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1827–1835.

Mr. King's "Farewell Letter to his Friends in Syria and Palestine" was translated into the Armenian language by Bishop Dionysius, and a manuscript copy was sent by him, in the year 1827, to some of the more influential Armenians in Constantinople. Its effect was extraordinary. A meeting was called in the Armenian patriarchal church, at which the letter was read, and the marginal references to Scripture were verified. It was then agreed, by common consent, that the Church needed reform. The famous school of Peshtimaljian grew out of this meeting, at which it was decided, that no person should be ordained in the capital to the priest's office, who had not completed a regular course of study at this school. In the year 1833, the missionaries were invited to be present at the ordination of fifteen Armenian priests in the patriarchal church; and they were then informed, that no one had received ordination in the metropolis since the adoption of the rule above stated, and that only such as had received a regular education at that school were regarded as eligible for ordination. As the result of this, nearly all the candidates were comparatively well-educated men, and one of them, hereafter to be more specially noted, had a high reputation for learning.

Peshtimaljian, the head of the school, was an uncommon man. His inquisitive mind was ever gaining knowledge, and what he acquired his memory retained. He was a critical and accurate scholar in the language and literature of his nation, and made himself familiar with the theology and history of the Eastern and Romish Churches, and with the general history of the Church from the earliest ages. He was able to quote from the Scriptures with wonderful facility and accuracy. His confidence in the Bible, as the true Word of God and the only standard of faith, had indeed been shaken for a while by his disgust with the superstitions of his Church, and by the low character of many of its clergy, but he had recovered from this. Though timid and cautious to a fault, like Erasmus, and sometimes open to the charge of time-serving, he gradually led his pupils into new paths of inquiry, until they came to believe that the Church not only may err, but that it had actually erred in many of its teachings.

Peshtimaljian became convinced at length, that his pupils were consistently carrying out the principles they had learned from him, and he strongly, though still privately, encouraged them in their labors for the spiritual good of their countrymen. Until his death, which occurred in 1837, he was the friend of the missionaries, and had much intercourse with them; though he never acquired the courage distinctly to avow himself an evangelical man. Up to that time, however, there had been no open persecution of the followers of Christ, and consequently no formal separation of the evangelical brethren from the Armenian community. All the first converts in Constantinople, and many of the later ones, were from his school.

There can be no doubt that, owing to these and other less apparent causes, there was a preparation in the Armenian mind of Turkey for the reception of divine truth, before the arrival of the American missionaries. Though more evident at the capital than in the provinces, there seems to have been some degree of this preparation wherever Armenians were found. In this respect, there was a marked difference among that people, as compared with Jews and Greeks. The common people, where not intimidated by the clergy, almost everywhere heard the Word with gladness; and it was so with many of the parochial priests, when not dreading the wrath of their superiors. In all this we should gratefully acknowledge an overruling Providence in the ordering of events, and the divine agency of the Holy Spirit, making it apparent that the "fullness of time" had come for the entering in of evangelical missionaries.

Messrs. Smith and Dwight, before leaving Constantinople on their eastern tour, earnestly recommended the forming of a station at the metropolis, with special reference to the Armenians. In April, 1831, Mr. Goodell, then at Malta, received instructions from the Prudential Committee to remove to that city. This he did, after having carried the Armeno-Turkish New Testament through the press.

The splendid scene which opened to Mr. Goodell as he drew near the city on the 9th of June, he thus describes: "As we approached Constantinople, the most enchanting prospect opened to view. In the country, on our left, were fields rich in cultivation and fruitfulness. On our right, were the little isles of the Sea of Marmora; and beyond, the high lands of Broosa, with Olympus rearing its head above the clouds and covered with eternal snow. In the city, mosques, domes, and hundreds of lofty minarets, were starting up amidst the more humble abodes of men, all embosomed in groves of dark cypresses, which in some instances seemed almost like a forest; while before, behind, and around us, were (besides many boats of the country) more than twenty square-rigged vessels, bearing the flags of different nations, all under full sail, with a light but favorable breeze—all converging to one point, and that CONSTANTINOPLE. When we first caught a glimpse of Top-Hana, Galata, and Pera, stretching from the water's edge to the summit of the hill, and began to sweep round Seraglio Point, the view became most beautiful and sublime. It greatly surpassed all that I had ever conceived of it. We had been sailing along what I should call the south side of the city for four or five miles, and were now entering the Bosphorus, with the city on our left, and Scutari on our right. The mosque of St. Sophia, with the palaces and gardens of the Sultan Mahmoud, were before us in all their majesty and loveliness. Numerous boats were shooting rapidly by us in all directions, giving to the scene the appearance of life and business. The vessels before us had been retarded, and those behind had been speeded, and we were sweeping round the Golden Horn in almost as rapid succession as was possible—every captain apparently using all his skill to prevent coming in contact with his neighbor, or being carried away by the current; and every passenger apparently, like ourselves, gazing with admiration on the numerous objects of wonder on every hand."

Mr. Goodell took a house in Pera, one of the suburbs of Constantinople, where the European ambassadors and most of the foreign Christians resided. Scarcely two months elapsed, before that populous section of the metropolis was almost wholly destroyed by fire. The missionary lost house, furniture, library, papers, and nearly all the clothing of himself and family; and was obliged to remove fifteen miles up the Bosphorus, to Buyuk-Dereh, and to remain there the rest of the year.

The fire had separated the missionary almost entirely from the Armenians, and being thrown into the midst of the Greeks, he established several Greek Lancasterian schools, with the New Testament for a class-book. In most instances the copies were purchased by the parents. To furnish himself with competent instructors, he made arrangements for a normal school among the Greeks of Galata, a central place in which many children were begging for instruction, and he was evidently encouraged by the smiles of heaven upon his labors.

Not long after, he called upon the Armenian Patriarch, a man of dignified manners and venerable appearance, and asked his coöperation in establishing schools among his people on an improved plan. The Patriarch declared, with even more than Oriental politeness, that he loved Mr. Goodell and his country so much, that if Mr. G. had not come to visit him, he must needs have gone to America. After numerous inquiries, he assented to the introduction of the new system of instruction, and promised to furnish suitable persons to learn it; which promise, however, he failed to remember.

Mr. Dwight joined Mr. Goodell, with his family, on the 5th of June, 1832, intending to devote himself wholly to the Armenians, and to labor for them chiefly through the Armenian language, though he afterwards acquired also the Turkish. The Rev. William G. Schauffler arrived in the following month, as a missionary to the Jews.

The Armenians at Constantinople were estimated at one hundred thousand. As a body, they were intelligent, ingenuous, and frank; and many were found who regarded the ritual of their Church as encumbered with burdensome ceremonies, unsustained by the Scriptures, and of no practical advantage. The outset of the Armenian mission was in some respects unlike that to the Maronites of Syria, among whom the converts were at once excommunicated, and treated as outlaws. The object of the missionaries was not to break down the Armenian Church, but, if possible, by reviving the knowledge and spirit of the Gospel, to reform it. They were content that the ecclesiastical organization remain, provided the spirit of the Gospel could be revived under it. They regarded the ceremonies of the Church as mere outworks, not necessarily removed before reaching the citadel; and believed that assaults upon these would awaken more general opposition, than if made upon the citadel itself, and that, the citadel once taken, the outworks would fall of course. They felt, therefore, that as foreigners their main business was to set forth the fundamental doctrines and duties of the Gospel, derived directly from the Holy Scriptures.

This early position of the mission is stated merely as historical truth. When their converts were excommunicated, after some years, the case became changed, and of course their methods of proceeding were greatly modified, so far as the hierarchy was concerned.

Obstacles soon arose that had not been anticipated. First, the plague, with terrific violence, then, the cholera; and lastly, the Egyptian civil war, which shook the capital, and endangered the throne. There could be little intercourse with the people in these circumstances; and during the latter part of 1832, the missionaries were employed chiefly in their own houses, studying the languages, and preparing elementary cards and books for the schools.

It would seem from the Epistles of the Apostle Paul, that his affections were early drawn to certain favored individuals among those first awakened by the Holy Spirit. It was so with the brethren at Constantinople. Among the earliest students of Peshtimaljian, was Hohannes Sahakian, who had been fond of books from childhood, and for some time had longed to see his countrymen better furnished with the means of education. Before entering the school, which he did in 1829, he had commenced reading the New Testament, a cheap copy of which his father had purchased, and he was delighted to find his preceptor so ready to sympathize with his views, and to aid him in his investigations. In 1830, he began to converse on religious subjects with his friend Senekerim, the teacher of a school in the Patriarch's palace. Senekerim was startled on hearing sentiments avowed, that were not taught in their churches; but his mind became gradually enlightened, and they both painfully saw how much their nation needed to be brought to a knowledge of the Gospel. They had no funds for establishing schools and publishing tracts and books. As their zeal and fervor increased, they made a formal consecration of everything pertaining to them to the Lord Jesus Christ, declaring their purpose to execute his will. One day Senekerim made a discovery of the words, "If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven." Rejoicing over this, they both prayed: "O God, we agree to ask, that our nation may awake, may know the Gospel, and may understand that it is the blood of Jesus Christ alone which purgeth away sin." Yet neither of them was at this time fully aware of the great doctrine of salvation by grace, nor did they know of the existence of any nation having a knowledge of the pure Gospel. In this isolation they continued their prayerful study of God's Word, making gradual progress in knowledge of the Gospel.

At length it became noised abroad, that two Americans were residing in a village on the Bosphorus, ostensibly for a good purpose, but really to spread infidelity. The young men heard the report, and their curiosity was awakened. Hohannes visited them alone at first, and afterwards with his friend, to find out what kind of persons they were. They soon perceived, that the great object of their pursuit was attained, and earnestly requested to be taken under the care and instruction of the mission. As a means of support, Senekerim was to open an Armenian school at Pera, to which place the missionaries intended to remove, and Hohannes was to translate the Psalms from ancient into modern Armenian. These were labors for only part of each day, and the remainder was devoted to the study of the English language and of the Bible. As they gained an insight into the nature of true religion, they had fears lest they were building on a wrong foundation; but by the grace of God they were soon brought into the clear light of the Gospel, and led joyfully to trust in Jesus Christ as the all-sufficient Saviour.

An Armenian jeweler of wealth and influence was wrought up to a state of great alarm in reference to the course of these two young men, by the secret insinuations of a Romish priest. Having persuaded Peshtimaljian to summon the delinquents, he severely charged them with violating their obligations to the Church, and dishonoring God. They were about to vindicate themselves, when Peshtimaljian took the business wholly out of their hands, and poured a flood of light from Scripture and history upon the astonished jeweler; and when the young men afterwards spoke for themselves, Peshtimaljian aided them in their references to the Scriptures. The result was, that the jeweler became himself an open and strong advocate of the evangelical doctrines.

The conversion of Sarkis Vartabed, teacher of grammar in the school of Peshtimaljian, may be dated from this period. He was in high repute as a scholar in the ancient language of the Armenians, had many amiable and valuable qualities, and became highly useful as a translator in connection with the mission.

Among the fifteen alumni from the school of Peshtimaljian, who were ordained as priests in the autumn of 1833, was one highly respected for learning. His appearance was peculiarly devout, and when the missionary brethren called upon him, some days afterwards, in one of the cloisters of the patriarchate, he was deeply impressed by what they said to him as to the responsibilities of office-bearing in the Church of Christ. This was Der Kevork,¹ whose subsequent influence in promoting the reformation was by no means unimportant.

The removal of the press from Malta to Smyrna, at the close of 1833, was eminently seasonable. The importance of the measure was well understood by the enemy, and a combination of Roman and Armenian influences induced the Pasha to order Mr. Temple's departure from Smyrna, with only ten days' notice. The Romanists opposed, because of their settled hostility to Protestantism, and a free Protestant press. The Armenians were specially scandalized by the presence of Bishop Dionysius as a Protestant, after he had broken the rules of the Church by taking a wife. The opposition was increased by an ex-patriarch of the Armenians then residing at Smyrna, who was a personal enemy of Dionysius, and took part in these proceedings. The Pasha had acted under misapprehension, and revoked his order, on hearing the explanations of the American consul; but it was thought best for the bishop to return to his former home at Beirût.

The Armenians were found to be well supplied with spelling-books, reading-books, arithmetics, and grammars in the modern language, also with works on geometry and trigonometry. There was, therefore, much less preparatory work to be done for them in the way of education, than was supposed. A geography was needed, and the part relating to ancient Armenia was prepared by Peshtimaljian. A high school for the Armenians was opened at Pera in October, 1834, under the superintendence of Mr. Paspati, a native of Scio, who had been educated in America, and was regarded as well fitted for the post. The next year, however, he went to Paris to study medicine, and Hohannes was appointed his successor. The school had its full number of scholars, which was thirty. There were classes in the English, French, Italian, Armenian, Turkish, Ancient Greek, and Hebrew languages, and lectures on various branches of natural science, illustrated by apparatus.

In 1834, the Rev. Messrs. John B. Adger, Benjamin Schneider, and Thomas P. Johnston, and their wives, joined the mission; the first taking up his abode at Smyrna, the second at Broosa, and the third at Trebizond. In the following year the Rev. Philander O. Powers joined Mr. Schneider, and the Rev. Henry A. Homes arrived at Constantinople. Such was the beginning of missionary efforts among the Armenians of Asia Minor. Broosa is situated in Bithyniâ, at the western base of Mount Olympus, and was the capital of the Turkish empire for one hundred and thirty years previous to the taking of Constantinople. Trebizond is situated on the southeastern shore of the Black Sea, and competes with Constantinople on the score of natural scenery. The author retains a vivid impression of it, as seen in the winter of 1844. The city, half surrounded by verdant trees, had cultivated fields rising gently behind it, and beyond were forest-clad hills, looking green as in midsummer. And back of all, far in the distance, rose a lofty range of snow-clad mountains, as if to guard this earthly paradise, stretching from sea to sea, and forming a magnificent amphitheatre.

¹ Der means Priest.