Section IV Fidelia Fiske
“In the structure and working of her whole nature, she seemed to me the nearest approach I ever saw, in man or woman, to my ideal of our blessed Saviour as He appeared on the earth.”
Dr. Anderson.
CHRISTIANITY AND HUMAN NATURE.
The peculiarities of Christianity form a most important and powerful argument in favour at once of its truth and of its Divine origin. A comparison of Christianity with other religions not only proclaims it to be the only religion worthy of God and suitable for human nature; but proclaims at the same time, and with equal power and effect, the utter futility of the infidel maxim,—that all religions are alike. A false religion, whether recorded in the pages of the Koran or the Shaster, may contain many important truths; but the fact that it is a human instead of a Divine, a false instead of a true religion, indelibly stamps it as unacceptable in the sight of Him who is “Holy in all in His works;” and unadapted to meet the wants of sinful creatures. There is only one religion in entire accord with all the phases, aspects, and transitions of the human mind; and that is the religion of the Bible. Christianity is adapted to you as an intellectual being—it records a history—it reveals a theology—it unfolds a philosophy—it affords scope for reasoning—it appeals to the imagination. Christianity is in harmony with your moral nature. Truly and beautifully has Sir Thomas Browne said, “There is no felicity in what the world adores—that wherein God Himself is happy, the holy angels are happy, and in whose defect the devils are unhappy—that dare I call happiness.” Your character is entirely sinful and depraved. Christianity presents to you the ideal of your original rectitude, and would win you to the love of holiness, as a thing of beauty and majesty. Christianity is adapted to you as an emotional being. The facility in shedding tears at the remembrance of sin, or at the cross, is no evidence of repentance; joy in the belief that sins are forgiven is no proof of conversion. Yet weeping is a mighty thing. Our Saviour never fell into sentimentalism or affectation, but His great soul ran over His eyes when on earth; and it would do the same if He dwelt with us now. Christianity excites the deepest emotion, and wakes up all the tumultuous feelings of the soul. Christianity is in harmony with your social nature. It takes your state under its auspices; and its tendency is, by its laws and influences, directly or indirectly, to etherealize the affections of the family, to ennoble the love of country, and to inflame all the enthusiasms which point to the good and glory of the race. Christianity is adapted to you as a suffering being. Trials are ill to bear. They are not “joyous, but grievous.” Yet he who believes that all things work together for good, will thank God for medicine as well as for food; and for the winter that kills the weeds, as well as for the summer that ripens the fields. Christianity is in harmony with your immortal nature. You are full of “thoughts that wander through eternity;” and Christianity establishes the truth of a future state—secures its glory—prepares for its enjoyment. It makes the hope of heaven a guiding principle in life, adapting its disclosures and descriptions of the future inheritance to the varied circumstances of the present. What a religion this!—it is the power of God, and the wisdom of God. “How shall we escape, if we neglect so great salvation?”
BIOGRAPHY.
Fidelia Fiske was born on the 1st May, 1816, at Shelburne; a decayed town in Nova Scotia. Her father, a man of noble form, benignant face, and saintly character, who lived to the patriarchal age of ninety-two; was descended of ancestors who had emigrated from England to America. Her mother was a woman of great activity and equability; a native of Taunton, Massachusetts. This colony took its name from the circumstance that it was founded by a number of Christian men and women, who went forth from St. Mary Magdalene church, Taunton, Somerset, in the days of Archbishop Laud. The home of her childhood was a plain one-storey farmhouse, the large family room of which served as kitchen, nursery, dining and sitting room. In that mountain-home life was quiet and simple, yet by no means dull and monotonous. Around the blazing fire the little circle gathered every evening, while sewing, knitting, reading, and story-telling filled up the swift hours; till at length the great Bible was brought forth, a chapter read, and a fervent prayer offered. At early dawn they renewed their peaceful pursuits, amid the ceaseless and ever-varying voices of nature. As a child, Fidelia was unusually thoughtful and observing. She always weighed consequences, and nothing could escape her notice.
When about four years of age, she began to attend the district school near her father’s house. Here for some ten or twelve years she pursued the studies usually taught in country schools. Though by no means a prodigy, she had next to no labour in acquiring the art of reading; and easily outstripped others of the same age, and won the place of honour in her class. On the 12th of July, 1831, Fidelia made a public profession of her faith in Christ, and became a member of the Congregational church at Shelburne. In 1839, Miss Fiske entered the middle class in Mount Holyoke seminary. This institution enjoyed a high reputation for its educational and religious tone. Miss Lyon, who presided over it, was a most gifted, fascinating, and holy woman. Early impressed by religious truth, Fidelia here found herself in a thoroughly congenial element. The diligence and thoroughness of study required suited her mental habits; while the prominence given to religious instruction and religious duties met the wants of her rapidly-developing religious life. As might have been expected, she soon formed an attachment for Miss Lyon, which was reciprocated, and which time only intensified. At the close of her first year, a malignant form of typhoid fever appeared in the academy. Miss Fiske returned home to her parents. Two days after, she was seized with the disorder, and for many days lay at the gate of death. During that season of sickness she learned, for the first time, the real feelings of the sick and dying, and how to care for them. Nor were these the only lessons she learnt. The malady passed from her to her father, who went through the gate that seemed to have opened for his daughter. Her younger sister also, who had been converted in answer to her prayers, followed her father into the land of the immortals. The autumn of the following year found her again at Mount Holyoke, a member of the senior class. After graduating, she became a teacher. Although high culture marked in a distinguishing degree this seminary, it was unlike many of the schools in England for ladies, where the tinsel of accomplishments is preferred to the ennobling influence of piety.
We have now reached the great crisis in her history. At the meeting of the American Board at Norwich, Connecticut, in the autumn of 1842, Miss Lyon was very anxious that her seminary should be more thoroughly pervaded with the missionary spirit. Calling a meeting of such as were present, she told them that the institution had been founded to advance the missionary cause, and that she “sometimes felt that its walls had been built from the funds of missionary boards.” Miss Fiske little knew how much that meeting would cost her. While she and others were earnestly pleading for the heathen, the Lord’s messenger was approaching her with a call to become a missionary herself. Dr. Perkins came to Mount Holyoke, and made a request for a young lady to go with him to Persia. Miss Fiske sent a note to him with these brief words, “If counted worthy, I should be willing to go.” On her decision becoming known at the seminary, Miss Lyon said, “If such are your feelings, we will go and see your mother and sisters;” and in an hour they were on their way. A thirty miles’ ride, on a cold wintry Saturday, through snow-drifts in which they were several times upset, brought them to the Shelburne hills. The family were aroused from their slumbers to receive unexpected guests, and to hold an unexpected consultation. Prayers and tears mingled with the solemn and tender discussions of the hour. Before the Sabbath closed, her mother was enabled cheerfully to say, “Go, my child, go.” Other friends could not withhold their consent, and the great question was definitely decided.
On Wednesday, March 1st, 1843, Miss Fiske, with others destined for the same general field, embarked on board the Emma Isadora. At half-past four o’clock p.m. the barque left her wharf, and moving down the harbour was soon out of sight. The voyage was pleasant. A storm overtook them, but no fear disturbed Miss Fiske; despite the anxious countenance of the captain, and the need for vigilance on the part of the crew, she writes: “I look out from my cabin window to trace a Father’s hand in this wild commotion.” She did not wait until she arrived in Persia, but began her ministry of love by taking under her special care the young daughter of Dr. and Mrs. Perkins, guiding her studies and leading her to the Saviour. On the 8th of April, the ship anchored before Smyrna. After a week’s rest the Austrian steamer left, and in thirty-eight hours reached Constantinople. The perils and hardships of the sea were past, but seven or eight hundred miles still lay between our missionary friends and their Persian home. However, under the skilful guidance of Dr. Perkins, they passed safely to Urumiyah, their destined field of labour.
According to English gazetteers, Urumiyah is a walled town, and contains upwards of 20,000 inhabitants, of whom about 10,000 are Nestorians, 2000 Jews, and the rest Mohammedans. It claims to be the birthplace of Zoroaster, and in the vicinity are several mounds supposed to be the hills of the ancient fire-worshippers. The Nestorians derive their name from Nestorius, a heretic of the fifth century, who taught that Christ was divided into two persons. Nestorius acquired so much distinction by his learning, pulpit eloquence, and purity of life, that, in 428, he was elevated to the patriarchate of Constantinople. But fourteen centuries had wrought terrible degradation in Persia. There was little of Christianity, except the name, when the American Board of Commissioners established a mission and educational agency in 1834. The language of the Nestorians contained no words corresponding to home and wife, the nearest approach to them being house and woman. To a person of refinement and delicacy, like Miss Fiske, it must have been shocking to see women treated by men as drudges and slaves: wives beaten often and severely by their husband; yea, a whole village of these coarse and passionate creatures engaged in a quarrel among themselves, their hair all loose and flying in the wind. Miss Fiske’s chief solicitudes were given to the educational agency. By great tact she effected considerable reformation in the schools, and corrected the prevalent habits of lying and stealing among her pupils. She also found time to visit the Nestorian women, to pray with them, and read the Scriptures. In 1844, her labours and plans were suddenly interrupted by a storm of persecution which burst upon the mission. When the missionaries had most reason to fear expulsion, Miss Fiske thus wrote:—“I knew not before that my affections had become so closely entwined around this poor people, nor how severely I should feel a removal from them.” In the providence of God their enemies were thwarted; and they were permitted to remain and go on with their work, though not without great opposition. Towards the end of the year, Miss Fiske resumed her duties. How hard she laboured; with what holy fire her bosom burned; how earnestly she longed for a brighter day to dawn on the wretched Persian women; with what success she enforced upon mothers as well as pupils their relative duties; how brilliantly she illustrated the text, “Dying, and behold we live; unknown, and yet well known; poor, yet making many rich; having nothing, yet possessing all things”! In 1849, the first public examination of the school was held, and about two hundred guests listened with unabated interest to the exercises till the sun went down. The pupils were examined in ancient and modern Syriac, Bible history, geography, and natural philosophy. The following year opened upon them in a new, large, and convenient building. In the autumn of 1856, the Persian government again tried to break up the educational agency. Askar Khan visited the seminary, and explored every part of it. He questioned one of the girls who could speak Turkish, but was baffled by the discreet replies of the pupil; yet in a decided manner he condemned female education, and told the girls that their former condition was the only proper one for them.
When we think of the physical labour, the mental effort, the practical wisdom, the ready discernment of character, the unconquerable perseverance, and the devoted piety necessary for discharging the functions of a female missionary; we do not wonder that sixteen years produced a wearing and exhausting effect upon Miss Fiske’s health. The time had come when change was imperatively demanded; and as Dr. Perkins and Mrs. Stoddard were expecting to leave for America the following summer, it was decided that she should accompany them. During the intervening months she received ample evidence of the permanency of the work of grace that had been wrought in the land of her adoption. On the morning of her departure, about seventy former pupils gathered about her, and asked the privilege of one more prayer—meeting with her in her room, “the little Bethel,” as they called it. Six prayers were offered, all tender and comforting—one particularly so; and this one she had frequent occasion to remember in the course of her long journey, and always felt comforted and encouraged by it.
The population of Nova Scotia is now chiefly composed of a native race, sprung directly or indirectly from the three great families of the United Kingdom. They are situated on the confines of a frozen ocean, but their hearts are not chilled, nor their friendships blunted by its influence. Miss Fiske soon recognised many in the group which surrounded her at the old sanctuary on the first Sunday after her return. During 1860, she visited Boston, to say farewell to a band of missionaries destined for the Nestorian field. Although glad that labourers were being sent forth, she could not repress a pang of regret that she could not go with them. Most extensive and blessed was the work she carried on during her sojourn in America; but amid it all the noble woman turned her face to the East and longed to be among the daughters of Persia. Feebler and fainter, however, became that hope; and soon it was certain that no journey but that to the “beautiful land” lay before Miss Fiske.
For six weeks she was confined almost entirely to her bed. She was able, however, to write many letters of counsel and comfort. One written May 26th, 1864, and addressed to Dr. Wright, on his leaving America for Persia, indicated her never-failing interest in the work to which she had consecrated the best years of her life. The disease, which at first was supposed to be cancerous, proved to be a general inflammation of the lymphatic vessels. For two or three nights she was obliged to remain in a sitting posture. Her last loving message to the teachers and pupils of Mount Holyoke, closed with the words, “Live for Christ; in so doing we shall be blessed in time and in eternity.” On the Sabbath morning she asked to have a number of the tracts entitled “Immanuel’s Land” laid upon her table, so that every person visiting her might carry away one. The Rev. E. Y. Swift called to see her on Tuesday, July 26th. She held out her hand to welcome him, and feebly said, “Will you pray.” These were her last words. As the prayer ascended, her spirit was caught up to learn the strains of the everlasting song of praise.
Not in the land of the Persian, but in her native country—the soil from which spring the children of freedom, the hearts of honesty, and the arms of bravery—was the body let down to the grave, in the full assurance that the soul was in heaven. At the funeral, one who knew her well, said: “God sent her to benighted Persia, that those poor people might have there an image of Jesus, and learn what He was like; not by cold theories, but by a living example. He brought her back to us, that we might see what sanctified human nature can become, and might gain a new view of the power of His grace.” Some old grey heads, more becoming grey, and many bright in manhood and womanhood, breathed the prayer:—
“Then farewell, pure spirit! and oh that on all
Thy mantle of love and devotion might fall!
Like thee may we toil, that with thee we may rest,
With our Saviour above, in the home of the blest!”
SECOND AND BETTER BIRTH.
Miss Fiske could neither remember the time when she was unimpressed by religious truth, nor the precise period at which she was born again. To her father she was indebted for that remarkable acquaintance with the Bible, which often surprised and delighted her friends. Fond of general reading, he took a special pleasure in consulting the lively oracles. He honoured the Bible in the family. When his children manifested a distaste for their lessons in the catechism, he permitted them to substitute the inspired for the uninspired word. He believed that it was quite as safe to drink at the fountain-head as at the stream. When thirteen years of age, her Sabbath-school teacher—a daughter of her pastor—one day faithfully addressed her class on the subject of personal religion. That night Fidelia lay on her bed wakeful and tearful. At length her anxiety became too great to be concealed. Her mother suspecting the true state of the case, and alluding to the fact that something seemed to be troubling her, one day kindly said, “What is it, my child?” The full heart instantly overflowed with the long pent-up feeling, as she answered, “Mother, I am a lost sinner.” She had a wise counsellor, who led her to look well into the grounds of her hope; and the result was a Christian profession, not only free from palpable defect, but unusually enriched with the fruits of the Spirit. When an infant leaves the womb, although the same, it may be said to be a new creature. Now, just because the change wrought on the soul in conversion is also great, it is called a birth. That is the first; this is the second, and better birth. Better! because in that a daughter of man is born but for the grave; whereas in this a daughter of God is born for glory.
JUVENILE HABIT OF DOING GOOD.
She soon began to take a deep and active interest in the spiritual welfare of others. Her heart went forth most tenderly towards the poor of Christ’s flock, amongst whom she spent a large portion of her time, seeking not only to comfort them, but to improve her own piety by listening to their simple records of Divine goodness. She loved the Lord’s poor intensely; and could not bear to hear their infirmities too freely animadverted upon. She delighted unbidden to soothe the sorrows of those who were in distress, no matter how bad their previous conduct may have been. To activity in her kind offices she joined perseverance. Her charity was an evergreen, preserving its verdure at all seasons.
The Sabbath-school was to her a most congenial sphere of usefulness, and to its labours she gave herself with full purpose of heart. She had a high idea of the importance of this work; spent much time in preparation for her class; and was an example of punctuality, regularity, kindness, and devotion. Her interest in her pupils was not confined to the hour spent with them on the Sabbath. She sought, in various ways, to win them to Christ, often calling the pen to her aid. Verily she believed that the whole Church was formed of individual members, and the whole tide of Christian exertion made up of single acts; just as the ocean is formed of drops, the globe of particles, and the nocturnal glory of single stars. Her sentiments were in harmony with the following inspiring verses:—
“Go up and watch the new-born rill,
Just bursting from its mossy bed;
Streaking the heath-clad hill,
With a bright emerald thread.
Canst thou its bold career foretell,
What rock it may o’erleap or rend;
How far in ocean swell,
Its freshening billows send?
Perchance that little rill may flow
The bulwark of some mighty realm—
Bear navies to and fro,
With monarchs at their helm.
A pebble in the streamlet scant,
Has turned the course of many a river;
A dew-drop on the tiny plant,
May warp the giant oak for ever.”
MISSIONARY LIFE.
Miss Fiske had the spirit of a missionary, before she had the most distant conception of ever being engaged in the work. Her missionary life would not suffer by comparison with that of the most devoted agents who ever entered the field. At Seir, the Lord gave her an earnest of the blessing He was about to bestow on her self-renouncing labours in Persia. When the intelligence was received by her of sixty young ladies who were unconverted at the time she left Mount Holyoke, and all but six of whom were now rejoicing in hope, she burst into a flood of grateful tears.
When the American missionaries went to Persia, there was but a single Nestorian female who could read. She was Helena, the sister of the Patriarch, whose superior rank secured her this accomplishment. The rest were not only ignorant, but content to remain so. In addition to this, the poor Nestorians groaned under the bondage of a Mohammedan yoke, whose rule was capricious and tyrannical. In entering on her missionary duties, Miss Fiske writes: “Soon after our arrival, one of the elder members of our circle remarked that he did not know of five in the whole Nestorian nation whom he could look upon as true Christians.” The female seminary, which has done so much for the social, intellectual, and spiritual improvement of woman in Persia, was, during the first five years of its existence, simply a day-school: the pupils boarding at home, and spending only a few hours daily with their teachers in the school-room. From the first, she was very desirous of changing the character of the school, making it a boarding-school, in which pupils might remain several years, and be under the exclusive care and training of the teachers. The very idea of such a school was so repugnant to all the hereditary views of social propriety among the Nestorians, as to seem almost chimerical. Most of the girls were betrothed before they were twelve years of age; and the parents were afraid to give up those who were not, lest they should lose some favourable opportunity of marriage. They were also apprehensive that if their daughters were put to a boarding-school, they would not be able to carry heavy burdens, nor wield the spade so successfully as their companions who had never learned to read. But notwithstanding these difficulties, Miss Fiske succeeded in establishing a flourishing school conformed to her own ideal.
Her efforts to interest the women in the Bible were sometimes amusing. After reading the history of the creation, she asked, “Who was the first man?” They answered, “What do we know? we are women.” Then she told them that Adam was the first man, and made them repeat the name till they remembered it. The next question was, “What does it mean?” Here too they could give no answer; but were delighted to find that the first man was called red earth, because he was made of it. This was enough for one lesson. It woke up faculties previously dormant. She was not content with the few women who came to receive religious instruction at the seminary; but visited them at their homes, going from house to house, where filth and vermin would have repelled any woman of refinement whose heart did not glow with love to Christ, and love to perishing souls for whom He died.
RESULT OF A CONSECRATED LIFE.
The great study of Miss Fiske was to be Christ-like. She lived but for one object—the glory of the Redeemer in connection with the salvation of immortal souls. Hence, she carried with her a kind of hallowing influence into every company into which she entered; and her friends were accustomed to feel as if all were well when their measures met with the sanction and approval of the young missionary. In January, 1846, the work of the Holy Spirit became deep and general. The first Monday of the new year was observed by the mission as a day of fasting and prayer. “We had spoken,” writes Miss Fiske, “of passing that day in wrestling for souls. But we had only begun to seek, not to wrestle, when we learned that souls were pleading for themselves.” The intellects of the girls seemed greatly quickened by the grace in their hearts; thus illustrating the power of the gospel, to elevate and improve the whole character and life. The conversion of Deacon Gewergis, one of the vilest of the Nestorians; and his subsequent devotion to Christ, is too beautiful and of too profound significance to be omitted. After much faithful and affectionate conversation, Miss Fiske said to him, “When we stand at the bar of God, and when you are found on the left hand, as you certainly will be if you go on in your present course, promise me that you will tell the assembled universe that, on this 22nd day of February, 1846, you were told your danger.” She could say no more; her heart was full. He burst into tears, and said, “My sister, I need this salvation.” On the 12th March, 1856, he died in the Lord. The year 1849 witnessed one of the most interesting and extensive revivals that ever occurred in connection with the Nestorian mission. All the girls in the female seminary over twelve years of age, were hopefully converted, and many of them were, from that time, bright and shining lights in that dark land. The secret of these conversions may surely be said to be the spirit of entire dependence upon God. The imagination was not appealed to by terrors. There were no dramatic scenes to awaken fear. There was no mere got-up excitement. It was as if flowers that had been in darkness were persuaded to crave the blessed sunlight.
CHARACTER OF MISS FISKE.
Some of our great writers portray the physique of their heroes and heroines so minutely that they start into life before our eyes. Height, size, complexion, conformation of features, to a gauntlet or ribbon, all are on the graphic page. But the excellent memoir recently published in England, gives us no account of the personnel of Fidelia Fiske. Judging from her portrait, she was about the middle size, finely formed features, rather delicate, loving eye, mild face, naturally diffident, yet cheerful, trustful, and hopeful.
She was a singularly gifted woman, and could accomplish with comparative ease what would be quite impracticable, or very difficult, to others. There was the quick comprehension, and the executive tact, which hardly ever made a failure, or put forth an inefficient effort. Every stroke and every touch from her always told in every undertaking. There was not the slightest bluster nor pretension about her. So quiet and unostentatious were her movements, that they would not have been observed, but for their marvellous results. If endowed with genius; it was unaccompanied by eccentricity or folly.
We need scarcely add that she was a noble specimen of true Christian womanhood. With the testimony of Dr. Kirk, the eminent Congregationalist minister of Boston, we close our pleasant task. “I wish to speak carefully; but I am sure I can say I never saw one who came nearer to Jesus in self-sacrifice. If ever there should be an extension of the eleventh chapter of Hebrews, I think the name of Fidelia Fiske would stand there. That is a list of those who either had remarkable faith, or who suffered for the truth. She was a martyr. She made the greatest sacrifice. She had given up her will; and when you have done that, the rest is easy. To burn at the stake for awhile, to be torn on the rack, to be devoured by wild beasts, is as nothing when you have torn out your own will, and laid it upon God’s altar.”