“The Arabian Mission was organized August 1st, 1889, and its first missionary, Rev. James Cantine, sailed for the field October 16th of the same year. In order to trace the steps that led to the organization of this first American Mission to Arabia, we must go back a year earlier.

In the Theological Seminary of the Reformed (Dutch) Church at New Brunswick, New Jersey, the missionary spirit was especially active during the year 1888. This was fostered by members of the faculty who had a warm love for that work, by a missionary lectureship recently inaugurated, by the missionary alumni of the seminary, and by some of the students themselves who brought missions to the front. Among these students were James Cantine and Philip T. Phelps of the senior class, and Samuel M. Zwemer of the middle class, who had individually decided to work abroad, God willing, and who used to meet for prayer and consultation regarding the choice of a field of labor. The first meeting of this band was held on October 31st, 1888, and the topic discussed was, “what constitutes a call to the Foreign field?” After that they met almost every week, and gradually the idea took shape of banding themselves together to begin pioneer work in some one of the unoccupied fields. Tibet and Central Africa were mentioned; but their thoughts generally seemed to unite on some Arabic-speaking country especially Nubia or the upper Nile. The Seminary library was ransacked for information on these fields, without definite results. At the end of November the band decided to consult with their Hebrew and Arabic professor, Rev. J. G. Lansing, D. D., who, being of missionary parentage and full of the missionary passion, warmly welcomed their confidence and from that time became associated with them in their plans. After some time it was mutually agreed that God called them to pioneer work in some portion of the Mohammedan world in or adjacent to Arabia.

Over against this Divine call there appeared a great human difficulty: the fact that the church to which they belonged and owed allegiance conducted no missions in the Mohammedan world. The Mission Board of that church was already burdened with a debt of $35,000, and therefore it was improbable that they would establish such a work in addition to their other mission work. In spite of these obstacles, however, it was decided, February 11, 1899, to make formal application to the Board, and on May 23d the following plan was drawn up, and presented to the Board of Foreign Missions:

This plan was first presented to the Board on June 3d, when it was provisionally accepted to be referred to the General Synod. On June 11th, the Synod, after a long and ardent discussion, referred the whole matter back to the Board, asking them “carefully to consider the whole question and, should the Board see their way clear, that they be authorized to inaugurate the mission proposed.” On June 26th the Board met and passed the following resolution:

Meanwhile the plan had been fully discussed in the church papers, and although there were warm friends of the enterprise who earnestly plead by pen and purse for its inauguration, the current generally ran dead against the proposal, and much cold water was thrown on the enterprise.[148]

How those felt who were most concerned in the decision was expressed by Professor Lansing, on their behalf, in the following words: “The writer and the individuals named are deeply grateful to General Synod for its hearty reception and advocacy of the proposed mission. And, on the other hand, they not only have no word of complaint to utter in regard to the action of the Board, but are grateful to the Board for the careful consideration they have given the matter, and deeply sympathize with them in the sorrow which they and all must feel in connection with the adverse action taken. But this does not discharge the responsibility. A responsibility Divinely imposed is not discharged by any admission of existing human difficulty.... When God calls we must obey, not object. And also when God calls to some specific work, then He must have some way by which that work can be done.”

After much thought and prayer a plan was adopted for conducting this work. The motto of the new mission appeared at the head: “Oh that Ishmael might live before Thee.” After the preamble, similar to the original plan, there are the following sections:

The rough draft of this plan was drawn up at Pine Hill Cottage, in the Catskills, on August 1st. A few days later, while the band was at the old Cantine homestead, Stone Ridge, New York, Dr. Lansing composed the Arabian Mission hymn, which will always be an inspiration to those who love Arabia; but it will never be sung with deeper feeling than it was for the first time, in an upper room, by three voices.

When the plan was published, the Rubicon was crossed, although not without the loss of one name from among the signers. Contributions began to come in, the Committee of Advice was selected, and the mission was incorporated. Among other tokens of favor the mission received at this juncture from Catherine Crane Halstead, a legacy, of nearly five thousand dollars—the largest gift, and the only legacy received by the Arabian Mission in the past decade. This unexpected and providential donation was encouraging and enabled the mission to begin work immediately.

On October 1st James Cantine was ordained by the Classis of Kingston in the Fair Street Reformed Church and he sailed for Syria on October 16th, stopping at Edinburgh to consult with the Free Church of Scotland Committee regarding cooperation with their mission at Aden. The proposition was cordially welcomed but was not acted upon since at Sheikh Othman, it was afterwards mutually agreed that more would probably be accomplished if the missions worked separately. The second member of the band to leave for the field was ordained by the Classis of Iowa, at Orange City, and sailed on June 28th, 1890.

The two pioneers left Syria for Cairo at the end of November to meet Professor Lansing who was in Egypt for his health. On December 18th Mr. Cantine left by direct steamer for Aden, and on January 8th, 1891, the writer followed in an Egyptian coasting steamer, desiring to call at Jiddah and Hodeidah, and to meet General Haig, who was then at Suakin in charge of rescue work for orphans after the war.[149] My journey down the Red Sea was made in company with the aged Bishop French, though neither of us ever heard of the other before we met on the train to take the same ship at Suez. We then learned for the first time that both were bound for the same point with the same object, to preach Christ to the Arabs.

From Aden the two American missionaries made it their first task to explore the points suggested by General Haig for missionary occupation. One, Mr. Cantine, journeyed northward to the country of the Sultan of Lahaj, while the other sailed along the southern coast in company with Kamil, the Syrian convert from Islam. This earnest young disciple had become acquainted with Mr. Cantine in Syria, and early expressed a desire to join in the work for Arabia. He loved the Scriptures and never shrank from obstacles which stood in the way of faith or service. His biography, by Dr. Henry Jessup, shows what he surrendered for Christ; only the day of days will show how much he accomplished for Arabia. On May 26th, 1891, Mr. Cantine sailed to visit Muscat and the Persian Gulf, with the understanding that his co-laborer should meanwhile attempt the journey to Sana and study the possible openings for work in Yemen. The news of Bishop French’s death had already reached Aden. Mr. Cantine tarried at Muscat a fortnight, after which he visited Bahrein and other ports of the Gulf, going on finally to Busrah and Bagdad. The importance of Busrah as a mission centre was evident. In population, accessibility and strategic location it was superior to other places in Eastern Arabia. Here seemed to be the place to drive the opening wedge.

Meanwhile a twenty-days’ journey to Sana and the villages of Yemen on the Hodeidah route, had shown the importance of Sana as a centre of operations, as is shown from the following written at that time: “It has advantages of large population, central location, importance of position and healthfulness of climate. Mail comes weekly and a telegraph connects with the outside world. Its disadvantages are, a Turkish government and the consequent difficulties of open and aggressive work. Like the road from Hodeidah to Sana, it will be uphill work, through mountains and strong places, but in both cases you reach Arabia Felix.” On meeting Mr. Cantine at Busrah, however, the arguments for Yemen were set aside, and it was agreed that it was best to make Busrah the first headquarters. It was never thought at the time that Yemen’s highlands would, after ten years, still be without a missionary.

Dr. M. Eustace was then at Busrah, doing dispensary-work for the poor and acting as physician to the European community. He welcomed the missionaries and worked with them heartily until he was transferred to the Church Missionary Society hospital at Quetta. His departure emphasized the power of a medical missionary among Moslems, and the missionaries made a strong plea for a physician to join them. In January, 1892, the Board of Trustees sent out Dr. C. E. Riggs, a man with testimonials of his standing as a physician and a member of an Evangelical church, but who, shortly after reaching the field, avowed his disbelief in the divinity of Christ. His commission was revoked and he soon returned to America. After several strange adventures this singular yet lovable man reached Chicago, was converted under the preaching of D. L. Moody at the World’s Fair, and died at his home in New Orleans about a year later. It was a long way to the Father’s house but proves the power of prayer, and that God never forgets His own.

On June 24th of the same year faithful Kamil, rightly named Abd El Messiah (servant of Christ), was called to his reward. His illness was so sudden and the circumstances that attended his death so suspicious that we cannot but believe that he died a martyr by poison. He was the strongest man of the mission in controversy with Moslems, and a most lovable character, so that the report of that year truthfully states, “our loss in his death is unmeasured.”

These two successive blows were very serious and now two other losses followed. Yakoob, another Moslem convert, who had been in mission employ, and whose wife received baptism at Busrah, was arrested and prevented from returning to our field. Also one of the two efficient colporteurs employed by the mission, left to seek his fortune in America. The continued illness of Dr. Lansing in the home land and a decrease in contributions likewise cast a shadow on the work. But faith grew stronger by trial. In the quarterly letter, near the close of this year, we read: “The experience of the missionaries ever since arriving at Aden, their tours along the coast and inland, the opportunities for work along the Euphrates, the Tigris and the Gulf, and the deep consciousness that our mission is called of God to carry the gospel into the interior of Arabia—all prompt us to make a special plea at this time for additional workers. There are several points near Busrah where permanent work should be inaugurated without delay, and places like Bahrein, Muscat or Sana are equally, perhaps more, open to the gospel than Busrah itself.... If the Arabian mission is to be true to its name and purpose, it must occupy Arabia.” This was followed by an appeal for five new men and the request that, should means be lacking to send them out, salaries be reduced, “confident that the best way to increase contributions is by extending our work and trusting that God will provide for the future.”

The mission was at this time passing through a period of determined opposition and open hostility on the part of the Turkish local government. Colporteurs were arrested; the Bible shop sealed up; books confiscated; and a guard placed at the door of the house occupied by the missionaries. A petition was sent to the Sublime Porte to expel the mission. But the opposition was short-lived and the petition never accomplished its purpose. In December Rev. Peter J. Zwemer joined the mission in Busrah. The difficulties in the way of securing a residence were at first very great and frequent change of abode was detrimental to the work. Arrangements were likewise made during this year to carry on all the Bible work for the British and Foreign Bible Society in the region occupied by the mission.

The chief event of the next year was the occupation of Bahrein as a second station. Although the first attempt to open a Bible shop and to secure a residence on the islands was fraught with exceeding difficulty and much opposition, the attempt was successful, and at the close of the first year over two hundred portions of Scripture had been sold. A journey was made into the province of Hassa and the eastern threshold of Arabia was thus crossed for the first time by a missionary. At Busrah the evangelistic work and Bible circulation made progress, but medical work was at a standstill. Cholera visited both stations and greatly interfered with the work; many people fled from Busrah, and at Bahrein the total number of deaths was over five thousand. Peter Zwemer kept lonely watch on the islands at that time; his only servant died of cholera and he himself could not get away as no ship would take passengers.

Early in 1894 the good news came that Dr. James T. Wyckoff had been appointed to join the mission. Sailing on January 6th, and going via Constantinople to secure his Turkish diploma he arrived at Busrah in March. But the joy of welcoming a medical missionary was short-lived, for after a brief stay at Busrah he went to Bahrein where a severe attack of chronic dysentery soon compelled him to return to Busrah and subsequently to Kerachi and America. Thus the mission lost its third medical missionary, and his successor did not come out until the following year.

Muscat was visited by Peter Zwemer as early as December, 1893, and his reports of this port as a prospective centre for work in Oman were so encouraging after several exploration journeys, that it was decided to allow him to occupy the station.

During the summer of 1894, the writer, at the request and expense of the Mildmay Mission to the Jews, made a journey to Sana, to distribute Hebrew New Testaments. It was also hoped that it would be possible for him to cross from Sana to Bahrein, by way of Wady Dauasir. But the theft of all his money even before reaching Sana and his arrest by the Turks, prevented the attempt.

After many trials incident to the economical administration of the mission at home, negotiations were concluded in June, 1894, by which it was transferred to the management and care of the Board of Foreign Missions of the Reformed Church. The distinct existence of the corporation is still preserved, but the trustees are chosen from among the members of the Foreign Mission Board. No other departures from former methods were made, save that the administration was now in experienced hands and at less expense than formerly. The change was cordially accepted by nearly all the missionaries and the contributors; now no one questions its wisdom and benefit.

The year 1895 was another trying year to the mission, but there were also blessings. The departure of Rev. James Cantine to America on furlough, after nearly seven years in Arabia, necessitated the transferral of the writer to Busrah and so left Bahrein practically uncared for. The missionaries and native helpers suffered more than usual from the enervating climate, and touring from both Muscat and Bahrein was made impossible for a large part of the year by tribal wars and troubles. In February the Bedouins attacked Muscat and captured the town; the place was given over to pillage and over two hundred lives were lost; the mission-house and shop were looted and Peter Zwemer took refuge at the British consulate. At Bahrein a similar trouble threatened for months and terror reigned, but the disturbance never reached the islands and the unruly Arabs were punished by English gunboats. At Busrah the Bible work was stopped by the Turkish authorities; the shop closed and colporteurs arrested. The arrival of Dr. H. R. Lankford Worrall at Busrah, on April 21st, with a Turkish diploma, once more gave the mission the golden key to the hearts of the people. Dr. Worrall has used it faithfully, although his severe illness the first summer almost made the mission despair of the health of doctors.

Mr. Cantine visited the churches in America and greatly stimulated interest, prayer and offerings, although no new missionaries were found willing and suitable for the field.

At the end of the year Amara was opened as an out-station in the midst of much opposition but greater blessing. Even during this year earnest inquirers in this fanatical river village gladdened the hearts of the workers.

Work for the women of Eastern Arabia was begun in 1896 by Amy Elizabeth Wilkes Zwemer, who left the Church Mission Society mission at Bagdad to be married to Rev. S. M. Zwemer. First at Busrah, then at Bahrein and Kateef she inaugurated the work which only a woman can do in Moslem lands. Extensive tours were made by the colporteurs and by Peter Zwemer. The entire region north of Muscat as far as Someil and Rastak, even to Jebel Achdar, was penetrated by the missionary and colporteurs. One of the latter visited the so-called “pirate coast” south of Katar and sold over a hundred portions of Scripture. The following table shows the increase of Scripture sales by the mission at all of its stations. More than five-sixths of these copies were sold to Moslems:

At Busrah first fruits were gathered after these years of sowing in two remarkable cases. A soldier at Amara accepted Christ and came to Busrah for instruction; this man has since “suffered the loss of all things” and “witnessed a good confession” wherever he has been dragged as an exile or driven as an apostate. Another convert was a middle-aged Persian who was deeply convicted of sin by reading a copy of Luke’s gospel in the dispensary at Busrah. He was a consumptive, and after finding peace in Christ, left Busrah for Shiraz.

In the autumn Mr. Cantine returned to the field, but the following February Mr. and Mrs. S. M. Zwemer departed on furlough, so that, with no reinforcements, the mission-staff remained insufficient. The work at Bahrein not only stood still, but, because of the unfaithfulness of a native helper, retrograded. Muscat was, on the contrary, increasing in importance. A school was begun by Mr. P. J. Zwemer, when eighteen helpless African boys, rescued from a slave-dhow, were handed over to his care. The little hand press in the mission-house sent forth its first message; a tract comparing Christ and Mohammed, which stirred thought as well as opposition. It was the first Christian writing ever printed in Arabia and its simple message is prophetic: “Mohammed or Christ, on whom do you rely?”

About this time the American Bible Society took over the work of Bible distribution at Bahrein and Muscat by an annual appropriation to the mission which enabled it to extend this department of work.

At Busrah the medical work drew many within hearing of the gospel and Dr. Worrall was able to open work at Nasariyeh. At Amara the seed once more fell on good soil, and a small band of inquirers came together for prayer, but the harvest is not yet.

At the close of 1897, Rev. F. J. Barny, supported by the young people of the Marble Collegiate Church, New York City, came to the field, and began language study.

The year 1898 is fresh in the memory of all those who are interested in the Arabian Mission. During it Peter Zwemer, after having gone to America, was called to his reward and four new missionaries sent out into the harvest field to sow the seed of the kingdom. Two of them, Miss Margaret Rice (now Mrs. Barny) and Rev. George E. Stone, sailed with Mr. and Mrs. S. M. Zwemer on their return in August. The other two, Dr. Sharon J. Thoms and Dr. Marion Wells Thoms, of the University of Michigan, came to the field in December, 1898. Mr. Stone has now also gone to his reward—the third of the Arabian Mission to lay down his life for Arabia.