\n1% \r\n\r\n1,750,000 \r\n\r\n100,000 \r\n\r\n20,000 \r\n\r\nSlavs \r\n\r\nBohemians \r\n\r\nRoman Catholic \r\nProtestant \r\n\r\n97% \r\n3% \r\n\r\n5,500,000 \r\n\r\n500,000 \r\n\r\n3,.500 \r\n\r\nMoravians \r\n\r\nRoman Catholic \r\nProtestant \r\n\r\n94% \r\n6% \r\n\r\n1,700,000 \r\n\r\n5,000 \r\n\r\nNone \r\n\r\nSlovaks \r\n\r\nRoman Catholic \r\nProtestant (Luth.) \r\nEastern Orthodox \r\nUniat \r\nProtestant (Calv.) \r\n\r\n60% \r\n\r\n20% \r\n\r\n10% \r\n\r\n5% \r\n\r\n5% \r\n\r\n3.000,000 \r\n\r\n400,000 \r\n\r\n13,800 \r\n\r\nWends \r\n\r\nRoman Catholic \r\nProtestant (Luth.) \r\n\r\n100.000 \r\n\r\n1.000 \r\n\r\nNone \r\n\r\nPoles \r\n\r\nRoman Catholic \r\nOld Catholic \r\nProtestant (Luth.) \r\n\r\n% \r\n\r\n19,000,000 \r\n\r\n1,500,000 \r\n\r\n200,000 \r\n\r\nGreat Russians \r\n\r\nEastern Orthodox \r\nDissenters \r\n\r\n86% \r\n14% \r\n\r\n73,000.000 \r\n\r\nFew \r\n\r\nVery few- \r\n\r\nWhite Russians \r\n\r\nEastern Orthodox \r\n\r\n100% \r\n\r\n7,000,000 \r\n\r\nFew \r\n\r\nVery few \r\n\r\nLittle Russians \r\n\r\nEastern Orthodox \r\nUniat \r\n\r\n86% \r\n14% \r\n\r\n30,000,000 \r\n\r\n500.000 \r\n\r\n15,000 \r\n\r\nSlovenes \r\n\r\nRoman Catholic \r\n\r\n100% \r\n\r\n1,600,000 \r\n\r\n100,000 \r\n\r\nNone \r\n\r\nCroats \r\n\r\nRoman Catholic \r\n\r\n100% \r\n\r\n2,800.000 \r\n\r\n300,000 \r\n\r\n2.50 \r\n\r\nSerbs \r\n\r\nEastern Orthodox \r\n\r\n100% \r\n\r\n6.650.000 \r\n\r\n1.50,000 \r\n\r\n300 \r\n\r\nBulgarians \r\n\r\nEastern Orthodox \r\n\r\n100% \r\n\r\n5,000.000 \r\n\r\n40,000 \r\n\r\n300 \r\n\r\nPart-Slavs \r\nRumanians \r\n\r\nEastern Orthodox \r\n\r\nUniat \r\n\r\nRoman Catholic \r\n\r\n74% \r\n\r\n24% \r\n\r\n1V2% \r\n\r\n9..500.000 \r\n\r\n100,000 \r\n\r\n600 \r\n\r\nMagyars \r\n\r\nRoman Catholic \r\nProtestant (Calv.) \r\nProtestant (Unit.) \r\n\r\n50% \r\n\r\n9,300,000 \r\n\r\n300,000 \r\n\r\n10,000 \r\n\r\nLithuanians \r\n\r\nRoman Catholic \r\nEastern Orthodox \r\nProtestant (Luth.) \r\n\r\n05% \r\n4% \r\n1% \r\n\r\n2.200,000 \r\n\r\n200,000 \r\n\r\n30,000 \r\n\r\nLetts \r\n\r\nProtestant (Luth.) \r\nRoman Catholic \r\nEastern Orthodox \r\n\r\n90% \r\n\r\n0% \r\n4% \r\n\r\n1,000,000 \r\n\r\n35.000 \r\n\r\nArmenians \r\n\r\nArmenian Church \r\nProtestant \r\n\r\n'51 \r\n\r\n3.7.50.000 \r\n\r\n57,000 \r\n\r\n' 12,000 \r\n\r\nAlbanians \r\n\r\nMohammedan \r\nEastern Orthodox \r\nRoman Catholic \r\n\r\n70% \r\nWo \r\n\r\n2,000,000 \r\n\r\n50,000 \r\n\r\n15,000 \r\n\r\n12 \r\n\r\nREPORT ON TPIE GREEKS \r\n\r\nBy the Rev. Thomas Burgess, Saco, Maine. \r\n\r\nTHE GREEKS \r\n\r\nTo api)r(H'iat(' the Greek of to-day it i.s necessary, more \r\nthan witli any other immigrant raee in America, to know his \r\nhistory. Tlie Greek has a continuous history of about three \r\nthousand years. For longevity and continuity of race no other \r\npeople save the Hebrew can compare with him, and even \r\nhe must yield in point of language. Modern Greek, as it is \r\nwritten, is as much like ancient Greek as modern English \r\nis like Chaucer. The modern Greek kingdom and the modern \r\nGreek people are literally steeped in the history of their race: it \r\nis drummed into the schoolchildren; their talk and newspapers \r\nare filled with historical allusions; their church services breathe \r\no-f the Fathers and the Byzantine Empire; their very language \r\nis being made more classical by legal enactment. Go into \r\na Greek coffee house or shoe shine \"parlor\" in any of our \r\nNew England cities, and you wull probably see on the walls \r\nrude chromos depicting the history of Greece all the way \r\nfrom the Age of Pericles to the military revolution of 1909; \r\npictures of the Parthenon, Alexander the Great, the Areopagus, \r\nthe cathedral of St. Sophia; sometimes a complete gallery \r\non one sheet of the Byzantine emperors from Constantine I \r\nto Constantine XII; the heroes of the Greek War of Independ- \r\nence; and the University of Athens of to-day. \r\n\r\nOf ancient Greece every educated American knows the \r\nhistory up to the time of St. Paul. For the first three centuries \r\nof Christianity the growing Church was slowly leavening the \r\ndecadent Hellenic civilization into real strength, till we find \r\nin the time of Constantine the Great, that the East had become \r\nfor the most part Christian with a powerful church organization, \r\nwhile the West remained for the most part heathen. \r\n\r\nThe story of the Hellenic race from 330 to 1453, the Eastern \r\nEmpire, is one of the grand sections of world history which \r\nhas been sadly neglected by modern English-speaking scholars, \r\nand the principal blame for this may be found in the scathing \r\npen of the brilliant and godless Gibbon. As a matter of \r\ntruth, the tale of the much maligned Byzantine Empire, \r\nwhich ever remained Greek in its characteristics and aspira- \r\ntions, is a history of the center of civilization for one \r\nthousand years. While the barbarian hordes of the West, \r\nwhich had swept away the ancient civilization of old Rome, \r\nand were bound together only by the rising power of the \r\npapacy, were contending for existence, the mighty empire \r\n\r\n15 \r\n\r\nof New Rome preserved culture and civilization and the \r\nChristian faith intact, and for ten centuries, longer than \r\nany other dynasty, beat back Goth, Hun, Vandal, Slav, \r\nPersian, Saracen, Bulgar, Magyar, Seljuk, and Ottoman Turk. \r\nShe, the bulwark of Europe, stood bravely on the defensive \r\nthrough the shifting shocks of a thousand years and saved \r\nEurope till Europe was strong enough to save herself. Toward \r\nthe end she was ruined by the traitor stroke of the Latin \r\ninvaders of the Fourth Crusade. Three centuries more she \r\nstruggled on, and died fighting, and St. Sophia, greatest of \r\nChristian churches, became a mosque, as it is this day. Then \r\nshe handed on to youthful Europe the culture she had preserved \r\nand the Renaissance, Hellenic in its foundations, came into \r\nbeing. The cause of the longevity of the Eastern Empire \r\nwas its superior moralitj', and the motive power of the empire \r\nwas the Orthodox Church. All these are big assertions, I \r\nrealize, but they are absolutely true to history. This neglected \r\nsection of history should be given far greater space in our \r\ncolleges and seminaries. The history of the Middle Ages is \r\nfar more than, as is so often taught, a mere history of the rise \r\nof the papacy. The Dark Ages of the East \u2014 and the East \r\nmeans in fundamentals Christian Hellenism \u2014 did not begin \r\ntill 1453. Unless we realize all this we cannot appreciate \r\nthe proud claims of the Modern Greek, nor understand the \r\nEastern Orthodox Church. \r\n\r\nFor the next four centuries the Greek was ground down \r\nwith worse than slavery by \"the unspeakable Turk\"; the \r\nGreek Church alone kept alive the spark of patriotism and \r\neducation, and the Modern Greek will never forget his incal- \r\nculable debt to his Church. \r\n\r\nIn 1821 began the seven years' struggle for freedom, which \r\nroused the American nation to active sympathy. Americans \r\nmay now have forgotten, but the Greeks have not, the mes- \r\nsages and speeches of President Monroe, Daniel Webster, \r\nHenry Clay. The Greeks remember the heroic deeds of \r\nAmerican Philhellenes in Greece and America, chiefest of \r\nwhom stands Dr. Samuel Gridley Howe, whose services to \r\nGreece were greater than even those of Lord Byron, and \r\nthey do not forget the unassuming labors of that second \r\nforeign missionary of our American Church, the Rev. John \r\nHenry Hill. Dr. Hill, with our first missionary, the Rev. Dr. \r\nRobertson, established the first schools in Athens for both \r\nsexes, and, supported by Mrs. Hill for fifty years, till his \r\ndeath, labored in Greece, giving the start and model to all \r\nthe girls' schools of Greece, never proselytizing (such were \r\nhis strict orders from our Board of Missions), honored and \r\n\r\n16 \r\n\r\nupheld by all Orooks, govoninirnt , Church, and people. This \r\nwork was financed by our lioard of Missions till 1898. \r\n\r\n(Jreece became free ii\\ 1828 \u2014 a land utterly despoiled by \r\nthe rava}j;es of the terrible Ibrahim Pasha. But the benifru \r\nPo\\V(&gt;rs allowed her only one third of the territory fouf^ht for, \r\nand one fifth of tlie Clreek people who struggled for liberty, \r\nsent her a tactless boy king who for forty years retarded \r\nthe kingilom's progress, loatled iier with a hopeless debt, \r\nand have ever since treated iiei- with a like selfishness of diplo- \r\nmatic coquetry. \r\n\r\nNot till 1862, with King George's accession, did true con- \r\nstitutional freedom and real progress begin in Greece. Since \r\nthen remarkable strides have been made, despite the endless \r\nturmoil of jioliticians and the constant changes in the ministry. \r\nThis factional strife, though characteristic of the Greeks \r\nancient and modern, has been largely the result of the narrowed \r\nconfines of the kingdom, where every Greek, whether he live \r\nin Turkey or Asia or elsewhere, has the privilege of citizenship, \r\nand the right of free education at the University of Athens. \r\nThus the political professions have been ridiculously over- \r\nstocked, and Athens has more newspapers than New York. \r\nThe present kingdom comprises in the north but a part of \r\nThessaly and a scrap of Epirus, and also but a part of the \r\niEgean archipelego. Crete, after seven revolutions and ter- \r\nrible masacres of Christians, was tardily allowed autonomy, \r\nbut not annexation, in 1898. \r\n\r\nIn our judgment of Modern Greece we must never fail \r\nto take into account the tremendous handicaps she has had \r\nto face, chiefest among which has been the lack of sympathy \r\nand support from Christian Europe. Greece has become \r\nknown to English readers largely through the unfair prejudice \r\nof some English writers. \r\n\r\nAthens of to-day represents the acme of civic pride. Its \r\nnearest approach to slums are of white marble. The city is \r\nremarkably free from beggars, criminal classes, rowdj'ism, \r\ndrunkenness, and freer than any city of Europe or America \r\nfrom allurements to sexual vice. Her educational and phil- \r\nanthropic institutions are excellent. As she has been the \r\ncenter of Greek culture for three generations, so has she been \r\nthe generous asylum for the many refugees from Moslem \r\nbarbarity. \r\n\r\nWealthy Greeks the world over have vied with each other \r\nto embellish their fatherland and provide for the education \r\nof their compatriots, and the poorer Greeks banded into \r\nsocieties all over America and elsewhere are also continually \r\nsending home contributions. \r\n\r\n17 \r\n\r\nWealthy Greek mercantile houses, chief among which are \r\nthe famous Ralli Brothers, are found in everj^ commercial \r\ncenter of the world; Greeks have long constituted the majority \r\nof the financial and professional and foreign diplomatic class \r\nof the Turkish Empire; Greek scholars occupy chairs in a \r\nnumber of the universities of Europe; and Greek immigrants \r\nof all classes may be found, Odysseus like, in every corner \r\nof the world. \r\n\r\nGreece has her fully organized public school system, free \r\nfrom the cleme school through the university, \u2014 and the Bible, \r\nthe Catechism, and Church History are required parts of \r\nthe curriculum. \r\n\r\nThe independent or autocephalous Church of the kingdom \r\nof Greece is headed, as in the Russian Church, by a Holy \r\nSynod, whose president is the Metropolitan of Athens. There \r\nare many well educated Greek bishops and priests, but the \r\neducation of the country parish priests has been sadly neglected, \r\nthough this condition is being bettered. \r\n\r\n\"Enslaved Greece,\" \u2014 Epirus, southern Macedonia, and the \r\nnorthern and eastern islands and littoral of the JEgean, in \r\nwhich the majority of the population are Greek, \u2014 is under \r\nthe jurisdiction of the Patriarch of Constantinople (who \r\nsince 1453 has been invested with his authority and deposed \r\nat will by the Mohammedan Sultan). In \"Enslaved Greece\" \r\nmuch educational and philanthropic work is carried on through \r\nGreek benevolence. \r\n\r\nThe population of the little curtailed kingdom is, in round \r\nnumbers, 2,500,000. In Turkish dominions and elsewhere \r\nthere are some 10,000,000 more Greeks. \r\n\r\nOutside of Athens, Greece is made up for the most part \r\nof villages scattered throughout the jagged mountains, countless \r\ninlets, and the islands. Nearly every one lives in his own \r\nhouse. About 70 per cent are engaged in agricultural, pas- \r\ntoral, and other \"unskilled\" pursuits. Every town and \r\nhamlet has its church or churches, and many a mountain top \r\nits saint's chapel and sometimes its monastery. Practically \r\nall Greeks are Eastern Orthodox, and the Roman propaganda \r\nand Protestant proselytism have made scarcely any impression. \r\nThe Greeks love their Church, and love to celebrate her fes- \r\ntivals, and the parish priest is a man of much influence in his \r\nvillage. In fact, patriotism and orthodoxy are inseparably \r\nbound together in the heart of the Greek- \u2014 though patriotism \r\nis, generally speaking, the motive power rather than religion. \r\n\"Superstitious, bound in formalism,\" the country folk have \r\nbeen called, nevertheless, in contrast to Americans in general, \r\ntheir practice of religion is an intimate part of their daily \r\n\r\n18 \r\n\r\nlife; the layman has liis inqiortant share in church ornuiiization; \r\nnor are tliey ashamed to talk religion, nor their daily news- \r\npapers to write it; and men are ever in tlic majority at their \r\nEucharists. Moreover their Church has hrmly taught the \r\ntrue foundation of society, for the saeredness and indissolu- \r\nhilily of the marriage tic, the supreme honor and &lt;luty of \r\nmotlierhood and fatherhood, and the unerring devotion to \r\nfamily among the Greeks put Americans to shame. \r\n\r\nThe primary causes of emigration from the kingdom \r\nof Greece to America were purely economic, as there is no \r\nreligious or social oppression in that cradle of democracy, \r\nand as for the compulsory army or navy service, every Greek \r\nregards that with patriotic enthusiasm. About 1891 emigra- \r\ntion began to our country' from Greece, because of financial \r\ndepression. Since then the stream has grown to remarkable \r\ndimensions (averaging, annually for the past six years over \r\n30,000), induced by the all too glowing letters from Greeks \r\nin America and also by the agents of steamship lines, and \r\nonce the stream started it could not be stopped. The first \r\nemigrants went from the highlands of Arcadia, and then \r\nby leaps and bounds the outpouring spread all through free \r\nGreece and into enslaved Greece. \r\n\r\nFrom \"enslaved Greece,\" especially Macedonia and Epirus, \r\na large amount of emigration has been induced, during \r\nthe past five or six years since the Turkish constitution was \r\nadopted, by the barbarous Turkish oppression. \r\n\r\nThe Greek immigrants in America come in the majority \r\nof cases from the peasant classes, though there are also a \r\nnumber from the professional class. Their literacy is very \r\nhigh, in fact nearly all Greeks in America can read their Greek \r\nnewspapers, written in excellent Greek, and do so daily with \r\ndevouring avidity. The Greek immigrant is, of all the races \r\nfrom Southeastern Europe, the most intelligent, quick-witted, \r\nversatile and keen in business, clannish, proud, and patriotic. \r\nTheir criminal record is remarkably low; they are practically \r\nfree from drunkenness; they rarely carry concealed weapons; \r\nif they go out on strikes, they do it through their own regular \r\norganizations, and peacefully, for in their clannishness, they \r\ncare naught for labor unions nor the I. W. W.; practically \r\nnever do Greek paupers have to be cared for by our cities \r\nor benevolent institutions, as the Greek organizations \r\nphilanthropically look after their own needy; what sexual \r\nimmorality they show, is largely the result, not of their puri- \r\ntanical home training, but of the low American environment, \r\nand the fact that so many are lonely men awa}' from family \r\nties. Yet the family life is fast increasing, and Greek weddings, \r\n\r\n19 \r\n\r\nalmostinvariably of Greek with Greek, are of weekly occurrence. \r\nOften crimes and quarrels of other foreigners are erroneously \r\ncredited to the Greeks. \r\n\r\nThere are about 250,000 Greeks in America \u2014 not as many \r\nas some of the other recent immigrant races, but more evenly \r\ndistributed. In fact, it is possible to state that there is not \r\na city or town of any size in the United States where there \r\nare not at least two or three Greeks. The following graphically \r\nshows the even distribution: \u2014 \r\n\r\nNew England \u2022 \u2022 . 44,800 \r\n\r\nNew York to Maryland inclusive 54,900 \r\n\r\n(New York City has 20,000 of these.) \r\n\r\n- South of Maryland and the Ohio River 24,000 \r\n\r\nOhio, Indiana, Illinois, IMichigan, and Wis- \r\nconsin 51,300 \r\n\r\n(Chicago has 20,000 of these.) \r\n\r\nWest of the Mississippi to the Pacific States 48,600 \r\n\r\nThe three Pacific States 29,000 \r\n\r\nCandy and fruit stores, shoe shine ''parlors,\" and restau- \r\nrants are their chief occupation everywhere; many work as \r\nwaiters, etc., in our hotels. Thousands are employed in \r\nfactories, especially in New England. In the great West \r\nthere are thousands of railroad construction laborers, w^ho \r\ncrowd, during the winter months, into the cities to pass the \r\ntime in baneful idleness. In the South are many Greek \r\nrestaurants, and there especially, where the Greeks are not \r\nherded together as they are in our industrial centers and \r\nwestern cities, they enter more into American life. \r\n\r\nThe Greeks in America are highly organized, perhaps \r\nover-organized. In fact, their greatest fault, even as it was \r\nin ancient Greece, is their bitter factional jealousies; these \r\nare, however, wars of words by tongue and newspaper, not \r\nby knives. Often they have carried their wrangles into the \r\nAmerican courts. Of late this factional spirit seems to be \r\non the wane. \r\n\r\nMany of the colonies of 500 or over are organized into \r\nCommunities, officially named, \"The Greek Orthodox Com- \r\nmunity of .\" These are sometimes incorporated under \r\n\r\nthe State laws. Their principal object is to establish and \r\nmaintain a church organization. It is like our own vestry \r\nsystem, but without, thus far, a bishop in America. Dr. H. K. \r\nCarroll reports, for the year 1912, 70 organized churches with \r\n175,000 members. \r\n\r\nThey have many benevolent societies, also athletic, mil- \r\nitary, and other clubs. There are (the number is decreasing) \r\n\r\n20 \r\n\r\nvarious socirtios of tlic (Jrccks in a colony from one particu- \r\nlar provinco or island or town, which iiclp support the churches \r\nand schools of their home land, and care for their people here. \r\nThere are two bitterly rival daily newspapers in New York, \r\ncirculating all over the United States, and many weekly and \r\nscmiweekly pa])ers in various places. There arc excellent \r\nbookstores, and the Greeks are great readers. \r\n? A few years ago the Pan-Hellenic Union, a national organ- \r\nization, was started for the Greeks of America. The idea \r\nwas originated by that greatest of Greeks in America son- \r\nin-law of Samuel Gridley and Julia AVard Howe, the world- \r\nfamed director of the Perkins Institution for the BHnd in \r\nBoston, IMichael Anagnos, whose name is revered by every- \r\nGreek in America, and who was himself once a poor Epirote \r\nshepherd boy. The Pan-Hellenic Union is headed by cultured \r\nand wealthy Greek directors of commercial houses, Greek \r\nphysicians, and others, and has as its executive manager \r\nsince a year ago, a famous Greek statesman and scholar, \r\nConst an tine Papamichalopoulos, who came here for this \r\nnoble purpose. Its present headquarters are in Boston. \r\nIt has spread all over the United States, especially in New \r\nEngland. Its objects are to unite, care for, and better the \r\nconditions of the Greeks of America. You may recognize \r\nitc members by their white button, with the doul)le-headedj \r\neagle in blue and gold. \r\n\r\nA few Greek schools, with American as well as Greek \r\nteachers, have been established in which, as in Greece, religion \r\nis not left out. The two in New England are in Lowell and \r\nBoston. \r\n\r\nThe Greek clergy in America \u2014 about half married and \r\nhalf monastic unmarried priests \u2014 are under the jurisdiction \r\nof the Holy Synod of Athens. They greatly need a bishop. \r\nSome are well educated, some are not. The parishes are far \r\ntoo large, and many of the priests seem to lack true missionary \r\nzeal, and have become imbued with the spirit of commercialism. \r\nThe absence of any bishop and the complete control of parishes \r\nby the community committees have made possible unfortu- \r\nnate divisions in some places, as at present in Boston. There \r\nare also some Greek priests in America who have come without \r\nthe authority of their bishops, who, underbidding the priests \r\nof rightful authority, breed disturbances. There are probably \r\nenough Greek priests in New England for emergency calls, \r\nas baptisms, marriages, and funerals; but certainly not enough \r\nto minister to the sick and dying, nor for anything like proper \r\npastoral care of the well. Especially is this true in the many \r\ntowns where there are but handfuls of Greeks. \r\n\r\n21 \r\n\r\nThe Greeks are fairly faithful in church attendance, and \r\ntheir fasts and confessions and communions are not neglected; \r\nespecially do they flock to church on the great feast days. \r\nThe younger immigrants, however, are learning the American \r\nnon-churchgoing habit. The Greek clergy are friendly to \r\nour clergy, and all Greeks look with a certain favor on our \r\nAmerican Church, and generally understand her catholic and \r\nnon-proselytizing position. Protestant proselytizing they have \r\nlearned in Greece to abhor. When they do attend Protestant \r\nchurches, and our churches too, for that matter, it is usually \r\nfor the sake of familiarizing themselves with the English \r\nlanguage. Of the Church of Rome they will have naught, \r\nnor will they in any way affiliate with the Orthodox churches \r\nunder the Russian hierarchy of New York, for the sad antag- \r\nonism of Pan-Slavism and Pan-Hellenism is as rife in America \r\nas it is in the East. \r\n\r\nThe condition of the Greeks is, speaking broadly, rather \r\nworse in New England than in other parts of the country, \r\nexcept among the railroad laborers of the West, because there \r\nare so many engaged in uncongenial occupations here crowded \r\ntogether. For convenience they may be divided in New \r\nEngland into three principal classes: (1) Those herded \r\nin our textile centers, in miserable slum lodgings, banded \r\nclannishly together, hearing Greek spoken almost exclusively, \r\nwith their .own Greek shops and coffee houses, amid the dregs \r\nof our population. The majority of these are mill hands, \r\nworking at tasks and hours to which they were wholly unaccus- \r\ntomed and under conditions they never expected to find. \r\n(2) Those members of the same colonies, who with their \r\ncharacteristic ability for business run candy stores, shoe shine \r\nplaces, and others, for American customers; these comprise \r\nthe better class of the colonies and have been in this country \r\nlonger than the mill hands. (3) The thousands scattered \r\nin little groups away from their countrymen, and so in close \r\ntouch with American life, found in every town of any size \r\nin New England. Then there are also a few Greek students \r\nin our colleges and schools, most of whom came here as poor \r\nimmigrants, who generally prove themselves brilliant scholars. \r\nThere are of course also the few Greek gentlemen of refinement, \r\ndirectors of commercial houses, physicians, and others, who \r\nwith the unfailing Greek idealism and democratic spirit are \r\ndoing their utmost for the uplift of their immigrant com- \r\npatriots. \r\n\r\nOne important and misunderstood factor in Greek immi- \r\ngration to America is, that it is a permanent migration. They \r\nhave come here to stay. True, probably most intend to \r\n\r\n22 \r\n\r\nri'turn, wlicii tlu'y start lor America, uiul many do return; \r\nnevertheless these last find that life in Greece is no longer \r\npossible for them, ami they i)ractieally always eome back \r\nagain to America. 1 believe it is safe to assert that most \r\nof those who have lately sailed for Greece, with unhesitating \r\nand characteristic patriotism, to conquer the Turk, will come \r\nback when the war is over, if they survive. \r\n\r\nThe Greeks in America are a people who ought to prove \r\nbeneficial to our country, because of their commercial ability, \r\nand of certain characteristic high ideals. Their patriotism \r\nfor Greece is not a detriment to their becoming good American \r\ncitizens, but rather an asset. They come here imbued with \r\na high regard for our Republic and our people, remembering \r\nwith gratitude the American Philhellenes of their revolutionary \r\ndays and since. It is for us to cease looking down on them, \r\nand to strive to eradicate the causes for which they learn \r\nto look down on us. It is for us to try^to understand and \r\nmake others understand their aspirations and their good \r\nqualities, and to help by sympathy and friendliness to avert \r\nthe development of their bad qualities. \r\n\r\nSTATISTICS FOR NEW ENGLAND (approximate) \r\n\r\nC means organized community and resident prie.st. \r\nCh means Church building. (Where there is no church, \r\na hall is hired.) \r\n\r\nMaine \r\n\r\nBiddeford and Saco (C) 500 \r\n\r\nLewiston and Auburn (C) 500 \r\n\r\nWestbrook and Portland 200 \r\n\r\nAugusta 100 \r\n\r\nWaterville 100 \r\n\r\nScattered 400 1,800 \r\n\r\nNew Hampshire \r\n\r\nManchester (C, Ch) 3,500 \r\n\r\nNashua {C, Ch) 2.000 \r\n\r\nDover 500 \r\n\r\nScattered 2,000 8,000 \r\n\r\nVermont \r\n\r\nScattered 500 500 \r\n\r\nMassachusetts \r\n\r\nLowell iCCh) 8,000 \r\n\r\nBoston (C, C\/j), (C)... 3,000 \r\n\r\n23 \r\n\r\nLynn (C) 2,000 \r\n\r\nHaverhill (C) 2,000 \r\n\r\nPcabody (C) 1,000 \r\n\r\nNew Bedford (C) 800 \r\n\r\nIpswich {C,Ch) 500 \r\n\r\nSpringfield (C) 500 \r\n\r\nAVorcester 900 \r\n\r\nClinton 500 \r\n\r\nHolyoke 500 \r\n\r\nFitehburg 500 \r\n\r\nBrockton 300 \r\n\r\nSalem 500 \r\n\r\nScattered 10,000 31,000 \r\n\r\nRhode Islatid \r\n\r\nProvidence {C,Ch) 600 \r\n\r\nPawtucket 400 \r\n\r\nScattered ? 300 1,300 \r\n\r\nConnecticut \r\n\r\nAnsonia 300 \r\n\r\nBridgeport 300 \r\n\r\nNew Britain 200 \r\n\r\nNorwich 200 \r\n\r\nStamford 200 \r\n\r\nScattered 800 2,000 \r\n\r\nBIBLIOGRAPHY ON GREEKS. \r\n\r\nGreeks in America. By Rev. Thomas Burgess, Illus- \r\ntrated. Giving a full historical and ecclesiastical treatment \r\nas well as an account of the immigrants. In preparation. \r\n(Price, about SI. 50.) \r\n\r\nGreek American Guide and Business Directory for \r\n1912. By S. G. Canoutas (500 pages). In Greek except \r\nthe directory, but very valuable to Americans for its pictures \r\nand for this directory, giving in English, by state and city, \r\naddresses, etc., of the churches, clergy, business men, etc., \r\netc., of the Greeks of the whole United States. May be \r\nobtained from G. N. Helmis, 158 W. 23d Street, New York. \r\n\r\nBooks (ecclesiastical, pocket lexicons, etc., etc., in Modern \r\nGreek) and pictures may be obtained from either of the \r\nfollowing Greek bookstores in New York City, which will \r\nsend their catalog on request. \r\n\r\n\"Atlas,\" 25 Madison Street. \r\n\r\n\"Atlantis,\" 113-117 W. 31st Street. \r\n\r\n24 \r\n\r\n\"Atlantis\" ])ul)lislics an excellent illnstiated jnnnthly \r\nnia^a\/inc in (!reek. Piice, S'J.OO. \r\n\r\nThe lumtcrn and W'cslcni Ix'tricn', a \\alnalile illustrated \r\nmontlily, is published in English by a Cireok, T. 'V. 'I'iinayenis,- \r\n24 Milk Street, Boston. Price, $1.00. \r\n\r\nModern Gkeek Method. By Rizo-Rangabe. The most \r\npractical niethotl for studying Modern (Ireek. ((iinn cV: Co., \r\nBoston, 189G.) \r\n\r\nThe following carefully selected list is taken from the \r\nbibliograjihy on ''Greeks in America,\" and was prepared \r\nwith the assistance of Prof. J. Irving Manatt of I^rown Uni- \r\nversity, former U. S. Consul at Athens, who furnished most \r\nof the descriptive notes. \r\n\r\nSeven Essays on Christian Greece. By Demetrios \r\nBikelas. Translated by the [Marquis of Bute. Compre- \r\nhensive view from the beginning of the Byzantine Empire \r\nto the present day from a Greek's standpoint. A. Gardiner, \r\nLondon, 1890. Price, $3.00. \r\n\r\nHistorical Essays. (Several of the 3d and 4th Series.) \r\nBy E. A. Freeman, the great historian. Macmillan Co., \r\nNew York. \r\n\r\nThe Byzantine Empire, \"the rear guard of Europe.\" \r\nBy E. A. Foord. Black, London, 1911. \r\n\r\nHistory of Greece, 146 B. C.-1864 A. D. (7 vols.). By \r\nGeorge Finlay. The classical English histor}^ of Mediaeval \r\nand Modern Greece. The first two volumes have been pul)- \r\nlished in \"Everyman's Library.\" \r\n\r\nWar of Greek Independence. By W. Alison Phillips. \r\nA good short history. Charles Scribner's Sons, New York, 1897. \r\n\r\nAn Historical Sketch of the Greek Revolution. \r\nBy Dr. Samuel Gridley Howe. Valuable first-hand story \r\nof the holy struggle in which the author had a noble part. \r\nNew York, 1828. \r\n\r\nLife of Samuel G. Howe. By F. B. Sanborn. First \r\nbiography of Dr. HoAve, by his best friend. Roberts Brothers. \r\n\r\nLetters and Journals of Samuel Gridley Howe \r\n(2 vols.). By Laura E. Richards. Dana Estes &amp; Co., Boston, \r\n1906. \r\n\r\nGreece in the Nineteenth Century. By Lewis Ser- \r\ngeant. Best work on the subject from a Philhellenic stand- \r\npoint. T. Fisher Unwin, London, 1897. \r\n\r\nLectures on Ancient and ^Modern Greece. By C. C. \r\nFelt on (President of Harvard). Boston, 1867. \r\n\r\nThe Greeks of To-day. By Charles K. Tuckerman. \r\nStill one of the best books on the subject. Putnam &amp; Sons, \r\nNew York, 1873. \r\n\r\n25 \r\n\r\nModern Greece. By Sir R. C. Jebb. Excellent short \r\nsketch. Price, $1.75. \r\n\r\nRambles and Studies in Greece. By John P. Mahaffy. \r\nOne of the best books from a classical modern standpoint. \r\nPrice, S1.50. \r\n\r\nHelladian Vistas. By Rev. Don Daniel Quinn, Ph.D. \r\nUniversity of Athens (a Roman Catholic priest). Most \r\nsympathetic study of. the Modern Greeks by one who knows \r\nthem intimately. Yellow Springs, Ohio, 3d edition, 1910. \r\nPrice, $1.25. \r\n\r\nThe Islands of the ^Egean. By Rev. H. F. Tozer. \r\nOxford, 1890. \r\n\r\nThe Cyclades: Life among the Insular Greeks. By \r\nJ. Theodore Bent. Longmans, London, 1885. \r\n\r\nThe Living Greeks. By J. Irving Manatt. In Ameri- \r\ncan Review of Reviews, 11: 398. \r\n\r\nA Caravan Tour of the Peloponnese. By J. Irving \r\nManatt. In the Chautauquan, June, 1901. \r\n\r\nA Cruise in the JiIgean. By J. Irving Manatt. In \r\nthe Chautauquan, April, 1901. \r\n\r\nTales from a Greek Island. By Mrs. Julia D. Dragou- \r\nmis. Houghton Mifflin Co., Boston, 1911. \r\n\r\nIn Argolis. By George Horton. Fascinating little sketch \r\nof Greek life bj^ an ex-counsul at Athens, now consul-general \r\nat Salonica. \r\n\r\nModern Athens. By George Horton. A shght but \r\nvivid sketch. \r\n\r\nIsles and Shrines of Greece. By Samuel J. Barrows. \r\nAn excellent book by a warm friend of the Greeks. Boston, \r\n1898. \r\n\r\nGreek Lands and Letters. By F. G. and A. C. E. \r\nAUinson. A charming book for the classical scholar. It \r\naims to interpret Greek lands and literature and to steep the \r\nliterature in local color. Houghton Mifflin Co., Boston, 1907. \r\n\r\nMonograph on the one hundredth anniversary of the \r\nbirth of Samuel Gridley Howe. \r\n\r\nMemorial of Michael Anagnos (1837-1906). A volume \r\nwith biography and memorial addresses, etc. Boston, 1907. \r\n\r\n(These last two are obtainable from the Perkins Institution \r\nfor the Blind, Watertown, Mass.) \r\n\r\n26 \r\n\r\nREPORT ON THE SYRIANS \r\n\r\nBy the Rev. Richard Daniel Hatch, Southport, Conn. \r\n\r\nTHE SY I MAN'S \r\n\r\nTlio jioople boarinp; this name are doscondants of the \r\nancient Syrians, Araljs, Turks, and Jews. Speaking senorally \r\nthe Syrians belong to the Eastern Orthodox Ciiurch. Excep- \r\ntions to this are the Melchites, found principally at Aleppo \r\nand Damascus, their Patriarch residing at the latter place; \r\nand the Maronites, a mountaineer tribe. There are said \r\nto be between 30,000 and 40,000 of the Melchites, and between \r\n200,000 and 250,000 of the Maronitcs. The latter have a \r\npatriarch who lives at Canubin, and who is the Roman Catholic \r\nPatriarch of Antioch. The Druses, another mountain tribe, \r\nare Mohammedan. \r\n\r\nThe language generally spoken is Arabic, though the old \r\nSyriac is used by the Xestorians, and the Assyrians or Chaldeans \r\nof Kurdistan. There are not many of this variety of Syrian \r\nin this country; most of those who have been visiting us to \r\ncollect money for their institutions at home seem to be of \r\ntheir number. They originated with Nestorius of Antioch, \r\nwho became Patriarch of Constantinople in 428, and was \r\ncondemned for heresy concerning the nature of Christ at \r\nthe Council of Ephesus. In 435 the Nestorians took refuge \r\nfrom persecution in Mesopotamia, assuming the title of \r\nChaldean Christians, About 20,000 were made Uniats by \r\nRome in the 16th century. The others number 150,000. \r\nAnother division of Christians is called the Jacobite or Old \r\nSyrian Church. The bulk of them inhabit Mesopotamia, \r\nonly about one tenth being found in Syria. They derive \r\ntheir name ostensibly from the Apostle St. James, but really \r\nfrom Jacob Baradai, who became Bishop of Edessa in 541. \r\nHe assumed charge of the Monophysites in the East. In \r\nSyria to-day these people are a mere handful and very poor. \r\nDerived from this body are the Syrian Uniats, who style \r\nthemselves \"The Syrian Catholics.\" They are the result \r\nof efforts made to Romanize the Jacobites as early as the \r\n14th century. These are the main divisions of Christians \r\nfound in the old country. With the numerous sects of \r\nMohammedanism they made Syria truly a sect-ridden land. \r\n\r\nThe position of the AngHcan Church in Syria is not one \r\nof proselyting but of education and spiritual co-operation. \r\nThe work of Bishop Blythe in Jerusalem is well known. His \r\ntitle is Bishop of the Church of England in Jerusalem and \r\nthe East. He represents the Anglican Church among other \r\n\r\n29 \r\n\r\nCatholic communions in Jerusalem, and, with 62 priests of \r\nthe Church of England, looks out for the spiritual interests \r\nof English people in the East, including Egypt. In addition \r\nto this there is a collegiate school for boys in Jerusalem, and \r\na hospital in Haifa, patronized chiefly by Syrians. \r\n\r\nThe Archbishop of Canterbury has a Mission to the Assyrian \r\nChristians, whose object is stated to be \"not to bring over \r\nthese Christians to the communion of the Church of England, \r\nnor to alter their ecclesiastical customs and traditions, nor \r\nto change any doctrines held bj' them which are not contrary \r\nto that Faith which the Holy Spirit has taught as necessary \r\nto be beheved by all Christians, but to encourage them in \r\nbettering their rehgious condition, and to strengthen an \r\nancient Church,\" The Mission has a seminary and schools \r\nin Kurdistan, and the native clergy of the Chaldean Church \r\nare there obtaining an education. It is from this Mission \r\nthat the genuine Chaldean priests and deacons obtained \r\ntheir letters introducing them to the clergy of the American \r\nChurch. The Syrian impostors who of late have exploited \r\nthe United States came from the same region and imitated \r\ntheir methods, but they may have been Mohammedan or \r\nUniat laymen. \r\n\r\nSYRIANS IN NEW ENGLAND \r\n\r\nMr. N. M. Diab, editor of Meraat-ul-Gharh (\"Mirror \r\nof the West\"), the Syrian paper published in New York \r\nCity at 93 Washington Street, states that the Syrians are \r\nwell scattered throughout New England and number about \r\n20,000. The largest colonies are at Lawrence, 6,000; Boston, \r\n5,000; Worcester, 2,000; Springfield, Mass., 1,000; Providence, \r\nR. I., 1,500. The figures include surrounding towns, especially \r\nin the case of Springfield and Providence, the latter including \r\nPawtucket. \r\n\r\nThe colonies in Maine are small. At Lewiston 50 are \r\nreported, divided into ten families. Nine of these attend \r\nthe Greek service and one family attends the Roman Catholic \r\nChurch. Nearly all the men here are peddlers, very few work- \r\ning in the mills, as is the case with the Greeks. Portland \r\nhas fully 100, many being peddlers. There are 200 in Water- \r\nville, variously employed. Small settlements are said to exist \r\nat Bangor, Fort Fairfield, St. Francis, Millinocket, and a few \r\nother towns. The majority of those in Maine are Maronites. \r\nFor the above data I am indebted to Mr. G. L. Foss of the \r\nLewiston Journal. The peddler instinct seems very strong \r\nin the Syrians and is well illustrated in Portland. In that \r\n\r\n30 \r\n\r\ncit&gt;- tlicic arr lil'tcm (li\\\\- i^oods stores whose proprietors are \r\nfrom a single villafi;c in Lebanon and all have a tine reputation \r\nanionji tlic business men of Tort land. Of the two partners \r\nin each of these firms oni' keeps store, ami the other ^oes \r\nal)out thr()ug;h the farniinji; communities with a (lei)artment \r\nwa{i;on. 1 should say that the majority of the Syrians in \r\nMaine are Maronites (Komanists), tiie remaimh-r hein&lt;^ mostly \r\nC)rthodox, excepting a few Protestants and Moslems. \r\n\r\nWlien we turn to the other New England states we find \r\na greater tendency to go into the mills. \r\n\r\nThe only colonies I have discovered in New Ilamii.-hire \r\nare at Nashua and Manchester. I have been told that in \r\nneither place arc they very large and at both cities there are \r\nmany of the Orthodox faith. In Vermont there is a settlement \r\nat Burlington (including Winooski, a mill village near by) \r\nnund)ering about 150. The greater number of this colony \r\nare IVIaronites from ]\\Iount Le])anon. They are all imder \r\nthe Rev. Elias Hendy, who is subject to the Roman bishop. \r\nFather Hendy acknowledges only about 10 as Orthodox and says \r\nall alike attend his Mass. This priest was brought over from \r\nSyria through the instrumentality of the Roman bishop. \r\nHere is illustrated the fact that where there is a small minority \r\nit often, for a while at least, conforms to the majority. At \r\nWillimantic, Conn., it is the other way around. The minority \r\nthere are Roman and they attend the Episcopal Church as \r\nwell as, or better than, the Orthodox, even going to confession \r\nand receiving communion there. The Orthodox there and \r\nelsewhere have been told to attend our services but not to \r\ncommunicate. Last year, however, the attitude of the present \r\nSyrian Orthodox bishop in America changed, and he no longer \r\nwishes his people to attend our services. He has withdrawn \r\nhis request that our clergy minister to Orthodox Syrians \r\nin emergencies. There are, without doubt, other Syrians in \r\nNew Hampshire and Vermont scattered here and there but \r\nI could get no further information regarding them. \r\n\r\nWhen we come to Massachusetts we find them in very \r\nmuch greater numbers. Included in the number given for \r\nSpringfield is a colony at Chicopee of 200, among whom the \r\nPresbyterians have been very active. Also near Springfield, \r\nover the Connecticut border, is a colony of some 200 at Thomp- \r\nsonville. Regarding converts to Protestantism I have found \r\nby experience that the Syrian is sometimes willing to embrace \r\nProtestantism with mental reservations, especially if there \r\nare any material advantages to be gained. The most sincere \r\nProtestants of which I have knowledge are those who have \r\nbeen at the Syrian Protestant College at Beyrout, or whose \r\n\r\n31 \r\n\r\nfriends have been under its influence. As far as I know there \r\nis no regular Protestant congregation with its pastor in New \r\nEngland. Reports have been sent to me stating that there \r\nare no Syrians in Chelsea, in Waltham, or in Plymouth. In \r\nFall River there is a large colony, estimated by Mr. Elias \r\nNassa of 21 West Broadway, Newport, R. I., to be fully 900. \r\nThey are mostly traders or keep small shops. The women \r\ngo about peddling laces. There are a few Syrians in East \r\nBrookfield who are Roman Catholic, and a few near Newbury- \r\nport whose religion is not reported. The number at Lowell \r\nis considerable, and the men, like those at Lawrence and Spring- \r\nfield, are employed in the textile mills. In Lawrence there \r\nare also Syrian barbers, tailors, and shoemakers. \r\n\r\nMr. M. J. Hyder of Springfield, Mass., a cousin of the \r\nRev. Moses Abi-Hyder, priest of the Syrian Church in Lawrence, \r\ngives the following information about the Syrians in Springfield: \r\nThere are in the city proper about 600, of whom 500 attend \r\nthe Maronite Church in Springfield. There are 25 or 30 \r\nOrthodox families, numbering nearh' 100 individuals, who \r\ndepend on infrequent visits from Father Hyder. Last year a \r\nsociety was organized called The Guardians of Innocence Syrian \r\nSociety, with a membership of about 50 men, both Orthodox \r\nand Maronite. They rented a room, and held night school \r\nfor their children, teaching them the Syrian language and \r\nhistory, and instructing them in American customs and man- \r\nners. In Chicopee and Chicopee Falls there are six or seven \r\nfamilies, numbering perhaps 30 people, in Holyoke 25 to 30 \r\nMaronites and the same number of Orthodox, in Indian \r\nOrchard 25 Orthodox, in Westfield 5 Orthodox and 10 Maronite. \r\nMr. Hyder states that in Lawrence the Maronite Church \r\nhas some 1,800 members, and the Orthodox about 1,500. \r\n\r\nIn Rhode Island the largest colonies are at Providence \r\nand Pawtucket, with smaller ones at Woonsocket and at \r\nNewport. Miss H. E. Thomas, secretary of the Charity Organ- \r\nization Society of Newport, reports a few families there. She \r\nsays there are eight families in all including 50 individuals; \r\nfive families yield obedience to Bishop Raphael, the Orthodox \r\nbishop, and three attend the Roman Catholic Church. Mr. \r\nShehadi of 2 Weybosset Street, Providence, gives the following \r\nfacts about the Syrians in Rhode Island: \"I inquired from \r\nseveral sources, but as there is no Syrian bureau in the state \r\nit is hard to get at the exact number. Estimates differ from \r\n3,000 to 5,000. I am incHned to believe the first figure is \r\nmore nearly right.\" There are two Syrian benevolent soci- \r\n?eties in Pawtucket: one called the United Syrian Benevolent \r\nAssociation and the other the Syrian Orthodox Society. \r\n\r\n32 \r\n\r\n'riicrc ;ii'(' (|uiti' :i nuiiilicr of Syr'uiiis of tlic ()illio(io\\ fallli in \r\nCcntrul l*';ills. The divisions in iliis locality socni to In- us \r\nfollows: in rrovidi'iicc^ the most are Muronitos; in Central \r\nFalls, Syrian Orthodox; in rawtuckct, Syrian Orthodox and \r\nRoman Catholic; on tlic whole the Maronitos outnund)er any \r\nother one division. The name of Mr. A. Alid-cl Nour, 238 \r\nHenelit Street, I'rovidence, has been ^iven me as one especially \r\nwell informed on the religious affairs of the Rhode Island \r\nSyrians. \r\n\r\nIn Connecticut GO per cent of all the Syrians work in \r\nmills; in Aliddlctown, where there is a small colony, they work \r\nin the porcelain factory; in Willimantic, in the thread and \r\ncloth mills. In this state they are said to \"be doing finely\" \r\nby one wdio knows them intimately. There are in Willimantic \r\nabout 70. Of these nearly GO are Orthodox, 2 are Moslems, \r\nand 7 or 8 are Roman. Near the city there is one Protestant \r\nfamily, the father of wdiich was licensed as a preacher at the \r\nSyrian Protestant College at Beyrout. Besides working in \r\nthe mills the colonists have here three or four clothing shops, \r\none very prosperous, the owner having recently put up a \r\nthree-story brick building. Fadlou Saba is a good type of \r\nthe Syrian merchant, honest, generous, and firmly Orthodox \r\nin religion. His address is 75 Milk Street. There is a society \r\nhere called The Syrian United Association, which aims to \r\ninclude all. It meets in a room of the parish house of the \r\nEpiscopal Church loaned to them. Its object is fraternal \r\nand benevolent. The leading Syrian in this city is Mr. Joseph \r\nHaddad, an Orthodox and very friendly to the American \r\nChurch. There is a tendency in every colony to follow a \r\nleader. The most forceful, w^ell-to-do man of good family \r\n(the Syrians think much of family) becomes a kind of \"king.\" \r\nIf one wants to influence a community the quickest w-ay is \r\nto secure the support or interest of the \"king,\" and the others \r\nwill usually follow his lead. The men in Willimantic used \r\nto be kei)t informed through their Orthodox papers of the \r\nefforts of the Episcopal Church to befriend them and promote \r\nunity. There are a few Syrians at Norwich, but their numl)ers \r\nwere decreasing at last reports. A very few live at Stafford \r\nSprings, but this colony seems about to disap])ear. At Ansonia \r\nthere are quite a num])er, the majority Orthodox and some \r\nattend the Episcopal Church at intervals. The whole number \r\nis 45 at present, and 15 yield obedience to the Orthodox Bishop \r\nRaphael. Another settlement exists at Danbury where I \r\nshould judge there are some 150. A prominent man among \r\nthem is Mr. Elias K. Ghiz of 177 Main Street. At Meriden \r\nthe postmaster reports a dozen. At Terryville there are a \r\n\r\n33 \r\n\r\nfew (Orthodox) and possibly some at Stamford. It is reported \r\nfrom Naugatuck that the only Syrians seen there are traveling \r\nsales-people who come from New York. It has been difficult \r\nto secure complete information as to Bridgeport. There are \r\nhowever about 100 Syrians in the city, of whom only about \r\n25 are Orthodox. They have no native priest and go to \r\nNew York for the offices of the Church, rather than to the \r\nlocal Russian Church, which is very strong in Bridgeport. \r\nI have been able to hear of only a few Syrians in New Haven \r\nor Hartford. There are no colonies, strictly speaking, there. \r\nAs to the moral condition of the Syrian it is fully up to \r\nthat of other races if not somewhat better. Drunkenness \r\nis not common among them, and they are faithful to their \r\nmarriage ties. They are jealous, however, and quarrelsome. \r\nLaziness seems almost unknown among them and they are \r\neager to save. The same religious divisions exist among them \r\nhere that exist in the old country; and these can be grouped \r\nunder the following heads : \u2014 \r\n\r\n1. \"The Maronites,\" who take their name from their \r\nfirst Monothelitic iMshop, John ]\\Iaron, who died 701 A. D. \r\nThey come from the north part of the Lebanon chiefly. There \r\nare some 230,000 in Syria, and they were originally Monoth- \r\nelites, but, having joined in the Second Crusade in 1182, \r\nrenounced their heresy before the Latin Patriarch of Antioch \r\nand in 1445 were formally united to the Roman Church, \r\nthough allowed to continue the Syrian rite, which of late \r\nyears has become somewhat assimilated to the Latin rite. \r\nIn all probability they form about one half of the Syrians \r\nsettled in New England. \r\n\r\n2. The next largest division is the Eastern Orthodox. \r\nThese Orthodox, about 33 per cent of the Syrians in New \r\nEngland, are all apparently under Bishop Raphael. This \r\nSyrian Bishop derives his authority from the Orthodox Patri- \r\narch of Antioch, but is closely connected with tlie Russian \r\nArchbishop in New York. The Syrian Cathedral is at 320 \r\nPacific Street, Brooklyn, N. Y. \r\n\r\n3. The Uniats are perhaps 7 per cent. These are Easterns \r\nwho for some reason or other have been induced l^y the Romans \r\nto submit to the Latin Church, and who are allowed to retain \r\nmore or less of their Eastern ritual. \r\n\r\n4. Protestants. These are partly converts made in \r\nAmerica and partly those who have been Protestants in the \r\nold country and they include about 7 per cent. \r\n\r\n5. Moslems. These are practically all Druses from \r\nLebanon and Hauran. They seemed at first less inclined \r\nto emigrate but are now somewhat more numerous. They \r\n\r\n34 \r\n\r\nniinilicr !\u00bb(), ()()() in S\\ lia and aic dcsciilicd as indusf rioiis, \r\nliospilaMc, brave, tcMipcrutc (all bcinn rcciuiicd to jiltstaiii \r\nfrom fohacco and wine), cleanly, and very proud of IJicir \r\nl)irtli and pccliiitcc, hut revonKcf'd and (iiid. 'I'licir creed \r\nis an olTsJiool of Moliainniedanisin. \r\n\r\nLouis(&gt; S. Ilougliton in the Sia-rcif says: \"Durint;- (lie years \r\nISDOllM)?, in which Syrians have heen differentiated from \r\nother Turkish subjects, 41,404 Syrians have been admitted \r\nto tlie United States. Although 100,000 is the usual estimate \r\nof the Syrian pojnilation of this country, 70,000 is that of \r\nthe best inforineil Syrians.\" This was in the year 1911, and \r\nthe number now may well be 80,000. \r\n\r\nAlaska is credited with 20; California has 8,000; Montana, \r\n200; Nevada, 700; South Dakota, 200; North Dakota, 1,000. \r\nAmong the most helpful colonies are the; farm settlements \r\nin Iowa, Kansas, Oklahonui, North and South Dakota, Mon- \r\ntana, Wyoming, and Washington, the largest being in North \r\nDakota. \r\n\r\nThe largest colonies are in the cities. New York has \r\n5,000; Lawrence, 6,000; Boston, 5,000; San Francisco, 2,500; \r\nWorcester, 2,000; Philadelphia, 1,500; Pittsburgh, 1,500; \r\nProvidence, 1,500; Chicago, 1,200; Springfield, Mass., 1,000; \r\nLos Angeles, Cleveland, and St. Louis have each 800; Albany \r\nhas 600. Buffalo, Toledo, Detroit, Minneai)()lis, St. Paul, \r\nIndianapolis, and Cincinnati, all have nearly 250 each. Mil- \r\nwaukee and Troy have each 150, and Duluth 56. \r\n\r\nThese cities representing twelve out of fifty-two states \r\nand territories, include about two fifths of the entire Syrian \r\npopulation. The others are scattered among the smaller \r\ntowns and villages of these and the remaining thirty-nine \r\nstates and territories. For instance the 200 in South Dakota \r\nare divided between Deadw^ood, Aberdeen, Sioux City, Lead, \r\nand Sioux Falls, with a num])er living on outlying farms. \r\nThere are 200 in New IMexico, nearl}^ all isolated farmers. \r\nThere are no Syrians in Baltimore, and a few' only in Washing- \r\nton (well-to-do), and in Buffalo a few in a small colony in \r\nthe outskirts of the city. Dr. H. K. Carroll reports, for the \r\nyear 1912, 24 organized churches with 43,000 members. \r\n\r\nBIBLIOGRAPHY ON SYRIANS \r\n\r\nBooks to Consult. \r\n\r\nFour articles by Louise S. Houghton, which appeared in \r\nthe Survey during 1911 and 1912; entitled: The Sources \r\nAND Settlement of the Syrians, their Business Activ- \r\n\r\n35 \r\n\r\nITIES, their Intellectual and Social Status, and The \r\nSyrian as an American Citizen. \r\n\r\nThe Religions of Modern Syria and Palestine. By \r\nF. J. Bliss. Charles Scribncr's Sons, New York, 1912. \r\n\r\nHandbook of Syria and Palestine. By Haskett Smith. \r\nTravels in Syria and the Holy Land. By Burckhardt. \r\nBaedeker's Palestine and Syria. \r\nSyria. An article in the Universal Cyclopaedia and Atlas. \r\n\r\nThe Assyrian Church. By the Rev. W. A. Wigram. \r\n(S. P. C. K.) This deals with the history of the Assyrian \r\nChurch through the early period of Christianity, A.D. 100-640. \r\n\r\n36 \r\n\r\nREPOllT ON Tin: SLAVS \r\n\r\nBy the Rev. Robert Keating Smith, Westfield, jMass. \r\n\r\nTUM SLAVS \r\n\r\nDuring; tlu; liisl (?culurics of the Cliiistiuu cru, while the \r\nGcnnauic pooph's were spicadiiii; throughout western Eurojx', \r\ntlie Slavs were oeeupyinjz; all eastern Kuro])e as far S(juth as \r\nthe lialUan peninsula. The Slavs have formed tiie bulwark \r\nof Christendom afi;ainst the invasions of Huns, Avars, and \r\nTurks, and have a^ain and again repelled the infidel, saving \r\nEurope from destruction. \r\n\r\nIt is curious to observe that the Germans have ])ushed \r\neastward through the center of the western Slavic lands, \r\nmeeting the Magyars, who in their turn meet the Rumanians \r\neastward, so that there is a non-Slavic wedge driven clear \r\nthrough the Slavs from Bavaria through Austria, Hungary, \r\nand Kumania to the Black Sea. We si)eak, therefore, of the \r\nnorthern Slavs and the southern Slavs. Their racial char- \r\nacteristics are marked, there is a strong feeling of common \r\ninterest, more than 90 per cent use the Slavic Eastern Orthodox \r\nor Pravoslav liturgy, and the similarity of their languages \r\nis in striking contrast with the variety which exists among \r\nthe Germanic nations. \r\n\r\nThe best description of the appearance of the northern \r\nSlavs is that given by Miss Emily G. Balch, as follows: \u2014 \r\n\r\n\"The hair, in my typical Slav, is light in childhood, though \r\nnever the pure flaxen of the Scandinavian; with added years \r\nit turns to a deep brown, darkening gradually through succes- \r\nsive ash-brow-n shades. The whole suggestion is of strength, \r\ntrustworthiness, and a certain stolidity, until excitement or \r\nemotion lights uji the naturally rather unexpr(^ssive features. \r\nThis picture is based upon personal opportunities for observa- \r\ntion which have included little acquaintance with Russians. \r\nIt seems to me to agree fairly with that of other observers.\" \r\n\r\n?\"fhe southern Slavs have mostly the dark skin and Mack \r\nhair and eyes characteristic of all southern people. \r\n\r\nOf the total number of Slavs over 2^ per cent are now \r\nin the United States, and at present the Slavic immigrants \r\nform somewhat more than 4 per cent of the iiojndation of \r\nthe United States. There is every reason to believe that \r\nwhtn these people are thoroughlj- assimilated the admixture \r\nwill be of immense advantage to this country. They are \r\na strong and prolific race, patient and thrifty, and are possessed \r\nof great powers of entlurance. Besid(&gt;s this, their love of \r\nhome and family, their interest in the children's education \r\n\r\n39 \r\n\r\nand success, and tlieir devotion to religion ought to make \r\n\r\nus regard them as a substantial addition to our nationality. \r\n\r\nThe Slavs are divided into seven distinct races, some \r\n\r\nof these subdivided into two or more branches. These are: \u2014 \r\n\r\n1. Czechs and Slovaks; subdivided into \r\n\r\nBohemians and Moravians (Czechs). \r\nSlovaks. \r\n\r\n2. Lusatian Serbs or Wends. \r\n\r\n3. Poles. \r\n\r\n4. Russians, subdivided into \r\n\r\nGreat Russians, \r\nWhite Russians, \r\nLittle Russians. \r\n\r\n5. Slovenes. \r\n\r\n6. Croat-Serbs, subdivided into \r\n\r\nCroats, \r\nSerbs. \r\n\r\n7. Bulgarians. \r\n\r\nThe part-Slav races are: \u2014 \r\n\r\n1. Rumanians; claiming descent from the ancient Roman \r\ncolonists in Dacia, by some called the \"Latinized Slavs.\" \r\n\r\n2. Magyars; the Ugrians (Hungarians), a Finnish race \r\nfrom Asia on the male side, probably very largely Slavic \r\non the female side. \r\n\r\n3. Lithuanians; originally a co-ordinate race with the \r\nSlavs, but now undoubtedly a Slavo-Lithuanian mixture. \r\nSubdivided into \r\n\r\nLithuanians, \r\nLetts. \r\n\r\nThe following estimate of the distribution of the Slavic \r\nraces is based upon the article contributed to the Smithsonian \r\nReport for 1910 by Lu])or Niedcrle, Professor of Archeology \r\nand Ethnology in the University of Prague: \u2014 \r\n\r\n1. Bohemians and Moravians (Czechs) 7,000,000 \r\n\r\nSlovaks 3,000,000 \r\n\r\n2. Lusatian Serbs or Wends 100,000 \r\n\r\n3. Poles 19,000,000 \r\n\r\nIn Russia 9,000,000 \r\n\r\nIn Austria. . . .' 5,000,000 \r\n\r\nIn Germany 3,500,000 \r\n\r\nIn the United States 1,500,000 \r\n\r\n4. Russians 11 0,000,000 \r\n\r\nGreat Russians 73,000,000 \r\n\r\nWhite Russians 7,000,000 \r\n\r\n40 \r\n\r\nLittle Kussitins :i(), ()()(). ooii \r\n\r\n111 Russia 2r),(J()().()()() \r\n\r\nIII Cali.'ia ;i,7.\")(MI(l() \r\n\r\nIn lluiiiiaiy TOO.OOO \r\n\r\nIn Aiiu'i-ica . lOO, ()()() \r\n5. Slovenes 1, .-)()(),()()() \r\n\r\n0. Croats and Serbs 9,0()0,()()U \r\n\r\nIn Austria-Hunjiiiry :i,r)()(),()(l() \r\n\r\nIn Bosnia anil Herzegovina 2, ()()(), OOO \r\n\r\nIn Servia 2,800,000 \r\n\r\nIn MonteneoTO 350,000 \r\n\r\nIn Okl Scn-via, Macedonia, and \r\n\r\nAlbania 4()().()()() \r\n\r\nIn America 300.000 \r\n\r\n7. Bulgarians 5,000,000 \r\n\r\nIn Bulgaria 3.000,000 \r\n\r\nIn Macedonia 1,200,000 \r\n\r\nInThracia 000.000 \r\n\r\nInRus.sia 180,000 \r\n\r\nIn Rumania 100,000 \r\n\r\nTo these may be added th(&gt; part-Slavic races, which have \r\nmuch Slavic intermixture, and considerably resemble in \r\ncustoms the neighboring Slavic nations, but do not speak \r\na Slavic language, and are not of Slavic origin. These are: \u2014 \r\n\r\n1. Rumanians (AVallachs or Vlachs) 9,500.000 \r\n\r\nIn Rumania 5,500,000 \r\n\r\nIn Austria-Hungary 2,300,000 \r\n\r\nIn Russia 1,100,000 \r\n\r\nIn Macedonia and Thracia 300,000 \r\n\r\nIn Bulgaria 100,000 \r\n\r\nIn Servia 200,000 \r\n\r\n2. Magyars 9,000,000 \r\n\r\n3. Lithuanians and Letts 3,500,000 \r\n\r\nLithuanians proper 2,000,000 \r\n\r\nLetts 1,500,000 \r\n\r\nThe following table is fairly accurate: \u2014 \r\n\r\nNumber in Native Land. Number in U. S. \r\n\r\nBohemians 5,000,000 500,000 \r\n\r\nMoravians 1,700,000 5.000 \r\n\r\nSlovaks 2,500,000 400,000 \r\n\r\nLusatian Serbs or Wends , . . 100,000 1,000 \r\n\r\nPoles 17.500.000 1 ,500,000 \r\n\r\nRussians 1 10,000,000 500,000 \r\n\r\nSlovenes 1,500,000 100,000 \r\n\r\n41 \r\n\r\nCroatians 2,500,000 300,000 \r\n\r\nSerbs 6,500,000 150,000 \r\n\r\nBulgarians 5,000,000 40,000 \r\n\r\nRumanians 9,500,000 100,000 \r\n\r\nMagyars 9,000,000 300,000 \r\n\r\nLithuanians 2,000,000 200,000 \r\n\r\nLetts 1,500,000 35,000 \r\n\r\nReligiously the Slavs are divided as follows: \u2014 \r\n\r\nPer cent \r\n\r\nBohemians, Roman Cathohc 97 \r\n\r\nProtestant (Calvinistic) 3 \r\n\r\nMoravians, Roman Catholic 94 \r\n\r\nProtestant (Calvinistic) 6 \r\n\r\nSlovaks, Roman Catholic 60 \r\n\r\nEastern Orthodox : 10 \r\n\r\nUniat 5 \r\n\r\nProtestant (Lutheran) 20 \r\n\r\nProtestant (Calvinistic) 5 \r\n\r\nWends, Roman Catholic \r\n\r\nProtestant (Lutheran) \r\n\r\nPoles, Roman Catholic 98 \r\n\r\nOld Catholic 2 \r\n\r\nRussians, Eastern Orthodox 89 \r\n\r\nUniat (in Austria) 3 \r\n\r\nDissenters (Raskolniki) 8 \r\n\r\nProtestant (Stundists) (Negligible) \r\n\r\nSlovenes, Roman Catholic 100 \r\n\r\nCroats, Roman Cathohc 100 \r\n\r\nSerbs, Eastern Orthodox 99.98 \r\n\r\nUniat 0.02 \r\n\r\nBulgarians, Eastern Orthodox 100 \r\n\r\nThe part-Slavs as follows: \u2014 \r\n\r\nPer cent \r\n\r\nRumanians, Eastern Orthodox 74.3 \r\n\r\nUniat 24.3 \r\n\r\nRoman Catholic 1-4 \r\n\r\nMagyars, Roman Catholic 50 \r\n\r\nProtestant (Calvinistic) 49 \r\n\r\nProtestant (Unitarian) 1 \r\n\r\nLithuanians, Roman Cathohc 95 \r\n\r\nEastern Orthodox 4 \r\n\r\nProtestant (Lutheran) 1 \r\n\r\nLetts, Protestant (Lutheran) 90 \r\n\r\nRoman Catholic 6 \r\n\r\nEastern Orthodox 4 \r\n\r\n42 \r\n\r\nl',ll'.l.I()(il{AlMIY ON 'I'llI': SLAVS \r\nThe Slavs in (ieneral. \r\n\r\nOur Slavic Fellow Citizens. ]^y Emily C&gt;. I'&gt;al( h. \r\nNew York, 10 10. \r\n\r\nThe Wiiiuli'ool of Europe, liy A. and E. Colquhoun. \r\nNew York, 1007. \r\n\r\nAliens or Americans. By Ilowurd B. Grose. New \r\nYork, 1900. \r\n\r\nOn the Trail of the Immkjrant. By Edward A. Stcinor. \r\nChicago, 1900. \r\n\r\nThe Immigrant Tide. By Edward A. Steiner. New \r\nYork, 1909. There is in this book a good discussion of religious \r\nand moral problems. \r\n\r\nThe Slav Invasion and the Mine Workers. By F. \r\nJulian Warne. Philadelphia, 1904. \r\n\r\nThe New Immigration. By Peter Roberts. New York, \r\n1912. \r\n\r\nThe article on Slavs in the Encyclopedia Britannica, 11th \r\nEdition, is most excellent. \r\n\r\nGeographical and Statistical View of the Contem- \r\nporary Slav Peoples, with a map, to be found in the Smith- \r\nsonian Institution Report for 1910 (pages 599-612), is an \r\nimportant document by Lubor Niederle, professor of Archaeology \r\nand Ethnology, at the Bohemian University, Prague. \r\n\r\nBaedeker's Austria-Hungary, 1905, is singularly accurate \r\nand contains much descriptive and statistical information. \r\n\r\nRanke's Servia, Bosnia, and the Slave Provinces, \r\nis a valuable work to consult, representing a view of the South- \r\nern Slavs in 1850. This book is published in Bohn's Library, \r\n1853. \r\n\r\nFifty Years in Constantinople. By George Washburn. \r\nBoston, 1909. This is an account of Robert College, Con- \r\nstantinople, and is very interesting in its references to the \r\nSouthern Slavs. \r\n\r\nThe United States Religious Census Report of 1906 \r\ngives statistical information regarding the use of Slavic lan- \r\nguages in various churches in the United States, with a sum- \r\nmary of the Eastern Orthodox Churches in this country at \r\nthat date. \r\n\r\nConversion of the West: The Slavs. By Rev. G. F. \r\nMaclear. London, S. P. C. K., 1879. This is very concise, \r\nclear, and interesting. \r\n\r\n43 \r\n\r\nTHE BOHEMIANS \r\n\r\nThe nature of Bohemia, a fertile, undulating basin, sur- \r\nrounded by formidable mountains and containing nearly every \r\nnecessary natural product, makes it, as Goethe said, \"a con- \r\ntinent within the European continent,\" and the history of \r\nBohemia, a struggle to maintain an independent nationality \r\nby repelling successive invasions, is more like that of an insular \r\ncountry. Indeed, had Bohemia's mountains been England's \r\nseas her history would have been similar, especially in religion. \r\n\r\nThe Bohemians are pure Czechs, the most highly educated \r\nof the Slavic races. They have lived from the first in unending \r\ncontention with the Germans, who surround them on three \r\nsides. During the last century Bohemia has become an indus- \r\ntrial state, and has grown to be not only the chief manufacturing \r\nprovince of Austria but also one of the first manufacturing \r\ncountries of Europe. \r\n\r\nThe population of Bohemia is 6,320,000, made up of \r\n5,000,000 Bohemians (Czechs) and 1,300,000 Germans on the \r\nborders of Bavaria and Saxony, with a scattering of Jews. \r\n\r\nIt may ])e well to note that the popular use of the word \r\n\"Bohemian\" is founded upon a French misunderstanding of the \r\nGypsies who first came into France from Rumania by way \r\nof Bohemia. So called \"Bohemian\" ways are therefore \r\nGypsy ways, and nothing could be farther from the orderly, \r\ngentle, trustworthy, and home-loving nature of the Bohemian \r\nCzechs. \r\n\r\nTo get at the religious status of the Bohemians a short \r\nstudy of the history of Bohemia is necessary. This is here \r\ngiven: \u2014 \r\n\r\nThe attempts of the German missionaries to bring Chris- \r\ntianity to the Czechs in the 9th centurj'^ were not successful, \r\nand it was through the Greek Church that the Bohemians \r\nbecame Christian. Cyril and Methodius, who were Thessalo- \r\nnians, were sent from Constantinople as missionaries to the \r\nSlavs in 860. Cyril translated into the Slavic tongue the \r\nliturgy of the Greek Rite and also the Epistles and Gospels. \r\nHe invented for the pur])ose an alphabet l)ased upon the \r\nGreek, called therefore the Cyrillic alphabet and in constant \r\nuse to-day in eastern Europe. This Old Slavic is the liturgical \r\nlanguage of the Russian, Bulgarian, and Servian churches \r\nat the present time. The Czechs of Boh(&gt;mia and Moravia \r\neagerly received Christianity in this form, for it was actually \r\nthe establishment of a Slavic national church of the Oriental \r\nRite. \r\n\r\nThe Latin Archbishop of Salzburg (a German) protested \r\n\r\n44 \r\n\r\nagainst the cxlcusiou of the Sl;i\\ic-( lirrk Mite, lnil 1\\)\\h; \r\n\u2022lolin \\'lll ill 880 j;uv(&gt; permission to u&gt;c the Sl;i\\ic lauKuaRc^ \r\nforever in tlic Mass and in (he whole lit ur\u00abiv and offices of \r\nthe Cluircli, and Methodius was upjjointcd Bishop of l*annoniia \r\n(Bohemia and Moravia). In \\)7'A Praj;ue was mach- the see \r\nof a Ijisjiop. in 10;i8 Servius became Bishop of Praji;ue. Ho \r\ndevoted his encrjiiies to al)olishin}^ tlie Slavic Rite and orf;anized \r\nth(&gt; Church on tlie model of the (Icrnian I^onian (\"atholic \r\nChurch. \r\n\r\nIn 1075 Pojie Gregory Vil finally condemned the Slavic \r\nliturgy and withdrew it from the Church, declaring that \r\n\"the use of the vernacular was conceded oiily on account of tem- \r\nporary circumstances which have passed aicay.\" The Slavic \r\nliturgy however, having spread also among the Servians, \r\nRussians, and Bulgarians, continued to be used in Bohemia \r\ncontemporaneously with the Roman liturgy. When in 1350 \r\nthe famous Abbey Emaus was built in Prague and the monks \r\nmoved into it they were using the Slavic liturgy unchanged. \r\nIn fact there was never willing submission to Rome, and \r\nin the 14th century the Bohemians were even more inclined \r\nto establish a national Church. In 1344 the Bishop of Prague \r\nwas made Archbishop in response to the demand that Bohemia \r\nbe made independent of the German Archbishop of Mainz. \r\n\r\nAn influence of deep significance entered with the marriage \r\nof Anne of Bohemia to Richard II of England in 1381. Both \r\nEngland and Bohemia were independently striving to reform \r\nthe Church. The attendants of the new queen became inter- \r\nested in the writings of Wyclif (1324-1384) and sent them \r\nhome to Bohemia. There were already English students at \r\nthe University of Prague and the result of this intercommu- \r\nnication was far reaching in both countries. John Hus (1369- \r\n1415) precipitated the struggle to return at least to the freedom \r\nof the ancient Slavic Church of the people, and in 1417 the \r\n\"Articles of Prague\" Avere presented to Rome, demanding \r\nthat the Word of God be freely preached, that the Sacrament \r\nbe administered to the people in both kinds, and that the \r\nclergy possess no property nor temporal power. Then began \r\nthe \"Crusades\" of the German Romanists against Bohemia \r\nlasting for 15 years and resulting in victory for the Bohemians. \r\nIn 1435 Pope Martin consented to the demands of the Articles \r\nof Prague, and the Calixtine or Utraquist Church was estab- \r\nlished in 143G (so called because of the demand for the Chalice, \r\nor the Communion in both kinds). John Rokyan was elected \r\narchbishop and the ancient Slavic language was restored in \r\nthe liturgy, but at the same time the Roman Church con- \r\ntinued among the Germans in Bohemia, and constant struggles \r\n\r\n45 \r\n\r\nalways resulted in favor of Rome, especially as the continued \r\ncolonization of Germans increased the anti-Bohemian element. \r\nThe Utraquist Church endeavored in every way to be acknowl- \r\nedged by Rome, claiming to be truly Catholic and Orthodox, \r\nbut Pope Nicholas in 1455 formally repudiated the compacts \r\nof the Articles of Prague. In 1452 the Bohemian bishops \r\nbegan a movement to appeal to the Patriarch of Constanti- \r\nnople, but the fall of Constantinople before the Turks in \r\n1453 frustrated this. \r\n\r\nThe Protestant element of the Reformation now entered \r\nin. Those who had followed Count Ziska in the Hussite \r\ncontroversies had organized themselves into a community \r\nknown as \"Taborites.\" They rejected all the Sacraments \r\nbut Baptism and opposed the Catholic rites and ceremonies. \r\nThe community was dissolved but afterwards the \"Unity \r\nof the Brethren\" was organized and sought connection with \r\nthe Waldenses, from whom they received a bishop in 1457. \r\nThe disestablishment of the National (Utraquist) Church was \r\nrepeatedly demanded by the Brethren, and in this lay the \r\nfuture downfall of Bohemia. In 1556 the Jesuits were intro- \r\nduced and the re-establishment of the Roman Church went \r\nsteadily on. In 1562 the Roman Archbishop of Prague was \r\nrestored after an interval of a century and a quarter. Mean- \r\nwhile the Brethren became disintegrated and were diverted \r\ntoward Lutheranism in 1528, and Calvinism in 1546. The \r\nUtraquist Church existed nevertheless with various vicis- \r\nsitudes until 1620, when the Thirty Years' War destroyed \r\nall that was distinctive of Bohemia and reduced the population \r\nfrom 4,000,000 to 800,000. The original stock of the Utraquists \r\nrather than turn Protestant returned to a nominal obedience \r\nto the Church of Rome. In 1595, profiting by Rome's experi- \r\nence with Bohemia, Pope Clement V granted to the Russians \r\nin Galicia all that the Bohemians had demanded in the Utra- \r\nquist Church, and thus the Uniat Church was formed, but \r\nit was too late to take the same action for Bohemia. \r\n\r\nTo-day the Bohemians are mostly but nominal Roman \r\nCatholics and the men go to church very seldom. For this \r\nreason very many Bohemians have become Freethinkers. \r\nThe Germans in Bohemia are principally Roman Catholics, \r\nand this fact increases the Bohemian indifference to the Church \r\non account of the bitter antagonism between the two races. \r\nThere are about 50 congregations with 150,000 members \r\nof the Bohemian Reformed Church (Calvinistic), corresponding \r\nto the Dutch Reformed and Presbyterian churches. All \r\nLutherans in Bohemia are German. The American Con- \r\ngregational Church has a mission station in Prague. \r\n\r\n46 \r\n\r\nThere are 500, UOU Jiulieiuians in the I'liited States, with \r\n100,000 in Chicafto, 45,000 in Cleveland, and :^0,000 in New- \r\nYork City, and the remainder largely in the northern Mis- \r\nsissippi valley states. The number in New Englanil is probably \r\nas follows: \u2014 \r\n\r\nMaine 50 \r\n\r\nNew Hampshire 20 \r\n\r\nVermont 10 \r\n\r\nMassachusetts 1,800 \r\n\r\nRhode Island 100 \r\n\r\nConnecticut 1,500 \r\n\r\nThe principal centers in New^ England are West Springfield \r\n(500), Westfield (450), South Boston (250), New Bedford \r\n(250), Easthampton (50), Northampton (50), and Turners \r\nFalls (50), Massachusetts; and Bridgeport (500), South \r\nNorwalk (300), Middletown (200), East Haddam (250), Con- \r\nnecticut; while along the Connecticut River from Saybrook to \r\nHartford there are some 50 families settled as farmers. \r\n\r\nThe Bohemians were the earliest of all the Slavic immi- \r\ngrants to this country. Bohemian peasants have settled \r\nin the northwestern states, where they are now intelligent \r\nand prosperous farmers. The later immigrants have been \r\nskilled laborers, tailors, carpenters, machinists, bakers, and \r\ncigar makers. They are thrifty and honest, law-abiding, \r\ncareful of their children, and as a rule they are property owners. \r\nThe New York City tenement inspectors report that the \r\nBohemians are perhaps the cleanest poor people in the city. \r\nMusic is their passion, and hardly a Bohemian family can \r\nbe found w^ithout a piano or organ and one or two violins. \r\nThe boys are almost without exception excellent singers, \r\nabove the average (a fact that has not yet been discovered \r\nby many of our choir masters), and in addition they are regular, \r\nattentive, and orderly, sensitive to rebuke, and eager to do \r\nw^ell. \r\n\r\nIn America the Catholic Bohemians resent any approach \r\nby Protestants and claim to be Roman Catholics, although \r\nbut few of the men attend church, and the women are loyal \r\nonly to the extent of having the children baptized by the \r\nRoman priest, but they are satisfied with Protestant or civic \r\nmarriage, and are willing to send their children to Protestant \r\nSunday schools, although wholly for educational and social \r\nreasons. Out of 500,000 Bohemians in this country not \r\nmore than 200,000 can be claimed as loyal Roman Catholics. \r\nThe Reformed naturally find their place among the Pres- \r\nbyterians or Congregationalists, who cannot account for as \r\n\r\n47 \r\n\r\nmany as 10,000. In the Northwest, centering about Chicago, \r\nthere must be in the neighborhood of 100,000 Freethinkers \r\namong the Bohemians, who carry on a regular propaganda \r\nof infideHt}^ with Sunday congregations and Sunday schools \r\nin which every effort is made to inculcate disbelief in God, \r\nalthough the principal design is to destroy loyalty to the \r\nRoman Catholic Church. It is safe to say that there are \r\nin the United States 200,000 Bohemians who are nominally \r\nRoman Catholics but are actually Catholics who represent \r\nthe inherited instinct of the national independent Church. \r\nHow to reach these people and the Freethinkers is one of the \r\nlargest problems that Christianity is confronted with among \r\nour immigrant peoples. It is a fact that Bohemians will \r\nnot attend Mass where the congregation is mostly German, \r\nbecause of the mutual antagonism, and they are averse to \r\nassociating with the Poles or the Irish, both of whom they \r\nconsider their inferiors. Indeed, they can only be counted \r\nupon by the Roman Church in congregations where they have \r\nthe preponderance, and even in these the minority must be \r\nlarge enough to suppress the assertive independence of the \r\nBohemians. \r\n\r\nWhere Catholic Bohemians are not in touch with the \r\nRoman parish where they live, and discover our Communion, \r\nthey seek the Church for marriage, baptism, and even con- \r\nfirmation, but very few of our priests know enough about \r\nthe Bohemians to give them the kind of pastoral attention \r\nthey crave. Bohemians who know our Church to l)e identical \r\nwith the Church of England (which they call the English \r\nCathohc Church) call ours the \"English CathoHc Church.\" \r\nIn talking with these people about the history of their country, \r\nwith which they are all familiar, they are found to be in sym- \r\npathy with John Hus and the Catholic Reformation for which \r\nhe stood. The patron saint of Bohemia is St. John Nepomuk, \r\nbut intelligent Bohemians know that this is a fiction for John \r\nHus, and statues of the patron saint are often original statues \r\nof John Hus with a halo added. The Bohemians, like the \r\nEngHsh, are born and bred to the Western Liturgy; they could \r\nnot be brought to the Pravoslav or Eastern Orthodox, so that \r\nthe only alternative of the Latin Rite is the Anglican. For \r\nat least 200,000 Bohemians in the United States who are \r\nnot really Roman Catholics and emphatically will not be \r\nProtestants, our Church of all others ought to have a mission. \r\nIt must be noted that the whole training of these people \r\nnaturally makes them look for the outward evidences of \r\nEucharistic vestments and altar candles, Avhile the service \r\nof Morning Prayer is utterly confusing to them. In this \r\n\r\n48 \r\n\r\nconnoftioii it will 1)(&gt; iulcrcstinp; to note thai in 1855 an altcinpt \r\nwas made by our Cliurcli in St. Louis to roach the Jifjhcinians, \r\nand a part of the Prayer book was Iranslatod into the ('zcch \r\nlanguage. Morning and Evening Prayer, so provided, how- \r\never, did not a])peal to them, and the attempt was without \r\nr(&gt;sult. \r\n\r\nChurches in the United States which use the Bohemian \r\nlanguage (according to the Religious Census of 190G) are \r\nas follows: \u2014 \r\n\r\nRoman Catholic 175 churches, 175,000 members. \r\n\r\nPresbyterian 27 churches, 2,500 members. \r\n\r\nCongregational 10 churches, 550 members. \r\n\r\nMethodist 9 churches, 800 members. \r\n\r\nReformed (Dutch). . . 2 churches, 115 members. \r\n\r\nBaptist 3 churches, 230 members. \r\n\r\nBIBLIOGRAPHY ON THE BOHEMIANS \r\n\r\nBohemia, an Historical Sketch. By Count Lutzow. \r\nLondon, 189G. \r\n\r\nThe Story of Prague. By Count Lutzow. London, \r\n1902. \r\n\r\nThe Life and Times of Master John Hus. By Count \r\nLutzow. New York, 1909. Count Lutzow is a. Bohemian, \r\nholding degrees from Oxford and Prague, and he writes the \r\nmost lucid English. His life of Hus is the best account ever \r\nwritten of the Bohemian Pre-Reformation. \r\n\r\nConversion of the West. The Slavs. By Rev. \r\nG. F. Maclear. London, S. P. C. K. 1879. \r\n\r\nGuide to the Bohemian Section in the Austrian \r\nExhibition in London. 1906. Edited by various Bohemian \r\nwriters on the History, Industries, Customs, and Religion \r\nof the Bohemian people. London, 190G. \r\n\r\nBohemia, in \"Story of the Nations\" Series. By C. E. \r\nMaurice. New York, 1896. \r\n\r\nOur Slavic Fellow Citizens. By Emily G. Balch. \r\nNew York, 1910. \r\n\r\nBohemia and the Czechs. By Will S. Monroe. Boston, \r\n1910. \r\n\r\nPictures from Bohemia. By James Baker. Religious \r\nTract Society, London. \r\n\r\nOn the Trail of the Immigrant (Chap. 15). By Edward \r\nA. Steiner. Chicago, 1906. \r\n\r\nThe article on Bohemia in the Encyclopedia Britannica, \r\n11th Edition, is excellent. \r\n\r\n49 \r\n\r\nA good many very interesting magazine articles have \r\nbeen written on the Bohemian immigrants, for wliich see \r\na Periodical Index. \r\n\r\nThe Champlain Educator for January-March, 1906, con- \r\ntains an article by Kohlbek on the Roman Catholic Bohemians \r\nin the United States. \r\n\r\nTHE MORAVIANS \r\n\r\nThe Moravians are Czechs, very closely related to the \r\nBohemians. In fact, Moravia was united with Bohemia \r\nfrom the 12th century until 1849. The valleys of Moravia \r\nare very fertile and the inhabitants are for the most part \r\ncontented and modestly prosperous. There is very little \r\nemigration. The population is about 2,500,000, of whom \r\n1,700,000 are Czechs and about 650,000 are Germans. \r\n\r\nReligiously the Moravians are Roman Catholics, although \r\ntheir adherence is almost like that of the Bohemians, nearly \r\nnominal. The Protestants are members of the Reformed \r\nChurch, which has 30 congregations with perhaps 100,000 \r\nmembers. \r\n\r\nMoravians are entirely absorbed by the Bohemians in \r\ntheir immigration to America, so that their number (which \r\nis very small) is not shown. There is a colony of Protestants \r\nfrom Moravia in Texas who have organized themselves into \r\na body called The Evangelical Union of Bohemian and Mora- \r\nvian Brethren. In 1906 this body had 15 churches with perhaps \r\n3,000 members. \r\n\r\nThe Protestant body known as the Moravian Church was \r\nfounded in America so early in the 18th century that its mem- \r\nbers can hardly be considered in this connection. They have, \r\neven from the first, been very largely Germanized. They \r\ncarry on among their many missionary enterprises, however, \r\na mission among the Germans in Moravia and Bohemia. \r\n\r\nInteresting as the history of the religious body of the \r\nMoravian Church may be, it is really more of a German than \r\na Slavic movement, and does not come within the scope of \r\nthe present Report. \r\n\r\nThe books listed for the Bohemians also describe the \r\nMoravians. \r\n\r\nTHE SLOVAKS \r\n\r\nIt seems undoubtedly a fact that the Slovaks are the Slavs \r\nwho first pushed out from western Dacia the ancient Rumanians, \r\n\r\n50 \r\n\r\n;uul tlii'ii t tifinsclvcs were dislodifcd l)\\- (lie Magyars coiiiiiiti; \r\nin from Asi;i. In llic (illi century they sccin to have occupied \r\ntiio t(&gt;rri(ory of lluii,u;:uy proper, and after the 9tli century \r\nthey wvrv ilriven into the hisiihinds of Moravia and the north- \r\nwestern mountains of Hungary, many maintaining themselves, \r\nhowever, in suuiU agricultural communities as far south as \r\nServia. It is a (piestion whether the military Magyars brought \r\nmany women with tluMu into the con(iuered territory, and the \r\nprobability is that a large ])()rtion of tlu; Slovak race was \r\nabsorbed by them in marriage, especially among the aristoc- \r\nracy. The burning questions of race conflict in Austria- \r\nHungary include the struggle of the Slovaks against further \r\nMagyarization. The right to use the Slovak language in \r\nschools or churches is denied by the Hungarian government, \r\nbut the Slovaks have caught the s])irit of the Slav awakening \r\nand are to-day fighting the Magyar statement, made in the \r\nHungarian parliament, that \"there is no Slovak nation.\" \r\n\r\nThe Slovaks speak what is practically a dialect of the \r\nCzech language. The pure Slovaks inhabit the highlands \r\nof Moravia and the northwestern boundary of Hungary, \r\nbut they are found still \" Unmagyarized,\" in groups in many \r\nparts of Hungary, having villages of their own in which they \r\npreserve their own language and customs in the midst of \r\nother nationalities. For centuries the Slovaks made the \r\ntinware of Europe, wandering from country to country, and \r\nin England they were called \"Tinkers,\" and were confounded \r\nwith the Gypsies. \r\n\r\nThe Slovaks number about 3,000,000. It is estimated that \r\nthere are about 400,000 in the United States, but it is difficult \r\nto keep an accurate account of them, for they go back and \r\nforth between this country and the home land continually \r\nin great numbers. They are very commonly called \"Slavish,\" \r\nand now and then one calls himself \"Hungarian.\" They \r\nfind work here mostly as laborers in mines and factories. \r\nWhen they settle down they prove to be very thrifty and \r\nprosperous. They have tinware factories in New York City, \r\nPhiladelphia, and Chicago. There are a good many farmers \r\nin the Middle West and also in New England. \r\n\r\nThe number in New England may probably be as follows: \u2014 \r\n\r\nMaine 500 \r\n\r\nNew Hampshire 200 \r\n\r\nVermont 400 \r\n\r\nMassachusetts 2,500 \r\n\r\nRhode Island 200 \r\n\r\nConnecticut 10,000 \r\n\r\n51 \r\n\r\nReligiously, about one half of the Slovaks are Roman \r\nCatholics of the Latin Rite. There are a number of Orthodox \r\nin every Slovak community, and there are a few Uniats. \r\nAbout one quarter are Protestants, most of these Lutherans, \r\nthe rest Reformed. \r\n\r\nIn the United States the Slovak Lutherans are organized \r\ninto the Slovak Evangelical Lutheran Synod of America, \r\nwith 59 church buildings and some 12,000 members in the \r\nNorth Atlantic and Middle States. \r\n\r\nThe churches in which the Slovak language is used are as \r\nfollows (Census of 1906): \u2014 \r\n\r\nRoman Catholic 60 churches, 78,000 members. \r\n\r\nLutheran 63 churches, 13,000 members. \r\n\r\nCongregational 4 churches, 176 members. \r\n\r\nPresbyterian 1 church, 105 members. \r\n\r\nBaptist 1 church, 58 members. \r\n\r\nMethodist 1 church, 17 members. \r\n\r\nBIBLIOGRAPHY ON THE SLOVAKS \r\n\r\nThe Slovaks of Hungary. By Thomas Capek. New \r\nYork, 1906. This is an important book, and covers the \r\nground better than any other on the Slovaks. \r\n\r\nOur Slavic Fellow Citizens. By Emilj^ G. Balch. \r\nNew York, 1910. \r\n\r\nAUSTRO-HUNGARIAN LiFE IN ToWN AND CoUNTRY. By \r\n\r\nFrancis H. E. Palmer. New York, 1903. \r\n\r\nAliens or Americans. By Howard B. Grose. New \r\nYork, 1906. \r\n\r\nOn the Trail of the Immigrant (Chap. 13). By Edward \r\nA. Steiner. Chicago, 1906. \r\n\r\nThe article on Slovaks in the Encyclopedia Britannica, \r\n11th Edition, is too short to be of much value. \r\n\r\nTHE LUSATIAN SERBS, OR WENDS \r\n\r\nThe Slavic movement westward was arrested by the \r\nGermans at the banks of the River Elbe. From the bound- \r\naries of Bohemia to the Elbe extended powerful settlements \r\nof a distinct Slavic race, known as the Elbe Slavs, but now \r\nmore commonly called the Lusatian Serbs or Wends. In \r\nthe 14th century these people were included in the kingdom \r\nof Bohemia, but before that time they had begun to be over- \r\nwhelmed and assimilated by the Germans. They were, \r\nas time went on, completely surrounded by Germans, and \r\nby the loth century they existed only in scattered colonies. \r\n\r\n52 \r\n\r\nTo-day there iTinains hut a frap;incnt of lliese jjcoplc inhahilins \r\na circuinsfrihcil area hetweeii tlie cities of Jierliu and Dresden, \r\nstill speukins a distinct dialect of the Slavish tongue called \r\nWendish. They ninnber now about 100,000. \r\n\r\nIn the year 1S54 about 400 of these people touiid their \r\nway as ininiij;rants to Texas, and there are about l.OOO in \r\nsmall settlements in that state, one of which is a town named \r\nSerbin (from Serb). There is a Lutheran churcli numbering \r\n05() members in one of these settlements, where the Wendish \r\nlanguage is used in the service, for the ancient language is \r\nstill i^reservcd by these people. \r\n\r\n^^'hile unimportant from an intlustrial or religious stand- \r\npoint, these immigrants are most interesting from an ethno- \r\nlogical point of view. There is something pathetic in the \r\njiresence among us of representatives of a doomed and fast \r\ndisappearing race which may become extinct in another \r\ngeneration. \r\n\r\njNIiss l^aU'h in Ouii Slavic Fellow^ Citizens describes \r\nthese people and their settlement in Texas. \r\n\r\nProfessor Niederle describes the \"Luzice Serbs\" in his \r\npaper in the Smithsonian Report for 1910. \r\n\r\nIn Rev. G. F. Maclear's Conversion of the West: The \r\nSlavs, a chapter is devoted to the Ancient Wends. \r\n\r\nTHE POLES \r\n\r\nThe Poles have remained in the same locality from pre- \r\nhistoric times. Poland was the leading power of eastern \r\nEurope from 1400 to 1600, and her history is full of war and \r\nromance. Caught at last between the powerful governments \r\nof Russia, Germany, and Austria, her national identity was \r\ncrushed, and the three partitions of her territory were made \r\nin 1772, 1773, and 1774, \r\n\r\nA few Poles were converted to Christianity by the Bohe- \r\nmians, but Christianity made very little headway until about \r\nthe year 1000. The influence of Roman Catholic Germany, \r\nsteadily brought to bear, eventually prevailed, and to-daj' \r\nthe Poles are among the most loyal Roman Catholics. There \r\nare a few Polish Lutherans but these are so through intermar- \r\nriage with Germans. \r\n\r\nPerhaps the best description of the Poles in a short sentence \r\nis the following given by Dr. J. G. Wilson: \"The Poles in \r\ncommon with all Slavs possess a peculiar combination of \r\neastern and western civilization. They love political freedom, \r\nbut are easily caught by the glitter and pomp of a throne. \r\nThey are individually poor business men. They possess great \r\n\r\n53 \r\n\r\nintellectual gifts, they are almost universal linguists. They \r\nare versatile rather than profound. They have a love of \r\nindividual freedom almost to the point of anarchy.\" \r\n\r\nThe number of Poles in Europe is about 17,500,000, divided \r\nas follows: in Russia 9,000,000, in Austria (western Galicia) \r\n5,000,000, and in Germany 3,500,000. The first Poles to \r\ncome to the United States came from eastern Prussia, and \r\nthis immigration from Germany's part of the divided kingdom \r\nis about at an end. The next immigration, from Austria, \r\nis \"also nearly finished, and to-day 8 per cent of the Poles \r\nare citizens of the United States. They enter as unskilled \r\nlaborers, having at home worked in the fields during the \r\nsummer and in factories during the winter. They find occupa- \r\ntion in every branch of work in this country, and are growing \r\nin prosperit}'^ as laborers, business men, and farmers. In \r\nmany of our cities they form a large part of the population, \r\nand the men and w^omen are organized into mutual protective \r\nsocieties, both religious and patriotic. They build large \r\nparish churches and parochial schools, and are thus settled \r\nin New England and through all the country westward, the \r\nprincipal centers being Chicago, Buffalo, and Milwaukee. \r\nThere are now 1,500,000 in the United States. \r\n\r\nThe number of Poles in New England is as follows: \u2014 \r\n\r\nMaine 2,000 \r\n\r\nNew Hampshire 5,000 \r\n\r\nVermont 5,000 \r\n\r\nMassachusetts 100,000 \r\n\r\nRhode Island 10,000 \r\n\r\nConnecticut 70,000 \r\n\r\nAlthough the Poles are very ardent Roman Catholics, \r\nthe Old Catholics in Poland now number 300,000 adherents. \r\n\r\n^ defection from Papal authority occurred in 1904, resulting \r\nin the organization of the Polish National Church of America. \r\n\r\nJ he best account of this movement is given in the United \r\nStates Rehgious Census of 1906 (Vol. 2, page 500). The \r\nfollowing is condensed from this account: \u2014 \r\n\r\n\"With the increasing immigration from Poland, and the \r\nestablishment of large Polish Roman Catholic churches in \r\na number of American cities, misunderstandings and disputes \r\ndeveloped between the ecclesiastical and the lay members \r\nof the Polish parishes. These were occasioned chiefly by \r\ndissatisfaction on the part of the laymen with the 'absolute \r\nreligious, political, and social power over the parishioners' \r\ngiven by the Council of Baltimore in 1883 to the Roman \r\nCatholic priesthood; and by the rather free exercise of that \r\n\r\n54 \r\n\r\npower oil tlic pint of (?('rt:iiii Ronuin Catholic priests. The \r\nsituation was a^f^ravatt'd, in some cases, by the placing of \r\nother tlian ToUsh i)riests in charge of Pohsli churches. The \r\nresult was that disturbances arose, wliich developed at times \r\ninto riots. \r\n\r\n\"In HulTak), Chicago, Cleveland, and in Scranton and \r\nShaniokin, Pa., serious troubles arose. Independent con- \r\ngregations were organized, and poi)ular Polish priests were \r\ncalled as pastors and accepted. In 1904 a convention of \r\nthese independent congregations was held at Scranton, and \r\nwas attended by clerical and lay delegates representing 20,000 \r\npeople in five states. As a result the Polish National Church \r\nof America was organized, and the Rev. Francis Hodur, \r\npastor of the Scranton church, was elected as its head priest. \r\nFather Hodur was subsequently consecrated by Archbishop \r\nGul of Utrecht, Bishop Van Thiel of Haarlem, and Bishop \r\nSpit of Deventcr, the national Catholic bishops of the Neth- \r\nerlands. The Latin books of Holy Church Kites were translated \r\ninto the Polish language, and resolutions were adopted express- \r\ning a desire for fraternal and sympathetic co-operation with \r\nother Catholic churches and repudiating the claim of the \r\nRoman Catholic Church to be the sole exponent of the true \r\ndoctrines of Christ.\" \r\n\r\nThere are 6 Polish National Church congregations in \r\nMassachusetts, 1 in Connecticut, 4 in New Jersey, 9 in Penn- \r\nsylvania, 1 in Maryland, 1 in Missouri, 3 in lUinois, and 1 in \r\nMinnesota, with 1 in Manitoba. \r\n\r\nAccording to the Census of 1906 there were: \u2014 \r\n\r\nRoman Catholic 490 churches, 800,000 members. \r\n\r\nNational Polish 23 churches, 20,000 members. \r\n\r\nBaptist 5 churches, 320 members. \r\n\r\nLutheran 5 churches, 201 members. \r\n\r\nBIBLIOGRAPHY ON THE POLES \r\n\r\nPoland, a Study of the Land, People and Literature. \r\nBy Geo. Brandes. London, 1903. \r\n\r\nPoland, the Knight among Nations. By L. E. Van \r\nNorman. New York, 1907. \r\n\r\nPoland, in the \"Story of the Nations\" Series. By William \r\nR. Morfill. New York, 1893. \r\n\r\nThe article on Poland in the Encyclopedia Britannica, \r\n11th Edition, is very excellent. \r\n\r\nIn the United States Rehgious Census Report of 1906, \r\nan excellent account is given of the formation of the Polish \r\nNational Church of America (Vol. 2, page 506). \r\n\r\n55 \r\n\r\nA great many articles have appeared describing the Poles \r\nin the United States, which are of varying value. Consult \r\na Periodical Index. \r\n\r\nTHE RUSSIANS \r\n\r\nWhile the rest of Europe was engaged in internecine strife \r\nthrough many centuries, a sufficient nucleus of Slavic people \r\nremained in what is now Russia, unsubjugated by invaders \r\nand working out for themselves a sort of basis of fusion which \r\nhas enabled them to blend their differences, gradually absorb \r\nclosely related races, and become a homogeneous nation. \r\n\r\nThe historical development of the Russians and the for- \r\nmation of the Russian Church is too extended a subject to be \r\nconsidered here. The essential features will be taken up \r\nunder the respective branches of the race hereafter. A short \r\noutline of the Russian National Church, however, will be in \r\nplace. \r\n\r\nThe Patriarch of Moscow was replaced in 1700 by the \r\nHoly Synod of Russia, which is composed of the MetropoUtans \r\nof Kiev, Moscow, and St. Petersburg, several bishops, repre- \r\nsenting the rehgious side, and some of the higher officials \r\nof the government representing the state. The Procurator \r\nGeneral of the Holy Synod is the representative of the Czar, \r\nacting for the nation in ecclesiastical affairs, but without \r\na vote. The Holy Synod meets to determine not doctrines \r\nbut policies, and it is supreme in spiritual discipline. The \r\nChurch is Orthodox and in full communion with the Patriarch \r\nof Constantinople and the other Eastern Orthodox churches. \r\nIt is intensely national, however, and jealously guards the \r\nreligious interests of the Russians against any possible encroach- \r\nment on their distinctive rights. The laity are very loyal \r\nto their Church, and the priests are at least thoroughly in- \r\nstructed in their pastoral and sacerdotal duties. Education \r\nhas not yet made the advance among the Russian people \r\nthat it has among the people of western Europe, but the \r\nupper classes of society are well educated and the wealthy \r\nare generous in their financial support of the Church and its \r\nmissionary work. \r\n\r\nThe Church of Russia is essentially a missionary church. \r\nA great amount of Christian work has been done among \r\nthe tribes of her Asiatic empire. Self-denying missionaries \r\nhave brought the gospel to the Eskimos and Indians of Alaska, \r\nand a large number of the Japanese have been Christianized, \r\nso that there is in Japan a vigorous branch of the Russian \r\nChurch. The Church also supports Christian work among \r\n\r\n56 \r\n\r\nthe Russi:iii iminifj;rants in Aincrica, aiding in the support \r\nof the cl('r{i;y aiul coiitril&gt;utins toward the huildiiiK of churches. \r\n\r\nA curious revolt from the Church occurred in the 17th \r\ncciiturv. on th(&gt; clianji;e of the cah-ndar and tlie substitution \r\nof a more accurate version of tlie Service liook. Many \r\nof the common i)('()i)l(' had used the Book superstitiously \r\nin a sort of cabahstic way, and when the worcHng was altered \r\ntheir faith was shattered and they left the Church in great \r\nnumbers. These Dissenters are called \" Raskolniki,\" and \r\nfor two centuries they maintained churches and schools, \r\ncalling themselves \"Starovery\" (Old Believers). They are \r\nmoderately well to do, and can read and write. They number \r\nsome 1 0,000, ()(K) at present. \r\n\r\nProtestantism has made very little progress among the \r\nRussians. There has been some advance made through the \r\nrationalistic influence of German colonists, whose converts \r\nare called \"Stundists,\" and these are found in southern Russia, \r\nbut their number is negligible. \r\n\r\nDuring the latter half of the past century there was an \r\nawakening of Slavic consciousness which began with a revival \r\nof the literature of the various Slavic races. This soon devel- \r\noped into a movement which l)ecame more racial than national, \r\nand is called Pan-Slavism. Russia, being the one great Slavic \r\nnation, became in many ways the patron of this movement, \r\nand to-day the Slavs of northern Austria look favorably \r\nupon Russia as a friend, while it has been largely the fostering \r\nassistance of Russia which has enabled the Slavic Balkan \r\nStates to develop so rapidly since the Turko-Russian war \r\nof 1878. Connected with the Pan-Slavic movement there is \r\nthe Pravoslav or Eastern Orthodox Church of the Slavs. \r\nThe Old Slavonic of this liturgy is the norm of all the Slavic \r\nlanguage, and this is a growing bond of union. The Russian \r\nNational Church naturally becomes a factor of great importance, \r\nand the missionary spirit of this great Church has found here \r\na wide open door for her influence. Among the Russian \r\nUniats the tendency is more and more to return from the \r\nRoman to the Russian Church, while among the Serbs adher- \r\nence to Orthodoxy is a test of nationality. \r\n\r\nTo combat this leaning toward the Orthodox Church, \r\na propaganda has been started in favor of the Roman Church, \r\ncalled the \"Unislav League.\" The principles for which this \r\nleague stands are stated as follows,, though they do not seem \r\nto have made much headway: \u2014 \r\n\r\n1. To establish among the Slavs the principle of Catholic \r\nunity. \r\n\r\n57 \r\n\r\n2. To propagate among Slavs a Catholic spirit through \r\nUnislav publications and clubs. \r\n\r\n3. To group together in a Catholic dominion all the \r\nautonomous Slav nations. \r\n\r\n4. To engage in peaceful action, refraining from revolu- \r\ntionary violence. \r\n\r\n5. To preserve the autonomy of the nations constituting \r\nthe future Slav dominions. \r\n\r\nThe Russians are divided into three distinct sub-races. \r\nThey speak one language and have common customs, but \r\nthere are three different dialects. These sub-races are the \r\nGreat Russians, the White Russians, and the Little Russians. \r\n\r\nI. The Great Russians \r\n\r\nThe Great Russians form the bulk of the Russian nation, \r\noccupying the territor}^ east of a line drawn from the point \r\nof the Gulf of Finland to the Sea of Azov. They number \r\n73,000,000 people, and of all the Slavs they are the least \r\ninfluenced by other races. On the south they were again \r\nand again assailed by the Asiatic invaders, the Huns, Avars, \r\nMagyars, Turks, and Tartars, withdrawing northward, but \r\nalwaj^s returning gradually to their former possessions, Avhile \r\ntheir kinsmen, the Little Russians, were subjugated by the \r\nMagyars and the Poles, and the White Russians by the Poles \r\nand Lithuanians. \r\n\r\nThe introduction of Christianity among the Great Russians \r\nwas made in the 10th century through the missionary activity \r\nof Michael, the first Metropolitan of Kiev, who built schools \r\nand churches and, \"with his bishops made progresses into \r\nthe interior of Russia, everywhere baptizing and instructing \r\nthe people.\" When the Tartars drove the ^Metropolitan north- \r\nward and his see was transferred to Moscow^ in the 14th century, \r\nit was but a matter of time when the Church of Russia should \r\nbecome autonomous, for the Turkish subjugation of all Europe \r\nlying between Moscow and Constantinople separated Russia \r\nfrom the supervision of the Eastern Patriarch. At the same \r\ntime Novgorod was united to Moscow rather than to Poland \r\nand Lithuania, and Moscow became both the political and \r\nreligious center of the nation. When in the 17th century \r\nSt. Petersburg w'as built and the government transferred to \r\nthe new city, the supremacy of the Great Russians was devel- \r\noped and firmly established for all time. Hardened and \r\nmade inflexible by their long and successful resistance against \r\nforeign invaders, seasoned and rendered patient and yet \r\nheroically persistent by the rigors of the northern clime, \r\n\r\n58 \r\n\r\ntlic nioi-al ii;itui-c of tlic (Irral l^tissian people was deeply \r\nrooted. Added to this, tlie religion, wliicli was s1h(11\\' reeei\\'ed \r\nl&gt;y tlu'in froiii the first, not impressed upon them hy the sword \r\nnor l)y tlie fiat of a council, hut l)y missionary education, \r\nmade of them the firmest of Orthodox Christians and the \r\nimi&gt;lacal)le opponents of any advance on the part of the \r\n( 'hurcli of Home. \r\n\r\n\\'ery few, if any, of the immigrants in the United States \r\nare Great Russians. These peoi)le form the hulk of the \r\nimmense immigration into Siberia that is now going on at \r\nthe rate of half a million a year. Along the Siberian railway, \r\nvillages are springing u]) with schools and churches built \r\nby the government, which has spent in ten years almost a \r\nbillion dollars in promoting immigration into Siberia. Within \r\nthe past year, however. Great Russians have been moving \r\ninto Canada in large num])ers. \r\n\r\nII. The White Russians. \r\n\r\nThe White Russians occupy, with Great and Little Russians, \r\nPoles, and Lithuanians, the upper parts of the western slopes \r\nof the central plateau of Russia. These people were at one \r\ntime partly included in the kingdom of Lithuania, and they \r\nAvere in the borderland of Poland in the time of Catherine II., \r\nEmpress of Russia. \r\n\r\nIn the Compromise of 1596 many Wliite Russians were \r\nincluded, and they became Uniats. But in 1763 the Uniat \r\nBishop of Mohilev made complaint to Catherine that 150 \r\nparishes in his diocese had been forcibly Romanized by the \r\nPolish authorities. After the First Partition of Poland, \r\nin 1772, which ceded the territory in which the White Russians \r\ndw-elt to Russia, the Diocese of Mohilev at once returned \r\nto the Russian Orthodox Church, foUow^ed quickly by all \r\nthe W^hite Russians. \r\n\r\nThe White Russians numlxM- al)out 7,000,000 people, \r\nand they are not commonly distinguished from the Great \r\nRussians. They have very recently begun to emigrate to \r\nAmerica, that is, since 1905, and they live together with \r\nthe Little Russians in this country, occupied in the same \r\nwork. They promptly connect themselves wdth the Russian \r\nOrthodox parish wherever they may be. They cannot be dis- \r\ntinguished in the census reports, so that there is no way of \r\ntelling how many of this ])ranch of the Russian people are in \r\nthis country. The estimates made l)y competent authorities \r\nrange anywhere from 50,000 to 100,000 Orthodox Russians in \r\nthe United States, but the W^hite Russians do not form a \r\n\r\n59 \r\n\r\nmajority of those, for the Little I^ussians greatly outnumber \r\nthem in most places. \r\n\r\nIII. The Little Russians. \r\n\r\nThe Little Russians dwell in the steppes and southwestern \r\nslopes of the great central plateau of eastern Europe, and \r\nthrough long centuries have been ground between the revolving \r\nforces of racial conflict. All the Asiatic invaders of Europe \r\nhave at one time had them in subjection, and on the west \r\nthe Poles and Magyars have dominated them. The Great \r\nRussians finally delivered the Little Russians in the south \r\nfrom the Turks, but those in the west remained subjects \r\nof Poland until the end of that kingdom. In the First Partition \r\nof Poland, in 1772, a portion of the Little Russians was included \r\nin Galicia, which was ceded to Austria. In 1777 Turkey \r\nceded to Austria the province of Bukowina with more Little \r\nRussians. In the Second and Third Partitions of Poland, \r\nin 1793 and 1794, the remaining portion of the Little Russians \r\nwere united with Russia, to whom they naturally belonged. \r\n\r\nIn Russia the Little Russians are found in the southern \r\npart, extending eastward from Austria-Hungary along the \r\nnorthern coast of the Black Sea as far as the Sea of Azov. \r\nThey number about 25,000,000 people. \r\n\r\nIn Austria-Hungary the Little Russians are called by \r\nthe Austrian government \"Ruthenians,\" and by that name \r\nthey are distinguished from those who come from Russia \r\nas immigrants to this country. They dwell on both sides \r\nof the Carpathian Alountains in Galicia, Bukowina, and \r\nnortheastern Hungary. In Galicia they number about 3,750,- \r\n000, and are mostly Laiiats. In Bukowina they number \r\n750,000 and are almost all Orthodox. \r\n\r\nReligiously, the Little Russians are the most interesting \r\nof all the Slavic peoples, after the Bohemians. It was in the \r\n10th century that Vladimir, through the commercial relations \r\nwhich existed between Kiev and Constantinople, had his \r\nattention brought to the Christian religion. The story of \r\nhis embassy of inquiry sent out to examine the German, \r\nRoman, JewTsh, and even the Mohammedan religions reads \r\nlike a romance, but most of all the visit of that embassy to \r\nConstantinople, their attendance at Mass in the magnificent \r\nChurch of Santa Sofia, the impression which the joyous sph^ndor \r\nof the Greek Eucharist made upon them, and their eager \r\nreport which led to the establishment of the Orthodox Church \r\nin Russia. The Slavic Liturgy was already in use in Bulgaria, \r\nServia, and Bohemia, and the Russians took to it with an \r\navidity to be expected from those who find a religion already \r\n\r\n60 \r\n\r\nostablishcd in their native touf^ue. Kiev l\u00bbecaiiie tlie center \r\nof missionary activity, which radiated in e\\-er\\- direction, \r\nreachinjj; northward ainonji; the Clreat Russians, so that wlien \r\nthe llussian nation began to form, tlie mass of the people were \r\nah'eady Ortho(h)x Christians. \r\n\r\nOwing to the incursions of the Turks, the Metropolitan \r\nof Kiev was nioNcd northwartl to Moscow in 1320, but in \r\n1414 the seven bishops in southern Russia met and elected \r\na Metropolitan of Kiev. Siiortly after the Utraquist movement \r\nestablished a national church in Bohemia which seemed likely \r\nto effect a compromise with the Roman Church (in 1436), \r\nan effort was made by some of the Little Russian bisliops \r\nto effect a similar treaty with Rome, and Isidore, the Metro- \r\npolitan of Moscow, attended the Council of Florence (1434- \r\n1442), hoping that some form of union might be worked out. \r\nNothing was accompHshed however. When the Metropolitan \r\nof Moscow was made Patriarch of Moscow, the Little \r\nRussians became directly dependent upon the Patriarch of \r\nConstantinople, but the influence of Constantinople was so \r\nweakened by the Turks that the Orthodox bishops and people \r\nof the Little Russians were much neglected. The Jesuits \r\nthen began to move out from their strongly intrenched position \r\namong the Poles with a determination to effect a union of \r\nthe Little Russians in Poland with the Church of Rome. \r\nBoth Poland and Bohemia had been won over to the Latin \r\nRite and obedience to Rome after centuries of strife and \r\nwar, and from her experience with the Bohemians the Church \r\nof Rome was willing, if need be, to compromise with the \r\nLittle Russians in Poland. Some of the Orthodox bishops \r\nfrom Lithuania and Poland met together with the Jesuits \r\nat Brest-Litovsk in 1595 and the result was a compromise \r\npractically in the form of a Utraquist Church. The con- \r\ncessions made by the Orthodox were that they should pray \r\nfor the Pope and recite the Double Procession in the Creed. \r\nIn December, 1595, Pope Clement issued the bull \"Magnus \r\nDominus\" in which he said: ^'For the better expression of \r\nour love toward them we permit and concede to the Ruthenian \r\nbishops and clergy all the sacred rites and ceremonies which \r\nthe Ruthenian bishops and clergy use, accordijig to the institution \r\nof the Holy Greek Fathers, in the Divine Service, the 7nost Holy \r\nSacrifice of the Mass, and the administration of the Sacraments \r\nor other sacred rites, because they are not against the truth and \r\ndoctrine of the Catholic faith, and do not exclude communion \r\nwith the Roman Church.\" \r\n\r\nOn October 6, 1596, this bull was proclaimed in the Russian \r\npart of Poland and was ratified by the bishops to whom it \r\n\r\n61 \r\n\r\nwas addressed. The compromise was practically all on the \r\npart of Rome, for the ^^lavic liturgy, the administration of \r\nthe Sacrament in both kinds to the laity, and the marriage \r\nof tiie clergy were all conceded. The Union was called the \r\nUnited Greek Church, and its adherents Uniats. In the \r\nstruggle for supremacy the Roman Church, seeking to \r\nemphasize her catholicity, calls the Uniat the \"Greek Catholic \r\nChurch.\" \r\n\r\nAfter the Second and Third Partition of Poland, in 1793 \r\nand 1794, the Little Russians who were in the parts ceded \r\nto Russia gradually returned from the Uniat Church to the \r\nRussian. As Galicia was ceded to Austria in the First Partition \r\nof Poland, the Little Russians dwelling there remained Uniats. \r\n\r\nIn the present Pan-Slavic movement there is a large senti- \r\nment in favor of the Pravoslav (Orthodox) Church, and there \r\nis a tendency- on the part of the enthusiastic Orthodox to \r\nswing over the Uniats in Austria from the Roman Communion \r\nby Russian nationalistic societies among the peasants in \r\nGalicia, and members of the Roman Church protest against \r\nthe converting of Uniats to the Russian Church. On the \r\nother hand, members of the Russian Church declare that \r\nRoman ceremonies are being introduced into the Slavic rite, \r\nand that celibacy is quietly being impressed upon the younger \r\nclergy in Galicia, who are now entirely under the training \r\nof the Jesuits. In 1903 several villages went over to the \r\nOrthodox Communion, and when they endeavored to obtain \r\nOrthodox priests from Bukowina it was found to be either \r\nillegal or impossible to do so. The latest development is \r\nthis, that in 1911 several young Ruthenian Galicians obtained \r\nHoly Orders in convents of the Greek Church in Mount Athos \r\nand in Russia, and these have returned to Galicia, where \r\nthe contest is now becoming more and more acute. \r\n\r\nThe Pan-Slavic movement is naturally favored by Russians, \r\nand in this unrest the influence of the southern Orthodox \r\nSlavs is increasingly felt. To the Slavs of the south the Uniat \r\ncompromise is an act of treason, and Slavic nationality and \r\nthe religion of the Pravoslav are identical. The Ruthenian \r\nhatred of the Poles who control the political situation in \r\nGalicia also has a bearing on the controversy, for the Poles \r\nregard themselves as the natural guardians of the Roman \r\nCatholic Church. To combat the Pan-Slavic movenirent, \r\nRoman Catholic adherents have fostered the formation of \r\nthe counter-movement of the \"Unislav League.\" \r\n\r\n1. The Little Russians, from Russia. \r\nAs far as can be ascertained with any probability the \r\n\r\n62 \r\n\r\nnuijority of Russians who arc iiniiiifi;r:ints to tliis country \r\narc the Litth' Russians, the W'liitc Russians hcinji; aiu(^ng \r\ntlic hitcr ininiif&gt;;rauts. \\\\'hatc\\(r cini&lt;i;ration of the Great \r\nRussians there may he is directed to northwest Canada. The \r\nUnited States inunif^ration antl census reports inchuh; Jews \r\nfrom Russia as '' IJussians,'' ))ut Jews are cosmo])ohtan and \r\nemigrate as Jews no matter from wliat country they may \r\nleave, so that for our purposes the government reports are \r\nof only i)artial value. The best way at present to estimate \r\nthe numl)er of Little Russians who have come from Russia \r\nto tiiis country is to get at tlic numljcr of meml)ers reported \r\nby the Russian Orthotlox Church. In the religious census \r\nof 19()() the Russian Church reported a membership of 20,000, \r\nincluding converts from the Uniat Ruthenians in . America. \r\nThere are })robably a good many thousand scattered Russian \r\nOrthodox, either too few to form a congregation in any locality \r\nor else only temporarily in this country. Those who have \r\nstudied the matter mak(&gt; estimates ranging from 100,000 to \r\n200,000, the majority of which number are Little Russians. \r\nThere are some Russian Protestants in the United States. \r\nAmong the Mennonites in the West there are perhaps 10.000 \r\nfrom Russia in South Dakota, Nebraska, Kansas, and Oklahoma \r\n(not elsewhere). These, however, although perhaps reported \r\nas Russians, are descendants of the (Jerman Mennonites \r\nwho were translated from Lithuania to Crimea at the end \r\nof the 18th century and have been coming to this country \r\nsince 1863. There are also reported a few \"Stundists\" who \r\nhave been reached by the Baptists in North Dakota, and \r\nthese are from southern Russia. \r\n\r\n2. The Little Russians, from Austria (Ruthenians). \r\n\r\nThe Little Russians from Galicia are called Ruthenians \r\nby the Austrian government, and are so known in this country. \r\nThey have been coming to the United States since 1880. \r\nThe Ruthenians who come from Bukowina almost all go \r\nto Canada. The Ruthenians, it will be remembered, are \r\nUniats in Galicia and Orthodox in Bukowina. There are \r\nabout 300,000 Ruthenians in the United States, working in \r\nthe factories of Pennsylvania, New York, Ohio, Connecticut, \r\nand Massachusetts. They are very ardent in their religion \r\nand soon desire a priest. Whenever they settle in any numbers \r\nthey promptly buy lots and build their own houses and a \r\nchurch. In their native land they have been a poor and \r\nhard working people, yet they are of fine physical endurance \r\nand are eager to learn. The number in New England, roughly \r\nestimated, is as follows: \u2014 \r\n\r\n63 \r\n\r\nMaine 250 \r\n\r\nNew Hampshire 1,000 \r\n\r\nVermont 350 \r\n\r\nMassachusetts 5,000 \r\n\r\nRhode Island 750 \r\n\r\nConnecticut 7,500 \r\n\r\nThe first Ruthenian Uniat priest who came with his wife \r\nto the United States was met with the suspicion of his brother \r\npriests of the Roman CathoHc Church, and had great difficulty \r\nin being recognized by the Roman bishops to whom he brought \r\nhis credentials. Even to-day with more than 80 churches, \r\nsome of them costing between S50,000 and $100,000 and \r\noften the finest church in the town, the Uniats are nevertheless \r\nregarded with distrust by the majority of the Roman Catholic \r\nlaity, who have been taught the celibacj^ of the clergy almost \r\nas a matter of faith. Especially do the ardent Irish find \r\nit hard to reconcile the existing conditions, for to them the \r\nmarried clergy with their wives and families are a great scandal. \r\nThe Uniats, with their Easter weeks later, with their \r\nstrange churches, the great iconostas hiding the altar, the \r\nicons. Mass in the Slavic language, and the bearded priests, \r\npresent so unfamiliar a sight to the ordinary Romanist, even \r\nto a priest, that the natural result is almost a feeling of antip- \r\nathy. An Irish American bishop is confronted with the \r\ndifficult problem of reconciling his Irish, Polish, German, \r\nand French Canadian celibate clergy with his Ruthenian \r\nmarried clergy. In the religious census report for 1906 the \r\nRussian Orthodox Church converts from the Uniat Church \r\nare explained in this way: \"The members of these [Uniat] \r\nchurches on coming to America found themselves compelled \r\nto use the liturgy of the Roman Catholic Church, and be \r\nunder the jurisdiction of local bishops who in general either \r\nknew nothing about the Unia or did not take it into account. \r\nIn seeking relief from this position one of the Uniat parishes \r\nin Minneapolis became aware of the existence in the United \r\nStates of a see of the Russian Orthodox, and in 1891, under \r\nthe leadership of the Rev. Alexis G. Toth, petitioned the \r\nRussian Bishop Vladimir to take them all under his jurisdiction \r\nwithin the pale of the Russian Church. Bishop Vladimir \r\nwillingly complied with the request, and during the time \r\nof Bishop Nicholas, who succeeded him, the example of the \r\nparish in Minneapolis was followed by a number of Uniat \r\nparishes.\" A large part of the Russian churches in America \r\nat present are built up of converted Ruthenian Uniats to the \r\nnumber of about 40,000, and the priests of the Russian hierarchy \r\nin this country are mostly Little Russians. \r\n\r\n64 \r\n\r\nThe Konian Catliolics have now two Tiiiat bishops resident \r\nin America, hut in many Uniat parishes the churches are \r\nbeing built without the iconostas, celibacy is being made \r\nmore pn^valent among the clergy, and many of the priests \r\nare smooth-sliaven, so that the difference between the Uniats \r\nand the regular Eomanists is not so evident to the ordinary \r\nobserver. \r\n\r\nThe churches reported in 190G as using the Russian (and \r\nRuthenian) language arc as follows. In the case of the Roman \r\nCatholic Church, however, there are added the parishes \r\nreporting the use of the Slavic or Greek, the deduction being \r\nthat these are Ruthenian Uniats. \r\n\r\nRussian Orthodox GO churches, 20,000 members. \r\n\r\nRoman Catholic \r\n\r\n(Uniat) 96 churches, 93,800 members. \r\n\r\nBaptist 1 church, 490 members. \r\n\r\nSeventh Day \r\n\r\nAdventists 1 church, 50 members. \r\n\r\nDr. H. K. Carroll reports for the year 1912, \r\n\r\nRussian Orthodox. . . . 127 churches, 62,000 members. \r\n\r\nThe missionary work of the Russian Church among the \r\nSlavic immigrants in this country is most commendable. \r\nThere is an Archbishop in New York assisted by a Bishop, \r\nand the Pravoslav or Eastern Orthodox of the Slavic Rite \r\nare ministered to by over 150 Russian, Albanian, Bulgarian, \r\nand Servian priests, besides 15 missions in Alaska. \r\n\r\nBIBLIOGRAPHY ON THE RUSSIANS \r\n\r\nEmpire of the Tsars and Russians. (3 vols.) By A. \r\nLe Roy Beaulieu, Translated by Z. A. Ragozin. New York, \r\n1893. \r\n\r\nRussian Life in Town and Country. By Francis \r\nH. E. Palmer. New York, 1901. \r\n\r\nThe Russian Advance. By Albert J. Beveridge. New \r\nYork, 1904. \r\n\r\nRussia, in the \"Story of the Nations\" Series. By WiUiam \r\nR. Morfill. New York, 1890. \r\n\r\nConversion of the West: The Slavs. By Rev. G. F. \r\nMaclear. London (S. P. C. K.), 1879. \r\n\r\nRussian Orthodox Missions. By Ver}-- Rev. Eugene \r\nSmirnoff. \r\n\r\nRussia and Reunion. Translated by Rev. C. R. Davey \r\nBiggs. \r\n\r\nJoyful Russia (especially the remarks in Chap. 24). \r\nBy John A. Logan, Jr. New York, 1897. \r\n\r\n65 \r\n\r\nOur Greek Catholics. By Andrew J, Shipman, in \r\nthe Messenger, a Roman Catholic magazine, September- \r\nDecember, 1904, gives an account of the Uniat Little Russians \r\nor \"Ruthenians.\" \r\n\r\nIn the Review of Rei'ieics, July, 1911, is given an account \r\nof the Roman Catholic Unislav League. \r\n\r\nThe article on Russia in the Encyclopedia Britannica, \r\n11th Edition, is very full and excellent. \r\n\r\nIn the United States Religious Census Report of 1906. a \r\ngood account is given of the work and organization of the \r\nRussian Church in America up to that date. \r\n\r\nIn the Living Church, August 3, 1912, is a communication \r\nfrom Count Bobrinsky on Religious Persecutions in \r\nGalicia. \r\n\r\nTHE SLOVENES \r\n\r\nIt is a strange paradox that our hard working laborers \r\nin mines and steel mills are Alpine peasants, yet the \"Griners\" \r\nare the Slovenes or Slqvenians who dw'ell in the Eastern Alps \r\nin the Austrian provinces of Styria, Carinthia, Carniola, \r\nand northern Istria. They number 1,500,000 people in these \r\nprovinces. Much of the mountainous land they struggle \r\nto cultivate is nearly barren, yet very few Slovenes live in \r\ncities, and even in provinces where nearly the entire population \r\nis Slovenian the city and town population is mostly German. \r\n\r\nThe Slovenes are practically all Roman Catholic, converted \r\nto Christianity through their close contact with the Roman \r\nworld in the sixth and seventh centuries. They are not \r\nrelated to the Croatians who come from the province of Croatia- \r\nSlavonia, although the United States immigration returns \r\ngroup them together. All that the Slovenes have in common \r\nwith the Croatians is that they are Roman Catholic and \r\nnot Orthodox. There may arise some confusion from the \r\nname of the Croatian province, Croatia-Slavonia. It is also \r\nanother common mistake to think of the Slovenes and the \r\nSlovaks as being the same people. \r\n\r\nThe Slovenes have been coming to America in large numbers \r\nsince 1893, mostly from the province of Carniola (German \r\nKrain, from which they are often commonly called \"Griners\"). \r\nThere are 100,000 in the United States, mostly at work in \r\nthe mines and rolling mills of Pennsylvania, Ohio, Illinois, \r\nMichigan, and Colorado. There are some farmers in the \r\nnorthwestern states. Probably few Slovenes, if any, are \r\nto be found in New England. \r\n\r\nThe Roman hierarchy has two Slovenian bishops in the \r\nUnited States. They are not Uniats, but use the Roman \r\n\r\n66 \r\n\r\nliturji&gt;-. Tlific :in\" 10 SIon ciiiaii i)ri&lt;'sts, and there iiiiist \r\nl)e neai\"l\\' as iiiaii&gt;' cliurrlies, litit t liei'e were r('|)oite(l in l'.)()G \r\n()iil\\ 12 cluirches, with 'JM. ()()() iiieiiihers. \r\n\r\niuHi,i()(;i:Ani\\ ox Tiii'; si-()Vi:\\i:s \r\n\r\nOiK Slavic Fki-low (\"rrizi;\\s. \\\\\\ llniily (i. liah'h. \r\nNew York, IfllO. \r\n\r\nThe article oii the Slovkxes in the iMicyclopediti l^ritau- \r\niiic'u, lltli Edition, is viut'ortunately very short. \r\n\r\nTHK CROATO-SERBS \r\n\r\nIn the first migrations of the Slavic jx'oples, one race \r\nsettled in the western half of the Balkan peninsula, spreading \r\neastward from the shores of the Adriatic halfway across \r\nto the Bhick Sea. This race is known as the Croat-Serb, \r\nand as early as the 7th century they were recognized by the \r\nEastern emperor. They are found to-day in their original \r\nlocation, Croatia-Slavonia, Istria, Bosnia, Herzegovina, south- \r\nern Hungary, the kingdoms of Servia and Montenegro, and \r\nOld Servia in Turkey (Novibazar and Monastir). It is deplor- \r\nable that this single race should be broken up into a numl)er \r\nof artificial political divisions, namely, two kingdoms of their \r\nown, provinces of Austria and of Hungary, and a Turkish \r\nprovince. In spite of this, the feeling of common blood \r\nand a common language is drawing them more and more \r\nclosely together and they seem almost sure to become a single \r\nnation in time. \r\n\r\nThe United States immigration reports of these people \r\nare very perplexing, not only because the Croatians are grouped \r\nwith the Slovenes, but because a distinct race, the Bulgarians, \r\nare grouptnl with the Servians of Montenegro and Servia. \r\nThe Croatians and Servians coming from the provinces of \r\nDalmatia, Bosnia, and Herzegovina are also grouped together \r\nin a sj^ecial class by themselves. The classification of these \r\nimmigrants, however, must be difficult, for much depends \r\nupon the way in which the official questions are put and \r\nanswers made. For instance, an immigrant from Bosnia \r\nif asked his province would give Bosnia and would be reported \r\naccordingly. But if he were asked his nationality he would \r\nanswer either Croatian or Servian as the case might l)e, and \r\nif Croatian he would be classed with Croatians and Slovenians, \r\nwhile if Servian he would perhaps be reported from Bulgaria, \r\nServia, or Montenegro. \r\n\r\n67 \r\n\r\nTHE CROATS \r\n\r\nIt is convenient to distinguish the people of this race \r\nwho use the Roman alphabet and the western calendar as \r\nCroats. Their language is precisely the same as that of the \r\nSerbs when spoken, but their proximity to the Latin world \r\nhas brought them more into line with western Europe. The \r\ncoast of Dalmatia was a natural field for Roman missions, \r\nand gradually Christianity worked northward into Istria \r\nand Croatia-Slavonia, and those of the race Avho were thus \r\nconverted are called Croats. These Roman Catholic Slavs, \r\nor Croats, are found in Croatia-Slavonia (where they form \r\nthree quarters of the population), Istria, northern Bosnia, \r\nand northern Dalmatia. They number about 2,500,000 \r\npeople; their occupation is agricultural, but all their land is \r\nrocky and poor or else is heavilj- Avooded. \r\n\r\nIn 1840 the Hungarians began to Magyarize the Servian \r\ntongue, and separated the Croats and Serbs, favoring the \r\nformer. Then the Austrian government aided the Serbs as \r\nagainst the Croats in Croatia-Slavonia, but favored the Croats \r\nagainst the Serbs in Bosnia. Later the younger Croats and \r\nSerbs began a movement looking toward a Serbo-Croat coali- \r\ntion, and in 1906 they worked together assisting Hungary \r\nagainst Austria. \r\n\r\nThe Croats show their Slavic disposition by insisting on \r\nthe use of the ancient western Slavic alphabet called the \r\nGlagolytic in the service books of the Church. Nevertheless \r\nin all struggles between Latin and Slavic elements in districts, \r\nnear the seacoast every settlement is in favor of the Latin. \r\n\r\nIt is estimated that there are about 300,000 Croats in the \r\nUnited States, working as laborers in mines, rolling mills, \r\nand packing houses, principally in Pennsylvania and Illinois. \r\nThere may be 250 in New England. \r\n\r\nThe Croats are all Roman Catholic. There are almost \r\nno Protestants among them, but the Baptists are doing a \r\nsmall work among lapsed Roman Catholics in this country. \r\nThe 1906 religious census report gives 26 Roman Cathohc \r\nchurches with 36,800 members using the Croatian language, \r\nbut this is very incomplete. The Croats are willing to worship \r\nwith Slovaks, Slovenians, Germans, and Italians, so that \r\nthey would naturally not be distinguished in parochial reports. \r\n\r\nTHE SERBS \r\n\r\nDespite their partition into several political divisions, \r\nthe Serbs remain one people, distinct and homogeneous. They \r\ncannot be partitioned as were the Poles. Two independent \r\n\r\n68 \r\n\r\nSrrl) kiiij!;(l(&gt;iiis already tonncd would lorhid tluit, and the \r\ncharacter of the Serbs, donscdly persistent and uni)ertiirhed, \r\nis jj;reatly in contrast witii the Poles of two iiundred years \r\nago, inipvilsive, uneducated, and ungoverucHl. 'J'here is, \r\nmoreover, no religious dissension among these people, all \r\nbeing enthusiastic adherents of the Pravoslav Communi(ni, \r\ndevoutly loyal to their Church, and convinced that Orthod(\u00bbxy \r\nis synonymous with nationalit\\-. They use the Cyrillic \r\nalphabet and the eastern calendar. \r\n\r\nThe Serbs number in all 0,500,000 people. Most of their \r\nland is heavily forested, but along the Danulic and in the \r\nvalleys are grain fields and orchards. The extension of rail- \r\nways and the building of automobile roads are developing \r\nl)oth agricultural and industrial progress. In the more remote \r\nregions apart from modern civilization some of these people \r\nlive in patriarchal communities with several hundred persons \r\nin a \"family,\" but this institution will doubtless soon become \r\na thing of the past. \r\n\r\nAs the Roman Church brought Christianity first to the \r\nextreme western Slavs, so in the East the Greek Church \r\nfirst touched the Serbs. They received the Slavic liturgy \r\nfrom Cyril and Methodius in the 9th century, and have always \r\nremained steadfast in the faith. In the 11th century the \r\nServian Church was in danger of absorption by Rome in \r\nconsequence of its desire to be free from the domination of \r\nConstantinople, but during the 13th century it became thor- \r\noughly national, and in the 14th century there was an auton- \r\nomous Servian patriarch in Uskub. Since the 14th century \r\nthe Serbs have held firmly aloof from the Church of Rome. \r\nDuring the 18th century a number of Serbs in Austria were \r\ninduced to become Uniats in the reign of Alaria Theresa, \r\nbut they returned to the Orthodox Church when Joseph II \r\nproclaimed the principle of religious toleration. \r\n\r\nThe kingdom of Servia was indei)endent in the 11th century, \r\nand in the 14th century the Servian kingdom extended its \r\ncampaigns of conquest into the Balkan peninsula until it \r\nincluded nearly all Albania, Monastir, and western Macedonia \r\nas far as Salonica. Stephen Dushan was crowned emperor \r\nof the Serbs and Greeks at Uskub in the year 1346. In 1389, \r\nhowever, the Turks overwhelmed the Serbs, pushing westward \r\nfrom Adrianople. The rulers of the Serbs who had not fallen \r\nin battle fled to the mountain fastnesses of Montenegro, \r\nand colonies of the people emigrated to southern Hungary \r\nand settled along the banks of the Danube, leaving but a \r\nremnant of the nation in Old Servia under the yoke of the \r\nTurks. From this time the history of the Serbs is one of \r\n\r\n69 \r\n\r\nlong struggle against Turkish oppression and enforced submis- \r\nsion to European control. It is most convenient now to con- \r\nsider the Serbs in three divisions, Montenegro, Servia, and \r\nthe Austro-Hungarian provinces. \r\n\r\n1. Montenegro. When, after the battle of Kossovo \r\nin 1389, the case of the Servian kingdom was hopeless, those \r\nof the ruling families who remained after the desolation fled \r\ninto the mountains which rise precipitately from the shores \r\nof the Adriatic above the bay of Cattaro. Here they founded \r\nthe little kingdom of Montenegro, and have maintained an \r\nindependent existence for over 500 years. Montenegro (Black \r\nMountain) is a mountain mass seamed with impregnable \r\nvalleys. Vegetation is very limited, so that an invading \r\narmy would find it quite impossible to maintain itself. The \r\ninhabitants have always fought off the Turks, and the worst \r\nthat could be done was to keep the people in their natural \r\nfortress practically^ in a state of constant siege. In the treaty \r\nof 1878, at the close of the Turko-Eussian war, Montenegro's \r\nindependence was recognized, and in 1910 it was acknowledged \r\nas a kingdom. \r\n\r\nThe only profitable occupation of Montenegro is that of \r\nraising cattle. Otherwise the country is practically a military \r\ncamp. The people patiently await the dawn of a new Servia \r\nand the extension of their territory below the mountains. The \r\npopulation is 350,000, all Serbs of the purest blood and adher- \r\nents of the Orthodox Church. The Church of ^loutenegro \r\nis a national Church, and the metropolitan is the Archbishop \r\nof Cetinje (Tsettin),* but he also claims the ancient throne \r\nof Ipek. This metropolitanate is recognized by Constantinople \r\nand was founded in 1776. \r\n\r\n2. Servia. From 1804 to 1830 the people still left in \r\nOld Servia began to fight for their independence, carrying \r\non a fierce guerrilla warfare. They were able to organize \r\na government during this time, and were finally recognized \r\nas a principality by the Turkish government. In the revolt \r\nof the Serb people in 1876 the terrible atrocities led to the \r\nTurko-Russian war, and in the Treaty of Berlin, 1878, Servia \r\nwas declared an independent principality. In 1882 the Prince \r\nof Servia took the title of king. The territory of present \r\nServia is limited to less than half its proper extent. Belgrade \r\nis the capital city. Austria sought to keep Montenegro and \r\nServia apart by reserving a strip of territory known as Novi- \r\nbazar between the two kingdoms still under Turkish rule. \r\nThe Servians hope to extend their boundaries to include this \r\n\r\n*See tho lottor from tho Metropolitan of Montenegro to Bishop Parker, on \r\npage 10. \r\n\r\n70 \r\n\r\nand all Mouastir as for as Salonica. the Creek line, uiid a i)ait \r\nof the Adriatic coast land. 'I'lie war hetwcon Sorvia an&lt;l \r\nBulgaria in ISS\") was iinl'ortunate and i)r(\u00bb(itl('ss, and must \r\nhe laid to tlic account of misrule hy the Turks and opijressivc \r\nintorvention by the great powers of Europe. \r\n\r\n( )ne half the territory of Servia is forest. Along tiu; Danube \r\nare orchards and vineyards. The i)rin('ipal industry is the \r\nraising of cattle and swine. The farm products are maize \r\n(wdiieh forms the principal food of three quarters of the ])opula- \r\ntion), jilums (whieh are exported as prunes), and grapes. \r\nThe exin)rtation of hogs is very great and is a cause for the \r\nServian denuind for a seai)ort. The ])opidation of the kingdom \r\nof Servia is 2,500,000, of whicli 100, 000 are Rumanians. All \r\nare members of the Orthodox Church oi Servia, which is the \r\nestablished Church of the kingdom, and the metropolitan \r\nis the Arclibishop of Belgrade. The mctropolitanate was \r\nestablished in 1879. In 1895 nomination was made of a \r\nServian metropolitan of Rascia for the sanjak of Novibazar, \r\nwhere there are more than 400,000 Servians. In 1897 a way \r\nwas prepared for the seat of a Servian metropolitan in Uskub, \r\nreplacing a Greek bishop there. \r\n\r\n3. The Austro-Hungarian Provinces. The Serbs in \r\nAustria-Hungary are subdivided into three sections: \u2014 \r\n\r\n(1) In the Banat there are 500,000 Serbs, and in Croatia- \r\nSlavonia, the population of which is 2,400,000, there are about \r\n600,000 Orthodox or Serbs (the rest, 1,800,000 being Roman \r\nCatholics or Croats). In the year 1679 emigrant Serbs from Old \r\nServia found their way along the banks of the Danube into \r\nHungary, and brought their Church wnth them. The ancient \r\nmetropolitanate of Servia w^as re-established by them in the \r\ncity of Carlowitz, but a few^ miles from Belgrade. This is now \r\nan independent autocephalous Church, and is called the \r\n\"Servian Orthodox Church in Hungary, Croatia, and Slavonia.\" \r\nThe Archbishop of Carlowitz w^as proclaimed patriarch by \r\nthe Servian Assembly at Carlowitz in 1848. In 1868 the \r\ngovernment legally asserted that the \"Non-United Eastern \r\nGreeks\" should form two archbishoprics of equal privilege, \r\na Servian at Carlowitz and a Rumanian at Hermannstadt. \r\n\r\n(2) In southern Dalmatia there are a])out 100,000 Serbs. \r\nThese could not be under the jurisdiction of the Patriarch \r\nof Constantinople, as his authority was limited to Turkish \r\nprovinces. Therefore these, with 550,000 \"Ruthenian\" (Little \r\nRussian) Orthodox in Bukowina. were united under one Ortho- \r\ndox archbishop as an autocephalous church, known as the \r\nIVIetropolitan Church Province of Bukowina and Dalmatia. \r\nThe seat of the archbishop is Czernowitz in Bukowina. \r\n\r\n71 \r\n\r\n(3) In 1878 the Powers of Europe gave Bosnia and Herze- \r\ngovina into the hands of Austria-Hungary. The people in \r\nthe northern part of these two provinces are Roman Catholic \r\nand therefore called Croats. In the southern part of Bosnia \r\nthere are 800,000 Serbs and in Herzegovina 200,000. These \r\nhave no definite Church organization as yet, but are nominally \r\nunder the supervision of the Patriarch of Constantinople. \r\nThey are satisfied at present with the arrangement, but would \r\nprefer to appoint a metropohtan archbishop for themselves. \r\nThe right to nominate bishops to vacant sees hes with the \r\nEmperor of Austria. \r\n\r\nThese three divisions of the Orthodox are all in communion \r\nwith Constantinople. There remain in Dalmatia about 1,000 \r\nSerb Uniats who have not yet returned to the Orthodox Church. \r\n\r\nThere are about 150,000 Serbs in America at the highest \r\nestimate, and of these 10,000 are not in the United States. \r\nIt is impossible to tell from the immigration reports from \r\nwhat countries the Serbs have come. Most, however, are \r\nprobably from the Hungarian provinces. They have settled \r\nprincipally in Pennsylvania, Ohio, and Indiana, and in Kansas, \r\nMontana, and California. A very interesting development \r\ncame about in Alaska. Formerly there were a number of \r\nRussians in Alaska, and the Russian Church carried on a \r\nsuccessful mission work among the Indians and Eskimos. \r\nAfter the annexation to the United States many of the Russians \r\nreturned to Russia, and the see of the Russian Bishop in \r\nAmerica was removed from Sitka to San Francisco. In 1905 \r\nthe see was again removed to New York City, as the great \r\nbulk of the Russians in this country were now in the eastern \r\nstates. In that very year Serbs from Montenegro and Servia \r\nwere immigrating to Alaska, and there were now more Serbs \r\nin CaHfornia and Montana than there were Russians in all \r\nthe states west of Pennsylvania. Consequently the center \r\nof the Servian Church was placed in California with an arch- \r\nimandrite as special administrator, and the orthodox work \r\nin Alaska was transferred from the Russian Church to the \r\nServian. The Servian Church in America is under the protec- \r\ntion and supervision of the American Archbishop of the Russian \r\nChurch. \r\n\r\nThe religious census report for 1906 is not of much value \r\nfor statistics of these people. They are much scattered, \r\nand many attend the Russian churches. The report gives \r\n10 Servian Orthodox churches, with 15,742 members, but \r\nno report is given for Alaska. There are in Alaska 15 mission \r\nstations and 14 priests, with 12,000 communicants, this mem- \r\nbership being made up principally of half-breeds, Indians, \r\n\r\n72 \r\n\r\nand Eskimos, the rosult of the old l^ussitui missions. Dr. IT. \r\nK. Carroll rci)orts. for the year l'.\u00bb12, 24 cliiirclics, with .\")&lt;),()()() \r\nmomhers, not includintf .\\laska or Canatla. \r\n\r\nBIBLIOGRAPHY ON THE SERBS\u2014 INCLUDING THE \r\n\r\nCROATS \r\n\r\nServi.\\, by the Servi.\\ns. Compiled from various Servian \r\nwriters, by Alfred Stead. London, 1909. \r\n\r\nThe Servians, their History and Destiny. By \r\nLazarovich. \r\n\r\nServia of the Servians. By C. Miyatovic. New- \r\nYork, uni. \r\n\r\nServia and the Servians. By C, Miyatovic. Boston, \r\n1908. \r\n\r\nDalmatia, the Land where East meets West. By \r\nMaude M. Holhach. London, 1908. \r\n\r\nBosnia and Herzegovina. By Maude M. Holhach. \r\nLondon, 1910. \r\n\r\nHungary and the Hungarians. By W. B. F. Bovill. \r\nNew York, 1908. \r\n\r\nThrough the Land of the Serb. By M. E. Durham. \r\nLondon, 1904. \r\n\r\nThe Balkans, in the \"Story of the Nations\" Series. \r\nBy William Miller. New York, 1896. \r\n\r\nThe Danger Zone of Europe. By H. C. Woods. \r\nBoston, 1911. \r\n\r\nServia, Bosnia and the Slave Provinces. By Ranke. \r\nBohn's Library, 1853. \r\n\r\nOur Slavic Fellow Citizens. By Emily A. Balch. \r\nNew York, 1910. \r\n\r\nThere is a good article on Servia in the Encyclopedia \r\nBritannica, Uth Edition. The article on Croatia-Slavonia \r\nis good reference for the Croats. \r\n\r\nIn the Living Church for October 19 and December 14, \r\n1912, are articles on the Servian Church by Rev. T. J. Lacey. \r\n\r\nTHE BULGARIANS \r\n\r\nThe Bulgarians were originally Slavic colonists who found \r\ntheir way along the banks of the Danube into the lands that \r\nhad been laid waste by the military races of the Huns, the \r\nAvars, and the Goths. No sooner, however, had they settled \r\ndown to reclaim the devastated fields and vineyartls than \r\na new race of invaders swept in upon them, the advance \r\ntribes of the Turks. One of these tribes -was the Bulgars. \r\nStrange to say, this particular tribe was immediately absorbed \r\n\r\n73 \r\n\r\nby the peaceful agriculturists, losing language and all racial \r\ncustoms, giving only their name to the Slavic people who \r\nhad assimilated them. In the 9th century, when Cyril and \r\nMethodius began their missionary labors among the Slavs, \r\nthe Bulgarians were the first to receive the gospel, and the \r\nOld Slavonic language into which Cyril translated the Eastern \r\nliturgy was the Old Bulgarian. Some of the Latin clergy \r\nentered the land also and bid for loyalty to Rome, but in 877 \r\nthese were dismissed from the country, and Pope John VIII \r\nprotested against the Greek proclivities of the Bulgarian \r\nChristians, but, nevertheless, strict union with Constantinople \r\nfollowed, and in 885, when the Slavonic priests were driven \r\nout of Bohemia on the death of Methodius, the}' took refuge \r\nin Bulgaria. \r\n\r\nIn the 10th century Bulgaria became an independent \r\nkingdom, but was overthrown by Basil II, the Bysantine \r\nEmperor, early in the 11th century. In the year 1096, when \r\nthe First Crusaders, led by Peter the Hermit, turned from \r\nthe Danube down toward Constantinople, they began to \r\nplunder the Bulgarian farms and villages, appalling Eastern \r\nChristianity by their lawless barbarity. The indignant Bulga- \r\nrians fell upon them and slew thousands all along the route, and \r\nsucceeding Crusaders were obliged to give hostages for their \r\norderly conduct on their way through to Constantinople. In \r\nthe 12th century the Vlach and Bulgarian population separated \r\nitself from the Byzantine Empire, and the Wallachian or \r\nSecond Bulgarian kingdom was formed, extending its territory \r\nover all the Balkan peninsula as far south as the borders \r\nof Greece. When the Turks finally crossed the Hellespont, \r\nin 1360, took Adrianople and made it the first shrine of Moham- \r\nmedanism in Europe, the Bulgarians felt the first effects of \r\nthe Turkish conquests, soon falling under the yoke from \r\nwhich they never ceased thereafter to struggle to free them- \r\nselves. In the beginning of the 19th century occurred the \r\nawakening of Slavic racial consciousness, in which the Bul- \r\ngarians shared, and in 1876 the Turks started to crush it. \r\nThe world was horrified by the awful atrocities which followed, \r\nwestern Christendom stood aghast, but eastern Christendom \r\ncame to the rescue, and Russia declared war. At the close \r\nof the Turko-Russian war, 1878, Bulgaria, as well as Servia, \r\nwas made an independent tributary principality. Finally, \r\nwith the continued friendly assistance of Russia, in 1908 \r\nBulgaria was proclaimed a kingdom, with the added territory \r\nof Eastern Rumelia, whose population was mainly Bulgarian. \r\n\r\nFrom the first the Bulgarians had been able to maintain \r\nthe autonomy of their national Church, but in the 18th century \r\n\r\n74 \r\n\r\nthey were nuitle sul)jcct to the Putriareh of ( \"onstaiitiiioplc \r\nThe Turkish j^overuiiicnt {^ranted autonomy anain 1o the \r\nBulgarian Church in 1&lt;S7(), and ininie&lt;.liately thereafter soufi;ht \r\nto create dissensions Ix'tween the activities of tlic (Jrcci&lt; and \r\nBulgarian ehureiu's in the religiously neutral territories of \r\nMacedonia and Thracia, hoping thereby to weaken both. \r\nThe Patriarch of Constantinople refusetl to recognize the \r\nautonomy of Bulgaria, and controversy followed as to the \r\njurisdiction of the neutral territory. The Exarch of Bulgaria \r\nnaturally claimed spiritual authority over all Bulgarians, \r\nhut the Patriarch disputed his authority in distinctly Turkish \r\nlands. This estrangement has unhappily continued until \r\nrecently, when the war of 1912 healed the schism. The \r\nresidence of the Exarch of Bulgaria has up to the present \r\nbeen Constantinople, but since the city of Sofia was modernized \r\na si)lendid cathedral church has been building for his residence. \r\n\r\nThe Bulgarians number about 5,000,000, divided as follows: \r\nin the kingdom of Bulgaria, 3,000,000; in Macedonia, 1,200,- \r\n000; in Thracia, 600,000; in Russia, 180,000; and in Rumania, \r\n100,000. During the past four years the railways under \r\nstate ownership have been extended and have opened up \r\nthe country wonderfully. Sofia, the present capital, in 1878 a \r\ncollection of mud huts, is now a prosperous city with handsome \r\nmodern buildings. The Bulgarians are a hardy and vigorous \r\npeople, sober, industrious, and thrifty; thej' are rather reserved \r\nand serious minded, peaceable and orderly, and their standard \r\nof sexual morality is very high. Their patience, perseverance, \r\nand great endurance have brought them through all past \r\noppression and enabled them at last to purchase their liberty \r\nthrough the sacrifice of war. Among the Bulgarians there \r\nare but 5,000 Roman Catholics and 2,500 Protestants. The \r\naspersions cast upon Bulgarians by some Protestant mission- \r\naries are cruelly unfair and unworthy of credit. It would \r\nseem unfortunate if Protestantism with its rationalizing and \r\nskeptical tendencies should be forced into the religion of \r\nthese markedly unanimous and consistent Christian people. It \r\nshould be noted that the work of (Mlucation carried on by \r\nRobert College in Constantinople has been of immense benefit \r\nto the Bulgarians, who have gratefully taken advantage of \r\nwhatever educational assistance has been brought to them. \r\n\r\nThe occupations of the Bulgarians have grown from those \r\nof simple peasant life to include the building of towns and the \r\nbeginning of industrial work. The maintenance of the male \r\npopulation on a war footing, waiting for the final deliverance \r\nof the race by a decisive war with Turkey, has somewhat \r\ndelayed the development of the land, although this also has \r\n\r\n75 \r\n\r\nbeen taken into consideration in preparing for the maintenance \r\nof the people during the contemplated struggle. In the war \r\nof 1912, the putting into the field an army of 450,000 men \r\nout of a population of 3,000,000 is evidence of the serious \r\nnature of the conflict. The products of Bulgaria are largely \r\nwheat and maize. Tobacco is also raised, and roses are \r\ncultivated for the manufacture of attar of roses. Modern \r\nmachinery- and steam and electric power are being rapidly \r\nintroduced, and it will be but a short time when there will \r\nbe little reason for Bulgarians to emigrate from home. \r\n\r\nThe Bulgarians are very recent immigrants in America, \r\ncoming since the year 1904. There are about 40,000 now \r\nhere, coming from Macedonia, and centering principally in \r\nIllinois, although they have pushed westward. In Penn- \r\nsylvania there is a small colony, and the Bishop of Harrisburg \r\nhas interested himself in the building of their church in the \r\ntown of Steelton. The men are vigorous workers, and have \r\nbeen working in construction gangs on the railroads and in \r\nsteel mills. The Bulgarians are very interesting people, \r\nand they feel especially kindly toward the United States, \r\nfrom which they have received much national inspiration. \r\nIt is within the province of the American Church to establish \r\na firm fraternal relationship with their Church.* Dr. H. K. \r\nCarroll reports, for the year 1912, 3 Bulgarian organized churches \r\nwith 20,000 members. \r\n\r\nBIBLIOGRAPHY ON THE BULGARIANS \r\n\r\nThe Bulgarian Exarchate, its History and the \r\nExtent of its Authority in Turkey. By Richard von \r\nMach. Translated from the German. London, 1907. \r\n\r\nConversion of the West: the Slavs. By Rev. G. F. \r\nMaclear. London (S. P. C. K.), 1879. \r\n\r\nThe Danger Zone of Europe. By H. C. Woods. \r\nBoston, 1911. \r\n\r\nThe East End of Europe. By Allen Upward. New \r\nYork, 1909. \r\n\r\nThe Balkans, in the \"Story of the Nations\" Series. By \r\nWilliam Miller. New York, 1896. \r\n\r\nFifty Years in Bulgaria. A pamphlet published by \r\nthe American Board of the Congregational Church. Boston, \r\n1911. 10 cents. \r\n\r\nCharities and Commons, January 9, 1909, contains an \r\narticle on the Bulgarians in Chicago. The Living' Church, \r\n\r\n*See the letter from the Exarch of Bulgaria to Bishop Parker on page 9. \r\n\r\n76 \r\n\r\nNovciiiIxT '2'A, nH'J, lia^ Mil article mi (lie Hul^iariaiis in Aiiifi- \r\nica by Rev. T. .). Laccy. The Surrci\/, Fcl). 1, \\\\)\\'A. contaiiis \r\nsome material aliout the T^ult^arians in (iranite City, 111. \r\n\r\nThe Methodists puldish a small pamphlet on their work \r\nin liul&lt;:;aria. \r\n\r\nThe article on Hiloauia in the lOncyclopedia Britannica, \r\n1 1 111 JMlition, is excellent. \r\n\r\nTIIK RUMANIANS \r\n\r\nThe lUimauiaus are ealled Wallachs or \\ lachs by tlieir \r\nSlavic neighbors. They inhabit what was ancient Dacia, \r\nand claim descent from th(&gt; ancient Roman colonists of \r\nThracia. Although these people do not consider themselves \r\nSlavs, there is nevertheless a large admixture of Slavish blood \r\nand they resemble the Slavs in many ways. Some students \r\ncall them \"Latinized Slavs,\" and the United States Commis- \r\nsioner General of Immigration includes them among the \r\nSlavic people. Lul)or Niederle, professor of ethnology in \r\nPrague University', and authority on the Slavs, does not, \r\nhowever, include the Rumanians among the Slav peoples. \r\n\r\nThere were Christian bishops in Dacia in the time of \r\nConstantine. In the 9th century Bulgarian missionaries \r\nintroduced the new Slavic liturgy of the ancient Greek Church \r\namong the Rumanians, and although this formed the religious \r\nlanguage, the people never spoke Slavish. When the great \r\nWallachian-Bulgarian empire was fornuul in the 12tli century. \r\nPope Innocent III attempted to secure it to the Roman Church, \r\nbut failed. The Turkish conquest utterly disintegrated the \r\nRumanian nationality, and there followed centuries of strug- \r\ngling existence. There was long rivalry in Wallachia and \r\nMoldavia between the Church of Ochrida (which had suprem- \r\nacy over all Bulgaria and Wallachia) and the Church of Con- \r\nstantinople, and in the 15th century the supremacy of Con- \r\nstantinople was chosen. Two archbishops were appointed, \r\nthe Archbishop of Wallachia, who was also \"Exarch of Ungro- \r\nVlachy and the Hills\" and was thus placed over the Rumanians \r\nin Transylvania and Hungary, and the Archbishop of Moldavia \r\nover the province of that name. In 1699 Turkey ceded \r\nTransylvania to Austria, and immediately the Jesuits began \r\nto Romanize the Rumanians or Wallachians tliere, finally \r\nsucceeding in l)ringing a jiart of them into tiie Uniat (Com- \r\npromise. \r\n\r\nAfter the Turko-Russian war, 1878, Rumania was acknowl- \r\nedged as an independent kingdom. The boundaries of the \r\nkingdom, however, do not include more than 58 per cent \r\n\r\n77 \r\n\r\nof the Rumanian people. They are a pastoral not an agri- \r\ncultural people, and therefore have been able to perpetuate \r\ntheir existence in separated mountainous districts through \r\nall the incursions of the agricultural Slavs and military Tura- \r\nnians. In the north they have become intermixed with the \r\nSlavs, and in the extreme south with the Greeks. They \r\nare found in the mountains of Transylvania and Bukowina, \r\non the frontiers of Galicia, and on the southern slopes of \r\nthe Carpathians extending to the Black Sea between the \r\nDniester and the Danube rivers. The Rumanians number \r\n0,500,000 people, disastrously divided, and distributed as \r\nfollows: in free Rumania, 5,500,000; in Transylvania, 1,500,- \r\n000; in Russia, 1,100,000; in Bukowina and elsewhere in \r\nAustria, 800,000; in Macedonia and Thracia, 300,000; in Servia, \r\n200,000; in Bulgaria, 100,000. In the Pindic region Rumanian \r\nstatisticians claim 500,000 people, but this claim is disputed \r\nby both Greeks and Bulgarians, although the Rumanians \r\nwho make this claim admit that these are largely Hellenized. \r\nThe Rumanians, as has been said, are largely a pastoral \r\npeople. Bucharest, the capital, is noted for its social gayety. \r\nThe Rumanian Church is national and in union with the \r\nwhole Eastern Church. In the 17th century the Slavic lan- \r\nguage was replaced by the Rumanian in the liturgy, and \r\nthe Greek language, which had found its way into the churches \r\nof the towns, was also replaced. There are two independent \r\nRumanian Churches, owing to the political division of the \r\nrace, but these are in full intercommunion. \r\n\r\n1. The national Church of Rumania is governed by the \r\nHoly Synod of Rumania, whose president, the Archbishop \r\nof Bucharest, is Archbishop and Metropolitan of Hungaro- \r\nWallachia and Primate of all Rumania. The north province \r\nof Moldavia is under the Metropolitan of Jassy, who is called \r\nthe Archbishop of Moldavia. There are 5,400,000 adherents \r\nof the national Church. \r\n\r\nIn Rumania there are but 100,000 Uniats. \r\n\r\n2. The independent Rumanian Orthodox Church in \r\nHungary is composed of the Wallachs in Transylvania and \r\nsouthern Hungary, where the adherents numl)er 1,700,000. \r\nThe Archbishop of Hermannstadt is Metropolitan of the \r\nOrthodox Rumanians in Hungary and Transylvania. \r\n\r\nThere is a province of Rumanian Uniats in Transylvania \r\nand eastern Hungary, numbering aljout 1,000,000 people, \r\ngoverned by an archbishop and two bishops, and 400,000 \r\nelsewhere in Austria-Hungary. They use the Old Rumanian \r\nlanguage in the liturgy, just as the Orthodox do. \r\n\r\nThe Rumanians have been coming to this country since \r\n\r\n78 \r\n\r\n1902. There arc now 100,000 licic 'I'lic iniinl.cr in New \r\nEngland is about as follows: \u2014 \r\n\r\nNow Ihunpsliirc 2') \r\n\r\nVermont -i\") \r\n\r\nMassachusetts. 12.') \r\n\r\nRhode Island 00 \r\n\r\nConnecticut -iOO \r\n\r\nIn the religious census of 1906 there were reported in this \r\ncountry as using the Rumanian language: \u2014 \r\n\r\nRumanian Orthodox 1 church, 300 members. \r\n\r\nRoman Catholic (Uniat). . .1 church, 1,700 members. \r\n\r\nDr. II. K. Carroll r(&gt;i)orts for the year 1912:\u2014 \r\nRunuinian Orthodox. . . .5 churches, 20,000 members. \r\n\r\nBIBLIOGRAPHY ON THE RUMANIANS \r\n\r\nFrom Carpathi.\\ to Pindus. Pictures of Rumanian \r\nCountry Life. By Tereza Stratilesco. London, 1900. This \r\nbook is especially valuable and full of information. \r\n\r\nAUSTRO-HUNGARIAN LiFE IN ToWN AND CoUNTRY. \r\n\r\nFrancis H. E. Palmer. New York, 1903. \r\n\r\nThe Balkans, in the \"Story of the Nations\" Series. \r\nBy William Miller. New York, 1890. \r\n\r\nHistory of the Orthodox Church in Austria-Hungary: \r\nHermannstadt. By M. G. Dampier. \r\n\r\nThe article on Rumania in the Encyclopedia Britannica, \r\n11th Edition, is excellent. \r\n\r\nTHE MAGYARS \r\n\r\nThe Magyars are a remarkably interesting people. They \r\nare the ruling race in Hungary and therefore are frequently \r\nand by many always called Hungarians. They are of Turanian \r\nstock, and came from Asia into Hungary about 1000 A. D. \r\nThe Greeks called them Ungroi, from which comes Hungarians, \r\nbut they call themselves Magyars. They did not entirely \r\ndrive out the Slavic inhabitants, and did not even absorb \r\nthem, but lived side by side with them, keeping political \r\ncontrol however. By intermarriage and other influences \r\nthe Magyars have been more or less Slavicized. R. G. Latham \r\nin his \"Ethnology of Europe\" (chapter 11) says: \"That \r\na Magyar female ever made her way from the Ural Mountains \r\nto Hungary is more than I can find; the presumptions being \r\nagainst it. Hence it is just possible that a whole-blooded \r\nMagyar was never l)orn on the banks of the Danube.\" The \r\n\r\n79 \r\n\r\nMagyars submitted, with the Slovenes and Croatians, to \r\nthe German civihzing process, and became thoroughly Euro- \r\npeanized and loyal adherents of the Roman Catholic Church, \r\nWhen the Turkish tribes of Asia followed after them into \r\nEurope, it was the Magyars, with the Slavs and Germans, \r\nthat formed the main defense of Christian Europe against \r\nthem. \r\n\r\nAlthough a minority, the Magyars dominate Hungarian \r\npolitics, and the Magyar language is the official language \r\nof court and society and is enforced in the schools of Hungary. \r\nThey number nearly 9,000,000 people, dwelling together \r\nwith Slavs and Germans in the great plains on both sides \r\nof the Danube and the Theiss, and in the hill country of \r\nTransylvania. \r\n\r\nThe Germans in Hungary introduced Lutheranism and, \r\nshortly after, Calvinism. For some reason Calvinism especially \r\nappealed to the Magyar mind, and soon all the nobility became \r\nProtestants. The peasants accepted the new religion of their \r\noverlords, but when the influence of the court at Vienna \r\ndrew the nobles back to the Roman Catholic Church, the \r\npeasants refused to change their faith again. The upper \r\nclasses, too, who were not influenced by the court, remained \r\nProtestant, so that the more prosperous country people and \r\npeasants continued stout Calvinists. To-day one half of \r\nthe Magyars are Roman Catholics, and the other half are \r\nmembers of the Reformed Church. The Protestants have \r\na well educated ministry, many of them graduates of the \r\nEnglish and Scotch universities. \r\n\r\nThe Magyars who live in the eastern borderland of Tran- \r\nsylvania are called Szeklers. They number about 800,000 \r\npeople. The large proportion are Roman Catholic, although \r\nthey are rather lax in their observance of the Church seasons. \r\nCalvinism was introduced in 1557, and a branch of the Reformed \r\nChurch was organized. But in the year 1568 Socinianism \r\nwas widely embraced, and the Reformed church became \r\nSocinian. There were 400 Socinian churches regularly organ- \r\nized among the Szeklers in Transylvania, but during two \r\ncenturies the membership gradually declined. It is now \r\ncalled the Hungarian Unitarian Church. Four Unitarian \r\nperiodicals are published, and there is a Unitarian college \r\nwith 2,000 students. These Unitarian Szeklers are among \r\nthe small landowners and prosperous peasantry, and number \r\n80,000 people. They have 116 ministers, presided over by \r\nan officer termed a Bishop. \r\n\r\nThere are about 300,000 Magyars in the United States. \r\nThe greater part are in the Pennsylvania mines, and in factories \r\n\r\n80 \r\n\r\nin Now York, Now Jorsoy, and Ohio. In New KiiRliUul tliore \r\naro as follows: \u2014 \r\n\r\nMaino \u2022')0 \r\n\r\nNow lliunpshiro 25 \r\n\r\n\\onnout 300 \r\n\r\nMassachusetts GOO \r\n\r\nRhodo Island 50 \r\n\r\nC'onnooticui 9,000 \r\n\r\nTho Protestant Magyars coming to this country at first \r\nidentified thoniselv(&gt;s naturally with tho Reformed churches \r\nhere, tho Dutch Reformed and the Presbyterian. In 1904 \r\nwhere there were sufficient members to form independent \r\ncongregations, they separated themselves and organized the \r\nHungarian Reformed Church in America. They now receive \r\ntheir ministers and financial aid from their mother church in \r\nHungary. \r\n\r\nThere were reported in the religious census of 1906, for \r\nMagyars: \u2014 \u2022 \r\n\r\nRoman Catholic 20 churches, 26,472 members. \r\n\r\nHungarian Reformed. . . 11 churches, 5,253 members. \r\n\r\nDutch Reformed 12 churches, 2,243 members. \r\n\r\nPresbyterian 17 churches, 4,052 members. \r\n\r\nThere is a large congregation of Magyars of the Hungarian \r\nReformed Church in Bridgeport, Conn. \r\n\r\nBIBLIOGRAPHY ON THE MAGYARS \r\n\r\nThe Millennium of Hungary and its People. Edited \r\nby J. de Jekelfalussy. (In English.) Budapest, 1897. \r\n\r\nAustro-Hungarian Life in Town and Country. By \r\nFrancis H. E. Palmer. New York, 1903. \r\n\r\nHungary, in the \"Story of the Nations\" Series. By \r\nArmenius Vamberg. New York. \r\n\r\nOn the Trail of the Immigrant. By Edward A. Steiner. \r\nChicago, 1906. \r\n\r\nThe first book in this list is one of great value and gives \r\na careful account of the ecclesiastical organizations in Hungary. \r\n\r\nIn the United States Religious Census Report of 1906, \r\nan account is given of the organization of the Hungarian \r\nReformed Church in the United States. \r\n\r\nThe Unitarians of the United States keep in touch with \r\nthe Unitarian Magyars of Transylvania. (See their annual \r\nreports.) \r\n\r\n81 \r\n\r\nTHE LITHUANIANS \r\n\r\nIn the extreme west of Russia, from the Baltic Sea east- \r\nward between the Duna and Niemen rivers, there dwells \r\na race, the Lithuanians, speaking a language which on the \r\none side resembles the Slavic while on the other side it is \r\nnearest the Sanskrit. One ancient branch of the Lithuanians, \r\nthe Borussians, has been wholly absorbed by the Germans, \r\nalthough its name has been perpetuated in \"Prussia.\" \r\n\r\nIn the 13th century Lithuania became a great heathen \r\nstate and extended its power southward to the Black Sea. \r\nIn 1386, when Poland and Lithuania were united, Jagellon, \r\nDuke of Lithuania, was baptized and established Christianity \r\namong his people, and from that time until 1794 Lithuania \r\nformed a part of Poland. From the most stubborn heathen \r\ncondition the people were converted by the persistent work \r\nof the Roman Church, but Polish ecclesiastics were again \r\nand again confronted by total relapses of whole tribes. In \r\nthe Second and Third Partitions of Poland, in 1793 and 1794, \r\nall of the territory of the Lithuanians was ceded to Russia. \r\n\r\nThere are two distinct sub-races of these people, the Lith- \r\nuanians proper and the Letts. \r\n\r\n1. The Lithuanians proper. These people number about \r\n2,000,000. Their occupation is almost wholly primitive \r\nagriculture and the raising of cattle on the low and level plains \r\nbetween the Duna and Niemen rivers. Those dwelling in \r\nthe provinces of Kovno and Suvalki are called Samogitians \r\nor Zhmud, and they are not much Slavicized; their adherence \r\nis almost wholly to the Roman Catholic Church. Those \r\nliving in Vitebsk (which was in Poland) Avere originally Ortho- \r\ndox, but became Roman Catholic in the 16th century; many \r\nsince the Partition of Poland have returned to the Russian \r\nChurch. There are a few Lutherans among the Lithuanians, \r\nbut it is not certain that these are not Letts at least )\\y inter- \r\nmarriage. \r\n\r\nThe Lithuanians began coming to America in 1868, driven \r\nout by famine, and there are now 200,000 in the United States. \r\nMost of these immigrants are to be found in the coal mining \r\nregions of Pennsylvania and West Virginia, but there are \r\nabout 30,000 in New England, principally in Boston, Worcester, \r\nBrockton, Hartford, and Bridgeport. In cities they prefer \r\nto work in the factories and mills, their home training not \r\nfitting them for ordinary farming. \r\n\r\nIn New England they number about as follows: \u2014 \r\n\r\nMaine 1,000 \r\n\r\nNew Hampshire 800 \r\n\r\n82 \r\n\r\nV(&gt;nii()Mt 200 \r\n\r\niMiissucliusetts 18,000 \r\n\r\nHluxlc I.sland 400 \r\n\r\nConnecticut S,000 \r\n\r\nTlic religious census ol\" IDOG reports for the Lithuanians: \u2014 \r\n\r\nRonuiii Catholic '50 churches, 82,530 members. \r\n\r\nLutheran 7 churches, 400 hk iiihers. \r\n\r\nSince 190G, however, the Lithuanians in this country have \r\nmore than trebled, and it must also he stated that numbers \r\nhave become more or less socialistic and do not attend the \r\nservices of the Roman Churcli. \r\n\r\n2. The Letts. These people number about 1,500,000 \r\nl)('oi)l('. They inhabit the Courland jx'ninsula about the \r\nC.ulf of Ri^a and the western part of Vitebsk. They are \r\ntall and fair, showing the admixture of Scandinavian blood. \r\nThey are a thrifty, agricultural people, and find occupation \r\noften in the employ of Russians. On large estates in Russia \r\nthe head farmer, the farm hands, and the dairy women are \r\nvery likely to be Letts, and generous employers make arrange- \r\nments for these farm hands to return to their homes from \r\ntime to time for religious privileges, as most of the Letts \r\nare Lutherans. The Letts of Mtebsk became Roman Catholic \r\nas did the Lithuanians, but they and those in Courland came \r\nunder the full influence of the Scandinavians, who, after the \r\nReformation, brought in the Lutheran doctrines, so that \r\nbut 50,000 are Orthodox and a few are Roman Catholic. \r\n\r\nThese immigrants came first to the Pennsylvania mines, \r\nthen to New York, New Jersej^ Massachusetts, and Con- \r\nnecticut, working in factories. Some have settled down as \r\nsmall farmers in New England. There are now about 35,000 \r\nLetts in the United States. \r\n\r\nThe religious report of 1906 gives for the Letts: \u2014 \r\n\r\nLutheran 7 churches, 378 members. \r\n\r\nBaptLst 3 churches, 305 members. \r\n\r\nThere are so many more of these people here, however, since \r\n1906 that these figures are of little use to-day. \r\n\r\nBIBLIOGRAPHY ON THE LITHUANIANS AND LETTS \r\n\r\nAliens or Americ.\\ns. By Howard B. Grose. New \r\nYork, 1906. \r\n\r\nConversion of the West. The Slavs. By Rev. G. F. \r\nMaclear. London (S. P. C. K.), 1879. \r\n\r\n83 \r\n\r\nIn Charities and Commons for December 3, 1904, there \r\nis an article on The Lithuanians in America b}^ Kaupas. \r\n\r\nThere is an article on the Lithuanians and Letts in the \r\nEncyclopedia Britannica, 11th Edition, which is good, but \r\nunfortunately very short. \r\n\r\n84 \r\n\r\nREPORT ON THE ARMENIANS \r\n\r\nBy the Rev. John Higginson Cabot, Boston, Mass. \r\n\r\nI.- SOME NOTES ON AKMKXIAX CHURCH HISTOKV* \r\n\r\nThe i)riinitiv(' and uuvuryiuK tradition of the Arnicnian \r\nChurcii is that she owes her foundation to the Apostles S8. \r\nThaddeus and Bartholomew. It was not, however, till the \r\nIx'jiinninji; of the 4th eentury tiiat Christianity became \r\nthe prevailing religion in Armenia. The complete conversion \r\nof the people was due to the great S. Gregory, the Illuminator, \r\nthe patron saint of the nation ever since. He became head \r\nof the Armenian Church and he it was who gave definite \r\nshape to her Liturgy. His reign was a time of prosperity, \r\nbut was followed by many centuries of almost unexampled \r\ntroubles. \r\n\r\nThe history of the Armenians indeed is nearly unique. \r\nNot only have this peoi)le l)een subjected to endless wars \r\nwith various neighbors, but for a large part of their history \r\nthey have had no country of their own, properly speaking, \r\nl)ut have either been subjects of some powerful alien ruler, \r\nor else, as of late, like the modern Poles, their country has \r\nbeen divided between various neighbors. To-day, there is \r\nno such state as Armenia. There are only Armenians. Some \r\nlive in Russian territory, some in Turkish. One wonders \r\nthat there are any Armenians still surviving, so fierce and \r\nincessant have been the wars, invasions, persecutions. The \r\nArmenian state long since ceased to be, but the Armenian \r\nChurch has retained her candlestick and has been one of \r\nthe chief bonds uniting those who by race are Armenians, \r\nthough by citizenship of various countries. \r\n\r\nDuring the first half of the 5th century Armenia was \r\nannexed to the kingdom of Persia. A determined effort \r\nwas made by the Persians to uproot Christianity in Armenia \r\nand to replace it by the religion of Zoroaster. Armenia was \r\nfighting for her very heart's blood and the struggle was truly \r\ndesperate. \r\n\r\nIt was just at this time, 451, tliut the Fourth Ecumenical \r\nCouncil of the Church was held at Chalcedon. This Council \r\ncompleted the definitions of the Third Ecumenical Council \r\nof Ephesus. At Ephesus the Church had defined the union \r\nbetween the human and Divine Natures of our Lord as indis- \r\nsoluble, and at Chalcedon that the two Natures are unconfus- \r\n\r\n* Compiled by the Rev. .1. H. Cabot from \" The Church of Armenia\" by \r\nHis Hohness, the former Armenian I'atriarcli of Constantinoi)le, Malacliia \r\nOrmanian. \r\n\r\n87 \r\n\r\nedly two, though united in the one Person of God Incarnate, \r\nThe heresy refuted at Chaleedon, known as Monophysitism, \r\nor Eutychianism from its chief protagonist, was that the \r\nunion between the two Natures was so close as to be a fusion, \r\nso that in the one Person of Christ there is only one Nature. \r\n\r\nThe Armenians were not represented at Chalcedon. Inter- \r\nnal troubles prevented it. When a calmer period came, \r\nand the definitions of the Council were made known to the \r\nArmenian Church, misunderstandings arose and partly at \r\nleast because of a poor translation of the definition, the Ar- \r\nmenians refused to accept this dogmatic utterance of the \r\nChurch. Yet their belief would seem to be so nearly that \r\nof Orthodox Christianity as to make a complete harmony \r\npossible. The Armenian Liturgy is perhaps the best proof \r\nof this statement. Archdeacon Dowling says in his \"Ar- \r\nmenian Church\": \u2014 \r\n\r\n\"In the controversy concerning the two Natures in Christ, \r\nthe Armenian Church has been cruelly misrepresented by \r\nthe majority of historians. The opinion enunciated at the \r\nLambeth Conference of 1908 (in the Report of the Committee \r\non The Separate Churches of the East), containing the following \r\nparagraph, is worthy of careful consideration: \u2014 \r\n\r\nThe Armenian Church declares with \r\n\r\njustice that its absence from the Council of Chalcedon \r\nwas due to political reasons, more than anything \r\nelse, and has always strenuously denied, and apparently \r\nwith no little reason, the charges of Aphthartodocetic \r\nheresy which have been leveled against it.\" \r\n\r\nThe Rev. Dr. J. M. Neale compares the Armenian and \r\nEnglish churches as being both misrepresented by charges \r\nof heresy, the first with Monophysitism in its Creeds, the \r\nsecond with Calvinism in its Articles. \r\n\r\nThe history of Armenia has been but one long martyrology. \r\nThe Church, persecuted and oppressed, separated from com- \r\nmunion with the Orthodox East, has nevertheless been the \r\ngreat sustaining l)ond of union. Subject in part of her domain \r\nto the Turk, in another to the Orthodox Russian, attacked \r\nby Roman Catholic and Protestant, she has in a wonderful \r\nway preserved her corporate life and identity. \r\n\r\nWith the great nationalist movement of tlie 19th century, \r\nArmenian solidarity was much strengthened. The Armenians \r\ncaught at a revival of national life as if it had never undergone \r\nan interruption, renewing their traditions and assimilating \r\nall that seemed to favor their development. Like the Seven \r\nSleepers of the legend, they awoke without suspecting that \r\n\r\n88 \r\n\r\nthe}' wore omcrgiiifi; Iruiu a slocj) in wliicli tlicy had Ix-on \r\nwrapped for several centuries. W'liat is no h'ss surprising \r\nis tliat the Armenian i)eo])li', notwitlistanding their wide \r\ndispersion throughout the world, are still bound together \r\nby a conunuuity of sentiment and character. Witli them \r\nthe spell of religion is ever great, the niodern spirit has scarcely \r\ntouched it; and even if the younger generation is less docile \r\nthan formerly to the guidance of the clergy, nevertheless \r\nno one dreams of breaking the covenant which the nation \r\nhas entered into with the Church, Even when the Armenian \r\nloses his faith, he never ceases to continue loyal to his Church. \r\nHe instinctively feels that if she becomes undermined all \r\nwill crumble. \r\n\r\nIn the 19th century the Armenian Church became the \r\nobject of active proselytism on the part of Roman and Protes- \r\ntant missionaries. Now, as a result, the Christian forces \r\nare divided into three parts: the National or \"Gregorian\" \r\nChurch, the Roman communion, and the Protestants. Yet \r\nin spite of these defections from the National Church, the \r\ngreat majority are still members of it, and the nation as a \r\nwhole has profited by its contact with western energy and \r\nideals. In the National Church to-day we find a more system- \r\natic and more active administration, a better instructed clergy, \r\nmore suitable buildings, more solemn ritual, more edifying \r\nsermons, \u2014 such have been the results of the work of progress \r\nsince the 19th century revival. This uninterrupted growth \r\nof character has of necessity led the longings of the Armenians \r\ntoward a more perfect ideal of social welfare, and has moved \r\nthem to force on the ears of the civilized world their legitimate \r\ndesire for a real participation in the blessings of modern civ- \r\nilization. \r\n\r\nIt will be helpful to outsiders to say a word on the Pro- \r\nfession of Faith of the Armenian Church. She recognizes \r\nonly the first three Ecumenical Councils as truly Ecumenical \r\nand binding. Her Creed is that of the Council of Nicsea. \r\nIt contains almost exclusively the dogma of the Incarnation, \r\nwhich she preserves with neither modification nor addition. \r\nHowever, she has a second creed, drawn up later, which is \r\nused in her ritual. It is recited by the clergy at their ordina- \r\ntion, but it differs from the former only in amplifying the \r\nformulas, the chief of which relates to the nature of Jesus \r\nChrist. \r\n\r\nArmenian theologians ])elieve that that formula should \r\nbe deemed sufficient for the purpose of rebutting the imputa- \r\ntion of Eutychianism. The interpretation in question consists \r\nin the expression One Nature united. Eutyches treats of \r\n\r\n89 \r\n\r\na blend and a confusion of the two natures; the Armenian \r\nChurch accepts the expression which she attributes to S. \r\nCyril, One Nature of the Word Incarnate, and so she is*^ndeed \r\n]\\Ionoi)hysite, yet she solemnly and officially anathematizes \r\nEutyches and his error, believing that she expresses the Ephes- \r\nian doctrine truly. But to an outsider it is evident that her \r\nformularies need the definitions pronounced at Chalcedon, \r\nif they are to be regarded as Orthodox and in harmony with \r\nthe belief of the Universal Church. There is a failure to \r\ngrasp the fact that in the One Person of Christ there are two \r\nNatures not only indivisibly joined, but also unconfusedly \r\ndistinct. The difference between \"Person\" and \"Natures\" \r\nis obscured in the Armenian formulari(&gt;s, yet despite this \r\nher faith is very close to the Orthodox. She is not crudely \r\nMonophysite. The differences which divide the Armenian \r\nand the Greek Orthodox Church relate solely to the rejection \r\nl)y the former of the decrees of the Council of Chalcedon and \r\nto her non-recognition of the succeeding Councils. Yet \r\nif these Councils have never been recognized by the Armenian \r\nChurch, nevertheless, the points which were determined by \r\nthem have never been officially rejected. \r\n\r\nThe worship of images, though not wholly banished from \r\nArmenian churches, has been confined to the narrowest Hmits. \r\nStatues are debarred. Pictures and bas-reliefs are blessed \r\nand anointed with holy oil and placed over altars. There \r\nare no holy icons in Armenian churches. \r\n\r\nAs to the expression of dogmas the Armenian Church \r\nholds strictly to the decrees of the first three Councils. She \r\ndoes not, therefore, admit the Filioque, the pains of Purgatory, \r\nindulgences, and the papal monarchy. She believes in Unitas \r\nin necessariis et libertas in duhiis et charitas in omnibus. \r\n\r\nExcepting Extreme Unction, the Armenian Church admin- \r\nisters all the Seven Sacraments. Infants receive Baptism \r\nby complete and horizontal immersion; though in necessity \r\nBaptism by sprinkling is not held invalid. Confirmation, \r\nor holy anointing, is administered conjointly with Baptism \r\nby the Priest, and the infant at once receives the Body of \r\nChrist. Holy Communion is administered without distinction \r\nof age, in both Elements, by means of the Consecrated Host \r\nl)eing dipped in the Precious Blood. The wafer is made \r\nof unleavened bread, unfermented, and is prepared and baked \r\nby the priests. The wafer for Consecration is always single \r\nand is broken by the Priest into particles for each communicant. \r\nReservation is practiced. 'J'he Sacrament of Penance or \r\nConfession is administered b(&gt;fore persons receive Holy Com- \r\nmunion. The Sacrament of Orders is conferred by the imposi- \r\n\r\n90 \r\n\r\ntion of hands with juaNcr and the hotowal ot apifropriatc \r\nha(lf2;(&gt;s for each order, ruction is ^ivcn for thi- I'ricstliood \r\nand Ki)is{-()i)atc. 'l\\w onh-rs h\"adiiif&gt;; up to and includin}; \r\ntho ])ri('stly odicc arc seven in nundxT. The seven orders \r\nare conferred l)y the Bishop, lh(&gt; l'&gt;piscoi)ate l)y three Bishops. \r\n'rii(&gt; Sacrament of Marriage is caUed tlie Sacrament of the \r\n(\"rown, and is sohiniiized 1&gt;&gt; the Priest. Divorce is canonieally \r\npermitted and is pronounced un(h'r the authority of the C'alli- \r\noHcos or Patriarch. \r\n\r\nThe hierarchic order comprises the four following:; deforces: \r\n(1) The Supreme Patriarch or Cathohcos; (2) the Patriarch \r\nor special Cathohcos, Exarch, or Primate; (3) the Archbishop \r\nor Metrojiohtan; (4) the Bishoj). The Supreme Patriarch \r\nor C'atholicos of all the Armenians resides at present at Etch- \r\nmiadzin. The particular function of the Catholicos is to \r\nhe head of the Church and to consecrate Bishops and bless \r\nthe holy chrism. The governing system of the Church, \r\nhowever, is one of decentralization. \r\n\r\nThe clergy of the Church are divided into two quite dis- \r\ntinct categories: the regular clergy, who are celibate, and \r\nthe married or secular clergy. With the latter, marriage \r\nmust precede their ordination to the diaconate. If a widower \r\nwishes to marry again, he must al)andon his clerical function \r\nand can do so without blame. The functions of the married \r\nclergy embrace whatever is concerned with the spiritual \r\ndirection of the people \u2014 administering the Sacraments, daily \r\nservices, etc. The married clergy cannot reach the Episcopate, \r\nunless widowers. The cehbate clergy are chiefly trained \r\nin the monasteries, which are in fact little else than seminaries. \r\nThey devote themselves exclusively to preaching and hierarchic \r\nduti(&gt;s, for the administration of the Sacraments does not \r\ncome within their province. \r\n\r\nAmong the Armenians, the laity play a large part, for, \r\nexcept in Sacramental acts, for which ordination is indispens- \r\nable, nothing is done in ecclesiastical administration without \r\nthe co-operation of the laity. For example, the parish Priest \r\nis chosen by the vote of his parishioners. The Bishop cannot \r\nordain a married Priest without the consent of the laity. \r\nSix sevenths of the members of the Diocesan Councils are \r\nlaymen, and the Councils elect the Bishops. Even the election \r\nof the Catholicos is by an assembly largely composed of laymen. \r\nIn Turkey each parish church is managed by a council composetl \r\nentirely of laymen. This council manages the church, the \r\nschool, and the domestic affairs of the community. Finances \r\nare also controlled by councils of laymen. In Russia, the \r\npower of tiie laity is not as great; for examjile, there the laity \r\n\r\n91 \r\n\r\nhave no control of the management of dioceses. But enough \r\nhas been said to show how very democratic the Armenian \r\nChurch is. By her long history of steadfastness in the face \r\nof all sorts of troubles she arouses our admiration; by her \r\nnoble army of martyrs she calls for our praise, and as one \r\nof the most ancient Christian communions she bespeaks \r\nour interest and sympathy. \r\n\r\nII. THE ARMENIANS IN AMERICA* \r\n\r\n1. Industrial and Social Conditions. The Armenians \r\nhere are practically all of the laboring class. Some have \r\nlittle shops \u2014 groceries, dry goods, etc. A few do photo- \r\nengraving. In California they are farmers. In New York \r\nare a few rich rug merchants. They are all kept poor by \r\nsending back much money each year to their kinsfolk in \r\nArmenia. Nearly all are men, as the women have stayed \r\nbehind. They live as \"single\" in boarding houses. Moral \r\nconditions are often bad, and there is much deterioration, \r\nowing to relaxation of all restraint and to their having prac- \r\ntically no church. \r\n\r\nAs to Armenian women in America, thirty years ago \r\nthere were none probabl}'. Lately the men have begun \r\nto send for their wives and fiancees to come here from iVrmenia. \r\nTo-day about 18 per cent of the Armenians in America are \r\nwomen. These people are anxious to have family life here. \r\nArmenian women are by long tradition very chaste. \r\n\r\n2. Religious Conditions. Protestant missionaries for \r\na time were very active. Armenians were urged to become \r\nProtestants in order to get work. Quite a number did so, \r\nbut now have for the most part returned to the National \r\nChurch. On July 25, 1889, the first Armenian priest came \r\nto this country to Worcester. The first Mass in Armenian \r\nwas celebrated on July 28. Now there are 8 priests and \r\n1 Bishop. The priests have been rather ignorant and inefficient \r\nand unable to do much for the people in the way of uplift. \r\nThey do not speak English and hardly know their own tongue. \r\nSome speak Turkish. \r\n\r\nThe Roman Catholics have done little if anything about \r\nthe Armenians in America; there are only 150 Roman Catholic \r\nArmenians in the United States. \r\n\r\nThe Bishop welcomes the help and sympathy of the Amer- \r\nican Catholic Church, which he says is more nearly in touch \r\nwith the Armenian Church than any other religious body. \r\n\r\n*Com])ile(l by the Rev. .J. H. Cabot, from an interview witli Monseigneur \r\nMouchegh Seropian, Armenian Bishop, 96 Day Street, Jamaica Plain, Mass. \r\n\r\n92 \r\n\r\n\\n Hliodc Ishiiul he has twice lu'cii assisted by priests of our \r\nCliurch ill weddings. He welcomes aivytliiiiK W(! can do, \r\nsuch as inviting Armenians to our services and loaniiifi; them \r\nour churclies. This last practice is carried on regularly at \r\nthe (Miureh of the Advent, Boston, where the Armenian \r\nHishoi) says Mass twice a montii and the church is i)acked \r\nto the doors by his people. \r\n\r\n3. Ecclesiastical Organization. The Armenian colony \r\nin America has an ecclesiastical constitution, drawn up Sep- \r\nteml)er 0, 1902, in the l^ull of the Catholicos of Etchmiadzin. \r\nArticle 50 of this Constitution gives the right of administration \r\nof the churches to trustees, elected by the members. Each \r\ncolony has its trustee. Also there is a central committee, \r\na religious council, and a council of deputies of which the \r\npresident is the Armenian Bishop, and the council is the \r\nrepresentative body of the Armenian colony. Tlie stipends \r\nof the clergy are paid by the trustees, from the gifts of the \r\npeople. \r\n\r\n4. Organizations, Social, Philanthropic, etc. Among \r\nthe Armenians there is no exact counterpart of the Pan- \r\nHellenic Union, but there are four sorts of organization: \r\n(1) political, (2) scholastic, (3) philanthropic, (4) religious. \r\nAmong the poUtical organizations are the following: \"Hent- \r\nchagist\"\u2014 revolutionary, democratic, socialistic; ''Drochagist\" \r\n\u2014 revolutionary, socialist; Constitutional\u2014 democratic. All \r\nthese organizations are concerned only with the political \r\nand social conditions of the Armenians in Russia and Turkey. \r\nThey have a weekly journal in America. Together they \r\nprobably have not more than 3,500 members here. The \r\nArmenian colonies in America help to maintain a scholastic \r\n\"union\" in Armenia for the purpose of aiding the education \r\nof the children in the old country. The Armenians also have \r\na \"General Union of Help for the Armenians,\" with head- \r\nquarters in Egypt. Its purpose is to aid financially widows, \r\norphans, oppressed workmen, needy schools, farmers Avhose \r\nlands have been pillaged,\u2014 in short all those who have suffered \r\nfrom the massacres. It has 25 or 30 branches in America \r\nwith about 2,500 members. Thus it comes about that the \r\nArmenians in America send back to their relatives and charities \r\nin Armenia about 60 per cent of their earnings. Finally there \r\nis the women's union, whose purpose is to aid the Armenian \r\nchurches in the United States, to educate the children here \r\nand teach them their native tongue. At present there are \r\nthree such schools: at Cambridge, Charlestown, and Worcester. \r\nThese organizations are under the protection of the Armenian \r\nclergy. In all the Armenian colonies here there are small \r\n\r\nlibraries of native literature, cared for In- the local committees \r\nand for the use of the local colony. \r\n\r\n5. Statistics. It is impossible to get accurate figures. \r\nThe Bishop thinks there are about 57,000 Armenians now \r\nin the United States. In 1895, there were only 5,000. (Quite \r\na number live in California, where they have three churches.) \r\nThere are about 12,000 in New England, mostly in Massa- \r\ncliusetts. In Worcester is a colony of 4,000 with a church \r\nbuilding. They now have $6,000 toward a church in Boston. \r\nDr. H. K. Carroll reports, for the year 1912, 21 churches with \r\n55,000 members. \r\n\r\n6. The Principal Cities and Tow^ns in New England \r\n\r\nwhere there are armenians. \r\n\r\nMassachusetts: \r\n\r\nBoston, Worcester, Cambridge, Watertown, Charlestown, \r\nBrockton, Rockland, Brighton, Bridgewater, Middleboro, \r\nStoneham, Lowell, Lawrence, Maiden, Salem, Peabody, \r\nNewburyport, Whitinsville, Springfield, Franklin, Revere \r\n(Beach), Lynn, Fitchburg, Haverhill. \r\n\r\nRhode Island: \r\n\r\nProvidence, Pawtucket, Central Falls, Woonsocket. \r\n\r\nXeiv Hampshire: \r\n\r\nNashua, Concord, Manchester. \r\n\r\nMaine: \r\n\r\nPortland. There is a colony in Fort Fairfield. Some \r\nof the men are naturalized, the colony having been there \r\nsome time. They attend the Roman Church. There are \r\na number of children, probably born in this countr}-. \r\n\r\nConnecticut: \r\n\r\nNew Haven, Hartford, New Britain, New London, Bridge- \r\nport. \r\n\r\nIII. NOTES FURNISHED BY TWO ARMENIAN \r\nGENTLEMEN \r\n\r\n1. By A. H. Sachaklian. \r\n\r\nThe social life of the Armenians in America is distinctly \r\ncolonial; they do not enter into American society, due to \r\nvarious causes. Language has a great deal to do with it, \r\nand then the American society is not so warm in her reception \r\nof strangers (foreigners) as is expected. \r\n\r\n94 \r\n\r\n'IMic luiinc coiulit ions, oppression in AriiH'ni;i and tin- \r\nconscipicnt tlioiijilit of \"how can \\\\r Ix' rTlicNcd?\" is tlic \r\nbinding; cord Ix'twccu ArnuMiiun colonics. \r\n\r\nFor centuries tliey have been lauji;li1 that llieir ( lod is \r\nalile to make tliein liapp.\\' liotli lici'e and in Ilea\\cn. 'liny \r\nhiive i)ra\\'ed and i)ra\\'ed. No response was }j;iven to tlieir \r\nprayer. They have h'tiriied here in America the laws &lt;jf \"cause \r\nand effect\" and the \"survival of the fittest.\" Consecpiently \r\nthe hold of reliji;ioii on them is very weak, hut their moral \r\ncondition is far above what would be supposed. \r\n\r\nSome years ago, through the effort of the Armenian Bishop \r\na small, but fine, church was built at Worcester, Mass. A \r\nfew years later all the Armenian colonies in America were \r\norganized on the same principle as the mother Church in \r\nArmenia, antl adoi)t(Ml a constitution. \r\n\r\nThe Roman Catholic Church does absolutely nothing \r\nto help them. Her one condition is that they should accept \r\nthe Roman faith before receiving any assistance. The Prot- \r\nestants occasionally loan their parish houses for meetings. \r\nIt has been the Episcopal Church that has opened her door \r\nand let the Armenians hold their service and receive spiritual \r\ncomfort. \r\n\r\n2. By Dr. H. S. Jelali.w \r\n\r\nThere has always been a sisterly relation between the \r\nEpiscopal Church and the ancient Armenian Church. The \r\nEpiscopal Church can do a good deal toward the spiritual \r\nand intellectual advancement of the Armenians in this country \r\nby a sympathetic attitude toward this oldest Christian Church; \r\nby permitting its priests to co-operate with the Armenian \r\npriests everywhere in solving those religious and civic problems \r\nthat must confront every new colony in a new land; by opening \r\nthe doors of its church edifices for the Armenians to hold \r\ntheir religious services; by forming local information bureaus \r\nto find work for the newcomers, and finally, where there is \r\nno local Armenian church organization, l)y administering \r\nto their spiritual needs. \r\n\r\nBIBLIOGRAPHY ON ARMENIANS \r\n\r\nThere is only one good history in our western tongue: \u2014 \r\nThe Church of Armenia, her history, doctrine, discipline, \r\n\r\nliturgy, literature, and existing condition. By the Armenian \r\n\r\nPatriarch of Constantinopl(&gt;, IVIgr. ^Malachia Ormanian. \r\n\r\nEnglish translation, ])ul)lished by A. R. ]\\Iowbray &amp; Co., \r\n\r\nLtd.. London, 1912. \r\n\r\n95 \r\n\r\nBishop Seropian is preparing an extensive history of the \r\nArmenians in America. The first volume is already published. \r\nIt is in Armenian. \r\n\r\nThe Armenian Church. By Archdeacon Dowling. \r\nLondon. (S. P. C. K.) The Ven. Theodore E. Dowling is \r\nassociated with the Bishop of the Church of England in \r\nJerusalem. \r\n\r\nThrough Armenia on Horseback. By George H. \r\nHepworth. New York, 1898. \r\n\r\n96 \r\n\r\nREPORT ON THE ALBANIANS \r\n\r\nBy the Rev. Thomas Burgess, Saco, Maine. \r\n\r\nTil!-: AT,l^AXIANS \r\n\r\nTho Albanians (Sliky|)('tars, Arnauts) arc |)('rliai)s the \r\nmost uni(iu(&gt; and least known race in Europe. Their JUKS*'*! \r\nmountain land borders the Adriatic between Montem-gro \r\nand (Ireeee. Though this region is right across from the \r\n\"heel\" of ltal&gt;. yet some of its most inaccessible districts \r\nare less accurately mai)])ed than \u2014 say, central Africa. Most \r\nof Albania (a designation for a region ethnic, not yet political) \r\nis mountain land, traversed only by bridle paths. Its unedu- \r\ncated and uncivilized but stalwart and proud people seem to \r\nbelong to a thousand years ago. Unconquerable Montenegro \r\nhas become famous in song and story; but unconcpierable \r\nAlbania, a land equally romantic in traditions and heroism, \r\nis as yet unsung, save for Byron's Suliotes. \r\n\r\nThe modern Albanians are, scholars now generally agree, \r\nthe direct descendants of the ancient pre-Hellenic lUyrians. \r\nThere for more than four thousand years this race has persisted, \r\nwhile all about was Hellenized, or Latinized, or Slavicized. \r\nTheir language is pretty surely the one surviving specimen \r\nof the original languages of the Balkan peninsula before the \r\ndays of Homer. \r\n\r\nAfter the division of the Roman Empire the land of the \r\nAlbanians became part of the Eastern Empire, although \r\necclesiastically it remained for a long time part of the Patri- \r\narchate of Rome. CJoth, Slav, Venetian, finally Turkish, \r\ninvasions beat about the edges of this land, and partly though \r\nnever wholly conquered it; its people rarely intermarried or \r\nbecame assimilated Avith the invaders, although they often \r\nfurnished their armies with the best fighting men, for above \r\nall else the Albanians have ever been warriors. When the \r\nTurks swept over the peninsula, the great national hero of \r\nthe Albanian race, Scanderbeg, united the tribes, and from \r\n1444 to 1466 beat back the Ottoman. After his death Albania \r\nbecame part of the Ottoman Empire, though many of the \r\ntribes were never conquered, and have persisted in a state \r\nof semi-independence, never admitting the Turkish tax collector. \r\nThe famous and bloody Ali Pasha of Janina, with his practically \r\nindependent principality, was an Albanian. Albanians have \r\nmade up the Sultan's bodyguard, and some of the Albanians \r\nfought heroically on the Greek side in 1821-28. \r\n\r\nWoods, in \"The Danger Zone of Europe,\" says: \"Towards \r\nthe Turkish Government they have occupied for many years \r\n\r\n99 \r\n\r\nin Europe the same position as that held in Asia Minor by \r\nthe Kurds. Both races are religiously unorthodox, and both \r\nraces have been utilized by the Turks to suppress the Chris- \r\ntians.\" \r\n\r\nThe government of the Albanians has been and is tribal, \r\noften patriarchal in the north and feudal in the south. In \r\n1822, however, the Turks practically obliterated the southern \r\naristocracy. It is this tribal and divided organization which \r\nhas throughout the centuries prevented the Albanians from \r\nbecoming a united nation. Only once in their history, under \r\nScanderbeg, have they been welded into one nation. And \r\nyet there was and is an intense nationalistic or ethnic spirit, \r\nand the Albanian is before all else proudly an Albanian. A \r\nnationalistic movement has been promulgated in the present \r\ngeneration, which has a very important bearing upon the \r\npresent crisis in the Balkan peninsula. \r\n\r\nThe race's religious history is as follows: St. Paul writes, \r\n\"Round about into Illyricum I have fully preached the Gospel \r\nof Christ.\" Probably by the 3d or 4th century the Albanians \r\nbecame entirely converted. Their land was for centuries \r\npart of the Western Patriarchate, and until the Schism of \r\nEast and West the Albanians gave allegiance wholly to Rome, \r\nand for the most part after the Schism up to the conquest \r\nby the Turks. Scanderbeg brought the whole nation under \r\nthe Pope. A century after the Turkish conquest a majority \r\nof the Albanians had become perverted to Mohammedanism. \r\nIn the past century Austria has carried on a Roman Catholic \r\npropaganda in the north through Jesuits, and, later, Italy \r\nthrough the Franciscans; in the south and east, Greeks, Bul- \r\ngarians, and Servians have carried on an Eastern Orthodox \r\npropaganda, and the Turks have rejoiced thereat, since it \r\nhas been to their interests to keep the Albanians from becom- \r\ning united in creed. Much of the Christian propaganda, \r\nRoman and Eastern Orthodox, has been, Albanians allege, \r\nwith political aims. Yet whatever the religion of the Albanian, \r\nhe is never strictly orthodox. The Mohammedan Albanian \r\nwomen go unveiled, and polygamy is rare. Thousands of \r\nMohammedan Albanians are secretly Christian. Moreover, \r\ntribal loyalty and the codes of ancient custom are far more \r\nto the Albanian than religion or the laws of the Koran or \r\nthe Church. It is said that sometimes an Albanian will \r\nbe both circumcised and baptized and take his chances for \r\neither Paradise. The Roman clergy of the north wear fierce \r\nAlbanian mustaches. Although religious differences are some- \r\ntimes the cause of quarrels, yet the feud of tribe against tribe \r\nunites Mohammedan and Christian by stronger ties. \r\n\r\n100 \r\n\r\nTho i)r('s('nt Alhuniuu ixjpuhition of what Albanituis cluim \r\nas their rightful hiiul is somcwlicre from 1,0U0,()()() t(j 2J)in),- \r\n000. Of these 200,000 to 300,000 are Roman Catholic, and \r\n300,000 to (iOO.OOO Eastern Ortliodox. liound about the \r\nedges, minfj;led hut not assimilated with the Albanians, are \r\nseveral hundred thousand Orthodox Greeks, Hulj;arians, \r\nSerbs, and Vlachs, who claim those edges are rightfully theirs. \r\nThe hatred of the Albanian for Slav, especially Serb, is century \r\nold, and he also roundly hates the Greek. In the Balkan \r\nwar of 1912 the Albanians for the most part, including the \r\nimmigrants in America, Christian as well as Moslem, strongly \r\nfavored the Turk. \r\n\r\nWe must make mention of the wild customs of this unusual \r\nrace. Lawless they are in one sense; absolutely bound by \r\nlaw in another. The strict and complex codes of traditional \r\ncustoms direct their daily life\u2014 the law of the vendetta, blood \r\nfeuds preserved through generations, suspended sometimes \r\nby the besa or ''peace of God\"; the forbidding of marriage \r\nof cousins by the male line, even far removed, as incestuous; \r\nthe purchase money always required to be paid for wives; \r\nthe ramifications of the laws governing tribal and family \r\nmanagement; the strictest laws of hospitality. There are \r\nsome of the northern tribes which shave the head and tattoo \r\nthe body. All men carry firearms. In some districts 25 \r\nper cent of the men die violent deaths. The bond of brother- \r\nhood, sworn in mingled blood, between man and man, is \r\nfrequent, and is as romantic as any such bond of ancient story. \r\nYet fierce and barbarous as is the Albanian, especially of \r\nthe north, he is a man w^onderfully brave and faithful even \r\nto death, and has been found the most trusty servant and \r\nloyal follower in the whole Near East. \r\n\r\nThe Albanians may be divided into two distinct parts: \r\nthe fierce Ghegs of the north, and the more affable Tosks \r\nof the south. The Tosks are more civilized than the Ghegs, \r\nand the tribal system is not so clearly defined among them, \r\nnor do they adhere to the codes of blood vengeance in the \r\nsame fierce way as the northern tribesmen. Moreover, there \r\nis more brotherly feeling between the Eastern Orthodox \r\nand Mohammedan Tosks than between the Roman Catholic \r\nGhegs and the \"True Believers.\" All this is important \r\nto remember, as nearly all the Albanian immigrants in America \r\nare Tosks. \r\n\r\nIt is national education which has brought during the past \r\ncentury the five independent Balkan kingdoms to their \r\npresent advanced state of civilization and aspiration. Among \r\nthe Albanians education until the past decade had been prac- \r\n\r\n101 \r\n\r\ntically non-existent. In the last few years, however, it has \r\nbeen the strivings for education in the Albanian language \r\nthat has created a new nationalistic spirit, enthusiastic and \r\nnaive. There are Greek, Serb, Austrian, Italian, and Turkish \r\nschools for the Albanians, but with little impression on the \r\nmajority of the population. Practically not until the 19th \r\ncentury has there been any written Albanian language, and \r\nin the schools established by each of the above nationalities \r\nthe Albanian has been taught in a different alphabet, making \r\nconfusion worse confounded. A few years ago All)anians \r\nmet in a congress and adopted a modified Latin alphabet, \r\nwhich is that of the present Nationalistic movement. This \r\nmovement towards a purely Albanian education has been \r\nkept alive largely by educated Albanians in European cities, \r\nand also by one in America, wdio publishes a paper in Albanian, \r\nwhich has been refused admission by the Turkish authorities \r\ninto Albania. \r\n\r\nThe use of the Albanian language in the Eastern Orthodox \r\nLiturgy has been prohibited by the Patriarch of Constantinople, \r\nand those priests who presume to use it are excommunicated. \r\nAlbanians declare that the Patriarch's object is to \"Hellenize.\" \r\nAn Orthodox League was formed a few years ago whose objects \r\nare to resist Greek aggression and force the Patriarch to \r\nallow at least a part of the Liturgy to he celebrated in Alba- \r\nnian. \r\n\r\nWhat the outcome of this ecclesiastical tangle, or what \r\nthe result of the Balkan war of 1912, will be upon the future \r\n&lt;jf Albania is a grave and complex question. \r\n\r\nAbout twenty-five years ago two Albanians came to Amer- \r\nica, and settled in Cambridge, Mass. Ten years ago a few \r\nmore began to come. But it was not until five or six years \r\nago that immigration proper of the race began. \r\n\r\nThere are to-day about 50,000 Albanians in America from \r\nAlbania, and the United States immigration authorities \r\nhave not yet learned to call them by name; they are not des- \r\nignated as Albanians in our immigration reports. \r\n\r\nAbout 15,000 are in New England; and the rest in New \r\nYork, Ohio, Indiana, Illinois, Minnesota, Nebraska, Utah, \r\nand the three Pacific States, and in Canada. The large \r\nmajority are Eastern Orthodox Tosks. Only some 2,000 \r\nare Mohammedans, concentrated for the most part in three \r\ncities, St. Louis, Biddeford, Me. (800), and New Bedford, \r\nMass. In Chicago, Indiana, and New York there are also \r\nsome Roman Catholic Ghegs. \r\n\r\nIn New England among the colonies are: Biddeford, \r\nLewiston, Portland, Augusta, Rockland, Me. ; Concord and \r\n\r\n102 \r\n\r\nMiinclu'stcr, N. II.; Hoston, luist Ciinihiidiic, \\;ilick, IIikIsoii, \r\nSouthbridiic Fitclihurg, Mass. \r\n\r\n\\'(r\\ lew have had any education, and nciulx all arc day \r\nlal)()i('rs; in Now I'ln^land, in the factories,- proud warrior \r\niuountaiue(M-s scruhhinj;- mill floors at the coiiunaiids of the \r\nforeman, and at tlic incic&gt;' of llic interpreter. \r\n\r\nThe l'an-Ali)anian lu'deralion of America, callecl \"The \r\nHearth\"\" (Vatra), incorporated, has its headquarters in a \r\nneatly fitted office at 10 Ferdinand Street, Boston. The \r\nexecutive, the general secretary, Faik Bey Konitza, one of \r\nthe apostles of Nationalism, is a graduate of a French Uni- \r\nversity, an M.A. of Harvard, and an accomplished philolo- \r\ngist and historical scholar, lie i)ul)lishes a paper in Albanian, \r\n''The Siiti'' (Dielli). There are eighteen branches of the \r\nFederation in America. Its objects are educational, to give \r\nlectures, teach Albanian and English, publish inexpensive \r\nliterature, and above all to foster the national traditions. \r\nThere are two Eastern Orthodox Albanian priests in America, \r\nwith headquarters in Boston, the Rev. Fan 8. Nolli and the \r\nRev. Naum Cere. Father Nolli is a graduate of Harvard. He \r\nhas published in Boston, in the Albanian language and adopted \r\nlatin alphabet, The Liturgy, etc., \"The Book of the Epistles \r\nand CJospels,\" and a three-act drama, \"Israel and the Philis- \r\ntines.\" These may be found in the Boston Library, and \r\non their last pages the names of Albanian subscribers from \r\nall over the United States and southeast Europe. These \r\ntwo priests travel over our country ministering to their people \r\nin their native tongue. They were ordained under Russian \r\nauspices and are under the jurisdiction of the Russian Arch- \r\nbishop Platon in New York. \r\n\r\nAfter the Balkan War broke out P'aik Konitza and Father \r\nNolli went to Europe and are taking a leading part in the \r\nreconstruction of Albania. The Albanian colonies in Biddeford, \r\nMaine, in New Hampshire, and elsewhere have sent earnest \r\npetitions to the Euro])ean Powers appealing for the protection \r\nof their fatherland. \r\n\r\nALBANIANS FROM ITALY AND GREECE \r\n\r\nThere are two other classes of Albanians not included \r\nin the above, which must also l)e mentioned: those from \r\nGreece and those from Italy and Sicily. \r\n\r\nIn the 14th century some thousands of Albanians descended \r\ninto Greece, and others were moved there later by the Turks. \r\nAt the present time there are some 200,000 descendants of \r\nthese in Boeotia, Attica, and elsewhere, and on a number \r\n\r\n103 \r\n\r\nof the islands. They have become Greek in their aspirations \r\nand all are of the Greek Church; yet they have largely main- \r\ntained their distinction of race and their language, \u2014 some \r\nat the present day in sight of Athens are unable to speak \r\nGreek. There are doubtless a number of these Greek Albanians \r\namong the immigrants in America, but they consider themselves \r\nGreeks, and are so considered by the Albanians from Albania. \r\n\r\nIn the 15th centurj- there was a migration to Sicily and \r\nsouthern Italy. At the present time there are in southern \r\nItaly 72 Albanian communes with 150,000 inhabitants, of \r\nwhom four fifths are Roman Catholics of the Latin rite, and \r\none fifth Uniats of the Greek rite. In Sicily there are 7 \r\nAlbanian communes with 52,000 people. Thus have persisted \r\nfor five centuries these colonies of Albanians without being \r\nabsorbed into the surrounding population, or losing their \r\nlanguage. Of these Italian- Albanians there are about 10,000 \r\nin America, Roman Catholic and Uniat, mostly in New York, \r\nNew Orleans, and Boston. \r\n\r\nThis race is a difficult one to study from books, because \r\nof the paucity of literature on the subject and the lack of \r\nexact knowledge in many of such books or articles. \r\n\r\nThe three best books deahng with the Albanians are: \u2014 \r\nMacedonia and Its Races. By H. N. Brailsford. \r\nThe Burden of the Balkans. By M. Edith 'Durham. \r\nThe Danger Zone of Europe. By H. C. Woods. \r\nBoston, 1911. \r\n\r\nBIBLIOGRAPHY ON ALBANIANS \r\n\r\nMacedonia and Its Races. By H. N. Brailsford. \r\n\r\nThe Danger Zone of Europe. By H. Charles Woods. \r\nBoston, 1911. \r\n\r\nThe Burden of the Balkans. By M. Edith Durham. \r\n\r\nHigh Albania. By M. Edith Durham, 1910. \r\n\r\nThe Immigrant Tide. By E. A. Steiner. New York, \r\n1909. \r\n\r\nThe East End of Europe. By Allen Upward. London, \r\n1909. \r\n\r\nThe Balkan Trail. By Fred. ]\\Ioore. New York, 1906. \r\n\r\nBalkans from Within. By Reginald Wyon. New York, \r\n1904. \r\n\r\nThe Near East. Anonymous. New York, 1907. \r\n\r\nArticle on Albania in Encyclopedia Britannica, 11th Edi- \r\ntion, J. D, Bourchier. \r\n\r\n104 \r\n\r\nReSEAKCHES IK THE HIGHLANDS OF TlKKKV. By ReV. \r\n\r\nH. F. Tozer. London, 1809. \r\n\r\nAll the above except the last are recent books. A few \r\nearlier books may bo found under Albania in lar^e libraries, \r\nas in the Boston Public Lil)rary. There are some good German \r\nworks on the subject. In the Boston Library may be found \r\nFr. Nollis' Albanian liturgies and drama, some French grammars \r\nof the Albanian language, and a French translation of Albanian \r\ntales. \r\n\r\nEleven magazine articles on Albania of more or less value \r\nhave been printed since 1900. (See a Periodical Index.) \r\n\r\nDuchesne's The Churches Separated from Rome, has \r\na chapter on \" Ecclesiastical Illyria.\" \r\n\r\nThe great authority for the past ecclesiastical history of \r\nAlbania is the monumental work of Farlati in 14 folio volumes, \r\nIllyricum Sacrum. \r\n\r\n105 \r\n\r\nAPPENDIX \r\n\r\nDIVISIONS OF EASTERN CHRISTENDOM \r\n\r\nThe arrangement and most of the details of this Appendix \r\nare taken, with his kind permission, from Mr. Athelstan \r\nRiley's \"Synopsis of Oriental Christianity.\" The order in \r\nwhich the Patriarchates and Churches are placed is \"the \r\norder of precedence at present observed among the Orthodox,\" \r\nas given in \"The Organization of the Orthodox Eastern \r\nChurches,\" by Margaret Dampier. Some of the figures \r\nwere furnished by the British Legation in Vienna and by \r\nthe Bulgarian Legation in London, others were taken from \r\n\"The Religions of Modern Syria and Palestine,\" 1912, by \r\nBliss. \r\n\r\n109 \r\n\r\n1.\u2014 THE HOLY EASTERN ORTHODOX CHURCH. \r\n\r\nConstantinople. \r\n\r\n(Including the \r\nMetropolitanate \r\nof Bosnia and \r\nHerzegovina.) \r\nAlexandria. \r\n\r\nGeographical \r\nLimits. \r\n\r\nAntioch. \r\n\r\njEErSALEM. \r\n\r\nCh. of RutiSIA. \r\n\r\n(Including the old \r\nCh. of Georgia.) \r\n\r\nMetropolitan Ch. \r\nOF Cyprus. \r\n\r\nThe Servian \r\nOrth. Church \r\nIN Hungary, \r\nCr[oatia. and \r\nSlavonia. \r\n\r\nCh. of Montene- \r\ngro. \r\n\r\n451 \r\n\r\n1589 \r\n\r\n601 \r\n\r\nTurkey in Europe. \r\nTurkish Islands in \r\nthe Aegean, and \r\nAsia Minor north \r\nof the Patriarch- \r\nate of Antioch \r\nand west of the \r\nEuphrates. \r\n\r\nIn Austria-Hun- \r\ngary. \r\n\r\nApproxi- \r\nmate \r\nNumerical \r\nStrength. \r\n\r\n67 Egypt. \r\n\r\nCilicia, all Syria \r\nnorth of Pales- \r\ntine, and Mesopo \r\ntamia. \r\n\r\nPalestine, and \r\nsouth to Egypt \r\n\r\nThe Russian Em- \r\npire. \r\n\r\n431 Island of Cyprus \r\n\r\nThe Banat, Croatia \r\nand Slavonia. \r\n\r\nMontenegro. \r\n\r\nCh. of Greece. \r\n\r\n1850 or 1&amp;33 \r\n\r\nThe Rumanian] iggg \r\nOrth. Church in \r\nHungary. \r\n\r\nMetropolitanate 1873 \r\nof bukowina and \r\nDalmatia. I \r\n\r\nCh. of Servia. \r\nCh. of Rumania. \r\n\r\nOh. of Bolqaria. \r\n\r\n1885 \r\n\r\nGreece. \r\n\r\nThe Banat and \r\nTransylvania. \r\n\r\nBukovvina and Dal \r\nmatia, in Austria \r\n(of Serbs. Ruthe \r\nnians and Ruma- \r\nnians). \r\n\r\nServia. \r\n\r\nRumania. \r\n\r\nBulgaria. \r\n\r\n10,000,000 \r\n\r\n(?) \r\n\r\n(826,000) \r\n\r\n100,000 \r\n\r\n350,000 \r\n\r\n98,000,000 \r\n\r\n(1,500,000) \r\n\r\n180,000 \r\n\r\n1,045,000 \r\n\r\n260,000 \r\n\r\n2.000,000 \r\n1,713,000 \r\n\r\n653,000 \r\n\r\n2\u201e'i00.(i00 \r\n5,500,000 \r\n\r\n4,300,000 \r\n\r\nTitle of Chief Bishop or \r\nGoverning Synod. \r\n\r\nThe Most Entirely Holy \r\nArchbishop of Constanti- \r\nnople, New Rome, and \r\nOicumenical Patriarch. \r\n\r\nThe Most Blessed and Holy \r\nPope and Patriarch of the \r\nGreat City Alexandria, and \r\nof all Egypt, Pentapolis, \r\nLibya, and Ethiopia; \r\nFather of Fathers, Pastor \r\nof Pastors, Archpriest of \r\nArchpriests, Thirteenth \r\nApostle, and CEcumenical \r\nJudge. \r\n\r\nThe Most Blessed and Holy \r\nPatriarch of the Divine \r\nCity Antioch. Syria, Arabia, \r\nCilicia. Iberia, Mesopo- \r\ntamia, and all the East; \r\nFather of Fathers and \r\nPastor of Pastors. \r\n\r\nThe Most Blessed and Holy \r\nPatriarch of the Holy City \r\nJerusalem, and all Pales- \r\ntine, Syria, Arabia beyond \r\nJordan, Cana in Galilee, \r\nand Holy Sion. \r\n\r\nThe Most Holy Governing \r\nSynod of All the Russias. \r\n\r\nPresident. The Most Rever- \r\nend the Metropolitan of St. \r\nPetersburg and Ladoga, \r\nAbbot of St. Alexander \r\nNevsky Lavra. \r\n\r\n(The Exarch of Georgia, a \r\nmember ex officio of the \r\nHoly Synod.) \r\n\r\nThe Most Blessed and Holy \r\nArchbishop of Nova Jus- \r\ntiniana and All Cyprus. \r\n\r\nThe Most Holy and Rever- \r\nend the Archbishop of \r\nCarlowitz, Servian Metro- \r\npolitan and Patriarch. \r\n\r\nThe Metropolitan of Scan- \r\nderia and the Seacoast, \r\nArchbishop of Tsettin \r\n(Cetinje). Exarch of the \r\nHoly Throne of Ipek. \r\n\r\nThe Holy Synod of the \r\nKingdom of Greece. \r\n\r\nThe Mo.st Reverend the \r\nArchbishop of Hermann- \r\nstadt. Metropolitan of the \r\nOrthodo.x Rumanians in \r\nHungary and Transyl- \r\nvania. \r\n\r\nThe Most Reverend the \r\nArchbishop of Czernowitz, \r\nMetropolitan of Bukowina \r\nand of Dalmatia. \r\n\r\nThe Archbishop of Belgrade \r\nand Metropolitan of All \r\nServia. \r\n\r\nThe Holy Synod of Ru- \r\nmania. \r\n\r\nPrexiiient. The Archbishop \r\nand Metropolitan of Hun- \r\ngaro-Wallachia, Primate of \r\nAll Rumania. \r\n\r\nThe Exarch of Bulgaria. \r\n\r\nII.- \r\n\r\nTHF SKI'AKATKI) CIIUKCHKS OF THE KAST (CUT OFF FROM THK UNll'Y \r\nOF THK CATHOLIC CHURCH DURING THE FIFTH CENTURY).Of \r\n\r\nEvti\/cfiiaii . \r\nRecoKiii\/i im \r\nthe first llirec \r\n(Ecnineii ic a 1 \r\nCouncils (Ni- \r\ncea, Constan- \r\ntinople, and \r\nEpheBUf&gt;). \r\n\r\nCh. ok Ar- \r\n\r\nMKNIA. \r\n\r\nr Coptic or \r\nEhyitian \r\nCh. (in- \r\nfill &lt;1 i n k \r\nthe Abys- \r\nsinian Ch.) \r\n\r\nMonophysite. \r\nRecognizing \r\nthe first three \r\nCEcumenical \r\nCouncils. \r\n\r\nWestSvki \r\nAN or Ja- \r\ncobite Ch. \r\n\r\nL \r\n\r\nNestorian. \r\nRecogn i zi ng \r\nthe first two \r\nCEcume.n i c a 1 \r\nCouncils (Ni- \r\ncea and Con- \r\nstantinople). \r\n\r\nas.syrian , \r\nChaldean \r\nor East \r\nSyrian \r\nCh. \r\n\r\nC H R I \r\nTIANS O K \r\n\r\nSt. Thom \r\n\r\nAS (3).*** \r\n\r\nCteoftraphical \r\nLimits. \r\n\r\nNearly two mil- \r\nlions of Arme- \r\nnians live in \r\nArmenia, the \r\nrest are scat- \r\ntered over the \r\nwhole East, the \r\nremainder of \r\nthe Turkish Em- \r\nliire, Russia. \r\nPersia, and \r\nIndia, with \r\nsmall groups in \r\nWestern Coun- \r\ntries. \r\n\r\nEgypt and Abys- \r\nsinia. \r\n\r\nTitle of \r\nChief Bishop. \r\n\r\n3.7.50,000 The servant of \r\nI Jesus Christ \r\nI by the (irace \r\nI of God Catho- \r\nI licos of All \r\nI the Armc- \r\nI n i a n s , and \r\nPatriarch of \r\nthe Holy Con- \r\nvent of Etch- \r\nmiadzin (2).** \r\n\r\nThe country \r\nwhich lies be- \r\ntween Antioch \r\nand Mosul, com- \r\nprising the an- \r\ncient province \r\nof 8yria Supe- \r\nrior, the west- \r\nern part of Cili- \r\ncia. and the \r\nnorthern part of \r\nMesopot a m i a \r\nand India. \r\nThat part of \r\nK u r d i s t a n \r\nwhich lies in \r\nTurkey and Per- \r\nsia between the \r\ntowns of Van, \r\nJezireh, and Mo- \r\nsul on the west \r\nand the Lake of \r\nUrmiontheeast. \r\nA small congre- \r\ngation in India. \r\n\r\nTravaneore and \r\nCochin. \r\n\r\n260,000 \r\nand (?) \r\n2,0(!0.000 \r\nin Abys- \r\nsinia. \r\n\r\nCairo. \r\n\r\n200,000 \r\n\r\nThe Patriarch \r\nof Egypt, \r\nJe ru s a lem , \r\nthe Holy City. \r\nNubia, Abys- \r\nsinia, the Five \r\nWestern Cities \r\nand all the \r\npreaching of \r\nSt. Mark. \r\n\r\n(TheCatholicos \r\nor Metropoli \r\ntan of A.xum \r\nor Abyssinia.) \r\n\r\nMar Ignatius, \r\nby the (irace \r\nof God Patri \r\narch of the \r\nApostolic \r\nThrone of An- \r\ntioch, bf India \r\nand of all the \r\nEast. \r\n\r\nThe PatriarchlQudshan- \r\n\r\nResl- \r\ndence. \r\n\r\nPart \r\n\r\nI of the \r\nCatholic \r\nChurch \r\n1 from \r\n\\ which it \r\n, severed^ \r\n\r\nEtchmi- Putriar- \r\nadzin. in chate of \r\nRussian' Constan- \r\nterritory tinople. \r\nnear Mt. \r\nArarat. \r\n\r\nPat r i a r - \r\nchate of \r\nAlexan- \r\ndria. \r\n\r\nMardin. Patriar- \r\nchate of \r\nAntioch. \r\n\r\nMar Shimun \r\nCatholicos of \r\nthe East. \r\n\r\n2(K).4G7iMetran of Mel- \r\naukarai. \r\n\r\nIS, near \r\nJ u 1 a - \r\nmerk, on \r\nthe Les- \r\nser Zab. \r\n\r\nPatriar- \r\nchate of \r\nAntioch. \r\n\r\nMel an -j Patri a r - \r\n\r\nkarai. chate of \r\n\r\nAntiof^'h. \r\n\r\n(])*\u2014 There is intercommunion between the Armenians, Copts, West Syrians or Jacobites, \r\nand, to a lesser extent. East Syrians or Chaldeans. \r\n\r\n(2)**\u2014 There are four other Patriarchs in the .Armenian Church besides the Patriarch of \r\nEtchmiadzin, i.e., the Patriarclis of Cimxt&lt;intiiuii&gt;lc. Jirusalem, Sis, Akhtamar. The last two \r\nare only Bishops with the honorary title of Patriarch. \r\n\r\n(3)***\u2014 This Church in South India is a remnant of the missionary work of the Assyrian, \r\nChaldean or East Syrian Church, and has maintained its existence without break to the \r\npresent time. Its communion with the East Syrians was interrupted after the Turkish in- \r\nvasion of Central Asia, w hen the East Syrians were driven' back to their present mountain \r\nfastness in Kurdistan, and it was subjugateil to the Latin obedience through the efforts of \r\nPortuguese missionaries at the Synod of Diampcr in 15W. In UV&gt;3. about three fourths of \r\nthem rejected the Latin obedience, being heliied in the maintenance of their independence \r\nby the l&gt;utcli c()n(iuest of Cochin, and. in l&lt;i(;.'), on the arrival of the Jacobite Gregorius. \r\nMetropolitan of .lerusalem, allowed their administrator to receive consecration at his \r\nhands. They continued in loose connection with the .lacobites till 1S42, when the Jacobite \r\nPatrianh of Antioch consecrated Mar Athanasius Matthew the Metran of Melankarai. and \r\nsince that time the Jacobite Patriarchs have claimed more and more authority iuthe Church. \r\n\r\nIll\u2014 ORIENTAL DISSENTERS UNCONNECTED \r\nWITH ANY PART OF WESTERN \r\nCHRISTENDOM \r\n\r\nA communitj^ which appears to be directly connected \r\nwith the ancient Bogomiles still exists amongst the Slav \r\nraces to the east of the Adriatic. With this exception pure \r\nOriental dissent seems to be confined to Russia, where the \r\nsects are numerous, and include over 113^2 millions of the \r\npopulation. These Dissenters may be roughly divided into \r\nthe Raskolniks, or Old Believers, who broke away from the \r\nChurch owing to the reforms of Nikon, Patriarch of Moscow, \r\nin the 17th century, and the successors of the mediaeval here- \r\ntics, such as the Dukobortzi, Skoptzi, etc.; of these the Ras- \r\nkolniks are by far the more important, numbering about \r\n103^ millions. The Pashkovists and Stundists (and perhaps \r\nthe Molokans) would be better included in the subsequent \r\nsection. \r\n\r\nIV\u2014 PROTESTANT ORIENTAL COMMUNITIES \r\n\r\nSmall Protestant congregations are scattered over the \r\nwhole of the Turkish Empire, and are recognized as a distinct \r\nreligious community by the Porte. These consist for the \r\nmost part of the converts of the American Presbyterian and \r\nIndependent missionaries who have labored continuously \r\nin the East since 1820, are always known as \"English,\" and \r\nare generally confused with the Anglican Church. Proselj'tes \r\nare drawn chiefly from the Armenian Church, but there are \r\nalso Greeks, Syrians, and a few Jews. Mohammedan converts \r\nare rare. \r\n\r\nV\u2014 EASTERN CHURCHES IN COMMUNION \r\nWITH THE POPE\u2014 \"UNIAT.'V \r\n\r\nOrganized on lines similar to those of the Orthodox and Sep- \r\narated Churches from which they have been formed. \r\nThey retain their individual rites in a Latinized form, \r\nand to a certain extent the ancient ecclesiastical con- \r\nstitution and discipline of the Churches from which \r\nthey have been drawn. The policy of the Vatican has \r\nbeen to bring them by degrees into closer conformity \r\nwith the Roman Church in both rites and discipline. \r\n\r\nThere are nine Papal Eastern Patriarchs. Four of these \r\nare Titular Patriarchs of the Latin Rite\u2014 i.e., the Patriarchs \r\nof Constantinople, Alexandria, Antioch, and Jerusalem, and \r\nall reside permanently at Rome except the Patriarch of \r\n\r\n112 \r\n\r\nJerusalem. Tlie other five Patriarchs arc Oriental Bishops \r\nin ciiar}i;e of the dill'erent Uniat C'hurches, as follows: The \r\nPatriarch of Antioch (Maronite), the Patriarch of Antioch \r\n(Greek), the Patriarch of Cilicia (Armenian), the Patriarch \r\nof Antioch (Syrian), the Patriarch of 15al)yIon (Chaldean). \r\n\r\n1. The Maronite Church\u2014 300,000. \r\n\r\nTiie Maronites of Lebanon (Syria) were originally \r\nMonothelite heretics. In the year 1182, the whole \r\nChurch and Nation submitted to Rome. \r\n\r\n2. The Greek and Slav Uniats\u2014 5,100,000. \r\n\r\n(a) Melchite. These use their own liturgies and \r\nnot the Latin liturgies of Rome and may be classed \r\nunder four heads:\u2014 \r\n\r\n(1) Pure Greeks \u2014 few. \r\n\r\n(2) Italo-Greeks\u2014 50,000. \r\n\r\n(3) Gregorians \u2014 one congregation in Con- \r\nstantinople. \r\n\r\n(4) Graeco-Arabs or Melchite\u2014 110,000. \r\n\r\n(6) Ruthenian \u2014 Ruthenians and a few Serbs and \r\nSlovaks, 3,500,000. (The Ruthenians are the Little \r\nRussians dwelling in Galicia, Austria. Many in this \r\ncountry are now returning, as have their brethren in \r\nRussia, to the Orthodox Church.) \r\n\r\n(c) Rumaic \u2014 Rumanians in Hungary, 1,400,000. \r\n\r\n(d) Bulgarian \u2014 few. \r\n\r\n3. The Armenian Uniat Church\u2014 130,000. \r\n\r\n4. The Syrian Uniat Church \u2014 25,000 families. (Patriarch of \r\n\r\nBeirut.) \r\n\r\n5. The Chaldean Uniat Church: \u2014 \r\n\r\nChaldees\u2014 70,000. (Patriarch of Babylon.) \r\nUniat church of Malabar\u2014 200,000. \r\n\r\n6. The Coptic Uniat Church\u2014 20,000. \r\n\r\nVI\u2014 EASTERN RACES OF THE LATIN RITE, - \r\nIN EUROPE \r\n\r\nThose Slavic races in which the majority are neither \r\nOrthodox nor Uniat, but Roman Catholic according to the \r\nLatin Rite, are: Poles, Croatians, Slovenes, about one half \r\nthe Slovaks, and the Bohemians and Moravians. (These \r\nlast two were originally Eastern Orthodox.) \r\n\r\nVII \u2014 Also about 250,000 Albanians in North Albania are \r\nRoman Catholic of the Latin Rite. \r\n\r\n113 \r\n\r\nBIBLIOGRAPHY ON THE EASTERN \r\nORTHODOX CHURCH \r\n\r\nBIBLIOGRAPHY OX THE E.\\STERN ORTHODOX CHURCH \r\n\r\nThe f()llo\\vin&lt;i descriptive bibliography of books in the English language \r\nrccominoiKlod on tlio Eastern Orthodox Church was prepared by the Rt. \r\nRev. I']d\\v;u(i M. Parker, D.D., and the Rev. Thomas Burgess, as a committee \r\nappointed for the purpose by the American Branch of the Anglican and \r\nEastern-Orthodox Churches Union. \r\n\r\nThe Eastern Orthodox Church comprises about one f oui th of t he Christian \r\npeople in the work! to-day. \r\n\r\nIn order to stimulate and guide in America the reading on this subject, \r\nso little or so inaccurately known, the following book list has been com- \r\npiled by a committee of the American Branch of the Anglican and East- \r\nern-Orthodox Churches Union, in consultation with eminent specialists; \r\nand arrangements have been perfected so that all the books and pamphlets \r\nl)n the list may be readily obtained through any bookstore in the country. \r\nEspecially is this study opportune because of the present efforts towards \r\nChristian unity, and because of the present problem of the hordes of Eastern \r\nOrthodox Churchmen pouring into our country. \r\n\r\nTitles marked [E. C. A.] are official publications of the Eastern Church \r\nAssociation. \r\n\r\nRt. Rev. Edw.\\rd j\\I. Parker, \r\nBishop Coadjutor of Xew Hampshire, \r\nRev. Thomas Burgess, \r\n\r\nSaco, Maine, \r\nSpecial Committee. \r\n\r\nINDISPENSABLE BOOKS \r\n\r\nThe following four books and two pamphlets should all be in every \r\nChurchman's library. They are interesting, and, taken together, cover \r\nfairly adequately the history, doctrine, and worship of the Eastern Church, \r\nits present condition, and its relations with the Anglican Church: \u2014 \r\n\r\nI. A Stcdy of the Eastern Orthodox Church. By the Rev. T. J. \r\n\r\nLacey. New edition, 1912. Cloth, 50 els.; by mail 55 cts.; paper, \r\n25 cts. ; by mail 30 cts. \r\n\r\nA brief account of Orthodox historj' and characteristics and of Orthodox \r\nimmigrants in America. This is the book to introduce the subject and to \r\nlend to others. \r\n\r\nII. Students' History of the Greek Church. Bv Rev. A. H. Hore. \r\n\r\nPrice, $2.25; by mail $2.40. \r\n\r\nThe best and most unbiased complete history from the Council of Nicea \r\nto the present day, including all parts of the Eastern Orthodox communion \r\nand also the non-Orthodox Eastern Churches, and the relations with the \r\nEnglish Church; also a good introduction on doctrine and worship. \r\n\r\nOr as Substitute: \r\n\r\nMother of .All Churches. Bv Rev. F. C. Cole. Price, .$1.40; by mail \r\n$1.50. \r\nVividly covers much ground in a sketchy, popular form. Might (but \r\nought not to) take the place of the solid history of Hore for general reading. \r\n\r\nIII. The Organization of the Orthodox Eastern Churches. By \r\n\r\nMargaret Dampier. [E. C. A.] Price, 40 cts.; by mail 45 cts. \r\nContains outlines of the constitution of each of the four Patriarchates- \r\nand eleven autonomous Eastern Orthodox Churches. \r\n\r\n117 \r\n\r\nIV. Service Book of the Greco-Russian Church. Translated by \r\nIsabel Hapgood. Price, $4.00; by mail $4.2.5. \r\nThe one complete standard translation of all the most important services, \r\narranged for actual use of the Russian Church and invaluable for American \r\nreaders. \r\n\r\nOr as Substitute: \r\n\r\nA Little Orthodox Manual of Prayers of the Holy Orthodox Catholic \r\nChurch. Done into English by F. W. Groves Campbell, LL.D. \r\nPrice, $1.00; by mail $1.10. \r\nThis should be obtained by all because of its private prayers and its \r\n\r\nconvenient arrangement. It is the book to carry when attending an Eastern \r\n\r\nEucharist. Contains only the Divine Liturgy (Eucharist) with proper \r\n\r\ntables, and private prayers and offices. \r\n\r\nThe Catechism of the Orthodox Eastern Church. By Ignatius Mos- \r\nchake, sub-professor of Theology in the University of Athens and \r\nProfessor in Education. Being the Shorter Edition of 1888. Cloth, \r\n20 cts.; by mail 23 cts. \r\nUsed in the public schools in Greece. \r\n\r\nHindrances and Progress in the Modern Greek Church. A paper \r\nby the Verv Rev. Const. Gallinicos of the Greek Church in Manchester, \r\nEngland. '[A. &amp; E. O. C. U.] Price, 8 cts.; by mail 9 cts. \r\n\r\nOTHER BOOKS RECOMMENDED \r\n\r\nGreeks in America. By Rev. Thomas Burgess. Illustrated. Price, \r\nabout $1.50. \r\n\" It is difficult for American Churchmen to realize the practical importance \r\nof a prompt and intelligent co-operation with the members of the Eastern \r\nOrthodox Church in this country. Mr. Burgess' book on 'The Greeks in \r\nAmerica' gives exactly the information of their immigration to the United \r\nStates and their distribution in this country, that will arouse us to a sense \r\nof responsibihty toward them, while it contains enough of their history and \r\nrehgious position to enable us to deal wisely with our fellow Chri.stians from \r\nGreece and Turkey. The chapters which I have read are interesting and \r\nwell written, with a balance of statement and reasonableness, which makes \r\nthe book a safe guide.\" \u2014 Edward M. Parker, Bishop Coadjutor of New \r\nHampshire. \r\n\r\nRussia and Reunion. A Translation of Wilbois' L'Avenir de I'Eglise \r\nRusse. By the Rev. C. R. Davey Biggs, D.D. Together with Trans- \r\nlations of Russian Official Documents on Reunion and English Orders. \r\n[E. C. A.] Price, $1.00; by mail $1.10. \r\nA wonderfully interesting and sympathetic discussion in the form of \r\nletters, depicting the inner life of the Russian Church and Churchmen, all \r\nthe more impressive because the author is a Roman Catholic. \r\n\r\nThe Church and the Eastern Empire. By the Rev. Henry F. Tozer, M.A. \r\nPublished as a volume in \"Epochs of Church History\" series, edited \r\nby the late Bishop of London. Price, 60 cts.; by mail 68 cts. \r\nFor any extended reading on the subject, this little text-book must \r\nbe the introduction. \r\n\r\nGreek Manuals of Church Doctrine. An account of four popular \r\nCatechisms. By the Rev. H. T. F. Duckworth, M.A. Representative \r\nin Cyprus of the E. C. A. [E. C. A.] Price, 60 cts. ; by mail 65 cts. \r\nA concise summary of doctrine. \r\n\r\nRussian Orthodox Missions: A Short Account of the Historical Develop- \r\nment and Present Position of. By Very Rev. Eugene Smirnoff, \r\nChaplain to the Imperial Russian Embassy in London. Cloth, 96 \r\npages, price, $1.20; by mail $1.25. \r\n\r\n118 \r\n\r\nIncoinj)let(' hut iiit crest iiifj;, and almost tho only work on this important \r\nsubject. Price unlortunatcly is out of proportion to its size. \r\n\r\nHistory of Christianity in Japan. Vol. I., Roman ('atholic and flrfck \r\nOrthodox Religions. By Otis Car&gt;'. Price, $2.50; by mail S2.70. \r\nGives good brief account. \r\n\r\nEmimhk of the Tsau.s and Russians. \\u\\. HI., Religion, liy A. Lo Hoy \r\nBeaulieu. Tran.slated by Z. A. Ragozin. Price, $;j.OO; by. mail S:i.25. \r\nThis large volume, .sold separately from \\'ols. I. and II. on \"The Country \r\nand Its lidiabitants\" and \"The Institutions\" respectively, is vividly written \r\nby a great Frencli scholar and is (he best account in English of the Russian \r\nChurch of to-day. \r\n\r\nSevkn Ess.\\ys on Christian Greece. By Demetrios Bikela.s. Translated \r\nby John, Marquess of Bute, K.T. Price $3.00; by mail S3. 15. \r\nThe author was a great scholar of modern Greece. It is delightful reading \r\nand very valuable for a just and comprehensive view of the much maligned \r\nByzantine l|]mpire, the period of Turkish slavery, and modern Greece from \r\nthe standpoint of a Greek. \r\n\r\nTheodore of Studium. By Alice Gardner. Price, S3.00; by mail S3. 25. \r\n\r\nA fascinating life of this saint, poet, monk, with vivid picture of the \r\n\r\nEastern Church in the eighth century, of the Empire, and of Monastici.sm. \r\n\r\nBrightm.\\n's \"Liturgies\": Liturgies, Eastern and Western. Vol. I., \r\nEastern Liturgies. Edited, with introduction and appendices, by \r\nV. E. Brightman, on the basis of a work by C. E. Hammond. Price, \r\n$6.75; by mail $7.00. \r\n\r\nThis is the standard work for liturgical study. Mention should be \r\nmade also of \u2014 \r\n\r\nEast Syrian Daily Offices. Translated from the Syriac with Introduction, \r\netc., by Bishop A. J. Maclean. [E. C. A.l Price, S3.40; by mail \r\n$8.60. \r\n\r\nThis scholarly work gives insight into this once powerful, so-caUed \r\nNestorian Church. {Not Eastern Orthodox.) \r\n\r\nThe Church of Citrus. By Rev. H. T. F. Duckworth, Representative \r\nof the E. C. A. in Cyprus. Price, 40 cts.; by mail 45 cts. \r\n\r\nHistory* of the Orthodox Church in Austria-Hungary-Hermannstadt. \r\nBy Margaret G. Dampier. |E. C. A.] Price, 60 cts.; by mail 65 cts. \r\n\r\nAnswer of the Great Church of Constantinople to the P.\\pal Encyc- \r\nlical on Union. In Greek and English. Price, 75 cts. ; by mail SO cts. \r\n\r\nThe Church of Armenia. Her History, Doctrine, Rule, Discipline, Lit- \r\nurgy, Literature, and Existing Condition. By Malachia Ormanian, \r\nformerly Armenian Patriarch of Constantinople. Translated from \r\nthcErench edition with the author's permission by G. Marcar Gregory, \r\nV.D., Lieutenant-Colonel, Indian Volunteer Force. With Introduction \r\nby the Rt. Rev. J. E. C. Welldon, D.D. Price, S2.00; by mall $2.20. \r\nA remarkable book by a native authority on this much misrepresented \r\n\r\nand almost orthodox Church. {Not Eastern Orthodox.) \r\n\r\nARCHDEACON DOWLING'S BOOKS \r\n\r\nBy the Vcn. T. E. Dowling, D.D., Anglican Archdeacon in Syria and Com- \r\nmissary for Eastern Church Intercourse within the Anglican Bishopric \r\nof Jerusalem. \r\n\r\nThe Armenian Church. Price, $L25; by mail $1.35. {Not Eastern \r\nOrthodox.) \r\n\r\nThe P.\\triarchate of Jerusalem. Illustrated. Price 50 cts.; by mail \r\n55 cts. \r\n\r\n119 \r\n\r\nSketches of Georgian Church History. With prefatory note by the \r\nSecretary of the Holy Sj-nod of Jerusalem. Price, about $1.00; by \r\nmail $1.10. \r\n\r\nSketches of Caesarea, Palestike. Price, about 60 cts.; by mail 05 cts. \r\n\r\nHYMNS OF THE EASTERN CHURCH \r\nCompilations of Rev. John Brownlie \r\n\r\nThe following are titles of volumes of translations, centos, and suggestions \r\nfrom the mine of sacred poetiy contained in the Eastern service books. By \r\nthe Rev. John Brownlie. Price of each, $1.40; by mail $1.50, except the \r\nsecond, the price of which is 60 cts.; by mail 65 cts. \r\n\r\nThese are here placed in order of value to the student. The first four \r\ncontain excellent introductions. \r\n\r\nHymns of the Holy' Eastern Church. With Introductory Chapters \r\non the History, Doctrine, and Worship of the Church. \r\n\r\nHymns of the Greek Church. \r\n\r\nHymns of the Apostolic Church. With Biographical Notes. \r\n\r\nHymns from the Morningland. \r\n\r\nHymns from the Greek Office Books, together with Centos and Sug- \r\ngestions. \r\n\r\nHymns from the East. \r\n\r\nDr. Neale's invaluable \"Hymns of the Eastern Church\" is, unhappily, \r\nout of print. \r\n\r\nBOOKS FROM ROMAN AND PROTESTANT \r\nSTANDPOINTS \r\n\r\nThe Orthodox Eastern Church. By A. Fortescue. Price, $2.25; by \r\nmail $2.35. \r\nFull of information but is written from an ultra-Papal standpoint. \r\n\r\nThe Greek and English Churches. By Rev. Walter F. Adeney, D.D. \r\nInternational Theological Library. Price, $2.50; by mail $2.70. \r\nFull of information and strives to be fair but contains too much Prot- \r\nestant bias. \r\n\r\nSTANDARD HISTORICAL WORK USEFUL FOR \r\nSECULAR SETTING OF THE SUBJECT \r\n\r\nFinlay's History of Greece. From its Conquest by the Romans (B. C. \r\n\r\n146 to A. D. 1864). Edited by H. F. Tozer. 7 vols., $19.50; by \r\n\r\nmail $21.00. \r\nThe first two volumes of the above, carrying the history to A. D. 1057, \r\nmay also be obtained in \"Everyman's Library,\" library edition, cloth, 35 cts. \r\nper volume; postage 8 cts. additional. \r\n\r\nOrders for any of these, at wholesale or retail, direct or through booksellers, \r\nwill be filled by \r\n\r\nTHE YOUNG CHURCHMAN COMPANY \r\n\r\nMilwaukee, Wis. \r\n\r\nPublishing Agents for the American Branch of the Anglican and \r\nEastern-Orthodox Churches Union \r\n\r\n120 \r\n\r\nThis book is due two weeks from the last date stamped \r\nbelow, and if not returned at or before that time a fine \r\n\r\nCOLUMBIA UNIVERSITY \r\n\r\n0035518863<\/pre>\n","protected":false},"excerpt":{"rendered":"<p>My Mom found this article while searching for Family history information. Fadlou is mentioned in this very lengthy article, it also gives a good description of the period. I have replicated it here for prosperity. THE PEOPLE OF THE EASTERN ORTHODOX CHURCHES, THE SEPARATED CHURCHES OF THE EAST, AND OTHER SLAVS. REPORT OF THE COMMISSION &hellip; <a class=\"read-excerpt\" href=\"https:\/\/sabafamily.net\/weblog\/2012\/12\/fadlou-saba-in-the-orthodox-church-records\/\">Continue reading <span class=\"meta-nav\">&raquo;<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[16],"tags":[33,75,138,12],"class_list":["post-621","post","type-post","status-publish","format-standard","hentry","category-descendents-of-fadlou","tag-fadlou","tag-haddad","tag-history","tag-mr-willimantic"],"_links":{"self":[{"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/posts\/621","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/comments?post=621"}],"version-history":[{"count":3,"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/posts\/621\/revisions"}],"predecessor-version":[{"id":637,"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/posts\/621\/revisions\/637"}],"wp:attachment":[{"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/media?parent=621"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/categories?post=621"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sabafamily.net\/weblog\/wp-json\/wp\/v2\/tags?post=621"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}