Woman and Her Saviour in Persia
By a Returned Missionary (2024)

Produced by Charles Aldarondo, Tiffany Vergon, and the

Online Distributed Proofreading Team.

[Illustration: PLAIN OF OROOMIAH, FROM THE SEMINARY AT SEIR.]

WOMAN AND HER SAVIOUR IN PERSIA.

BY

A RETURNED MISSIONARY.

With

Fine Illustrations, and a Map of Nestorian Country.

PREFACE.

Our Saviour bade his disciples gather up the fragments, that nothing belost; and many who have known of Miss Fiske's fifteen years of laborfor woman in Persia, have desired her to prepare for publication thefacts now presented to the reader. The writer was one of these; and itwas only when he found that she could not do it, that he attempted it,in accordance with her wishes, simply that these interesting records ofdivine grace might not be lost.

The materials have been drawn from the letters and conversations ofthose familiar with the scenes described, and especially from MissFiske. In all cases, the language of others has been condensed, as muchas is consistent, with the truthful expression of their ideas; and, inthe translation of the letters of Nestorians, it has not been deemedessential to follow slavishly every Syriac idiom, for, instead of theseletters owing their interest, as some have supposed, to theirtranslators, they may have sometimes rather suffered from renderingsneedlessly idiomatic.

It was at one time proposed to embrace the history of both the Male andFemale Seminaries, but the proposition came too late, and the memoir ofthe lamented Stoddard gives so full an account of the former, that nowwe need to hear only the story of its less known companion; but let thereader bear in mind that as much might have been said of the one as ofthe other, had the design been to give an account of both.

A strict adherence to the order of events in the following pages wouldhave produced a series of disjointed annals. To avoid such a breakingup of the narrative, each subject has been treated in full wheneverintroduced, though that has involved a freedom somewhat independent ofchronological order.

The notices of the revivals are mere incidental sketches. Theircomplete history remains to be written.

The beautiful Illustrations introduced are all new, copied fromsketches taken on the spot by the skillful pencil of a dear missionarybrother, whose modesty, though it will not consent to the mention ofhis name, yet cannot prevent a grateful sense of his kindness. The Mapis an improvement on others previously published, and, besides addingto our geographical knowledge, will be found valuable to the friends ofmissions.

If the readers of these pages enjoy but a small part of the delightfound in their preparation, the writer will not regret his undertaking.May the day be hastened when heaven shall repeat the hosannas of aregenerated world, even as now the abundant grace bestowed upon theNestorians redounds, through the thanksgiving of many, to the glory ofGod.

CONTENTS.

CHAPTER I.

WOMAN WITHOUT THE GOSPEL.

POLITICAL CONDITION.—NESTORIAN HOUSES.—VERMIN.—SICKNESS.—POSITIONAND ESTIMATION OF WOMAN.—NO READERS AMONG THEM.—UNLOVELYSPIRIT.—SINS OF THE TONGUE.—PROFANITY.—LYING.—STEALING.—STORYABOUT PINS.—IMPURITY.—MOSLEM INTERFERENCE WITH SEMINARY.

CHAPTER II.

MARBEESHOO.

VISIT THERE.—NATIVE ACCOMMODATIONS.—HOSPITALITY OF SENUM.—MOHAMMEDANWOMEN.

CHAPTER III.

THE SCENE OF THE NARRATIVE.

NESTORIANS.—THEIR COUNTRY.—FRONTISPIECE.—LAKE.—PLAIN.—FORDING THESHAHER.—MISSION PREMISES IN OROGMIAH.

CHAPTER IV.

MISSIONARY EDUCATION.

OBJECT.—MEANS.—STUDY OF BIBLE.—PUPILS KEPT IN SYMPATHY WITH THEPEOPLE.—PEOPLE STIMULATED TO EXERTION ANDSELF-DEPENDENCE.—TAHITI.—MADAGASCAR.

CHAPTER V.

BEGINNINGS.

MRS. GRANT.—EARLY LIFE AND LABORS.—GREAT INFLUENCE.—HER SCHOOL.—HERPUPILS.—BOARDING SCHOOL.—GETTING PUPILS.—CARE OP THEM.—POVERTY OFPEOPLE.—PAYING FOR FOOD OF SCHOLARS.—POSITION OF UNMARRIED MISSIONARYLADIES.—BOOKS.

CHAPTER VI.

THE SEMINARY.

MAR YOHANAN.—STANDARD OF SCHOLARSHIP.—ENGLISH BOOKS READ INSYRIAC.—EXPENSE.—FEELINGS OF PARENTS.—DOMESTIC DEPARTMENT.—DAILYREPORTS.—PICTURE OF A WEEK DAY AND SABBATH.—"IF YOU LOVE ME, LEANHARD."—ESLI'S JOURNAL.—LETTER FROM PUPILS TO MOUNT HOLYOKESEMINARY—FROM THE SAME TO MRS. C.T. MILLS.

CHAPTER VII.

VACATION SCENES.

IN GAWAR AND ISHTAZIN.—VILLAGES OF MEMIKAN.—OOREYA, DARAWE, ANDSANAWAR.—IN GAVALAN.—ACCOMMODATIONS.—SABBATH SCHOOL.

CHAPTER VIII.

EARLY LABORS FOR WOMEN.

FIRST MEETINGS WITH THEM.—FIRST CONVERT.—FIRST LESSONS.—WILD WOMENOF ARDISHAI.

CHAPTER IX.

FRUITS OF LABOR IN NESTORIAN HOMES.

USEFULNESS AMONG RELATIVES OF PUPILS.—DEACON GUWERGIS.—REFORMEDDRUNKARD AND HIS DAUGHTER.—MATERNAL MEETINGS.—EARLY INQUITIES FROMGEOG TAPA.—PARTING ADDRESS OF MR. HOLLADAY.—.VISIT TO GEOGTAPA.—SELBY AND HER CLOSET.

CHAPTER X.

GEOG TAPA.

DEACON MURAD KHAN IN 1846.—PENTECOSTAL SABBATH IN 1849.—MEETINGS IN1850 AND 1854.—EXTRACTS FROM JOURNAL OF YONAN IN 1858.

CHAPTER XI.

REVIVAL IN 1846.

PREPARATORY WORK.—SANCTIFIED AFFLICTIONS.—NAME FOR REVIVAL.—SCENESIN THE SEMINARIES IN JANUARY.—DEACON JOHN, SANUM, AND SARAH.—MR.STODDARD.—YACOB.—YONAN.—MEETING IN THE BETHEL.—PRIESTESHOO.—DEACON TAMO.—PHYSICAL EXCITEMENT AND ITS CURE.—ARTLESSSIMPLICITY OF CONVERTS.—MISSIONARY BOX.—MEETINGS BEFOREVACATION.—MR. STODDARD'S LABORS.—FEMALE PRAYER MEETING.—REVIVAL INTHE AUTUMN.

CHAPTER XII.

FIRST FRUITS.

SARAH, DAUGHTER OF PRIEST ESHOO.—MARTHA.—HANNAH.

CHAPTER XIII.

SUBSEQUENT REVIVALS.

DEACON JOHN STUDYING BACKSLIDING IN 1849.—WORK IN VILLAGE OFSEIR.—WIVES OF SIYAD AND YONAN.—KHANUMJAN.—WOMEN AT THESEMINARY.—GEOG TAPA.—DEGALA.—A PENITENT.—SIN OF ANGER,—REVIVAL IN1856.—MISS FISKE ENCOURAGED,—STILLNESS AND DEEP FEELING.—UNABLE TOSING.—CONVERSION OF MISSIONARY CHILDREN.—VISIT OF ENGLISHAMBASSADOR.—REVIVAL OF 1857.—LETTER OF SANUM.

CHAPTER XIV.

DARK DAYS.

SEMINARY BROKEN UP IN 1844.—DEACON ISAAC.—PERSECUTION BY MARSHIMON.—FUNERAL OF DAUGHTER OF PRIEST ESHOO.—DEACONGUWERGIS.—ATTEMPT AT ABDUCTION OF PUPIL.—PERIL OF SCHOOL.—MRS.HARRIET STODDARD.—YAHYA KHAN.—ANARCHY.—LETTER FROM BARILO.

CHAPTER XV.

TRIALS.

EVIL INFLUENCE OF HOMES.—OPPOSITION IN DEGALA.—ASKER KHAN.—POISONINGOF SANUM'S CHILDREN.—REDRESS REFUSED.—INQUISITOR IN SCHOOL.—TROUBLESAT KHOSRAWA.—LETTERS FROM HOIMAR.

CHAPTER XVI.

PRAYERFULNESS.

LANGUAGE OP PRAYER.—PRAYER ON HORSEBACK.—OLD MAN IN SUPERGAN.—MAROGEN.—EARNESTNESS.—FAREWELL PRAYER MEETING IN 1858.—LETTER FROMPUPIL.—SPIRIT OF PRAYER IN 1846.—WOMAN WHO COULD NOT PRAY,—"CHRISTBECOME BEAUTIFUL."—CLOSET IN THE MANGER.—MONTHLYCONCERTS.—PRAYERFULNESS IN 1849 AND 1850.—SABBATH, JANUARY20TH.—INTEREST CONTINUED TILL CLOSE OF TERM.—FAMILYMEETINGS.—AUDIBLE PRAYER.-ANSWER TO MOTHERS' PRAYERS.—CONNECTION OFREVIVALS WITH PRAYER AT HOME.

CHAPTER XVII.

FORERUNNERS.

MOUNTAIN GIRLS IN SEMINARY.—PRAYING SARAH.—RETURN TO THEMOUNTAINS.—VISIT OF YONAN AND KHAMIS, IN 1850.—OF MR. COAN, 1851.—OFYONAN, AGAIN, 1861.—SARAH'S LETTERS.

CHAPTER XVIII.

LABORERS IN THE MOUNTAINS.

LETTER OF BADAL.—ACCOUNT OP HANNAH.—THE PIT.—LETTER OF GULY ANDYOHANAN.—ACCOUNT OF SARAH.—LETTERS OF OSHANA.—LETTERS AND JOURNAL OFSARAH,—LETTERS FROM AMADIA,—CONFERENCE OF NATIVE HELPERS.

CHAPTER XIX.

EBENEZERS.

EXAMINATION IN 1850.—COLLATION AND ADDRESS.—VALEDICTORY BYSANUM.—SABBATH SCHOOL IN GEOG TAPA.—EXAMINATION THERE IN1854.—PRAYER MEETING AND COMMUNION AT OROGMIAH, MAY, 1858.—SELBY, OFGAVALAN, AND LETTER.—LETTER FROM HATOON, OF GEOG TAPA.

CHAPTER XX.

COMPOSITIONS.

THE FIELD OF CLOVER.—THE LOST SOUL.—THE SAVED SOUL.—HANNAH.

CHAPTER XXI.

KIND OFFICES.

HOSPITALITY OF NESTORIANS.—KINDNESS OF PUPILS.—BATHING FEET.—LETTERSOF GOZEL, HANEE, SANUM OF GAWAR, MUNNY, RAHEEL, ANDMARTA.—HOSHEBO.—RAHEEL TO MRS. FISKE.—MOURNING FOR THEDEAD.—NAZLOO.—HOSHEBO'S BEREAVEMENT.—DEATH OF MISSIONARYCHILDREN.—LETTER FROM SARAH, DAUGHTER OF JOSEPH.

CHAPTER XXII.

PROGRESS AND PROMISE.

BENEVOLENCE, EARLY MANIFESTATION OF.—PROGRESS.—REVIVAL OF BENEVOLENCEIN APRIL, 1861.—INTEREST OF PARENTS FOR THE CONVERSION OF THEIRCHILDEREN.—PEACE IN FAMILIES.—REFORMEDMARRIAGES.—ORDINATIONS.—COMMUNION SEASONS.—MISS RICE AND MISSBEACH.—CONCLUSION.

* * * * *

List of Illustrations.

I. PLAIN AND LAKE OF OROOMIAH, AS SEEN FROM ROOF OF SEMINARY AT SEIR

II. MAP OF THE NESTORIAN COUNTRY.

III. FEMALE SEMINARY.

IV. TENTS.

V. MISSIONARY SCENE IN TURGAWER.

VI. COURT YARD OF SEMINARY.

VII. SEIR GATE, OROOMIAH.

VIII. TIARY GIRL.

WOMAN AND HER SAVIOUR.

CHAPTER I.

WOMAN WITHOUT THE GOSPEL.

POLITICAL CONDITION.—NESTORIAN HOUSES.—VERMIN.—SICKNESS.—POSITIONAND ESTIMATION OF WOMAN.—NO READERS AMONG THEM.—UNLOVELYSPIRIT.—SINS OF THE TONGUE.—PROFANITY.—LYING.—STEALING.—STORYABOUT PINS.—IMPURITY.—MOSLEM INTERFERENCE WITH SEMINARY.

We love to wander over a well-kept estate. Its green meadows andfruitful fields delight the eye. Its ripening harvests make us feel asif we too were wealthy. But while the view of what lies before us is sopleasant, our joy is greater if we can remember when it was all awilderness, and contrast its present beauty with the roughness of itsformer state.

So, in viewing the wonders of divine grace, we need to see its resultsin connection with what has been. We can appreciate the loveliness ofthe child of God only as we compare him with the child of wrath he wasbefore. Paul not only recounts the great things which God had done forthe early disciples, but bids them remember that they were once withoutChrist; and before he tells them that God had made them "sit togetherin heavenly places in Christ Jesus," he reminds them that they had"walked according to the spirit that now worketh in the children ofdisobedience."

In seeking, then, to set forth the great things which God has done forwoman in Persia, let us first look on her as his gospel found her, thatwe may better appreciate the grace which wrought the change.

We can understand the condition of woman in that empire only as we bearin mind that its government is despotic, and that no constitutionalsafeguards shield the subjects of a thoroughly selfish and profligatenobility. The Nestorians, too, are marked out alike by religion andnationality as victims of oppression. However great their wrongs, theycan hope for little redress, for a distant court shares in the plundertaken from them, and believes its own officials rather than thedespised rayahs, whom they oppress. Even when foreign interventionprocures some edict in their favor, these same officials, in distantOroomiah, are at no loss to evade its demands.

The Nestorian is not allowed a place in the bazaar;[1] he cannot engagein commerce. And in the mechanic arts, he cannot aspire higher than theposition of a mason or carpenter; which, of course, is not to becompared to the standing of the same trades among us. When ourmissionaries went to Oroomiah, a decent garment on a Nestorian was safeonly as it had an outer covering of rags to hide it. [Footnote 1: Thebazaar is, literally, the market, but denotes the business part of acity.]

In their language, as in Arabic, the missionaries found no word forhome; and there was no need of it, for the thing itself was wanting.The house consisted of one large room and was generally occupied byseveral generations. In that one room all the work of the family wasperformed. There they ate, and there they slept. The beds consisted ofthree articles—a thick comfortable filled with wool or cotton beneath,a pillow, and one heavy quilt for covering. On rising, they "took uptheir beds," and piled them on a wooden frame, and spread them downagain at night. The room was lighted by an opening in the roof, whichalso served for a chimney; though, of course, in a very imperfectmanner, as the inside of every dwelling that has stood for any lengthof time bears witness. The upper part of the walls and the undersurface of the roof—we can hardly call it ceiling—fairly glitter, asthough they had been painted black and varnished, and every article ofclothing, book, or household utensil, is saturated with the smell ofcreosote. The floor, like the walls, is of earth, covered in part withcoarse straw mats and pieces of carpeting; and the flat roof, of thesame material, rests on a layer of sticks, supported by large beams;the mass above, however, often sifts through, and sometimes during aheavy rain assumes the form of a shower of mud. Bad as all this mayseem, the houses are still worse in the mountain districts, such asGawar. There they are half under ground, made of cobble stones laid upagainst the slanting sides of the excavation, and covered by a conicalroof with a hole in the centre. They contain, besides the family, allthe implements of husbandry, the cattle, and the flocks. These lastoccupy "the sides of the house" (1 Sam. xxiv. 3), and stand facing the"decana," or raised place in the centre, which is devoted to thefamily. As wood is scarce in the mountains, and the climate severe, theanimal heat of the cattle is a substitute for fuel, except as sun-bakedcakes of manure are used once a day for cooking, as is the practicealso on the plain. In such houses the buffaloes sometimes break looseand fight furiously, and instances are not rare when they knock downthe posts on which the roof rests, and thus bury all in one common ruin.

The influence of such family arrangements, even in the more favoredvillages of the plain, on manners and morality, need not be told. It isequally evident that in such circ*mstances personal tidiness isimpossible, though few in our favored land have any idea of the extentof such untidiness. If the truth must be told, vermin abound in most ofthese houses; the inmates are covered not only with fleas, but fromhead to foot they are infested with the third plague of Egypt. (Ex.viii. 16-19). This last is a constant annoyance in many parts of Turkeyas well as Persia. If one lodges in the native houses, there is norefuge from them, and only an entire change of clothing affords reliefwhen he returns to his own home; even there the divans have to besedulously examined after the departure of visitors, that the plague donot spread. The writer has known daughters of New England, ready foralmost any self-denial, burst into tears when first brought intocontact with this.

At first, the teachers of the Female Seminary in Oroomiah had tocleanse their pupils very thoroughly, and were glad thus to purify theoutside, while beseeching Christ to cleanse the heart. Each one, on herfirst arrival, had to be separately cared for, lest the enemy shouldrecover ground from which he had already been driven with much labor.Missionary publications do not usually tell of such trials, but thosewho drew the lambs from the deep pit, loved them all the more tenderlyfor having gone down into it themselves, that thence they might bringthem to Jesus. Such trials are less common now, for it is generallyunderstood that a degree of personal cleanliness is an indispensablerequisite for admission to the Seminary; but such a demand, at thattime, would have rendered the commencement of the school impossible.

The pupils became much improved in personal appearance, and some oftheir simple-hearted mothers really thought their children had grownvery pretty under their teachers' care. So, as many of them werestrangers to the cleansing properties of water, they would ask againand again, "How do you make them so white?"

But if such houses were comfortless abodes for those in health, whatwere they for the sick? Think of one in a burning fever, perhapsdelirious, lying in such a crowd. In winter, there they must remain,for there is no other place, and in summer, they are often laid under atree in the day time, and carried up to the flat roof, with the rest ofthe family, at night.

Dr. Perkins, in the early part of his missionary life, tells us that ina village the family room was given up to him for the night, and in themorning he found a little son had been born in the stable. He supposedthat he had been the unwitting cause of such an event occurring there;but longer acquaintance with the people shows that woman almostinvariably resorts to that place in her hour of sorrow, and there sheoften dies. The number who meet death in this form is very large.

In Persia, as in other unevangelized countries, women spend their daysin out-door labor. They weed the cotton, and assist in pruning thevines and gathering the grapes. They go forth in the morning, bearingnot only their implements of husbandry, but also their babes in thecradle; and returning in the evening, they prepare their husband'ssupper, and set it before him, but never think of eating themselvestill after he is done. One of the early objections the Nestorians madeto the Female Seminary was, that it would disqualify their daughtersfor their accustomed toil. In after years, woman might be seen carryingher spelling-book to the field, along with her Persian hoe, littledreaming that she was thus taking the first step towards thesubstitution of the new implement for the old.

Nestorian parents used to consider the birth of a daughter a greatcalamity. When asked the number of their children, they would count uptheir sons, and make no mention of their daughters. The birth of a sonwas an occasion for great joy and giving of gifts. Neighbors hastenedto congratulate the happy father, but days might elapse before theneighborhood knew of the birth of a daughter. It was deemed highlyimproper to inquire after the health of a wife, and the nearestapproach to it was to ask after the welfare of the house or household.Formerly, a man never called his wife by name, but in speaking of herwould say, "the mother of so and so," giving the name of her child; or,"the daughter of so and so," giving the name of her father; or, simply"that woman" did this or that. Nor did the wife presume to call herhusband's name, or to address him in the presence of his parents, who,it will be borne in mind, lived in the same apartment. They weremarried very young, often at the age of fourteen, and without anyconsultation of their own preference, either as to time or person.

There was hardly a man among the Nestorians who did not beat his wife.The women expected to be beaten, and took it as a matter of course. Asthe wife lived with the husband's father, it was not uncommon for himto beat both son and daughter-in-law. When the men wished to talktogether of any thing important, they usually sent the women out ofdoors or to the stable, as unable to understand, or unfit to betrusted. In some cases, this might be a necessary precaution; for theabsence of true affection; and the frequency of domestic broils,rendered the wife an unsafe depositary of any important family affair.The same causes often led the wife to appropriate to her own foolishgratification any money of her husband she could lay hands on,regardless of family necessities. Women whose tastes led them to loadthemselves with beads, silver, baser metal, and rude trinkets, wouldnot be likely to expend money very judiciously.

In 1835, the only Nestorian woman that knew how to read was Heleneh,the sister of Mar Shimon; and when others were asked if they would notlike to learn, with a significant shrug they would reply, "I am awoman." They had themselves no more desire to learn than the men had tohave them taught. Indeed, the very idea of a woman reading was regardedas an infringement of female modesty and propriety.

It is a little curious, and shows how we adapt ourselves to oursituation, that the women were as unwilling to receive attention fromtheir husbands as they were to render it. Several years after thearrival of Miss Fiske in Oroomiah, the wife of one of her assistantsvisited the Seminary, and on leaving to return to her village, theteacher, in the kindness of her heart, proposed to the husband to goand assist her to carry the child. She seemed as if she had beeninsulted in being thought unable to carry it, and sent her husband backfrom the door in any thing but a gracious mood, leaving the goodteacher half bewildered and half amused at this reception of herintended kindness.

Indeed, until some of them were converted, all that was lovely and ofgood report in woman was entirely wanting. They were trodden down, butat the same time exceedingly defiant and imperious. If they were notthe "head," it was not because they did not "strive for the mastery."They seemed to have no idea of self-control; their bursts of passionwere awful. The number of women who reverenced their husbands was assmall as the list of husbands who did not beat their wives. Says MissFiske, in writing to a friend, "I felt pity for my poor sisters beforegoing among them, but anguish when, from actual contact with them, Irealized how very low they were. I did not want to leave them, but Idid ask, Can the image of Christ ever be reflected from such hearts?They would come and tell me their troubles, and fall down at my feet,begging me to deliver them from their husbands. They would say, 'Youare sent by our holy mother, Mary, to help us;' and do not think mehard-hearted when I tell you that I often said to them, 'Loose yourhold of my feet; I did not come to deliver you from your husbands, butto show you how to be so good that you can be happy with them.'Weeping, they would say, 'Have mercy on us; if not, we must killourselves.' I had no fear of their doing that, so I would seat them atmy side, and tell them of my own dear father,—how good he was; but hewas always obeyed. They would say, 'We could obey a good man.' 'But Iam very sure you would not have been willing to obey my father.'

"It is one thing to pray for our degraded sisters while in America, butquite another to raise them from their low estate. When I saw theirtrue character, I found that I needed a purer, holier love for themthan I had ever possessed. It was good for me to see that I could donothing, and it was comforting to think that Jesus had talked with justsuch females as composed the mass around me, and that afterwards manybelieved because of one such woman."

Sometimes the revilings of the women were almost equalled by similartalk among the men, as in a village of Gawar, where they said, "Wewould not receive a priest or deacon here who could not swear well, andlie too." In the same village, a young man spoke favorably of Mr.Coan's preaching in Jeloo. Instantly a woman called out, "And have youheard those deceivers preach?" "Yes," was the reply, "both last yearand this, and hope I shall again." Hearing this, her eyes flashed, anddrawing her brawny arms into the form of a dagger, with a vengefulthrust of her imaginary weapon, she cried, "The blood of thy fathersmite thee, thou Satan!" and dreadful was the volley of oaths andcurses that followed. Yet she was only a fair specimen of the village.

We of the calmer West do not know what it is to have a mob of suchwomen come forth in their wrath. In one town was a virago, who often,single-handed, faced down and drove off Moslem tax-gatherers when themen fled in terror. No one who has ever heard the stinging shrillnessof their tongues, or looked on their frenzied gestures, can ever forgetthem, or wonder why the ancients painted the Furies in the form ofwomen. Words cannot portray the excitement of such a scene. The hair ofthe frantic actors is streaming in the wind; stones and clods seem onlyembodiments of the unearthly yells and shrieks that fill the air; andyet it was such beings that grace made to be "last at the cross andfirst at the sepulchre."

The East is notorious for profanity, and among the Nestorians womenwere as profane as men. The pupils in the Seminary at first used toswear, and use the vilest language on the slightest provocation. Poor,blind Martha, on her death bed, in her own father's house, wasconstantly cursed and reviled. She was obliged sometimes to cover herhead with the quilt, and stop her ears, to secure an opportunity topray for her profane and abusive brother; and though, in suchcirc*mstances, she died before her prayers were answered, yet they wereheard, for he afterwards learned to serve his sister's God. "Do youthink people will believe me," said a pupil to her teacher, who wasreproving her for profanity, "if I do not repeat the name of God veryoften?"

Lying was almost as common as profanity, and stealing quite asprevalent as either. It was a frequent remark, "We all lie here; do youthink we could succeed in business without it?"

In the early days of the Seminary, nothing was safe except under lockand key. Sometimes there seemed to be a dawn of improvement, and next,all the buttons would be missing from the week's washing, and theteacher was pretty sure to find that her own pupils were the thieves.Miss Rice tells of one, amply supplied with every thing by her parents,yet noted for her thefts. Indeed, sons and daughters were alike trainedto such practices. In 1843, Miss Fiske could not keep a pin in herpin-cushion; little fingers took them as often as she turned away, andlest she should tempt them to lie, she avoided questioning them, unlessher own eye had seen the theft. No wonder she wrote, "I feel very weak,and were it not that Christ has loved these souls, I should bediscouraged; but he has loved them, and he loves them still." If thepins were found with the pupils, the answer was ready—"We found them,"or, "You gave them to us;" and nothing could be proved. But one summerevening, just before the pupils were to pass through her room to theirbeds on the flat roof, knowing that none of that color could beobtained elsewhere, the teacher put six black pins in her cushion, andstepped out till they had passed. As soon as they were gone, she foundthe pins gone too, and at once called them back. She told them of herloss, but none knew any thing about it. She showed them that no oneelse had been there, and therefore they must know. Six pairs of littlehands were lifted up, as they said, "God knows we have not got them;"but this only called forth the reply, "I think that God knows you havegot them," and she searched each one carefully, without finding them.She then proposed to kneel down where they stood, and ask God to showwhere they were, adding, "He may not see it best to show me now, but hewill do it some time." She laid the matter before the Lord, and, justas they rose from their knees, remembered that she had not examinedtheir cloth caps. She now proposed to examine them, and one pair ofhands went right up to her cap. Of course she was searched first, andthere were the six pins, so nicely concealed in its folds that nothingwas visible but their heads. This incident did much good. The pupilslooked on the discovery as an answer to prayer, and so did theirteacher. They began to be afraid to steal when God so exposed theirthefts, and she was thankful for an answer so immediate. The offenderis now a pious, useful woman.

Yet some were so accustomed to falsehood, that, even after conversion,it cost a struggle to be entirely truthful, and missionaries could see,as Christians in our own land cannot see, why an apostle should writeto the regenerate, "Lie not one to another." The teacher labored toimpress her charge with the sinfulness of such conduct, but in therevival of 1846, they seemed to learn more in one hour than she hadtaught them in the two years preceding. Yet that faithful instructionwas not lost. It was the fuel which the Spirit of God kindled into aflame. The sower has not labored in vain because the seed lies for daysburied in the soil.

In that revival, the awakened hastened to restore what they had stolen.One came to Miss Fiske in great distress, saying, "Do you remember theday, two years ago, when Sawdee's new shoes were taken from thedoor?"—They leave off their shoes on entering a house.—"Yes, Irecollect it." "You thought a Moslem woman stole them, but"—and hereher feelings overcame her—"I took them, for I was angry with her, andthrew them into a well. What shall I do? I know Christ will not receiveme till I have confessed it to her. Can I go and confess it to-night,and pray with her, and then may I go and work for money to replacethem?" She paid for the shoes, and became a bright light in her darkhome. There were many such cases, and from that time the teachers hadlittle trouble from theft. New pupils would sometimes steal, but theolder ones were ready to detect them, and show them a more excellentway. Miss Fiske says of this, "The frequent visits of the Holy Spirithave removed an evil which mocked my efforts. God made me feel my utterhelplessness, and then he did the work." That same term there was butone case of theft in the Male Seminary, though formerly it was notinfrequent there.

In reference to transgressions of the seventh commandment, much detailis not expedient. It is sufficient to say, that the first impressionsof earlier missionaries respecting the purity of Nestorian women werenot sustained by subsequent acquaintance. The farther they went beneaththe surface of things, the more they found of corruption. One might goto Persia supposing that he knew a good deal of the degradation of thepeople, and yet really know very little of the pit into which he wasdescending.

A seminary gathering together such a company of young females, was anew thing in Persia, and it will readily be conceived that amid aMohammedan community it was an object of peculiar solicitude to itsguardians. Many a Moslem eye was on those girls, as the results of areligious education appeared in their manners, their dress, andpersonal beauty. In one instance, an officer of government attempted totake one of them to his harem, but God thwarted his purpose through theinterference of the English consul. Similar dangers threatened fromother sources, and eternity alone will reveal the burden of care andwatchfulness they involved. If only one pupil had been led astray, whata hopeless loss of confidence would have followed among the people! Inthe early years of the institution, when parents could hardly bepersuaded to trust their daughters out of their sight for a singlenight, it might have broken up the whole enterprise; but in thismatter, also, God showed himself the hearer of prayer, and not onedanger of the kind was ever allowed to be more than an occasion forrenewed intercession, and more confiding dependence on his graciouscare. Sometimes, in vacation, it seemed strange to its guardians thatthey had no longer a fold to protect, and could retire to rest freefrom that anxious solicitude that sometimes drove sleep from their eyes.

It is not in the beginning of missionary life that all these things areunderstood: they are learned gradually. This is wisely ordered, thatthe missionary be not discouraged at the outset. Strength is given eachday to meet new trials as they come, and it would not be leaving atruthful impression on the reader, if, at the close of this descriptionof what has been, it should not be recorded, to the praise of divinegrace, that a great change has taken place. There are many to-day towhom the missionary may say, "Such were some of you; but ye are washed,but ye are sanctified, but ye are justified in the name of the LordJesus, and by the Spirit of our God." Not only do some who stole stealno more, but many young husbands now provide separate apartments forthe bride whom they bring home, and they need all that the word "home"expresses to describe their mutual joy. The hour of suffering isanticipated by a considerate affection, and that affection is soreciprocated that many hearts safely trust in the daughters of theFemale Seminary of Oroomiah.

It is not merely education that has wrought this change, but a Bibleeducation. Paul cared for just such converts, and left divine teachingsfor the use of those who should come after him in the same work. As ayoung wife said to her teacher one day, after she had been talking withher about her new duties, "I thank you; you are right. I am glad thatyou have told me what Paul says, and I think that God has told you thesame thing." Many a graduate might say, with another, "I thank you foryour instructions, and as I look on the trials of ungodly families,every drop of my blood thanks you."

CHAPTER II.

MARBEESHOO.

VISIT THERE.—NATIVE ACCOMMODATIONS.—HOSPITALITY OF SENUM.—MOHAMMEDANWOMEN.

The following account of Miss Fiske's visit to Marbeeshoo, in November,1847, presents a vivid picture of things as they were, and theChristian thoughtfulness of one who had learned a more excellent way:—

"As we sat at dinner a few days since, Mr. Stocking proposed that Ispend the Sabbath with him at Marbeeshoo. I said at once, 'I cannotleave my school.' But he forthwith called Sanum, Sarah, and Moressa, myoldest girls, and asked them if they did not love souls in Marbeeshoowell enough to take good care of school, and let me be absent tillTuesday. They were delighted to think of my going where no missionarylady had ever been, and said, 'We will do all we can for the girls, andwe will pray for you, if you will only go and try to do those poorwomen good.' It was hardly two o'clock before we were on horseback.Marbeeshoo is about fifty miles from us, and in Turkey. Two years agoit was said 'no lady should try to go there,' but brother Stockingthought not so now; and I was willing to follow where he led,especially as a former pupil had recently settled there. We must be outover night, but we thought best not to spend it in a tent, on accountof the cold. Near sunset we came to Mawana, a village of mud huts. Wewent to the house of the head man, who joyfully welcomed us to hishouse. It consisted of a single low room, inhabited by at least a scoreof men, women, and children. They came in one by one, but already thehens had found their resting place, evidently no strangers there.Several lambs had been brought into their corner, and three or fourcalves, each had his couch of grass. Our horses had been arranged forthe night on the other side of a partition wall, some three feet high.When all were within, the coarse bread and sour milk were brought outfor supper. Then Mr. Stocking read from the Bible, and talked, andprayed with the numerous family, and the women sat around me, while Itried to do them good, till about ten o'clock. At that time, the motherof the family rose, saying, 'Now we will settle it.' I listened to hearthe settlement of some family quarrel, but to my surprise her meaningwas, 'We will settle where to lie down for the night;' and as I lookedover the room I thought, surely some little skill in settling isneeded, if we are all to sleep here. But soon she took out three of thechildren to an empty manger, where she put new hay, and quickly settledthem; they were covered with an old rug, and at once fell fast asleep.She then returned, saying, 'Now there is room for our guests,' andbrought a piece of cotton cloth, which she said was all for me. In ashort time, one and another was fast asleep. They lay on mats, withouteither bed or pillow, and the divers breathing or snoring of men, andcalves, and lambs was soon heard, all mingled together.

"I found myself sitting alone with the old lady, and so, putting mycarpet bag under my head, and drawing my shawl about me, I lay downtoo. This was a signal for extinguishing the light; but before that, Ihad marked a road, where I thought I might possibly pass out betweenthe sleepers should I need fresh air. There was no sleep for me; andthe swarms of fleas made me so uncomfortable, that before midnight Ifound my way out, and remained as long as the cold air of that Novembernight allowed, and so passed out and in several times during the night.I watched long for the morning, and at length it came, and thesleepers, one by one, arose. They all hoped I had slept well, and Icould not tell them I had not, for they had given me the best they had,and told me again and again how glad they were that I had come, andhoped their house would always be mine when I came that way. There wasa proposal for breakfast, but the morning was so fine that I suggestedto Mr. Stocking that a carpet bag sometimes furnished a very goodbreakfast.

"We did enjoy that ride very much after a sleepless night. The road wasoften only a narrow path on the edge of a precipice, and such as I hadnever passed over before; but I thanked my God at every step for thepure, fresh air of those mountains. As we approached the village, hidaway among the cliffs, and in such a narrow spot that houses wereplaced one above another on the terraced hill-side, one of ourattendants insisted on riding forward, and we were not greatlysurprised to find a crowd ready to welcome us. One and another criedout, 'Senum wants you to go to Zechariah's.' So to Zechariah's we went,and there was my pupil, waiting with open arms to receive me. She tookme from my horse, exclaiming, 'Is it true that you have come? I haveheard where you staid last night, and I know you did not sleep at all.Come right into my room; there are no fleas here; I have a bed that isclean, that I keep for the missionaries. I will spread it for you, andyou shall sleep before any body comes to see you.' The bed was spread;she gave me milk to drink (Judg, iv. 19), and then said, 'I will guardthe door so no one shall disturb you, and I will wake you for dinner.'I was soon asleep, and slept two long hours before she woke me.

"When she did, she came with her tray in her hand, where was thefreshly baked bread, the nicely cooked little fish, which, she said,'my husband caught expressly for you and Mr. Stocking,' honey fromtheir own hives, milk from their flock, and other simple refreshments.All was neatly prepared, and we were so thankful for the dear child'sattentions! When dinner was over, she said, 'Now I want you to see thewomen; but they must not come here, for they will leave fleas, and youwill not be able to sleep tonight. There is another large room theother side, and we will have meeting there this afternoon.'

"About three o'clock I met there more than one hundred poor women, whoof course must ask many questions before their curiosity would besatisfied. They finally became quiet, however, and I could tell them ofthe Saviour, who had loved to teach just such needy ones as they were.I enjoyed the afternoon very much; it was all the more precious for thediscomforts of the night, and the comforts of Senum's house. The nextday was the Sabbath, and most of the time I was in the 'large room,'where the women came freely. In the afternoon about three hundred werepresent. I was weary at night, but Senum's care, with the thought ofthe privilege of meeting so many who had never before heard of Christas the only Saviour, made me forget it all."

Painful as is this view of woman as she was among the Nestorians, hercondition was still worse among the Mohammedans; not, indeed, inmatters of outward comfort, for the wealth of Persia is in Moslemhands, and they occupy every position of rank or authority in the land.But in all that pertains to morality and religion, they stand on alower level.

The Nestorian woman may not have known what was contained in the Bible,yet she knew that it was the word of God, and was ready to receive allits teachings as of divine authority. To her Moslem sister it is notonly an unknown book, but one she is taught to regard as superseded bythe Koran.

Although the Nestorian woman knew nothing of spiritual worship, yet sheregarded the Lord's day as set apart for his service. The Moslem, onthe other hand, regards it like any other day of the week, and exaltsher Friday to the place that of right belongs to the Sabbath of theLord.

In all her degradation, the Nestorian woman reverenced the name ofJesus as her God. True, she had no correct idea of salvation orredeeming love; yet even a blind attachment to that sacred name is notwithout its reward. She may have fallen very low, but there was a powereven in her ignorant adherence to Christ, that kept her from falling tothe level of those who renounced him for the Arabian impostor. This wasseen especially in the blessings that came to her through theinstitution of Christian marriage, while others groaned under thedebasing influence of a sensual polygamy. The wretchedness thisoccasioned is a topic too large and too painful to dwell upon here. Butthe wide gulf that separated the two classes was clearly seen, when onher Sabbath the missionary could speak to the Nestorian of her Saviourout of her Bible, while the Moslem knows nothing beyond her kohl andher henna,[1] her dresses and her follies, and other topics at oncebelittling, debasing, and corrupting. [Footnote 1: Kohl is a blackpowder used to paint the eyebrows and eyelashes. Henna is a plantemployed to stain the nails, and sometimes the entire hand and part ofthe foot, of a dark orange hue.]

CHAPTER III.

THE SCENE OF THE NARRATIVE.

NESTORIANS.—THEIR COUNTRY.—FRONTISPIECE.—LAKE.—PLAIN.—FORDING THESHAHER.—MISSION PREMISES IN OROOMIAH.

We will now glance at the scene of the events to be narrated, as it maynot be familiar to every reader. To write of woman in Persia wouldembrace the whole empire as the field of inquiry; for the existence ofwoman is coextensive with the population. But "Woman and her Saviour inPersia" confines our attention to those who have been taught the truthas it is in Jesus; for when Christ sent forth Paul to preach his gospelto the Gentiles, it was that they might receive forgiveness of sins,and inheritance among them who are sanctified by faith that is in him;and how shall they believe in him of whom they have not heard? Ourtheme, then, confines us to the Nestorians, who number about onehundred thousand souls. About two thirds of these live in Turkey; butthe following pages relate principally to those residing in Persia, andhence the title of the volume.

This people inhabit, along with Koords and other races, the territoryextending from the western shore of the Lake of Oroomiah to the easternbank of the Tigris. It includes the Persian province of Oroomiah, andboth the eastern and western slope of Central Koordistan. The mostinaccessible recesses of the Koordish Mountains have been their refugefor centuries. The whole region extends across four degrees oflongitude, with a varying breadth of from one to two degrees oflatitude. Attention will be called especially to the city of Oroomiahand the villages around it. The plain of that name is seventy-fivemiles long and from twelve to twenty miles in width, containing morethan a thousand square miles. It is dotted with perhaps three hundredvillages, the population varying, according to the size of the village,from less than one hundred to more than a thousand inhabitants.

The frontispiece gives a view of this plain, from the roof of themission premises at Seir, one thousand feet above the city. The loftyWolf mountain appears on the right, and the high range west of thenarrowest part of the lake on the left. The lake itself is seen beyondthe plain at the foot of the mountains which rise abruptly from itseastern shore. The distance makes it seem much narrower than it is, forwhile one hundred miles in length, it is not far from thirty miles inbreadth. Its surface is forty-one hundred feet above the sea, and fourhundred feet below the city of Oroomiah. No living thing exists in itswaters, which are both salt and bituminous.

The plain is more crowded with villages than here represented, and eachone is made conspicuous by its grove of trees, as well as its houses.The city appears prominent at the foot of the hill, though six milesdistant from the spectator. It is in the same latitude with Richmond,Virginia, and contains about thirty-five thousand souls. The plainslopes up very gradually from the lake, and Mount Seir rises, behindour point of view, two thousand eight hundred and thirty-four feetabove the city. Farther west, the summits of Central Koordistan rise,range above range, to the height of seventeen thousand feet.

We pass down from Seir to the city by a carriage road, now by the sideof vineyards, and now near fields of wheat and clover, diversified byorchards and gardens of cucumbers. All of these, and indeed the wholeplain, owes its fertility to canals, led out from the rivers whichdescend from the mountains. Willow, poplar, and sycamore trees linethese watercourses. All kinds of fruit trees abound, while the richverdure of the plain contrasts strikingly with the bare declivitiesthat overlook it from every side. The villages on either hand areclusters of mud houses crowded together for greater security, and everytree in their groves has to be watered as regularly as the fields andgardens.

Before reaching the city we must ford the Shaher, a river that, thoughfrequently all drained off into the fields in summer, is very deep inearly spring, when fatal accidents sometimes occur. It was here that,in May, 1846, Miss Fiske narrowly escaped a watery grave. On her way toSeir, with Mr. and Mrs. Stoddard, the horse lay down in the middle ofthe river, leaving her to be swept off by the rapid current. Mr.Stoddard hastened to the rescue; but the moment his steed was loose, herushed to attack the horse of Mrs. Stoddard, and, as Miss Fiske rose tothe surface, she caught a glimpse of Mr. Stoddard looking back on thebattle, and his wife held between the combatants by her riding habit,which had caught on the saddle; but while she looked the dress gaveway, and Mrs. Stoddard was safe. She herself had sufficient presence ofmind not to breathe under water, and, on coming up for the fifth time,floated into shallow water near the opposite shore, forty rods belowthe ford, just as Mr. Stoddard reached the same point.

From the river, beautiful orchards line the road on both sides to thecity gate, of which a representation is given on page 154; and aboutone eighth of a mile inside of that, where the Nestorian and Moslemsections of the city join each other, stand the mission premises, builtof sun-dried bricks, like the houses around them.

They occupy a little more than an acre, in the form of a parallelogram;and if, for the sake of clearness, we compare it to a window, thebottom of the lower sash is represented by a long, earthen-roofedstructure, half of it a dwelling house, once the home of Dr. Grant, butnow the dwelling of Dr. Wright. It is the building on the left of theengraving at page 131, and the round object occupying the nearestwindow in the second story is a clock, the gift of a well-knownmerchant of Boston, brother of one of our deceased missionaries. Letour lower sash be filled by two large panes in modern style, and theseare represented by two courts surrounded by pavements, and shaded bylarge sycamore trees. In the engraving just referred to, the spectatorstands in one of these courts, looking over a low wall into the other.For the top of the lower sash, we have another building, extendingacross the premises. The left half of this appearing on page 131,behind the trees, and on the opposite page represented without them,was the first home of Dr. Perkins, and is now the Female Seminary; butrepeated additions and modifications have been required to transform abuilding, originally erected for a private residence, into a structuresuitable for such a school.

Miss Fiske first taught in one room of a building to the right, whichdoes not appear in the engraving, though a part of it is seen on page131; then, as the school grew larger, another room was added, and whenthose quarters became too strait, this building was remodelled for itsuse.

[Illustration: Female seminary at Oboomiah]

As we shall have a good deal to do with the Seminary in these pages,let us become familiar with its home. Between the central door and theone on the left, those three windows belong to a large room once usedas a chapel, but since then as a guest room for the accommodation ofthe women whom we shall see coming here to learn of Jesus. In thisroom, Nestorian converts first partook of the Lord's supper with themissionaries. The left of the three windows directly over these, withthe rose-bush in it, belongs to Miss Fiske's private room, and theother two to her sitting room. This the pupils have named "The Bethel,"and it is so connected that the teacher can step into recitation room,dining room, or kitchen, as occasion requires. The last named apartmentis on the rear of the building. The largest recitation room, by acurious necessity, is in the form of a carpenter's wooden square, withthe teacher's desk in the angle between the two compartments. One ofthese is on the back side of the building, out of sight; the other,extending across the end, is represented in front by the window at theextreme left.

Over the central door is, first, the steward's room, and then closetsover that; for one of the results of the successive alterations andadditions is, that parts of the building are two, and other partsthree, stories high. Miss Rice's room is directly over the door on theleft hand, as the steward's is here. The three windows in the secondstory, to the right of the two central closets, open into the diningroom, and one of the girls' rooms occupies the corner beyond. On thelower floor, going from the central door to the right, is first acloset, and then a large guest room for visitors; and underneath thewhole is the cellar where the boys' school was first taught, that hassince grown into the Male Seminary at Seir.

The rooms of the pupils are mostly in the rear. These are large enoughto accommodate six or eight occupants, as the Oriental style of livingdoes not require so much furniture as ours. In each room is a member ofthe senior class, who exercises a kind supervision over her youngercompanions. Every room has two or more closets, designed especially,but not exclusively, for devotion; and some sleep in the recitationrooms, as such a use of them at night does not interfere with otheruses during the day.

But we had almost forgotten our imaginary window, the upper sash ofwhich remains to be described. In that we have only one pane,representing a large court, with the chapel on one side, and the washrooms and other outbuildings of the Seminary on the other. This courtis more garden-like than the other two, has fewer trees, and a longarbor, covered with grape vines, forms a covered walk in the middle ofit. It was in this arbor that the tables were spread for the collationin 1850, to be described hereafter. This court is invaluable as a placefor out-door exercise, where the pupils may enjoy the fresh air, freefrom the annoyances and exposures of the streets in an Oriental city.

A stream is led through all these courts in a channel lined with stone.Its murmuring waters are a pleasant sound at early dawn, when theymingle sweetly with the morning song of birds. Here many Nestorianwomen come to fill their earthen pitchers, as the water is not carriedthrough the courts of Christian houses. The mission premises belongedto Mohammedans; and here, in the shade of the tall sycamores, Mrs.Grant used to sit, with her children, and talk with the women who camefor water. Her successors find time to continue the same practice, andas the natives let down their pitchers (Gen. xxiv. 18), and now andthen one is broken (Eccles. xii. 6), realize that they live in a Bibleland, and seek to make its daughters feel the power of Bible truth.

The Seminary is outwardly very humble, and would contrast veryunfavorably with the stately edifices of similar institutions at home.But we shall see that the Saviour has not disdained to honor it withhis presence, and its earthen floors and mud walls[1] have witnessedmany a gracious visit of the Holy Spirit. Though the glory of Lebanonhas not come unto it, yet has God himself beautified the place and madeit glorious. [Footnote 1: The pilasters in the engraving are made ofbrick, and not only support the large timbers of the roof, but, bytheir greater projection, protect the softer material of the wall fromthe weather. The whole is plastered outside with a mixture of lime andclay, that requires frequent renewal.]

CHAPTER IV.

MISSIONARY EDUCATION.

OBJECT—MEANS—STUDY OF BIBLE—PUPILS KEPT IN SYMPATHY WITH THEPEOPLE.—PEOPLE STIMULATED TO EXERTION AND SELF-DEPENDENCE—TAHITI.—MADAGASCAR.

Let us now look at some of the principles on which missionary educationwas here carried on, that we may see what kind of an instrumentalityGod was pleased to crown with his blessing.

The Seminary was founded, not to polish the manners, refine the taste,or impart accomplishments, but to renovate the character by a permanentinward change. The main dependence for bringing this about was thepower of the Holy Ghost—the only power that can impart or maintainspiritual life in man. This dependence was expressed in fervent prayer,offered for years amid discouragement and opposition, and, instead ofceasing when an answer came, only offered by a greater number. It isworthy of note that some of the seasons of greatest revival werepreceded by disasters that threatened the very existence of the mission.

The principal text book was the word of God; partly, as we shall see,through a providential necessity, but chiefly because it was God's ownchosen instrumentality for the salvation of our race; and it waseminently adapted for the education of such a people. The teacherscould say, with a beloved co-laborer on Mount Lebanon, "To theScriptures we give increased attention; they do more to unfold andexpand the intellectual powers, and to create careful and honestthinkers, than all the sciences we teach." It is also most efficient infreeing mind and heart from those erroneous views that are opposed toits teachings; and actual trial developed a richness and fulness ofpractical adaptation to the work that astonished even those who alreadyknew something of its value. Its precepts and instructions were alsoclothed with power: requirements and counsels which from the missionaryhad only awakened opposition, coming from the Bible were received asmessages from heaven. Said a Nestorian to a missionary who had beenspeaking to him the words of God, "His words grew very beautiful whilewe were talking." In reference to every suspicious novelty ordistasteful duty, the Bible was the ultimate appeal. The missionarycould say to them as Paul did to an early church, "When ye received theword of God, which ye heard of us, ye received it not as the word ofman, but, as it is in truth, the word of God, which effectually workethalso in you that believe." Besides, those thus educated were to teachothers, and needed to be thoroughly furnished from the divine oracleswith the truths they were to impart. It is not strange, then, that inthe Seminary the Bible was studied both doctrinally and historically;that they had a system of theology and tables of Scripture chronology;that biblical biography and geography were regular studies; thatdifferent portions of Scripture occupied different years; and that,instead of Butler's Analogy and Wayland's Moral Science, were theEpistles to the Romans and Hebrews studied with all the accurateanalysis and thoroughness bestowed elsewhere upon the classics. Suchteaching would yield good fruit any where, and the good seed found goodground in Persia.

So much for the instrumentality; but, then, influences are every whereat work to check the growth of the plant of grace, and these must beovercome. There is danger that missionary education may be made worsethan useless by allowing the sympathies of pupils to become alienatedfrom the masses around them. Children from heathen families may bepuffed up with an idea of superiority to their own people. Their tastemay be cultivated so as to render disgust with heathen degradationstronger than the Christian desire to do them good. A foreign language,foreign dress, and foreign habits may widen the gulf that separatesthem from their people, till, what with an undue exaltation on the onehand and a suspicious jealousy on the other, usefulness is well nighimpossible. But here such tendencies have been carefully watched andguarded against. The pupils have been trained with the view of doinggood among their own people. No line of separation has been drawn indress or diet, furniture or household arrangements. While taught to beneat, the goal kept ever in sight has been, a happy usefulness in theirown homes, the elevation of the mass just as fast as was consistentwith mutual love and sympathy, the people not feeling that theirdaughters were denationalized, and they not lifted out of sympathy withthe homes they were to bless. Hence, even in 1844, we find the mudfloor of the small school room covered with straw mats; one window, ofoiled paper, admitting the light; and a brick stove, with a few rudebenches, its only furniture. In the other room, where the cooking wasdone, the pupils ate, and spent their time out of school. Here were twowindows of like material; and besides the mats, the floor was coveredwith a thick felt, on which they spread their beds at night. A tablewas provided, covered with a coarse blue and white check. There werealso a set of coarse plates and a few other dishes, but no knives norforks. They eat their soup with wooden spoons, and their other foodwith their hands. Their clothing, like their cooking, was mostly innative style; and they were taught to make it for themselves.

Another object in missionary education is, to do enough to stimulate toexertion, and yet not foster inefficiency or undue dependence. TheNestorians are poor, but doing too much for them may make them stillpoorer. They must be brought to sustain their own institutions at theearliest possible moment, and their training should keep that end inview. Hence Miss Fiske writes, "At first I was inclined to do more forthem than afterwards, and at length settled down on this principle,—togive my pupils nothing for common use which they could not secure intheir own homes by industry and economy. So I furnished only sucharticles as they could buy in the city. I preferred that they shouldmake all their own clothing, and may have grieved friends sometimes bydeclining clothing which they offered to send for them. We chose ratherto spend our own strength in training them to provide for themselves. Ido not mean that I am not glad to see foreign articles in Oroomiah; butwe were in danger of fostering a more expensive taste than they wouldhave the means of gratifying. Our great object is to raise up the mostefficient coadjutors from among the people, and they must labor amongtheir neighbors as of them, and not as foreigners, and be prepared tocarry forward the work when we leave it.

"At first we clothed as well as boarded our pupils, and then led themto provide one article after another, till they clothed themselves. Itwas delightful to see the interest parents began to take in clothingtheir daughters, in order to send them to school after they providedtheir own garments. They took better care of them, and so learned totake better care of other things. Since I left, Miss Rice has advancedfarther in this matter; and last year most of the pupils paid a triflefor tuition, amounting in all to over twenty dollars. It often costsmore than the amount to secure these pittances; but it does our pupilsgood, and we spared no pains to this end."

It is touching to see the spirit manifested by some parents in thisconnection. One very poor widow, whose little field of grain had beendevoured by locusts, brought a large squash and a quantity of raisinswhich she had earned by laboring for others—a self-denial almost equalto her previous giving up of her only bed for the use of a daughter inthe Seminary, which she brought, saying, "I can sleep on the hasseer[rush mat], if you will only receive her into school."

It certainly is not benevolence to do for others what they can do aswell for themselves, or to do for them in a way to diminish eithertheir ability or disposition to provide for themselves. Missionariesmay be in danger of staying too long and doing too much for a people,rather than of leaving them too soon after the gospel has taken rootamong them.

Native pastors came into being at Tahiti simply because the Frenchdrove off the missionaries. They were not ordained before, but at onceproved themselves equal to the work that Providence assigned them; andafter twenty years of French misrule, in spite of Popery on the onehand and brandy and vice on the other, there are now more churchmembers under these native pastors than ever before.

Twenty years ago the European shepherds were driven from Madagascar,and a few lambs left in the midst of wolves; but God raised up nativepastors, and, instead of tens of Christians under Europeans, there arenow hundreds, yea, thousands, under these natives.[1] Thosemissionaries are wise who aim constantly at results like these; and itis in such a spirit that work has been done among the women of Persia.[Footnote: Rev. Dr. Tidman, secretary of the London Missionary Society,in "Conference of Missions at Liverpool," 1860, p. 225.]

CHAPTER V.

BEGINNINGS.

MRS. GRANT.—EARLY LIFE AND LABORS.—GREAT INFLUENCE.—HER SCHOOL.—HERPUPILS.—CHANGED INTO BOARDING SCHOOL.—GETTING PUPILS.—CARE OFTHEM.—DIFFICULTIES FROM POVERTY OF PEOPLE.—PAYING FOR FOOD OFSCHOLARS.—POSITION OF UNMARRIED MISSIONARY LADIES.—BOOKS.

We have seen that among the Nestorians it was counted a disgrace for afemale to learn to read; and even now, in the districts remote frommissionary influence, a woman who reads, and especially one who writes,is an object of public odium, if not of persecution. How, then, couldthe Nestorians be induced to send their daughters to schools? Whatovercame this strong national prejudice? These questions open adelightful chapter in divine providence, showing how wonderfully Godadapts means to ends, even on opposite sides of the globe.

A Christian gentleman in the State of New York, on the death of hiswife's sister, adopted into his own family her infant child. She wastrained to the exercise of a practical Christian benevolence, and hersuperior mind was improved by an education remarkably thorough. In theclassics and mathematics she exhibited uncommon aptitude, and madeunusual attainments; so that it was truly said of her, "Perhaps nofemale missionary ever left our country with a mind so well disciplinedas Mrs. Judith S. Grant." She sailed for Persia, July 11, 1835; andthere she displayed rare ability in acquiring the language of thepeople. The Turkish she soon spoke familiarly. In a short time she readthe ancient Syriac, and acquired the spoken language with at leastequal facility. Previous even to these acquisitions, she taught MarYohanan and others English; and as they noticed the ease with which sheturned to her Greek Testament, whenever ours seemed to differ from theancient Syriac, they regarded her with feelings in which it would behard to say whether wonder, love, or reverence was the strongest. Somemight have cried out, when her fine intellect and rare acquirementswere devoted to the missionary work, "Why is this waste of the ointmentmade?" But had her friends searched the round world for a sphere ofgreatest usefulness, they could not have selected one where her raregifts would have accomplished so much; and when such a woman manifesteddeep solicitude for the education of her sex, ancient prejudice fellbefore her. She taught her own domestics to read. She sedulouslycultivated the acquaintance of both Christian and Mohammedan women; nordid she rest till she had opened a school for girls in what is now Mr.Coan's barn. Such was her zeal, that when her health would not allowher to go there, she taught the pupils in her own apartment. Shecommenced with only four scholars, but at the same time prepared themaps for Parley's Geography in modern Syriac, and the old map ofOroomiah, so familiar to the readers of the Missionary Herald, was herhandiwork. Nor was her usefulness confined to her school room. Hers wasthe privilege of creating such a public sentiment in favor of theeducation of woman, that her successors have found the gates wide openbefore them, and often wondered at the extent and permanence of theinfluence she acquired. There is no one topic of which Miss Fiske hasspoken to the writer so frequently, and with such enthusiasm, as thegreat work that Mrs. Grant accomplished for woman in Persia, during hershort missionary life. She was the laborious and self-denying pioneerin female education, and every year thus far has brought to light newevidence of her extensive usefulness. It was no empty compliment, whenthe venerable Mar Elias said, "We will bury her in our church, wherenone but very holy men are laid. As she has done so much for us, wewant the privilege of digging her grave with our own hands."

Miss Fiske writes, shortly after her arrival, "The first Syriac word Ilearned was 'daughter;' and as I can now use the verb 'to give,' Ioften ask parents to give me their daughters. Some think that I cannotsecure boarding scholars, but Mrs. Grant got day scholars; and when Ihear men, women, and children say, 'How she loved us!' I want to lovethem too. I mean to devote at least five years to the work of trying togather girls into a boarding school, as Mrs. Grant desired to do. Shehas gone to her rest. I wonder that I am allowed to take her place."And again: "I am usually in school till three P.M., and then I go outamong the poor mothers till tea time. They often say to me, 'Mrs. Grantdid just as you do.' Her short life was a precious offering. I feeleach day more and more that I have entered into the labors of afaithful servant of Christ."

Among the pupils of Mrs. Grant was Selby, of Oroomiah, who washopefully converted while teaching some day scholars connected with theSeminary, in 1845. Raheel, (Rachel,) the wife of Siyad, the tailormentioned in the Memoir of Mr. Stoddard, was another. So were Sanum,the wife of Joseph; Meressa, the wife of Yakob; and Sarah, the daughterof Priest Abraham, and wife of Oshana, of whom we shall hear morehereafter.

After the death of Mrs. Grant, January 14, 1839, the school wascontinued under the charge of Mr. Holladay, who employed nativeteachers to assist him, the ladies of the mission cooperating as theycould. It then passed into the hands of Dr. Wright, who had the care ofit when Miss Fiske arrived in Oroomiah, June 14, 1843. During all thistime it was only a day school, and contact with vice in the homes ofthe pupils greatly hindered its usefulness. It was for this reason thatMiss Fiske was exceedingly anxious to make it a boarding school, so asto retain the pupils continuously under good influences. But would theybe allowed to spend the night on the mission premises? This was doubtedby many, and all had their fears; yet in August an appropriation wasmade for the support of six boarding pupils, who were to be entirelyunder the control of the mission for three years. Some said they couldnot be obtained for even one year, and not one of them would remain tocomplete the three. Even Priest Abraham said, "I cannot bear thereproach of having my daughter live with you." At that time, scarcely agirl twelve years old could be found who was not betrothed; and yearswere devoted to the preparation of a coarse kind of embroidery, acertain amount of which must be ready for the wedding.

One day in August, Mar Yohanan said to Miss Fiske, "You get ready, andI find girls." She devoted that month and the next to preparation forher expected charge. But the day came for opening the school, and notone pupil had been obtained. The teacher was feeling somewhat anxious,when, from her window in the second story, she saw Mar Yohanan crossingthe court, with a girl in either hand. One of them was his own niece,Selby, of Gavalan, seven years of age; the other, Hanee, of Geog Tapa,about three years older. They were not very inviting in outwardappearance; but it did not take Miss Fiske long to reach the door,where the bishop met her, and placing their little hands in hers, said,in his broken English, "They be your daughters; no man take them fromyour hand." She wrote to a friend an account of her success, adding, "Ishall be glad to give them to the Lord Jesus, and love to look on themas the beginning of my dear school." These two pupils were supported byladies in Maiden, Massachusetts, and the number soon increased to six;but fifteen days after, two of them, finding the gate open, suddenlyleft for home. Their teacher did not think it advisable to follow them;nor did she see them again till, ten years after, an invitation for areunion of all her scholars brought two whom she did not recognize. Shesaid, "Perhaps you were here under Mrs. Grant?" "No, we were your ownscholars for fifteen days, and we are very sorry we ran away." They arenow both useful Christians, and the places they left in 1843 werespeedily filled by others.

The care of the school was much more exhausting than its instruction.When the teacher went out, and when she came in, she must take herpupils with her, for she dared not leave them to themselves. Indeed, sostrong were the feelings of their friends, that they allowed them toremain only on condition that they should lodge with or near theirteacher, and never go out except in her company. A native teacherrendered such help as he could, needing much teaching himself; andeverything combined to make the principal feel that hers was to be awork of faith and prayer. As the first of January approached, shethought how sweet it would be to be remembered by dear friends at MountHolyoke; and when it came, she wrote to Miss Whitman, "In looking overMiss Lyon's suggestions for the observance of the day, last year, Icannot tell you how I felt as I read the words, 'Perhaps next newyear's day will find some of you on a foreign shore. If so, we pledgeyou a remembrance within these consecrated walls.' I thought not thenthat privilege would be mine; but since it is, I count your prayers thegreatest favor you can confer."

At Oroomiah, the missionaries met together for prayer at one o'clock,and after that Dr. Perkins and Mr. Holladay preached to the assembledSeminaries, while the ladies of the mission met separately for prayer;then united intercession again closed the day. And they needed to waiton God, for many difficulties combined to prevent success.

One was the poverty of the people. To say merely that they were poorgives no true idea of their situation to an American reader. They wereextremely poor, and grinding oppression still keeps them so. In 1837,Mr. Stocking found very few pupils in the schools wearing shoes, evenin the snow of midwinter; and one sprightly lad in Sabbath school hadnothing on but a coarse cotton shirt, reaching down to his knees, and askull cap, though the missionary required all his winter clothes,besides a fire, to keep him comfortable.

Another evil growing out of their poverty was, that the missionairies,in order to give the first impulse to education, resorted to somemeasures which, after an interest was awakened, had to be laid aside inorder to increase it. For example, poor parents could not be persuadedto earn bread for their children while they sent them to school; hence,to get scholars at first, the mission furnished their daily bread; andthis having been done for the boys, had to be done for the girls also.So, in the winter of 1843-44, twenty-five cents a week was paid to theday scholars, the others having their board instead. But the currenthaving once commenced to flow in the new channel, such inducementsbecame more a hinderance than a help, and, in the spring of 1844, MissFiske told her scholars that no more money would be paid for theirbread; and though some of the mission feared it would be necessary toresume the practice, instead of that it was soon dropped in the otherSeminary also.

But the special difficulty growing out of the condition of woman in aMohammedan country demands our notice. Some may suppose that becauseMiss Fiske and Miss Rice have succeeded so well, an unmarried lady fromthis country has nothing to do but to go there and work like any oneelse. This is not true; such a one cannot live by herself: her homemust be in some missionary family. She cannot go out alone, eitherinside or outside of the city. In many things she needs to be shieldedfrom annoyances here unknown. And God provided all that the teachers ofthe Seminary needed of such help; first, in the kind family of Mr.Stocking, and, after his death, in the pleasant household of Mr.Breath. Indeed, not one of all the missionary circle ever stood in needof such a hint as Paul gave the church at Rome concerning the deaconessof Cenchrea. As Miss Fiske says, playfully, "Whenever we went with themto visit pupils at a distance, they always made us believe that it wasa great privilege to take us along;" and every lady who goes out, in asimilar way, to labor in the missionary field, will find just suchChristian kindness indispensable to her comfort and usefulness. In sucha sphere of action, a lady's dependence is her independence.

Another difficulty was the want of books. Such a thing as a school bookhad been unknown among the Nestorians. The only ones to be had in 1843were the Bible in ancient Syriac,—a language unintelligible to thecommon people,—and the Gospel of John, with a few chapters of Genesis,in the spoken language, besides a few tracts. Later came the Gospel ofMatthew, and, after that, the four Gospels. Mr. Stocking prepared aSpelling Book of fifty-four pages, 8vo, a Mental Arithmetic oftwenty-four pages, and afterwards a larger Arithmetic. Mr. Coan, aScripture Spelling Book of one hundred and sixty pages, 8vo. Mr.Stoddard issued a very full and complete Arithmetic for the olderscholars in 1856, but his System of Theology did not appear till afterhis decease, in 1857. Dr. Wright was the author of a Geography of threehundred and two pages, printed in 1849. Mr. Cochran's ScriptureGeography appeared in 1856, and Barth's Church History was publishedthe same year. But the book studied more than all others, and mostefficient in enlightening and elevating the people, was the Bible, ofwhich the New Testament appeared in 1846, and the Old in 1852. As manyas three hours a day were devoted to that; and no recollections ofmissionary education in Persia are so pleasant as those of the Biblelessons. The pupils have pleasant memorials of some of them in the formof Bible maps, drawn by themselves, which now form a conspicuous andappropriate ornament of their homes.

It may seem to some as though so much study of the Bible would make thepupils weary of its sacred pages; but precisely the contrary was true.When the New Testament, shortly after it was printed, was offered tothose who, during recreation hours, would commit to memory theScripture Catechism, containing more than one thousand texts, somelearned it in three weeks, and others in a longer time; and their joyin receiving the reward could hardly be expressed. It was near theclose of the term, and some who had not quite finished when vacationbegan remained to complete the task; for they said they could not gohome unless they carried with them their Testament; and the diligentuse they made of it afterwards showed that their desire was more thanmere covetousness. Even eighteen months after, writing to a friend inAmerica, they say, "Now we have each of us this blessed book, thispriceless blessing; would that in it we might all find salvation forour souls. This book is from the unspeakable mercy of God; nor can weever repay our dear friends for it." I cannot forbear quoting here theclosing sentence of the letter—"Dear friend, the gentle love of theSaviour be with you. AMEN."

CHAPTER VI.

THE SEMINARY.

MAE YOHANAN.—STANDARD OF SCHOLARSHIP.—ENGLISH BOOKS READ INSYRIAC.—EXPENSE.—FEELINGS OF PARENTS.—DOMESTIC DEPARTMENT.—DAILYREPORTS.—PICTURE OF A WEEK DAY AND SABBATH.—"IF YOU LOVE ME, LEANHARD."—ESLI'S JOURNAL.—LETTER FROM PUPILS TO MOUNT HOLYOKESEMINARY.—FROM THE SAME TO MRS. C. T. MILLS.

When Mar Yohanan returned to Persia after his visit to the UnitedStates, in 1843, Prince Malik Kassim Meerza, who could speak a littleEnglish, asked him, "What are the wonders of America?" He replied, "Theblind they do see, the deaf they do hear, and the women they do read;they be not beasts." Having visited Mount Holyoke Seminary, he oftensaid, "Of all colleges in America, Mount Holy Oke be the best; and whenI see such a school here, I die;" meaning that then he would be readyto die. When he brought her first boarding scholars to Miss Fiske, hesaid, "Now you begin Mount Holy Oke in Persia."

As she sought to reproduce one of our female seminaries, as far as waspossible in such different circ*mstances, it seems fitting to entersomewhat into the minutiae of its arrangements.

Resemblance to similar institutions at home is not as yet to be soughtin the standard of scholarship, though that is rapidly advancing. In anunevangelized community, the people move on a lower level. Not onlysocial condition, but morality and education, feel the want of theelevating influence of the gospel. A seminary that commences operationsby teaching the alphabet must advance far, and climb high, before itsgraduates will stand on a level with those whose pupils were familiarwith elementary algebra when they entered; yet its course of study maybe the best to secure the usefulness of its members in their owncommunity. If ragged village girls, untutored and uncombed, studyingaloud in school hours, and at recess leaping over the benches like wildgoats, now study diligently and in silence, move gently, and arerespectful to their teachers and kind to each other, a thoroughfoundation has been laid; and if, in addition to that, the literaryattainments of the lower classes to-day exceed those of the pupils whofirst left the school, the superstructure rises at once beautifully andsecurely.

Leaving out the Bible,—which has been already spoken of,—to theoriginal reading, writing, singing, and composition; have been added bydegrees, grammar, geography, arithmetic, and theology; with oralinstruction in physiology, chemistry, natural philosophy, and astronomy.

But we should neither understand the attainments of the pupils, nor thesource of their marked ability as writers, did we not notice that, as areward for good conduct during the day, their teacher was accustomed totranslate orally to them, at its close, at first simple stories, andthen such volumes as Paradise Lost, The Course of Time, and Edwards'sHistory of Redemption. To these were added such practical works asPike's Persuasives to Early Piety, Pastor's Sketches, and Christ aFriend; and the pupils understood books a great deal better in the freetranslations thus given, than in the more exact renderings issued fromthe press. Baxter's Saints' Rest, poured thus hot and glowing into aSyriac mould, was more effective, at least for the time, than the sameafter it had cooled and been laboriously filed into fidelity to theoriginal.

The Seminary was unlike similar schools at home in the matter ofexpense. In 1853, the cost for each pupil was only about eighteendollars for the year, including rent, board, fuel, lights, and clothingin part; and as this was paid by the American Board, education to thepeople was without money and without price. We have already alluded tothe efforts of the teachers to train up the people to assume thisexpense themselves.

Let us now trace the progress made in getting the pupils away from theevil influences of their Persian homes. In 1843, besides her sixboarding pupils, Miss Fiske had a few day scholars; next year she hadstill fewer; and the year after that, they were dropped entirely. Manywished to send their daughters in this way; but she was decided in herrefusal to receive them, because thus only could the highest good ofthe pupils be secured. At first, so great was her dread of homeinfluences, that she sought to retain them even in vacation; but shesoon saw that their health and usefulness, their sympathy with thepeople, and the confidence of the people in them, required them tospend a part of the year at home. This also gave their teachers a goodopportunity to become acquainted with their friends and neighbors, anda door was opened for many delightful meetings with women, in which thepupils rendered much assistance. It also secured the influence of theparents in favor of what was for the good of their daughters, and madethem interested in the school. During Miss Fiske's entire residence inPersia, fathers rarely disregarded her wishes concerning theirdaughters in her school.

The only time that the teachers were ever reviled by a Nestorian fatherwas in the case of a village priest. He came one day to the Seminary tosee his daughter, and because she did not appear at once,—she wasengaged at the moment,—he cursed and swore, in a great passion, andwhen she did come, carried her home. No notice was taken of it, and noeffort made to get her back; but three years after, the firstindications of his interest in religion were deep contrition for hisconduct on that occasion, and a letter full of grief for such treatmentof those who had come so far to tell him and his of Jesus. He at oncesent his daughter back, and three weeks after she too came to theSaviour, and even begged, as a favor, to have the care of the rooms ofthe teachers her father had reviled. Since then, the priest has writtenno less than three letters, as he says, to be sure that so greatwickedness was really pardoned, it seemed to him so unpardonable.

The circ*mstances of the Seminary required a domestic department. Itwas difficult, in Persia, to have girls only ten years old take chargeof household affairs; yet a beginning was made; but how much labor oflove and patience of hope it involved cannot be told to those who havenot tried it. At first, their one hour of work each day was more of ahinderance than a help; but gradually, through watchfulness and mucheffort, they were brought to do the whole without the leastinterference with their regular duties in school. They were thustrained to wait upon themselves, and so one deeply rooted evil ofOriental life was corrected. This practice also relieved the school ofthe bad influence of domestics, while it prepared the pupils for livesof contented usefulness among a people so poor as the Nestorians.Besides, in this way they acquired habits of regularity and punctualitysuch as they never saw in their own homes.

But while these Western habits were inculcated, such of their owncustoms as were harmless were left untouched. They were carefullytaught to do things in their own way, so as naturally and easily tofall into their proper place at home.

At first, in their daily reports, Miss Fiske dared not ask any questionthe answer to which she could not ascertain for herself. The earliestshe ventured to put was, whether they had combed their hair that day.The pupils all stood up, and those who had attended to this duty wereasked to sit down. The faithful ones were delighted to comply. Theothers, mortified and ashamed, remained standing; but if one of themtried to sit down, a glance of the eye detected her. This simple methodlaid a foundation for truthfulness and self-respect; and from this theteacher gradually advanced to other questions, as their moral sensebecame able to bear them, till, when they could answer fivesatisfactorily, such as, "Have you all your knitting needles?" "Wereyou at prayers?" "Were you late?"—things that could be ascertained atonce,—they thought themselves wonderfully good, little dreaming howmuch the teacher did not dare to ask, lest she should lead them intotemptation. After the first revival, she could ask about things thattook place out of her sight; and now this exercise is conducted in thesame way as in our best schools at home. There is very littlecommunication now between them in the school room. In 1852, there wereonly five failures on this point for four months, and those by newscholars. Dr. Perkins wrote, that year, "The exact system in thisschool, and the order, studiousness, good conduct, and rapidimprovement of the pupils, in both this and the other Seminary, areprobably unsurpassed in any schools in America."

In reply to a request for the picture of a day in the Seminary, Miss
Fiske writes, in 1862,—

"You ask for a day of my life in Persia. Come, then, to my home in1854. You shall be waked by the noise of a hand-bell at early dawn:twenty minutes after, our girls are ready for their half hour of silentdevotion. The bell for this usually finds them waiting for it, and theperfect quiet in the house is almost unbroken. At the close of it,another bell summons us to the school room for family devotion, where,besides reading the Scriptures and prayer, they unite in singing one ofour sweet hymns.[1] In a few minutes after this, another bell calls usto breakfast, and, that finished, all attend to their morning work.Tables are cleared, rooms put in order, and preparations made forsupper—the principal meal in Persia; then for an hour they studysilently in their rooms. At a quarter before nine o'clock I enter theschool room, while Miss Rice cares for things without. We open schoolwith prayer, in which we carry to the Master more of our little caresand trials than in the early morning. My first lesson is in Daniel,with the older pupils, while two other classes go out to recite inanother room. Yonan stays with me, for I want him to help and be helpedin these Bible lessons. The class enjoy it exceedingly, and the fortyminutes spent on it always seem too short. The other classes now comein, and all study or recite another forty minutes. After that, a shortrecess in the yard makes all fresh again. The older classes then study,while one of the younger ones has a Bible lesson with me on the life ofChrist. Each time I go over it with them I find things which I wonder Ihad not perceived before. It is delightful to hear them express theirown thoughts of our blessed Saviour. We trace his journeyings on mapsprepared by the pupils, and they study the Scripture geography of eachplace. After this, one class recites ancient Syriac to Yonan, andanother, in physiology, goes out to Miss Rice, leaving me to spendforty minutes with the older girls on compositions. At present thetopic is, "The Christ of the Old Testament;" and I am thankful that Istudied Edwards's History of Redemption under Miss Lyon. This done,fifteen minutes remain for a kind of general exercise, when we talkover many things; and then the noon recess of one and a half hoursallows the girls to lunch, see friends, and recreate, till fifteenminutes before its close, when they have a prayer meeting bythemselves. [Footnote 1: At first, only one hymn was printed on aseparate sheet; then a little hymn book of five,—as many as Luthercommenced with at the Reformation. Now the hymn book contains about twohundred hymns, and some of the pupils can repeat them all.]

"In the afternoon, Miss Rice takes charge of the school, and I have thetime out. At present the first hour is given to writing; soon astronomywill take its place. Recitations in geography follow till recess, andafter that singing or spelling. The last hour, I go in and hear alesson in Hebrews. On this Epistle we have full notes prepared inSyriac, and we study it carefully, in connection with the OldTestament. Miss Rice also has a lesson in Judges, and then all cometogether for the daily reports, more as a family than a school. Thereis still an hour before supper for mutual calls, knitting, sewing, andfamily duties. After supper and work are over, and they have had alittle time to themselves, come evening prayers. Then they have a shortstudy hour in their rooms, followed by the half hour for privatedevotion, which closes the day.

"Of course, at another time, the studies might be somewhat different.The hours that Miss Rice and I are out of school we spend in seeingvisitors, holding prayer meetings, going out among the women, andsometimes devote a whole day to a distant village."

Having thus looked in on a day of study, let us, through the sameglass, take a view of the Lord's day. The letter is dated December,1855.

MY DEAR FRIEND: I have learned here that He who fed five thousand withthe portion of five can feed the soul to the full with what I oncecounted only crumbs. May I give you one of the Master's sermons? A fewSabbaths ago, I went to Geog Tapa with Mr. Stoddard. It was afternoon,and I was seated on a mat in the middle of the earthen floor of thechurch. I had already attended Sabbath school and a prayer meeting withmy pupils, and, weary, I longed for rest. It seemed as if I could notsit without support through the service. Then I remembered that afterthat came my meeting with the women readers of the village; and O, howdesirable seemed rest! But God sent it in an unexpected way; for awoman came and seated herself directly behind me, so that I could leanon her, and invited me to do so. I declined; but she drew me back,saying, "If you love me, lean hard." Very refreshing was that support.And then came the Master's own voice, repeating the words, "If you loveme, lean hard;" and I leaned on him too, feeling that, through thatpoor woman, he had preached me a better sermon than I could have heardat home. I was rested long before the services were through; then Ispent an hour with the women, and after sunset rode six miles to my ownhome. I wondered that I was not weary that night nor the next morning;and I have rested ever since on those sweet words, "If you love me,lean hard."

But I intended to tell you of our Sabbaths in school. Saturday is thegirls' day for washing and mending, and we are busy all day long. Justbefore sunset, the bell calls us to the school room, and there weinquire if the last stitch is taken, and the rooms are all in order. Ifany thing is still undone, the half hour before supper sees itfinished. After leaving the table, every thing is arranged for themorning, and then we have a quiet half hour in our rooms. After this,half the pupils come to Miss Rice, and half to me. Each has a prayermeeting, remembering the absent ones, also the Female Seminaries inConstantinople, South Hadley (Mass.), and Oxford (Ohio). All retirefrom these precious meetings to their "half hour," as they call it, andbefore nine o'clock all is quiet, unless it be the voice of some onestill pleading with her God.

The first bell, Sabbath morning, is at half past five, when all riseand dress for the day. Morning prayers are at half past six; then comesbreakfast, and, our few morning duties being done, the girls retire tostudy their Sabbath school lessons, and sometimes ask to meet togetherfor prayer. At half past nine, we attend Syriac service in the chapel.The Sabbath school follows that, numbering now about two hundredpupils. About two thirds of our scholars are teachers in it, and it isa good preparation for teaching in their homes. Those who do not teachform a class. We then go home to lunch, flavored with pleasantremembrances and familiar explanations of the morning service. Theafternoon service commences at two o'clock, and our Bible lessons anhour before supper, though some are called earlier, to help us teachthe women who come in for instruction. At supper, all are allowed toask Bible questions, and before leaving the table we have eveningprayers. At seven o'clock, Miss Rice and I go to the English prayermeeting, while the pupils meet in six or seven family meetings, as theycall them, the inmates of each room being by themselves, and the piousamong them taking turns in conducting them. If any wish to come to usafter this, we are glad to see them; and often this hour witnesses thesubmission of souls to God.

Besides these there is a weekly prayer meeting on Tuesday evening, alecture on Friday afternoon, and on Wednesday, as well as Sabbathevening, the school meets in two divisions for prayer.

The following journal, kept during the revival, in 1860, by Esli, anassistant teacher, forms an appropriate continuation of this interiorpicture of the Seminary:—

"February 1st. To-day, a part of the girls wrote compositions on'anger,' and a part on 'the gospel.'

"3d, Friday. John was here to-day writing to Mount Holyoke Seminary,and attended our noon prayer meeting. In the afternoon, Deacon Josephof Degala preached from the words "King of kings and Lord of lords." Inthe evening, Mr. Coan sung with us, and we read the weekly report ofour conduct.

"5th, Sabbath. In the forenoon, Dr. Wright preached from Acts ii. 37.He said that we must know what sin is; that we are sinners; and that wecannot save ourselves. In the afternoon, Priest Eshoo preached fromLuke xv. 32. The evening prayer meetings were very pleasant.

"9th. A blessed morning. Some of the girls are thoughtful. This wasseen in the quiet at table and the silence in the kitchen. The work wasdone both earlier and better than usual. During the study hour, thevoice of prayer sounded very sweetly in every room. When the girlswalked in the yard, it was very quiet, and so when they came in. Ournoon prayer meeting was very pleasant; Miss Rice said a few words onthe shortness of time. While Hanee prayed, some wept. When Miss Ricedismissed us, no one moved; all were bowed on their desks, weeping. Shethen gave opportunity for prayer, and while I prayed, all were intears. The girls have kept all the rules well to-day. This evening, thecommunicants met with Miss Rice, and the rest with Martha. Miss Riceread about Jonah in the ship, and said a few words; after that, Raheelthe teacher prayed. Then Hanee spoke a little of her own state, andasked us to pray for Raheel of Ardishai, who is thoughtful. I spoke,and asked them to pray for Hannah and Parangis, who are in my room.

"10th. The state of our school is the same. Mr. Cochran preached on thefaithfulness of the Jews under Nehemiah, when they rebuilt Jerusalem.After meeting he told us that the members of the Male Seminary spentyesterday as a day of fasting and prayer, and many rose confessingtheir sins. One very wicked man, also from the village, asked them topray for him. After work was done in the kitchen this evening, a littletime remained, and the girls there asked to have a meeting. Withgladness of heart I knelt and mingled my tears with theirs, as thoughI, too, were commencing the work. Afterwards Mr. Coan came and sungwith us, and we read the accounts of the week."

Esli, the writer of the above, is the daughter of Yohanan, a pious manin Geog Tapa, who for a time was steward of the Seminary. She was oneof the first fruits of the revival of 1856, and graduated after MissFiske's return to America. She has since been a most faithful assistantof Miss Rice, and is very much beloved by the pious Nestorians. But thefollowing letter to Miss Fiske, from her own pen, dated April 1859,will form her best introduction to the reader:—

"When I recall your love to me, my heart is full. I remember the timeswhen we knelt together before our Father in heaven, in godly anguishfor priceless souls. Especially do I remember when God first came nearto me, how you shared my sorrow by day and by night, and pointed me toHim who bled for me. After you brought me to Christ, you showed me thehelps to a Christian life; that I must pray not only in my closet, butalso in my heart, when at work or studying, that God would keep me. Othat I had heeded your counsels more!

"This winter the Lord led me to see my cold state. For a time theSaviour's face was hidden; then it seemed to be midnight; but I lookedabove, and the darkness fled. I saw him standing with open arms, andquickly I threw myself into those arms. Tears of joy fell from my eyes,and by the grace of God I was enabled to go forward day by day. Secretprayer has since been very pleasant to me.

"We have had pleasant seasons of prayer in our school this winter, andwe trust that some souls have been born again. I have the care of acircle of girls in the kitchen. They work well, and keep it clean. Ithink you know that such work is difficult, but if you were to come inyou would find every thing in order. Every Wednesday we scour all theshelves and the doors.

"The girls have made the yard very pleasant; but one thing is wantingthere: we miss you at the cool of the day, walking in it to see if anyevil has grown up in your garden.

"I went to my village in vacation; the prayer meetings there were verypleasant, and I enjoyed much, praying with the women alone. Our seasonsof family devotion also were delightful. In the morning we read theActs in course; and as each read a verse, my father asked its meaning.When he went away to preach, I used to lead, and we then read theportion for the day, in the book called 'Green Pastures for the Lord'sFlock.'

"In the school we have studied Ezra, in connection with Haggai and
Zechariah, and are now in Nehemiah. In the New Testament we are on
Paul's third journey, and have nearly finished Scripture geography and
theology."

The Seminary keeps up a Christian intercourse with the institution atSouth Hadley, as the following letters will show; and the beautifulmelodeon in the sitting room is a tuneful testimony to the liberalityof Holyoke's daughters.

"Many salutations and much love from the school of Miss Fiske to you,our dear sisters of the school at Mount Holyoke. We rejoice that thereis such a great institution full of holy words and the warm love ofChrist: we hear that many of you have an inheritance above, and aredaily looking forward to it. We want to tell you how glad we are thatthe Holy Spirit has come among you, and that God has turned so many tohimself. Though we are great sinners, we rejoice exceedingly in thesuccess of the work of God in every place; and we beg you to pray thatthe Holy Spirit may visit us also, and our people, and strike sharparrows into flinty hearts, that they may melt like wax before the fire.Blessed be God, that though we had become the least of all nations, andadopted many customs worse than the heathen, and our holy books werecarefully laid away and never used, yet he put love into the hearts ofhis servants, that they should come to this dark land. We are greatlyobliged to you and to your people for so kindly sending us thesemissionaries. They have greatly multiplied our books, and, as we trust,brought many souls to Christ. Some of us, formerly, knew not who Christwas, or whether a Redeemer had died for us; but now he has gathered ustogether in this school of godly instruction; and some of us areawaking to our sins, and to the great love God has shown in sending hisSon to die for us. We thank God very much that we know Jesus Christ,the only Saviour.

"Again, we want to thank you for sending Miss Fiske to teach us the wayof life; we love her because she greatly loves us, and desires oursalvation. Every day she takes much trouble that we may be thedaughters of God. But her burdens are so great, that we fear she willnot remain long with us, unless some one comes to help her. And now wehave a petition to present: we hear that in many of you dwelleth thespirit of our Master, Jesus Christ; and that you are ready to leavehome and friends, and go to distant lands, to gather the lost sheep ofChrist. Dear sisters, our petition is, that you will send us ateacher.[1] We shall greatly rejoice if one comes, and will love hervery much. We ask this, not because we do not love Miss Fiske. No! no!this is not in our hearts; but she is weak, and her work is more thanshe can do alone. We shall expect one to come, and pray God to bringher to us in safety. [Footnote 1: Miss Mary Susan Rice, alreadymentioned in these pages, went out this same year (1847), from theSeminary in South Hadley.]

"Please remember us in your closets and in your meetings, and ask yourfriends to pray for us and for our people. Farewell, beloved sisters."

The following extracts are from a letter written by them, in 1848, toMiss Susan L. Tolman, now Mrs. Cyrus T. Mills of the Sandwich Islands,and formerly of Ceylon:—

"Much love from the members of the Female Seminary of Oroomiah to you,our dear Miss Tolman. We are very glad to find one who loves us somuch, and prays for us. Our delight in your letter was greater than wecan express. Miss Fiske came in joyfully with it in her hand, and whileshe read, it seemed as if you were present, inviting and drawing us toChrist.

"Give our love to all in your favored school, and ask them to pray forus. We love all those dear ladies, because they have been so kind tous, and have been willing that Miss Fiske and Miss Rice should leavethem, and come here for our sakes. Though they were dear to you, wethink that now they have come to us, your joy in them is greater. Wehope to hear of many of you carrying the leaves of life to the darkcorners of the earth.

"Dear Miss Tolman, you said, 'You love Miss Fiske, you must also loveMiss Rice.' Did you think that we would not love her? We love themboth, not only for leaving their friends to come to us, but alsobecause they are full of the love of our dear Redeemer.

"We have heard that you are going to India. We are glad, and love youmore for it, because the love of Christ constrains you to this, andthus in spirit you come very near to our dear teachers. We entreatAlmighty God to be with you, and bring you in safety to the place heappoints for you, that you may be a light among a dark people. We hopethat when there you will not forget us, but write us about your work,and about the daughters of India, whether they love you much or not.Tell your friends not to sorrow for you, but to rejoice that they havea friend ready to go and teach those who know not Christ. The Saviourguide you in all your labors."

Those who aided Miss Lyon to carry out her large-hearted plans in NewEngland, little dreamed that offshoots from the vine they planted wouldso soon be carried to the ends of the earth. Who does not admire thatgrace which, in this missionary age, raised up such a type of piety tobe diffused over the globe? Doubtless it will undergo changes inPersia, as it has done already; but the devout student of Providencewill watch its growth with interest, and its developments will notdisappoint his hopes.

CHAPTER VII.

VACATION SCENES.

IN GAWAR AND ISHTAZIN.—VILLAGES OF MEMIKAN.—OOBEYA, DARAWE, ANDSANAWAR.—IN GAVALAN.—ACCOMMODATIONS.—SABBATH SCHOOL.

To the interior pictures of the school in the last chapter we add somevacation scenes, though chronologically in advance of other things yetto come.

[Illustration: Tents.]

Towards the close of July, 1851, Mr. Stocking and family, with MissesFiske and Rice, and several native helpers, spent the vacation inGawar. Mr. Coan accompanied them on his way to regions beyond.Wandering from place to place, like the patriarchs of old, they pitchedtheir tents at first near the village of Memikan. A sketch of thesetents is here presented. The women there were frequent visitors, andfew went away without some idea of the truth as it is in Jesus. Thepious natives were unwearied in labor, and sometimes woke themissionaries in the morning with prayer for the people round aboutthem. On the Sabbath, there was preaching in as many as five differentvillages, and after morning service in Memikan, the women came to thetents to receive more particular instruction from their own sex. In theevening, a mother who had buried her son in February—then a verypromising member of the Seminary at Seir[1]—brought her youngestdaughter, about six years of age, saying, "We give her to you in theplace of Guwergis. He has gone to a blessed place. You led him there.We thank you, and now intrust to you our little daughter." Eshoo, thefather, spoke of his departed son with much feeling, but most sweetsubmission. He said to Miss Fiske, as the big tears glistened in themoonlight, "I shall not be here long. I shall soon rejoin him. My hopein Jesus grows stronger every day." The death of that dear son was notonly a great spiritual blessing to him, but the mere mention of hisname at once secured the attention of the villagers to any thing themissionaries had to say about his Saviour. [Footnote 1: NestorianBiography, p. 127.]

On Monday, they left for a visit to the Alpine district of Ishtazin.Unable to take horses along those frightful paths, they rode on hardymules. In a subsequent journey over the same road, the fastenings ofMiss Fiske's saddle gave way, and she fell, but providentially withoutinjury. Sometimes they climbed, or, more hazardous still, descended, along, steep stairway of rock, or they were hid in the clouds that hungaround the higher peaks of the mountain. Now the path led them underhuge, detached rocks, that seemed asking leave to overwhelm them, andnow under the solid cliffs, that suggested the more grateful idea ofthe shadow of a great rock in a weary land. Down in the valley werepleasant waterfalls, little fields rescued by much labor from thesurrounding waste, choice fruits, and such a variety of flowers, thatit seemed as if spring, summer, and autumn had combined to supply them.Then, in looking up, the eye rested on silver threads apparentlyhanging down from far-off summits, but really foaming streams dashingheadlong down the rocks, yet so distant that no sound came to the earfrom their roaring waters.

The party stopped at Ooreya, on one of its flat roofs, shaded by amagnificent walnut tree. The villagers brought mulberries, apples, andother fruits, till they could prepare something more substantial, andseemed to forget their fears of the patriarch in their zealoushospitality. After supper, all adjourned to the churchyard, and there,in the bright moonlight, a crowd of eager listeners heard of Christ,and redemption through his precious blood. The silence of night wasbroken only by the voice of the preacher, and the echoes of thesurrounding cliffs seemed to repeat joyfully the unwonted sounds. Yonanpreached from the words "Jesus went about all Galilee, teaching intheir synagogues, and preaching the gospel of the kingdom." Hecommenced by asking whether Christ was right in so doing. They replied,"Certainly he did right." "Yes," said the preacher, "and as he did, somust his followers do; and you must expect to see them in Ishtazin.When we cease to climb over these precipices to come to you, fear lestwe have become Mussulmans, for Christians cannot but go from village tovillage to preach the gospel." The reader will see the force of such anappeal, when he remembers that Mar Shimon had forbidden these people toreceive the missionaries because they preached. This was followed by astatement of the doctrines that Jesus preached, in which he did notfail to bring out the essence of the gospel. When he sat down, Khamis,the brother of Deacon Tamo, followed with a most impassionedexhortation. The missionaries had thought him a good preacher before,but the place and the circ*mstances—he was among his own nativemountains—seemed to carry him beyond himself. All through this region,the people appeared to render as much honor to him as they would havedone to Mar Shimon. The assembly dispersed, and the travellers lay downwhere they were, to battle with the sand-flies till the welcome dawnlit up the conspicuous summits high above them.

Almost every moment of the next forenoon was filled by personalreligious conversation with many who never heard such truths before. Inthe evening, even more fixed attention was given to another service inthe open air, at the village of Boobawa, for the pious Mar Ogen[1] wasthen living there, and the bright light of his piety had not shone invain. Several were earnestly inquiring how to be saved. [Footnote 1:Nestorian Biography, p. 267.]

On Thursday, the day after their return to Memikan, Mr. Coan, PriestDunkha, Khamis, and Deacon John left for Central Koordistan, and DeaconIsaac went to Kochannes. But though the laborers were fewer, the numberof visitors continued the same. Next Sabbath, besides two services, andtwo meetings with the women in Memikan, there was preaching in threeother villages. In Chardewar, the home of Priest Dunkha, Miss Fiskefound his daughter, who had come with them from Oroomiah, already fullof work. She had just dismissed her Sabbath school, and was reading theBible with her cousin, the village priest, who did all in his power tohelp her, both in her school through the week, and her meetings withthe women. One Sabbath, almost every woman in the place had beenpresent, as was the case also when she was visited by Misses Fiske andRice, and Sanum said that she could not ask for a better place in whichto work for Christ. There was more of real hunger for the truth herethan any where else in the mountains.

Leaving Memikan, the travellers removed to Darawe, the villagedescribed on page 21. Here they could scarcely get permission to pitchtheir tent, or procure provision for themselves and horses; yet even insuch a place, the manifestation of Christian love was not withoutfruit, though many bitterly opposed them to the last. The neighboringvillages wondered at the missionaries going there at all, and stillmore at their being able to remain.

At Keyat, the kindness of the people, and pleasant intercourse withthem, were all the more grateful for the contrast with what had gonebefore. Here Miss Fiske met with that kind reception from Mar Shimon,then passing through the place, described on page 159, while the tentliterally flowed with milk and honey furnished by the villagers, whomhe had charged to take good care of their visitors.

On the following Sabbath, Yonan preached to a congregation of about twohundred, at Sanawar, where forty families of refugees from Saat werespending the summer. When Miss Fiske and Miss Rice visited their camp,they found a number of temporary huts enclosing a circle, where thedomestic labors of spinning, weaving, and cooking were actively goingon. All the women at once left their work, and welcomed their visitorswith every mark of confidence and gladness. Some of them had heard thegospel from the missionaries in Mosul, as they had often spent thewinter near there. So they drank in every word with eagerness.

The ladies were delighted with their visit, especially with a widow,who, though unable to read, showed unusual familiarity with the Bible,and, as they hoped, a spiritual acquaintance with its doctrines. Whenthe topic of our fallen nature was mentioned, "Yes," said she, "we wereall shapen in iniquity, as David testifies." When asked if she had anyhope of being saved from sin, she replied, "I am very far from God, yetmy only hope is in the wounded side of Jesus Christ. If penitently Istand beneath the blood dropping from his cross, I hope that my sins,though red like scarlet, may become as white as snow." Her views of theway of salvation were not only clear, but beautifully expressed. It wasexceedingly refreshing, in that region where they had expected onlydarkness, thus to find the rays of light struggling through from theirassociates in another mission; and it gave a delightful foretaste ofthe time when the voice of one watchman upon those mountain tops shouldreach to another, and on all sides the eye behold the trophies ofImmanuel. It was with feelings of peculiar interest that they heard,some years after, that this stranger in Sanawar, but, as they fondlyhoped, their sister in Christ, held fast her confidence in his grace tothe end, and so fell asleep in Jesus.

For a companion picture to the preceding, we turn to the summer of1852. Mr. Stocking moved out to Gavalan, the native place of MarTohanan, early in the season, and both teachers followed, with thirteenof their pupils, about the middle of June. The village lies near thebase of a range of mountains, at the northern end of the plain ofOroomiah, forty miles distant from the city. On the east the bluewaters of the lake seem to touch the sky, and stretch away to the southin quiet loveliness. Sometimes, when reposing in the gorgeous light ofsunset, or reflecting the red rays of the full moon, they remind thebeholder of the "sea of glass mingled with fire" revealed to thebeloved disciple. The breeze from the lake, in the long summer days, isvery grateful, and the evening air from the mountains makes sleeprefreshing.

Mar Yohanan gave the school free use of two rooms as long as itremained. In the court yard before them a large tent was pitched, thatserved for dining room, dormitory, and reception room, or diwan khaneh.An adjoining house afforded a comfortable recitation room. Here theregular routine of the school went on, and while men from the villagefound their way to Mr. Stocking's at the hour of evening prayer, womenalso came to the school room at the same hour. At the last meeting ofthis kind before Miss Fiske returned to the city, nearly forty werepresent, listening with quiet attention to the words of life. On theSabbath, the sides of the tent were lifted outward from the bottom, andfastened in a horizontal position, so as to admit the air and excludethe sun. The ground beneath was covered with mats, and formed quite apleasant chapel. In the forenoon, this was thronged with attentivehearers. The children of the boys' school in the village sat close totheir teacher. The members of the girls' school could be distinguishedfrom their playmates by the greater smoothness of their hair, thewhiteness of their faces, and general tidiness. Among the old men, thevenerable father of the bishop was very conspicuous. The members of theSeminary crowded round their teachers so as to leave more room forothers, and still all could not get under the shadow of the wings ofthe tabernacle. Mr. Stocking preached in the forenoon, and in theafternoon the people came together again as a Sabbath school. Each ofthe pupils of the Seminary had a class of women or girls, and seemed tolearn how to do good faster than ever before. They visited them attheir houses during the week; they sought out the absentees; and it wasdelightful to go round the school and note the interest of both scholarand teacher. If these were zealous in teaching, those were no less soin learning. The classes, after the introductory services, filled everyavailable corner in the rooms, the tent, the front of the house, andeven sat on the low mud wall of the court. With the same variety ofcharacter, there was greater diversity of lessons than in schools athome. Some studied the Old Testament, and some the New; others werejust learning to read, and those who could not read at all were taughtthe Scriptures orally. One class of Armenians was taught in Turkish.

Matters went on very well for two Sabbaths, but on the third, women andchildren had vanished. What was the matter? It had been reported thatall this labor was only a preparation to transport them to America, andthe simple-minded mothers staid away with their children in greattrepidation; but visits from house to house, during the week, dispelledtheir fears, and next Sabbath all were again in their places, and thispleasant labor in Gavalan continued till September.

CHAPTER VIII.

EARLY LABORS FOR WOMEN.

FIRST MEETINGS WITH THEM.—FIRST CONVEKT.—FIRST LESSONS.—WILD WOMENOF ARDISHAI.

The teachers of the Seminary did not confine their labors to itsinmates; they expended both time and toil for adult women as well asfor their daughters, and never felt that they gave them too large aproportion of their labors. At first there was a strong feeling amongmost of the women that they might not worship God along with deaconsand readers; and so they could not be persuaded to attend publicpreaching. But Miss Fiske found that a few would come to her room atthe same hour; so, encouraged by her missionary sisters whose heartswere in the work, but whose family cares prevented their doing itthemselves, she visited the women at their houses, to urge them to comein. Then, as her own knowledge of the language was as yet imperfect(this was in 1844), and she wisely judged that listening to a gentlemanwould sooner prepare them to come in to the regular service, shesecured one of the missionary brethren to conduct the meeting. Thefirst day only five attended; but soon she enjoyed the sight of aboutforty mothers listening to the truth as it is in Jesus. On the thirdSabbath, she was struck with the fixed attention of one of them, and,on talking with her alone, found her deeply convinced of sin. She hadnot before seen one who did not feel perfectly prepared to die; butthis one groaned, being burdened, and seemed bowed to the dust with thesense of her unworthiness. When Miss Fiske prayed with her, sherepeated each petition in a whisper after her, and rose from her kneescovered with perspiration, so intensely was she moved: her life, shesaid, had been one of rebellion against God; and she knew that noprayers, fasts, or other outward observances, had benefited her, orcould procure forgiveness. In this state of mind she was directed toChrist and his righteousness as her only hope; and though for some timelittle progress was apparent, at length, as she herself expressed it,"I was praying, and the Lord poured peace into my soul." The change inher character was noticed by her neighbors. From being one of the mostturbulent and disagreeable of the women in her vicinity, she becamenoted for her gentleness and general consistency. She has since died,and her last days were full of a sweet trust in her Saviour. She wasthe first inquirer among Nestorian women.

This meeting was given up as soon as the women found their way to theregular service; but ever since there have been separate meetings forthem at other hours.

Until the revival in 1846, those who conducted these meetings had tolabor alone, for there were none of the Nestorians to help them.Indeed, Miss Fiske had been in Oroomiah more than two years, beforewomen came much to her for strictly religious conversation, or could beinduced to sit down to the study of the Scriptures.

Some of her first efforts to interest them in the Bible were almostamusing in the difficulties encountered, and the manner in which theywere overcome.

She would seat herself among them on the earthen floor, and read averse, then ask questions to see if they understood it. For example:after reading the history of the creation (for she began at thebeginning), she asked, "Who was the first man?" Answer. "What do weknow? we are women;" which was about equivalent in English to "we aredonkeys." The passage was read again, and the question repeated with nobetter success. Then she told them, Adam was the first man, and madethem repeat the name Adam over and over till they remembered it. Thenext question was, "What does it mean?" Here, too, they could give noanswer; not because they did not know, for the word was in common useamong them; but they had no idea that they could answer, and so theydid not, and were perfectly delighted to find that the first man wascalled red earth, because he was made of it. This was enough for onelesson. It set them to thinking. It woke up faculties previouslydormant. The machinery was there, perfect in all its parts, but sorusted from disuse, that it required no little skill and patience tomake it move at all; but the least movement was a great gain; more wassure to follow. Another lesson would take up Eve (Syriac, Hawa,meaning Life). Miss Fiske would begin by saying, "Is not that apretty name? and would you not like to know that you had agreat-great-grandmother called Life? Now, that was the name of ourfirst mother—both yours and mine." It was interesting to notice howfaces previously stolid would light up with animation after that, ifthe preacher happened to repeat the name of our first parents, and howone would touch another, whispering with childish joy, "Didn't youhear? He said Adam."

Such were the women who came to the Seminary for instruction; but theteachers also went forth to search out the no less besotted females inthe villages; and, as a counterpart to the above, we present an accountof labors among the wild women of Ardishai, a village twelve milessouth-east from Oroomiah.

When Miss Fiske had been in Oroomiah about one year, Mr. Stockingproposed a visit to Ardishai. So the horses were brought to the gate,one bearing the tent, another the baskets containing Mr. Stocking'schildren, and a third miscellaneous baggage; besides the saddle horses.The first night, the tent was pitched on one of the threshing floors ofGeog Tapa; but as American ladies were a novelty in Ardishai, the partythere, in order to secure a little quiet, had to pitch their tent onthe flat roof of a house. It was Miss Fiske's first day in a largevillage, and she became so exhausted by talking with the women, thatshe can never think of that weary Saturday without a feeling offatigue. As the village is near the lake, the swarms of mosquitoesallowed them no rest at night; and morning again brought the crowd withits idle curiosity as unsatisfied as the appetite of more diminutiveassailants. About nine o'clock, all went to the church, where Mr.Stocking preached, while the women sat in most loving proximity totheir strange sisters, handling and commenting on their dresses duringthe discourse. Mr. Stocking could preach though others talked, andreadily raised his voice so as to be heard above the rest. At theclose, Priest Abraham, without consulting any one, rose and announcedtwo meetings for the afternoon; one in another church for men, and asecond in this for women, who must all come, because the lady from thenew world was to preach. So the news flew through the neighboringvillages. The good lady called the priest to account for his doings;but he replied, "I knew that they would come if I said that, and yoncan preach very well, for your girls told me so." He was greatlydisappointed, however, when he found that his notice left him alone topreach to the men, while Mr. Stocking preached to some six hundredwomen, with half as many children. They were a rude, noisy company, notone of them all caring for the truth; and there was no moment when atleast half a dozen voices could not be heard besides the preacher's.When he closed, as many as twenty cried out, "Now let Miss Fiskepreach." So he withdrew, and left her to their tender mercies. Herpreaching was soon finished. She simply told them, that when she knewtheir language better, she would come and talk with them, but she couldnot talk at the same time that they did, for God had given her a verysmall voice, and her words would no more mingle with theirs than oiland water. They said, "Oil and water never mix; but we will be silentif you will come and preach." Months passed on, and she again visitedthe village. The women remembered her promise, and hundreds cametogether; but they did not remember to be silent. As soon as she began,they began; and if she asked them to be quiet, each exhorted herneighbor, at the top of her voice, to be still; and the louder theuproar, of course the louder the reproofs. At length Miss Fiske said,"I cannot say any more, unless you all put your fingers on yourmouths." All the fingers went up, and she proceeded: "I have a goodstory to tell you; but if one takes her finger from her mouth, I cannottell it." Instantly muzzled voices, all round the church, cried, "Bestill, be still, so that we can hear the story!" Some minutes elapsed,and the four hundred women were silent. "Once there was an old woman—Idid not know her, nor did my father, and I think my grandfather didnot; but he told me—" Here commenced many inquiries about saidgrandfather; but again the fingers were ordered to their places, andtheir owners told that they should hear no more about the woman if theytalked about the grandfather. "Now, this woman talked in meeting,—Ishould think she must have been a relative of yours, for ours do nottalk in meeting,—and after many reproofs she was forbidden to go tochurch any more if she continued to do so. She promised veryfaithfully; but, poor woman, she could not be still; then, as soon asshe heard her own voice, she cried out, 'O, I have spoken in meeting.What shall I do? Why, I keep speaking, and I cannot stop.' Now, you arevery much like this woman, and as I think you cannot stop, I must." Bythis time their fingers were pressed closely on their lips, and no onemade a reply. Having thus secured silence, Miss Fiske took the NewTestament, and read to them of Mary, who, she was sure, never talked inmeeting; for if she had, Jesus would not have loved her so much. Shetalked to them about fifteen minutes more, and prayed with them, andthey went away very still and thoughtful.

Miss Fiske gave this account to the writer, with no idea that he wouldprint it. But he thinks—and the reader will doubtless agree withhim—that in no other way could he convey so vivid an idea of woman asshe was in Persia, or the tact needed to secure a first hearing for thetruth. Miss Fiske was often called to deal with just such rudeassemblages, and by varied methods she generally succeeded in securingattention. In subsequent visits to Ardishai the number of hearers wasnever again so large; but they came together from better motives, and,as we shall see, not without the blessing of the Lord. In March, 1850,Miss Rice met nearly three hundred women in the same church, some ofthem awakened, and a few already hopefully pious.

CHAPTER IX.

FRUITS OF LABOR IN NESTORIAN HOMES.

USEFULNESS AMONG RELATIVES OF PUPILS.—DEACON GUWERGIS.—REFORMEDDRUNKARD AND HIS DAUGHTER.—MATERNAL MEETINGS.—-EARLY INQUIRERS FROMGEOG TAPA.—PARTING ADDRESS OF MR. HOLLADAY.—VISIT TO GEOGTAPA.—SELBY AND HER CLOSET.

Having thus glanced at early labors for women in the Seminary and inthe villages, let us now turn to another field of usefulness among therelatives of the pupils, who came to visit them in school; and here weare at no loss for a notable illustration.

In the autumn of 1845, Deacon Guwergis, of Tergawer,—and almost everyreader was either priest or deacon,—brought his oldest daughter, thenabout twelve years of age, and begged for her admission to theSeminary. He was known as one of the vilest and most defiantlydissolute of the Nestorians, and Miss Fiske shrunk from receiving thedaughter of such a man into her flock. Yet, on the ground that, likeher Master, she was sent not to the righteous, but to the lost, sheconcluded to receive her. Still the father, during his short stay,showed such a spirit of avarice and shameless selfishness,—he evenasked for the clothes his daughter had on when she came,—that sherejoiced when he went away.

His home was twenty-five miles off, in the mountains, and she hopedthat winter snows would soon shield her from his dreaded visits. Littledid she think that his next coming would result in his salvation. InFebruary he again presented himself at her door in his Koordishcostume, gun, dagger, and belt of ammunition all complete. He came onSaturday, when many of the pupils were weeping over their sins; and theteacher could not but feel that the wolf had too truly entered thefold. He ridiculed their anxiety for salvation, and opposed the work ofgrace, in his own reckless way. She tried to guard her charge from hisattacks as best she could; but they were too divinely convinced of sinto be much affected by what he said. His own daughter, at length,distressed at his conduct, begged him to go alone with her to pray.(The window on the right of the central door of the Seminary points outthe place.) Ho mocked and jeered, but went, confident in his power tocure her superstition. "Do you not think that I too can pray?" And herepeated over his form in ancient Syriac, as a wizard would mutter hisincantation. His child then implored mercy for her own soul, and forher perishing father, as a daughter might be expected to do, justawakened to her own guilt and the preciousness of redemption. As heheard the words "Save, O, save my father, going down to destruction,"he raised his clinched hand to strike; but, as he said afterwards, "Godheld me back from it." No entreaties of his daughter could prevail onhim to enter the place of prayer again that day.

The native teacher, Murad Khan, then recently converted, took him tohis own room, and reasoned with him till late at night. Sabbath morningfound him not only fixed in his rebellion, but toiling to preventothers coming to Christ. At noon Miss Fiske went to the room where hewas. (The two lower windows on the right of the engraving of theSeminary mark the place.) He sat in the only chair there, and neveroffered her a seat; so she stood by him, and tried to talk; but hesternly repelled every attempt to speak of Jesus. She then took hishand, and said, "Deacon Guwergis, I see you do not wish me to speakwith you, and I promise you that I will never do it again unless youwish it; but pledge me one thing: when we stand together in judgment,and you are on the left hand, as you must be if you go on in yourpresent course, promise me that you will then testify, that on thistwenty-second day of February, 1846, you were warned of your danger."He gave no pledge, but a weeping voice said, "Let me pray." The handwas withdrawn, and he passed into the adjoining room, whence soonissued a low voice, that Miss Fiske could hardly yet believe wasprayer. The bell rung for meeting, and she sent her precious chargealone, while she staid to watch the man whose previous character andconduct led her to fear that he was only feigning penitence in order toplunder the premises undisturbed. She staid till a voice seemed to say,What doest thou here, Elijah? then went and took her place in thechapel; soon the door opened again very gently, and Deacon Guwergisentered; but how changed! His gun and dagger were laid aside; the foldsof his turban had fallen over his forehead; his hands were raised tohis face; and the big tears fell in silence; he sank into the nearestseat, and laid his head upon the desk. After Mr. Stoddard hadpronounced the blessing, Miss Fiske requested Mr. Stocking to seeDeacon Guwergis.

He took him to his study, and there, in bitterness of soul, the recentblasphemer cried out, "O my sins! my sins! they are higher than themountains of Jeloo." "Yes," said Mr. Stocking, "but if the fires ofhell could be out, you would not be troubled—would you?" The strongman now bowed down in his agony, exclaiming, "Sir, even if there wereno hell, I could not bear this load of sin. I could not live as I havelived."

That night he could not sleep. In the morning, Miss Fiske begged Mr.Stoddard to see him, and after a short interview he returned, tellingher that the dreaded Guwergis was sitting at the feet of Jesus. "Mygreat sins," and "My great Saviour," was all that he could say. He wassubdued and humble, and before noon left for his mountain home, saying,as he left, "I must tell my friends and neighbors of sin and of Jesus."Yet he trembled in view of his own weakness, and the temptations thatmight befall him. Nothing was heard from him for two weeks, when PriestEshoo was sent to his village, and found him in his own house, tellinghis friends "of sin and of Jesus." He had erected the family altar, andat that moment was surrounded by a company weeping for their sins. Sochanged was his whole character, and so earnest were his exhortations,that for a time some looked on him as insane; but the sight of hismeekness and forgiving love under despiteful usage amazed them, andgave them an idea of vital piety they never had before. He returned toOroomiah, bringing with him his wife, another child, and brother, andsoon found his way to Miss Fiske's room. As he opened the door, shestood on the opposite side; but the tears were in his eyes, andextending his hand as he approached, he said, "I know you did notbelieve me; but you will love me—will you not?" And she did love him,and wondered at her own want of faith. In a few days, he was able totell Mr. Stocking, with holy joy, that two of his brothers wereanxiously seeking the way of life. His own growth in grace surprisedevery one, and his views of salvation by grace were remarkably clearand accurate.

When his daughter returned to school, on the 30th of March, she wasaccompanied by one of her father's brothers, who seemed to have castaway his own righteousness, and to rely on Christ alone for pardon. Asno missionary had conversed with him, Mr. Stocking felt desirous toknow how he had been led into the kingdom, and learned that he hadpromised Deacon Guwergis to spend the Sabbath with one of the nativeteachers of the Female Seminary. This teacher and others prayed withhim, till he threw away his dagger, saying, "I have no more use forthis," and in tears cried out, "What shall I do to be saved?" He gaveno evidence then of having submitted to Christ, but in his mountainhome he seemed to make a full surrender, and became well acquaintedwith the mercy seat. The native helpers felt that he was movingheavenward faster than themselves. In April, it was found that as manyas nine persons in Hakkie, the village of Deacon Guwergis, gaveevidence of regeneration, five of them members of his own family; andthe whole village listened to the truth which the zealous deaconconstantly taught.

He always remembered the school as his spiritual birthplace, and everloved to pray for it. Once, when rising from his knees in the MaleSeminary, where he had been leading in evening devotion, he exclaimed,"O God, forgive me. I forgot to pray for Miss Fiske's school." So heknelt again and prayed for it. And Mr. Stoddard said he did not thinkthere was a smile on a single face, it was done with such manifestsimplicity and godly sincerity.

In June, 1846, Miss Fiske visited Hakkie with Mr. and Mrs. Stocking. Itwas the first time ladies had been in the mountains, and the gooddeacon was greatly delighted. Labors were then commenced for femalesthere that have been continued ever since. The annexed sketch will givea more vivid idea of the nature of such labors than the most accuratedescription. One day the party was toiling up a rough ascent, and thedeacon, as much at home among the rocks as the wild goats, offered hisassistance. The reply was, "We get on very well." At once his eyesfilled, and he said, "You once helped me in a worse road; may I not nowhelp you?" And his aid was at once gratefully accepted. At the top ofthe hill, while the party rested, they heard his voice far off amongthe clefts of the rocks, pleading for them and their relatives indistant America.

[Illustration: MISSIONARY SCENE IN TEEGAWER.]

After his conversion, the deacon devoted himself to labors for souls,especially in the mountains. One might always see a tear and a smile onhis face, and he was ever ready, as at first, to speak "of sin and ofJesus." He traversed the mountains many times on foot, with hisTestament and hymn book in his knapsack. In the rugged passes, he wouldsing, "Rock of Ages, cleft for me," and at the spring by the wayside,"There is a fountain filled with blood" flowed spontaneously from hislips. He warned every man, night and day, with tears, and pointed themto Jesus as their only hope. He rested from his labors March 12th,1856, and, as his mind wandered in the delirium of that brain fever, hedwelt much on those days when he first learned the way to Christ. Hewould say, "O, Miss Fiske was right when she pointed out that way;" andthen he would shout, "Free grace! free grace!" till he sunk awayunconscious. Again he would say, "That blessed Mr. Stocking! O, it wasfree grace." These were almost his last words. The daughter who prayedwith him that first Saturday was by his dying bed, and her voice inprayer was the last earthly sound that fell upon his ear.

It may strike the reader as strange that a man so notorious forwickedness as Deacon Guwergis was, should be allowed in the Seminary;but Oriental notions of hospitality are widely different from ours; andin order to do good to a people, however rude, they must feel that youare their friend. No protection from government can take the place ofthis feeling of affectionate confidence from the people; and whilesufficient help was at hand to repel any overt wickedness, the highestusefulness required that patient love should have its perfect work, andin this case, at least, its labor was not unrewarded.

The usefulness of the Seminary among the relatives of its pupils wasillustrated in another case that occurred about the same time. March2d, 1846, the father of one of the girls called and inquired, withtears, if his daughter was troubled for her sins. Surprised at such aninquiry from a notorious drunkard, he was exhorted to seek his ownsalvation. He then told how he had been taught the plague of his ownheart, and, as a ruined sinner, was clinging to Christ alone. Hisprayers showed that he was no stranger at the throne of grace. Fatherand daughter spent the evening mingling their supplications and tearsbefore the mercy seat. The daughter had given more trouble than any inschool, and several times had almost been sent away. Four days later,her mother came, and remained several days, almost the whole time intears, and hardly speaking, except to pray. Her daughter and the piousmembers of the school were unwilling to let her go till she came toChrist, and she seemed to take him for her Saviour before she left. Shewas a sister of Priest Abraham, and had been so exceedingly clamorousand profane in her opposition to religion, that her brother had foryears dreaded to see her. How did he rejoice, when, instead of thecustomary oath, he found her uttering the praises of her Saviour! Thesister of her husband had been one of the vainest of the vain, wearingan amount of ornament unusual even for a Nestorian; but she no soonerput on the righteousness of Christ than she sold her ornaments, and,giving the proceeds to the poor, clothed herself with that modestapparel which becometh women professing godliness. The husband himself,though an illiterate laborer, preached the gospel while at work in thefield, and often took two or three of his associates aside to pray withthem, and to tell them of Christ and his salvation.

But these cases must suffice: we can only indicate the ways in whichthe school became a centre of holy influence, especially for woman; butit is impossible to narrate all the facts.

After the revival, the Seminary was thronged with visitors, who desiredthe time to be filled up with religious instruction. That yearwitnessed a rich ingathering of wives and mothers, brought by theirconverted husbands and children to be taught the way of salvation. Theteacher who received visitors always found enough to do both by day andby night. As soon as there were two praying women in a village, MissFiske and Miss Rice sought to establish female prayer meetings; andwhen they visited a village, the women expected to be called togetherfor prayer; and when the women returned the visit, they each sought tobe prayed and conversed with alone. This was done also with thecommunicants generally three times a year. The prayers and remarks ofthe pious members of the school often gave a high spiritual tone to theweekly prayer meeting. Occasionally there were maternal meetings; andon such occasions one teacher met with the mothers, and the other withthe children in a separate room.

These took the place of the early meetings with women mentioned in thebeginning of the chapter, and were very useful.

Nestorian families have been already described in part, but the absenceof the religious element in them can hardly be realized by Christianshere. They did not believe that a child was possessed of a soul untilit was forty days old. This belief affected all their feelings towardschildren, and their custom of burying unbaptized infants outside oftheir cemeteries did not serve to correct such impressions.

Family registers were unknown. In 1835, probably not five Nestorianscould tell their birthday, and but few knew in what year they wereborn. Miss Fiske kept a list of all the children, which was read atevery meeting; but at first she could record the birth of only the veryyoungest. The deceased children were written down in a separate page,and it was sad to see how much they exceeded the number of the living.One childless mother, who had buried eleven, was always present; forshe said she wanted to pray for the children of others, though her ownwere not. They assembled in Miss Fiske's room, sometimes to the numberof thirty, with, such of their little ones as were too small to attendthe other meeting, and, seated on the floor around her, were never morehappy than when telling their troubles, asking questions, and receivinginstructions about family duties, much more specific than could begiven on other occasions. Now and then she read to them, from Englishbooks, facts and truths adapted to their needs. One good man inFairhaven, Connecticut, who had heard of this, sent a complete set ofthe Mother's Magazine, to be used in that way. So interested were they,that many of them walked regularly three miles and back again, under aburning sun, to enjoy these gatherings; and from a monthly, it had tobe changed to a weekly meeting. It sometimes lasted three hours, butnever seemed to them too long; and, commenced in 1850, it is still keptup with as much regularity as Miss Rice's many other duties will allow.It would be interesting to dwell on its results; but a single incidentmay suffice. One mother, whose husband was not a Christian, was veryregular in private devotion, but thought she could not offer prayer inthe family, till her husband became dangerously sick, when, in theagony of her intercession for him, she vowed that, if God would sparehim, she would establish family prayer. So, as soon as he was able tobear it, she gathered her children around his bed, and after they hadread the first chapter of Matthew, verse about, she led in prayer, andso went on reading the New Testament in the morning and the OldTestament in the evening, till she got through with the whole of theformer, before any one of the missionaries knew that she had commenced.

The teachers of the Seminary enjoyed very much the visits of the earlyinquirers from Geog Tapa, in the summer of 1845, most of whom becamehopefully pious the following winter. Let us look in on one visit madetowards the end of May. A pupil announces that two women below wish tosee Miss Fiske; and a middle-aged stranger is shown into her room. Inanswer to the usual inquiry, "From whence do you come?" she replies, "Ihave come from Geog Tapa, for I have heard that you have repented, andI want to know about it." She has walked six miles on purpose to makethe inquiry. "I wish that you, too, had repented," calls forth thereply, "Alas, I have not! I am on my way to destruction." Feeling thatthe Bible was the safest guide for such an inquirer, Miss Fiske readsappropriate portions, explaining as she reads. The visitor shows agreat deal of Bible knowledge for one who cannot read, indicating thatshe had not been inattentive to the faithful instructions of PriestAbraham and Deacon John, and her questions are numerous and intenselypractical. Among other things, she asked, "Is it true, that for one sinAdam and Eve were cast out of Eden?" and on being told that it was so,"There," said she, turning to the unconcerned neighbor, who had comewith her, "do you hear that? What will become of you and me, who havesinned so often?" At length prayer was proposed, to which she eagerlyand tearfully assented; and though the tongue that commended her toJesus, in that strange language, might have faltered, the heart did notshare in the embarrassment. The woman, like the first inquirer,repeated every word of the prayer in a low whisper, as though unwillingto lose a single syllable. The conversation was then resumed till itwas interrupted by the entrance of some of the pupils on business."Have you finished?" was the woman's eager inquiry. "I wish very muchto hear more of these things." Her companion now begged her to go home."No," was the kind reply; "you may go, but I must stay here toprayers." Evening prayers were earlier than usual that evening for hersake, but still she lingered. She had not yet found rest. Selby, one ofMrs. Grant's pupils, then in the Seminary, now conversed with her; andas there seemed to be a sympathy between them (Selby had recently foundpeace in believing), they were left by themselves. After supper, Selbyremained with her an hour or more, that they might pray together, tillit was quite dark, and her friends had sent for her repeatedly. Sheleft, having first begged permission to come in to morning prayers.Morning came, and before sunrise she was again listening intently tothe reading of the Word, and, after devotions, left for home, earnestlybegging Miss Fiske to come and spend a week in Geog Tapa.

The Seminary was dismissed June 5th. On that day, several hundreds ofthe parents and friends of the pupils, in both Seminaries, were invitedto a simple entertainment, got up in native style. The gentlemen of themission ate in one room, with the men and boys, and the ladies inanother, with their own sex. The confidence and kind feeling manifestedby all towards the school was very gratifying. After dinner, the wholecompany, seated in the court, listened to an address from Mr. Holladay,then about to return home. He spoke to parents and children on theirduties, privileges, and responsibilities: towards the close, he spokeof the almost certainty of never meeting them again till the judgment,and bade them an affectionate farewell. His utterance was often choked,and his hearers wept; and well they might, for in him they parted witha faithful friend. During the exercises, the members of the two schoolssang, twice, to the great gratification of their friends.

That evening most of the pupils went home, all but a few of the girlscarrying with them a copy of the four Gospels, in modern Syriac, whichthey had paid for with their needles.

Miss Fiske left for Geog Tapa on the 14th of June with Mr. Stocking,reaching that place as the people were coming out from evening prayersin the church. The first to welcome them were six pupils, residents inthe village, who greeted their teacher with a hearty good will. Next tothem came Pareza, the inquirer, changed somewhat in her feelings, butwith no loss of religious interest. John, too, was there (the nativepastor): he had been busy, day and night, instructing the people, andhad taken special care of the pupils, that they might both improvethemselves and exert a good influence on others. When Mr. Stockingasked him about matters in the village, "O sir," said he, "it is a verygood time here now; very many love to hear the truth; their hearts arevery open. O sir, I have very much hope!" After supper, the villagerspoured into the room for a meeting, to the number of one hundred, whilesome thirty or forty more were unable to get in. This was all the morewelcome, as no notice whatever had been given. It was a clear moonlightevening, and the groups outside were distinctly visible, through thelatticed side of the room. John commenced with an earnest prayer for ablessing on the evening; asking, in his simplicity, that "the peoplemight run after the word like sheep after salt"—a strange expressionto us, but most appropriate and striking there. Fixed attention wasgiven to Mr. Stocking's discourse: then John, who feared that thosearound the door had not been fed, spoke to them of Zaccheus. "The crowdabout him," said he, "did not know his feelings; but Jesus knew them,and loved him; and so, mothers and sisters"—they, as an inferiorclass, had to take the lowest places while the men were within—"if youhave come here to-night with a broken heart, though we have not seenyou, Jesus has." He then, with Miss Fiske's pupils, sung a hymn, andthe meeting closed. Still, many women lingered; some sitting down byMiss Fiske, and others in little groups, talking over what they hadheard; very different from previous visits, when dress and such thingswere the most interesting themes of conversation. This was the firstmeeting in the village in which the missionaries noticed much religiousinterest.

Early in the morning, Miss Fiske's pupils were gathered together for aBible class. The women soon filled the room. The exercise continued allthe forenoon, simply because it could not be closed. It was impossibleto send away unfed those who hungered for the word. Among the womenwere a few men, one of them the husband of the inquirer. He was asked,"Have you and your wife chosen the good part?" He covered his face fora moment; the tears rolled down his cheeks; and then he said, "By thegrace of God, I hope we have." His heart was too full to say more.

Soon after noon, Mr. Stocking preached in the church, on the barren figtree, to a crowded assembly. The heat and the multitude made the placevery uncomfortable, but the interest deepened till the close. As soonas they were out of the church, many women crowded around Miss Fiske,some of whom she could look on as truly pious, and more as thoughtful.One, who was the first to be awakened about a year before, seemed now agrowing Christian. On leaving, she said, "Perhaps I shall not see youagain till I meet you in heaven." She seemed to be looking forward withhumble hope to a sinless home. With others, she had encountered muchopposition from her family and friends. She has since entered into rest.

On the 19th, Selby visited Miss Fiske, and in answer to a questionabout a place for private devotion, "O, yes," said she, "there is adeep hole under our house, like a cellar, and there I go every day topray."

A brief account of her may not here be out of place. In 1830, when shewas an infant in her mother's arms, the cholera in five days carriedher father and five of his household to the grave. In 1838, she was oneof the first pupils of Mrs. Grant. She learned more rapidly than therest, and yet was so amiable that she was loved by those whom sheexcelled. Still, she was a stranger to God, and she felt it. Whenthirteen years of age, her brother took her out of school, replying toher earnest pleadings, to be allowed to remain, "You have been therealready too long." At the same time she was forced to marry a boytwelve years of age, with whom she had never spoken. For dayspreviously, tears were her meat and drink; nor was she the only onethat wept. After this, the missionaries seldom saw her, till, one coldSabbath in the winter of 1844-45, a girl entered the chapel, wrapped,as brides usually are, in a large, white sheet. She was not recognized,of course, till her mother led her forward, saying, "I have broughtSelby here to-day to listen to the words of God; she loves them and youvery much." She was feeble and much depressed, and expressed a strongdesire to return to school. Her father-in-law consented to her teachingin the primary department, on condition that her husband was receivedinto the Boys' Seminary, which was done. She now manifested muchinterest in religion, and one day wept much, and inclined to be alone.The next evening, she went to Miss Fiske, distressed with a sense ofsin. Said she, "I have lied, and stolen, and sworn; nor that only, buthave lived so long without once loving my kind, heavenly Father! When Ifelt sadly about dying at home, I thought then only of hell; but now mysins—O, how many they are! I never knew before that I was such asinner." The next day, at her father-in-law's request, she was to spendthe Sabbath at home. She was very loath to go, but it was not thoughtbest to try to retain her, and she went. There she found neither closetnor Christian friend, and the house was full of guests from morningtill night, whom, she was required to entertain. Yet in the morning shereturned with even increased interest in spiritual things. Said she,"Two or three times I was left alone for a moment, and then I tried tocommit my soul to my Saviour." Those few moments she seemed to valueabove all price. Not long after, she found peace in Jesus, who becameher chosen theme. No wonder she loved to point others also to the Lambof God, and lead them to the mercy seat.

CHAPTER X.

GEOG TAPA.

DEACON MURAD KHAN IN 1846.—PENTECOSTAL SABBATH IN 1849.—MEETINGS IN1850 AND 1854.—EXTRACTS FROM JOURNAL OF YONAN IN 1858.

The village of Geog Tapa is so prominent, and has been so largelyblessed, that, though there is not room for a continuous account of thework in that place, we here give a glimpse of its progress in differentyears.

Deacon Murad Khan, one of the assistants in the Seminary, and a nativeof the place, spent some Sabbaths there in May, 1846. He took turnswith the other native teacher in this, going Saturday, and returning onMonday. He tells us that, after morning prayers in the church, piousmen met together to pray for a blessing on the day; twelve of theirnumber then went to labor in other villages, the rest remaining to workat home. Passing through a vineyard, he found hidden among the vines ayouth setting home gospel truth to a group of others about his own age.At their request, he expounded the parable of the ten virgins to themtill it was time for forenoon service; then they separated, to spend afew moments in private devotion before entering the church.

In 1849, the pious men of the village divided it into districts, andvisited from house to house for religious conversation and prayer.Meetings were held daily, and well attended. The most abandoned personswere hopefully converted. Crimes committed twenty-five years beforewere confessed, and restitution made. One Sabbath in February, Mr.Stocking and Mar Yohanan found a large assembly in the house of MarElias, listening to an exhortation from Priest Abraham. Mar Yohanan,who had not been there since his conversion a little while before, wasthen called on, and spoke of himself as the chief of sinners, havingled more souls to destruction than any other of his people, and beingall covered with their blood. In regard to his flock he said, thefattest he had eaten, the poorest he had cast away, the lame and thesick he had neglected. He begged them no longer to look to theirbishops for salvation, but to repent at once and turn to God. PriestAbraham, then recently awakened, also made a humble confession of hissins as their priest, and besought them, one and all, to attend to thesalvation of their souls.

In the afternoon, the church was crowded, and a number, unable to gainadmission, retired to a school room, where a meeting was conducted by amember of the Male Seminary. In the church, they sung the hymn, "Come,Holy Spirit, heavenly Dove." Mar Yohanan offered prayer, and Mr.Stocking preached from the text, "Now, then, we are ambassadors forChrist," and produced a very deep impression, which was increased byshort addresses from the bishop and others. This was known afterwardsby the name of the Pentecostal Sabbath.

In 1850, those previously renewed gained new light, and those whosepiety was doubtful—to use Deacon John's broken English,-were "verymuch firmed." Miss Fiske and Miss Rice spent a day in the village,after the close of their spring term, and had delightful intercoursewith about twenty women hopefully pious, and many more inquirers. Inthe evening, supper was hurried through, and men, women, and childrenhastened to the house of the pastor. Mr. Stocking preached there to acrowded assembly of men, while the teachers adjourned to a neighboringhouse, to meet with the women. Their hearts were full at meeting somany for whom they had alternately hoped and feared, now sitting inheavenly places in Christ Jesus; they remembered seeing their firstpenitential tears, and could hardly restrain their own for joy. Thehouse was full, and in a silence interrupted only by stifled sobs, theycommuned together concerning Jesus and his grace. It seemed as thoughGod perfected praise that night out of the mouths of babes, by keepingthem perfectly still in their mothers' aims; and as the pupils of theSeminary belonging to the village, in their prayers, laid mothers,sisters, and friends at the feet of Jesus, the place seemed near toheaven. Next day, about one hundred and fifty attended another meeting,and it was with difficulty the teachers could tear themselves away. Oneof the pious mothers could not bear to have her daughter, recentlyconverted in the Seminary, leave her sight; and more than once a daythey bowed together at the throne of grace. When this mother met MissFiske her feelings were so intense she could only say, "Thank God,"over and over, and weep. Her husband was moved by his child's anxietyfor his salvation. Once, when she urged him to pray, he replied, "Icannot; but you may pray for me." She at once knelt and interceded forhim, with many tears. The gray-headed man knelt also, deeply moved, andtears flowed from eyes not used to weep. When she ceased praying, sherose; but his strength was gone; he could not rise. Yet the love of theworld was strong within him, and it is to be feared that he resistedthe Holy Ghost.

In 1854, Miss Fiske found about sixty families maintaining familyprayer, and hardly a family in which there was not some one that seemedto be a true disciple. John held a prayer meeting Sabbath morning withthose whom he sent out, two and two, to preach in the neighboringvillages, and in the evening they reported what they had done. Sabbathschool commenced about nine o'clock, and before it opened, almost allwere reading or listening to those that read; and then the schoolcontinued in session two hours, without a sign of weariness. The numberwishing to learn to read was so large that it was difficult to providefor them. Men came begging good teachers for their wives, and womencame pleading for spelling books for their husbands. After school, attheir own request, Miss Fiske met twenty-one girls, who had beenmembers of her school (twenty of them now teachers in the Sabbathschool), and gave them a word of counsel and encouragement in theirwork. At the close of afternoon service, the women who could read staidwith her till near sunset, they never so thankful before, and she nevermore thankful to be with them.

The next glimpse we take of Geog Tapa shall be from a nativestandpoint. A young man of the village, possessed of more than ordinaryabilities, was early taken into the Male Seminary. His influence overthe rest was so great, and so decidedly opposed to religion, that hewas about to be sent away, when grace made him the first fruit of therevival in 1846. Yonan (for that is his name) was a teacher in theFemale Seminary from 1848 till 1858, and, as he was generallyaccustomed to spend his Sabbaths in his native village, on Mondaymorning he handed in to Miss Fiske a written report of the labors ofthe previous day; and from, these we now give some extracts:—

"January 17th, 1858. I had a pleasant time in morning family prayer,at which several young persons were present. The Sabbath school wasfollowed by a meeting, at the close of which I returned to my room withfour young men. I talked with them about two hours, first about comingto church,—for they attend only occasionally,—and in this theypromised to do better. I then questioned until I reached their inmostsouls. I asked one, 'What is the distance between you and God?' 'Myteacher, there is a very great distance between us.' 'Is it God'sfault, or yours?' 'It is mine.' I then looked on another, noted for hiswickedness, and said, 'Beloved, did not Christ come for you? Hisstripes, his anguish, his crucifixion,—were they not for you? Why,then, treat him so ill? Has he left the least thing undone for you?' Headmitted the truth, but seemed like a rock. At length I said to them,'Now, Satan has provided something or somebody outside the door, todrive these thoughts from your hearts.' One replied, 'True, Satan haslet down all the nets of the Sea of Ardishai[1] for us.' I prayed forthem, and they left me, serious. Then I prayed for them alone. Soon mylittle sister Raheel came in, who is under Papal influence. I talkedwith her about prayer to the saints, and opened to the tencommandments, and began to read; but she did not want to hear. My heartyearned over my poor sister, and I prayed with her. [Footnote 1: Lakeof Oroomiah.]

"Moses preached in the afternoon about Achan, and after that I had myusual meeting with the pious women. Guly returned with me forconversation. I think she is a blessed Christian. She labors and prayswith two of her companions. She told how her cousin ridiculed her, andI encouraged her to go forward, but said, 'If all the world think you aChristian, don't rest till you can say, 'I know in whom I havebelieved."' We prayed together, and O, what a prayer she offered!Deacon Siyad led the evening meeting.

"January 24th. After morning service, I took Baba Khan and Guwergisto my room. The first I had labored with last year, and thought himinterested. His wife fears God, and has often asked me to talk withhim. He is seldom absent from church or prayer meeting, and often goesout with our young men when they preach. This was my thought in talkingwith him: 'Near the kingdom, but not in it.' I earnestly pressed thesequestions: What do you think of yourself? What is your dependence forsalvation? Have you repented? In short, on which side are you? He wastroubled; tears ran down his cheeks, and for a time he made no reply.At last he said, 'I cannot tell.' A companion began to answer for him,with the confidence of ignorance, judging Christians and finding holesin the coats of the righteous: 'Who knows whether a man is a Christian?God alone.' I said, 'Are there any Christians in our village?' 'Yes.''Then you know some as Christians?' His words were many, while BabaKhan's were few. My father here came in, but I prayed with them all,and then went to church, where I preached from the words, 'And thoumourn at the last.'

"To-day I conversed with Sadee. I found her in the habit of prayingwith her sisters in Christ one by one. I advised her to try and leadsome of her unconverted neighbors to Christ by her labors and prayers.She promised to do so. We spent more than an hour speaking the languageof Canaan, and then knelt at the feet of the Saviour whom we love. Sheprayed, spreading out her hands to heaven, as I think the early saintsused to do; and it seemed as though God would fill us with blessing inanswer to that prayer. She left me alone, and thanking God for theseblessed opportunities to labor.

"January 31st. After meeting, conversed with Munny, daughter ofMukdesseh. It was profitable to talk with her. She said that hersainted mother used to say, "When, my heart is cold, I go to Christ,and never rise from my knees till he warms it." She has some hope forher husband, and also fear, since he does not forsake wine. She told ofa woman for whom she had prayed and labored five or six years, andpromised to do so with others. O, what a sweet savor of piety did Ireceive from her! If we had many such mothers in Geog Tapa how changedit would be! I cannot write all our pleasant words; they remain foreternity.

"February 7th. I took home from Sabbath school two young men, forwhom I have fears because they drink too much wine. I talked long withthem, not as though I would take a pledge from them, or that it is asin ever to drink at all, for I thought this would not be profitable;but I asked them questions, that they might themselves distinguish whatis right; as, 'Does wine make you to sin?' They owned that it did.Their hearts seemed won to the right, but the work is the Lord's. Mayhe save them from this temptation.

"In the afternoon, I began to talk with Sanum without feeling, butended in tears. I did not ask questions, but carefully explained thedifficulties and the fight of faith, also the special grace of God tohis people. When I said to her, 'I want you to enlarge your heart, andtake in one more besides the two women whom you now labor with,' sheselected a very ignorant one. I am afraid that I do differently,seeking rather an easy work.

"February 22d. This afternoon I sent for Nargis. I had never thoughtof her as a Christian, but I found that I was greatly mistaken. It isall my own fault. I had seldom met her, and never prayed with her. Icommenced: 'Do you think yourself a Christian?' 'I do.' 'How long haveyou thought so?' 'About eight years.' 'How is it that I have not knownit?' 'Yakob was my pastor, and since he left I have had none.' Then shetold of her awakening, and sufferings for Christ's sake, between herbetrothal and her marriage. 'I used to go to evening meetings withYakob, and on my return my uncle would take me by the braids of my hairand throw me on the ground, saying, "You go because there are young menthere." Sometimes I found the door barred against me; then I went to aneighbor's to lodge, or oftener to the stable, and slept in a manger;but I was never afraid, for Christ was with me: for a time my betrothedwished to put me away. It was then I found Christ, and I have neverforsaken him since.' She is now poor and in distress. She attendschurch and Sabbath school, but cannot go to evening meeting, as her twolittle children keep her at home. She lamented this, not thinking thatshe could serve Christ in the care of these little ones. I told her, 'Ipreach that prayer and the care of children are equally a duty.' Shewas greatly comforted: these words seemed like oil poured into theflickering lamp. I gave her the 'Green Pastures,' and prayed with her.I have great confidence in her piety.

"On Friday forenoon, I saw Martha, the wife of Eshoo. I trust she hasgrace in her heart; and her husband hopes that he is a Christian, butlooks after her more than himself. She sees him not doing right, andtells him in love; he is not pleased. Still, she thinks him aChristian. She wished I would talk to them together, that their pathmight be one. I told her I did not think it best that she should talkmuch to him, but be very quiet, pray for him, be obedient to him, andhope to win him by her chaste conversation coupled with fear. Shereceived my words well.

"February 28th. I talked with Moressa. We hoped, seven or eight yearsago, that she was a Christian; but her husband soon prevented herattending meeting, and so she remained, till lately she came to churchagain. I did not know that one of the sisters in Christ had prayedregularly with her all this while, but supposed that she had gone backto her dead forms, and that God moved me to call her to repentance. ButI found her trusting that she had been set in Christ's breastplate, thelight of which can never go out. I said, 'Do you think you love theSaviour?' 'Yes, as the apple of my eye.' 'Are you sure that you havenot forsaken him in all these years?' 'I have been very sinful all thetime, but do not think I have taken my hand from Christ.' My heart wasnow drawn towards her. I said, 'Moressa, forgive me. I have been anunfaithful shepherd. I have not once searched for you. I confess myfaults.' 'I have faults. I have been a wandering sheep, forsaking thefold.' 'Have you kept up secret prayer during all these years?' 'Ihave.' I found that she had learned to read at home, and I gave her aTestament. I have a good hope for her; but how negligent I have been!There may be many Christians unknown."

These extracts might be extended; but enough have been given toillustrate the inner workings of Nestorian piety, and the labors ofthose so appropriately called "native helpers." It was such men thatPaul called his helpers in Christ Jesus.

The women of Geog Tapa, in a letter to Miss Fiske, written Feb. 1861,thanking her for her labors among them, say, "We often think, What arewe more than the women of other nations, that we should have suchheavenly blessings? and are ready to cry, Blessed is the dust of theland that sends forth such good news, and makes known the way of lifeto the world." They add, that at their last communion more than eightysouls sat down at the Lord's table; and it seemed as if He who sittethbetween the cherubim was present in the church.

CHAPTER XI.

REVIVAL IN 1846.

PREPARATORY WORK.—SANCTIFIED AFFLICTIONS.—NAME FOR REVIVAL.—SCENESIN IHE SEMINARIES IN JANUARY.—DEACON JOHN, SANUM, AND SARAH.—MR.STODDARD.—YAKOB.—YONAN.—MEETING IN THE BETHEL.—PRIESTESHOO.—DEACON TAMO.—PHYSICAL EXCITEMENT AND ITS CURE.—ARTLESSSIMPLICITY OF CONVERTS.—MISSIONARY BOX.—MEETINGS BEFOREVACATION.—MR. STODDARD'S LABORS.—FEMALE PRAYER MEETING.—REVIVAL INTHE AUTUMN.

The first revival in Oroomiah seemed to burst forth like a fountain inthe desert. Yet, as such a fountain, though springing full grown fromthe earth, is connected with unseen arrangements working out thatvisible result, so was this revival connected with an extended processof preparation. For years there had been a laborious inculcation ofdivine truth, especially in the Seminary. True, there had been fewconversions; but those few were an essential part of the preparatorywork. The roots of this revival extended back as far as the conversionof Deacon John, in 1844. Even in those still unconverted, there hadbeen a wonderful preparation of the way of the Lord. No one couldcompare the condition of the places yet unblessed by missionary labor,with those so favored, and not feel this. Religious education had madea marked improvement in the appearance of the pupils of bothSeminaries, in their personal habits, their intelligence, andespecially in their knowledge of the doctrines of the gospel. Oldsuperstitions had lost their hold; they could no longer trust in fastsand ceremonies, and they had an intellectual understanding of the wayof salvation through a Redeemer. True, all this did not necessarilyinvolve a spiritual work; but God is pleased to have the way thusprepared for that Spirit who sanctifies through the truth. Those whohad received the most instruction were the first to come to Christ, andhave since lived the more consistent Christian life.

Then, in the good providence of Him who always observes a beautifulorder in the manifestations of his grace, other influences tended tothe same result. The very delay of the blessing called forth earnestprayer from the husbandmen who were waiting for precious fruit, and hadlong patience for it, till they received the early and the latter rain.The trials which the missionaries had passed through in 1845 alsotended to produce that despair of help from themselves which usuallyprecedes blessing. In 1844 they numbered sixteen souls; but in 1846,from various causes, they were diminished to ten. These were notdiscouraged, but remained at their post confident that labors in theLord cannot be in vain. Then the persecution under Mar Shimon shut themup to God as their only hope, while it rid them of some native helpers,who cared chiefly for their own temporal advantage. The army of Gideon,on all sides, was being diminished in order to secure obedience to thatprecept, "He that glorieth, let him glory in the Lord." The feeling wasgeneral, "all our springs are in God." One of the missionaries said, inthe autumn of 1845, "God never formed a soul that Christ cannot redeemfrom the power of sin. I know this people are sunk in sin anddegradation; but Jesus died to save them, and we may see them foreverstars in his crown of rejoicing, if we are only humble and faithfulenough to lead them to the Saviour."

At the time of the revival, Dr. and Mrs. Perkins resided at Seir, andDr. and Mrs. Wright were temporarily with them in that village. Mr.Breath was in the city, but using the Turkish mainly, he never venturedto give religious instruction in Syriac; so that Mr. Stocking and Mr.Stoddard were the only laborers in Oroomiah. They lived on the missionpremises already described; and at that time the Male Seminary occupieda building in the same enclosure.

One day in the autumn of 1845, Mr. Stocking, Miss Fiske, and DeaconJohn were riding together, when John asked in English, "If we ever havea revival here, what shall we call it?" Mr. Stocking replied, "Let usget it first; then we will find a name;" and when it did come, thepious Nestorians at once called it "an awakening."

Towards the close of December, Mr. Stocking noticed repeatedindications of deep seriousness among the pupils of Mr. Stoddard, andfelt that they were on the eve of a revival. About the same time,Deacon John was more active in labor, and earnest in prayer. In theSeminaries, the teachers did not think so much of what their pupilswere, as of the power of God to make them like himself. They labored inhope, expecting a blessing; but it came sooner than they looked for,and in larger measure. The first Monday of the new year, January 5th,was spent as a day of fasting and prayer; and the missionaries had justbegun to pray, when they found that some were praying for themselves.Miss Fiske went into her school, as usual, at nine o'clock, and, aftertelling her flock that many prayers were being offered for them thatday in a distant land, led their morning devotions, and then sent theminto another room to study with a native teacher. Sanum and Sarahlingered behind the rest; and as they drew near, she asked, "Did younot understand me?" They made no reply; and she saw they were weeping."Have you had bad news?" Still no reply; but when they got near enough,they whispered, "May we have to-day to care for our souls?" and Sarahadded, "Perhaps next year I shall not be here." There was no privateroom to give them, but they made a closet for themselves among the fuelin the wood cellar, and there spent that day looking unto Jesus; nordid they look in vain. Their teacher did not know where they had gone,till, long after one of them had died, the survivor gave her an accountof that memorable day.

On Sabbath evening, January 18th, the words at the English prayermeeting were few; but the prayers carried the dear pupils and laid themat the feet of Jesus. At the close of the meeting, Mr. Stoddard waslighting his candle to go home, when Mr. Stocking asked if he saw anyindications of interest in his school. There was no reply; but theexpressive face, and the candle dropping unnoticed as he held it,showed that thought was busy, and the heart full. At length he said,with deep feeling, "I should expect to see interest if we felt as weought to feel;" and passed out. All were impressed with his manner, soearnest, yet so humble. He retired to his study, called John, andtalked with him on the state of the school. He proposed that theyshould each day make some one pupil a subject of special prayer andpersonal effort, and begin that night with Yakob of Sooldooz. Theyprayed together for him, and then he said, "John, I want to talk withhim to-night; we don't know what may be on the morrow; go and callhim." Yakob, who had acted badly in meeting that day, came, expectingto be punished; but when Mr. Stoddard kindly asked him to come and sitdown by him, and, taking his hand, said, "Have you ever thought thatyou have a soul to be saved or lost?" he broke down at once. Heconfessed that the whole school had combined to shut out the subjectfrom their thoughts, but really felt so uneasy, that if one of themshould be brought to Christ he thought all would follow. Then the goodman, who was so distressed that day because he could see no impressionmade by the sermon, thanked God and took courage. Not willing to devoteMonday to Yakob alone, he conversed with another of the same name, andhe too went away weeping to his closet. The two had been in therecitation room but a little while before their feelings became sointense that they had to ask leave to retire. "It is God!" "It is God!"was whispered from seat to seat; and at noon a group collected todiscuss what was to be done. One proposed to rise up against the work,and put it down; but at length Yonan of Geog Tapa said, "I don't wantto be a Christian; I don't mean to be; but I am afraid to oppose this;we had better let it alone. If it is God's work we cannot put it down,and if it is man's work it will come to nought without ourinterference." Nothing more was said, but before school commenced thatafternoon, some of those boys were on their knees in prayer.

In the evening, Mr. Stoddard sent for two leaders in the opposition,very promising scholars, but of late forward in every thing that wasevil—one of them this Yonan, and as he himself told afterwards: "Mr.Stoddard said, 'If you do not wish to be saved yourselves, I beg ofyou, from my inmost soul, not to hinder others;' and eternity so openedup before me, that I was ready to be swallowed up. I longed for someone to speak to me of the way of escape; but no such word was spoken tome that night. I could not sleep, for I was almost sure there was but astep between me and death." Late on Thursday evening, the other Yonan,of Ada, came to Mr. Stoddard in extreme agitation, who conversed withhim a while, and then left him there to pray alone. That night he toocould not sleep. The years he had spent in sin rose up before him inthe light of God, and filled him with anguish; but next morning, inconversing with Mr. Stoddard, he seemed to find rest in submitting tosovereign mercy.

On Monday evening, the indications of interest in the Female Seminarywere such, that the teacher invited those disposed to seek salvation atonce, to come to her room at five o'clock. Before that hour, a numberhad retired to pray for themselves. Just then, Mr. Stoddard came to thedoor of the teacher, saying, "I cannot stop; but I wanted you to knowthat four or five of my boys are much distressed for their sins." Thiswas the first intimation she had of what was taking place in the otherschool; and she turned away from Mr. Stoddard to find five of herpupils in the same condition. Mr. Stoddard came in again, in the courseof the evening, to pray and consult; and Mr. Stocking gave up everything else to labor with the pupils in both schools. Both Dr. Perkinsand Dr. Wright came down frequently from Seir. Every day brought outnew cases of those who were being taught of God. Wednesday evening, atthe conclusion of a sermon from Mr. Stocking, on the words, "Behold, Istand at the door and knock," no member of the Male Seminary seemedwilling to leave his seat. After a few words of exhortation, they weredismissed to their rooms; but so intense were their feelings that theycame in crowds to the teacher's study, where he preached Jesus Christ,and forgiveness through his blood, till near midnight; then, fatiguedand exhausted, he retired to rest. Thursday evening, in the Englishprayer meeting, Mr. Stoddard said, "God will assuredly carry forwardhis own work. Let us give ourselves up to labor for him, in pointingthese precious souls to Christ." After the meeting, the teachers ofboth Seminaries left to engage in that blessed work till midnight.Eleven years after, on the same evening, and about the same hour, onewas called to see the other pass from earth into the presence of theSaviour whom he then set forth so faithfully. No wonder the survivorrecalled it in the hush of that parting scene.

It is difficult to describe the occurrences of this eventful week. Theteachers' rooms were in such demand as closets for the pupils, thatthey could hardly command them long enough for their own devotions.They were ready to write "Immanuel" on every thing around them. Thegirls were very free to express their feelings, and they had suchperfect confidence in their teacher, that often, during the revival,some of them woke her in the morning, standing at her bedside, withsome inquiry about the way of life.

The two schools hardly knew any thing of each other till Fridayevening, when they met in a room fitted up for the Female Seminary thepreceding autumn. The first time Mr. Stoddard entered it after this, helooked round, and said, "May this room be wholly consecrated to theLord forever;" and this evening Christ seemed to take possession of it.The boys sat on one side, and the girls on the other; and seldom,perhaps, has there been a company more under the influence of thingsunseen. It seemed as though God himself spoke that evening through hisministering servants, and this and that one was born there and then. Itwas in the same room that that last prayer meeting of the teacher withher former pupils was held, July 15th, 1858. In the engraving, the twoupper windows, immediately to the left of the small ones over thecentral door, belong to this room.

At the close of the week, ten of the pupils were trusting in Christ;and of the next Lord's day it might truly be said, "That Sabbath was anhigh day," for the Lord was present, and many strong men bowed beforehim. Priest Eshoo had watched the boys; he had watched his own prayingSarah; and now he looked within. He had never been known to weep; hescorned such weakness; but when, at the close of the afternoon service,Mr. Stocking took his hand, saying, "Be sure you are on the rightfoundation," he buried his face in his handkerchief and wept aloud. Nordid he weep alone; Deacon Tamo, too,—whose levity all through the weekhad been a sore trial to Mr. Stoddard, so that he had asked, "Can it bethat God has let him come here to hinder the work?"—now trembled fromhead to foot. Mr. Stoddard prayed with him, and as they rose from theirknees, Tamo looked him in the face, and, with streaming eyes, said,"Thank you, thank you for caring for my soul."

During the following week, most of the inmates of both Seminaries weredeeply convinced of sin, and daily some souls seemed to come to theSaviour.

But some things rendered it apparent that the interest was not all fromabove. One evening, fifteen or twenty boys were found rolling on thefloor, groaning and crying for mercy. Measures were taken at once toprevent the repetition of such a scene, and at evening prayers Mr.Stocking commenced his remarks by asking if any of them had ever seenthe Nazloo River, at Marbeeshoo, near its source. Startled by whatseemed a very untimely question, a few answered, "Yes." "Was there muchwater in it?" Wondering what he could mean, the answer was, "No; verylittle." "Did it make much noise?" "Yes; a great deal." The catechistwent on: "Have you seen the same river on the plain?" By this time,every ear was listening, and all replied, "Yes." "Was it deep andwide?" "Yes; it was full of water." "And was it more noisy than atMarbeeshoo?" "No; it was very quiet and still." The parable was nowapplied very faithfully. He said that he had hoped the Holy Spirit hadbeen teaching them the evil of their hearts; but their noise andconfusion that evening showed him that there was no depth to theirexperience. The effect was wonderful; they hung their heads and quietlydispersed, and from many a closet that night might have been heard thepetition, "Lord, make me to know my heart, and let me not be like thatnoisy river." What threatened to be an uncontrollable excitement becameat once a quiet but deep sense of guilt. Their desires were not lessintense, but more spiritual; their consciences were very tender, andtheir feelings contrite, but subdued and gentle.

In this revival, the converts had a great deal of feeling, but noknowledge of the mode in which such feelings find expression inChristian lands; and in the freshness and strength of their emotionsthey yielded to every impulse with an unconscious simplicity that wasexceedingly interesting. If they were under conviction of sin, thatfound immediate and unrestrained utterance. If they thought they wereforgiven, that, too, at once found expression. There was a wonderfultransparency of spirit that revealed each varying aspect of theirfeelings, and withal a tendency to undue excitement that needed carefulhandling. Indeed, it was found necessary to watch their social meetingsvery closely, and sometimes to direct them to pray alone.

For three weeks, very few visitors came to the Seminary. The timeseemed to be given expressly for the benefit of the pupils, and it waslike one continual Sabbath. Every corner was consecrated to prayer, andmost of the work was direct effort for the salvation of souls. Butafter that, visitors began to come, and then the young converts becamehelpers in Christ Jesus, even the sight of their devotion turning thethoughts of others to spiritual things. Often ten or fifteen womenspent the night on the premises; and at such times, all the sparebedding was brought into the great room, which was transformed into adormitory. The teacher often staid with them till midnight, and then,from her own room, could hear them praying the rest of the night. Inconnection with this, one incident claims our notice. One day inFebruary, a box arrived from America for the Seminary; but so engrossedwas the teacher with more important duties, that it was midnight ereshe could open it. Next morning, all were invited to her room, to seethe contents. She told of the kind friends who had sent it, and thelove of Christ, that constrained to such kindness. They were moved totears, but not one rose to examine the things, and not a word wasspoken, till the proposal was made that the quilts should be kept forthe use of their friends who came to hear the word of God. All joyfullyagreed to that, and then, after looking at the articles, they returnedto pray for their benefactors.

The last meetings of the school before the March vacation were calledthanksgivings, and fitly, too, for in the two Seminaries as many asfifty souls had begun to love the Saviour, When they left, theuniversal cry was, "Pray for us." "Pray for us in the temptations thatawait us at home." One little girl said, "Did you ever see a new-bornlamb cast into the snow and live? And can we live?" Thank God, most ofthe hopeful converts did live, and we trust are to live forever, withthe good Shepherd who gave his life for their salvation.

It does not fall in with the design of this volume to give a completeaccount of the revival, but we cannot leave it without a word moreabout the instrumentality of Mr. Stoddard in connection with that workof grace. He was abundant in preaching. He did not think that the mostordinary sermons are good enough for the mission field; for he knewthat the Nestorians could discriminate as well as others nearer home,and so wrote out his sermons carefully in English, but in the Syriacidiom, noting on a blank page the books consulted in their preparation.He also excelled in labors for individuals. The first inquirer becamesuch while Mr. Stoddard pressed home upon his conscience his guilt as asinner against God; and the same is true of many others. Afterconversing with a person, he always led him to the throne of grace, andthen had him present his own offering there; and after such a one hadleft, he seemed unable to turn his thoughts to any thing else, tillagain in private he had commended him to God. Indeed, he often began todo this before they descended the stairs. He kept a little book, inwhich he recorded every case, the state in which he found the person,and any subsequent change; and it was noticed that where he began, hecontinued to labor, not only till there was hope, but even assurance ofhope. Such labor is as exhausting as it is delightful; and no wonderhis strength proved less than his zeal and love.

It was a great joy to him when his people could take part in prayermeetings. He divided the thirty converts among them into three circles,and met each of them twice a week: this furnished him a season ofrefreshment every day, and each of them took part at least once a week.They were thus early initiated into a course of Christian activity, andtaught that they would lose much themselves, besides failing to do goodto others, if they held back. The converts were so rooted and groundedin this truth, that once, when Miss Fiske was in Geog Tapa, a brothersaid to her that she must not leave the village till she had induced awoman to pray with her, whom they all regarded as a Christian, but whowould not take part in their female prayer meetings; and when sheobjected to urging her, Deacon John replied, "If she was an ordinaryChristian, we might let her pass; but her position is one of suchprominence, that the other women will do just as she does; and so shemust do right," Miss Fiske talked long with the delinquent, but sheinsisted that she could not do it. The missionary told of her owntrials in the matter,—how she had staid away from meeting lest sheshould be called on, and remained unblessed till she was willing to doher duty. She prayed with her once and again, even a third time, beforeshe consented, saying, "I will not displease God any more in this." So,drawing very close to her instructor, she offered two petitions forherself, and one that her friend might be rewarded for showing her herduty. Hannah was soon active in the women's meetings, and is to thisday a most useful and consistent Christian.

Another marked feature in Mr. Stoddard's labors was his tact in settingothers to work for Christ. He taught his pupils that they must toil aswell as pray, and soon after the first converts were brought to Christ,definite labor for others was assigned to them, not only among theirschoolmates and those who visited the premises, but also in gatheringin those not disposed to come to meeting. Once, when three fourths ofthe pupils were hopefully pious, Mr. Stoddard said, "I must bring inmore, just to furnish work for these converts." He himself was happy inhis work, because he gave himself wholly to it, without the leastreservation; and amid the many trials that marked the years of hisresidence in Persia, he looked beyond them all, to Him who not only cangive joy in suffering, but, by means of it, bring sinners to theSaviour.

The hopeful converts in the Seminary, after spending the summer of 1846at their own homes, in circ*mstances of great trial and temptation,returned, all save one, not only retaining their interest in spiritualthings, but established in Christian character. Their friends alsotestified to their thoughtfulness, prayerfulness, and cheerfulobedience at home, and the influence of their piety was happy on others.

For a while, in the autumn of 1846, the school was disbanded on accountof the cholera. But, contrary to the fears of many, after a separationof two months, all were spared to meet again, though hundreds hadfallen on all sides. Three weeks afterwards, the Christians among themseemed more than usually earnest in prayer for the conversion of theimpenitent, and at once the answer came. The first one awakened wasMoressa, now the wife of Yakob, of Supergan, and then about fourteenyears of age. She had been taken into the family of Mrs. Grant nineyears before, and that of Mr. Stocking afterwards. She had receivedmuch religious instruction, with apparently little effect; but now herconvictions were deep, though she did not submit to Christ for nearly aweek after she felt she was lost. Her case deeply enlisted thesympathies of her fellow-pupils, and soon several others passed througha season of deep distress, to rest in the grace of Christ.

One of these was Eneya, sister of Oshana, and now the wife of Shlemon,in Amadia. Her widowed mother had fled with her children to Oroomiahbefore the Koordish invasion of her native Tehoma. Few children have sodeep a sense of sin as she had, or exercise such implicit trust in theSaviour. At that time, her teacher wrote, "May she become a messengerof great good to her countrywomen;" and now, that prayer is beinganswered in her usefulness in that distant and lonely field of labor.Altogether there were seven who seemed at this time to take the LordJesus Christ as their God and Saviour.

CHAPTER XII.

FIRST FRUITS.

SARAH, DAUGHTER OF PRIEST ESHOO.—MARTHA.—HANNAH.

Let us now turn aside to take a nearer view of the first fruits of thisrevival. The first to ask the way to heaven, to find it, and to enterthrough the gate into the city, was Sarah, or Sarra, as the Nestorianspronounce it. She was born among the rude mountaineers of Gawar, in1831. Her father, Eshoo, then a deacon, regarded her at first with theaversion Nestorian fathers usually felt towards their daughters; buther strong attachment to him while yet a child, so won his heart, thatwhen the Koords overran Gawar, in 1835, and the family fled from theirsmouldering village, he was willing to be seen carrying her on hisback, in the same way that his wife bore her younger sister. The familystopped for a time at Degala, and subsisted by begging from door todoor, lodging at night in a stable. The fine intellect of theself-taught father soon brought him to the notice of the missionaries;and one day Mrs. Grant, then just about securing her long-cherisheddesire of a school for girls, asked him, in her winning way, "Have youany daughters? and will you not send them to our little school?" Theinquiry revived a wish that he had felt while yet in Gawar, that hisdaughter should learn to read; and in the spring of 1841, when he movedfrom Degala to the city, he sent her to the mission school. She hadjust entered her tenth year—a tall, slender, dark-eyed girl, even thengiving indications of her early death, and though often a greatsufferer, she applied herself so diligently to study, that she soonbecame, as she ever continued to be, the best scholar in the school.

The ancient Syriac Bible was the principal text book; and she so farmastered that language as to acquire a knowledge of Scripture rarelyattained in any land by a child of her years. She was the walkingconcordance of the school; and her knowledge of the doctrines of theBible was even more remarkable. Under the teaching of Mrs. HarrietStoddard, she had also learned to sing sweetly our sacred music. Still,with all her acquirements, she was destitute of grace; and herdeclining health led her teacher to feel much anxiety for her salvation.

On the first Monday in 1846, she said to Sanum, one of her schoolmates,who, she knew, was thoughtful, "Sister, we ought to turn to God. Shallwe ever find a better time than when so many are praying for us?" Theytogether resolved to spend the day in seeking salvation; and the mannerin which they made known this purpose to their teacher, and carried itout, has been already related. (See p. 116). From that day, she neverseemed to waver. As soon as she found peace for herself, she sought tomake others acquainted with her Saviour; not forgetting, however, thatprayer of the Psalmist, "Search me, O God, and know my heart; try me,and know my thoughts. See if there be any wicked way in me, and lead mein the way everlasting." Feeble as she was, she never shrank fromlabor. Hours every day were spent in her closet, and the rest of hertime was sacredly used for Christ. She had much to do with theconversion of the twenty schoolmates whom she was permitted to see inChrist before she went home; and she did much for the women who came tothe Seminary. Her teacher never knew a young person more anxious tosave souls. Both pupils and visitors loved to have Sarah tell them theway. They said, "We can see it when she tells us." No wonder they sawit, for she seemed to look on it all the time. Her teacher dependedmuch on her, and yet often remonstrated with her for such incessantlabors. Still she felt that she must be about her Father's businesswhile the day lasted. Her desires for the salvation of her fatherseemed to commence with her anxiety for herself; and his feelings weresoon so tender that he could not answer an inquiry about his own statewithout tears. Sarah was the first to know that he had found peace. Hisfirst religious intercourse with her was to tell her that he had foundJesus. He had known that she was thoughtful, but was not prepared tofind her so full of humble hope and holy joy. Next day, when urged by amissionary to labor for the salvation of his family, he replied, "Sarahknows the way to heaven better than I do. She can teach me far betterthan I could her." Their previous strong attachment now ripened intoChristian love. He never felt that his daily bread had been given him,if he had not knelt with her in prayer, and his heart been lifted up byher petitions as well as his own. Her mother at first scoffed; but soonshe, too, sought the Saviour; and her younger daughter, whose evil waysfor a time tried Sarah sorely, was also afterwards brought into thekingdom.

Mr. Stocking used to call her "the best theologian among theNestorians," and often said, "If I want to write a good sermon, I liketo sit down first and talk with Sarah, and then be sure that she ispraying for me."

Her attachment to the means of grace was strong. She went to everymeeting, even after she could not reach the chapel without help. Heremaciated form, her hollow cough, her eye bright with unnatural lustre,all told that she was passing away, but, combined with her sweetsinging and heavenly spirit, led her companions sometimes to whisper,as she took her seat in the chapel, "Have we not an ElizabethWallbridge among us?"—"The Dairyman's Daughter," in Syriac, had justthen issued from the press, and was a great favorite with theNestorians.

As early as March, it was seen that she must die. Still she clung tothe school, and not for nought. She had a mission to fulfil, and herSaviour strengthened her for the work to which he called her. As yet,none of the pious Nestorians had finished their course. With theconverts, victory over death was something heard of, but neverwitnessed; and Sarah was chosen to show them "in what peace a Christiancan die." Perhaps the last days of no young disciple were ever watchedwith more eager interest. "Will Christ sustain us to the last? Will hebe with us through the dark valley? Will he come for us and receive usto himself, as he promised?" These were to them momentous questions;and they stood ready to answer them according as the Lord supportedher. Ever since her death they have looked upon the last change from anew point of view. But we must not anticipate.

The five months between her conversion and her decease were veryprecious to all who knew her. She sometimes sat with her teacher andtalked an hour at a time on the home of the blessed. She seemed to lookin upon its glories, and share its gladness; and then her thoughtsturned to the perishing around her, saying, "I would labor a littlelonger for them, if it is my Father's will." The young converts whomshe had taught could not bear the thought of her leaving them; but theysought to stay an angel in his course. The dross had been consumed, andthe spirit was made meet for the inheritance of the saints in light.

[Illustration: Courtyard of the Female Seminary]

About the middle of May, it was felt that she must go home to herfather, whose house was near the Seminary. It was a beautiful day in aPersian summer. The morning exercises were closed. When her teachertold her what they thought, she replied in a whisper, "I think I hadbetter go, but I want to be alone a little before I leave not toreturn." With weary step she sought the closet where first she foundher Saviour: it was occupied. Perhaps He saw she might think more ofthe place than was meet; so she spent an hour in another room, and thenreturned, saying, "I am ready to go now." She went supported by aschoolmate on either side: stopping in the court, she turned to take alast look of the dear home where she had learned of Jesus, and,plucking some of the roses that bloomed by her side, passed on. On thepreceding page that court is represented, as seen from the adjoiningone. She suffered intensely for a few days. Her disease forbade herlying down, even at night. But still not a day passed that she did notgather some women about her, and point them to Jesus. Her teachervisited her frequently, and often found her with her Bible open, andseveral women around her bed, to whom she was explaining it. Thepraying pupils, too, often knelt with her at the accustomed throne ofgrace.

One Saturday in June, her father was asked if he could go toTergawer—twenty-five miles distant—and preach. His reply was, "I willsee what Sarah says." She said, "Go, father, and I will pray for you."Sabbath morning came, and her teacher saw that Sarah was almost home:she told her so, and once more committed the dear pupil to the Saviourwho stood by. She had to return to her duties in school, but first saidto her mother, "Send for me when the Master calls for her, for, if Icannot go over Jordan with her, I would at least accompany her to theswelling stream." In the afternoon her sufferings became intense; andlosing herself for a moment, she said, "Call my father." They told herwhere he was. "O, yes, I remember. Don't call him. Let him preach; Ican die alone." She then said, "Call Miss Fiske;" and her sisterstarted to go. But the dying one remembered that it was the hour forprayer meeting, and beckoned her to return, saying, "She is in meetingnow, with my companions. Don't call her; I can die alone." Perhaps,with that teacher present, her eyes had not so clearly discerned theLord Jesus. Her sufferings were now so great, she hardly spoke for anhour. Then she said, in a clear voice, "Mother, raise me, that I maycommit my spirit;" for she would never approach her Saviour but on herknees. Supported, as she had been hundreds of times before, by thatmother's strong arms, and in the attitude of prayer, she said, "LordJesus, receive—" And there she stopped: prayer had ended. Instead ofthe closing words of the earthly petition was the opening of the newsong in heaven. The Saviour did not wait for the close of her petitionbefore he answered it. The teacher had just sat down with her pupilswhen the door opened, and a messenger said "Sarah is asleep!" "Yes,"thought she, gratefully, "till Jesus shall say, 'Awake!'" According toEastern custom, Sarah was buried that same evening (June 13th), and thewhole school followed her to the grave, which was close to that of Mrs.Grant. The first fruit of the school appropriately lies by the side ofher who planted that tree in the garden of the Lord, At the funeral herteacher was just thinking that Sarah could help her no more, that herprayers and labors were forever ended, when she looked up, and her eyerested on the evening star looking down upon the grave. It was apleasant thought that she, too, was a star in glory. She was glad thatthe first to love Christ was the first to go to be with him, and stillloves to think, of her as waiting for those who used to pray with heron earth. The Christian life of Sarah was short; but she did much, forshe taught her people how

"Jesus can make a dying bed
Feel soft as downy pillows are."[1]

[Footnote 1: For additional foots about Sarah, see Nestorian Biography,pp. 25-40.]

After Sarah, like Stephen among the early disciples, had led the wayinto the presence of her Saviour, Blind Martha was the next to follow.

She was constrained by sickness to leave the school early in the springof 1847, and go home to her parents in Geog Tapa. Though six milesdistant, her schoolmates loved to walk out there to comfort her. Theyprized no recreation so much as the privilege of going to see her. Theyread and talked with her about her favorite portions of Scripture,prayed with her, and were never allowed to leave without singing"Jerusalem, my happy home." At such times, one of them said, "Hercountenance always showed that her spirit was walking the goldenstreets." When asked about her health, she uniformly replied, "The Lordhelps me;" and when urged to speak more particularly, would say, "Dearsisters, the Lord helps me, and that is enough." When, after five orsix of them had prayed in succession, she was asked if she was notwearied, she would reply, "I know that I am weak, but prayer nevertires me." So great a privilege was it deemed to be with her, that onemorning, when a pious member of the Seminary at Seir was called toleave the village early, he said, "I cannot go till I have prayed withBlind Martha, and got from her manna for the road."

Her companions desired very much to be present when she went home; butthis was not permitted. One morning in June, she said, at early dawn,"Mother, the day breaks; I think Jesus is coming for me now; let mego." But seeing no change in her appearance, her mother lay down again,and, when next she woke, found that Jesus had come, and taken her to bewith him in his home above. What was that vision of the glory ofImmanuel that prompted the cry, "Mother, the day breaks!" from one whonever remembered to have seen the light? She became blind in infancy. Asmile remained on her pale face; and well might the sight of Him whosaid, "If I go to prepare a place for you, I will come again andreceive you unto myself," leave such a memento of the bliss.

Little Hannah, the youngest member of the school, was suddenly calledhome the following September, when only eleven years of age. When shefirst came to Christ, her teacher was awakened one morning by herasking at the bedside, "Is it wrong to wish to die?" "But why do youwant to die?" "That I may go and stay with Jesus, and never sin again."This desire never left her. Once she said, with tears, "It seems as ifI cannot wait so long to go to my Saviour;" and at another time, "Ifear that I have sinned in not being willing to wait till Jesus callsme." Before leaving for vacation, each pupil put up her own things in abundle, to be laid away till her return. As Hannah was at work on hers,she said to a girl near her, "Perhaps you will open this. I do notthink that I ever shall. When you come together in the autumn, I trustthat I shall be in the Saviour's school above." So strong was thedesire awakened in her by Him who intended soon to gratify it.

While the cholera raged around her in August, she frequently said,"This may be my time to go to my dear Saviour;" and repeated it to hermother on the last morning of her life, but went out as usual to herwork in the vineyard. About noon she became unwell, and said to acompanion, "I am sick; perhaps I shall die soon." "Are you willing?""O, yes, I am not afraid to go to Jesus." The disease made rapidprogress, and again she said, "I am very sick; I shall die soon: shallwe not pray together?" Her young friend led in prayer, and then calledon her to follow; but her time for prayer was almost finished. Shecould just say, "Bless my dear sister; take me gently through the darkriver;" when she sunk exhausted, and was carried to the house. A motherbent over an only daughter, and three loving brothers over an onlysister; but they could not keep her back from Jesus. She sent for hercompanions, and they hastened to her bedside. She called for herTestament; but her eyesight was failing her, and she returned it,saying, "I can never use it more; but read it more prayerfully, andlove the Saviour more than I have done." She lingered through thenight, and rose with the dawn to her long-desired rest in the presenceof her Redeemer.

It Is remarkable that three timid girls should have been chosen to leadthe advance of a great multitude of Nestorians through the dark valleyinto the light beyond. No member of the Boy's Seminary died till threeyears afterwards; and only two others of this before 1858—a period ofeleven years; but Infinite Wisdom chose, through such weak and timorousones, to glorify the power of Christ to bear his people through thelast conflict into everlasting rest.

CHAPTER XIII

SUBSEQUENT REVIVALS

DEACON JOHN STUDYING BACKSLIDING IN 1849—WORK IN VILLAGE OFSEIR—WIVES OF SIYAD AND YONAN—KHANUMJAN—WOMEN AT THE SEMINARY—GEOGTAPA—DEGALA—A PENITENT—SIN OF ANGER—REVIVAL IN 1856—MISS FISKEENCOURAGED—STILLNESS AND DEEP FEELING—UNABLE TO SING—CONVERSION OFMISSIONARY CHILDREN—VISIT OF ENGLISH AMBASSADOR—REVIVAL OF1857—LETTER OF SANUM

The first indication of a work of grace in 1849 was seen in the unusualseriousness of Deacon John. He had been reading Pike's Guide to YoungDisciples, and the chapter on backsliding moved him deeply. For a longtime, he went mourning his departure from God. One day he was readingaloud in the Seminary, when a missionary came in, and wondering to seehim there, asked what he was doing. He replied, "I am studyingbacksliding; and O, sir, I love it very much;" meaning to say that heloved to study the way back to the enjoyment of God. This state of mindwas followed by earnest effort for the salvation of others, and thehopefully pious first passed through a season of deep heart-searchingand renewed consecration to God. Under an awful sense of the violationof covenant vows, for many days some of them did nothing but weep andpray. "How unfaithful have I been to my Saviour and to immortal souls!"was the cry on all sides. One whose Bible was found blotted with tears,had been converted in 1846, and her grief was on account of herunfaithfulness as a follower of Christ. Having thus wept bitterlyherself, she was well fitted to lead others to the God of all comfort.Her labors were unwearied, both in and out of school. Indeed, themission was now so reduced in numbers, that much of the work in thisrevival was performed by the Nestorians, and they proved themselvesvery efficient. Naturally ardent, they preached Christ and himcrucified with a zeal and faithfulness rarely witnessed in our ownland; but their ardor needed careful guiding, for some were, at onetime, entirely prostrated by excessive labor.

The pupils of the Seminary, during a short vacation, seemed like angelsof mercy to their families and friends. In Geog Tapa, their meetingsfor women every evening had an attendance varying from thirty to onehundred. Many of these were glad to learn the way of salvation, evenfrom children. Besides this, the older pupils, under the guidance of anexperienced native helper, spent much time in personal conversation andprayer with their own sex, as did the members of the other Seminarywith the men.

In the village of Seir, the work was very general. In addition to thelabors of the pious students in the Male Seminary there, Sanum andMoressa labored from house to house among the women. But hear their ownaccount of what they did, in a letter to Miss Lovell's school atConstantinople;—

"What shall we tell you, beloved, of the great love God has shown toour school and people? For two months we have had such delightful daysas we never saw in our lives before. The work of the Lord has alsocommenced in the villages, and in many there is great inquiry for theway of life. The servants of God are so full of zealous love, that theypreach till their strength and voice give way. But again they go on topreach, for the harvest is great, and the laborers few. How should we,with burning hearts, beg the Lord of the harvest to send forthlaborers! Can we bear, dear sisters, to see the deadly wings of Satan'skingdom spread out and destroy those bought by the precious blood ofChrist? Ought we not rather to wrestle like Jacob till we see theloving wings of the kingdom of the Saviour spread out, and impart lifeto wounded souls on every side? We hope that your waiting eyes may seegreater wonders among your own people than we do here.

"Now we will tell you about the little village of Seir, which containsnineteen houses. God has visited every house; and because the womenwere much awakened, and had no teacher, the missionaries sent two of usthere, not because we were fit for such a work,—for we are deficientin Godly knowledge, and every qualification,—but because God sometimeschooses the ignorant and weak to do him service. And what shall we tellyou of the wonders God showed us among those poor women? There was notime in which they did not cry, with tears, 'What shall we do?' 'Woeunto us!' 'We are lost!' When we asked them to pray in meetings, theyprayed as if taught of God. We wondered at them very much. In onehouse, we found a woman beating her head with both hands, crying, 'O mysins! They are so great! There is no pardon!' We tried to reason withher; but if we took her hands from her head, she beat her breast. Shesaid, 'You told me, when you prayed with me the other day, to go toChrist; but he will not receive me, I am such a sinner.' Withdifficulty we quieted her, and told of the great mercy of the Son ofDavid. We prayed with each woman of the village alone, and they withus, fervently and in tears.

"In one instance, we heard an old man praying earnestly in the stable,and his wife in the house. We waited till they had finished, before wewent in, and there we found an old man, perhaps ninety years old, andhis wife, also very aged. We spoke with them of the lowly Redeemer, andhow he was ready to dwell with them, poor as they were. The tearsrolled down their wrinkled faces, and made our own hearts burn withinus. The old man prayed with us as if Christ stood right before him, andwe prayed with them both.

"There were meetings several times a day, and when they closed, thevoice of prayer might be heard on all sides, in the houses and stables.Every family now has morning and evening worship."

In this revival, the native helpers were very much interested for thesalvation of their unconverted wives. The families of Siyad and Yonanlive in Geog Tapa, and their first visits home were blessed to theconviction of their companions, who soon came to the school, begging tobe allowed to stay and learn the way of life. Of course, they were notrefused. The wife of Siyad had been a frequent visitor there, but suchan opposer of religion, that her coming was always dreaded; but now howchanged! Day by day her convictions deepened, till they wereoverwhelming. Tears were her meat, and prayer her employment, day andnight, till, as she said, "The Saviour found her," and she was at rest.Three children and a daughter-in-law joined her in believing, and itwas delightful to see the family, not long after, each in his or herturn, calling on the name of the Lord in one of the rooms of theSeminary.

Yonan, the junior teacher of the school, had been married by force twoyears before, by his wicked father; that, too, when his heart was fixedon another, every way fitted to be his companion. It was a severetrial; but grace triumphed, and his great desire, seemed to be theconversion of the wife thus forced upon him. At midnight, he was oftenheard interceding for her, and, in the early part of the revival, theanswer came. Miss Fiske will never forget the time when, in anadjoining room, she heard her for the first time praying with herhusband. It gave her a new insight into the meaning of that scripture,"They believed not for joy." The new convert was very active among thewomen in her village; and when her father-in-law forbade social prayerin his house, she took her little company at sunset behind the villagechurch, where even the bleak winds of February did not chill theirdevotions.

Khanumjan, the aged mother of John, though past threescore and ten,entered into the work with a zeal that might put to shame many youngerwomen in our own land. She toiled to bring the more aged women right tothe cross, taking them one by one into her own closet, that then andthere they might accept the Saviour. Though herself unable to read, shedid much for the preachers who went out to the villages, providing foodfor them on their return, and exhorting them to courage andfaithfulness. No wonder she said to a visitor, "Three years ago, I sawChrist in heaven, and I have seen him there ever since; but now he sitsby my side all day long." When she died, she said, over and over again,"I am going after Jesus."

In this revival, the encouragement to labor for woman was greater thanever before. After the middle of January, the Seminary was almostconstantly thronged with inquirers. Day and night, it was consecratedby the prayers and tears of women seeking their Saviour. On Friday, andon the Sabbath, many from the neighboring villages spent the time therebetween services. The room was filled with them; and even while theyate, they must have some one speaking to them of Jesus. Those who didso, often spoke with such tenderness as showed that Christ himself wasvery near. Sometimes the women could not eat any thing but the bread oflife. At times, the anguish of some for sin was so overpowering, thatthe question, "Can a woman forget her sucking child?" might almost havebeen answered in the affirmative. In some instances, the scenes thattook place were too much for frail nature to bear, and the laborerswere ready to ask to be clothed upon with immortality while the Lordpassed by. Those who spent the night in the Seminary slept in the largeroom on the lower floor, between the central door and that on the left,in the engraving; and occasionally the sound of their weeping andpraying banished sleep from the rooms above them. Yet such hinderanceto rest brought a refreshment all its own.

In Geog Tapa, the village ruler was found sitting at the feet of Jesus,and going with the preachers from place to place, to give greaterweight to their words; and twenty-five young men, though they could notread, yet did what they could with untiring zeal.

There was an interesting work in Degala, so noted for vice that it wascalled the Sodom of the Nestorians. The first converted there was ayoung man employed in the Seminary. He passed through a severe mentalconflict before his proud heart yielded; but when it did, he became aliving sacrifice to God. One day he came to the teachers, saying, "Ihave a petition to make; will you receive it?" Supposing it to be somepecuniary matter, they replied, "Tell us what it is." He at once burstinto tears, and covering his face with his garment, said, "My villageis lost; my family is perishing, and their blood is on my neck; let mego to-night and beg forgiveness for my wicked example, and urge them toflee from the wrath to come." He obtained his request, and left,sobbing aloud. Next morning, he brought his wife and two other women tobe instructed. About a week after, Deacon Tamo found in the villageseveral inquirers, and one woman in agony on account of her sins. Shehad been notorious for wickedness, and so vile as hardly to find onewho would associate with her, though now one of the most lovelyChristians in any land. The next day, she came to the Seminary, and assoon as Miss Fiske sat down beside her, she threw herself into her lap,crying, "Do tell me what to do, or where to go, to get rid of my sins."She was pointed to the Lamb of God, and one moment her feet seemed torest on the Rock of Ages, and the next a fresh wave of conviction swepther into the raging sea. So she vibrated between life and death. Shewas asked to pray. In all her life she had not probably heard tenprayers; but her strong crying and tears showed that the Holy Spiritwas her teacher, and the helper of her infirmities. She had learned topray where her Saviour found a cradle—in the manger—cast out andderided by her friends.

She was first awakened in the Seminary; for one day, as soon as sheentered the door, a pupil, then under deep conviction herself, and towhom she was an entire stranger, seized her hand, saying, "My sister,my sister, what are you doing? We are all lost. We must repent, orperish." These words she could not forget, and from that hour soughtuntil she found her Saviour, and then bore ill treatment with suchmeekness as won others also to Christ.

The desire of the converts for instruction was most affecting. One ofthem wept bitterly when asked if she was willing to forsake every sin,saying, "What shall I do? I have one sin so strong that I fear I cannotleave it off." "What is it?" "I cannot live without these words of God.My husband will not let me go to hear them, and anger sometimes risesin my heart at this. Tell me what to do with this sin."

An account of the revival in 1850 will be given in the chapter on theprayerfulness of the Nestorians. After this were instances ofconversion each year, but not so marked, or so general, as in 1849. Sowe pass over the intervening time to dwell a moment on the revival of1856. That year, the pupils were very studious, and kind in theirfeelings towards each other and their teachers; but the winter wasnearly over before any additions were made to the now diminished numberof believers. The teachers mourned; still the heavens were brass, andthe earth iron. Christians were lukewarm, and none seemed to have powerwith God.

Miss Fiske returned from the English prayer meeting Sabbath evening,February 18th, in that desponding state that sometimes follows intenseand protracted desire, when its object is not attained. At such times,the sensibilities seem paralyzed, and emotion dies of sheer exhaustion.The pupils had retired; so also had Miss Rice; and she was left alone.Her thoughts brooded over the state of her charge, but she had nostrength to rise and carry those precious souls to Christ. She couldnot sleep, and yet so shrunk from the duties of the morrow, that shelonged for a lengthening out of the night, rather than the approach ofdawn. Eleven o'clock struck, and there was a knock at the door. Couldshe open it? Must she see another face that night? She did open it, andthere stood one of her pupils, not so without feeling as her faintingheart had imagined. Struck by the languor of her teacher's looks, sheinquired tenderly, "Are you very tired?" "No, not very; why do youask?" "I cannot sleep; our school has been resting on me all day, and Ithought perhaps you would help me to pray." The spell was broken; thedry fountain of feeling gushed out afresh, and, with a full heart, shesaid, "Come in, thou blessed of the Lord." As an angel from heaven,that dear pupil strengthened her teacher that night, and together theycarried the whole household to Jesus. When at length she retired, allwas sweetly left with Christ, and he whispered peace. She could sleepnow, and when morning came there was still peace. "Could ye not watchwith me one hour?" was the word spoken to her as she arose; and hardlyhad she repeated it at morning prayers, before three, in differentparts of the room, were weeping. She said little, for she felt it saferto go and tell Jesus their wants and their unworthiness. All day, thefeeling in the school was subdued and tender. No one asked, "What shallI do to be saved?" but there was quiet at the table, and quiet in therooms. The work was done willingly and well, but in silence, and thevoice of prayer in the closets was gentle. Tuesday passed in almostperfect stillness. No one said even, "Pray for me." Towards evening,Miss Fiske said, "If there is one who wants first of all to attend toher eternal interests, I would like to see her at half past eighto'clock." At that hour, her door opened, and one entered alone; thenanother and another, each alone, till the room was full. She closed thedoor, but still they came. What were her feelings when she looked roundon twenty-three, sitting with their heads bowed down in silence? Shesaid little, for she felt that they wanted to hear God, rather thanman, and the parable of the prodigal son that evening seemed to comefresh from the lips of Jesus.

Next day, each lesson was recited in its season, and recited well; buttears blurred many a page, and at recess not a few went to be alonewith God. At eleven o'clock, Mr. Perkins came in as usual to sing withthem, "Bartimeus" was the first hymn. All began it; but some voicesfaltered on the first stanza, more on the second, and soon the leader'svoice was heard alone. He took up the Bible lying on the desk, andsaying, "Perhaps some wanderer would like now to arise and go to herheavenly Father," he too read the portion of the night before, and ledin prayer. The teachers had to lengthen the intermission at noon,because they could not bear to summon the pupils so early from theirclosets.

The mission met that afternoon in the Seminary. Mr. Stoddard came downfrom Seir covered with snow, saying, in his pleasant way, as he openedthe door, "We have snowed down this time;" but when he learned thestate of things, he said, very tenderly, "You must have thought myspeech untimely; I did not know God was so near; but my heart is withyou, and I hope we both shall have a large blessing." That meeting wasalmost all prayer, and the weeks that followed it witnessed a worksilent but deep. It was characterized by humble contrition, and muchsimple dependence on Christ. Most of those twenty-three, before theclose of the term, were hoping in his mercy.

Three missionary children were among the converts in this revival, andtheir conversion did much good to the Nestorians; for, though they hadfelt their own need of regeneration, they were in doubt about thechildren of pious parents; but when they saw the children ofmissionaries weep over sin, and come as lost sinners to the Saviour,they understood as never before that the entrance into the kingdom wasthe same for all.

At this time, the English ambassador passed through Oroomiah; andthough, when he and his suite visited the Seminary, there was someapprehension felt as to the effect it might have on the religiousinterests of the pupils, they not only did themselves credit, in theexamination he made of the school, but returned from the interview withtheir relish for spiritual things undiminished. Indeed, the event,which ordinarily would have been more than a nine days' wonder, causedscarce a ripple on the deep current of spiritual emotion.

The Seminary was again blessed in 1857, and the year following MissFiske returned from Seir after the funeral of Harriet Stoddard towelcome several who had entered the fold of the good Shepherd duringher absence.

The labors of Miss Rice, who had charge of the school (while she wasaway,) have also been blessed in each of the four succeeding years.During that time, eighteen of the pupils have been received to thecommunion. The revival in the winter of 1861-62 was, however, moreinteresting and extensive.

At one meeting in the Male Seminary, the young men burst into tearswhile singing the hymn, "Alas, and did my Saviour bleed?" and soonafter, in the Saturday evening meeting, Miss Rice's whole school werebowed in earnest prayer, and did not move for some time when requestedby her to retire for private devotion. On this occasion, Mr. Cobbwrites, "It was my privilege to speak a word to them, and I can trulysay that I never saw such a scene before, as, with heads bowed down ontheir desks, unable wholly to repress their sobs, they listened, andagain engaged in prayer." Even then, it was only after repeatedrequests that they went to their own rooms, where many continued theirsupplications far into the night.

The interesting scenes of these awakenings are thus gratefully recalledby Sanum, a convert of the first revival, in a letter dated Salmas,June 6th, 1859:—

Beloved Teacher, Miss Fiske: I received your priceless letter with manytears of joy, and when I read your loving, motherly counsels, my heartwas full; it was drawn to you with inexpressible love; and when youreminded me of those blessed revivals, my eyes were darkened withfloods of tears, so that, for a time, I could not read. How can I everforget the first night that you met me, after the Lord had touched myheart, in that blessed room? or how many times you took me by the hand,and led me to the throne of grace? Often I was in the dark, and theLord, through you, was pleased to give me rest. Can I ever forget, whenthe hand of the Lord rested on me in the death of my dear children,[1]how many times you came as an angel of peace to wipe away my tears?Shall I ever forget the Lord's coming among us by the still rain of theHoly Spirit? or those meetings of the sisters for prayer? or thosetearful pleadings in the closets? Can I ever forget the ferventsupplications and preaching of blessed Mr. Stocking, and how he beggedus to flee from the wrath to come? If I forget these, let my right handforget her cunning, and my tongue cleave to the roof of my mouth.[Footnote 1: Page 185]

It is a year, my beloved, since I have been able to go to Oroomiah. Ihave sorrowed greatly to be cut off so long from the supper of ourLord, and them that meet around his table. Perhaps it is because I amnot worthy of the blessing. The Lord mercifully grant that I be not cutoff from the heavenly supper of the Lamb.

Our work here is much as before. I grieve to say that there are fewwith whom I can pray, and in the few cases where I can do so, it mustbe done as by stealth. But there are those with whom I can talk. Hoimerand I have a meeting for the women every Sabbath, and on other days.Every Tuesday, Hoimer, Raheel, and I have a little meeting together,and it is very pleasant, but will be more so when the Lord shallincrease our number. O that we longing ones might see that day, and ourtroubled hearts rejoice!

During the nineteen years since the Seminary was established, it hasenjoyed, in all, twelve revivals; and though it is not desirable tocount up the results of human labors, it is due to the praise of divinegrace to record, that out of those who have been connected with it, asmany as two thirds have, in the judgment of charity, been created anewin Christ Jesus.

CHAPTER XIV.

DARK DAYS.

SEMINARY BROKEN UP IN 1844.—DEACON ISAAC.—PERSECUTION BY MARSHIMON.—FUNERAL OF DAUGHTER OF PRIEST ESHCO.—DEACONGUWERGIS.—ATTEMPT AT ABDUCTION OF PUPIL.—PERIL OF SCHOOL.—MRS.HARRIET STODDAR.—YAHYA KHAN.—ANARCHY.—LETTER FROM BABILO.

The Nestorian mission has encountered less opposition than othermissions in Western Asia. Yet here, also, they who would live godly inChrist Jesus have suffered persecution. On June 19th, 1844, thebrothers of Mar Shimon issued this order: "Be it known to you all, yereaders at Seir, that if ye do not come to us tomorrow, we willexcommunicate you from our most holy church; your finger nails shall betorn out; we will hunt you from village to village, and kill you if wecan." Miss Fiske was spending the summer there with her pupils, and itwas not deemed best to provoke further trouble by retaining them. Whentold of this, they all wept aloud. Nor did they weep alone. Theirteacher, and the family of Mr. Stocking, in which they lived, could notrestrain their tears. It seemed as if the girls would never tearthemselves away from their teacher; and when at length they departed,again and again the lamentation arose, "We shall never hear the word ofGod again." Miss Fiske laid them at the feet of Jesus, trusting that hewould bring them back to her, and others with them. A German Jew, whowas present, said in his broken English, "I have seen much bad tomissionaries in other countries, but nothing bad like this, to takelittle children from words of Jesus Christ."

Even Deacon Isaac, a brother of Mar Shimon, who was prominent in theact, was ashamed of it. On a visit to the school, eight yearsafterwards, he asked leave to speak to the pupils, and said, "My youngfriends, I want you to do all you can to help your teachers, for I oncetroubled Miss Fiske, and it has made my life bitter ever since." Herethe good man broke down, and there was not a dry eye among his hearers;while he added, "I have vowed before God that I will do all that I canto help her as long as I live." And all who know him can testify thathe has kept his word, ever since his conversion in 1849. When he firstbegan to be thoughtful, he heard that one of the pupils was in thehabit of praying for him. He sent for her, and insisted on her prayingwith him; and though he was the most intelligent of the Nestorians, andpossessed of rare force of character, and Sarah was more noted fordevotion, than for her mental powers, yet he learned from her in a mostchildlike spirit; and that scripture which says, "A little child shalllead them," found in this case a beautiful illustration.

He has been occasionally employed in the school, and always proved avery useful and acceptable teacher. When he bade Miss Fiske good-bye,in 1858, he said, "You may rest assured that I will do all I can forthe women till you come back;" and the next Sabbath found him teachinga class of adult females. In our favored land, the grace of God hasmade it nothing strange for the governor of a state to be a teacher inthe Sabbath school; but one who has not lived in Persia can form noidea of what it is for a brother of Mar Shimon to teach a class ofwomen. He has great skill in bringing out the meaning of Scripture, andis every where exceedingly acceptable as a Bible teacher. Along withunfeigned piety, he has more real refinement than any of hiscountrymen, and few Nestorians can show kindness with such truedelicacy of feeling.

The health of Miss Fiske was so impaired in the spring of 1848, thatshe reluctantly yielded to the advice of the mission, and went with Mr.Stocking to Erzroom, to meet Mr. Cochran and family, then on their wayto Persia. When they returned, they found Mr. Stoddard's health soseriously affected by long-continued over-exertion, that he onlyawaited their arrival to leave for Trebizond. Little did they dreamthat it was Mrs. Stoddard's last farewell to the scene of her labors.

Nor was this all. The patriarch Mar Shimon, who had long worn the guiseof friendship, now threw off the mask. He broke up schools in small anddistant villages, and secured the beating of a man by the governor onthe charge of apostasy. The Female Seminary was honored with hisspecial anathema. "Has Miss Fiske taught you this?" was his frequentdemand of those who fell into his hands, followed by such reviling asonly an Oriental could pour forth.

On the morning of July 28th, the infant daughter of Priest Eshoo, namedSarah, after her sainted sister, lay on her death bed; and to punishher father for his preaching, Mar Shimon forbade her burial in theNestorian graveyard. He collected a mob ready to do his bidding as soonas she should die; but she lingered on, and so disappointed him forthat day. Next day she died, and at once he anathematized all whoshould assist in her burial. A pious carpenter, however, forced his waythrough the mob, and made her coffin. He remained steadfast throughoutthe storm, replying to every dissuasion of his friends, "I must goforward, even to the shedding of my blood."

The missionaries appealed to a former governor, who owned that part ofthe city, for leave to bury in the cemetery used by the Nestorians fromtime immemorial; but the patriarch paid no attention to his messages,and the child remained unburied. Miss Fiske wrote, "As we look out onthis troubled sea, and sympathize with these afflicted parents, we loveto look up and think of the dear child as sweetly resting on the bosomof the Saviour. May the Sabbath bring us a foretaste of heavenly rest."But it found them still "where storms arise and ocean rolls." Thegovernor sent men to demand the digging of a grave, which the mob wouldnot allow. Meanwhile, the profligate Mar Gabriel craftily suggestedthat a promise from the priest not to preach any more, might end thetrouble. "Never," was the prompt reply. "Let my dead remain unburied,but I will not go back from the service of the Lord." This so enragedthe patriarch, that, for the sake of peace, the governor advised tobury the body in one of the villages. The sorrowing parents then lockedtheir house, and leaving their babe alone in its slumbers, went to thechapel. There they found comfort from a sermon on the text, "Throughmuch tribulation we must enter into the kingdom of God." About twentymen returned with them to the house. Then one bearing the little coffinwent before; the rest followed, singing the forty-sixth Psalm. EvenMoslems gazed with wonder, as they passed close by the door of thepatriarch, and went out of the city gate. The engraving (page 154)gives a very good representation of this gate. On the green hill-sideat Seir the little one was laid to rest, and the father, thanking thecompany for their kindness, hastened them back, to be in time for theafternoon service.

In the mean time, Mar Shimon sent far and near, forbidding allintercourse with the missionaries. At Geog Tapa, in the absence of theMalis, he ordered an old man, who formerly held that office, to summonthe people before him. Only a few vagrants obeyed, and these hecommanded to break up the schools, and prevent preaching in the church.So, that evening, when John commenced preaching, they proceeded toexecute their orders; but, afraid to face the determined people, theydeferred the attack till the hearers passed out; and then, like stanchold Puritans, hardly noticing them, the congregation wended their wayhomewards, singing psalms as they went.

[Illustration: SEIR GATE, OROOMIAH]

The patriarch now excommunicated Mar Yohanan, and made common causewith the French Lazarists. He even wrote a fraternal epistle to thepope, ready for any thing, if he could only crush the mission. Hisattendants marched about the mission premises with loud threats; piousNestorians were knocked down in the streets; while his brother Isaacwent to a distant village, to show that he had no sympathy with suchiniquity.

Soon after, the carpenter who made the coffin was severely beaten byhis own father for attending a prayer meeting. As the blows fell thickand fast, he cried, "Must this come from my own father?" But heremained firm, and next day went to the chapel pale and weak, butfilled with holy joy.

Deacon Guwergis, prevented from going to the mountains,—for the Koordssided with Mar Shimon,—fearlessly encountered the revilings of thepatriarch in his own house, and told him that he hoped to continuepreaching till he died. His countenance must have shone like Stephen's,for his persecutor said to one of the attendants, "See how his faceglistens. If he is so bold here, what will he be in the mountains?"Well might a missionary write, "What a blessing are such men! The sightof them is worth ten thousand times the sacrifices made by us all."

Though this was vacation, fifteen of the pupils remained in theSeminary for protection during the storm; yet even there they were notwholly safe. On the 25th of August, a messenger came in haste for oneof them, saying that her dying brother wished to see her immediately.As the man was her relative, the girl was ready to go at once; butprovidentially Miss Fiske learned that the brother was well, and themessenger had been seen last with Mar Shimon. So he left, chagrined andenraged at his failure. The patriarch had told him to be sure and hidehis purpose from that Satan, Miss Fiske, and in case of failure, totake the girl by force. But the teacher had had some experience inguarding her fold, and both she and her pupil were thankful for thedeliverance. Next day, Mar Shimon forbade preaching in Geog Tapa; butif the church was closed, the house-tops remained open. The same day,the school in Vizierawa was repeatedly dispersed, but each timereassembled by the teacher.

The 28th of this month was such a day as the mission had never seenbefore. In the forenoon, the teacher from Charbash fled wounded fromthe servants of Mar Shimon to the mission premises. Scarcely had heentered, when his brother came in, having escaped from similarviolence. The Moslem owner of the village had to put a stop to thetearing down of their house.

Miss Fiske and Miss Rice had just sat down to dinner with the school,when the cry, "A man is killed!" was followed by a rush from all partsof the yard. A mob at the gate was trying to break in and seize thenative helpers. Mar Yohanan was wounded, and all was confusion. Theteachers exhorted their little flock not to count their lives dear tothem, for Jesus' sake. Happily, they were not called to such a test ofdiscipleship; but the sympathies of the Moslems were plainly with MarShimon, and no one knew what a day might bring forth. That tried friendof the mission, E.W. Stevens, Esq., English consul at Tabreez, fearedlest the missionaries should fall by the hand of violence. Miss Fiskewrites, "Our native friends will doubtless suffer much, and we rejoiceto share with them. We hope that fears on our account will not berealized. Still there is danger; and we try to be ready for life ordeath, as our Father sees best. Though in a land of violence, we arenot unhappy; we trust in God, and hope this vine is being pruned thatit may bring forth more fruit. We would have all the gracious designsof God fulfilled, even though we should be cast down."

The same day came tidings of the death of Mrs. Stoddard, at Trebizond,and Miss Fiske wrote that night an account of it to her former teacher,at South Hadley, adding, "Precious sister: she died far away; but myFather knows why I might not stand by that dying bed, and I wouldsubmit, though my heart bleeds. Our homes are sad to-night, and thereis many a weeping eye among those for whom she toiled so faithfully.From my first acquaintance with her, she has been to me all that mortalcould be. Her heart was tenderly alive to the spiritual interests ofthe dear Nestorians; and to them she devoted all her powers. It was shewho first taught their daughters to sing the songs of Zion. Few,probably, have accomplished so much in so short a life. Her family, themission, the Seminary, and all about us, shared in her untiring labors.As truly as of dear Mrs. Grant may it be said of her, 'She hath donewhat she could.'

"Like Mrs. Grant, she was the youngest member of the mission at thetime of her death. When she left her native land, some almost regrettedthat so frail a flower should go forth to encounter the hardships ofmissionary life; but she did much, and did it well. The Seminary inSeir still bears the impress she stamped upon it. Her memory is notonly fragrant today among the Nestorians, but it draws them nearer toChrist, and renders them more efficient in his service."

Mar Shimon now made common cause with the Persian nobility. The Englishand Russian ambassadors had procured the appointment of Dawood Khan asgovernor of the Christians in Oroomiah, in order to protect them fromillegal oppression. The nobility of course opposed this; and MarShimon, by promising his aid in the removal of the protector of his ownpeople, secured their cooperation in his wickedness. The converts werenow insulted at every turn. They could hardly appear in the street, andthe authorities afforded no redress. The missionaries had no earthlyfriend nearer than Mr. Stevens at Tabreez, who did all he could forthem; and the pious natives felt shut up to God as their only refuge.

Yahya Khan, the governor of the province, now wrote urging on MarShimon, and ordered his agent in Oroomiah to aid him to the utmost ofhis power. As Yahya Khan was brother-in-law to the king, he was able todo the mission much harm at the court; and the patriarch, encouraged bysuch a coadjutor, set himself with renewed zeal to destroy it; but inSeptember, the prince royal summoned him to Tabreez, and the nobilityhardly daring to resist the order, he was reluctantly preparing tocomply, when news came of the death of the shah, and all was confusion.The missionaries had been praying for help against their dreaded enemy,Yahya Khan, and lo! his power to harm them perished with his master.

The night after the news reached Oroomiah, anarchy reigned, and allkinds of crime abounded. Five men were killed near the missionpremises, and the firing of guns was heard all night long; but thoughoutside were robberies and murders, within that enclosure all waspeace. Though its inmates knew that the fanatical population wouldgladly stone them, yet they felt it a privilege to labor on under thecare of the Keeper of Israel.

In Persia, no king, no government; so besides this anarchy in the city,the Koords came down and plundered many villages, burning the housesand driving the people for shelter to Oroomiah. These strokes fell mostheavily on the Moslems, many of whom were robbers themselves. The fearof an attack on Seir was at one time so great, that the ladies weresent off, and the gentlemen remained alone to guard the missionpremises; but both in Seir and the city the houses of the missionarieswere thronged by multitudes seeking relief, and each approachingfootstep announced some new tale of woe.

Mar Shimon, after the death of the king, prudently retired into Turkey,and his servants were put under bonds to keep the peace. The Koords,however, drove him back, later in the season, but stripped of his powerto persecute. It may sound like the close of a tale of fiction to add,that the next time Miss Fiske met the patriarch was in Gawar, August,1851, when he rode up to the tents of the missionaries to inquire aftertheir health, before he went to his own. He staid an hour and a half,appearing more free and social than ever before; and when they returnedhis visit, he came out of his tent to meet them, and treated them withunusual respect, saying, in the course of the interview, "I fear thatMiss Fiske is not happy here: she does not look well." On being assuredthat she was both well and happy, he said to his attendants, "This ladyis happy only as she has a number of Nestorian girls around her, eatingcare[1] for them, teaching and doing them good." So, when our waysplease the Lord, he maketh even our enemies to be at peace with us.[Footnote: This is the Nestorian idiom. We say, "taking care of them."]

Babilo, the carpenter, who made the coffin for the child of PriestEshoo, was taught to read by the younger girls in the Seminary afterschool hours, and thus writes to Miss Fiske, November 20th, 1859:—

"I remember how, thirteen years ago, in that trouble with Mar Shimon,when my father beat me for attending meeting, and men despitefully usedme, dear Mr. Stocking and you comforted me in the great room. I shallnever forget your love. Give my love to your dear mother, who so lovedus that she willingly gave you to the Lord, as Hannah did Samuel.

"If you inquire about my work in the city Sabbath school,—I teach aclass of ten women; three of them, I trust, are Christians. When I readyour letter to them they greatly rejoiced. I reminded them of themeetings you used to have for them in your room, and their eyes filledwith tears. In the afternoon I went to Charbash, and read your letterto the eighteen women in my class there. They, too, were very glad.Five of them, I trust, are Christians. We are now studying SecondTimothy. After the lesson, I question them on Old Testament history;and then I teach the women and their children to sing."

CHAPTER XV.

TRIALS.

EVIL INFLUENCE OF HOMES.—OPPOSITION IN DEGALA.—ASKER KHAN.—POISONINGOF SANUM'S CHILDREN.—REDRESS REFUSED.—INQUISITOR IN SCHOOL.—TROUBLESAT KHOSRAWA.—LETTERS FROM HOIMAR.

But, aside from open persecution, there is a constant danger arisingfrom the people themselves. The teacher in a Christian land can neverfully understand the feelings of the missionary teacher. The one sendsforth his pupils to meet Christian parents, brothers and sisters, who,with more than a teacher's love, lead the young convert by stillwaters, and establish him in holy feeling; but the flock of the othergoes out often into families where every soul would gladly break thebruised reed and quench the smoking flax. He can sympathize with Paulin his anxiety in behalf of those for whom he had labored in the gospel.

Sometimes the pupils of the Seminary so dreaded the scenes of home, invacation, that they preferred to remain in the school.

In April, 1849, Miss Fiske visited the village of Degala. As it was aholiday, most of the women had gone out for amusem*nt; but a littlecompany of twelve praying ones gathered around her, and listened intears while she spoke of Jesus and his love. Their fervent prayers forneighbors and friends made her feel that a blessing was yet in storefor Degala. These women suffered all sorts of insult for theirattachment to the truth; they were often beaten and driven from theirhomes by their husbands. While the pupils of the Seminary were here,some of their own sex did all they could to annoy them. But read anaccount of their trials from the pen of Sanum, of Gawar. She writes toa friend in this country,—

"I had bitter times this vacation, for our neighbors are all veryhard-hearted, not listening at all to the words of God. When I openedmy Testament to read to them, they would shut it, and begin to quarrelabout the forms of religion. I entreat you to pray for my village, thatI, so unworthy, may see its salvation.

"One day, Miss Fiske went to the village of Degala, where is a band ofwomen who greatly love the Lord. They gathered about her, and she had avery pleasant time. All these were inquiring what they should do to besaved. She could not stay long with them; but they were so humble thatthey asked to have some of the girls sent to them. So four of us,though so weak, ventured to go in the name of Christ. We found thesesisters in great distress, being reviled and beaten by wicked men, forJesus' sake.

"We were speaking in an upper room there on a feast day, and the womenwith us were weeping very much, while others, afraid to come in, seatedthemselves on the terrace by the window. Suddenly a wicked man camewith a rod, and drove all those away who were without. Poor souls! howmy heart burned for them! One, who had not been used to come tomeeting, came that day for sport. She wore many ornaments, but as soonas she heard the words of God, her tears began to flow. After meeting,she arose up quickly, and threw aside her ornaments, and followed uswherever we went. We were having a meeting in another house, when aquarrelsome woman entered, having a large stick in her hand, and beganto beat her daughter and daughter-in-law, and she carried off herdaughter; but the other remained, though sorely bruised, saying, 'Iwill spill my blood, but will not leave the place of prayer.' The womenwho fear God wept much because this woman did so.

"We went to the sacrament, and there was a company of women whoseparated themselves from the others, and were weeping in one corner ofthe church. Some very bad women came to them, and said, 'Let us rise upand dance, because they are weeping.' Another, in anger, took thesacrament from the mouth of one of them, and gave it to her littlegranddaughter. There was much confusion in the village, and they seemedlike those who cried, 'Great is Diana of the Ephesians.' One said, 'Iwish neither Satan nor God, but only Mar Shimon.' Once, when we wereassembled with the women, and Moressa was speaking, a wicked man fireda pistol to frighten us. But the women encouraged us, saying, 'Go on,and speak louder, that he may hear.' And when he heard my sister speakof the wickedness of man's heart, he cried out, 'Those words must havebeen for me. She must have known that I was there.'"

It does not fall within the object of this volume to give any detailedaccount of the proceedings of Asker Khan, who for several years soughtto wear out the saints of the Most High, causing the native helpers tobe beaten, fined, and annoyed in many ways, and then arrogantly denyingall redress. Encouraged in his persecutions by the prime minister, hewas able to defy all interference. Indeed, during part of the time, theEnglish ambassador was constrained to leave the kingdom, and theRussian ambassador, though personally disposed to do all in his powerfor the mission, was yet officially unable to help.

At one time, he gave orders that no school should be opened without hissanction, and that all the teachers must report to him; and in case ofdisobedience, he threatened them with fines and imprisonment.

It may show in what estimation the influence of the Female Seminary washeld by enemies, when we find him issuing his command, "Allow no girlsto attend your school; schools are for boys alone;" and claiming creditfor great forbearance because he did not at once break up the Seminary.That which called forth such opposition from enemies was surely notinefficient. There must have been a power for good manifest even toMoslem opposers, that taught them where to strike so as mosteffectually to destroy.' But there was a Power above them that said,"Thus far, and no farther." "The bush burned with fire, yet it was notconsumed."

The evil wrought by Asker Khan was not confined to his own doings. Hishostility, in a position so commanding, emboldened every Shimei tocurse. In Ardishai, two or three unprincipled drunkards, with theirdissolute bishop (Mar Gabriel), saved themselves from Mohammedanrapacity by taking part against the converts. These last were madeexamples of, to deter others from attending preaching or sending theirchildren to the schools.' One poor widow, with four children,—a mostconsistent Christian,—was driven from her house by her father-in-law,because she allowed her oldest daughter to attend the village school.As many as thirty families, unable to endure persecution any longer,fled from the village; and Priest Abraham himself, after sufferingmuch, was compelled to leave, though his congregation was from onehundred and fifty to two hundred every Sabbath.

In Dizza Takka, on the evening of April 20th, 1856, Sanum, whograduated in 1850, had arsenic put into the supper which she carried toa neighbor's tandoor (native oven) to be warmed. Happily, Joseph, herhusband, was delayed beyond his usual hour, so that he was uninjured;and the quantity of arsenic was so large, that, by the prompt use ofremedies, the mother's life was saved, though her innocent childrensuffered severely, and, after lingering a few months, both of themdied. She rose from weeping over their graves to serve her Master morefaithfully than ever. But Asker Khan,—though the arsenic was found atthe bottom of the pot, though a portion of the contents, given to acat, speedily produced convulsions and death, and though a Jewesstestified that "the neighbor" had recently applied to her husband forarsenic, and no one else had access to the vessel where it wasfound,—instead of investigating the case, insulted Joseph and hisfriends, and caused his aged father to be beaten; at the same timetelling the people of Dizza Takka to shoot Joseph if he went to theirvillage again. Such conduct emboldened the enemies of the truth tocomplain against the more enlightened of their clergy who had renouncedmany sinful customs, as forsaking the religion of their fathers; and,with blasphemous threats, they were ordered to do the bidding of theiraccusers.

On the 1st of June, an order from the authorities at Tabreez to AskerKhan was presented to him by the missionaries, which, after a calmrecital of the facts in the case of poisoning, proceeded thus: "As theperson who did this act is a criminal, and, if unpunished, the affairmay lead to the destruction of life, it is necessary that you, high inrank, take the attitude of investigation, and having discovered thecriminal, that you punish him, with the knowledge of the Americans, andso act that no one, Christian or Moslem, shall dare to repeat such acrime." This order was obtained through the kind offices of the Russianambassador; but the criminals were only detained a few days, and notpressed at all to a confession. Asker Khan then proposed, as they hadnot confessed, that the missionaries should intercede for theirrelease. Of course, they refused. Then, saying "that if he had knownthat, beforehand, he would not have touched the matter, and that hecould defend himself at Tabreez," he dismissed the accused, and it wasin vain for the missionaries to prosecute the matter further.

Indeed, the opposition at this time was more serious than at anyprevious period, and for a time it seemed as though the seminaries, andespecially the Female Seminary, would be destroyed.

In the autumn, a commissioner, sent from Teheran to examine into theproceedings of the mission, made an inquisitorial visit, and went allthrough the building, peeping into the chambers, and making himself andsuite every where at home. Coming into the recitation room, where mostof the girls were engaged in study, he selected, a large, robust pupil,who could speak Turkish, and questioned her as follows:—

"Are you allowed to follow your own customs?"

"We follow all that are good, but not such foolish ones as you wouldnot wish us to follow."

"Do these ladies let you see your friends?"

"Certainly; we always see them when they come here, and we go homethree times a year, staying, at one time, three months."

"What do you do when at home?"

"We work in the fields, and do any thing that our friends do. Ourteachers tell us to help our friends all we can, and are displeased ifwe do not."

"Can you work, or have you become Ingleez?" (English.)

"Look at me; I am strong; I can carry very large loads."

"What do you do here?"

"We study, and learn all wisdom."

"Are you allowed to use your own books?"

"Certainly; the principal book of our religion they have printed forus, and we use it more than any other."

"But have you not left the books of your fathers?"

"The book I spoke of is our sacred book, like your Koran, and we useall others that agree with that."

"Do you fast?"

"One day at the beginning of the year, and other days afterwards."

"But have you not forsaken some of your church fasts?"

"None that are written in that book. I keep all those very carefully."

"What! twice in the week?"

"No; for that is not required in the book."

"But your people do."

"Yes; not being readers, they do many things that are not written inthe book."

"Would your teachers allow you to fast?"

"O, yes; but we don't want to fast more than our book requires."

"What are your prayers?"

"Those taught in the book."

Then followed questions about dress, employment, and such things, allof which she answered in the same manner. The teacher was very thankfulthat the Master had neither left to her the selection of the witness,nor her preparation for the examination. But the examiner expressedvery decided disapproval of female education, and held up theirprevious condition as their only proper one. The truth was, the Moslemswere angry that their rayahs were being elevated, and they werespecially indignant at the education of women.

So the opposition went on. Messrs Stoddard and Wright proceeded toTabreez, and secured orders for redress which, as usual, werecounteracted by secret orders to the contrary. The native helpers werenow beaten because they were in the employ of the mission: some werethrown into prison, and threatened with being sent to Teheran in irons.But when the Lord saw that the wrath of man had proceeded far enough,he restrained the remainder thereof. For one of the leading spirits inthis onset on the mission fell under the daggers of the Koords, and hisdeath at once called off attention from missionary operations to otherthings.

Again, in January, 1858, two pious residents at Khosrowa, in theprovince of Salmas, were shamefully oppressed; and when application wasmade for redress, Asker Khan not only refused to adjudicate the matter,but beat one of the complainants so severely that he was confined tohis bed for weeks. Still later, after urgent importunity fromNestorians and nominal Papists, two very able and excellent men,Deacons Joseph and Siyad, were sent to labor in that distant province.On one occasion they entered the village of Khosrowa to purchase fuel,and were quietly passing along the street, when a mob stoned them outof the village. Shortly after, Deacon Siyad was expelled from thedistrict so suddenly that he had to leave his wife, Merganeeta: she,too, was driven away alone; but Holmar, a pious woman residing there,went with her. The first night they spent in a field, and the next daythey sought refuge in an Armenian village; but, driven from thence, thepersecuted wife fled to Oroomiah. After long effort, an officer wassent from Tabreez to Salmas, and ample promises of full redress weregiven, ending, as usual, in nothing. A mob, headed by a French Lazaristand native bishop, rescued the offender, and the officer desisted fromfurther procedure.

The reader will be interested in the following extract, from a letterof Hoimar to Miss Fiske, in 1859:—

"I cannot tell you how glad I am to hear that your health is better. Othat quickly you might meet us, if the Lord will! Till death I cannever forget your love, nor your reminding your pupils to ask the Lordto support a poor, ignorant one like me. I do not believe your thoughtscan ever rest about your little company of Nestorians. If a motherleaves a nursing child, she cannot rest till she returns to it. If youare far from us in body, I know your spirit is with us. If Jonahmourned over the gourd for which he had not labored, how shall not youmourn after those for whom you have labored?

"If the breezes did not bring the cry of 'Salvation' over the ocean,our desolations would cry out. But thanks to Him who favors those thatleave their native land to labor among the ignorant. Yet what shallthis people do? The beast having great iron teeth still reigns here;but it may be the Lord will speedily destroy him with the breath of hismouth. I trust that you will ever remember in your prayers one who willremember you in her weakness till death."

Two years later brought the following, with its graphic delineation ofthe trials that such as choose the better part may meet with yet foryears to come:—

BELOVED MISS FISKE: Almost every day of this summer has been a bitterday. For my mother had become willing to give Raheel (Rachel, sister ofHoimar) to the Papists, and she had prevailed over my father to do thesame. And now I will tell you how Goliah fell upon the earth, and hethat had no weapons overcame; but it was from the power of God. Thearrangement had all been made by my parents, and the betrothal feastmade ready. Sanum and I were in Oroomiah, but Deacon Joseph was inSalmas, and we had also this comfort—my oldest brother stood firm,saying, "Fear not; till death I stand." Raheel also was firm, hopingfor help. With entreaties and tears, I asked Deacon Isaac to go toSalmas. He went, but Raheel knew it not. She was very sorrowful foronly an hour remained to the time fixed for putting the betrothal ringon her finger. The hope of her life seemed to hang on a hair. She wentto the vineyard, and prayed God to deliver her; then returned sorrowfulto her room. She hears them say, "They have come!" and locks her door.They ask her to open it, bat she opens it not. Just then, Deacon Josephgoes to the window, and, seeing that Doacon Isaac has come, says,"Open; be not afraid." Deacon Isaac sits down with the Papists who havecome to the betrothal. My father leaves it with him, and he says, "Verywell; I have only now come; I must have time to examine into thisbusiness. To-morrow I will give you an answer." He talks with myfather, saying, "How can you give your daughter to the Papists? Themissionaries are not willing, our people are not willing, I am notwilling; and more than all, the girl is not willing." My father atlength said, "She is your daughter, not mine; do as you please." ThenDeacon Isaac sent word to the Papists, "There is no possibility of yourcarrying this forward. I have questioned the girl, she is not willing;speak no more about it." The deacon then asked my father to let her goto the city to school again. At first he consented, but finally left itwith her mother, who did not let her go. The deacon left displeased.When I heard this, I arose and took Mar Yohanan's brother, and went toSalmas, thinking I might possibly bring Raheel. While yet a good wayfrom the village, like Canaan's spies, we sent for my oldest brother(who is, as we trust, a Christian). He, gave us good news, and said,"Raheel is all ready to go to school." As the Lord favored Eleazarabout Rebecca, so he favored us; and the next morning my sister andDeacon Joseph returned to Oroomiah, while I remained to meet the wrathof my mother. As soon as Raheel was gone, she left, and as yet we knownot where she is. Truly, great is the power of prayer. So God broughtto nought evil counsels, scattered fearful, dark clouds, and caused thelight of joy to rise upon us. But I am very sad about my mother,because she has turned away from the fear of God, and is fleeing fromlife. My father and husband still get intoxicated. I trust that youwill multiply your prayers for them; and ask your friends to do thesame, and to pray for me, and our village and country. Give my love toall your friends.

From your lover, HOIMAR.

We shall hear from Hoimar again, in connection with the communion.

CHAPTER XVI.

PRAYERFULNESS.

LANGUAGE OF PRAYER.—PRAYER ON HORSEBACK.—OLD MAN IN SUPERGAN.—MAROGEN.—-EARNESTNESS.—FAREWELL PRAYER MEETING IN 1858.—LETTER FROMPUPIL.—SPIRIT OF PRAYER IN 1846.—WOMAN WHO COULD NOT PRAY.—"CHRISTBECOME BEAUTIFUL."—CLOSET IN THE MANGER.—MONTHLYCONCERTS.—PRAYERFULNESS IN 1849 AND 1850.—SABBATH, JANUARY20TH.—INTEREST CONTINUED TILL CLOSE OF TERM.—FAMILYMEETINGS.—AUDIBLE PRAYER.—ANSWER TO MOTHERS' PRAYERS.—CONNECTION OFREVIVALS WITH PRAYER AT HOME.

The Nestorian converts have been noted for their spirit of prayer.

In 1846, the prayers of the hopefully pious in the Male Seminary werevery remarkable. Several rooms were appropriated to devotion, and thereone might hear the voice of supplication from morning till night. Manyspent several hours a day in this holy employment; and one needed onlyto listen to know that their prayers came from the depths of the soul.At one time, they beg that the dog may have a single crumb from thetable of his master; again, they are smiting on their breasts by theside of the publican. Now they are prodigals—hungry, naked, and farfrom their Father's house; and now they sink in the sea, crying, "Lord,save me; I perish!" or, as poor outcast lepers, they come to the greatPhysician for a cure. This one builds on the Rock of Ages, while thetorrents roar around. That one washes the feet of Jesus with his tears,and wipes them with the hair of his head; another, as a soldier of thecross, plants its blood-stained banner in the inner citadel of hisheart. Their ardent feelings found such appropriate expression in theirOriental metaphors, that one might learn from children to pray as henever prayed before.

On the reopening of the Seminary that spring, the first desire of thepupils was to enter their closets and commune with God.

Riding out one evening, Mr. Stoddard saw three persons before him onthe way to Seir. Their horses went from one side of the road to theother, at random; and their own heads were uncovered to the cold Marchwind. At first he took them for dervishes; but on coming nearer heheard the voice of prayer, and found they were Nestorians. The eyes ofall were reverently closed, and when one finished the other continuedtheir supplications. He turned aside, and left them undisturbed. Onanother occasion, when John and Moses were riding to Geog Tapa on thesame horse, they again engaged in devotion; but as the horse wasunruly, they each prayed in turn, while the other held the reins.

Sometimes the language of their prayers is very broken. Mr. Stoddardonce stood in the church in Supergan, twenty miles from Oroomiah, whileprayers were read in the ancient Syriac, and overheard an old man, veryignorant, praying back in the congregation by himself. He had, perhaps,never heard five prayers, in his whole life, in a language he couldunderstand; but reverently, and in a low tone, commingling the memoriesof old forms with the utterance of new desires, he was saying, "OurFather in heaven—always going, after Satan—O Lord JesusChrist—hallelujah—forever and ever, Amen!" It was incoherent, butcomprehensive. He addresses God as his heavenly Father. He confesseshis sins. He appeals to Christ as his only helper. He praises God forhis unspeakable gift, and then closes in the usual form.

The pious Mar Ogen, of Ishtazin, when in great pain, and hardly able tomove, often broke out in words like these: "O Lord Jesus, thou art theKing of glory, the King of kings and Lord of lords; thou art great andholy, and merciful. I am a sinner, condemned. My face is black, mybones are rotten. O Lord Jesus, have mercy upon me, poor, and blind,and naked, and miserable. O Lord Jesus Christ, I am vile. I am lost;but do thou remember me."

No language expressed their sense of guilt better than the words, "Allour righteousnesses are as filthy rags." In the fervor of their desirefor Christ, and grace through him, they would say, "Blessed Saviour, wewill cling to the skirts of thy garment, and hope for mercy till ourhands are cut off." A common petition was, "O Lord, we pray that we maynever deny thee, even to the blood of our necks"—most expressivewords, in a land where so many criminals are beheaded.

One prayed for our country, when he heard of the southern rebellion,thus: "O God, pour peace into that land. Permit them not to fight witheach other, but with Satan and their wicked hearts, and may they fightspiritually to subdue the whole world to Christ."

During one of the revivals in the Female Seminary, the prayers of thepupils were exceedingly earnest. A member of the mission, havingoccasion to open the door of a room where a few of them were together,heard as follows:

"We are hanging over a lake of fire, with a heavy load upon our backs,by a single hair, and that is almost broken. We are in a ship burnedalmost down to the water; the flames are just seizing upon us. O God,have mercy. Jesus, Son of David, have mercy. O Lamb of God, have mercyon us." "No wonder," a missionary wrote, "I sometimes think that it ispleasanter to pray in Syriac than in our own language, because I havesuch fervent-minded ones with whom to pray."

The day Miss Fiske left Oroomiah, a large number of women and girlsgathered around to bid her farewell. They said, "Can we not have onemore prayer meeting before you leave?" They were told that they mightmeet in the school room. "But may it not be in that Bethel?" theyasked, referring to the teacher's own room. She told them she could notlead their devotions then. Their reply was, "You need not do it; wewill carry you to-day." Seventy were soon assembled in her room. Theysung, "Blest be the tie that binds," and offered six prayers. One askedthat when Elijah should go up, they might all see the horsem*n andchariot, and all catch the falling mantle; not sit down to weep, orsend into the mountains to search for their master, but take up themantle, go, smite Jordan, and, passing over, go to work. She thenreminded the Saviour that he had promised not to leave them orphans(John xiv. 18, Greek and Syriac), and begged him not only to come tothem, but to abide with them when their teacher was gone. Her thoughtsthen turned to the departing company, who were to take their long landjourney of six hundred miles on horseback. She asked that the sun mightnot smite them by day, nor the moon by night. Theirs was a desert way,and the Lord was entreated to spread a table for them through all thewilderness, and, when they should pass over the narrow, precipitousroads, to give his angels charge to keep them in all their ways, andbear them up in their hands, lest they dash a foot against a stone; andwhen they should go through the rivers, not to let the waters overflowthem. The company would lodge by night in tents, and it was asked thatthe angel of the Lord might ever encamp round about the movingtabernacle. Borne in mind as they should pass on, first to the steamer,and then to the sailing vessel, she asked that when they should be onthe "fire ship," the flame might not kindle upon them; and when on the"winged ship," where the waves would go up to heaven, and down to hell,that He would keep them in the hollow of his hand, and bring them tothe desired haven. She then asked that all her teacher's friends mightbe spared till she should reach them, especially the aged mother, andthat when she should fold her daughter in her arms, she might say, likeSimeon of old, "Now lettest thou thy servant depart in peace." Here shepaused, and Miss Fiske thought she had finished; but soon she added,"May our teacher's dust never mingle with a father's dust, or with amother's dust; but may she come back to us to mingle her dust with herchildren's dust, hear the trumpet with them, and with them go up tomeet the Lord, and be forever with him." Nor did their prayerfulnesscease after their teacher had left them.

There was a pupil in the Seminary, who, before conversion, wasexceedingly obstinate and rude; but afterwards, in writing to MissFiske, she uses expressions like these: "I remember how you used to putyour arms about my neck, and tell me how Christ became obedient untodeath; not for friends, but for enemies like me. Especially do Iremember how you spoke of that love which saw a remedy in its ownblood, when there was no help for a lost world. At that time I did notunderstand it, but now I know not how to express my gratitude. I knowthat you are very happy with your aged mother, though your heart ishere; and she is happy, too, that she sees your face. Yet these earthlymeetings, though so pleasant, are but for a season. But how delightfulwill be that meeting with the holy angels, with the risen Lamb, andwith God our Father! and if separations are so trying here, what mustbe those of the last day? May I not then be separated from you. If Ishould be, I know you will say, 'Holy, holy Lord God, just art thou,for she has been taught.' We miss you much; but the Teacher who isbetter than any earthly instructor, came and taught us this winter(1858-1859). The Lord Jesus has been the gardener of our school. He hascome down and watered it with heavenly rain. He has truly fulfilled hispromise, 'I will not leave you orphans; I will come to you.' He said,'Wait for the promise of the Father.' We waited for his coming, and heturned himself quickly, and we had delightful seasons. Our times ofprayer were longed for. We prayed more than we did any thing else. Whenwe retire from the school room now, in many places two girls are foundpraying together. In my village I meet the women together and alone. Ialso have precious seasons, praying with a company of girls; and I haveselected two women to pray with and for till they shall be Christians.I hope that they will choose Christ for their portion. Some of thewomen of our village, like Mary, sit at Jesus' feet. One Christianmother had an only son, and very wicked, who trod the Sabbath underfoot, and was wholly given up to his own pleasure. She set apart a dayfor fasting and prayer in his behalf, and soon the Lord met him in hisevil way, and now he is a decided Christian."

But let us leave these general views, and look at this prayerfulnessmore in the order of its manifestations.

During the revival in 1846, two of the pupils spent a whole night inprayer for the conversion of their brothers, first one leading indevotion, and then the other, till morning. Like Jacob they felt, "Wewill not let thee go except thou bless us." While the missionariesadmired their pious zeal, it is proper to add, that they generallyinsisted on the observance of regular hours of sleep, as conducivealike to bodily and spiritual health. Yet one writes on a similaroccasion, "Sometimes, in my anxiety, I have gone to their cold closetsto persuade them to leave; but the fervor of their prayers has oftenerdriven me to mine, than it has allowed me to call them from theirs."

Twice, and even three times, a day, were not enough for them to retirefor communion with God. Many spent hours every day at the mercy seat.There were but few closets, and this was a great trial to them. Oftenthree or four of them might be seen sitting, in tears, waiting theirturn to go in to the mercy seat. Would that they might have had some ofthose closets at home that are never entered! At another time, theBible of one of the girls was found on one of their wooden stools, openat the fifty-first psalm, and the page blotted with weeping, as sheread it preparatory to retiring for prayer. Her teacher could put herfinger on no part of those large pages without touching a tear.[1]Still later, when news of the death of Munny, of Ardishai, by theaccidental discharge of a gun, reached Miss Fiske in America, her firstthought was, "Dear child, I shall never again break off your communionwith Jesus;" for she remembered that when once she begged her to leaveher closet and get rest for the Sabbath, her reply was, "O, I am sosorry that you spoke to me! I was having such a good time with my dearSaviour." Only a few days before her death, while in the vineyard withher brother, she suddenly clasped her hands, and exclaimed, "BlessedMr. Stoddard! when shall I see him? and when shall I see my blessedSaviour?" [Footnote 1: See page 138.]

A poor woman came to the Seminary one day, weeping for her sins, andseated herself on the floor. The teacher was soon at her side, tellingher of Him who was wounded for our transgressions. She prayed with her,and then asked her to pray for herself. "But I can't pray; I don't knowyour prayers." "Hatoon, don't try to pray like me, or like any body;but just tell God how you feel and what you want." "May I tell God justwhat is in my heart?" Being assured on that point, she fell on herface, weeping aloud, saying amid sobs, "O God, I am not fit even for anold broom to sweep with," and could say no more. This was doubtless themost worthless thing the poor woman could think of in her humble home.But it was not long ere she could join others in their little meetingsfor prayer; and she still lives, honoring the Saviour, whom she loves.She is the mother of two of the most useful graduates of the Seminary.

Again: a pious man brought his wife to spend a few days in theSeminary, when she was somewhat thoughtful, and left her nearly a week.Let Miss Fiske describe their meeting. "He came for her at noon, and Iwas conversing with him in my room, when she passed out from her closetwithout seeing him. (The small upper window to the left, over thecentral door, marks the closet.) But he saw her, and reached out hishand, saying, 'My beloved, come here.' She placed her hand in his,looked up in his face, and answered his 'Is Christ become beautiful?'with a gentle 'I think so.' The tears of both fell fast, while he ledher, without leave, into my chamber, that they might unite in prayer.But I was glad to have them offer their first united prayers there.It was ever after a more sacred place."

Miss Fiske spent most of the vacation that followed the first revival,in 1848, with Mr. Stoddard, in the villages, where her pupils aided hermuch in labors among the people. After a very pleasant evening spent inGeog Tapa with those who were seeking Jesus, Hanee, the pupil with whomshe staid, came and asked, "Would you like to be alone?" It was thefirst time she had ever been asked such a question by a Nestorian, andit awakened feelings similar to those that filled her heart when firstshe heard the voice of a Nestorian woman leading in prayer. To use herown words, "I followed the dear child, and she led me to the bestcloset she could give me—a manger, where she had spread clean hay; andshe said to me, as she turned to leave, 'Stay just as long as youlike.' You may well suppose it was a precious spot to me. It was my ownfault if I did not there meet Him who was once laid in a manger for us."

The members of the Seminary were especially interested in the monthlyconcert, which was held in Oroomiah, on the first Monday of the month.On that day they generally wanted two or three meetings; and in 1846 itwas often difficult to persuade them to study at all. From the risingto the setting sun, the voice of supplication for a dying worldcontinually fell upon the ear. At one time, all united in pleading fora world's redemption; then, in little companies of five or six, theyurged the request; and again, each, alone in her closet, still pressedthe same petition.

Previous to 1846, so few of the Nestorians knew how to pray, thatreligious meetings were for instruction rather than prayer; but now itwas a delightful privilege to unite with them in pleading for theconversion of the world to Christ. Never were their petitions so fullof unction as when offered for this object. In April, Miss Fiske'spupils, not satisfied with an extra meeting by themselves, thoughcontinued till near sunset, were induced to close it only by thepromise of having a similar meeting next day. No wonder their teachernever enjoyed a monthly concert in America as she did that one. It wasindeed a rare privilege to unite with such spirits in its observance.

The pupils wrote to the Seminary, at South Hadley—"Dear sisters, welove the monthly concert very much. Three hours on that day we meettogether to pray that the kingdom of God may come among us, and amongall the nations of the earth. It is a very sweet day to us, and we lovenone so well, except the Sabbath."

In January, 1849, they spent day and night in weeping and prayer,mostly for themselves, as unfit to pray for others. The same was trueof the Male Seminary. The teachers, the older pupils, and Deacons Johnand Guwergis spent nearly the whole of one night in prayer; and soburdened were they with the lost condition of their people, and theirown unfaithfulness, that almost all of them gave up their former hopein Christ, and sought anew for pardon. The voice of praise and prayerwas now heard, not only through the day, but frequently during thenight.

Up to January 29th, only two or three of the unconverted in theSeminary showed any concern for salvation. Most of them were socareless and trifling, that their teachers were almost heart-broken;but when the retiring bell rung that night, many were so distressed forsin that they could not heed it. The pious were pleading in behalf ofthose out of Christ, and many of these last were crying for mercy. Oneprayer commenced, "O Lord, throw us a rope, for we are out in the opensea, on a single plank, and wave after wave is dashing over us." Sothey continued till near midnight, when their teachers constrained themto retire.

At the beginning of February, the other Seminary witnessed a remarkableoutpouring of the spirit of prayer. Every spare moment of the previousday, and much of the night, had been devoted to fervent intercession bythose who feared that the Spirit of God was about to leave them. Sointense was the feeling, that the ordinary services were suspended, andat once every closet was filled; yet a majority had no place forretirement. One of them proposed prayer in the yard, and there, on thatwintry day, for an hour, their earnest cries went up to heaven. All ofthe careless were deeply moved, and many dated their conversion fromthat day.

The work extended to Geog Tapa, Seir, and other villages. From Degala,Deacon Joseph wrote, "Whenever I went home, I found our house a houseof mourning. After the lamp was put out at night, I could not sleep forthe sounds of prayer and weeping on all sides. In some houses, veryyoung children had heard their parents pray so much, that they also didthe same. The women, too, had frequent meetings by themselves. One dayI led some men to a place where they could hear women praying withinthe latticed window of a house, and, trembling, they begged me to teachthem also how to come to God."

The missionaries avoided all stirring appeals to the passions, among apeople so excitable, though the ready performance of every dutymanifested the sincerity of the praying pupils, while it made thelabors of their teachers pleasant.

There was not that agonizing wrestling in prayer on the first Monday of1850 that had marked the same day the year before; but the followingweek was characterized by unusual tenderness in both Seminaries, andtwo of the older pupils of the Female Seminary found no rest except intheir closets.

On the evening of the second Sabbath in January, Miss Fiske was notable to attend the prayer meeting, and remained in her room alone. Thegentle opening of her door announced that the meeting was over, and alittle group passed on hastily, but quietly, to the rooms beyond. Shehad just risen to follow, when she heard several voices in earnestsupplication. She turned to the stairway, and there also the sound offervent entreaty came up from many closets, while some groped about tolight their lamps, or stirred the dying embers of their fires. Whatmeant this simultaneous movement to the mercy seat? There had beennothing unusually exciting in the meeting, and she sat down with thesweet assurance that it was from above. It was late before thesuppliants left their closets, and retired in perfect silence; butmorning found them resuming the same loved employment, and good newscame of similar blessings from the Boys' Seminary.

That week was one of deep solemnity. The pious pupils devoted everyleisure moment to prayer. Their domestic duties were performedfaultlessly, and much earlier than usual, and then they sought theirclosets. Some spent five hours each day of that week in those sacredretreats, and when urged to leave for needed sleep, the reply was, "Forweeks we have slept, doing nothing for God and souls. How can we sleepuntil forgiven?"

Saturday afternoon, several begged leave to give themselves entirely toprayer for a blessing on the morrow; and never did the teachers moregladly welcome the approach of holy time. A blessed Sabbath followedsuch a preparation day. During morning service, almost all were intears. At dinner, many seats were vacant. It may seem an exaggeration,but it was literally true, that no voice was heard all that day savethe voice of prayer. Miss Fiske has never known such a Sabbath before,nor since. In the afternoon, the feeling was overpowering. There was norequest for prayer, but unbroken stillness and the perfect performanceof every duty, without a word being said. At the supper table, everyface seemed to say, "Our meat and drink are not here." Some asked to beexcused, but at length all were seated; and the scene that followed cannever be forgotten. All who were previously interested, and morebeside, wept tears of silent sorrow. The blessing was asked, and thesteward[1] began to help them, himself in tears; but no plate wastouched, for even the uninterested gazed in silent wonder. Theirteacher urged them to eat; but one, seizing her hand, said in a voicetoo low to be overheard, "You would not ask me to eat if you knew myheart." The reply was, "I feel just as sure that the Lord would haveyou eat, as that he would have you pray." They were then besought toeat, so as to have strength to pray. This touched a tender chord, andso succeeded; and then they silently withdrew to make that use of theirrenovated strength. Each hour that night found some at the mercy seat,feeling that to leave off at such a crisis might lessen the blessing.[Footnote 1: Yohanan, father of Esli. See page 67.]

Two months now passed on, each day furnishing new evidence that thoseprayers were heard. There was less of excitement, but no diminution ofinterest, to the close of the term. The uniform and sustainedprayerfnlness of those months surprised the beholders. The voice ofsupplication was the latest sound of evening, the watchword ofmidnight, and the lark song of the dawn. One pupil, nine years of age,after spending two hours in her closet, consented to retire only whenallowed to rise and pray if she awoke during the night; and she wassure to wake. About three o'clock every morning, her earnest pleadingsroused her teachers from repose.

The hours of social prayer were full of tenderness. Those who heard thepupils pleading far within the veil, close by the mercy seat, almostforgot that they were yet on earth. The school, their parents andrelatives, were all affectionately remembered. The hour always seemedtoo short, and often closed with such expressions as these: "If we havenot been heard here, we will go to our closets, and if not heard there,we will return here, and again go back to our closets, and so continueto plead for these loved ones to the last." These meetings, thoughvaried in character, were always of thrilling interest. Now there wasan overwhelming sense of sin, as committed against a holy God, andthen, as a ray of hope appeared, a weeping voice would implore, as onone occasion, that "the Holy One would walk over the hills of Judea,find Golgotha, and let them live." Again, the sight of manifoldtransgressions prompted the cry, "But we fear our sins have coveredGolgotha from thy sight, and then are we forever lost." Another part ofthe same prayer contained the entreaty, "Lift not the mercy seat fromoff the holy ark, to look on the law we have broken, but look intoJesus' grave, and bid us live."

In the daily family prayer meetings every inmate of the room wasspecially and tenderly remembered. Once, when a father had come for hisdaughter, and Miss Fiske went to find her, on opening the door sheheard a prayer for one who had shown little feeling; and in pleadingthe sufferings of Christ on her behalf, each petition seemed to risehigher, till every face was turned upward, as if to see him; and theone who led in devotion involuntarily stretched out her hands to layhold of him, saying, "Come, Lord Jesus, and save our perishing sister;but if she will not receive thee in this life we must forever rejoicein her destruction"—a striking illustration of intense spiritualemotion, bringing the heart into sympathy with the whole truth of God.(Rev. xix. 3.)

These labors for their impenitent associates, and for those women whocame to the Seminary, were full of Christ. The hour between supper andthe evening meeting was usually spent in personal labor from room toroom; and the entreaties and prayers, then audible on all sides, madeit delightful to be a stranger in a strange land for Jesus' sake. Itwas scarcely less affecting when superstitious grandmothers, worldlymothers, and giddy sisters were prayed with and entreated to come toChrist.

The audible prayers of the pupils may trouble some readers, but notmore than they troubled their teacher. She desired more silentdevotion; but Mr. Stoddard, himself in the habit of praying aloud,looked on it with more favor, and feared to have it checked. Soon afterhis own conversion, a friend remarked to him, "I think you had betternot pray quite so loud;" and for days after it he could not pray atall. He had never thought of others while communing with God, and hewas troubled that others should think of him. Even to the last hecontinued the practice of praying audibly.

Miss Fiske sometimes spoke to her pupils on the subject. There was onewho spent hours daily in her closet, but her teacher heard all shesaid. So, on a fitting opportunity, she suggested to her, in a gentleway, that she might modify the practice. "I will try to pray in a lowervoice," was the reply; "but I never thought of anybody's hearing me."That night her voice was more subdued, but her prayer was very short;and soon after midnight her teacher was awakened by the voice of prayerout on the roof. She stepped out quietly; and there was her pupilwrapped in a blanket, and thanking the Lord for such a place to pray.She continued her devotions till near morning; and the kind teacher hadno heart to interfere any further. Mr. Stoddard was much amused withher success; and it may teach all of us, in this matter, to suffer theHoly Spirit to divide to every one severally as he will.

On another occasion, not liking to assume the responsibility herself,and yet fearing for the health of her pupil, who generally spent a longtime in fervent devotion, she led the physician to the outside of thedoor; but he, too, after listening for a while, did not venture tointerrupt such communion with God. Sarah of Tiary was within.

Meetings were held three days in the week with the women in theneighborhood, and were well attended. The older pupils were allowed toassist in these in order to form habits of doing good for after life;and they did so to edification, both leading in prayer and addressingthe beloved mothers—as they called those older thanthemselves—tenderly and in fitting words.

It was of such a work that Miss Fiske wrote at the time, "We cannotspeak confidently of its fruits at this early date, especially as manyof our dear charge are so young; but we can say what presentappearances are; and while we daily try to obey our Saviour's command,'Feed my lambs!' we trust that friends at home will hear no lessdistinctly the same voice, saying, 'Pray for my lambs in Persia.' Allthose whom we regarded as Christians have shown themselves mostfaithful to their Master during this season. Others, of whom we wereless confident, have seemed to pass through a previously untriedexperience, and, we tremblingly hope, have laid hold of eternal life.The same is true of several never before convicted. Among these last isa little girl who was suddenly awakened, with as clear convictions,apparently, as I ever saw in any; and her final trust in Christ asimplicit. For several days she would say, with tears and sobs, 'I havenever yet loved the Saviour; but O, I do want to love him now.' Hermother is one of the few converted in Geog Tapa before the firstrevival. She has suffered almost every thing for Christ. Often, onreturning late from meeting, she has found herself shut out for an hourin a piercing winter wind, before her husband would open the door. Atother times she has been beaten, but never denied Him who bought her.The pious natives often say that in the conversion of her daughter, shenow receives the reward of her years of prayer and faithful endurance.The last days of the term bound the dear pupils very closely to eachother, and we trust to Christ. When the hour of separation came, aprayer meeting was held in each room, and continued to the last moment.Those without hope clung to their praying sisters, with tears andentreaties for prayer. The hopeful converts went forth with a holy,chastened gratitude and trust. We tremble for them among their wickedfriends, but rejoice that Israel's Shepherd will keep his own."

Their prayer was, "May we not carry to our homes the poison of thesecond death in our hearts, but bear to them the seeds of eternal life."

But the rich blessings bestowed in Oroomiah were not all in answer toprayer ascending from that place. There was a connection between themand prayer offered in our own country, of which David would say, "Whosois wise, and will observe it, even he shall understand the lovingkindness of the Lord." Most of the revivals in Oroomiah commenced onthe day of the monthly concert of prayer, and several on or immediatelyafter the first Monday in January—a day specially set apart to prayerfor missions. But there was a special centre of prayer for the FemaleSeminary in the institution at South Hadley; and pious hearts loved towatch the connection between the two. While the two inquirers, on thatfirst Monday in 1846, were making closets for themselves with thesticks of wood in the cellar, some of Miss Lyon's pupils distinctlyremember how she said to them that morning, "We must pray more for MissFiske and her school." They did so; and they remember, too, how thegood news of the revival cheered them, when it came.

The earliest indication of interest, in 1847, was on the first Mondayin January; and letters afterwards told of special prayer for theschool offered that day in South Hadley. Almost every letter writtenduring the winter of 1849 contained similar information. The revival of1856 came suddenly and unexpectedly; but when, on the night of February17th, one of the praying pupils could not sleep, because, as she said,"the whole school was resting on her," and at midnight went to herteacher to ask her help in prayer, subsequent letters from Americashowed, that on that night she wrestled not alone. In 1857, the firstinquiry for the way of life was on the last Thursday in February, theday of prayer for institutions of learning. Miss Fiske returned fromthe February concert of prayer, in 1858, feeling depressed on accountof the want of interest in the school, and in half an hour was calledto see two of her pupils, who felt that they could not remain theenemies of God. In the first week of February, 1859, meetings were heldevery evening in the Seminary at South Hadley to pray for the school inOroomiah; and a letter from Miss Rice, written that week, says, "God iswith us; souls are seeking Christ; and I am so strengthened for labor,that I am sure Christian friends are praying for us more than they didlast month." Do Christians in this country realize as they ought theconnection between their prayers and the blessings bestowed on theopposite side of the globe? Do we go to the monthly concert believingthat prayer, offered then and there, will, through infinite grace inChrist Jesus, result in the salvation of souls and the advancement ofhis kingdom? Such facts as these ought surely to increase our faith.Well might a missionary say, "I have so often felt sure that I wasreaping in answer to the prayers of those far away, that on thissubject my heart is full, and my first and last word to friends is,'Pray for us.'"

CHAPTER XVII.

FORERUNNERS.

MOUNTAIN GIRLS IN SEMINAKY.—PRAYING SARAH.—RETURN TO THEMOUNTAINS.—VISIT OF YONAN AND KHAMIS, IN 1850.—OF MR. COAN, 1851—OFYONAN, AGAIN, 1861.—SARAH'S LETTERS.

But rich as are the benefits conferred on the females of the plain, theinfluence of the Seminary is not confined to Persia. It has climbed therugged steeps of Kurdistan, and pours into its wild glens and secludedhamlets the same spiritual blessings. It is delightful to trace the wayin which God has led to results, as yet only beginning to appear, amongthe mountain Nestorians.

As the Seminary could not enter the mountains, Providence brought themountains to the Seminary. In 1843, Badir Khan Beg sacked and burnedthe villages of Tiary, and the homeless fugitives who escaped the swordfled to the plains of Assyria and Azerbijan. Towards the close of thatyear, a miserable group presented themselves at the Seminary door forcharity, asking for the lady who teaches Nestorian girls. The quick eyeof the teacher detected three in the company before her, and replied,"Silver and gold we have not, but such as we have we will give you—ahome for these children." This sent them away sorrowful, for it was notwhat they wanted. But while the parents retired to the shade of thetall sycamores to debate the matter, the little ones, attracted bykindness in a stranger, staid with their new friend. By and by theparents came back, and, falling on the necks of their children, toldthem they might stay, till they returned to Tiary. The teacher neverheard a more gentle and subdued "thank you" than this announcementcalled forth from those mountain girls. This was the first movement ofthe school towards the evangelization of Kurdistan, and it will be seenhow Providence led the Seminary at Seir in the same path.

The girls were taken in, washed, and clothed; and though at first theyknew no more of good manners than of the alphabet, they madecommendable progress in both. Better than that, Sarah and Nazeo becamehopefully pious in the revival of 1846, and Heleneh three yearsafterwards.

The last days of the spring term, in 1849, as we have seen, were fullof interest. The teachers did not understand it then, but now they seethat God was preparing his first messengers to the rude mountaineersfor the work before them. Among a company of praying ones, Sarah hadlong been known as "the praying Sarah." She was the pupil whom DeaconIsaac invited to come and pray[1] [Footnote 1: See page 151.] with him;and the strong man bowed before the simple piety of that mountain girl.Her mind was not so gifted as many of her associates. She comprehendedtruth with difficulty, but she prayed with all prayer and supplicationin the spirit. At this time an unusual spirit of prayer was imparted tothe school. The prospect of vacation, instead of diverting the mindfrom devotion, seemed to produce intenser earnestness. The voice ofprayer fell on the ears of the teachers at all hours, except the mostsilent watch of the night. After the evening meeting, some spent twohours in their closets, and others of the older pupils could not leavetill they had prayed with each one in the school alone. On the lastmorning of the term, they separated with many tears and ferventsupplications. The quiet of the hour seemed a foretaste of the rest ofheaven. Not a loud voice, heavy step, or harshly shutting door washeard in all the house. All was so sacredly quiet that the still smallvoice might be heard the more distinctly. The teachers sent out thelambs from the fold with feelings of peculiar anxiety. Some were to gointo families where every soul would gladly undo in them the work ofthe Spirit; others to villages where not one heart could enter intotheir feelings as the followers of Christ; and as they went forth,their teachers prayed, from full hearts, that the Shepherd of Israelwould himself be to them for a little sanctuary in the places wherethey went.

While their thoughts were on such of their flock as belonged to theplain, the thoughts of God were on those also whom he was about to sendforth to a life-long separation from these means of grace. As late asten o'clock, on the evening after the close of the term, Miss Fiskeheard the voice of prayer for the absent ones, and fearing that theoccupant of the closet was transgressing the laws of health, sheapproached the door, intending to enter, and advise her to retire; butas she listened to her strong crying, with tears, for each of theschool by name, she could not find it in her heart to disturb theintercessions of Sarah. She was then a great bodily sufferer, but verypatient, and for a long time had not spent less than four hours dailyin her closet. The next day her disease assumed a serious form, and formore than a week she hovered on the borders of the grave. Several timesshe appeared to have drawn her last breath. But though her sick roomseemed to all like the gate of heaven, and though to her the darkvalley was all light, and she longed to embrace the messenger whoshould lead her through, it was not her Father's will to call her then.She was at first disappointed at the prospect of coming back to theworld; yet still she sweetly said, "Thy will be done," as God restoredher to health, with its responsibilities and temptations.

April came, and a scarcity in the plain, occasioned by locusts, drovethe fugitives from Tiary back to their mountains. The teachers hopedthe girls might remain, and besought their parents to allow them to doso, but in vain. They were only too glad to get their daughters awayfrom influences which in their blindness they abhorred. But Godintended through these daughters to lay the foundations of manygenerations, and build again the old waste places of those mountains.

It was hard for them to go. How could they leave their Christian home,and the means of grace they had enjoyed so much? It was no less hardfor the teachers to think of those lambs as about to be left at themercy of wolves, in rocky glens, so far away that no cry of distresswould ever reach them. Yea, even if those loved ones died, long yearsmight pass ere their friends could hear of their death. Those were daysof sadness, and communion with God was the only comfort of all, andespecially of Sarah.

On the day of their departure, the whole school came together, in theroom of the teachers, for the parting prayer. All was silent, till thethree asked to go and bid a farewell to their closets. They went, andonly He who seeth in secret knows how they prayed. They returnedweeping. A few words of comfort were uttered, and the teacherscommended them to God. They rose from their knees, but only to kneelagain; for one of the pupils proposed that all who would pledgethemselves to remember their Tiary sisters in every prayer should joinhands around them, commend them to the good Shepherd, and give to himtheir pledge. About twenty thus enclosed the departing sisters, and sothey continued in prayer until the last moment. As the dear ones passedout, they could not speak, they whispered but one word,—"thepromise,"—and so they went. For years after, no prayer was heardwithin those walls that did not contain a petition for "blessings onour Tiary sisters."

Many a time had her teacher noticed the large folio page of Sarah'sSyriac Testament wet with her tears, and after she left, found thewhitewash of the wall in her closet furrowed with the same. It openedout of the passage behind the door on the left of the engraving. Shedid not tell this to the school, lest superstition should attach anidolatrous sacredness to the place; and yet she could not obliteratemarks that to her own heart were so full of comfort. Sarah had gone buta little way before she pleaded with her parents to stop, and allow herto retire a little from the road for prayer.

And so, weeping and praying as they went, these lambs were led into thedark recesses of a den of lions. We shall see persecution raging,pitiless as the mountain storm, and long continued. But we shall alsosee the Hearer of prayer preserving them unharmed; and if we hear morefrom the others than from Sarah, it may be that the revelation of theanswers to her prayers is reserved for that day which shall unfolddisplays of grace too glorious for comprehension here.

Nothing was heard from them till October, 1850, when Yonan and Khamisentered those rocky fastnesses to gather tidings of them. They spentthe first Sabbath of the month in the house of Nazee; but she wasabsent. They say in their journal,—

"We preached three times to large assemblies. They brought us Nazee'sTestament to preach from, and seemed accustomed to the sound of thegospel. In respectful attention to the word, as well as in knowledge,they were far superior to other villages in Tiary. This we knew was theresult of her teachings. Monday we waited her return. She came aboutnoon. How can we express the joy of that meeting! We spent anothernight there, the most of it in sweet Christian conversation with Nazee.We were surprised at the respect shown to her, and the restraint feltin her presence. If any chanced to swear, he at once went and askedpardon for thus injuring her feelings. Tuesday we had to leave, lest weshould be detained by the snow till spring. We longed to pray with herbefore we left, but custom here forbade it; yet she accompanied us alittle on our way, which gave as an opportunity to mingle our prayersand tears together. As we bade her farewell, she said, weeping, 'Hereis my love for my teachers, for my sisters in the school, for themissionaries, their children, and all that know me. Tell them toremember me in their prayers, that God may keep me in this place oftemptation.' We left her looking after us, and wiping away her tears,till we were out of sight.

"We went that day to the village of the other two. As soon as Helenehsaw us, she began to weep, thinking of the past. Sarah we did not see;she was in another village, very anxious to come, but her wickedhusband, whom she had been forced to marry, would not permit it. Wespent the night with Heleneh, and preached to a large company. Nextmorning we left, and she too, with tears, begged that all her friendsin Oroomiah would remember her in their prayers."

Was Sarah prevented from seeing her Christian friends, that God mightshow hereafter how, without even that help, he could answer the prayersof others for her, and her own?

The next we hear of them is through Mr. Coan, who visited Tiary in
August, 1851. The writer can understand his account of crossing the
Zab, as the bridge was in the same condition when he crossed it with
the late Dr. Azariah Smith, August 31st, 1844. But hear Mr. Coan:—

"A toilsome day, over the roughest of roads, brought us oppositeChumba. The bridge had been swept away, and fording such a torrent wasimpossible. Two long poplar trees spanned the flood; and we crossed onthem, bending under us at every step. Nazee was on the bank, ready togreet us. After a few words of salutation and kind inquiry, shehastened to prepare a place for us; and while doing this, the maliktook us to his house. She was much disappointed, but followed, anxiousto treasure up every word. After supper, we spoke long to the companyassembled on the roof. It was affecting to see how eagerly shelistened. She staid after the rest, for religious conversation, tillnear midnight, when she apologized for keeping us up so late. She iscruelly persecuted by her wicked mother and ungodly neighbors; for sheis a shining light, by which the dark deeds of the wicked are reproved;and hence their hatred. When Mar Shimon's attendants come, they treather with wanton cruelty. Some friends in America had sent her severalarticles of clothing; but her neighbors came together and tore them inpieces before her eyes. She bore it meekly, and only prayed for them.She expected fresh insults because of our visit, but prayed thatnothing might separate her from the love of Christ. Long before day,she again sought to improve every moment for Christian conversation. Wetried to comfort her: and her eyes filled with tears of gratitude. Shereceived a copy of the Gospels with joy. When we left, she followed us,lonely and sad, to the river side. I opened her Testament, and pointedto Matt. xi. 28: 'Come unto me, all ye that labor, and are heavyladen;' but her voice choked, and tears prevented her reading. Wekneeled by the roaring Zab, and in broken accents commended her to Himwho will keep her, for his promise is sure."

For ten long years we hear nothing of either of the three; till, inSeptember, 1861, Yonan—the same who found them in 1850—and anotherpreacher visited the mountains. In a village of Tiary, some twothousand people were keeping the feast of the cross—eating, drinking,dancing, and carousing. They sat down among the quietest of the crowd.Heleneh came up and saluted them. Though she had not seen her teacherfor eleven years, she recognized him at once. They talked from morningtill near sunset. As they spoke of old friends, Yonan asked, "Heleneh,do you remember where our Lord was crucified?" "On Calvary. Can Iforget Calvary?" as though grieved that he should think she couldforget. Yonan gave her a kerchief for the head, saying, "Take this, andremember me by it." "Shall I remember you by this?" was the reply. "Iwill remember you in my prayers." "Do you pray, Heleneh?"—She was thelast one converted, and left Oroomiah soon after her conversion; so hewanted to know whether she still held on her Christian way.—"Always,"was the answer. They sought a place to pray together; and though theymight not go away alone, yet there, in sight, but not in hearing of thecrowd, they approached the mercy seat, the spectators little dreamingof the nature of their intercourse. It was delightful to find that shehad not forgotten the language or the spirit of devotion.

The accompanying sketch of a Tiary girl will show how the kerchief isworn. It also exhibits the mode of using the Oriental spindle, which isprobably a facsimile of the article mentioned by Solomon. (Prov. xxxi.19.)

[Illustration: A TIARY GIRL]

The other two were not at the feast; so, next day, they left to seekthem at their homes. Nazee was absent, but came home in the morning—awidow with two children. She was delighted, and even her childrenseemed to recognize in the strangers their mother's friends. She waspoor; her house had been burned, and almost all it contained; but astone was on her Testament, and that was saved. They talked long withher, and gave her a copy of the Rays of Light (the monthly periodicalissued by the mission), and a pencil to write to her friends. She gavethem letters written ten years before, which she had penned in secret,and carried about with her ever since, waiting an opportunity to sendthem.

The next day, another long journey brought them to the home of Sarah;she saw them coming and hastened to meet them; but that very night shehad to leave for a distant village: yet not till in answer to prayerthey had an opportunity to pray together; and the friends left thatvillage happy; for, as Yonan said, they "found her, like the others,having the love of our Christ in her heart."

That solitary disciple, through those long years of seclusion, neverhearing the voice of Christian fellowship, or knowing whether her piousfriends were alive, or if her sisters still remembered their pledge,was yet kept of God according to his promise; and it is interesting tosee that she does not once allude to her persecutions in her letters,but only solicits the prayers of her friends for her relatives andneighbors; and then, while both Mr. Coan and her teacher testify to herusefulness, with what humility does she allude to herself, and "thevery little she has made known of the Lord Jesus Christ."

Extracts from the letters that she kept so long here follow. The first,to friends in Middlebury, Vermont, is dated September, 1851, and readsthus:—

"To you, dear friends, I write a letter unworthy and imperfect, inwhich I make known to you my lost condition and my present abode. Knowye that a little more than two years ago I left the Seminary, and camewith my friends to our country. I did not wish to leave so soon, for Ihad learned but very imperfectly what the Scriptures teach about ourLord Jesus Christ. But my mother was not willing I should remain, forher heart is yet hard and dark. Know, then, dear sisters in Christ, Idwell in Tiary, in the village of Chumba, about six days' journey fromOroomiah. Again, though so far away, know ye, that your letter reachedme in May. It was translated and sent to me by Mr. Perkins, our belovedfather, whom we are unworthy to call such. My dear sisters, when I tookyour letter in my hands and read, my heart longed to fly and sit downby you, and behold your faces in the body; but I said, "The will of theLord, not mine, be done." When I look within myself, and see not aplace worthy to cherish gratitude to God for his great mercy and grace,which he hath wrought for us, sinful and unworthy, I liken myself tothe slothful servant, who did not the will of his Lord. Yet, O, mysisters, though I have not done the will of my Saviour, I have hope inhim that I shall do it, and serve him henceforth so long as I am inthis world—fleeting as a dream in the night.

Though our country has been, in time past, greatly afflicted by theKoords, yet God has spared many of us, who had sinned and trodden underour feet the blood of his holy Son. But do not marvel that we havesorrow from the scourge God brought upon us for our sins. No. Stillevery day we provoke our Maker more and more. Then ought we not tomourn over this people, lost and fallen under the yoke of Satan? Forshould you go through all Tiary, you would not find one soul that fearsthe Lord, but all bound in fetters not to be loosed. If God do notloose them, quickly will they perish; and not this country only, butmany others, sit under the shadow of death and walk in darkness, goingto destruction. Then, dear sisters, though unworthy, we should increaseour painful efforts, and our prayers to God, that speedily his kingdommay come and his will be done on earth as it is done in heaven, thatall regions may know him and praise him forever. Beloved sisters, I amunworthy to thank you, and still more to thank God, who has disposedyou to show such kindness to my poor body, and yet more to my perishingsoul, with words so gentle and full of love; yet greatly do I thank you.

Again, dear friends, I have one request to make—that every time youbow before God, the Father of our Lord Jesus Christ, and of all wholove him, you will remember me in your prayers, for I am very needy,and there is great danger that my soul will perish forever. Rememberalso my mother, and all my friends, sinners, and on their way todestruction. Know ye, further, that I conceal the writing of thisbecause they would not allow me openly to write, for they are veryfoolish and benighted. Accept, then, this poor letter, as a token offriendship and gratitude, in the love of our Lord Jesus Christ.

From your unworthy and sinful sister,

NAZRE, of Tiary. Amen.

The following are extracts from another letter to the same persons:—

"Though we are far from each other in this evil world, yet I hope thatour Lord Jesus Christ will make us pure from sin, and worthy of hiskingdom, where we shall see each other with that light which shall notend, in the joy of the holy angels. Ah, my friends, how great are ourmercies and we how unworthy, but especially I!—unworthy of the gift ofthe gospel of God, which I have received, that I might make it known tolost souls around me. But know ye, very little have I made known aboutour Lord Jesus Christ. Now, dear friends, I desire to speak of him tolost souls, in the imperfection of my mind. But many do not desire evento hear of the sound doctrine of the Lord Jesus Christ, and yet thinkto gain heaven, while they practise in this world according to theirwicked desires. And for this reason, O my sisters, I beseech you thatyou will remember this people, lost and fallen under the snares ofSatan; especially my mother, and brother, and all my friends. But moreespecially, I beseech you to remember me, a sinner, in your prayers,every time that you bow the knee before God, the Father of our LordJesus Christ, and the Father of all who fear him, and listen to hiscommandments."

Accompanying these was the following to Dr. Perkins, dated October 3d,1851:—

"To you, O my spiritual father, Mr. Perkins, I presume to send twoletters, for friends in Middlebury. If you please, you will translatethem, and send them; but I fear that they will give you much trouble.

"Again, you wrote me in your letter, that I should teach children toread. Now, I am very needy myself of instruction. Yet I desire thatthat might be my employment. But that is a very difficult matter amongsuch a people, of whom you have heard that although there may be hereand there one who would walk in this way, yet there is a stone ofstumbling and a rock of offence therein; so that every one that goethin it, his foot stumbleth, and quickly he turns back.

"Again, O friend beloved, though I am unworthy to call you such, yet Ibeseech you that you remember me always in your prayers. I know thatyou do remember me, but I desire that you remember me more, for Igreatly fear for my perishing soul. Greatly do I desire to see you oncemore in this world, if the Lord will."

He who is wonderful in counsel and excellent in working, commissionedthese praying souls to prepare his way in the mountains, even as hechose those other three to show forth his grace in death; and they wholive to mark the future course of the river of life in those rockyglens will find, we trust, that his strength was made perfect in theirweakness.

CHAPTER XVIII.

LABORERS IN THE MOUNTAINS.

LETTER OF BADAL.—ACCOUNT OF HANNAH.—THE PIT.—'LETTER OF GULY ANDYOHANAN.—ACCOUNT OF SARAH.—LETTERS OF OSHANA.—LETTERS AND JOURNAL OFSARAH.—LETTER FKOM AMADIA.—CONFERENCE OF NATIVE HELPERS.

Besides these, the Seminary has sent up other laborers into the samefield. At the monthly concert in Oroomiah, June, 1858, there werepresent four graduates, with their husbands, either going there for thefirst time, or returning to resume their labors. Guly, the wife ofYohanan, who had already spent one year in little Jeloo, was now aboutto return there with her husband. Nargis, the wife of Khamis, who hadspent the winter laboring alone in the vicinity of Amadia, on theTurkish side of the mountains, was now with him, going back to Gawar.Hannah, the wife of Badal, who had sent her husband, three days aftermarriage, to his winter's campaign in the same region, was nowaccompanying him to the chosen field of his labors; and Eneya, the wifeof Shlemon, his associate, was also expecting to leave in a few days.

By the way of introducing the reader to one of these laborers, wesubjoin a letter from Badal to Miss Fiske, dated December 12th, 1859.It is a good specimen of Oriental style.

"Writing to you brings to mind many sweet conversations with you.Dwelling on them, my mind is sad. My sighs rise like the swellingstream, and almost carry me away, especially when I look at yourgarden, where you labored with so much skill to graft in these wildolive plants, cutting off your sleep with watchings by night, that theyshould not be rooted up by the desert wind. Thus you watched them, tillthey became as noble forest trees that not even the avalanche canoverturn. Your garden, now, not only gives a shade pleasant to thetraveller, but it yields sweet fruits; clouds rise from it that give usthe early and the latter rain; they empty themselves,—the plainrejoices, and the barren places become verdant. Yes, the vine that youplanted has budded, and blossomed, and gives of its fruit to everypasser by. Come to us, our beloved, open the door of your garden, thatthe traveller may enter in and be refreshed. You have left manypleasant remembrances in the work of your hands. On every side you haveleft a picture for our eyes, and the skilful work of your hands (hiswife), lo, and behold! it is with me. I cannot be silent. My voiceshall be heard as the turtle's; 'Behold, your feet are within my doors,and your counsels are ever in my family.' The Lord reward you for thesepupils, that you have taught to be patient and persevering, so thatthey truly help us in the work of life.

"Beloved, give my love to your friends, and ask them, when they go upto Shiloh to offer sacrifice, to place me in the censer of theirprayers.

"We are troubled that as yet we know not the Lord's thoughts concerningyou,—whether he will allow you to meet your flock again, or says toyou as to Daniel, 'Thou shalt rest, and stand in thy lot at the end ofthe days.' Like Moses, you are gathered to your fathers; but Miss Ricestands like Joshua, commanding the sun not to go down till the sword ofthe gospel shall triumph. We thank the Lord that she is still a judgein Israel, so that as yet the sceptre has not departed from Judah.

"Your affectionate friend, BADAL."

There are some things about Hannah, and the work of divine grace inher, that demand grateful record.

She was the daughter of one of the most intelligent and wealthyNestorians, who placed her in the Seminary as early as 1845. She wasthen quite small, and the teacher objected very much to taking her; butpaternal importunity prevailed. As soon as her father turned to go, shebegan to scream; but he left, saying she must remain, and "learnwisdom." The kind teacher took her in her lap to soothe her; but it wasof no use; her bleeding hands bore the marks of the nails of her newprotegée for weeks. She called for her father, but he was intentionallyout of hearing.

The child remained, but learned wisdom very slowly. She had her fits ofrage so often, that she was sent home sometimes for weeks, and againfor months. She made little progress, either in study or other good,till the winter of 1850, when she seemed to begin to love the truth;yet, though her general deportment was correct, she often showed such adetermined will, that her instructors feared she had never said fromthe heart, "Not my will, but thine," and often told her that, if shewas a Christian, God would, in love, subdue that will. She could notfeel her need of this, and thought that they required too much of her.So they were obliged to leave her with God, and he cared for her in anunusual way. The mission premises had formerly been occupied by anOriental bath; and here and there were old pits, once used for carryingoff the water, but now covered up, so that no one knew where they were.One evening Miss Fiske called the girls together, and told them somethings she wished they would refrain from. They promised compliance,and went out; but hardly had they gone before their teacher heard thecry, "Hannah is in the well!" She ran there, but all was right. Thenthey led her to an opening just before the back door, saying, "Theearth opened and swallowed her up." The covering of one of the pits hadgiven way, and she had fallen perhaps twenty feet below the surface.Fortunately, as in the case of Joseph, there was no water in the pit,and in a few days she was able to resume her place in school, but muchmore gentle and subdued than ever before. The change was marked by all.Months after, in a private interview with her teacher, she gave anaccount of the whole matter. She said the girls went out, most of themsaying, "We will obey our teachers;" but she, stamping her foot, said,"I did right before, and I shall do so again." With these words on herlips, she sunk into the earth. At first she did not know what hadhappened, but remembered all that had been said, and felt that God wasdealing with her. Lying there helpless and bruised at the bottom of thepit, she made a solemn vow to God, "Never again my will." From thattime she was a most lovely example of all that was gentle. She seemedto give up every thing, and "bear all things." Her father saw thechange, and one day said to her teachers, "I am not a Christian; butHannah knows nothing but God's will. If she should die now, I shouldknow she was with Christ, she is so like him." Her Christian characterdeveloped beautifully; the school learned of her to be Christ-like. Shelonged to do good, and was ready to make any sacrifice for the good ofsouls. When Badal sought her hand from her father, the latter calledher, and said, "Hannah, Badal the son of the herdsman, wants you to goto the mountains with him, and wants you to live here with him. Itshall be as you say." She replied very meekly, "I wish to suffer withthe people of God. I choose to go with Badal;" and June 8th, 1858, sheleft for her mountain home.

The parting prayer meeting with those four girls, going as missionariesto the mountains, was one of the pleasantest memories that Miss Fiskecarried away from Oroomiah. She left soon after, but often heard fromHannah and her companions that she was happy in her life of privationfor Jesus' sake, and did what she could. She suffered, however, fromthe change, and was advised to visit Oroomiah for her health. It washoped she might soon recover; but she went only to leave her sweettestimony to the blessedness of knowing no will but God's, and then gohome. She sent the following messages to Miss Fiske from her dying bed:"I love to have God do just as he pleases. I thank you for all yourlove, and especially for showing me my Saviour." She died in December,1860.

Having given herself to Missionary work among the mountains, it isinteresting to know that her little property also went to the sameobject. In the remarkable revival of benevolence, in Oroomiah, in thespring of 1861, her brother gave her inheritance, which had fallen tohim, to sustain laborers in the mountains: thus, after her life hadbeen laid down in the work, all her living went to carry it on.

Let Guly introduce herself to the reader by giving her own account ofher conversion, in 1856:—

MY DEAR SUPERINTENDENT, MISS FISKE: I wish now, as far as I can, todescribe to you my spiritual state. The first four weeks of the revivalI did not realize that I was lost, but afterwards was more burdened; mysins were round about me like dark clouds. One night I went to MissRice to have her pray with me. I did not know how to find Christ. Shetold me; yet all that night I saw no light, but only darkness. I wasalmost in despair, yet felt that this was from Satan. In the morningthe sun rose pleasantly, but it was as night to me; for I knew that Ihad no portion in God. So I continued all that day. I could not read inmy class, but went to my room, and vowed not to leave it till I hadsome token that Christ was mine. I brought nothing in my hands save mysins, which were like mountains. I remembered that scripture, "Thoughyour sins be as scarlet, they shall be as white as snow;" and Irecalled the promises of God, and that no other could pardon me. Withearnest longing, I laid my soul into the hands of Jesus. I heartilycovenanted to serve him all my life, and sought help from him inprayer. Then suddenly I saw light, as if he were at my side; and I didnot wish to rise from my knees, so blessed was that communion. Fromthat time I had hope, but sometimes fear I may be deceived. Yet daily Ifind Christ more and more precious. Though old Adam is not dead, yet inthe strength of God I will resist him.

Yes, my dear mother in Christ, my guide to the cross, my desire is toplease God, and live for him, not for myself. I cannot say that I shallnever sin, for I am weak, and my foe is strong; but I will seek helpfrom Him who was tempted, and can succor me when tempted.

I am most thankful to you that you have been the means of my salvation,and can never forget your love till my tongue is silent in the grave.

Your affectionate GULY, of Seir.

She and her husband, Yohanan, have labored in the mountains ever sincetheir marriage. He writes to Miss Fiske in February, 1861,—

"I have not forgotten your pleasant love, and trust I never shall until
I die. I hope that, with all your friends here, I shall see you again.
As our joy is not full in your absence, may you not rest till you
return.

"We are now in Vizierawa of Gawar; for the people of Ishtazin,instigated by Mar Shimon, have cast us out. I had hoped to go toAmadia, but was robbed and wounded, in the autumn, by the Koords; andbefore I could recover my goods, it was too late to go so far. So Iremain here; and, thanks to God, our labor in the gospel is morepleasant than ever. Some of the men wish to hear the whole will of God;and women and girls come to Guly to hear his words. A few children alsoare constant in learning to read. The work of God prospers this year inGawar, and the laborers are more numerous and more faithful."

In estimating the zeal and self-denial of these Nestorian missionaries,it should be borne in mind that our missionaries there, think itrequires as much self-denial for a native of Oroomiah to go to themountains, as for an American to go to Oroomiah; and according to thetestimony of a native observer, the married graduates of the Seminary,in the mountains, are centres of light in that great sea of darkness.

Besides those already mentioned, Oshana and Sarah, with Shlemon andEneya, are laboring in Amadia. This Sarah is daughter of PriestAbraham, of Geog Tapa, and was one of the earliest pupils of theSeminary. When Deacon Isaac broke it up, in 1844, she was the onlypupil who remained. She was hopefully converted in 1846, and while inthe Seminary was supported by the Sabbath school in Owego, New York.

In 1849, it was proposed that her father labor in Ardishai, one of thedarkest and most wicked villages of the plain, as one might expect thehome of the notorious Mar Gabriel would be. Great opposition was madeby the people to his coming among them; and his own wife—not thenconverted—did much to hinder his going; but Sarah did all in her powerto encourage him; and a letter of hers on the subject decided him togo. She rejoiced to give up her friends, her pleasant home, and evenher privileges, that he might labor in that unpromising field. Nor wasshe by any means idle. She spent all her vacations there, laboring withmuch acceptance and success; and after she graduated, in 1850, besidesher day school through the week, she had a Bible class on the Sabbath,with the women; and on Friday, also, she sent out her pupils, in theafternoon, to invite their mothers and other women to a meeting sheheld with them in the evening. She thus acquired great influence, andled several to the Saviour. Her labors were very systematic. She had aplan for conversing personally with one pupil each day, and was notedfor her tact and success in efforts with individuals. Others might actfrom impulse, and soon tire; but hers is an activity controlled byprinciple, and therefore uniform and enduring. Very faithful inadmonition when admonition is required, she is at the same time notedfor gentleness, and thus expresses to Miss Fiske her delight inlaboring for Christ: "Separated from Christian friends, I am sometimessad; but I am not greater than my Master, who left the holy society ofheaven to come to earth, and I am glad for a corner where I may laborfor such a Master. Come and spend a Sabbath here if you can; if not,pray much and often for these poor women." Again speaking of herschool, she says, "It is the goodness of God that gives me these littlegirls. Pray for them. I see indications that they will be lovers of theLord. Forty or fifty of the women come to meeting, and twenty-two arewilling to receive the truth." She was accustomed to study the Biblewith her father, and in that way also aided him in his labors.

But it is time to bring forward her husband, in letters which open up anew department of usefulness, and illustrate the meaning of MarYohanan, when he brought her first pupils to Miss Fiske, and said, "Noman take them from you." The truth was, that the same parents, who atfirst could not trust their daughters in the Seminary for a singlenight, were now unwilling that they should be united to a husband whodid not commend himself to its teachers as a suitable companion fortheir pupils. But let Oshana speak:—

HONORED LADY, MISS FISKE: I have a petition to lay before your zeal,which is active in doing good to all poor insignificant ones like me.Dear lady, whose love is like the waters of the Nile, and spreads morethan they; for it reaches the sons of the mountains of Kurdistan, aswell as those of the plain. I am venturing to trouble you more thanever before. This summer, when I went to my country (Tehoma), my motherand uncles, who greatly love me, with a natural love, beset me to marryone of the daughters of my country, whomsoever I should please; but Imade known to them that I wished, if possible, to take one of thepupils of your school, for I said to them, "If I take one of these whoare so wicked, ignorant, immodest, and disorderly, they will embittermy life;"' I entreated of them not to put this yoke of iron on my neck.They listened a little to my petition, from the mercy of God, but mademe promise that if it should reach my hand, I would marry this winter.The girl on whom I have placed my eye, to take her, is Sarah; becauseshe has the "fear of God, which is the beginning of wisdom," and shehas been brought up in all the graces of Christianity, and has welllearned the holy doctrines; and in the fear of God, and the knowledgeshe has acquired, she can help me, and strengthen me, in the work ofGod, on which I have placed my heart for life.

And now, to whom shall I look to help me in this matter? I will look toGod, the Lord of heaven and earth. But he works by instruments. Then towhom shall I look, as the instrument to do this work? I am a stranger,poor, and without a name here. My relatives are far away. If I havefriends in Oroomiah, they cannot do this kindness for me. If I remainsilent, silence alone shall I see. Now, my lady, I look to you forhelp; and with confidence shall I do so more than I should to myparents; for you have guided me and my sister better than anyNestorians have guided their children. Yes, by your hand God willsupply my need. Now do as you think proper. From your unworthy

OSHANA.

P.S. The other letter (enclosed) is for Sarah, and on this subject.

Some time after he was engaged to her, she was very sick, when he wroteas follows; and the reader will notice that the "honored lady" givesplace to

DEAR MOTHER, AND NOURISHER OF SARAH: I have no friend in whosepleasant, pure love I can delight as in Sarah, and she is now wastingaway on a bed of sickness. My heart is very heavy with sorrow on heraccount. Yes, I am so borne down with trouble, that for three days mytears have not been stayed. I do not say this to boast of my love. Iowe her all this. I have a petition to make; which is, that you will doall you can for Sarah. But I need not ask this, for I am confident thatyour kindness, will lead you to do, and cause to be done, all that canbe done for her. But will you not let me know whether her sicknessincreases or diminishes?—if it increases, that my sighs and tears mayincrease in pleading before the Lord for mercy, and if it diminishes,that my thanksgivings may increase before our merciful Father in heaven.

Dear mother, if it is the will of our Father in heaven to take Sarah tothe upper mansions,—though I shall be comforted on account of herbeing saved from all the bitter misery of this world, and her blessedrest with the Saviour, where she can praise his love with her pleasantvoice, joined with the sweet songs of angels,—still it will be hardfor me. If I live after she has gone, God forbid that I behold herdust, and not long to be her companion in heaven. Your unworthy

OSHANA.

Our next letter is from Sarah to Miss Fiske, written at Seir, in 1859,more than two years after her marriage, and gives a good idea of herChristian spirit:—

BELOVED: The good news that you gave us of the revivals in yourcountry, rouses our hearts to warmer zeal. Shall we not also preparethe way of the Lord? We know, by the gracious visits of God here thiswinter, that Christians there are ever praying for our poor people. Forwe hear from the preachers who come up to the concert every month, thatthe work of the Lord goes forward in the villages of the plain, andalso in the mountains.

Here in Seir, the good work began among the women. I hear them say,"Though we have had revivals before, we have never seen a year likethis, when the words of God had such deep effect." Mrs. Cochran and Ihave good meetings with these women. Our congregations make glad theChristian heart, and I am particularly happy in laboring for them, oneby one. A portion of them, with tearful eyes, are covenanting to be theLord's. We ask the Lord to strengthen them in their covenant, and weentreat of you and of your friends to pray for them.

Our Sabbath schools are very pleasant. Mr. Cochran will tell you howthe work goes forward. Mrs. Cochran has a class of women, and so haveI. Last Sabbath Mr. Cochran read one of your letters to thecongregation, and we learned from it how the work of the Lord goesforward in your blessed churches. We praised the Lord, and then weentreated him to bless our churches, and make them more spiritual, forwe are confident that his grace is sufficient for us all.

She visited Tehoma, in May, two months after the date of the preceding,with her husband, Oshana, and two little children, and gives thefollowing account of their journey:—

"Through the favor of our heavenly Father, I have made a journey intothese mountains, rejoicing in the opportunity to labor for my people. Iam very happy that my father and friends brought me on my way inwillingness of soul. From the day that I left my own country, in everyplace that I have entered, until now, my heart has been excited topraise my Guide and my Deliverer, and I have also been grateful to myteachers who brought me to labor in a desolate vineyard, joyfully, I,who am so weak, and such a great sinner. In all the variouscirc*mstances in which I have been, your counsels have been of greatbenefit to me.

"I think you will be glad to know that the gospel door is wide openhere. You and your friends will pray that the Lord of the harvest wouldsend forth laborers into his harvest.

"We left the city of Oroomiah, May 6th. We were ten souls—Hormezd, of
Aliawa, Sagoo, of Geog Tapa, Matlub, the Tehomian, Guly, and little
Gozel, Oshana and his brother, our two little girls, and myself. May
8th, we reached Memikan, and remained there three days.

"It was our first Sabbath in the mountains. I met that company of womenfor whom our departed Mrs. Rhea used to labor. May 12th, we leftMemikan, and went up to the tops of the snowy mountains of Gawar. Thecold was such that we were obliged to wrap our faces and our hands aswe would in January. As we descended the mountain, we found it about aswarm as February. That night we staid in the deep valley of Ishtazin,in the village of Boobawa, where Yohanan and Guly dwell. The peoplehere are very wild and hard. Yohanan and Guly were not here, havinggone to visit Khananis. Only a few came together for preaching. Thepeople said, 'Yohanan preaches, and we revile.' May 13th, we leftBoobawa, and soon crossed the river. Men had gone before us, and werelying in wait there. They stripped us, but afterwards, of themselves,became sorry, and returned our things. As we were going along thiswonderful, fearful river, and beheld the mountains on either sidecovered with beautiful forests, we remembered Mr. Rhea, the composer ofthe hymn, 'Valley of Ishtazin.' And when filled with wonder at theworks of the Great Creator, we all, with one voice, praised him insongs of joy fitting for the mountains. Here the brethren reminded methat our dear Miss Fiske had trodden these fearful precipices. Thisgreatly encouraged me in my journey. This day we went into manyvillages, and over many ascents and descents. At evening we reachedJeloo, and remained over night in the pleasant village of Zeer, whichlies in a valley made beautiful by forests, and a river passing throughit. They showed great hospitality here, and were eager to receive theword of the Lord. May 14th, we left Zeer, and went to Bass. It wasSaturday night, and we remained over the Sabbath in the village ofNerik. I shall always have a pleasant remembrance of the Sabbath wepassed there. Prom the first moment that we went in till Mondaymorning, we were never alone, so many were assembling to hear the wordsof the Lord. With tearful eyes and burning hearts, they were inquiringfor the way of salvation. They would say, 'What shall we do? We have noone to sit among us, to teach us, poor, wretched ones.' Truly, a man'sheart burns within him as he sees this poor people scattered as sheepwithout a shepherd. May 16th, we mounted our mules, and went on ourway. Half an hour from Nerik we came to the village of Urwintoos. Anhonorable, kind-hearted woman came out, and made us her guests. Thiswas Oshana's aunt. As soon as we sat down, the house was filled withmen and women. They brought a Testament themselves, and entreated us toread from that holy book. Did not my heart rejoice when I saw howeagerly they were listening to the account of the death of our LordJesns Christ! When the men went out, the women came very near to me,entreating for the word of the Lord, as those thirsting for water. ThenI read to them from the book.

"There are many sad deeds of wickedness among these mountainNestorians; and when Christians hear how anxious they are to receivethe words of life, will they not feel for them? We reached Tehoma May17th. Now, from the mercy of God, we are all well and in the village ofMazrayee. I am not able to labor for the women here, as I desired,because many of them have gone to the sheep-folds. It is so hot wecannot remain here, and we will go there also, soon. I trust, whereverI am, and as long as I am here, I shall labor for that Master whowearied himself for me, and who bought these souls with his blood.

"The Lord keep and bless you, our beloved, who have been a mother tothe Nestorian girls, all of whom, with longing hearts are expectingyour return. We continually pray Him who gave you to us, to restore youagain in mercy to our people. If counted worthy, I should greatlyrejoice to receive a little note from you."

She returned to Oroomiah in the spring of 1860, and left again in 1861for Amadia. When she went away, her three children had the whoopingcough; so she would not go into any of the mission families lest sheshould spread the disease among the children; but after she was allready to go, and the heads of her own little flock were peeping out ofthe saddle-bag contrivance in which they rode, Mrs. Breath went out tobid her good by. Sarah told her how Miss Fiske had said, when she tookher oldest child into her arms for the first time, "'Now, Sarah, youwill not seek for this child a pleasant home upon the plain, as Lotdid, but rather to do God's will, and then he will give you allthings." "I have always remembered it," she added, "and am not willingnow to be found seeking my pleasure here."

During the long winter of 1861-62, no messenger could cross themountains from Oroomiah to Amadia; and she thus writes in March, 1862,to Miss Rice:—

"I did greatly long for the coming of the messenger. We were very sadin not hearing a single word from home. Now I offer thanksgivings toHim in whose hands are all things, that he has opened a door of mercy,and has delighted us by the arrival of letters. They came to-day. Manythanks to you and your dear pupils. The Lord bless them, and preparetheir hearts for such a blessed work as ours.

"Give Eneya's salutations and mine to all the school. I think they willwish to hear about the work of the Lord here. Thanks to God, our healthhas been good ever since we came, and our hearts have been contentedand happy in seeing some of our neighbors believing, and with joyreceiving the words of life. Every Sabbath we have a congregation ofthirty-five, and more men than women. For many weeks only the men came;but now, by the grace of God, the women come too, and their number isincreasing. I have commenced to teach them the life of the Lord Jesusfrom the beginning. I have strong hopes that God is awakening one ofthem. His word is very dear to her. Her son is the priest of thevillage, and a sincere Christian. Four other young men and five womenare, we trust, not far from the door of the kingdom. We entreat you,dear sisters, to pray in a special manner for these thoughtful ones,that they may enter the narrow door of life.

"From the villages about us we have a good report. They receive thegospel from Oshana and Shlemon, who visit them every Sabbath. In myjourneys through these mountains, I have seen various assemblies of menand women listening to the gospel, poor ones, exclaiming 'What shall wedo? Our priests have deceived us: we are lost, like sheep on themountains. There is no one to teach us.' They sit in misery andignorance. They need our prayers and our help. I verily believe that ifwe labor faithfully—God help us to labor thus—we shall soon see ourchurch revived, built up on the foundation Christ Jesus, and adornedfor him as a bride for her husband. With tears of joy we shall gaze onthese ancient ruins becoming new temples of the Lord. Soon shall thesemountains witness scenes that will rejoice angels and saints. Thosewill be blessed times. Let us pray for them, and labor with Christ fortheir coming."

Our latest news from Sarah is, that during the summer of 1862, herlittle son had died, and she herself was just recovering from adangerous fever.

The joyful anticipations awakened by such a letter from a graduate ofthe Seminary, in ancient Amadia, are not diminished by accountsreceived of a conference of "Mountain helpers," held in Gawar, from May30th to June 2d, 1862. They came from Gawar, Jeloo, Tehoma and Amadia.At the opening of each session, half an hour was spent in prayer; thencarefully prepared essays were read on subjects previously assigned,and each topic was afterwards thoroughly discussed. The first subjectwas, "Hinderances to evangelization in the mountains,—such as theirruggedness, deep snows, superstition of the people, and persecution."Deacon Tamo, in speaking, admitted all these, but said, "For roughroads we have our feet and goats' hair sandals; for deep snows, snowshoes; for the darkness and superstition of the people, we have thelight of the truth and the sword of the Spirit; and for persecution, wehave God's promise of protection and the firman of the sultan." "Thefaithful pastor's duty to his flock," and "Means of securing laborersfor the field," were among the topics discussed. Their discussions onthe subject of benevolence showed that they regarded that duty asbinding as any other. They engaged to observe the monthly concert, andtake up monthly and also annual collections in their congregations, andapply the proceeds to the support of a laborer in the mountains. OnSabbath evening the monthly concert was observed, and after stirringaddresses, the contribution amounted to what was for them the verylarge sum of fifty-two dollars. Among the offerings were a horse, anox, a sheep, a goat, and different articles of jewelry. Arrangementswere made at the conference for the formation of a Protestant communityin Gawar, in accordance with the firman of the sultan. In all respectsthe meeting was a rich spiritual festival, and from the spirit itsmembers manifested, and the progress already made, we may hope forextensive and important results before many years have passed away.

CHAPTER XIX.

EBENEZERS.

EXAMINATION IN 1850.—COLLATION AND ADDRESS.—VALEDICTORY BY SANUM.—SABBATH SCHOOL IN GEOG TAPA.—EXAMINATION THERE IN 1854.—PRAYERMEETING AND COMMUNION AT OROOMIAH, MAY, 1858.—SELBY, OF GAVALAN, ANDLETTER.—LETTER FROM HATOON, OF GEOG TAPA.

There are occasions, interesting in themselves, that also serve to markthe progress which they promote. Such an occasion was the examinationof the Seminary, June 6th, 1850. There have been examinations since,but none so marked in their influence for good; none where the teachersfelt so much like calling the name of it "Ebenezer," and saying,"Hitherto hath the Lord helped us."

The pupils had improved, during the last weeks of the term, more thanthey had ever done in twice the same length of time, both spirituallyand mentally. At the close of the term, their parents and friends, withsome of the leading Nestorians, were invited to the examination. Morethan one hundred and sixty spectators, besides the pupils, were crowdedinto the large recitation room. This had been adorned with a profusionof roses, from the vineyard of Mar Yohanan, arranged in wreaths andbouquets, with festoons of sycamore leaves, and other devices. Thepeople were delighted,—for, like other Persians, they are greatadmirers of flowers,—and many, on entering, involuntarily exclaimed,"Paradise! Paradise!" In their various studies, the attainments of thepupils would have reflected honor on a seminary in our own land; buttheir knowledge of Scripture exceeded all besides. Even on the detailsof the Tabernacle they rarely faltered; and their compositions showedan intimate acquaintance with Bible facts and doctrines.

Dr. Perkins delivered an address, comparing the early days of themission with that scene, and felicitously answering various objectionsthat had been raised against female education; and, at the close,diplomas were given to three of the oldest pupils.

The exercises were pleasantly diversified by a plentiful collationunder the arbor in the court behind the Seminary, where lambs roastedwhole, in the native style, lettuce, cherries, pilav (a preparation ofrice), and some cake, prepared by the pupils, were duly discussed. Manyof the women had never before sat at the same table with men, and itwas amusing to witness their awkward embarrassment. Some snatched thefood from the table by stealth, and ate it behind their large veils, asthough it were a thing forbidden.

Hormezd, the Miner of John, now aged and blind, who had been led allthe way from Geog Tapa, said, towards the close of the afternoon, "Iwish Joshua were here."

"And what do you, want of Joshua?"

"I want him to command the sun and moon to stand still, for the day isaltogether too short." As the company dispersed, several old men tookMiss Fiske and Miss Rice by the hand, saying, with moistened eyes,"Will you forgive us that we have done no more for your school?" Butthe best of all was, some sixty adult women, from different villages,begging for spelling books, that they might commence learning to read.Thirty of them did not rest till they could read their Bibles. Thecause of female education never lost the impulse that it received thatday.

Instead of the valedictory composed for this anniversary, is heresubjoined the greater part of the one prepared by Sanum, for a likeoccasion, because it takes a wider range, and is richer in itshistorical allusions:—

"Now that another year is closed, and we are ready to leave each otherin peace, it is fitting to review the past, that together we may praisethe sweet Keeper of Israel for the blessings he has poured upon ourheads. We fear to try to recount them all, lest we tempt the Lord; sowe will speak of but a few.

"Let us renew the wings of our loving thoughts, send them to the yearsthat are past, and see where rests the dust of some of the dearteachers of this school. Listen! There comes a voice, 'They are not tobe found among the living.' Yes, the place of one is empty here, and ofanother there. Then, where are they? Thou, O country art a witness thatthey have pressed thy soil; and you, ye blessed winds, answer us, 'Theyhave gone!' and ye green leaves of time are true witnesses that theylie among the numbered dead. But where shall we find them? They lie farapart. We must visit one that first laid her hand on some of us tobless us (Mrs. Grant); and though we remember her not, she oftenembraced us in the arms of love, and carried us before a throne ofgrace. She was one of the first that left all her friends, and ploughedthe mighty waves of ocean, that she might come to Oroomiah's darkborder. Though fierce tempests raged, and heavy waves raised themselvesabove the ship, her prayers, mingled with love for us, ascended higherstill, and overcame all. At the foot of Mount Ararat she doubtlessremembered the bow of promise; and her consolations were renewed, whenshe thought of it as a prophecy, that a company of the fallen daughtersof Chaldea should become heirs of glory. She so labored, that herinfluence is widening from generation to generation.

"The Lord is rewarding her even to the third and fourth generation. Butthough she engaged in her work with such holy zeal, her journey wasshort. Some of us had not seen our eighth summer when those lips, onwhich were written wisdom, were still; and that tongue, on which dweltthe law of kindness, was silent in death. Now she rests in ourchurchyard. She sleeps with our dead, and her dust is mingled with thedust of our fathers, till that day when she shall rise to glory, and acompany of ransomed Nestorians with her.

"But where is that other dear friend of our school [Dr. Grant], who wasthe beautiful staff of her support? He encouraged her to labor for uswhile many of us were yet unborn. His heart was large enough to loveevery son and daughter of our people. He sowed with many tears, andgave himself for the Nestorians. Shall we not believe that the fruitsof his labors have sprung up among us? Then, where is he? Let us gosilently, silently, and ask that ancient city, Nineveh. It will directus, 'Lo, he rests on the banks of the noble Tigris.' Would that ourwhisper might reach the ear of the wild Arab and cruel Turk, that theywalk gently by that stranger grave, and tread not on its dust. Then,shall we think no more of it? No; with a firm hope we expect that thosemountains, on which his beautiful feet rested, shall answer his name inechoes, one to the other; and the persons who saw his faithful examplethere shall mingle in the flock of his Saviour.

"But the journey of our thoughts is not finished. We must leave inpeace this blessed grave, and go search for one with whom we were wellacquainted [Mrs. Stoddard], and whose gentle, loving example is sograven on the tablet of memory, that it cannot be erased. Can we forgether prayers with some of us the week she left us? or how, when she tookour hand for the last time, she said, 'The blessing of the Lord restupon you'? We did not then expect that our eyes would no more rest onthat lovely face, and our ears no more hear that sweet voice in ourdwellings. When we heard of her departure to a world of light, it washard to believe that she had gone and left us behind. Lo, on the shoresof the Black Sea she has laid her down to rest. O ye angry waves, bestill, and ye winds of God, fan gently that sacred spot. All our peopleare indebted to thee, thou blessed one. Thou, who didst first teach usto sing the songs of Zion, now removed from sin and sorrow, thou artsinging with the myriads of the just. We would not call thee back, butrather praise the Lord that you and those other dear friends areentered into rest. No, ye are not lost, ye spirits made holy; but as itwas necessary that some should come from a distant land to labor here,so ye were necessary to do a greater work in heaven. We believe that yeare doing there more than ye could have done here; yea, that ye form apart of that great cloud of witnesses that encompass us to-day. It isdelightful to us to think that ye blessed ones guard us. It is acomfort to our teachers to think that you, who laid these foundations,are still round about us. Beloved ones, we would not call you back.Cling closely, and more closely, to your Saviour, till we, too, throughfree grace, shall share in your glory.

"And now, beloved friends, who with them flew on the wings of thegospel across the ocean to tell us of salvation, we rejoice to-day thatthe sharp arrows of death have not touched you. Ye have been more thanfathers and mothers to us. Our hearts are full of love to every one ofyou, O blessed band! but we cannot express it, except with a heavenlytongue. When darkness reigned in the breast of every son of theChaldeans, and no whisper of salvation had fallen on the ear of theirdaughters, you opened the beauties of the priceless pearl before oureyes, that it should enlighten us with heavenly brightness. We cannotmake known all that you have done for us. Let it remain till that dayof light when the Lord shall commend you before his chosen. When welook at our dear teachers, our hearts warm to you with no common love,because you led them to leave the sweet place of their nativity for oursakes. You have been parents to them, wiping away their tears with thesoft hand of a mother, and sharing their trials with a father's heart.While you have helped them in every department of their school, theblessing has all been ours.

"If on the wings of an eagle we should fly to the extreme north, weshould find no such school as this, crowned with blessings, but shouldsee our sisters groaning in bitterness, saying, 'Not one ray from thedivine sun rises on us in our misery.' If we turn to the south, therewe see the daughters of Arabia lamenting, 'In all this desert, not oneoasis yields the waters of life to quench our burning thirst.' Eternityalone will suffice to praise Him who sent you, the only heralds of hisgrace, to us sinners.

"But our southern journey is not finished. From one end of Africa tothe other our sisters lie wrapped in the shadows of death; and if weturn to the east, all the way to China, the daughters cry, 'Wretched isour unhappy lot: no cloud of mercy, such as surrounds you, lights upthe place of our abode. So on the west, as far as Constantinople, ourcompanions in suffering have no school to sound in their ears theblessed name of Jesus.

"What are we, that the Lord should choose us from the midst of suchdarkness, and send you to us with the message of life? Let all nations,with wondering lips, praise the Almighty for his grace to us, soworthless.

"Now that we go from you, we leave with you this our handiwork as atoken of gratitude. [A specimen of needlework now among the curiositiesat the Missionary House in Boston.] Receive it, though a trifle. Thefigures on it show what you have taught us in our pleasant school. Aswe have first of all been taught to sit at the foot of the cross, andneither hope nor glory in anything else, we have made that thefoundation. Under the cross you have watered us with the showers ofdivine instruction and prayers, that, like this vine, we might entwineabout it and bear pleasant fruit. From this cross we learned, while yetin the bloom of life, like newly-opened flowers, to join together insweet friendship. Above this we have placed a circle around the HolyBible, that bright lamp of the Lord, that will enlighten us like thesun if we follow its leading—that well of living waters, which willcause us to flourish like the palm tree. Thus will our leaf be evergreen, and our fruit sweet till the day when the mystery of love shallbe revealed, and we dwell in the mansions of the blest. There, joiningwith all the singers in heavenly places, we shall receive harps andsing glory to our heavenly King, who saved us from everlasting woe.There we shall inherit crowns of gold, and, with myriads of the saints,cast them down before the Lamb. If but one of us reach that place, willyou deem your labor in vain? God, who rewards even the gift of a cup ofcold water, will never forget what you have done to the least of hispeople, and if the least are on the earth, we are they. Now that yousend us forth into the world, remember us, we beg you, whenever youbring your sacrifice before the Lord.

"Dear teachers, your acts of kindness have been more than the hairs ofour heads; we cannot recount them. We can only ask Him, who alone isrich, to reward you from his good treasures, for none but He can meetour obligations to you. Each thought that reverts to the past demands atear of gratitude. O blessed seasons, when God sent down his HolySpirit, that through your labors these walls of Jerusalem, so longbroken down, might be again rebuilt. It is sweet to think that in thehand of Christ, you have been the means of the salvation of our souls,which are to live forever. We believe that your prayers and tears arein the golden censer before the throne. Now that we go out from underyour wings of love, which cannot reach to all your scattered flock, weentreat you to ask the Good Shepherd to lead us in green pastures andbeside the still waters, and keep us under his wings of mercy in ourweakness.

[Her address to the native teachers, bishops, &c., is omitted.]

"Dear parents, we rejoice exceedingly to see you here, looking on uswith eyes of love. No words can express what you have done for us,especially in sending us here to learn of Jesus. We trust that it hasbeen, or shall be, a blessing to you also. It is our hope that you willbe willing to send your daughters to distant places, to make knowneternal life. If you do, great will be your reward from the Lord.

"And now, sweet sisters, another year have we sat under our own vineand fig tree unmolested. We have tasted the honey and milk of theblessed land, and drank of the waters from the Rock. But now the timehas come to leave these bowers of knowledge, but not the lessons herelearned, nor the counsels of our teachers, nor the sweet whispers ofthe Holy Spirit.

"Dear sisters, let us bear forth with us the light-giving countenanceof the Saviour, which will scatter all the evil around us as the lightdispels the darkness: without this we cannot go. Though separated inbody, let us be united in fervent prayer. Let a conscience madesensitive by grace be our abiding companion. Let the tent of Abrahamteach us that we have no abiding city here; and like him, let our firstwork be to offer those prayers to God which shall testify that he isours. And now, before going forth, let us clothe ourselves with themeekness and gentleness of Christ. Yea, let us take with us all hisvirtues, being obedient, teaching our dying associates, and leadingthem one and all to Christ. Though we part, our love can never besundered, and we will ask the Lord to send his ministering spirits tostrengthen our faltering steps, and feed our souls with heavenly manna,so that if we never more see each other here, we may meet in heavenwith our sisters who have gone before."

The teachers improved the interest awakened by the examination in 1850,to urge their older pupils to labor in the village Sabbath schools; andlet us look in on their efforts in Geog Tapa. The children there weredivided into ten classes, each with one of the pupils for a teacher.Others taught the women who could not read. Soon these were joined byboth old and young men, who were taught by pupils from the Seminary atSeir, and as many as forty spelling books were in active use. Thechildren, too, were taught to sing. Thus they labored till winter, whenthe school was put in charge of the village school teachers. In thespring the pupils resumed the work with undiminished zeal. Nor did theytoil in vain, for the attendance increased from about seventy to fourhundred; and some of the teachers testified that they spent there someof the most delightful Sabbaths they ever knew. Yonan, whosuperintended the school with Moses, had also a class of old women,that increased from six to thirty-seven, whom he taught from the book,well known to our Sabbath school children, "Line upon Line." His ownaccount of it is very interesting. He says, "The women, especially theaged among them, have a habit, when they meet, of engaging inunprofitable conversation, and, both on the way to church and in it, wecould not stop it. Awakening sermons produced no impression; and thoughthey had heard preaching for fifteen years, they were still veryignorant. But now what I teach them on one Sabbath I require them torepeat the next; and so they are obliged to leave off their gossip, andtalk over what they have heard, that they may not forget it. Thesewomen are so anxious to be taught, that if I am hindered a littlelonger than usual in arranging the classes, they cry out after me inthe church, that all the other classes are being taught, but theyforsaken."

A class of old men, taught by Deacon John, commenced with an attendanceof ten, but soon numbered forty. Formerly they went to market on theSabbath, or sat sunning themselves in the street, going to hearpreaching about half the time; but they became so interested in theexercises, that they were unwilling they should close. They broughtothers with them, and if one of them was kept away one Sabbath, hemourned that the rest had got so far before him.

The women carried their books with them when they went out to thevineyards, and at resting time: while others slept, they read. Some,who could not afford oil at night, read by moonlight, and when theyspun, they fastened the book open on a shelf, so that they could readat the same time. Once, when a woman was asked if she could repeat herlesson, she replied, "O, yes; I repeated it over just now while I wasmilking." The men also took their books out to the fields, that theymight improve every spare moment, and one was so earnest that, whenwaked in the night to attend to the cattle, he read till morning; buthis family, finding that he burned so much oil, took care after that tolet him sleep. Good old Mar Elias rejoiced to see such a work among hisflock; and it was most pleasant to see the large church so crowded bypeople, seated on the floor, that one could hardly walk about amongthem.

After the teachers had attended to their classes about an hour and ahalf, the younger scholars repeated the portion of Scripture they hadlearned during the week, and the parents were much pleased to heartheir children recite.

The daily report of the Seminary was introduced into the Sabbath schoolin a way that only Orientals could do it. The older members of theschool were required to report any cases of swearing, stealing, orquarrelling among the younger ones during the week, who were publiclyreproved on the following Sabbath. This made the parents more carefulto watch over their children, and the children more circ*mspect intheir daily behavior. If any little trouble occurred among them duringthe week, they said to each other, "Let us be careful; Sabbath isnear;" and though at first some of the people smiled when the childrenwere reproved, it soon became more common for them to weep.

After taking an account of the attendance, the children sung, dividedinto two companies, on opposite sides of the church; and then MarEllas, or some of the elders of the village, addressed the school.Yonan closes his account of it by saying, "We have learned in this workmore than ever before the value of female education. Among our mostenergetic, faithful teachers are young women who love to sit downbefore little children, and the ignorant of their own sex, and teachthem the way of life."

Thursday, June 1st, 1854, was a great day in Geog Tapa. The forenoonwas devoted to the examination of a girls' school, taught by Hanee andNargis, graduates of the preceding year, and both belonging in thevillage. As it was a feast day, a large number were present from theneighboring hamlets. At nine o'clock the examination commenced in thespacious church, which was crowded, the congregation numbering aboutsix hundred in all. The fifty pupils occupied the middle of the church.The studies pursued were ancient and modern Syriac, geography,arithmetic, both Scripture and secular history, reading and spelling;and in all of them the pupils did credit both to themselves and theirteachers. The singing, that day, especially pleased the parents, manyof whom exclaimed with wonder, "Our daughters can learn as well as oursons." Miss Fiske rejoiced to see her children's children in the pupilsof her first pupil, who gracefully managed her little flock with aneasy control. The villages of Gavalan, Vizierawa, and Ardishai, hadeach a similar school, containing in all one hundred pupils; and eachof these schools was as valued a centre of religious influence as ofintellectual training. The teachers were in the habit of praying withone of their pupils alone every day, as well as of opening the schoolwith prayer; and Friday afternoon was regularly devoted to a religiousmeeting with the mothers of the pupils. These schools fitted theteachers for usefulness, and the pupils for admission to the Seminary,as well as for teachers in the Sabbath school; and they furnish adelightful view of the present and prospective usefulness of theSeminary among the people.

Noon came, and the large assembly scattered, to enjoy the hospitalityof the village. For the people opened their houses for those inattendance, just as they do with us at the annual meetings of theAmerican Board. Geog Tapa could also boast of its committee ofarrangements, in humble imitation of greater things.

After a recess of an hour and a half, the people reassembled for theexamination of the Sabbath school, in a grove behind the church, asthat building could not contain the multitude which now numbered morethan a thousand. First came a class of men, from twenty to seventyyears of age, headed by Malik Aga Bey, the village chief. They had beentaught orally by Deacon John, and answered questions in Old Testamenthistory very readily. Then followed a class of women, fifty or sixty innumber, most of them over forty years of age. These had been taught byYonan, and were quite familiar with the Old Testament, from thecreation to the reign of David. One old blind woman wanted to point outthe stopping places of Israel in the desert, on the map which hung onone of the tall trees: she had learned their names by heart, and wasfamiliar with their location by touch.

Next came a class of twenty men, who had recently learned to read; forwhich they had each received a copy of the New Testament. A class ofwomen then followed, numbering twenty-three, who had also been taughtto read by the boys and girls in the village schools. Mr. Stoddardcalled for the teacher of each woman to step forward; and a copy of theOld Testament was presented to every one of them, as they stood in arow in front of their pupils. There was one woman who stood without ateacher. Mr. Stoddard called for hers also, and some one whispered tohim that she had been taught by her husband. Mr. Stoddard thereupon ledhim out, and, placing his hand on his head, said, before the wholeassembly, "All honor to the man who has taught his wife to read!" andpresented him also with a Bible.

One who was frequently present often wept to see Women giving a morselto their infants to quiet them, that they might devote the longer timeto their lessons; some of them so intent on the work of learning, thattheir faces were bathed in perspiration. She used to fill her pocketand reticule with cakes for the little ones, so that their mothersmight be more free from interruption. The exercises of that day gave agreat impulse to the cause of education in Geog Tapa. As many asseventy adults were soon poring over their spelling books; and the nextsummer one half of the adult women were either readers or engaged inthe same employment; though previous to the examination of the Seminaryin 1850, not one in thirty could read, or cared to learn.

Having given an account of these two interesting occasions, let us nowlook in on another equally interesting, though of a different kind,that took place in Oroomiah, three years later. During the interval,Mr. Stoddard had entered into rest; and his bereaved widow, Dr. Perkinsand family, and Miss Fiske, were about to sit down together, perhapsfor the last time, with the Nestorian converts, at the table of theLord.

It was in May, and the day one of the finest of those charming May daysin Oroomiah. The most of the Nestorians who had been admitted to thecommunion were present; and in distributing the guests among themission families, it was understood that all who had been connectedwith the Seminary should go there. The object of this was, to gatherall the scattered members of the family together once more in the placewhere prayer had been wont to be made, before they went to the Lord'stable. As yet, no one knew that their teacher was about to leave them;for she did not wish any thing else to turn away their thoughts fromJesus. When they had assembled in the school room, she could not saymuch, but besought the Lord Jesus to be the Master of the assembly.After singing a hymn, the words "looking unto Jesus" were given as thekey-note of the meeting. He came and whispered peace, and all felt thatthey sat together in heavenly places. The eyes of their hearts wereopened, so that they realized the fulfilment of the promise, "There amI in the midst of you."

They were invited to speak freely of their joys and sorrows, in orderthat together they might carry them to Jesus. The first to speak wasHanee, one of the two whom Mar Yohanan brought to Miss Fiske at thecommencement of the school.[1] She had, not long before, buried heronly child; and holding her hands as though the little one still restedon her arms, she said, "Sisters, at the last communion you saw me herewith my babe in these arms. It is not here now. I have laid it into thearms of Jesus, and come to-day to tell you there is a sweet as well asa bitter in affliction. When the rod is appointed to us, let us notonly kiss it, but press it to our lips. When I stood by that littleopen grave, I said, 'All the time I have given to my babe, I will giveto souls.' I try to do so. Pray for me." She told but the simple truth;for after the death of her child, she used to bring the women into theroom where it died, and there talk and pray with them. Since then, shehas received another little one, and in the same spirit given it backto Christ. When she ceased, the whole company were in tears. The leadercould only ask, "Who will pray?" and Sanum, whose children had died bypoison, and who could enter into the feelings of the bereaved mother,knelt down and prayed as very few could pray for mothers left desolate,and for those who still folded their little ones in their arms. Therewas perfect silence while she pleaded for them, save as the sweet voiceof her own babe sometimes added to the tenderness of her petitions. Achild in heaven! what a treasure! and what a blessing, if it draw theheart thither also! [Footnote 1: See page 51.]

There was a little pause after the prayer; and, to the surprise of all,the voice of Nazloo was heard in another part of the room; for they hadsupposed her near, if not already entering, the river of death."Sisters," said she, "since seeing you, I have stood with one foot inthe grave; and may I tell you that it is a very different thing to be aChristian then, from what it is in this pleasant school room. Let meask you if you are sure that you are on the Rock Christ Jesus." Atender prayer followed, the burden of which was, "Search us, O Lord,and try us, and see if there be any wicked way in us, and lead us inthe way everlasting."

The next to speak was one of the early pupils, who had come many milesthat day to be present. She said, "I could think but one thought allthe way as I came, and that was, 'Freely ye have received, freelygive.' We have certainly received freely: have we given any thing? Canwe not do something for souls? I fear the Lord Jesus is not pleasedwith us."

They were then asked if they were ready to engage in direct labors forsouls, to search them out, and by conversation and prayer seek to leadthem to Christ. Many pledged themselves to the work, and engaged tobring the names of those for whom, they had labored to the nextcommunion, that all together might intercede in their behalf to God.Before that time arrived, Miss Fiske left for America; but the firstletter she opened, out of a large parcel that awaited her in Boston,was one containing the names of those with whom her pupils had laboredand prayed in distant Persia. Is it strange that, as the slips of paperfell at her feet, her heart was moved?

But we cannot dwell longer on the prayer meeting. As many as twelvesaid a few words, and more than that number led in prayer, during thetwo hours they were together: from thence all repaired to the diningroom,—the three upper windows on the right of the engraving belong tothis,—where they did "eat their meat with gladness and singleness ofheart." Then it was announced that arrangements had been made for classprayer meetings. It seemed to be just the thing that all longed for,though none had spoken of it; and at once each class went along thefamiliar passages to the room assigned it, and the voice of prayerarose from nearly every apartment in the building. The chapel bellrung, but it was unnoticed; and each little company had to beseparately summoned to church. There, according to previousarrangement, Miss Fiske led each to a seat, that the communicants mightbe together, and then herself sat down behind them all. A glancerevealed ninety-three sisters in Christ before her; and as the serviceshad not yet commenced, her thoughts went back to the day when, askingconcerning many of them, "Is this one a Christian?" "or that one?" "orthat other?" the answer came, "You have no sister in Christ among themall!" No wonder she now inwardly exclaimed, "What hath God wrought? TheLord hath done great things for us, whereof we are glad." There was butone among the ninety-three with whom she had not bowed the knee inprayer, and that same evening, as she was devising methods to get heraway from the rest to her room alone, the Lord sent her, unexpectedly,to the door; and with her also she enjoyed the privilege of personalreligious intercourse and prayer.

At the communion, when all stood up to enter into covenant withthirty-nine new converts, six of them pupils of the Seminary, thereseemed a deeper meaning than ever before in engaging to be the Lord'sforever.

In Hanee we have seen the grace bestowed on one of the two whom MarYohanan brought to form the nucleus of the school. The other was Selby,of Gavalan, his own niece. She became hopefully pious in 1846, whenhardly ten years of age. There were very few in whom her teachers tooksuch uniform delight, though they felt some anxiety when she marriedPriest Kamo, of Marbeeshoo, a cousin of Mar Shirnon—intelligent andinfluential, but unconverted. Yet she had strong faith that he wouldbecome a Christian, and soon gained a wonderful influence over him,without compromising in the least her own religious principles. Shebecame his teacher in the Bible,—it was a new book to him,—and in herhe saw the Christian life it described beautifully exemplified. She hadjust begun to hope that her prayers were answered in his conversion. Hewas much interested in aiding the evangelists in the mountains, and themission was hoping great things from him, under the good influence ofSelby, when he died. Her feelings, under this affliction, are thusdescribed by her own pen, in a letter to her teacher, dated Marbeeshoo,June 4th, 1859:—

"It is not because I have forgotten you that I have not written youuntil now. How can I forget you? And were that possible, I could notforget your instructions. I remember them at all times, by day and bynight. They comfort me in sorrow, and strengthen me in anguish. Youhave taught me the duties of this life, and you have pointed me to theworld to come. I remember when you used to take me by the hand, andlead me into your closet, and there pray with me; and my heart fillswith mingled joy and sorrow—with joy, that such precious seasons weregiven me; with sorrow, that they will be mine no more. Shall I neversee your face again—that face, which bore to us more than a mother'slove? You were a perfect mother, because in Christ.

"I grieve very much that I did not see you before you left; but Ibelieve that the seed you have sown will continue to spring up to theend of the world. You asked me, in your letter, to tell you about mywork. I have a greater work than any of my companions, but it is in aplace covered with thick darkness, like that of Egypt. The people arestiff-necked, wise to do evil, but of God they have no knowledge.Temptations surround me as mountains; they rise up about me like thewaves of the sea. While Kamo lived, I was comforted, for he loved thetruth. Every day he used to read the Scriptures with me, and ask themeaning of each verse. I had hoped he would have Paul's zeal in thework of the Lord. I had expected that we should have schools in ourvillage after a year or two, and that the places of concourse for idleconversation would become places for reading the Scriptures, and forprayer. But it has pleased the Lord to give me a great and heavyaffliction. He has smitten me with his own rod, making this world avale of tears. But it is the Lord; let him do what he pleaseth. It isall for my profit.

"I want to ask you and your friends to pray for me, that I may endureto the end."

The feelings of the pupils, after the departure of Miss Fiske, aregraphically expressed in the following letter from Hatoon, of GeogTapa:—

"My heart longs to tell you of the change in our dear school. Ourreturn, after vacation, was much like that of the Jews from Babylon,when they found their city laid waste, and their temple in ruins. Everytime they looked on the spot where it had stood, their hearts werecrushed. So when we did not see you, and went not to take your hand andbe kissed by you,—when we saw not your ready feet coming to the door,to bring in each one and make her happy,—our hearts were broken, andwe could not restrain our tears; especially when I remembered the timesthat the daughters of the church used to meet in your room to mingleour prayers, our tears, and our joys together. These recollectionsleave an aching void which cannot be filled. It seems to me that theways of your room mourn, because you come not to the solemn feasts. IfJeremiah were here, I think he would say, 'How doth Miss Fiske's roomsit solitary that was full of people! How do the daughters of theOroomiah schools mourn, and their eyes run down with water, becauseMiss Fiske is far from them?' These changes show us that this world isas down driven by the wind. Perhaps you will reply, in your cheerfulway, 'Do you feel so? There is much that is pleasant in the world.' Iknow it; but our school was always such a pleasant place to me. I wasso happy in it and its heavenly employments, that not even the death offriends could destroy that joy. But now I seem overshadowed by darkclouds, and sinking in deep mire. Yet I will try, in all this, to bowmy will to the holy will of Him who doeth all things well."

CHAPTER XX.

COMPOSITIONS.

THE FIELD OF CLOVES.—THE LOST SOUL.—THE SAVED SOUL.—HANNAH.

It was very important that the pupils should be able to express theirown thoughts, readily and correctly, with the pen, and unwearied effortwas devoted to this end; but for a long time they seemed incapable ofclothing an idea in words. The simplest sentence was copied over andover without the change of a single word; and even when it wasexpressed for them in other language, they only repeated over thatvariation of the first. Three years were spent in trying to teach themto write their own thoughts, with very little success; but in 1846, theSpirit of God secured the result that man had sought in vain. Afterthat, both their ideas and their language were very beautiful. Nothingpleased them better than to be allowed to write; and it was matter ofgrateful remark that those compositions which were penned during arevival were always the best.

This was especially true in the awakening of 1850, which was noted for
the prevalence of a spirit of meditation and holy communion with God.
The pupils at that time came forth from private intercourse with their
Saviour, to pen some of the sweetest writings in the Syriac language.

One day that winter, both the teachers wished to attend an examination
at Seir, and asked them if they would be diligent during their absence.
"O, yes," was the reply, "if you will only let us write composition."
The following was found on the slate of Nazloo, when they returned:—

"THE CLOVER FIELD.

"We walk out in the country, and the road leads us by a lovely field ofclover. We see it in all its modest beauty. There are the green leaves,so regular in their form and outline; the beautiful flowers, sowonderful in their structure; and the sweet fragrance, that regales oursenses as we pass. All these are there, but we see not whence theycome. No showers descend to make it grow; the earth is parched on allsides. Do you inquire for the source of all this loveliness? A tinyrill of water flows gently underneath. No eye sees it. You cannot hearits quiet advance, for it does not murmur as it wears itself out in itswork of love. Noiseless it hies to each little rootlet. It conveysnourishment to every leaf; not one is overlooked or forgotten. Thatunseen rill causes these fair blossoms to spring forth. It distilsthese odors for the enjoyment of all that pass this way. What thatstreamlet is to the field, prayer is to the Christian. We see it not;it is all hid from human eye; but O, the rich fruit that it yieldsevery day in the soul thus made partaker of the life of Christ! Thatalso makes the wilderness to rejoice and blossom as the rose."

At the annual examination in 1850, Sanum read her composition, atranslation of which is here inserted:—

"THE LOST SOUL.

"I have dreamed a dream, dear friends—may I relate it?

"In my dream I was wandering about, seeking for earthly pleasures,though my life was crowned with blessings more plentiful than the dewof the morning. My father and mother did every thing they could tobring me to Christ. Their labors for me were enough to make me weep mylast tear, but my hard heart remained unmoved. Four times did the HolySpirit strive with me, and as often I grieved him away. I broke everypromise that I made to serve the Lord.

"There came a beautiful day in spring. The sun lighted up every thingwith gladness. The fields were dressed in green. The trees were inblossom. Loved by my friends, surrounded by every thing to make mehappy, and rejoicing that so much enjoyment was still in store for me,I was saying to my soul, 'Take thine ease,' when suddenly a voicecried, 'This night thy soul shall be required of thee; then whose shallbe all these?' Another voice added, 'These four years heaven and earthhave pleaded with you to bring forth fruit to God, but you haverefused. Your heart has said "I will fix my seat above the stars ofheaven." Now you must go down to the abyss.' Like arrows these wordspierced my heart; my strength departed, and others bore me to my home.There my parents were speechless with sorrow. The bed of down was madeready, but it afforded me no rest. I seemed to lie on thorns. Then Iappeared to faint, though still able to hear their conversation.Sobbing aloud, they said, 'Sweet child, if you were only a Christian,gladly would we go with you to the gates of heaven, hoping soon to meetagain; but this is more than we can bear. Alas, that one borne in thearms of our love, with whom and for whom we have prayed, must now saythat our God is not her God, nor our Saviour hers! Is there no ray oflight for her in the darkness? Can we never again point her to Jesus?'As I listened in anguish, I cried aloud, 'Is there no hope for me?'They replied, 'We will implore mercy for you again and again, andpossibly the physician may help you. Here he is.' As he came in therecollection of his past faithful warnings made me weep aloud. He said,'Why weep? Do you not wish to see me?' 'Dear friend, it is not that;but the sight of you recalls your entreaties to come to Christ, and myneglect of them. If you can only give me one hour of quiet, I will tryto come now.' He saw that the hand of death was on me, and replied,'What you do you must do quickly.' 'What can I do in such distress?''Can you not cry, "Lord, remember me," like the dying malefactor?''Those words comforted me once, but now I cannot use them.' 'Can younot pray?' 'No. Once I would not hear God, and now he will not hear me.O father, mother, friends, pray for me. Send for my teacher to pray forme. Ask every servant of God to entreat for me while yet I live.' Therequest went forth. The weeping physician offered supplication at myside. My father and mother seemed to pour forth their last breath inintercession for me. As I turned, I saw my teachers, and consciencearrayed before me every word they had ever spoken to me of Christ andheaven. All my own actions were likewise spread out before my eyes.Then the whirlwind of my sins swept me away like a tiny leaf, to sinkin a sea of anguish. My teacher now cried, 'We had hoped to see ourdear pupil passing over to the new Jerusalem; but, instead of that,must she dwell among the lost?' A gentle voice then whispered, 'Go toJesus; he will not cast you out.' 'To Jesus! nay, for knowingly myhands have pierced him. Willingly these feet have trampled on hisprecious blood. I have compelled his spirit to forsake me, and mustperish.'

"Then I saw those whom I had led into sin and encouraged in unbelief,and said to them, 'Can you forgive me?' But a voice from heavenreplied, 'You cannot be forgiven; for the name of Jesus you have set atnought, and there is none other.' Then my teacher pressed my hand; shecould not speak. I said, 'You have ever shown great love; can you nothelp me now?' 'Dear child, have I not told you that though I love you,yet I have no power to help in this hour or hereafter.' 'O, dreadfulthought! Must I leave you all, forever? parents, teachers, all! Can youdo nothing for me?' 'We can only point you to Jesus.' 'I have no partin him. I am a Demas; and with such agony now, what will be the wrathto come?' I begged all present not to live as I had lived. 'Seize themoments that fly swifter than the lightning. There is no place forrepentance now: my retribution begins. Forget not these words of yourlost sister.' I turned to my mother: 'There is no love like a mother's;can that do nothing for me now?' What could she do? 'Can no one helpme? Father, father, I am going; can you do nothing?'

"Now the light forsook my eyes. O for a few moments more! But even thiswas denied me; for, as I remembered, 'Cursed is the man that trustethin man, and whose heart departeth from the living God.'

"I now heard a voice as of a rushing, mighty wind. Trembling seized me,as I discerned four fiends of darkness. I uttered a piercing shriek,and died. Then I found myself suspended between heaven and earth.Behind me, the world I loved so well had gone forever. Before me I sawthe Ancient of Days seated on his throne, his raiment white as snow,his eyes as a flame of fire, his feet like brass glowing in thefurnace, and a stream of fire issued from before him; thousandthousands ministered unto him, and ten thousand times ten thousandstood before him. Brightness radiated from him on all sides. He fixedhis eyes on me, glowing with holy indignation, while a two-edged swordproceeded out of his mouth. My sins arose before me. Consciencecondemned me. I could not look up. The pains of hell gat hold upon me.In a voice unlike all I ever heard before, he said, 'Slayer of my Son,despiser of my grace, what hast thou done? Thou hast set at nought allmy counsels.' I longed to flee; but above me stood the Judge, below,the abyss. I could give no reply. Again he said, 'My covenant thou hasttrodden under foot;' and he commanded his servants, 'Bind her hand andfoot, and cast her into outer darkness, where is weeping and gnashingof teeth. There let her remain till that great day, when all mineenemies shall be trodden in the wine-press of my wrath.'

"Then a voice from out of the throne said, 'Praise our God, all ye hisservants, and ye that fear him, both small and great;' and all cried,like the voice of many waters, 'Amen. Allelujah.' Heaven responded fromall sides, 'Just and true are thy judgments, thou King of saints.' ThenSatan and his angels clapped their hands; and mocking my misery, theythrust me into the inner prison.

"I now found myself associated with Cain, Judas, Jeroboam, and Jezebel.I understood what Christ meant when he said, 'Bind the tares in bundlesto burn them,' for I was enclosed by them on all sides, and the flamesfrom them kindled on me. Then a voice said, 'Judas sold his Lord once,but thou many times. Cain slew one brother; thou hast brought many tothis place of torment.' Then all, especially those whom I had ledthere, cursed me. Fallen spirits gloried over me. The evil passions ofall the lost were let loose on me. My own wicked feelings were kindledinto a flame by the divine wrath. Now I understood that scripture,'They have no rest day nor night.' My ears, that had taken pleasure inevil conversation, were filled with revilings. My tongue, which had seton fire the course of nature, now itself set on fire of hell, I gnawedfor pain. I looked up to beg a drop of water; but instead of it camethe word, 'Daughter, remember.' As I looked up, I got a glimpse of oneof my companions in Abraham's bosom. Once we were together pointed toJesus. Now the impassable gulf was between us. Hope now fled forever,and that word, 'Remember,' brought every moment of my life before me incharacters of flaming fire. Gladly would I have exchanged this agonyfor the pangs of death endured a thousand times over, or for all thesufferings of earth till the final conflagration. I cursed my soul,weeping without a tear. Why were my associates, once, like me, childrenof wrath, now in heaven, while I was shut out? Ah, they listened toJesus, while I rejected him, and to enjoy a momentary pleasure plungedinto all this anguish. I had loved those who now tormented me, and castaside the loving Saviour. No ray of mercy can ever reach me more. Nofriend will ever love me again. In my madness I sought to flee; butwrath held me rooted to the spot. Cloud on cloud rose above me, eachinscribed, 'Eternity!' A voice cried aloud, 'Forever!' and anotherreplied, 'Forever and ever!' The waves of fire now rolled over me, andthe worm that dieth not seized hold of me. I begged for even thesmallest mitigation of misery, and the vials of wrath were poured outupon me. In my anguish I cried, 'Roll on, ye eternal ages!' But why?They will be no nearer through. 'O Lord, how long?' With an earthquake,that seemed to shake the very throne, came back the reply, 'Forever!Forever!' I sank down in unutterable agony. Then I awoke, and lo, itwas all a dream. The darkness of night was yet around me; a cold sweatcovered me; and that word, 'Forever!' still rang in my ears. Friends,this was a dream, and only a drop in the ocean, compared with theterrible reality. Let us pray that we may be saved from it throughJesus Christ our Lord."

The large audience listened to these vivid delineations, part of thetime, in breathless silence; and again the women beat on their breastswith half-suppressed cries for mercy. The reader, as well as they, willfind relief from the companion picture by Moressa. Sanum's was anoriginal conception of her own. The theme of this last was suggested byMiss Fiske, as a fitting counterpart to the preceding, but thetreatment of it was left wholly with the writer.

"THE SAVED SOUL.

"While meditating on death, I fell into a sweet sleep, and dreamed adream which rejoiced my spirit. I cannot refrain from relating it toyou, dear Christian friends, who are looking forward to the glory thatshall be revealed. I dreamed that my heavenly Father said to me, 'Dearchild, heir of my kingdom, you have long enough borne the troubles ofthis vale of tears; now you shall be freed from them, and come to yourheavenly home, to worship me in holiness.' As I listened, sicknesscame, and I laid me down on my bed of death with this thought: 'Onemore fruit of sin, and then—heaven.' My poor friends, notunderstanding this, inquired, with weeping, if I could not possiblyrecover; but when they saw that I was dying, they gathered round me, togo down with me to the banks of Jordan. My soul was exceeding joyful,for the light of the promised land shone on me, and the dread river wasquiet, for Jesus had said to it, 'Peace, be still.'

"While in this joyful state, I remembered with sorrow how many years Ihad refused to acknowledge the Prince of life as my King, while hewaited with open arms to receive me; and how often, after putting myhand to the plough, I had looked back. My backsliding, my evil example,my neglect of souls, all rose before me like a dark cloud, and I was inagony. But soon a voice said, 'Thy sins are forgiven!' and all waslight. I said, 'Lord, I must praise thee for this forever; but I cannotforgive myself.' Yet, though the pains of death were on me, I wascomforted to be nearer the land where they sin no more. Earthlypleasure now seemed emptiness. The pleasures of heaven filled mythoughts. I said, 'Is this death—that which we poor mortals fear?' Myfriends asked, 'Has he no terrors for you?' 'No; none. The king ofterrors is to me the chief of joys.' One of my teachers said, 'So youhave no fear of him—no sorrow that your body shall lie in the grave!''Why fear or sorrow, when Christ has overcome both death and sin?' Myfather then asked, 'Do you suffer much'?' 'Yes; but if I suffered athousand times more, what would that be to those bitter hours upon thecross. This veil must be rent asunder, though by suffering, before Ican see Him, whom, even now, I long to behold.' My poor motherinterposed, 'But are you willing to leave us?' 'You are all very dearto me; but there is only one who is altogether lovely. When shall I seehim as he is, and be filled with his love?'

"It was now difficult to speak, but I could bid my friends farewell. Icould thank my dear teachers for telling me of Christ, and ask theirforgiveness for all I had ever done to grieve them. As my weepingmother wiped the cold sweat from my brow, she gently whispered, 'Whereis my child going?' 'Mother,' I replied, 'your poor sinful child isgoing to that Saviour who has been willing to receive her.' His rod andstaff then comforted me, till I had passed quite over into the blessedland. And, as I was borne on in my Saviour's arms, voices cried,'Welcome, dear sister; you are now made whole—you shall sin nomore—enter into rest.' Mortal tongue cannot tell what I now saw of thetreasures which Christ has prepared for the redeemed. He gave me amansion he had made ready for me, and I found myself gazing on thebrightness of the Father's glory. What a change had come over me! I wasamong those without spot, for they had been made white in the blood ofthe Lamb. Their voices were one, for all praised the Lord. Now theglory of the Ancient of Days filled me with awe. He sat upon a throneof light, with seraphim on the right and cherubim on the left, and Icould read the foundations of his throne. Legions of bright angels andhappy saints were around him. I fell down with them to worship at hisfeet, when he touched me and raised me up, saying, 'Thou art blessed,for thou art redeemed with the blood of my Son.' Then he clothed me ina heavenly robe, and bade all heaven rejoice, saying, 'This my childwas dead, and is alive again, and is saved from everlastingdestruction.'

"He then revealed to me more fully that mystery of ages—the Redeemerstanding on the right hand of the Father. He stood with open arms,saying, 'Come, daughter of my bitter grief, come in peace. I rememberedthee on the cross. For thee I drank that cup of agony; thy curse hasrested on me, that everlasting joy might dwell in thee.' As he thusspoke, I fell down to worship, and when I looked up, my eyes rested onhis pierced hands and wounded side. Tears filled my eyes when Iremembered that my sins had caused them; but they were tears that Jesuswiped away.

"When I saw the book of remembrance at his side, I thought, there isthe record of my sins; but he opened it, saying, 'Fear not; from theday thou first camest to me, they have been blotted out.' He then heldout to me the Book of Life, bidding me to read my name recorded there,and added, 'Ages hence, in the great day of account, the world shallknow that I have saved thee; and as thou hast not denied me before men,I will confess thy name before my Father and before his angels; enterinto the full joy of thy Lord; inherit the kingdom, prepared for theefrom the foundation of the world.' Then all the blessed ones cried,'Amen.' Their harps were tuned to a new song, and they praised theliving God that another soul was rescued from the great adversary. Acrown was also placed upon my head, that, with the saints, I might castit at the feet of the Redeemer.

"Afterwards I was led to our first parent, now for more than fivethousand years in Paradise, but not walking amid forbidden fruit.Still, when he stretched out his hand to the tree of life, he seemed toremember that first sin, and to thank God more than others for thehealing of the nations. His bright face glistened with a tear as hetook my hand, saying, 'Heir of my fallen nature, welcome to thisinheritance of the second Adam;' and I learned that tears are alwayswiped from that face when Christ brings home his fallen children.

"As I turned, I saw the great company of the patriarchs, perfect inholiness, and clothed in light. Faithful Abraham was there, his faithchanged to perfect sight, and rejoicing in his spiritual children. Themeek Moses was there, adoring the Prophet whom God raised up from themidst of Israel like unto him. And I beheld Isaiah, satisfied with theeternal sight of the glory of which he had a glimpse on earth.Jeremiah, too, was no more weeping for the slain of the daughter of hispeople, and all the holy prophets were clothed upon with immortality,and praising their Beloved with holy lips.

"While I stood gazing, on them in wonder, my thoughts reverted to myformer state. What a glorious change, from a world of sin to a world ofholiness—from sinful friends to the Friend of sinners. How differentthese sweet sounds of praise from the rude sounds of earth! I amreceiving my reward for every bitter tear of penitence I shed on earth;an age of joy is before me. Who am I, that I should be raised fromcompanionship with sin to the society of heaven? My soul at length isat rest. But how? Not as rests my poor body in the grave, but inblessedness; for I rest from sin, but not from praise. I rest fromsuffering, but not from everlasting joy. How sweet to rest, while notceasing to cry, Holy, holy, holy is the Lord God Almighty! I rest inthe bosom of my Saviour. My prayers are turned to praise, and my loveis perfect.

"While these thoughts filled my soul, I thanked the Lord with a newsong on the golden harp that had been placed in my hands, singing witha loud voice, 'What is my worthiness, O eternal King, that thou hastmade me to walk in thy pilgrimage, while millions are shut out from it?'

"Now a company of the holy ones led me through a street of pure gold,to where the river of water of life proceeded out of the throne of God.They showed me the hidden manna, and the tree of life yielding itstwelve fruits, and leaves for the healing of the nations; and beyond, Isaw a great company of martyrs who had been slain for the word and forthe testimony of Jesus Christ. They stood beneath the altar, for theywere living sacrifices. They were clothed in white, and wore crowns ofglory on their heads, and they sang hallelujah to him who had beenslain for them, and made them kings and priests forever in his kingdom.

"While thus wandering among those holy mansions, I met a spirit crownedwith honor,—Mary, the mother of our Lord. She was specially delightedat seeing me, saying, 'How glad I am that you, from that erring peoplewho trust in me, have found the right way to this blessed place! Arethere other sisters of like faith, who believe in the only Mediator?'When I told her that there were, she embraced me, and led me where Icould see the twelve apostles of the Lamb. They were all seated roundtheir Master, just as they used to be on earth; but no more debatingwho should be greatest, for now they ascribed all greatness to theirKing, and dwelt in perfect love. Among them I saw Peter, zealous still,but with a holy zeal. I heard him ask, 'How long shall those precioussouls, redeemed by thy blood, be led astray? May I not fly on the wingsof love, and destroy that city of blasphemy on the seven hills, thatthe glory may be thine?' But Jesus looked on him with an eye of love,and said, 'Simon, son of Jonas, the time is not yet come.' Then Peteronly replied, 'Lord, thou knowest. Thy will be done.'

"While in this joyful state, I walked in the green pastures of life. Iwent round about the holy city, and counted its towers. They were allof purest gold, and built with skill divine. I looked from the top ofone of them, and beheld the sea of glass, and also caught a glimpse ofthe abyss, enough to see that the enemies of our God were all beneathhis feet. I could see some, once my friends among them; but I couldsay, 'Holy and just art thou, O Lord God; and O, wonderful grace, thathas made such as I to differ.'

"But while thus filled with praise, and delighting myself in that oceanof love, I awoke, yet only to say, 'Blessed are the dead that die inthe Lord.' Dear friends, let us cleave to Christ on earth, until heplants our feet on the Mount Zion above."

The next composition was written by Nargis, of Geog Tapa, in 1852. Itis an account of Hannah, the mother of Samuel, and gives a very goodidea of the Bible knowledge of the pupils, and their interest inScripture themes. The allusions to the condition of Nestorian families,illustrate, and are illustrated by, the statements of Chapter I.

"About three thousand years ago, the family of Elkanah dwelt on thehill of Zophim, in Palestine. He was a just man, and one that fearedGod. According to the custom of those days, he had two wives, Peninnahand Hannah. Let us turn our thoughts to Hannah, for every memory of heris pleasant. She had no son, on whom she could look as a staff of joyfor her old age. Yet Hannah had a worthy portion in the love ofElkanah, which flowed unceasingly like a crystal stream. Why was shethus loved? We believe because of the lovely spirit which she hadreceived from that gentleness of the eternal Son which maketh great;and, like him, her voice was not heard in the streets. Instead of thecontentious temper of the women of this age, we find in her a meek andquiet spirit; instead of pride, humility; and instead of anger,patience; she was kind, pleasant, and abounding in other graces. Shallnot such a woman be praised?

"Now Elkanah took his family to Shiloh, to worship and feast before theLord. But the envious Peninnah so grieved Hannah that she could neithereat nor drink. Soon, however, she heard the sweet tones of herhusband's voice. Was it not like an angel's? saying, 'Hannah, whyweepest thou? and why eatest thou not? and why is thy heart grieved? AmI not better to thee than ten sons?' When she heard that she arose andate. Love was rewarded by love. She would not grieve Elkanah. Unlikemany in our day, she was obedient to her husband, yielding her will tohis, and clothed with humility. They were not only one flesh, but onespirit; and they walked together in the valley of love to that worldwhere love is made perfect. Now, after she had shown her love bypartaking of the feast,[1] may we not suppose that she arose andwhispered to Elkanah to know if he would approve of her intended vow;and did he not reply, 'Your vow is mine.' Then did she not seek acorner of the court where she might pray? Radiant spot, where Hannahcommuned with God! herself a bright light among the women of that age.There, in bitterness of soul, she wept before the Lord, and obtainedhis blessing. She believed that God would grant her request, as he sawbest, and gave back her expected son to the Lord to be his forever.Here was true faith. She left all with God; and though, like herSaviour, she prayed the more earnestly: still her voice was not heard.But we hear the voice of Eli: 'How long wilt thou be drunken?' 'O Eli,Eli, why speak to her thus? She was of thy flock, and thou shouldsthave distinguished her from other women round about her.' [Footnote 1:In Oriental families, anger is shown by refusing to eat, sometimes forseveral days.]

"Bright star of that generation! Blessed art thou among the daughtersof Levi. The moving of thy lips is like the voice of the dove. Therewas a blessing in thy mouth, like the olive leaf of Noah's dove, thattold of rest from the tossings of the flood; for thy request was aboutto give rest to the millions of Israel. Blessed art thou, daughter ofZion. Thou soughtest not a son for thy own glory, but for the glory ofthy God.

"What a prayer was Hannah's! It brought a deliverer and a prophet toIsrael, an intercessor and a preacher to the people of God. May thedaughters of Hannah and the sons of Elkanah be multiplied among ourpeople. She is a mirror into which we may look, to learn how to forsakeour evil ways. Let us, like her, build up the kingdom of our Lord JesusChrist.

"Her prayer finished, Hannah returned to her house. Her sorrow was nowturned into joy, and her happy face was like the opening rose of themorning. No wonder she was joyful. The will of the Lord was her will,and what evil could befall her? Blessed Israel, that contains such apraying soul.

"Time passes on, and the answer to that prayer is a beloved son. Thegrateful mother calls him Samuel—'God heard.' Her full heart couldgive no other name to this child of prayer. She would remember ever,Not mine, but God's. And now the childless one folds in her arms achild of the covenant. New joy fills the heart of Elkanah. Their sonwas new to them every day; yet not alone as theirs, but His whoanswered prayer.

"The time now draws near for them to go again to Shiloh. The happyfather does not forget God in his mercies. He appears before the Lordwith his thank offering;—a noble example to us. He asks Hannah to gowith him: not in a voice of harsh command, but in love he said, 'Willyou go?' and it was, doubtless, a gentle voice that answered, 'Not now,for then I must bring Samuel back with me. He is too small to leave;but when he is weaned, I will bring him, that he may appear before theLord, and there abide forever.' The good Elkanah was satisfied, saying,'Only the Lord establish his word;' for he had not forgotten the vow.So the happy Hannah remained at home another year, and taught the childas a mother only can.

"When the time came to go up again to Shiloh, Samuel was probably threeyears old. That praying mother did not say, 'He is small; let him staywith me one year longer.' No! With her whole heart she carried him tothe house of the Lord, to abide there; and she went not up empty,saying, 'It is enough that I give my son;' but in the three bullocks wefind the burnt offering, the sin offering, and the peace offering, andin her son the first fruits besides. She was ready to say, 'In allthings I am a debtor to the Lord.'

"Nor did she come in pride of spirit, saying to Eli, 'You called medrunken, while offering a prayer that God hath heard;' but in allhumility she accosts the aged priest, saying, 'I am the woman thatstood by thee here, praying;' and then, leading forward the child, 'forthis child I prayed, and the Lord hath given me my petition, and I havelent him to the Lord.' We seem to see little Samuel approaching Elireverently; and then turning those speaking eyes to his mother, hesays, 'Is this my father, of whom you told me, and with whom I am tolive?' 'Yes, my child, he will be your father.' And now Eli places hishand upon the head of Samuel, saying, 'Blessed art thou, son of a truedaughter of Levi. The Lord bless thee, and make thee a prophet of theMost High.'

"Hannah worships, and returns to her home. Her little son asks not togo with her; for he has been taught that he is the Lord's, and is toabide in Shiloh. What a blessing are praying mothers, training theirchildren for God!

"Still she does not forget the Lord's Samuel. Every year she goes up toShiloh, with her husband, and as often does she carry for the littleprophet a coat, made by a mother's loving hand. She did not say, likesome of our mothers, 'If he is in the school of the prophets, let theprophets clothe him;' but she clothed him for the Lord's service, andhe comforted Eli as he was never comforted by his own children. Willour mothers follow the example of Hannah? Should a voice come from themountains to-day, calling for preachers, would they give their sons togo and save the lost? Blessed are those mothers who give their sons tobe soldiers of the cross; who, like Hannah, lead the way to the throneof grace, and serve God in their households.

"The Lord helped Hannah to pray, and he helped her to write thatbeautiful song. Her words are golden and full of wisdom. It is fittingto call her a mother in Israel. Deborah sat as judge, but Hannah gave ajudge and teacher to the people of God. Both were bright stars, butwhere is the people on whom they shone? The chosen people arescattered. Deborah, perchance, sleeps under the oak of judgment, andHannah on the hill of Zephim. We love to think that her son stood byher dying bed to thank her for all her prayers and instructions, andsee her reverently gathered to her people.

"We leave thee, mother of the holy prophet. Thou hast passed throughthis valley of humiliation. Thy works follow thee, and thy God hathcrowned thee with glory and honor. Sweet singer of Israel, sing on inheaven, for with thy Saviour thou canst never sorrow more. Who willrise among us to carry forward the kingdom of our Christ? Such as honorthe Master here, he will honor when mothers in Israel see their sonsmade kings and priests unto the Lord forever."

CHAPTER XXI.

KIND OFFICES.

HOSPITALITY OF NESTORIANS.—KINDNESS OF PUPILS.—BATHING FEET.—LETTERS
OF GOZEL, HANEE, SANUM OF GAWAR, MUNNY, RAHEEL, AND
MARTA.—HOSHEBO.—RAHEEL TO MRS. FISKE.—MOURNING FOR THE
DEAD.—NAZLOO.—HOSHEBO's BEREAVEMENT.—DEATH OF MISSIONARY
CHILDREN.—LETTER FBOM SARAH, DAUGHTER OF JOSEPH.

The foregoing pages have told something of the change that grace haswrought among women in Persia. Let us now look at some points in thatchange more carefully.

The Nestorians are noted for their hospitality. Kindness to strangersis regarded as a part of their religion; and if, after bringing out thechoicest of their stores, it is said, even in a strange language, "Howcan I eat this?" or, "Who could endure a dish like that?'" the wordsmay be unintelligible, but not so the look and tone of the speaker. Yeteven such treatment often only calls forth additional efforts toplease. A stranger may not relish some of their dishes. Yet a spirit ofkindness would be careful not to let this appear. In the Seminary, thepupils studied how to please, even in the folding of a table napkin;and the kind-hearted steward was perfectly delighted when reminded thatthe pains he took in the preparation of a meal was so much service toChrist, because it strengthened his servants to labor for him.

The girls were very kind to each other. When any one was sick, hercompanions not only readily performed her share of domestic work, butnursed her tenderly besides. If their teachers were ill, they covetedthe privilege of attending them by night and by day. It may comfortsome timid one to know, that in Oroomiah Miss Fiske never had amissionary sister with her by night in sickness; not that they werebackward to come, but the services of the pupils left nothing to bedesired. It did good like a medicine to see those girls, once coarseand uncouth, showing even kindness in a way offensive to refinedfeelings, now move with noiseless step, anticipating every wish. Theysought to conform every thing to the home tastes of their teachers; andyet there was nothing of that show of effort that says, "See how muchwe do for you." They seemed to feel that they could not do too much, ordo it well enough. If Miss Fiske was exhausted and feeble during theday, they might say nothing at the time, and not trouble her even toanswer a question; but when they supposed she was ready to retire,there would be a gentle knock on the door, sometimes on more than onedoor, and then, with a "Teacher, you looked tired to-day. Shall we comein and bathe your feet? The water is warm, and every thing ready,"their loving service would not cease, till every thing was in itsplace, and they had put out the light after she retired.

Woman, there, as in the days of our Saviour, still bathes the feet ofthe guest whom she wishes to honor. And sometimes, when stooping overthem, she rubs them gently with her loosely-flowing hair—not as asubstitute for a towel, but as a token of kindly welcome. Thisprivilege belongs to the oldest daughter of the family; and the customonce liable to perversion, now shines with new beauty, as theexpression of Christian love. He who once accepted the service in hisown person, will hereafter say, to many a daughter of Chaldea,"Inasmuch as ye did it unto one of the least of these my brethren, yedid it unto me."

Their tender sympathy with the afflicted was not confined to their ownhousehold. In January, 1857, Miss Fiske was absent at Seir, assistingin taking care of Mr. Stoddard in his last illness; and from a numberof letters written to her, at that time, by her pupils, we select thefollowing:—

JANUARY 1st, 1857.

Many of your flock have observed this as a day of fasting and prayer;and all have looked on it as a blessed day. The pleasant voice ofprayer has been heard during all its hours, and it seems as if theSaviour was about to come among us with great power. I trust that hewill work in many hearts by the Holy Spirit. We greatly desire to haveyou here; but again, with all our hearts, we wish you to do for thesick one whom we love. Yes, if each pupil were to write to you, allwould say, we wish you to remain, and do all you can for him; and mayhe be raised up again to labor for our poor people. Give our love toMrs. Stoddard, and tell her we are glad to have the one we greatlylove, with her at this time.

Your daughter, GOZEL.

JANUARY 2d, 1857.

My heart is drawn towards you all the time; but I thank God that he hasgiven you strength to do for our beloved brother Mr. Stoddard. I amvery much distressed when I think of him, and can only say, "The willof the Lord be done." I greatly desired to hear your voice yesterday.It was indeed a blessed day. Give my love to Mrs. Stoddard, and thoughit is hard for her to bear these bitter pains, tell her to try to trustthe Lord of our beloved brother.

Peace be to you, HANEK.

The next is written by a graduate, who was then on a visit at the
Seminary:—

JANUARY 3d, 1857.

I cannot tell you what great anxiety and anguish I have for Mr.Stoddard. He has won my whole heart by taking so much pains for my dearcompanions, and particularly for Elisha. I did not think he would betaken from us. This trial seems to me heavier than losing Elisha andJonathan (her children, who died by poison), for it is not only a lossto his dear family, but also to this band of stranger missionaries, anda dreadful desolation to our poor people. May the Lord see how great isthe harvest, and how few the laborers. I cannot write more; my eyesfail because of my tears. Give my tenderest love to dear Mrs. Stoddard.I know her sorrows in such trying days; would that I could help her.

From your truly afflicted pupil,

SANUM.

The following was written the day after the death of Mr. Stoddard,which took place the 22d of January, and refers to that sadoccurrence:—

JANUARY 23d, 1857.

What bitter intelligence comes to us these days!—the taking away ofthose who carried us in the arms of love to the blood-stained cross ofChrist. Truly, my mother, these afflictions fall very heavily on ourheads. The guides of our souls are cut off from us. What shall we do?

Dearly loved sister Mrs. Stoddard, sorrow and mourning are ours. Thereis hope that you will soon meet the ornament of your life. But in hisschool and in ours are those for whom there is no hope that they willever see him. Wounded sister, blessed is the heavenly pilgrim who hasspent his life in a strange land, and been a well of living water tomany thirsty souls. I know this separation is bitter to you; but thereis consolation for you, for it is not eternal. But what shall I say ofour poor people?

O, how much more than any of you knew we loved that dear brother. Itwas a quarter past three o'clock this morning when your letter reachedus (Miss Fiske's). I handed it to Miss Rice, and never saw such abitter night except that in which my father died. I did not sleep tillalmost dawn; and when I slept, I saw the loved one standing in MissRice's room, his face shining like the morning star. Both his handswere raised to heaven, when suddenly he stooped and looked in my face.I said, "O, you are not dead!" He answered, "No!" and I cried aloud,"O, Mr. Stoddard is not dead!" and my own voice awoke me. How favoredthose of you are who see the face of our beloved friend!

MUNNY.

Still later, she writes to her teacher, who was again at Seir, duringthe sickness of Harriette Stoddard, whose death occurred March 16th,1857.

Though it is a time of anguish, yet, blessed be God, he has given usOne to whom we may look for comfort. A thousand thanks to the Saviourthat he does not chastise us by taking away the Holy Spirit. Though thediscipline is bitter, yet it is mingled with love, in that the Lordcomes by death among his own, and by his Spirit to those who have notknown him, that he may make them his own also. What grief would thelovers of the Lord have, if you now sat by the bedside of a sister ofwhom we had no evidence that her heart was purified by a Saviour'sblood? If you are so distressed about one whom you trust your Father Istaking to rest in the bosom of his Son, how would you feel if she wereone of those who, as soon as the breath left her body, would dwell witheverlasting burnings! How thankful we should be that it is not the bedof one of these!

I have never seen such a trying year; but I do not believe it is forthe harm of those that fear the Lord. It only fulfils the promise,"Whom the Lord loveth he chasteneth." O that the gentle voice of Jesusmight be heard, whispering, "Daughter, I say unto thee, arise!" Whoknows but, if our faith were as Christ would have it, he would callthis sister back to life, though now so near to death! But your Fatherknows what is for your good, and you know that here he often givesanguish to those who love him, that they may be exceedingly joyful withhim hereafter. The Lord grant that these afflictions do not harden ourhearts.

I have conversed and prayed with all the younger girls, save two.Eleven say that they are resolved to follow Christ; but I fear lest thevineyards and the cotton fields do not testify hereafter that they havewalked with God. It is very pleasant to me to sit down by them and askthem of their state.

Yesterday (Sabbath) was a delightful day, but it seemed very short. TheLord help us in our weakness, and cause the dark clouds to rise fromall your friends. The God of consolation heal the wounded spirit ofyour poor sister, Mrs. Stoddard. I have never seen the death of therighteous—only by hearing have I heard of it. The Lord be with youmore and more.

MUNNY.

Others, written during the same period, are as follows:—

Sorrower for us, who hast also become as a stranger to us!—Now we knowyour anxious love for us. We have no doubt that He who directs notaccording to man's thoughts has directed you to be away from us muchthis year. We had thought that it would be a very pleasant year; butthe Lord has ordered it as he pleases, and let us say, "His will bedone." We know that he does all for our profit. What a comfort this isto us who have given our all to the Saviour to do with us as he will!

It is very hard to look at your vacant place; but we thank God it isnot made vacant by death. Though not with us in body, we believe thatyou are, in spirit, and we rejoice that you can do as few can, for thesick. The Lord be with you, who are the second in anguish, andstrengthen your weak body. The prayer of your pupils is ever for yourlife. We have no words with which to comfort you; we can only say, "TheSaviour, with whom you are better acquainted than we are, give youcomfort."

What can we say to you, dear Mrs. Stoddard, who are shrouded in a cloudthat is very dark? We know it is very hard for you to look on the greatvacancy that is made in your dwelling. But do trust in the Lord; hewill bring light out of darkness. We feel for you, plunged in a sea ofsorrow, in the deep places of sighs. Our eyes are every hour upon thedoor, expecting what we shall hear from Harriette; and our prayer is,that if it can be the Lord's will, she may be brought back to you; butevery letter increases our anxiety. We understand not the Lord'sdealings this year, except this: we know that he does all things forthe profit of our souls.

RAHEEL.

MARTA.

The writer of the following was at that time a teacher in the Seminary,and a striking illustration of the elevating power of a good education.Formerly a female who was either lame or deformed was so despised, thatshe could never hope to be the head of a family: she was doomed to dragthrough a miserable life, the object of universal neglect. But Hoshebo,though a fall in early youth had shattered her ankle, and the ignoranceof native surgeons made her a cripple for life, yet because of hereducation was as much esteemed as before she would have been despised,and is now the wife of Meerza, our native helper at Saralon. Miss Fiskemight have filled up her school with such, but, with a wise foresight,selected her pupils with an eye to their future usefulness among thepeople, as well as their own personal advantage.

When I understood from Miss Rice, that you would not meet your lovedflock next Sabbath, I felt that I could not let all your absence passwithout giving you an account of my charge. I have been sitting withthem, as I do every Saturday evening, to search out their spiritualstate; and I have good news to tell you of one for whom you, and alsoothers, have been very anxious—Esli, of Takka. I noticed her changedall this week; but last night I saw a great breaking down under Mr.Cochran's preaching. She came out in anguish of soul. I then saw heralone, and found her contrition still increasing. I know this is notevidence that she has passed from death unto life; but I rejoice thatshe is visited by the Holy Spirit, and I trust she will become aChristian. I am anxious for her and for all the girls of my room. Ilook for the gentle shower that shall make the withered plants like thefresh springing grass. Though you are absent, we know well that youcarry every one of your flock in the arms of love to Him who can do allthings, whether you are far away or near to us. The girls send up manypetitions for Harriette. We fear much when we recall your former goingto Seir. How glad should we be to hear of indications that she willrecover. Peace and love to Mrs. Stoddard.

Your affectionate

HOSHEBO.

More than a year after this, Miss Fiske left Oroomiah, and at Salmas,on her way home, met her dear pupil Sanum, the wife of Joseph. Havingno other place for devotion, they retired together to an orchard forthe parting prayer. In a subsequent letter, Sanum thus beautifullyalludes to it:—

"O, the remembrance of that bitter separation! and of those prayers,when the green grass was watered with our tears! How could I have borneit, but for the recollection of Him who prayed and wept in the gardenof Gethsemane, and whose kneeling upon the tender grass was for thecomfort of our souls!"

The gratitude of the pupils to their teacher extended also to her agedmother. Seldom have they written a letter to Miss Fiske, in America,without its message of kind remembrance to the parent who gave up herdaughter, as Hannah gave up Samuel, to be the Lord's; and several wroteletters to her separately. From among these we select the following,written by Raheel (Rachel), of Geog Tapa, Sept. 10th, 1859:—

MY DEAR GRANDMOTHER HANNAH: Though I have never seen you, yet I mustwrite to you, for I love all Miss Fiske's friends as I do my own, andespecially yourself. I want to thank you for all your love to me.Blessings have thus reached me which were not given to my earlysisters. When it was a great reproach for a girl to learn to read, Godhad mercy on us in that he poured such love into your heart as made youwilling to send your daughter eight thousand miles, by sea and land, toshow our people the great mystery that had been previously hidden fromtheir eyes—that there is salvation for women. They used to dwell muchon those words of Solomon, "One man among a thousand have I found, buta woman among all these have I not found;" but now they see theirmistake, and that Christ died for women also. Many thanks for yourpatience all these years. I know something of it from the feelings ofmy own mother, for if she did not see me for five months during termtime, she would mourn that she had not seen her daughter for so long.

It was certainly a sacrifice for Christ to come into this world, anddeny himself; and it was also a sacrifice for the Father to send hisSon, when he knew all the sorrows and wounds there were in the cupwhich he was to drink in this world of sin.

You will see your daughter much changed from what she was fifteen yearsago; but I am confident that when that day comes, which will be longerthan any day we have seen in this world,—when He whom the Jews couldnot bear to hear called king, shall sit upon his throne, judging theworld,—then all troubles, sorrows, and separation from friends willappear to the Christian as the small dust of the balance; and I thinkthat it will especially seem so to you, when you see a band ofNestorian girls on the right hand of the Redeemer, whom you, throughyour daughter, were the means of bringing there. Yes, justly might theyhave been left to dwell with Satan forever; but instead of that, theywill have joyful life with Christ in his kingdom.

I can never repay your love; but there is one so rich that he can giveyou what man cannot, and I ask him to reward you in heaven.

Is there another Miss Fiske in your country? We can hardly believe it.I hope that I shall see her again, but it is difficult for me to expectit.

It is very pleasant for me to write to friends, and especially to myown dear mother, Miss Fiske. I should never be weary if I wrote to herevery day; but I thought that this time she would like to have me writeto you, and I trust that you will live to receive it.

Please give my love to Martha, and also to Mrs. Stoddard and Sarah, andtell them that our hearts are with them.

From your granddaughter, whom you have not seen,

RAHEEL.

No reader of the Bible needs any description of Oriental mourning forthe dead. The rent garments and sackcloth (2 Sam. iii. 31), loudweeping and wailing (ver. 32), protracted lamentation as for Jacob(Gen. 1.10 and 11), and for Moses (Deut. xxxiv. 8), and the hiredmourning women (Jer. ix. 17, and Matt. ix. 23), were to be foundnowhere in greater perfection than among the Nestorians. It is verydifficult for us, in this land, to realize the force of such habits;but it required much grace to break over them; and even now, when theChristian heart grows cold, it is apt to return to the old ways. Oneday, in 1845, the whole school were going to attend a funeral. When thetime came, one of the pupils requested to be excused. "Why? are yousick?" "No." "Why not go, then?" "I do not wish to tell." But anothersaid, "May I tell you alone?" "It will be a great shame if we do notall weep. We all think we can do it but Sarah, and we are afraid hertears will not come; and so, lest she bring reproach upon us, we do notwant her to go." The heart of the teacher sunk within her, as she foundthat she was about to lead a company of mourning women to the funeral.She asked them how they could make themselves weep. "O, when we go tosuch places, we call to mind all the sad things we ever knew, and so weweep; but if the tears do not come, we leave very quickly."

But grace has wrought a great change in this matter also. In thejournal of Yonan, we find the following entry: "At the close ofafternoon service, I had a Bible class with the women: this wasfollowed by a prayer meeting. Then Munny came to see me: she has burieda little child recently. It is a matter of joy to me, that these womencan lift up their eyes and see their children with the dear Saviour,and feel that they have treasures in heaven. I asked her, 'Did you everdo any thing for your little girl that you remember now withgratitude?' 'Many times I carried her with me to the stable, and kneltwith her upon the straw in the manger, to ask blessings on her.''Christ was in the manger, and perhaps there your daughter wasconsecrated to him.'"

In another place, we find him asking Esli,—the wife of Joseph, of whomhe had just said, "Her little daughter has died recently, and her heartis broken,"—"When your child died, did you weep and wail as yourpeople do?" and she answered, "No."

Nazloo, of Vizierawa, a pupil who hoped she took Christ for her Saviourin 1849, and graduated in 1853, within less than a year after herconversion was summoned to the death-bed of her uncle; and scarcely hadshe returned to her studies before she was called to the bedside of herfather. For three days she watched with him incessantly, by day and bynight. Those who were present were greatly moved by her tender care ofhim. During the whole of his sickness, she never failed to improveevery opportunity to point him to Christ. Even to the last, she beggedhim to look to the Lamb of God and live. And when he died, with hishead resting on her hand, though she had no evidence that her effortswere successful, her wonderful calmness, under so severe a stroke, ledmany to feel that she possessed a source of consolation to which theywere strangers. But her cup was not yet full. A few days passed, andshe hastened once more to her afflicted home, to find her motherentering the dark valley. Others wept aloud, but she pointed the dyingone to Jesus; and supporting her in her loving arms, she seemed toplant her feet in the cold waters of the river of death, and commit herdeparting mother into the hands of Him who could bear her safely to theother side. So sensible was her mother of the benefit she and hers hadreceived from the school, that when the teacher came in, she beckonedher to her side, and said, with difficulty, "God is not willing Ishould be a mother to my daughters any longer. I commit them to you:they are yours." She soon fell asleep, as was hoped, in Jesus. Afterthis, Nazloo was in the school most of the time till her marriage. As ateacher, no one could have been more faithful: her religious experiencewas very marked, and she labored wisely for souls. She still lives toshow how God can make grievous afflictions yield the peaceable fruit ofrighteousness in his people.

In this connection, we cannot omit another letter, written by Hosheboto her teacher, in 1860, on the death of her son Absalom. It is datedSaralon, where she and her husband Meerza reside.

DEAR MOTHER: I received your letter just before I received a bitterstroke from the never-erring hand of my heavenly Father. Many thanksfor your loving remembrances of me. I cannot reward you for one of athousand of the good things that you have shown me, so unworthy. I havemany thoughts of you, and of those pleasant days that we passedtogether in that blessed school. I am very sad when I think thatperhaps I may never, in this house of my pilgrimage, see your face,which makes others to be exceeding glad.

Dear mother: like a daughter distressed, who would find a little restby falling into the kind arms of her mother, I come to tell you whathas pierced the heart of your poor child. It is true that you are sofar from me that I cannot lean on your kind breast, and let you lead mein prayer to the Father who has afflicted me; but with a feeling likethat I write you. Beloved, you used to write me that I must take goodcare of my dear and tender babe, Aweshalom. Perhaps I did not fully doas you told me. But one thing I know: the Lord, who loves littlechildren, was not willing that I should keep him. And I believe that hewill take better care of my dear child than I could. You must know thatI am deeply wounded and crushed by the death of Aweshalom. My tearscease not. His first birth was October 14, 1858; his second andspiritual one, April 23, 1860. His life with us was a pleasant one, andhe made our lives very sweet and delightful; but now he has gone toheaven, while we remain on the earth. He lives the new life, while wedie daily. He is strong, while I am weak. He has grown beautiful, inthe light and image of the Saviour, while I am pining away. If you haveheard what a child he was, you will not wonder at my sickness since hisdeath. My husband is greatly afflicted in the death of this, our first,our only child. We find no comfort except in casting our wounded soulsat the feet of the Saviour, who was tempted that he might heal ourwounds. It seems, sometimes, as if our comforters were far from us; butour Saviour is very near to help and comfort.

Our work has been as last year. My husband has taught in the Seminaryat Seir, coming here to preach on the Sabbath. I have taught a schoolof eighteen boys and girls here. Before vacation, my babe sickened, andrested in Jesus. Since that time, I have had fever, and am still veryweak.

Five in the village, besides ourselves, are communicants. My father andbrother are among them. I trust that my mother and brother's wife willsoon unite with us. The work of the Lord in the village goes forwardbetter than formerly. I try to talk and pray with the women alone, andthey are more ready to have me do it, which makes me to rejoice in theLord.

Give my loving peace to my dear grandmother Hannah. Though with theeyes of this mortal body we have not seen each other, nor have I anyhope that we shall, the Lord her God help me, that we may meet on theblessed hill of Zion above. I believe, my mother, that you willremember your weak, unworthy lamb, when you bow before the throne ofmercy and grace. Perhaps this is the last letter you will receive fromme, for death seems very near. Receive loving peace from the priest[her husband].

Your true daughter,

HOSHEBO.

Jesus has seemed to be almost bodily present, taking up these lambs inhis arms; and the mothers have not feared, for they felt sure thatunder such a Guardian it was well with their children.

Perhaps bereaved missionary mothers In Persia do not realize how muchtheir patient suffering has done for their poor Nestorian sisters. Theshort lives of those twenty missionary children, who lie in Persiangraves, were a precious offering to Christ. They were all missionaries,and did not go home till their work was done. Each one had a place tofill among the instrumentalities employed by the Master to promote hiskingdom in Persia. There was no waste in the breaking of thosealabaster boxes of precious ointment. Nestorian parents looked on, tolearn how to lay their children into the arms of Jesus, and become moreChrist-like themselves. No years of mature toil have been more blessedthan the years of those thus early called home; and in this truth theirbereaved parents may find abundant consolation. There are influencestoo deep and silent to be fully understood; but they are none the lessreal and powerful; and the mother who to-day misses the little feet,the loving eyes, and the pleasant voice, which God had lent to gladdenher earthly home for a season, may rejoice in the assurance that herloving submission to a Father's hand is teaching a lesson to the peoplewhom she loves, such as they could never learn from words.

During the revival of 1846, a little child of Dr. Perkins died; and asthe missionaries laid it away, in the hope of a glorious resurrection,it helped them to point others to him who is the Resurrection and theLife. It was buried on a snowy Sabbath day, and the faces of the youngconverts, who stood in silence around the grave, showed that to themthe associations of death were no longer fearful. Turning away from thecemetery, Mr. Stoddard, feeling that he could not be separated fromthose young disciples even in death, said, "Do you not hope that youshall rest here to rise with these to everlasting life?"[1] Little didthey who heard him know how soon that cemetery at Seir would becomemore sacred as his own resting place. [Footnote 1: See NestorianBiography, page 242.]

Before leaving this topic, we insert a letter from Sarah, daughter ofJoseph, a former pupil in the Seminary, and the oldest of four sisters.The death of little Deborah seemed to draw her heart very closely toher Saviour, and she now sleeps by her side, doubtless understandingbetter the meaning of those arms of love that here she believed "foldedher little sister in his own bosom."

"What word of fitting love can I write, and how tell you what God hasdone? We are afflicted, for he has taken from us our dear littleDeborah. She was only two years and seven months old. We mourn; and yetare comforted; for we know that He who loves little children has takenher into his own arms, that we may love him more and better praise hisglorious name. She did not leave us to go to a stranger. The dearSaviour, we think, has made her happier than we could; and now we dwellmuch on this scripture, 'Prepare to meet thy God.' Deborah was verysick, and suffered much; but when she died, there was a pleasant smileon her little face. Then she rested from sorrow, and Jesus folded thelittle Iamb in his own bosom."

CHAPTER XXII.

PROGRESS AND PROMISE.

BENEVOLENCE, EARLY MANIFESTATION OF.—PROGRESS.—REVIVAL OF BENEVOLENCEIN APRIL, 1861.—INTEREST OF PARENTS FOR THE CONVERSION OF THEIRCHILDREN.—PEACE IN FAMILIES.—REFORMEDMARRIAGES.—ORDINATIONS.—COMMUNION SEASONS.—MISS RICE AND MISSBEACH.—CONCLUSION.

The pupils were early trained to form habits of self-denyingbenevolence. In 1844, the day scholars made as many as fifty garmentsfor poor children. Early in 1845, when some mountaineers came to begmoney for their ragged children, the question was put, "Who will giveher own clothes and wear poorer ones till she can make others." Manyresponded at once, and she who gave her best dress was deemed the mosthappy. Some even wept because they could not do the same. In a letterwritten December, 1848, the pupils say, "The last day of the term wasmonthly concert. We had a good time of prayer, and then a collection,which went up to thirty-two sahib korans—(seven dollars.) We hope thiswill be increased, and used for sending the gospel to the poor peopleof the mountains."

They were accustomed to devote several hours a week to sewing for somebenevolent object. At the close of one term the articles thus preparedwere sold for sixteen dollars, and the proceeds sent to Aintab to payfor teaching women there to read.

The same virtue was assiduously cultivated in the people. Deacons Johnand Yonan had for some time been urged to take up a collection at themonthly concert at Geog Tapa, but they dared not try; not that they didnot wish it, but they feared that the people, in their poverty, mighttake offence at the innovation. At length, on the first Sabbath of1852, John preached on the subject, and a few korans (worth twentycents each), were contributed. The first Sabbath of February it wasYonan's turn to preach there. So he prepared himself thoroughly on thissubject,—Miss Fiske had read with him the prize essays on Benevolence,published by the American Tract Society,—and, carrying his map into acrowded church, he spoke at some length about missions in various partsof the world. His account was well received. Then Bibles weredistributed through the church, and the readers were called on to readpassages previously selected, showing, first, the antiquity ofbenevolent contributions; secondly, that the poor were to give as wellas the rich; and thirdly, that the blessing of God was promised to thebenevolent. The readers were scattered all over the church, and thepeople listened with great attention. Then several spoke on thesubject, and the elders of the village gave the work their heartyapproval. Afternoon came, and as the time for meeting drew near, oldand young were eagerly engaged in getting ready their contributions (inGeog Tapa the monthly concert is held on Sabbath afternoon), and asmany as two hundred came together. There were remarks and prayers, andwhile the missionary hymn was being sung at the close, the collectionwas taken up, amounting, in money and cotton yarn, to more than fifteenkorans. One sick boy, who had heard what was going on, rose from hisbed, and crept in to deposit his little coin. Instead of spending theirsaints' days in idleness, as had been the custom, many now wrought onthose days to earn money for giving, saying to objectors that it wasbetter to labor for the spread of the gospel than to be idle for Satan.Mr. Stoddard attended the March concert, with some idols from India,and so interested the people that the collection amounted to more thantwenty-five korans, thus the good work went on.

After this the spirit of benevolence steadily increased, and instancesof marked self-denial were not wanting. It shows at once their povertyand their disposition to do what they could, that at the monthlyconcert a basket was passed round along with the contribution box, toreceive eggs from the little children and such as were too poor to giveany thing else. Crosses of ivory or silver were often found among thecontributions.

One day, a man was seen to take a silver coin out of his purse; and asthe missionary went on to describe more of the condition of the heathenworld, a second and a third was taken out, and held in readiness forthe collection. At another time, a woman, whom she had not seen before,asked for a private interview with one of the ladies of the mission;and when alone, besides requesting prayer that she might become aChristian, she took out a gold ornament, the only one of any value thatshe possessed, which had been handed down as an heirloom in her familyfor several generations, and said she wanted to give that to send thegospel to others, only no one must know who gave it. The ornament wassold for four dollars and fifty cents, and the woman, in less than ayear, became a useful Christian. Sometimes the amount of interest mightbe measured by the number of silver coins manufactured into buttonsthat were found in the contribution box; for when their feelings werearoused, the women cut off the fastenings of their outer garments, andcast them into the Lord's treasury.

But the most remarkable revival of benevolence occurred in April, 1861;and we condense the following account of it from a long letter of Yonanto Miss Fiske and Mrs. Stoddard:—

"The prayers and tears of our missionary friends have, this winter,received a joyful reward from our Father in heaven. We were told thatthe first week in January would be devoted by all Christians to prayerfor great things, and my heart was never so enlarged before. It seemedas if Persia, nominal Christendom, and all the heathen were under thepower of prayer; as if the Christian's measuring-line was stretchedround the four corners of the earth. One day the missionaries met, asusual, for prayer in Dr. Wright's large room. It moved me much, and Isaid to my companions, 'They are praying for us while we are idle.'They said, 'It is good that we spend this half hour in prayer everyday.' We did so. On the Sabbath, I went to my village, Geog Tapa, andmentioned these things to the people at the evening meeting. The Lordopened the mouth of Abraham, who said, 'Brethren, in these places weare always idle—let us meet for prayer half an hour before sunset.'They did so. The clouds over our heads seemed loaded with blessings:still they did not descend. Mr. Cobb and Mr. Ambrose had talked with meabout commencing in our village to support preachers in the mountains.So did Mr. Labaree last week. I told him of our poverty. He said, 'I amgrieved for that; but begin with some little thing.'

"We went to Geog Tapa the last Sabbath in March. John gave notice, asit was the gospel Sabbath, [monthly concert is so called], of thecontributions for our brothers in India. In his sermon he said thatmuch of our poverty is from our indolence. Last year our collection wasfifteen tomans. [A toman is about two dollars.] If we had more zeal, wemight raise twenty, and that would support a preacher in the mountains.At once Guwergis cried out, 'I will give one.' I said, 'We will supportone preacher and two schools among ourselves, and if any thing is over,we will send it far away.' Priest Abraham approved of this. Then allthe brethren in the congregation began to speak. 'So is good.' 'Thus wewill do.' John would have stilled them; but I said, 'Perhaps God isblessing your preaching; let them speak.' Praised be God's nameforever; in a moment every obstacle was swept away. Had we known thatGod was so near, we would have bowed our heads before him. Now Aib Khancried, 'I give one toman;' and 'I,' said Priest Moses, 'twelve korans;'and another, 'I two monats.' [A monat is seventy-five cents.] Moses nowtook out his pencil to write. The Malik said, 'I have often thoughtthat I would put a gold imperial in the box [four dollars and fiftycents]; write that.' I then said, 'My family of eight souls hearpreaching all the year, and three or four attend school. I am a debtor;write for me three tomans—it is not too much.' When God pleases,excuses flee away; high prices and oppression were not thought of; wewere lords of wealth. Moses then said, 'I am troubled that I remain tothe last; but we are three brothers in company, and I know not whetherthey will act through me, or each one for himself.' One brother criedout, 'Our agent and I, five korans more.' Another man then said, 'Ialso am at a loss on account of my brother;' and his brother replied,'Four monats.' These things made brotherly love very firm. Guwergis nowcried out, 'Women, where are you? In the wilderness women gave theirbrazen mirrors.' I said, 'Holy women, to-day ends fifteen years of theprayers of Christianity among us. Speak!' [It was fifteen years sincethe revival in 1846.] One replied, 'I half a monat;' and 'I ahead-dress;' 'I a silver ornament;' 'I my earrings;' and so on. A widowsaid, 'I have kept my husband's coat till now; I will sell it, and givehalf the price.' And others made similar responses. Isaac, a poor oldmountaineer, gave two korans; and another said, 'I have nothing but themat I sit on: I give that.' It was a new one he had just finished. Amother said, 'I have nothing now, but I will give the work of my handsthis winter—a tope [ten yards] of cotton cloth.' A pilgrim said, 'WhenI was in Jerusalem, an Armenian and a Russian bid against each other,and the Russian prevailed, giving five hundred tomans to the Greekconvent. If they had such zeal for error, we ought to have more for thetruth.' And one unaccustomed to come to church gave the fruit andprunings of fifteen rows in his vineyard. [The prunings of the vinesare sold for fuel.] We were in the church about four hours. Time wasgiven for all to contribute, and then we spent a season in joyful songand pleasant prayer.

"The report of what had been done spread quickly through the village,and my mother-in-law sent word that she would give a hundred andtwenty-eight pounds of raisins. At evening meeting, the house was full.Benjamin said, 'Brethren, the teacher of our school was one dayexplaining the verse, "Thou shalt not muzzle the mouth of the ox thattreadeth out the corn;" and Mr. Stoddard, who stood near, added, "Butthe Nestorian oxen eat from the straw of America." That word has workedin my heart ever since. I trust that, hereafter, we will eat our ownstraw.' That night we lay awake a long time for joy. In the morning,before I was up, my uncle and his wife came and promised a load ofwheat [five bushels]; and when passing through the village, a woman putan ornament in my pocket to sell for the cause.

"Monday we came to the city for the gospel day [the concert is heldthere on Monday], and every one who met us remarked our glad faces. Inthe meeting, after Mr. Coan spoke, John opened a bundle of the gifts,and Moses described the scenes of the day before. I said, 'One tomanled to sixty in our village yesterday: perhaps it will lead to hundredsmore. Many times the good in the heart of the Christian comes up intohis mouth, and then goes back; but when the power of God prevails, itnot only comes into the mouth, but comes forth and abounds.' PriestMoses arose, and said, 'As long as a man is sick, it is no shame if hedoes not walk; but if the blood walks well in his veins, and he becomesfat, and still lies in bed, every one reproaches him. We have grownfat; and how long shall we lie under the quilts?' Priest Yakob added,'For twenty-five years we have said, "Let the Lord go before;" and nowthat he has come, let us wait no longer, but give.' He gave two tomans,and others followed. Mar Tohanan's wife gave a toman of ornaments, andalmost every girl in school from one koran to three or four. Isras, ofDegala, gave fifteen tomans and a new vineyard that he had recentlybought. Guwergis, who had already proposed to plough the field thesecond time, now rose, and opening his hand, said, 'If a man thrust hishand into a pile of gold, and give of it to God, is it a great thingwhen He has filled his hand with the blood of his Son, and given it tous?' Sagoo,[1] of Gulpashan, said, 'My father gave each of my twosisters thirty tomans. When Hannah died, hers became mine. I give itfor the bride's veil; [The kingdom of Christ is here spoken of as thebride], also a silver watch.' One who had only two or three sheeppromised one of them. My little girl, Sherin, had asked, a few daysbefore, for a new dress. She now sent word to me that she would dowithout it for a year, if I would give the money for the gospel. Icannot fully describe the spirit of the meeting: we went out wonderingand congratulating each other at having witnessed such a pleasantsight. At the evening meeting one said, 'I heard in the market what youwere doing; I give a gun, the price of which was seven and a halftomans.' Some gave for themselves, and others for their wives andchildren. Moses gave four monats for his brother's children. There weretithes and sixths, fifths and fourths, thirds and halves, of crops ofhay and grapes. Priest Abraham said, 'We say a thief will never own ahouse. Did you ever see one that had wealth? We are thieves, andtherefore are so poor. We have robbed God. I will give a tithe of myvineyard.' Another replied, 'And I of every thing.' And a man, who hadbefore given one quarter of his vineyard, now gave the half. A widow,who had nothing but a cow, pledged a hepta [four pounds] of butter. Apoor man, who has a few fruit trees in his yard, promised ten heptas ofapricots. Guwergis spoke up, 'We have butter: what shall we cook in itfor the bride?' A woman answered, 'I give four heptas of rice;' towhich her husband added two. [Footnote 1: See page 209.]

"Mar Elias now kissed us much; he put nineteen korans into John's hand,saying, 'As yet I have not grown indifferent.' And Mar Yohanan said,with tears, 'The crown of the bride remains for me. I give thirtytomans.'

"In our village, besides the tithes, seventy tomans were collected, andin the city two hundred and fifty. I hope the whole will go up to fivehundred or more. I stand amazed. I can think nothing but, 'I am amiserable sinner.' The glorious God has gone before us in mercy. Fortwo or three years our village was going down; we were at variance andin trouble; but Immanuel has met us with a blessing, a hundred foldbeyond our expectation. It is the beginning of a great work for futuregenerations. I know that the joy of heaven is awakened in the joy ofblessed Mr. Stocking and Mr. Stoddard. I want to fly to them and talkwith them about it, but this veil does not allow it. You, too, willwant to fly to the people that are so dear to you. I trust that thispouring out of such a spirit will be the door of many blessings. Wehave had a scarcity for seven years, so that wheat is six times itsformer price. Our people are poor and sorely oppressed. From the depthsof their poverty they have given: I never knew them before. If all wereChristians, what might we not see? Perhaps the poor widows and orphans,who have contributed for our good, have been discouraged; but trulytheir gifts have not been sown in vain among our people. I believe atthe last day you will see fruit according to the word of Jesus—thirty,sixty, and a hundred fold. The time is not far off when every convertedNestorian will go to ten Mussulmen to teach them the word of God.

"Pray for us more than ever, for many are the enemies of Nehemiah andruined Jerusalem. Our hope is in God. He has begun, and he will finish."

The pledges then made have since been fulfilled, with very fewexceptions, and that not regretfully, but with a heartiness trulyaffecting to those who knew their poverty. In July, 1861, the missionresolved to furnish no teacher for a school—except in newvillages—where a part of his support was not assumed by the people.The Barandooz congregation, in the spring of 1862, cheerfully assumedthe burden of their schools; and some have also expressed a readinessto aid in the support of their pastors. A number of pupils, in bothSeminaries, contribute liberally towards their support.

In bringing to a close these glimpses of the changes wrought by graceamong the Nestorians, we must not pass by the number of pious parentswho now aid the missionaries by their prayers. While, in the early daysof the Seminary, its teacher was left to pray alone for her pupils,before she left, in 1858, she rejoiced to know that two thirds of themhad either a pious parent, or other member of the family, who prayedfor their salvation.

One cold morning, in 1856, a pious mother walked three miles throughthe snow, to inquire if there was any interest in the school. "Why doyou ask?" replied the teacher. "I have thought of you continually fortwo or three days; and last night, after falling asleep, thinking aboutyou, I dreamed that God was visiting you by his Holy Spirit. So, when Iawoke, I arose and baked, and hurried here. I am so anxious about mydaughter! Can I see her?" She was told that her daughter was among theinquirers the evening before, and sank down where she stood, weepingfor joy. The heart of the teacher grew strong in the feeling that themothers were wrestling with her. The mother passed into an adjoiningroom to see her daughter; and a missionary brother, who came in justthen, could not restrain his tears as he listened to her earnestintercessions, saying, "This is more to me than any thing I have seenin Persia." After that year, some parents, when they came to theSeminary, were never willing to leave till they had prayed with theirchildren. A father once wrote, "Yesterday I invited some Christianfriends to my house, and had three prayers offered for the school; andwhile praying for you, we felt our own sins very much, and cried to Godto save us from their power."

Nor were the pupils wanting in interest for their impenitent parents.During the long vacation in 1850, Hanee, who used to spend severalhours a day in prayer for her mother, so pressed her with entreaties tocome to the Saviour, that one day she roughly replied, "Enough! Enough!Stop your praying and weeping for me: you will weep yourself blind." "Omother," was the beautiful reply, "it seems as though I would gladlybecome blind, if thereby you might be brought to Jesus."

Perhaps the effects of grace were nowhere more conspicuous than in theeffects it produced in those great households already described. Let usfirst look in on the hinderances they occasioned to a life of piety.Yonan writes, in his journal of March 7, 1858, "Widow Hatoon is adevout woman, and tries to erect the family altar in her house; but itis very difficult. She often collects the readers in the neighborhoodon Sabbath morning, to read the Bible with her family. I asked her, 'Doyou pray with your children? They have no father; they are left in yourhands, and God will require them of you again.' 'I do; but I find itvery hard in our house: we are all in one room, our beds very near eachother, and there is no separate chamber: when about to retire, I gatherthem together behind a quilt, and talk and pray with them.'"

Again he writes, "Hatoon, the wife of Sarhoosh, is a member of a largefamily. Three of the women in the house, and one of their husbands,fear God; but the older members of the household are very wicked, andeven violent in their opposition. She is much troubled about familyprayer. While the devout ones engage in worship at one end of the room,the rest, at the other end, talk, laugh, and revile."

Yet, even in such households, grace reveals its divine power. We findYonan putting this question to a communicant: "Do you and M. livepleasantly together?" M. was her sister-in-law, in a household of morethan thirty souls. "She is a little quick tempered," was the reply;"but I try not to trouble her, and to have our love perfect that we maybe a good example to the rest." Yonan prayed with her, and asked if hecould do any thing for her relatives. "Dear brother in Christ," shereplied, "in the name of the Lord Jesus, our precious Saviour, I begyou to pray with my husband: it maybe God will bless him." "My sister,God will bless him: this your anguish shall be turned into joy." "Myown heart was moved," adds the narrator. "I saw my own love verylittle, compared with hers, and felt my unworthiness very much."

The change in their social condition was beautifully illustrated by alittle incident in the Seminary, in 1849. One of the older pupils hadbeen betrothed; but when the ring of betrothal was brought, to beplaced on her finger, she could not be found. After long search, hergentle voice was heard in the most retired part of the building,imploring the blessing of God to abide with her in that new relation.Only those who had seen the rioting and folly common on such occasionscould appreciate the change.

The marriage of Mar Yohanan, in 1859, was a step in the work of liftingup woman to her true position. Formerly, marriage had been deemedsomething too unholy for a bishop; and the consequence was the generaldegradation of the sex. The entrance of the gospel corrected publicsentiment on this point; and that act of the bishop only gaveexpression to the popular conviction that marriage is honorable in all,even the highest and holiest, nurturing some of the loveliest graces ofthe Christian character. The event for a time caused some stir amongthe enemies of the truth; but it soon died away, and the old asceticviews of piety are passing away with the social degradation in whichthey had their origin.

About the same time Yohanan, whom we have seen laboring in themountains with his estimable wife, was ordained to the work of theministry without any of the mummeries that had been added to the simpleusage of the New Testament; the venerable Mar Elias uniting with themissionaries in the laying on of the hands of the presbytery. Twomonths later, six more of the most pious and best educated young men,who had long deferred ordination through aversion to the old forms,followed his example; among them our mountain friend Oshana, DeaconJohn, of Geog Tapa, and Deacon Yakob, of Sapergan. Marriage ceremoniesand entertainments have long been improved, and the revelling of formerdays on such occasions is going into deserved disuse among the moreenlightened.

In the year 1858, the people of Memikan left off keeping their fasts,on the ground that they tended to nullify salvation by grace throughJesus Christ. Formerly this would have brought down on them, the wrathof the patriarch, their village would have been devoted to plunder andthe torch, and themselves to death or exile; but now it caused scarce aripple on the current of events—not that men did not see the drift ofthings, but they allowed it to have free course.

There is another sign of the times that calls for more special mention.Other missions in Western Asia had been forced by persecution to theearly formation of churches. They had to provide a fold for the lambsdriven from their former shelter. Here there had been no suchnecessity; yet the converts longed for a more spiritual observance ofgospel ordinances.

The mission had hitherto celebrated the Lord's supper by themselves,and with one or two exceptions, no Nestorian had witnessed itsobservance. There had been some thought of admitting them; but nothinghad been done, till, in the spring of 1854, three of the converts, whohad been reading an English treatise on the subject, asked one of theladies of the mission to intercede with the gentlemen to allow them tobe present. She informed Mr. Stoddard of their request, and heencouraged them to go forward. The matter was laid before the mission,and it was concluded that a few of those judged most fit for admissionto the ordinance should be invited to partake.

The first communion to which the converts were admitted was celebratedin September, 1854, in the large room on the lower floor of the FemaleSeminary. Eleven Nestorians partook with the missionaries, and three ofthem were women, who had graduated there. After the service, some ofthe men went up stairs and sat down without speaking. Miss Fiske, notknowing the cause of their silence, and fearing lest they might havebeen disappointed by the simplicity of our forms, did not venture toallude to the subject, till one of them asked, "Is it always, so whenyou commune, or was this an unusual occasion?" "Why, did you not enjoyit?" "Not enjoy it! Jesus Christ himself seemed almost visibly present;it was difficult to realize that it was not the Saviour in person whopresided at the table. It must have been just such a scene when theordinance was first instituted in Jerusalem; and I could not get rid ofthe inquiry, 'Shall one of us go out like Judas and betray him?'" It isa significant fact that those most accustomed to mediaeval forms, whenregenerated by the Spirit, relish them the least; and the morespiritual they become, the more they crave the simple forms of the NewTestament, because they draw the least attention to themselves, and fixit most completely on the Saviour.

In January, 1855, as many as seventy of the converts, after carefulexamination, were allowed to partake; and once every four months theprivilege was renewed, with an accession of from twelve to thirtycommunicants each time. These were occasions of unusual interest.Several days were devoted to religious meetings, and even in midwinterpious people made long journeys, and crossed bleak mountains on thesnow, to attend them. One woman, Hoimar, of Salmas,[1] travelled sixtymiles, through deep snow and piercing cold, to be present at thisordinance in January, 1858. [Footnote 1: See page 171.]

In June of that year, the better to distinguish those entitled to thisprivilege, before the sacrament all entered together into solemncovenant with God. The whole number received up to that time was twohundred and forty-nine; at the close of 1861, it had swelled to fivehundred. As the meetings became too unwieldy, and it was inconvenientfor so many to come so far, the ordinance was administered at Seiralso, in September, 1858; and here providentially another end wassecured, for as Dr. Wright was then too sick to distribute theelements, some of the natives had to perform that service. In Junefollowing, a very interesting communion was observed at Memikan;Yohanan and his wife crossing a high mountain, even then covered withsnow, to bring their little child for baptism. Next year, the ordinancewas celebrated in every village where there was a sufficient number ofhopeful converts to justify its observance. Thus has God led hispeople, step by step, in a way that they knew not, till now there areall the essentials of a church at every place where God has raised upmembers of the body of Christ. They enter into covenant with him andwith each other. They keep his ordinances, and grow in grace, inknowledge, and in numbers. They may take one step farther. Since thislast sentence was written, the converted Nestorians have proceeded evento the adoption of a creed and directory for worship.

Did the limits of this volume allow, it would be pleasant to dwell atlength on the labors of Miss Mary Susan Rice, who joined Miss Fiske inNovember, 1847, and has ever since toiled diligently, and withoutinterruption, at her post. Since the return of Miss Fiske she hasentered into all her labors, both thoroughly and successfully. Herfifteen years of toil will never be forgotten by those who have beenprivileged to receive her instructions, both in and out of theSeminary. They form an important part of the instrumentalities God hasemployed to bring woman in Persia to the knowledge of her Saviour. Amass of her correspondence now lies before the writer, which he hasread with much interest; but to quote from it would only be,reproducing scenes already portrayed. It is not necessary to describethe laying of each course of brick in the walls of the spiritual temple.

One sentence, however, now arrests my eye, which I must quote, becauseit shows how the Saviour was preparing her for the sole care of theschool, that has devolved on her ever since, owing to the protractedillness of Miss Aura J. Beach, who was sent out to her assistance inFebruary, 1860. Writing to her predecessor, three years ago, she says,"O, what a relief to roll the burdens, which we cannot bear, upon thestrong arm outstretched to help, and feel that, like sinking Peter, weshall be sustained amid raging billows!"

Labor among the Nestorians is becoming more assimilated to labor athome. Instead of the national peculiarities conspicuous at the outset,different from our own, and prominent because so different, thingsbegin to move in familiar orbits, because they set out from similarconditions and tend to like results. In proportion as the gospeladvances in its work, the distinguishing characteristics of a peoplefall into the background, to give place to those spiritual featurescommon to the work of grace in every land. The river is mostpicturesque high up among the mountains, while its stream is yet smalland many obstacles oppose its course; after it glides out from amongthe hills into the open plain, it moves with larger volume, but in amore monotonous current, to the sea.

May the work of God advance, till this unity of all nations in JesusChrist shall every where replace the diversity and hostility underwhich to-day creation groans, till in the placid surface of such ariver of life the Saviour shall see his own image reflected, as it isfrom the sea of glass above!