A visit by Dr. Lobdell to the Yezidees in October, 1852, developed interesting and valuable information. Their doctrines he regarded as a strange fusion of Mohammedanism and Christianity with the philosophy of the older Persians.[1]
[1] See Memoir of Dr. Lobdell, pp. 213-227; also Missionary Herald for 1853, pp. 109-111.
In June, 1853, Dr. Lobdell travelled through Koordistan to Oroomiah. One of his objects was the improvement of his health; but he greatly desired, also, to confer with the brethren of the Nestorian Mission, and to preach the Gospel in the regions between. He took with him a native, who not only spoke the Syriac and Arabic, but the Turkish and Koordish.[1] "He came to us," wrote Dr. Perkins, "for the benefit of his impaired health. Yet was he buoyant as a lark, being overjoyed to find himself in our happy circle, after his perilous journey across the mountains." Two days after his arrival he was seized with a fever which proved severe and obstinate. But he recovered, and was able to give much thought to the somewhat peculiar method of proceeding in that mission; in which no separate Protestant community had been formed, and no church organized; though the missionaries had the communion by themselves, to which they invited only those whom they believed to be truly regenerated. His preconceived opinions had been somewhat adverse to the plan, and he and his brethren at Mosul had adopted other methods. But he wrote to the Secretaries of the Board his approval of the main policy of his brethren in Persia, as justified by their peculiar circumstances, and ratified by the blessing of Heaven. He specified some things in which he thought more decided measures might be taken; but advised that the mission be left to follow the leadings of Providence, until a crisis should come in the Nestorian Church, and then to act as they should deem wise at the time.
[1] Missionary Herald, 1854, pp. 18-22.
Before returning, Dr. Lobdell made an excursion of three weeks in the province of Azerbijan, going as far as Tabriz. It was while he was at Gawar, on his way home, that Deacon Tamo was liberated from his long imprisonment. Messrs. Rhea and Coan accompanied him to Mosul. Dr. Lobdell represents the two highest peaks of the Jelu Mountains as distinctly visible from Mosul. Every step through Koordistan reminded him of the devotion, courage, and energy of Dr. Grant.
Some difficulties existed in the Protestant community at Diarbekir, growing out of the old leaven of baptismal regeneration, from which the church itself had not been thoroughly purged. The church then contained eleven members,—eight men and three women. Six of the men were Syrian Jacobites, and four of these were formerly deacons in their church. The difficulties encountered by Dr. Smith in 1851, when he declared his intention of admitting to the church none but such as were truly pious, and baptizing only them and their children, were now revived.
In view of these things, a meeting of the Assyria Mission was held at Mosul for ten days, in March, 1854. It was then decided that Messrs. Marsh and Lobdell should return with Messrs. Dunmore and Walker, and assist in reorganizing the church at Diarbekir. Out of twenty candidates whom they examined, eleven were accepted; and, in the presence of three hundred persons, were organized into a new church, with a creed and covenant.[1] Dr. Lobdell had a hundred Christian patients daily while there; but the Pasha still continued to refuse protection, and the missionaries were still hooted and stoned in the streets. They believed, however, that the Gospel had taken such hold in the city as to insure its ultimate triumph.
[1] I find, in the archives of the Board, an extended analysis of the baptismal question by these brethren, in its bearing on the Oriental Churches.
The church was subjected to a severe trial, immediately after its reorganization. The Mosul brethren had to return to their own work; it was necessary for Mr. Dunmore to join his sick wife at Arabkir; and as it was unsafe for Mr. and Mrs. Walker to be left alone at Diarbekir, they went to Aintab for the summer. The Koords robbed them on their way, but they returned in the autumn, accompanied by David H. Nutting, M. D., and wife. Mr. Dunmore remained at Arabkir till the spring of 1855, when he commenced the important station of Harpoot. The missionaries at Diarbekir now enjoyed the very welcome protection of W. R. Holmes, Esq., the newly appointed English Consul. Dr. Nutting's professional services to the Pasha, in a dangerous illness, soon after his arrival, gave him an introduction to almost all the officers of the government and influential Moslems in the city, and obtained for him a public expression of the Pasha's gratitude. Instead of stonings in the streets, without redress, as under the preceding Pasha, the missionaries received respectful treatment, and had free access to all classes. Mr. Walker found the state of things better than he anticipated. Certain disaffected members of the Protestant community had repented of their errors. Persecution had not shaken the faith of any in the church. During the winter the congregation increased to two hundred. In April, 1855, six were admitted to the church, and not less than four hundred and fifty persons were present. The accessions were not only from the Armenian and Jacobite Churches, but also from the Catholic Church, though fierce persecution and imprisonment were the consequence. A large portion of the Jacobite Church were convinced of the truth, and of the emptiness of their own rites and ceremonies. Some openly avowed that they retained their connection with their old church merely to fight against it, hoping to turn the whole community to Protestantism. The people demanded that the Bible should be read in the church in Turkish or Arabic, instead of the ancient Armenian and Syriac, which were, to most of them, dead languages; and the Jacobite bishop was forced to yield. Finding, at length, that this must rapidly undermine the priestly influence, he secretly removed the Scriptures from the church. But the word of the Lord was not bound, for the deacons or readers carried their own Bibles.
At the out-station of Hainè, Stepan, the native preacher who had come to Diarbekir with Mr. Walker, was enabled by divine grace to maintain his position. The Pasha at one time ordered him to leave, but he thought it right to disobey. At a subsequent period, being stoned and beaten in the streets, he was obliged to flee, and the Protestants suffered much oppression. Through the energetic efforts of the Consul at Diarbekir, the persecuting governor was deposed, and another appointed.