Half-civilized state on the Volga

A new detachment of Bulgarians in the seventh century sec a appeared and took possession of the delta of the tin of Buiga- Danube, pushing on as far as Varna. They came from Black Bulgaria, a half-civilized state on the Volga, which disappeared in the thirteenth century during the Mongol invasion. They were probably a Uralian people allied to the Finns.

On their re-entry into the peninsula they had to contend with the Slav population between the Danube and the Balkans, and soon became firmly established in the country they have ever since inhabited. The country north of the Danube, now called Eoumania, and formed out of Wallachia and Moldavia, was often called Bulgaria by the Byzantine writers. There is, however, no reason to believe that the Bulgarians ever, in any considerable numbers, occupied it. Their extension was rather southward and westward at the expense of the Slavs, the Greeks, and other inhabitants of the empire. At the opening of the ninth century military colonies had been established along the -whole length of the Balkans on the Bulgarian frontier.

Continual struggle against the Bulgarians

During that century the empire was engaged in a continual struggle against the Bulgarians, but, while any great advance southward was prevented, they pushed across the peninsula as far as Durazzo. When they had thus won their position they had not yet become Slavicized, though Slavic names begin to appear at a very early period, and ultimately their own language was entirely forgotten. During the tenth century they were attacked on all sides, but held their own. In the eleventh century the Byzantine emperors tried something like a policy of extermination, and Basil the Bulgaroctone, or Bulgarian slayer, commenced the execution of this policy by making a broad belt of waste country across the peninsula to Durazzo. In the twelfth century we find the Bulgarians settled in isolated colonies in the neighborhood of the capital itself, just as they are to-day.

In like manner there were Slav colonies in various parts of the southern portion of the peninsula holidays bulgaria. In the neighborhood of Mount Olympus, which is now principally occupied by Wallachians, there was also a Slav people. Indeed, the peninsula was dotted over with small settlements of the races which had invaded the empire. At one time the interior of the Balkan peninsula was constantly spoken of as Slavinia. The Bulgarians, however, were a numerous and powerful people, the boundaries of whose territory, though continually shift-ing, -were always wide; and, up to the moment of the Latin conquest, were always a source of weakness to the empire.

North of the Black Sea

Another stream of people which had passed into the empire The Patching the broad tract to the north of the Black Sea naive. were the Patchinaks. Like the Huns, they, too, were of Turkish origin. They had occupied Wallachia and Moldavia, which for centuries was the battle-ground of the races coming from Asia, of those who had already arrived, and of the empire.

They had on one side of them the Huns or Magyars from whom they had conquered their territory, while on the other they were pressed by a new division of Turkish origin, namely, the Uzes. The latter came in such numbers that, in the eleventh century, the Patchinaks were defeated, and had to seek refuge in the empire. Protection was afforded them, but they were always unruly subjects. Some of them had embraced Mahometanism, while others were pagans; all were barbarian nomads.

Towards the end of the same century the Uzes swept over Moldavia and Wallachia, crossed the Danube, and devastated the country as far south as Macedonia. The imperial troops, with the aid of the Bulgarians and the newly protected Patchinaks, succeeded in driving them across the Danube. Even in this ease, however, permission was given to some of them to establish settlements in Macedonia.

As we approach 1200 we find the Patchinaks a constant source of trouble. In 1148 a division of them crossed the Danube and invaded the empire. Under the vigorous rule of Manuel they were driven back, but they returned again and again, and in 1186 and 1187 united themselves with the Bulgarians to pillage Thrace. Their hostilities were encouraged during the last years of the empire, when the dynastic struggles helped to weaken it. In 1200 they laid waste Macedonia. Their race, however, was almost run.

The faithful subjects of kingdom of the Protestant faith

And since the good and useful effects of these measures are at all times plainly manifest, it is my Imperial desire that no improper or disorderly thing, of whatever kind, be thoughtlessly occasioned to the faithful subjects of my kingdom of the Protestant faith, and that the special privileges granted by my Imperial government, concerning religion and matters pertaining to it, be in all respects perpetually preserved from all detriment.

And as it is my Imperial will that no injury, of whatever kind, or in whatever manner, come upon them, therefore, this most righteous Imperial edict has been written, that those who act against it may know that, exposing themselves to my Royal indignation, they shall be punished. Notice has been given to the proper authorities, so that” there may not be the least ground of excuse, if there should happen in any way a neglect of this ordinance.

And this, my firm decree, has been issued from my Royal divan, to make known and establish it as my Imperial purpose, that this thing shall be carried into full and complete execution. Wherefore, you, who are the above- mentioned Vakeel, on learning this, will always move and act in accordance with the demands of this, my High Firman, and carefully abstain from any thing at variance with these things; and if any thing shall occur contrary to this, my decisive order, you will forthwith make it known to the Sublime Porte. Know this to be so, and give credence to my Imperial cypher.

Written in the last of the month Shaban, 1269.

Celebrated Hatti Humayoun

The following is the celebrated Hatti Humayoun of 1856, issued by the Sultan, Abdul Medjid, in compliance with a demand from the European Powers that the death-penalty for a change of religion should be abolished. See page 385.

HATTI HUMAYOCJN OF 1856.

Addressing a Sabbath school in one of the churches of New York City

An incident somewhat in contrast with the above occurred about the same time, as he was addressing a Sabbath school in one of the churches of New York City. With his venerable form and snow-white beard, and with his kindly beaming face, he seemed the very impersonation of good-will to the children to whom he was speaking words of loving instruction. A little girl in the school was so much struck with his appearance that she turned and whispered eagerly to her teacher, “ Is that Santa Claus? ” the resemblance perhaps being heightened in her estimation by the black velvet cap, with the Arabic inscription, which he always wore in public.

At various places in Western New York he preached and addressed congregations on the Sabbath and during the week.

He spent several days most delightfully at Palmyra, with the liev. Dr. Eaton and family, whose church was a school and a home for missionaries, several of its members having been trained up for service in the East. At this place he spent an afternoon with the family of Mr. Beckwith, with whom he had sojourned forty-six years before, when he visited Canandaigua as an agent for the Board, just after leaving the Theological Seminary.

Into New England

From New York he went into New England, to comply with numerous invitations he had received. He was several days with missionary friends at Sturbridge, Mass., where he preached on Sabbath morning, and made an address on missions in the evening. Early on Monday morning he left Sturbridge to attend the Commencement exercises at Andover Theological Seminary.

He enjoyed a festival in meeting with beloved friends at Andover, a place made sacred by the scenes of his early life and of his consecration to the service of Christ. Of this, and many similar occasions in his summer’s journeyings and so-journings, he remarked that he met with so many good people, and had with them so much sweet communion, it seemed to him like a foretaste of the society of heaven. He made one more pilgrimage to his native town, and sought out once more “ the old place where my father prayed and gave us all to God; ” and after visiting Amherst, where he addressed the students of the college, he was privileged to attend another meeting of the American Board at Pittsfield, the last that was held while he was an inhabitant of earth.

The charge of publicly reviling the prophet

In regard to the actual responsibility for the disturbance which arose, and especially with respect to the charge of publicly reviling the prophet, Dr. Goodell wrote at the time to one of his brethren in Turkey: —

“ The American missionaries have not changed their policy, but it ought to be known that other missionaries have come in, who from the first have pursued a very different policy. The Rev. Dr. Pfander, of the Church Missionary Society, a very worthy and excellent man, came and opened his batteries against Islamism. We earnestly advised him not to publish those books; we entreated him not to do it; we solemnly protested against Ms doing it. But tiles good brother having what the great Dr. Edwards attempted to prove nobody can have, viz., a self-determining power of the will, went on and did it; and the effect has been to bring all our missionary and Bible operations into great danger, — the very thing of which we had repeatedly warned him.

“Then there is a Mr. O’Flaherty, an Irishman, who, from being a sergeant in the Crimean war, felt called upon at the close of it to convert all the Mussulmans for whom he had fought so bravely. Some good people in England furnished the funds, and requested us to direct his labors. This we soon found to be impracticable, and we wrote, saying we could no longer assume any responsibility in regard to him. He was then shifted over to some English or Scotch society, and has continued his responsible or irresponsible labors to the present time, holding lectures or meetings up and down the Bosphorus, at all suitable or unsuitable places, talking long and loud, on steamboats or elsewhere, with any one who would ask or answer a question or give him a hearing, and, it may be (though I know not if there be any proof), saying hard things against the Koran and the prophet. Perhaps it will appear at last that he and Dr. Pfander have done more good than any of us; but even this will be no evidence that they acted with Christian prudence and discretion; for the Lord in Ilis wisdom and great mercy sometimes makes use of our imprudences and our indiscretions. But we greatly need here at the present time for British ambassador a man like Lord Kedcliffe, whose moral worth and weight of character would be felt, whose sympathies would be with the Bible and not with the Koran, with Christianity and not with Islamism, and who would represent the English and not the Turkish government.”

The advancement of the kingdom of Christ in the world

This was followed about a month later by a communication “ To the Churches of Christ in the United States of America,” in which he urges them to come up to a higher standard of living for God, and with themselves to devote their property to the advancement of the kingdom of Christ in the world. The following is a brief extract: —

“ In the great increase that is to be made to the church in the latter days, the Prophet Isaiah sees them coming in crowds, and bringing ‘ their silver and their gold with them; ’ that is, devoting their wealth to the name and worship of Jehovah, to be employed in Ilis blessed service. And had any of those left their ‘ gold and frankincense ’ behind; or had they left ‘ the flocks of Kedar,’ with ‘ the multitude of camels’ and ‘the dromedaries from Midian,’ behind them, in the dark regions of idolatry, where they could themselves go back every day to enjoy them, — would they have been received and incorporated among the true Israel? Certaiuly not. They would have been rejected, as still devoted to idolatry, and possessing substantially the same character as before.

“ Now, beloved friends, the present are those latter days of glory foretold by the prophet. And have you looked to see whether the crowds that now come up to join themselves to the Lord are brumum ‘ their silver and their role with them? ’ Have you made any inquiry? Have you gone into any examination of the subject? If you have not, we in Constantinople have; and we have been amazed beyond measure to lilid that while there has been such a great increase of names to the records of the church, there has been comparatively little addition to the ‘ whole burut offerings and sacrifices ’ made to the Lord.”

To the widowed wife of a former missionary to Constantinople, then residing in this country, he sent the following playful invitation to attend the marriage of his daughter, which was to take place a few days later: —

CONSTANTINOPLE, June 2G, 18G0.

MY DEAR SISTER, — Our daughter Mary expects to change her name on the Gtli of July. Will you and Samuel and Frances and Charley grace the occasion by your presence? Do try and come. You will meet many of your old friends, and we will try and arrange every thing pertaining to the ceremony so that you shall get home before dark.

Nazareth have just declared themselves Protestants

MY VERY DEAR BROTHER IN TIIE LORD, — Your two letters of Nov. 20 and Dec. 19 have both safely reached this, nearly at the same time, and have, indeed, as you say. made my heart glad, not only on account of the remittances, which I see you understand are very welcome for the carrying on of divers works in this country, but, I assure you, it is always a source of joy to hear of you, and especially to receive your kind letters. The Lord bless you abundantly for your kindness. I should be very glad, before you proceed, as you intend, to America, to see you and your dear wife in Jerusalem, and I think you would find some change for the better in the disposition of the people of this country since you left it. But whether you come or not, I pray that God may bless you abundantly on your visit to America.

Since I saw you at Beyrout in 1827, I have never been so long in one country as I have now been in Jerusalem, now above four years. Many sweet and many bitter blessings have we received at the hand of the Lord in our wandering life, and all is intended for our good.

You will hear with much pleasure that thirteen families, with sixty-one souls, at Nazareth have just declared themselves Protestants, several of whom, I hope, are under the influence of the Spirit of grace. Here among the Jews we see just fruits enough to keep up our courage, but certainly 1 do not yet perceive any important change among the Jews at large. Oh that the Spirit of life might be breathed upon these dry bones!

Please remember us kindly to your dear wife.

Ever faithfully yours,

S. ANGL. IIIEROSOL.

He left Constantinople May 3,1831, and reached Boston just in time to go to the dying bed of his life-long friend and fellow- laborer, Rev. Daniel Temple, and to preach his funeral sermon at Reading, Mass. The sermon, which was published in pamphlet, besides being a striking comment upon the text, “ There remaineth therefore a rest to the people of God,” was a warm-hearted tribute to the exalted character of one whose conversation had long been in heaven.

Soon after reaching this country, he made his way to his native town, which he had left nearly forty years before, and had seen only in vacations while a student. lie arrived at Templeton late on a Saturday evening. The next day, on going into the pulpit and looking round upon the congregation, he could not recognize a single countenance, not even among the hoary heads. The church itself, an orthodox society, had been organized and built up since he had left the place. His first call was at the burying-ground, of which he said, “ I thought I should find there more whom I knew than anywhere else.” But even the graves of many of his friends were obliterated. He wrote at the time, “ The changes everywhere are very great, ‘ one generation passeth away, and another generation cometh.’ All the former elders of the land, the deacons, the selectmen, the school committeemen, the town-clerks, the lawyers, the representatives, — all, all are gone!

‘ The world passed away and the lust thereof, but he that doeth the will of God abided for ever.’ Oh how blessed are all those who are connected with that which is eternal! ”

lie visited the home of his childhood in a distant part of the town, where he had left his aged father when he went at the call of God, as did Abraham, into a far distant country. But that too was gone. The site only remained. Near by he found living an aged aunt totally blind, of whom he wrote: “ She said that sometimes when she lies awake in the night the whole room seems as bright as day, and she thinks she sees every thing, but when she puts out her hand and waves it, she finds she ‘ can see nothing but the love of God.’ Blessed eyes that can see that! ”

As extensively as possible he visited his relatives, especially his brothers and sisters, who were scattered over the country tour packages bulgaria, from Massachusetts to Wisconsin, and many were the sacred and joyful, and sometimes amusing, scenes that occurred as he made himself known to them in his own humorous way. In every case they failed at first to recognize the family likeness in the aged man who called at their doors and asked in the name of a disciple for a shelter, or a cup of cold water. He had kept the fire of love for his kindred burning bright on the hearthstone of his heart, during the many years that had separated him from all to whom he was bound by natural ties, and as he joined them in their family circles, and bowed with them at their family altars, he felt as if he had not been absent a day. The account which he gave of a visit to a brother in the far West, when they laughed and wept by turns, but all for joy, is too domestic to be here transcribed, although strikingly expressive of his genial, loving character.

District of Columbia

The two years that he spent in this country were devoted almost exclusively to hard work in the same blessed cause for which he had gone forth to the Eastern world so long before. lie was constantly going from place to place, from one part of the country to another, preaching and advocating the cause of missions, on the Sabbath, during the week, and on all occasions. During these two years, lacking five days, he travelled about twenty-one thousand miles, visited eighteen States of the Union, and the District of Columbia; he occupied two hundred and thirty-five different pulpits, preaching or addressing more than four hundred congregations, speaking on an average about an hour each time, and addressing, in addition, the students of colleges and theological seminaries, Sabbath schools, select schools, Ac., all over the country. As he was leaving for the scene of his labors in the East he wrote: “ Instead of being worn down by this service, I feel all the fresher and the better for it. AVhat thanks are due to Him‘who giveth power unto the faint,* and what thanks shall we render to Him for all that cordiality, that truly Christian hospitality, with which lie inspired the ten thousands of Ilis dear people to receive us.”

Brother Simon to Christ

And these may now be seen every day walking abroad in the streets of this great city, living, breathing men; men who, like all those that have been quickened and made alive, and that will live for ever, are calling on every side to their neighbors and kindred, “ Awake, thou that slecpest, and arise from the dead, and Christ shall give thee light.” There is certainly a great deal of life and activity among them. Look abroad in almost any direction, and you will see some Andrew bringing his brother Simon to Christ; or some Philip persuading his friend Nathanael to come; or, peradventure, over the very house-tops, and “ through the tiling,” and greatest difficulties, you will see “ one sick of the palsy,” who is “ borne of four.” Blessed sight! who would not be a missionary to see such “ visions bright”? But truly “this is the Lord’s doing; it is marvellous In our eyes.”

I close this communication with a remark, which I recently made to our native brethren, whom, as you know,. I am accustomed to meet alone by themselves every Tuesday morning, “ If this work of God go forward in the same proportion for ten years to come, as it has gone for ten years past, there will be no further occasion for any of us to remain here, unless it be to assist you in bringing to a knowledge of these same precious saving doctrines of the Gospel the Greeks and Jews and others around you.”

But, dear brother, reverses are to be expected. And may you and we, and the churches at home, and all concerned, be prepared for them.

Yours most truly,

AY. GOODELL.

Anderson to the East

In the spring of 184-1 Mr. Goodell experienced a great trial in the recall of his beloved friend and brother, Rev. Daniel Temple, with whom he had been on terms of intimate fellowship almost from boyhood. They had occupied the same room in the academy, in college, and in the Theo-logical Seminary for the space of nine years, and although separated in their missionary life in the East, Mr. Temple being stationed at Smyrna, they had exchanged letters and interchanged their most sacred sentiments every week since coming to the Orient. The trial was the more severe because the giving up of the missionary work was so painful to Mr. Temple. One of the results of the visit of Dr. Anderson to the East was the discontinuance of the mission to the Greeks, for whom Mr. Temple had been exclusively laboring; and as the Board concurred with him in the opinion that he was too far advanced in years to commence the acquisition of a new language and enter upon an entirely new mission, he reluctantly decided to return to the United States. Before he left, Mr. Goodell wrote to him: —

At least two languages already

But it is preparing the Scriptures for those who are comparatively enlightened; who as a nation have access to them in at least two languages already, though neither of them generally understood, and the learned and influential of whom have in many cases become great pedants in criticism, and captious beyond endurance,— being much more inclined to compare for the sake of finding discrepancies than to read with a prayerful desire to understand the meaning, and be guided into all truth.

But as nearly all can read the Armeno-Turkish, and very many thousands among them can read nothing else, the translation of the Bible into this language is imperiously demanded. It was strongly urged upon me eighteen years ago by the Rev. Pliny Fisk, one of the first missionaries of the Board to Palestine. I have had my eye upon it ever since; Providence has furnished me with the means by raising up instruments, and I have spared no pains or labor to have it as perfect as possible, otherwise I might have completed it long ago.

Tasted this Bread of Heaven

In some instances I have spent more time on the examination of a single passage than I should have felt justified in employing on a whole chapter, had I been throwing it out upon a starving population, who had never yet tasted this Bread of Heaven. It is not a version, or a revision of a former translation, for no such ever existed. The whole has been taken fresh from the Hebrew. And may it in some humble way prove to be like the “pure river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” May hundreds of thousands of the perishing come and recline on its banks, and drink, and live for ever!

One adventitious advantage which may be hoped from this translation is, that it will render it less difficult at some future time to bring back their ancient Armenian Scriptures to the original Hebrew, from which they have more or less widely departed. It is preparing the way for this, inasmuch as it makes them familiar with a translation professedly of this character.

Imperilled condition of the Turkish empire

Another gleam of light broke in upon the darkness which was overspreading the mission work in Turkey. It came from above, for while in the imperilled condition of the Turkish empire there were state reasons which led to the action of the Sultan, we are compelled to refer directly to the leading hand of God this first decisive act, in a series of remarkable documentary concessions by the Ottoman Porte.

In opposition to all the traditions of Mohammedanism and of Turkish rule, Selim III., who came to the throne in 1789, had commenced the work of reform, but the power of the Janizaries was too strong, and he fell a victim to their hostility. Mahmoud II., almost single-handed, took up the work, and, finding that either he or the Janizaries must perish, just at the moment when they were counting on success he gave the order that they should be put to the sword, and they were literally exterminated. Still the whole army of officials, with very few exceptions, were in favor of sustaining the ancient abuses, and the death of Mahmoud was the occasion of scarcely concealed joy on the part of the bigoted Mohammedans.

He was succeeded by his son Abdul Medjid, a youth of only sixteen years, who, on the 3d of November, 1839, four months after his accession to the throne, assembled the nobles of the empire, not only the Mussulmans, but the deputies of the Greeks, Armenians, and Jews, together with the ambassadors of foreign powers, and ordered his grand vizier to read to the august assemblage the first formal Bill of Rights, the Magna Charta of Turkey, and himself set the example to his olficials, by taking the oath of fidelity to the new instrument.

Hatti Sherif of Gill Ilane

This charter is known as the Hatti Sherif of Gill Ilane, so named from the garden of the Seraglio, in which it was promulgated. It did not touch the question of religious liberty which was considered in later firmans, nor, indeed, the subject of religion in any form, being confined to these three points:

1. Guaranteeing to all the subjects of the Porte security of life,.honor, and property;

2. A regular system of levying and collecting the taxes; and 3. An established system of recruiting the army and defining the period of service. But this was the first step in a series of constitutional guarantees, which afterward took the form of charters of religious freedom, culminating in the celebrated Hatti Ilumayoun of 1856.

Imperfections of mortality.

Our dear sister. We are waiting with impatience the return of the courier; but we suppose we have also offered our last prayers for her, and that she is now free from all the imperfections of mortality. In addition to the exposure of all the others, my own family are also compromised, as I received several letters from brother Dwight without fumigating them, not having any suspicion at first of its being the plague. The Farmans were also down on a visit to San Stephano after Mrs. Dwight and John were attacked. So there is not a missionary here, not even the travellers, who may not be considered as compromised fully. How many of us, or who of us, may be alive after another week no man can tell! But you will lift up your heart in prayer to God for the remnant that may be left.

Your Brother,

W. GOODELL.

Some extracts from his journal, written during the preva-lence of the disease, show that he was walking in the midst of death: —

“ May 20, 1837. Heard to-day of the death of an interesting young man, Tchelebi Diamond, from Broosa. He was a friend of our missionary brethren and sisters there. They had conversed with him, read the Scriptures with him, prayed with him, wept over him, and sometimes thought him not far from the kingdom of God. He brought from Broosa a parcel and a letter for me, which, on his arrival here, he sent to me, with the message that he was too ill to call himself.

Thousand exposures which never come to our knowledge

The next day he died. It was the plague. As I took the parcel and the letter without fumigating them, I was of course compromised. Indeed, in one way and another we are often much exposed. This is the second with me within a few days, to say nothing of the thousand exposures which never come to our knowledge. Thus by an unseen hand we are preserved from dangers seen and unseen. Some risks seem unavoidable, if we would not shut ourselves up entirely. Our Greek girls’ school is now stopped on account of the whole school having been most fully compromised by a case of plague in the adjoining house, where several of the girls of the school were lodging.

“July 21. I read the burial-service at the grave of the only son of Sir P. Malcolm, who died of the plague at Mr. Cartwright’s, the English consul-general. He was on his way from India to England, and arrived sick from Trebizond on the 16th inst. Mr. Cartwright’s house adjoins my own, and the unfortunate gentleman occupied a room which corners on our own bedchamber. We have placed chlorine in all the rooms that were particularly exposed; but we are certainly ‘ in deaths oft,’ and are made to feel that, i except the Lord keep the city, the watchman waketh but in vain.’

Patronized by the Russian and Spanish ambassadors

“ Near two years since one of our own little schools in this place was broken up. And although it had been visited and was patronized by the Russian and Spanish ambassadors, and more particularly so by the American minister, yet no one of them interfered. In the first place, they could not interfere lawfully, and of course had no right to do it.

And in the second place, I did not wish them to do it. Such interference, had it succeeded, would have done more hurt than good. It would have alarmed the fears and awakened the prejudices of the whole community; their worst passions would have been excited; the misrepresentations would have been endless; and, instead of there being numerous Lancasterian schools in this neighborhood, as at present, there would probably have been but that one, and that one sustained only by civil authority and force, and thus, by shutting up other doors of usefulness, proving a curse rather than a blessing.”

In such a world as this, however, and especially in such a part of it as the Turkish empire, and more especially among the adherents of the corrupt Oriental churches, “ it must needs be that offences come.” The breaking out of opposition could not long be stayed. Accordingly, he writes: —

September 9, 1834. During the Greek Lent, a monk, who formerly lived in one of the Ionian Islands, and who, it is said, was banished thence by the English government for his officious meddling, or seditious conduct, preached in the principal church of Constantinople, and before the patriarch, a most furious sermon against the schools, the books, and the new translations of the Scriptures into Greek, accusing the priests, the bishops, and even the patriarch himself, of being polluted with heresy, and of conniving at a monstrous evil, which was bringing ruin upon their church and nation.

Many of the people left the church, and the patriarch sent a man into the pulpit three times to pull the skirt of the preacher’s cloak; but he paid no attention to these hints, and continued to rave like a madman. The same sermon he preached also in Galata and in other places. And his influence was the greater, as he was almost the only individual at the capital at all capable of making a sermon, and as he could at least pretend to speak from his own experience of the tendency of this system of missionary and Bible means, and also from his personal knowledge of the motives and designs of those engaged in the work.

“ In consequence of all this, there was an immediate interference in all the schools: every thing had to undergo the strictest scrutiny; the books were subjected to the most rigid examination; and, though they had the patriarch’s own seal in their favor From Alican and Dilucu border gates to Karakale, though nothing appeared against them, yet it was resolved that poison must be concealed somewhere in them, and that therefore they must cease to be used as school-books, and the old church prayers and Psalters must be introduced in their stead. The teachers, one and all, resisted these measures for some time; but they were finally compelled to make at least a show of submission, either in whole or in part.

“ Blessed be God, whether His beloved Son shall see of the travail of His soul, and whether He shall come and reign over the hearts of men or not, does not depend on princes or patriarchs. And as we endeavored to publish the laws of Ilis kingdom, and to prepare the way for His coming to take possession of it under the former patriarch, so do we resolve in the strength of the Lord to labor still more abundantly to do this under the latter.”

At the opening of another year there were evidences that the truth was taking effect, and that the good Spirit was moving upon the hearts of the people. He writes in his journal: —

Peshtimaljian with questions

“ February 28, 1835. The state of things among the Armenians continues interesting. Almost every day, for a long time, there have been little assemblies in Constantinople for reading the Bible, God’s own blessed word; almost every day some go to Peshtimaljian with questions; and very frequently some one comes to us for a solution of such as Peshtimaljian cannot satisfactorily answer. A short time since they sent over to us to know what they were to do for a church. We replied, Be in no hurry at present.

Offley and Iloboli

“ About this time M r. Church hill came in, and insisted that Mrs. Goodell and the children should immediately go to his house, quite in the lower part of Pera, towards Galata, and there remain till we should come, as he was sure my house could not stand long. They left in company with Messrs. Offley and Iloboli, clerks in Mr. Church- hill’s counting-house. Soon after, Mr. Cunningham came to tell me that his house, with every thing in it, was gone, and that mine could not resist much longer. Every house back of mine was in ashes, or nearly so; every house on the left hand was all on fire, and the house next to mine on the right had just caught. In front, and separated from me by a narrow street, was the large garden of the English palace, surrounded by a very high wall. Assisted by Mr. Churchhill and Panayotes, a friendly Greek, who came over from Constantinople and stayed by me during all that day, and several of the succeeding ones, we threw from the projections or balconies of our chambers into this garden whatever came to hand, till my strength was exhausted, and Mr. Churchhilf declared that we could not remain in the house another minute in safety.

The fire had passed through the adjoining house to the very front, and was sweeping the front part of mine, which was not defended by iron shutters. He started, and bade me follow. I called to my servant Giovanni, and then passed through a shower of tiles, windows, and fire brands, that were falling into the street from the adjoining house. My hat caught fire, but, praised be God, I passed unhurt. The servant, who was not a quarter of a minute behind, was not able to follow, and had to return into the house, and was somehow saved by the firemen through the ashes and fire at the back part of the house.

Impossible to make a near approach

“ We hastened to the garden, and towards the spot where we had thrown so many things, and where I expected to find them all secure. We found it impossible to make a near approach; the fire had passed the garden wall; not a single article of all we had thrown from the windows could be seen; and the whole front part of my house was wrapt in one entire sheet of blaze. We afterwards found in another part of the garden a very few of our things, some of them broken, and others partly burnt, which had been rescued from the fire by the exertions of Messrs. Oflley and Roboli and other friends; but almost all of them were consumed before they could be taken from the spot where they were thrown. Withthe spoiling of our goods’ we removed from place to place in the garden, till the palace itself took fire, and no place of safety could any longer be found there. We then proceeded to Mr. Churchhill’s, a large and very strong stone house.