Volume I Part 18 (1/2)

The revival scenes of 1849, were renewed in the first month of 1850.

The awakening commenced on the same day in each of the seminaries, without any communication between them, though they were six miles apart. The first manifestation of deep feeling in the male seminary, was at the evening prayer-meeting. While deacon Tamo was speaking of the need of preparation for death, the school gave signs of deep feeling. The emotion was increased when Dr. Perkins came in, and took up the same strain, until the weeping became so loud and general that he feared the result of further excitement, and requested the pupils to repair to their closets. There were similar indications the next morning.

The strength of feeling was as intense in the girls' school, but was manifested in a different manner. The devout among them were disposed to spend much time in prayer, while at the same time they were very active in efforts for the conversion of their a.s.sociates, as well as of the members of their families that visited the school.

For two months, until the close of the term, there was no diminution of interest. The regular attendance on preaching at Oroomiah, Seir, Degala, Geog Tapa, and Ardishai, was greater than ever before. The same may be said of numerous other villages, where meetings were occasionally held. Divine truth seemed to reach and affect the ma.s.s of the people. Geog Tapa was specially favored. The people were affected, not as in former years with the overwhelming convictions of the law, but with a deep and intelligent persuasion of the claims of truth.

Perhaps the most distinguished among the Nestorian laborers, at this time, next to priest Abraham, was deacon John. He is described as unwearied in the work, often preaching three times a day during the week, and performing other arduous labors. The missionaries admired the grace of G.o.d, as developed in his active piety, discreet zeal, and indomitable perseverance.1

1 Mr. Stocking gives the following description of the study of deacon John at that time. ”His study is a small chamber about five feet by eight, entered by a ladder, built of mud, and plastered on the inside with the same material mixed with straw. It has two small windows covered with paper instead of gla.s.s, to let in the light. On the floor is a coa.r.s.e woolen rug, but as yet no chair. His library is neatly arranged on a high shelf, reaching from one side to the other, and protected from the loose earth and dust of the roof by a paper ceiling. It consists of a copy of the Syriac, the Hebrew, and the English Bibles, the Comprehensive Commentary, the Scripture Manual, a Dictionary, and a few other choice books, lent or given him by friends. Through these books and his knowledge of the English language, he derives much a.s.sistance in preparation for his pastoral duties. When his friends in the village heard that a table was needed to complete the furniture, they made at once a voluntary contribution to procure one. This is the first study of the first Nestorian pastor, and is likely to introduce a new idea into the minds of Nestorian ecclesiastics in regard to their appropriate calling.”

Among the interesting converts was deacon Jeremiah, who came with Messrs. Perkins and Stocking from Mosul. He was formerly in a papal monastery near Elkoosh. Becoming disgusted with the abominations of the place, he at last, after many attempts, effected his escape. His convictions of sin were very deep, and seemed to result in his full consecration to the service of Christ. He returned to Mosul on the reestablishment of a mission in that city.

The year 1850 was one of great activity. Deacon Jeremiah visited Bootan in the spring, at the invitation of some of the leading Nestorians in that region.1 Yonan and Khamis, native helpers, made a preaching tour through a part of Koordistan.2 Deacons Syad and Mosheil encountered many hards.h.i.+ps and dangers in a visit to Bootan.3 In July, Messrs. Wright and Cochran accompanied by deacons John, Tamo, and Guwergis, made a tour in the mountains by way of Bashkallah, Kochanis, Julamerk, and Asheta.4 Messrs. Perkins, Stocking and Coan, went in the autumn to Gawar and beyond, and the results were interesting and satisfactory.5

1 _Missionary Herald_, 1851, p. 90.

2 _Ibid_. 1851, pp. 91-97.

3 _Ibid_. 1851, p. 139.

4 _Ibid_. 1851, pp. 54-58.

5 _Ibid_. 1851, pp. 61-63.

The mission was much strengthened in the year 1851, by the return of Mr. Stoddard, accompanied by Mrs. Stoddard, and by the accession of the Rev. Samuel A. Rhea. In this year, through the efforts of Mr.

Stevens, British Consul at Tabriz, and Colonel s.h.i.+el the Amba.s.sador, the Persian government promulgated an edict of toleration, granting equal protection to all its Christian subjects, including the right of proselyting, following in this the example of Turkey. The mission was now received again under British protection, and the Persian government notified the authorities at Oroomiah of the change.

The advance of public sentiment in respect to the education of women, is worthy of special notice. Only a few years had elapsed since it was deemed disgraceful to instruct that s.e.x. Now, an examination of the female seminary drew together all the princ.i.p.al men and women of the Nestorian community, who listened with unwearied interest for two days. The examinations of both seminaries were highly satisfactory, Mar Yohannan, who had been present on similar occasions at colleges in the United States, and had desired to see the same things in his own country, was greatly delighted.

Mr. Stoddard doubted whether he had ever attended an examination of greater excellence than that of the seminary for girls. ”The pupils,” he says, ”were thoroughly acquainted with all their secular studies, and their familiarity with the Scriptures was truly wonderful.” Three-fourths of the forty in the male seminary were also in the school of Christ, and there was the same prevalence of piety in the female seminary. Dr. Perkins regarded the latter school as unsurpa.s.sed by any in America in system, studiousness, good conduct, and rapid improvement.

The fifty-eight village schools contained a thousand and twenty-three pupils, and were generally under evangelical teachers.

On the Sabbath, these schools took the form of Sabbath-schools, and many of the parents came in to hear their children, or to take part with them. The Sabbath-school in Geog Tapa numbered more than two hundred. Every school was a place for preaching, and when there was no one to preach, a meeting was sustained by the teacher. An increasing interest was felt by the Nestorians in the monthly concert of prayer for the conversion of the world. At Geog Tapa three or four hundred were present at the concert, and they joined contributions with their prayers.

The labors of the mission were widely extended. Mr. Cochran and deacon Moses preached in villages along the southern border of Oroomiah, and found the people there eager to hear the word of life.

Messrs. Stocking and Coan, and Misses Fiske and Rice, with several native helpers, spent a month in Gawar, preparing the way for a station there. That place is seventy miles from Oroomiah, and within the Turkish dominions.1

1 _Missionary Herald_, 1852, p. 67.

Mr. Coan went from here with some Nestorian helpers through the mountains beyond Tiary, till their way was hedged up by hostile Koords. They met with great encouragement in their proclamation of the gospel.1 Mention has been made of the preaching of deacons Syad and Mosheil in Bootan, in the summer of 1850. The next winter was spent by deacons Murad Khan and Mosheil in the same region; and their journal affords evidence of singular talent for the labors of an evangelist. They were gone six months.2

1 _Ibid_. 1852, p. 71.

2 _Missionary Herald_, 1852, pp. 257-262.

Among the native helpers, who accompanied Mr. Stocking to Gawar, was deacon Isaac. After spending a few days with Mr. Stocking, he proceeded to Kochanis, the residence of his brother, whither his family had previously gone on a visit. The influence of this deacon and his amiable wife was the probable cause of the unusual conduct of the Patriarch in a visit he shortly afterwards made to Gawar, when he received the missionary and his native helpers with the greatest apparent cordiality in the presence of a large number of ecclesiastics, and charged the people to see that they were treated with the regard due to good men.

This was in the summer of 1851. The station was commenced by Messrs.

Coan and Rhea in the autumn of that year. The plain of Gawar is large and beautiful, and is hemmed in by some of the wildest of the Koordish mountains. The village of Memikan, selected for the station, lay on the southwest base of the great Jeloo mountains.