THE NESTORIANS.
1848-1852.
The health of Mr. Stoddard became so prostrated, early in the summer
of 1848, as to leave no hope of his recovery without a change of
climate. At Trebizond, on his way home, he and his family were
subjected to a quarantine of eight days. His wife and children were
then in good health, and they had no reason to apprehend cholera
there, as it passed beyond that place westward. But it returned, and
Mrs. Stoddard was one of its victims. The death of this excellent
woman was a grievous loss, not only to her husband and infant
children, but to the mission. The nurse also sickened of the same
disease, while on the voyage to Constantinople, and died soon after
her arrival; and it was a remarkable Providence that spared the
enfeebled and overtasked husband and father. But he lived to serve
Christ in his native land, and afterwards again among the
Nestorians. The Rev. George W. Coan and wife joined the mission in
the autumn of 1849.
Mr. Cochran succeeded Mr. Stoddard in charge of the male seminary.
Twelve had gone from the institution, and most of them were exerting
a good Christian influence. The new scholars, as a consequence of
these village schools, were older and more advanced than their
predecessors had been. The thirty-two schools contained five hundred
and ninety-eight pupils, of whom one hundred and twenty-five were
girls. Twelve of the teachers were priests, and about half of them
would have been welcomed into New England churches. The female
seminary, a most valuable institution, was under the care of Misses
Fiske and Rice.
Mar Shimon returned to the mountains early in 1849, though not
without apprehension of being sent into exile, as the Koordish
chieftains had been.
Hearing that the good seed sown by Dr. Grant and his associates at
Mosul was giving promise of a harvest, the mission deemed it
expedient for Dr. Perkins and Mr. Stocking to visit that city,
preaching the Gospel as they went. Mar Yohannan and deacons Isaac
and Tamo went with them.1 They were hospitably entertained by Mr.
Rassam, the English Consul at Mosul, during the eleven days of their
visit. Many of the Mosulians were thought to have come under
evangelical influences. Some of them were much enlightened, and a
few were regarded as truly pious. All would gladly have welcomed a
Protestant missionary to reside among them. These were chiefly
Jacobites, but a few were Papists. The mountain districts were found
to be accessible to the Gospel; though everywhere they heard of
messengers and letters from the Patriarch, warning the people
against them as deceivers, and particularly against deacon Isaac,
his brother, who, he said, had become "English." Nevertheless they
were treated in all places with kindness, and found attentive
listeners to their preaching.
1 For a full account of this tour by Dr. Perkins, see _Missionary
Herald_ for 1850, pp. 53-61, and 83-97.
The first revival of religion, already described, was in 1846; the
second was in 1849; and there was a third in 1850. The severe trials
of the years 1847 and 1848 seem to have produced in the mission a
subdued feeling, and unusual earnestness in prayer. This resulted in
the revival of 1849.
In the seminary for boys, the converts of the previous revival were,
for two or three days after this began, the subjects of intense
heart-searchings, and of piercing compunctions for their
backslidings. This was not less true of the more devoted Christians,
than of others. The irreligious members of the seminary were also
deeply moved; and there was a similar experience in the girls'
seminary. Geog Tapa again shared largely in the spiritual blessings
of a revived religious feeling. In the village of Seir, hardly a
person was unaffected. In Degala, Charbush, Ardeshai, and other
places, there were large and attentive congregations, and many gave
delightful evidence of having passed from death unto life. A
vacation occurred in the male seminary, and pious students labored
with great zeal and success in the houses of the people. Deacon
Isaac had been known for many years as an evangelical man and a
friend of the mission, but now he gave good evidence of conversion,
and the pious natives beheld the change in him with wonder and
thanksgiving. Mar Yohannan had never before given satisfactory
evidence of a thorough change of heart. He now made full confession
of his sins as a man, and of his unfaithfulness as a bishop. The
revival was marked by a deep sense of the lost condition of men by
nature, by a vivid sense of the evil of sin, by an intelligent and
cordial embrace of salvation as the gift of sovereign grace, by a
hearty self-consecration to the service of Christ, by earnest
desires for the salvation of others, and by a remarkable quickening
of the moral and intellectual powers.
One of the most noted among the native evangelists at this time, was
deacon Guwergis of Tergawar. Before conversion in 1846, he was as
wild and wicked as a Koord. In the autumn of 1845, he brought his
eldest daughter, then twelve years of age, to Oroomiah, and begged
Miss Fiske to receive her into the seminary. She consented
reluctantly, being painfully impressed by the gross avarice and
selfishness of the father, who even asked permission to take away
with him the clothes she had on. He came again in February, with his
belt of ammunition, his dagger at his side, and his gun thrown over
his shoulder. Many of the pupils were then weeping over their sins,
among them his own daughter, and the teacher felt that the wolf had
come into the fold. Guwergis ridiculed the anxiety of the girls for
their souls till his daughter, distressed by his conduct, asked him
to go alone with her to pray. He went and repeated his form in
ancient Syriac, while she, in her native tongue, poured forth her
soul in earnest prayer, first for herself, and then for her father.
When he heard her say, "Save, O save my father, going down to
destruction," as he afterwards confessed, he raised his hand to
strike her. Sabbath morning found him toiling to prevent others from
coming to Christ. At noon, Miss Fiske went to his room, and was
received with sullen rudeness, but he broke down under her
affectionate and faithful appeals, and retired to pray. He soon
entered the place of worship. His gun and his dagger had been laid
aside, and he sank into the nearest seat, and laid his head upon the
desk. That night Mr. Stocking took him to his study, and the recent
blasphemer cried out in agony, "My sins, my sins, they are higher
than the mountains of Jeloo!" Next morning, Mr. Stoddard found him
subdued and humbled. All Guwergis could say was, "My great sins, my
great Saviour." Before noon, he left for his mountain home, saying,
as he left, "I must tell my friends and neighbors of sin and of
Jesus."
Nothing was heard from him for two weeks, when priest Eshoo was sent
to his village to look after him, and found him in his own house,
surrounded by his friends, and discoursing to them on these very
topics,--of sin and of Jesus. The deacon accompanied priest Eshoo to
Oroomiah, and his relations of Christian fellowship with the members
of the mission were at once firmly and forever established.1 His
conversion and his self-consecration to the service of the Lord
Jesus were entire. He became known as the "mountain evangelist," and
was faithful unto death. He rested from his labors on the 12th of
March, 1856.
1 _Woman and her Saviour in Persia_, pp. 87-93.
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 associates,
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 mass
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 God, 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 glass, to let in the light. On
the floor is a coarse 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 assistance 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
reëstablishment 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 hardships 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 Shiel the Ambassador,
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 sex. Now, an
examination of the female seminary drew together all the principal
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 unsurpassed 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.
That village was preferred to the larger ones, as having received
much religious instruction from deacon Tamo. It was also central.
The rigors of a severe climate cut them off three mouths from
communication with the plain of Oroomiah, and these rigors were to
be encountered in native huts. But they enjoyed comfortable health,
and were happy and successful in their work. The Bishop of Gawar
sent orders to the villagers not to attend their services, nor to
send children to their schools; but the order produced only a
momentary effect. Mrs. Coan had a school for the mothers and
daughters of the village, who came barefooted through the snow day
after day, the mothers bringing their children on their backs. All
the young men and all the boys of suitable age learned to read the
gospel, and the fathers came to the school-room every Saturday, to
listen while the scholars were learning their Sabbath-school
lessons. Thirty or forty were accustomed to assemble every night to
hear the Word of God expounded, and all attended on the services of
the Sabbath. Deacon Tamo preached in the surrounding villages.
Though threatened at times, he encountered no active opposition.
The year was distinguished by the death of a youth of seventeen
years of age, of whom Dr. Perkins speaks as being a remarkable
instance of the triumph of faith. His name was Guwergis. He was a
nephew of deacon Tamo, and a member of the seminary. Guwergis came a
rude mountain boy from Memikan, and was one of the converts of 1849.
His convictions of sin were pungent, and his interest in the welfare
of souls was engrossing. His prayerfulness was unequaled. During the
period of greatest interest in the revivals, he would occasionally
pray for nearly the whole night. Quite frequently he would rise at
midnight, and repair to his cold and dark closet, which he ever
found warm with a Saviour's love, and radiant with his presence. He
was often known to spend two hours in prayer, and as might be
supposed, in this exercise he soon excelled many of his superiors.
His sickness was very severe. Mr. Coan, after relating an
interesting conversation with the dying youth, speaks of him in the
following manner: "He then closed his eyes, and offered one of the
most touching prayers I ever heard. It were vain for me to attempt
repeating it. He began by expressing a desire to die, and be with
Christ; but he checked himself by saying, 'Not my will, but thine be
done.' He then proceeded in a most humble and penitent strain, to
speak of his own vileness, and to adore the sovereign love of God in
calling him to be an heir of his grace.
"His humble confession of sin, his strong confidence in the efficacy
of the atonement, even for him sinful as he was, his entire
renunciation of all dependence on anything save the grace of God in
Christ, were deeply affecting. He ceased, and on opening his eyes he
saw us weeping. 'Why do you weep?' said he. 'If it is the will of
God that I die, my heart is burning to see Christ in his glory.'
Surely, this is far more than a return for all that has been
expended by the Church in the work of missions."
"I have been happy during his sickness," wrote Dr. Perkins, "to try
to alleviate his bodily pains; but I have also been greatly
refreshed in spirit; and I have been instructed and comforted in
watching the remarkable exercises of his mind, and the ardent
longing of his soul after Christ and heaven. Since the death of Mrs.
Grant, more than twelve years ago, I have been present at no such
rapturous deathbed, nor have I ever beheld any more wonderful."
The Rev. Edward H. Crane and wife, and Miss Martha A. Harris, were
added to the mission in the year 1852.
Among the adverse influences of the year, was the conscription of a
regiment of Christian soldiers by the Persian government. This was
made in that arbitrary and oppressive manner, in which Moslems deal
with their Christian subjects. The Romanists, also, taking advantage
of the edict of toleration, and relying on French protection, became
very unscrupulous and troublesome. Mar Shimon, having been
recognized by the Turkish government as the civil head of the
mountain Nestorians, became intent on driving the missionaries from
Gawar, and the Turkish authorities were only too willing to unite
with him in this effort.
Among the extreme measures of the Turkish rulers, under such an
influence, was the arrest of deacon Tamo, with his two brothers, and
several of the chief villagers, on the strange charge of murdering a
Turkish soldier, who was spending the night near the house of the
deacon, and was shot by a company of marauders. Deacon Tamo was
arrested as the chief offender, and along with the others was taken
to Bashkallah, the residence of the local Pasha. They were there
chained together, made to work in brick under taskmasters, and
thrown at night into a vile prison. It so happened, that
Lieutenant-colonel W. F. Williams, the British Commissioner for
settling the boundary between Turkey and Persia, was in that
district at the time of this outrage. On learning it, his generous
nature was aroused, and he immediately proceeded to Bashkallah, a
distance of twenty hours. The Pasha was absent, and not securing the
release of the prisoners, he continued his journey to Van, three
days further, to see the Pasha of Koordistan. He made him many fair
promises, but forgot them on the departure of Colonel Williams. He
however had the prisoners removed in October to Van, and there,
after the form of a trial, dismissed all except deacon Tamo to their
homes. To him the Pasha said, "I shall exact from you thirty
thousand piastres, and retain you a prisoner three years." He had
promised Colonel Williams, that both the fine and the imprisonment
of Tamo should be merely nominal. No one believed the deacon to be
guilty. And it is interesting to note the persons, who put forth
efforts through a whole year from this time, to effect his release.
Colonel Williams went to Constantinople, and laid the case before
Colonel Rose, H. B. M. Chargé d'Affairs, and Mr. Brown, the American
Chargé. Mr. Brant, English Consul at Erzroom, and Mr. Stevens,
English Consul at Tabriz, cooperated with Colonel Williams; and
finally Sir Stratford de Redcliffe, British Ambassador at the Porte,
made a decisive and successful appeal; and deacon Tamo once more
appeared among his friends at Memikan, exhibiting a truly Christian
spirit towards his enemies.
The interposition of such powerful friends in behalf of this
persecuted Nestorian Christian, exerted a favorable influence upon
the local authorities. Kamil Pasha sent reiterated friendly
assurances from Bashkallah to Messrs. Coan and Rhea. He also removed
from office the Moodir of Gawar, who had been one of the chief
causes of the trouble, and put one of his own household in his
place; and the restriction upon building at Memikan was so far
modified, that their accommodations were tolerable before the
arrival of winter, when the thermometer sometimes sank fifteen,
twenty, and twenty-five degrees below zero.
In this year Dr. Perkins completed his translation of the Old
Testament into the modern Syriac, and the whole Bible was given to
the people in their spoken language.