Mr. Pettibone. Mary and Isabella, daughters of Dr. Goodell, returned to the mission within the last two years.

In June, 1848, Pera was again ravaged by fire, and Messrs. Dwight,
Homes, and Schauffler lost their houses, and most of their effects.

In October of the same year, seven persons were added to the church at Aintab, five of whom were women. In this month, Dr. Azariah Smith returned to that station with his wife, and made it his permanent abode.

The church at Aintab had a commendable zeal for the spread of the Gospel in the surrounding villages; but their colporters were never suffered to remain long in a place, the Armenian magnates persuading the Turkish authorities to send them away as vagabonds. They now resorted to an ingenious expedient for protecting themselves with the authority of law. Five men, who had trades, went forth to different towns, with their tools in one hand and the Bible in the other. Wherever they went they worked at their trades, and at the same time preached Christ to the people. The experiment succeeded wonderfully. They could no longer be treated as vagabonds, and the spirit of religious inquiry spread in all directions. The congregation in Aintab became so large that two houses were opened for worship at the same time, and urgent appeals came from Killis, Marash, Oorfa, Diarbekir, Malatia, Harpoot, Arabkir, and other places near and remote.

Mr. Crane succeeded Mr. Schneider at Broosa. Mr. Benjamin made a missionary tour from Smyrna to the interior of Asia Minor; Mr. Schneider made one to Aintab, on a temporary mission; Messrs. Goodell and Everett to Nicomedia and Adabazar; Mr. Peabody into the province of Geghi; Mr. Homes to Nicomedia; and Mr. Johnston to Tocat. The building occupied by the Seminary at Bebek became now the property of the Board. The printing at Smyrna, in Armenian, Armeno-Turkish, Hebrew-Spanish, and Modern Greek, amounted to twenty-one thousand copies, and five million five hundred and eighty-two thousand pages. There was printing done at Constantinople, but the amount was not reported. Among the works in process of publication was D'Aubigne's "History of the Reformation."

The persecuting Matteos had now finished his career as Patriarch. Before the close of 1848, he was convicted of frauds upon the public treasury, and of forgery, and was degraded, and passed into retirement on the shores of the Bosphorus.[1]

[1] Missionary Herald, 1849, p. 42; Report, 1849, p. 115.

Three additional pastors were ordained during the year which closed with May, 1849; Baron Mugurdich, at Trebizond, Baron Hohannes Sahakian, at Adabazar, and Baron Avedis, as co-pastor at Constantinople. The reader is aware that Hohannes received the greater part of his education in the United States. He possessed a delightful spirit, and developed far more talent than he was commonly credited with in America, where he could communicate his thoughts only through the medium of a strange language.

The mission suffered a painful bereavement on the 14th of November, 1850, in the death of Mrs. Hamlin, at Rhodes, whither she had gone with her husband in the hope of relief.[1]

[1] See an account of her last sickness in Missionary Herald, for 1851, p. 82; also in her Memoir, Light in the Dark River, by Mrs. Lawrence.

Another bereavement occurred at Aintab in the death on the 3d of June, 1851, of the Rev. Azariah Smith, M. D. Such was his peculiar adaptation to different fields, that he had labored in many places, but had a special attachment for Aintab. The uncommonly rapid development of the active Christian graces at that station was largely owing, under God, to his skillful efforts, and he wished there to spend the remainder of his days. In this he was gratified. He returned from laboring at Diarbekir greatly in need of quiet. But finding so much to be done in the absence of Mr. Schneider at the annual meeting in Constantinople, he allowed himself no relaxation. His labors for the last six weeks of his life were incessant. A violent fever did its work in a fortnight. At the outset he gave specific directions as to the treatment of his case, feeling that soon he would be unable to prescribe for himself; and expressed a wish that no native physician should be employed, as there was no competent one to be had at Aintab. While in full possession of reason, he spoke of his departure with the composure of one on a short journey, and soon to return. As the native brethren came in one by one and in companies, he reminded them how often he had preached to them salvation through Christ alone. "In his lucid intervals," says his missionary brother, "and even in his delirium, his soul seemed intent on measures for the good of this people. At last he appeared to be at the gate of heaven. When no longer able to articulate words, he would utter faint syllables expressive of his growing rapture. Then he would move his lips as if in prayer; and, again, for minutes together, he would attempt to sing. It was a blessed privilege to be by his side." Mr. Dunmore was present at the funeral, and says: "The chapel was crowded, and the roofs of the surrounding buildings were covered. There was abundant proof of the presence of grief-stricken hearts in gushing tears, and sobs were heard throughout the assembly. There were six or seven hundred present, and nearly as many accompanied us to the grave. I scarcely ever saw in America a more quiet and solemn procession. In the Protestant burying ground, by the side of his only child, lie the remains of our dear departed brother."

The Rev. George W. Dunmore and wife had joined the mission early in 1851, and proceeded to Diarbekir by way of Aintab. Broosa was now left for a time, as Nicomedia and Adabazar had been, to the care of a native pastor, under the superintendence of the Constantinople station; and useful evangelical tours were performed by different brethren.[1]

[1] See Missionary Herald for 1851, pp. 24-32, 78-81, 160-162, 232-236.

The law forbidding the residence of foreigners in Constantinople proper having become a dead letter, two of the brethren took up their abode near the "Seven Towers," amid an Armenian population, and a third evangelical church was formed in February, 1852, in the suburb of Has-Keuy.

Among the miscellaneous labors of the brethren at the capitol, was the distribution of letters received at the mission post-office from the European mails. Not less than fifteen hundred letters were thus disposed of in the year 1851, as the Turks had no arrangements for distributing letters that came by steamers. There was also much other secular labor for the brethren at this central station.

Difficulties in the church at Trebizond occasioned the calling of an ecclesiastical council,—the first one convened in the Turkish empire. Pastor Simon was present from the first church in Constantinople, pastor Hohannes from Adabazar, and Mr. Dwight from the mission. Pastor Hohannes was chosen moderator, and pastor Simon scribe; and Mr. Dwight describes them as managing the case with admirable tact and prudence. The results were satisfactory.

Marsovan began now to claim special attention. It stands in one corner of a lovely plain hemmed in by mountains, and then contained eight hundred Armenian houses, with twice that number of Turkish families. The story of the entrance of the Gospel into this place is so interesting that it deserves to be recorded. Pastor Simon visited it in September, 1851, on his return from the council at Trebizond, and learned that, eighteen years before, a respectable inhabitant made a pilgrimage to Jerusalem, and bought in Beirût a few Armeno-Turkish tracts, not knowing what they were, only that they were written in his own native tongue. He read them carefully on his way home, and liked them so well that