GEOG TAPA.
DEACON MURAD KHAN IN 1846.—PENTECOSTAL SABBATH IN 1849.—MEETINGS IN 1850 AND 1854.—EXTRACTS FROM JOURNAL OF YONAN IN 1858.
The village of Geog Tapa is so prominent, and has been so largely blessed, that, though there is not room for a continuous account of the work in that place, we here give a glimpse of its progress in different years.
Deacon Murad Khan, one of the assistants in the Seminary, and a native of the place, spent some Sabbaths there in May, 1846. He took turns with the other native teacher in this, going Saturday, and returning on Monday. He tells us that, after morning prayers in the church, pious men met together to pray for a blessing on the day; twelve of their number then went to labor in other villages, the rest remaining to work at home. Passing through a vineyard, he found hidden among the vines a youth 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 them till it was time for forenoon service; then they separated, to spend a few moments in private devotion before entering the church.
In 1849, the pious men of the village divided it into districts, and visited from house to house for religious conversation and prayer. Meetings were held daily, and well attended. The most abandoned persons were hopefully converted. Crimes committed twenty-five years before were confessed, and restitution made. One Sabbath in February, Mr. Stocking and Mar Yohanan found a large assembly in the house of Mar Elias, listening to an exhortation from Priest Abraham. Mar Yohanan, who had not been there since his conversion a little while before, was then called on, and spoke of himself as the chief of sinners, having led more souls to destruction than any other of his people, and being all covered with their blood. In regard to his flock he said, the fattest he had eaten, the poorest he had cast away, the lame and the sick he had neglected. He begged them no longer to look to their bishops for salvation, but to repent at once and turn to God. Priest Abraham, then recently awakened, also made a humble confession of his sins as their priest, and besought them, one and all, to attend to the salvation of their souls.
In the afternoon, the church was crowded, and a number, unable to gain admission, retired to a school room, where a meeting was conducted by a member 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 for Christ," and produced a very deep impression, which was increased by short addresses from the bishop and others. This was known afterwards by the name of the Pentecostal Sabbath.
In 1850, those previously renewed gained new light, and those whose piety was doubtful—to use Deacon John's broken English,-were "very much firmed." Miss Fiske and Miss Rice spent a day in the village, after the close of their spring term, and had delightful intercourse with about twenty women hopefully pious, and many more inquirers. In the evening, supper was hurried through, and men, women, and children hastened to the house of the pastor. Mr. Stocking preached there to a crowded assembly of men, while the teachers adjourned to a neighboring house, to meet with the women. Their hearts were full at meeting so many for whom they had alternately hoped and feared, now sitting in heavenly places in Christ Jesus; they remembered seeing their first penitential tears, and could hardly restrain their own for joy. The house was full, and in a silence interrupted only by stifled sobs, they communed together concerning Jesus and his grace. It seemed as though God perfected praise that night out of the mouths of babes, by keeping them perfectly still in their mothers' aims; and as the pupils of the Seminary belonging to the village, in their prayers, laid mothers, sisters, and friends at the feet of Jesus, the place seemed near to heaven. Next day, about one hundred and fifty attended another meeting, and it was with difficulty the teachers could tear themselves away. One of the pious mothers could not bear to have her daughter, recently converted in the Seminary, leave her sight; and more than once a day they bowed together at the throne of grace. When this mother met Miss Fiske her feelings were so intense she could only say, "Thank God," over and over, and weep. Her husband was moved by his child's anxiety for his salvation. Once, when she urged him to pray, he replied, "I cannot; but you may pray for me." She at once knelt and interceded for him, with many tears. The gray-headed man knelt also, deeply moved, and tears flowed from eyes not used to weep. When she ceased praying, she rose; but his strength was gone; he could not rise. Yet the love of the world was strong within him, and it is to be feared that he resisted the Holy Ghost.
In 1854, Miss Fiske found about sixty families maintaining family prayer, and hardly a family in which there was not some one that seemed to be a true disciple. John held a prayer meeting Sabbath morning with those whom he sent out, two and two, to preach in the neighboring villages, and in the evening they reported what they had done. Sabbath school commenced about nine o'clock, and before it opened, almost all were reading or listening to those that read; and then the school continued in session two hours, without a sign of weariness. The number wishing to learn to read was so large that it was difficult to provide for them. Men came begging good teachers for their wives, and women came pleading for spelling books for their husbands. After school, at their own request, Miss Fiske met twenty-one girls, who had been members of her school (twenty of them now teachers in the Sabbath school), and gave them a word of counsel and encouragement in their work. At the close of afternoon service, the women who could read staid with her till near sunset, they never so thankful before, and she never more thankful to be with them.
The next glimpse we take of Geog Tapa shall be from a native standpoint. A young man of the village, possessed of more than ordinary abilities, was early taken into the Male Seminary. His influence over the rest was so great, and so decidedly opposed to religion, that he was about to be sent away, when grace made him the first fruit of the revival in 1846. Yonan (for that is his name) was a teacher in the Female Seminary from 1848 till 1858, and, as he was generally accustomed to spend his Sabbaths in his native village, on Monday morning he handed in to Miss Fiske a written report of the labors of the 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 was followed by a meeting, at the close of which I returned to my room with four young men. I talked with them about two hours, first about coming to church,—for they attend only occasionally,—and in this they promised to do better. I then questioned until I reached their inmost souls. I asked one, 'What is the distance between you and God?' 'My teacher, there is a very great distance between us.' 'Is it God's fault, or yours?' 'It is mine.' I then looked on another, noted for his wickedness, and said, 'Beloved, did not Christ come for you? His stripes, his anguish, his crucifixion,—were they not for you? Why, then, treat him so ill? Has he left the least thing undone for you?' He admitted the truth, but seemed like a rock. At length I said to them, 'Now, Satan has provided something or somebody outside the door, to drive these thoughts from your hearts.' One replied, 'True, Satan has let down all the nets of the Sea of Ardishai[1] for us.' I prayed for them, and they left me, serious. Then I prayed for them alone. Soon my little sister Raheel came in, who is under Papal influence. I talked with her about prayer to the saints, and opened to the ten commandments, and began to read; but she did not want to hear. My heart yearned over my poor sister, and I prayed with her. [Footnote 1: Lake of Oroomiah.]
"Moses preached in the afternoon about Achan, and after that I had my usual meeting with the pious women. Guly returned with me for conversation. I think she is a blessed Christian. She labors and prays with two of her companions. She told how her cousin ridiculed her, and I encouraged her to go forward, but said, 'If all the world think you a Christian, don't rest till you can say, 'I know in whom I have believed."' 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 Guwergis to my room. The first I had labored with last year, and thought him interested. His wife fears God, and has often asked me to talk with him. He is seldom absent from church or prayer meeting, and often goes out with our young men when they preach. This was my thought in talking with him: 'Near the kingdom, but not in it.' I earnestly pressed these questions: What do you think of yourself? What is your dependence for salvation? Have you repented? In short, on which side are you? He was troubled; 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 holes in 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 Baba Khan'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 thou mourn at the last.'
"To-day I conversed with Sadee. I found her in the habit of praying with her sisters in Christ one by one. I advised her to try and lead some of her unconverted neighbors to Christ by her labors and prayers. She promised to do so. We spent more than an hour speaking the language of Canaan, and then knelt at the feet of the Saviour whom we love. She prayed, spreading out her hands to heaven, as I think the early saints used to do; and it seemed as though God would fill us with blessing in answer to that prayer. She left me alone, and thanking God for these blessed opportunities to labor.
"January 31st. After meeting, conversed with Munny, daughter of Mukdesseh. It was profitable to talk with her. She said that her sainted 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 for her husband, and also fear, since he does not forsake wine. She told of a woman for whom she had prayed and labored five or six years, and promised to do so with others. O, what a sweet savor of piety did I receive from her! If we had many such mothers in Geog Tapa how changed it would be! I cannot write all our pleasant words; they remain for eternity.
"February 7th. I took home from Sabbath school two young men, for whom I have fears because they drink too much wine. I talked long with them, not as though I would take a pledge from them, or that it is a sin ever to drink at all, for I thought this would not be profitable; but I asked them questions, that they might themselves distinguish what is 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. May he save them from this temptation.
"In the afternoon, I began to talk with Sanum without feeling, but ended in tears. I did not ask questions, but carefully explained the difficulties and the fight of faith, also the special grace of God to his people. When I said to her, 'I want you to enlarge your heart, and take in one more besides the two women whom you now labor with,' she selected 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 thought of her as a Christian, but I found that I was greatly mistaken. It is all my own fault. I had seldom met her, and never prayed with her. I commenced: 'Do you think yourself a Christian?' 'I do.' 'How long have you thought so?' 'About eight years.' 'How is it that I have not known it?' 'Yakob was my pastor, and since he left I have had none.' Then she told of her awakening, and sufferings for Christ's sake, between her betrothal and her marriage. 'I used to go to evening meetings with Yakob, and on my return my uncle would take me by the braids of my hair and throw me on the ground, saying, "You go because there are young men there." Sometimes I found the door barred against me; then I went to a neighbor'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 betrothed wished to put me away. It was then I found Christ, and I have never forsaken him since.' She is now poor and in distress. She attends church and Sabbath school, but cannot go to evening meeting, as her two little children keep her at home. She lamented this, not thinking that she could serve Christ in the care of these little ones. I told her, 'I preach that prayer and the care of children are equally a duty.' She was greatly comforted: these words seemed like oil poured into the flickering 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 has grace in her heart; and her husband hopes that he is a Christian, but looks after her more than himself. She sees him not doing right, and tells him in love; he is not pleased. Still, she thinks him a Christian. She wished I would talk to them together, that their path might be one. I told her I did not think it best that she should talk much to him, but be very quiet, pray for him, be obedient to him, and hope to win him by her chaste conversation coupled with fear. She received my words well.
"February 28th. I talked with Moressa. We hoped, seven or eight years ago, that she was a Christian; but her husband soon prevented her attending meeting, and so she remained, till lately she came to church again. I did not know that one of the sisters in Christ had prayed regularly with her all this while, but supposed that she had gone back to her dead forms, and that God moved me to call her to repentance. But I found her trusting that she had been set in Christ's breastplate, the light of which can never go out. I said, 'Do you think you love the Saviour?' 'Yes, as the apple of my eye.' 'Are you sure that you have not forsaken him in all these years?' 'I have been very sinful all the time, but do not think I have taken my hand from Christ.' My heart was now drawn towards her. I said, 'Moressa, forgive me. I have been an unfaithful shepherd. I have not once searched for you. I confess my faults.' 'I have faults. I have been a wandering sheep, forsaking the fold.' 'Have you kept up secret prayer during all these years?' 'I have.' I found that she had learned to read at home, and I gave her a Testament. 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 to illustrate the inner workings of Nestorian piety, and the labors of those so appropriately called "native helpers." It was such men that Paul 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 are we more than the women of other nations, that we should have such heavenly blessings? and are ready to cry, Blessed is the dust of the land that sends forth such good news, and makes known the way of life to the world." They add, that at their last communion more than eighty souls sat down at the Lord's table; and it seemed as if He who sitteth between the cherubim was present in the church.