402

NOTE FROM COL. STODDART.

toward the palace of the governor. On asking the cause, I was told that the man had been drinking wine. And on farther inquiry, I learned that the governor has recently issued a special order for the arrest of all persons who shall be detected in wine-drinking. Here is temperance with a witness. The worthy governor, moreover, places the crime, wholly on religious ground,-the Prophet having forbidden the use of wine. With all his Excellency's rigor, however, he cannot stay the swelling tide. Probably nine tenths of the Muhammedans of Oroómiah use wine in secret at least; and many of them indulge in it to brutal intoxication. And this ineffectual attempt to arrest the practice, on religious ground, is but one of the innumerable indications which we witness, that Islamism is on the wane.

CHAPTER XXIV.

JOURNAL: JANUARY-MARCH, 1840.

THE following note was brought to me to-day, Jan. 1, by a Koordish chief who received it under the walls of Herât about fifteen months ago. To make it as secure as possible, the Koord ripped open the skirt of his garment, placed it between the folds and again stitched them together. On reaching his home, about a thousand miles from Herât, he remembered that he had taken a note in charge for me, but had forgotten what disposal he made of it. A year afterward, it occurred to him, that he had enclosed it within the skirt of his garment, and he lost no time in coming a day's journey, from the mountains back of Oróomiah, on purpose to bring it. This was faithful for a Koord. The note was almost worn out, in common with the garment itself, but the writing was still legible. It was as follows:

My dear friend,

By Ismâíl Agâ, a worthy Koordisk friend of mine, I send a few lines to express the interest I take in your undertaking at Oróomiah, in planting the principles of the gospel. May the Almighty bless you in this his special service! I received here a very interesting account of your proceedings and of the respect with which you are held to the glory of Christ's name and your own eternal profit, from Ibrâhîm Khaleel Khân, Affshâr, also one of your well-wishers. Remember me kindly to your circle and ever believe me, not only for the sake of your work and yourself, but for the sake of the friends I have in your land, Yours sincerely, (Signed) Royal Camp, near Herât, 8th Sept. 1838.

C. STODDART.

BRITISH INFLUENCE-VISIT FROM MR. ABBOTT.

403

P. S. To-morrow, the Shâh leaves this with his forces, at British recommendation, and peace is restored to this unhappy neighborhood and city. Thanks to God.

C. S."

The writer of the above is Lieut. Col. Stoddart, the officer sent by the ambassador to announce to the king the demand of the English government, that his Persian Majesty should raise the siege of

Herât.

Jan. 4. The English are rapidly extending their conquests in Affghanistan. This opens an encouraging prospect to the churches. There may, soon, be no more difficulty in sending missionaries into those wild, remote regions, enjoying English protection, than into India. And the tide of European light which will roll up the Indus, as English political influence prepares the way, cannot fail to do much to civilize the inhabitants of central Asia and facilitate the progress of the gospel. How instructive to watch the hand of Providence, in the political changes in these Eastern countries! A temporary rupture was permitted to take place between England and Persia, which has harmed nobody, but is leading to the conquest of the vast territories of Affghanistan, by an English army, and will probably result in the rapid increase of English influence in Persia and all these regions.

Jan. 7. We have just enjoyed a visit from Mr. Abbot, an Englishmerchant resident at Tabréez.* He is a gentleman from whom we have experienced much kindness, since we came to Persia; and it gives us sincere pleasure to enjoy a visit from him,-particularly as our situation is so remote that we seldom see a European. Mr. A., though not a professor of religion, cherishes great respect for it and manifests much interest in our missionary objects and operations. Being an intelligent, discriminating man, and familiar with these Eastern lands, his opinion on many points pertaining to our work is valuable. In conversation in relation to Persia, he expressed to me the opinion, that it would erelong fall into the hands of some christian power, or powers, which is indeed but the echo of the universal apprehension and expectation of the natives, and that no sooner will this be the case, than multitudes of the Persians will embrace Christianity. All the Soofées, (Persian transcendentalists,) said Mr. A. are only waiting for such a change to protect them, and they will publicly abjure the Muhammedan system; and in this point of view, he continued, there is great encouragement for missionary efforts in the form of general instruction among the Mussulmâns, to prepare the way for the spread of the gospel, whenever the anticipated political changes shall take place.

Jan. 8. Our Muhammedan school, which commenced with one scholar, a short time ago, has increased to ten very promising boys and young men. Regarding the Muhammedans as fellow men,

*Now British consul at Tehran.

404

MUHAMMEDAN SCHOOL-REASONS FOR IT.

possessing immortal spirits like our own,-bound with us to a common judgment and an unending eternity, and regarding Persia as a part of the great field which "is the world," as destined with all other countries, to become, one day, Immanuel's land, and contemplating the commanding influence which it has ever exerted and must continue to exert on other portions of Asia, we cannot view this infant Mussulmân school as among the least promising of our missionary operations. As the object and bearing of efforts of this kind for the Muhammedans are less likely to be understood and appreciated, than our direct religious labors for the Nestorians, I should perhaps more formally state, in this connexion, the reasons for this school. It is important for the immediate benefit which it brings to the scholars, and may bring through them to multitudes of their countrymen. The many temporal advantages, which they will derive from it, need not be detailed. And if it result not, also, in the personal salvation of some of them, which is by no means beyond the reach of hope, it will at least tend decidedly to prepare the way, by allaying prejudice and diffusing intelligence, for the future triumphs of the gospel.

A Mussulmân school, in connexion with our mission, is yet more important, as a means of security to our operations among the Nestorians. We may regard it in the light of a peace-offering, to conciliate the Muhammedans, who are at least three-fourths of the population of Oróomiah, and in the midst of whom we are doing so much to instruct and benefit their Nestorian subjects. They would probably become dissatisfied, by seeing themselves longer passed by in our educational labors, and all our efforts bestowed on their despised christian serfs; and especially in the face of the very friendly attentions and favors which the Muhammedans of all classes have shown us, during our entire residence in their country. Such a school is also requested by the Persian authorities. The king, entirely unsolicited, as already mentioned, has favored us with an excellent firmân, encouraging, protecting and patronizing us, on the ground of our benefitting his subjects-Muhammedans as well as Nestorians-by giving them instruction. Kahraman Meerza, the favorite brother of the king and prince-governor of Azerbijân, has repeatedly given us valuable firmâns, and has manifested much interest in our labors, viewing them in the same light in which they are contemplated by the king. And Prince Malek Kâsem Meerza, the favorite uncle of the king, whose name has been so repeatedly mentioned, has long been urging us to do something for the Muhammedans. These rulers-the king, princes and governors, who have shown such an interest in our welfare, would be disappointed and lose their confidence in us, if not withdraw their protection, were we to continue to do nothing for the benefit of their Mussulmân subjects, while we do so much for the Nestorians. They would, moreover, be likely to give their decided preference to the Papal missionaries, in Persia, who are zealous in

DEATH OF ELIAS-RESIGNATION.

405

teaching all classes,-a preference that might operate very disastrously on the interests of our mission, particularly as these same Papists have the subjugation of the Nestorians to the Pope as their real and paramount object.

The members of our Muhammedan school are at present occupied in the study of the English language; they also receive daily instruction in geography, through the medium of the Turkish and Persian languages. And while we cannot now preach the gospel formally to them, we do use the Bible as a text-book; and are at full liberty to explain to them its contents, and communicate a great amount of moral and religious, as well as intellectual instruction.

Jan. 22. I called on priest Dunka, whose brother-a boy of sixteen and a member of our seminary-is sick and apparently near his end. The family were weeping by the bed-side; and the priest, while he wiped the tears from his own eyes, touchingly entreated them "not to weep, but give glory to God." He was calm, and, though melted in grief, was still resigned. "How is Elía (Elias), I inquired. "Elía has done with this world," said the priest. "Does he know that he is dying," I further inquired. "Yes," replied the priest, "he has just been praying and committing his spirit to the Lord." Elias recognized me; and I inquired of him whether he felt himself to be a lost sinner, and could still hope in the pardoning mercy of Christ; and he answered me in a broken, faltering manner, "in the strength of God, I do hope in Christ." The priest told me that he had conversed much with him; that Elias said he had no worthiness of his own to recommend him, but trusted simply in the Lord Jesus Christ, and confiding in Him, he was not afraid to die. He was too far gone to allow him to converse much, when I saw him, and I could only lift my heart in prayer to God for his salvation.

The priest's appearance, in his trying circumstances, was deeply interesting. He solemnly warned his family and others who were present, to be "also ready," and heed the voice of God uttered from the scene before them. There was in this case nothing of the noisy, frantic raving, that is so often witnessed at the dying couch, in these countries. There was deep grief, but with it, solemnity. I never felt more grateful for the precious hopes and consolations of the gospel, than while standing at that death-bed, and witnessing their sustaining power and soothing influence on the priest. Thanks be unto God for his unspeakable gift."

66

Jan. 23. Elias died between 12 and 1 o'clock in the morning. This forenoon, we attended his funeral. The Nestorians always bury their dead as speedily as practicable after decease. A large number were assembled in the church-yard, where the funeral service was read, which was simple, but solemn and impressive. One part in particular was very affecting, in which the bishop took his stand on the grave, after it was filled, and repeated, "Farewell, my

406 WEEPING AT THE GRAVE-DEATH OF CHILDREN.

brother; thou hast departed from this to the other world; thou shalt suffer no harm nor loss; Christ will raise thee up at the resurrection!"

After the funeral, priest Abraham, on my making some inquiries, relative to their funeral service, proposed that we should translate it into the vernacular language, for the benefit of the people. The suggestion is a good one, though parts of it would need to be omitted, as it embraces prayers for the repose of the dead, to be recited at the grave three days after interment. That period is observed, in memory of the visitation of the Saviour's tomb on the third day, by the pious women. On the seventh day after burial, the relatives of the deceased receive visits, and the males shave their heads and all wash and change their garments, as an emblem of the seventh period which is to be ushered in and gladdened by millennial rejoicings. For all their religious observances, the Nestorians can assign reasons, though many of them are singularly puerile.

"Going to the grave and weeping there," is even more common among the Muhammedans than among the native Christians, especially among the females. The great cemeteries around the city of Oroomiah are thronged, on some of their festival days, and more or less on other occasions, and present affecting scenes, not less in the thoughtless levity of the mass, than the dolorous lamentations of the few. I have frequently observed a circle of women, sitting on the ground, around a grave, in a cold winter's day, and wailing most piteously over the dust of a departed friend.

Jan. 25. Priest Dunka called on us, for the first time, after the death of his brother. When I expressed to him our sympathy, "Do not feel afflicted," said he, "the Lord has taken Elia to himself; let his will be done,-let us praise his holy name." He proceeded to state that he felt comforted under his affliction, with the consolations of the gospel. He quoted several very pertinent passages of Scripture, and his whole appearance was that of an afflicted mourner, sustained by the grace of God and resigned to his will. I have never felt so much confidence in priest Dunka's piety, as since observing the manner in which he has met this trying be

reavement.

Feb. 2. I have just preached the funeral sermon of four infant children, who have died within the last three weeks and three of them, within the last six days. They were the twin daughters of the late Mrs. Grant; the daughter and only child of Mr. Holladay; and the son and only child of Mr. Stocking. The providence is striking that has transferred that infant band of five, so near each other in birth, in so short a period, to their eternal home. There, we trust, they are re-united and compose a far more happy and interesting choir, chanting the praises of Him who said, 'Suffer little children to come unto me for of such is the kingdom of heaven,' than they could ever have become in this world of sin and vale of tears.