After some delay, this was done, but I know not to what extent. Mr.

Paicos, the Minister of Foreign Affairs, objected, on purely technical grounds, to reversing the judgment founded on the charge of reviling the dogmas of the Greek Church; and as Dr. King very properly refused to receive a pardon, that judgment remained in force. It was never revived, however, and Mr. Pellicas, one of the counsel for the defense, having become Minister of Justice, a royal order was issued, revoking the sentence of banishment.

"Dr. King and his creed," writes Mr. Marsh to the Secretary of State, "have served as a convenient scape-goat, to bear maledictions intended for other teachers and other doctrines, as well as for himself and his faith; or perhaps as an experiment, to test how far the Greek government would sustain, or foreign powers permit, the encroachments of an intolerant priesthood upon the guarantees of the independence of Greece, and the solemn sanction of the const.i.tution and laws."

A manifest change now took place in the popular sentiment towards the persecuted missionary. Many who had been bitterly opposed, became cordial. The preaching service had forty or fifty hearers, who were generally attentive. The "Exposition of an Apostolical Church" continued to attract notice. Dr. Barth's "Ecclesiastical History," translated by Dr. King, was extensively read; and the American Bible Society responded to an application for a new grant of ten thousand copies of the New Testament for the schools. Near the close of 1854, Dr. King placed at the disposal of the Minister of Ecclesiastical Affairs and Public Instruction for the use of schools, a thousand copies of "Chrysostom on Reading the Scriptures," printed with the sanction of the American Tract Society. The Minister replied, thanking him for the books, and sending him a copy of a circular he had addressed to the teachers strongly recommending the reading by the pupils, not only of Chrysostom, but of the Scriptures also. Several young men appeared truly converted, and a cla.s.s in theology was formed, made up of two young men from Athens and four from Constantinople. These had been in the Greek department of the Bebek Seminary, and were sent to study with Dr. King in consequence of the death of Mr. Benjamin.

After a year and a half he still had this cla.s.s. To aid them he wrote a little work in modern Greek, combating the idea, prevalent with many, that nothing in the Word of G.o.d can be understood, except by those who have been enlightened by the study of the Fathers. In January, 1857, he finished correcting the fifth volume of the American Tract Society's publications in modern Greek. The first volume he printed in 1853, the second and third in 1854, the fourth in 1855. The five volumes contained more than two thousand five hundred pages, and were in an eligible form; but they were found to be in advance of the national taste for religious reading.

The old enmity in Greece burst forth, once more, with violence, in forgeries and fictions of an extraordinary character. It was then regretted by many patrons of the mission, that the veteran missionary sustained consular relations to the United States, which prevented him from meeting this crisis in the simple character of a missionary; and such may have been the feeling of Dr. King himself, but he found it difficult to change his relations while the storm was raging. The public excitement, however, soon subsided, and he went on with his work unmolested.

In September, 1859, Dr. King was most unexpectedly cited to appear before the judicial authorities, to answer to charges brought against him, two years and a half before, by a Greek named Kephalas.

After an examination of two hours, the accusation was read to him.

Its import was not clear; but it implied an apprehension, that he was secretly endeavoring to form a Christian Church,--an exclusive body, with members, meetings, rules, and occupations, and a religion not recognized by the government.

After nearly a year, the Council of Judges decided not to proceed then with the proscution, [sic] and it was never resumed. Dr. King now printed, at private expense, five volumes of his own writings; one in French, and four in modern Greek. Two of the volumes in modern Greek are supposed to have been made up of forty-eight of his sermons, and one of miscellaneous doc.u.ments. Among them were his Farewell Letter; his Defense; Speech before the Areopagus in 1846; Exposition of an Apostolic Church; Religious Rites of an Apostolical Church; Canons for the Interpretation of the Scriptures; Orgies of Simonides; Answer to the Greek Synod; The Opinion of Twelve Lawyers; Letter of the Hon. George P. Marsh to the Greek Government; etc.

In the great work of giving the Word of G.o.d to the people of Greece, Dr. King fully acknowledges the hearty cooperation of the Episcopal and Baptist missionaries, and of Bible agents both British and American.

In the autumn of 1862, King Otho and his queen were constrained to fly from Greece. In the midst of the consequent revolution, the head of police sent a company of soldiers to protect the house of the missionary, but Mrs. King told him they were not afraid, and the soldiers went away. The editors of the "Age" and of the "Hope," his most bitter persecutors in years past, now fell into deep disgrace, and were in peril of their lives. Prince Alfred, of Protestant England, was elected king by an almost unanimous vote. Not obtaining him, they elected a king from Protestant Denmark. George I. arrived in October, 1863, and was received by the people with much joy. The form of government is a const.i.tutional monarchy. There are neither t.i.tles nor privileged cla.s.ses among the people. The only qualification for voting is that of a prescribed age, and all citizens are eligible to the offices of the state, who possess the required mental qualifications. Unfortunately for Greece, the article of the const.i.tution of 1843 is retained, which, while it grants toleration, prohibits proselytism from the Established Church, which it declares to be a crime punishable by the penal code. It will be well for Greece, if this be dropped from the const.i.tution in the revision to be made in 1875. In March of the year following, twenty-six editors of newspapers at Athens formed a society, "to discuss subjects connected with the good of the country," and, by a large majority, chose Dr. Kalopothakes, editor of the "Star of the East," for their President. In May, the venerable missionary was invited by the king to administer the Lord's Supper in the palace; which was no more than an act of public justice towards one of the oldest, most disinterested, and self-sacrificing of the friends of the Greek nation.

Dr. King's health was now much impaired, and required a change; and in July, 1864, he left Athens, with Mrs. King, and reached the United States in August, where they remained three years. Their return to Greece was in the autumn of 1867, and the missionary was happy to find some of his former pupils actively engaged in labors not very dissimilar to his own. Two were preachers of the Gospel; Mr. Kalopothakes, from the New York Union Theological Seminary, ordained by a Presbytery; and Mr. Constantine, from Amherst College and Andover Seminary, and ordained by a Congregational body. A third, Mr. Sakellarius, a printer, studied for a while in the Baptist Seminary at Newton, and had charge of the office of the "Star." All three had their Bible cla.s.ses and Sunday-schools. Dr.

King wisely avoided interfering by a separate service of his own.

Sometime before his return, a mob, excited by the report that "Puritanism" was taught in these schools, nearly forced its way into the house of Dr. Kalopothakes; but an officer of the police pa.s.sed at the moment, and arrested some of the ringleaders. The Cretan refugees were then there, and about twelve hundred of these were in their day and Sabbath-schools.

In April, 1868, a distinguished Professor in the University arranged for an interview between Dr. King and the President of the "Holy Synod." This man in 1863 signed the accusation against Dr. King, in consequence of which, after his return to Greece, he was a third time cited before the Criminal Court, though without any result. The interview was altogether pleasant, and was a striking ill.u.s.tration of the progress of public opinion. "A considerable degree of religious liberty has been gained," writes the missionary, "and a foundation has been laid, on which, I trust, will one day arise a beautiful superstructure."

Dr. King finished his course at Athens on the 22d of May, 1869, in the seventy-seventh year of his age.

The characteristics of this remarkable man are everywhere apparent in the preceding narrative. He was evidently designed by Providence to be a reformer; and though he lived not to witness anything that could be called a reformation among the Greek people, the battle he fought through so many years with the bigotry and intolerance of the Greek hierarchy, will be held in perpetual remembrance. A reformation has begun, and Dr. King, more than any other Protestant, was the instrument of Providence in bringing it about. To him is it owing, preeminently, that the Scriptures, since the year 1831, have been so extensively used in the schools, and that, in Greece, "the Word of G.o.d is not bound." It is not forgotten, that others labored with him, and not in vain; but it is mainly to the preaching of Dr.

King, during his protracted residence in Greece, in connection with his persistent and triumphant struggle with the Greek hierarchy, that we owe, under G.o.d, the visible decline of prejudice against evangelical truth and religious liberty.

CHAPTER XIX.

THE NESTORIANS.

1841-1848.

Mr. and Mrs. Perkins, finding a sea voyage necessary for the recovery of her health, left Oroomiah July 5, 1841, and arrived at New York on the 11th of January, just in time to be present at the special meeting of the Board in that city. Their pa.s.sage from Smyrna had been prolonged to one hundred and nine days, and much solicitude was felt for their safety. They were accompanied by Mar Yohannan, who desired so earnestly to see the new world, that he could not be dissuaded from coming. As the early friend and constant helper of the mission, and as representing one of the most interesting branches of the ancient Church of Christ, he was received by the Board and the religious community with Christian affection, and his visits to different parts of the country with Mr. Perkins were both pleasant and useful.

The number of pupils in the seminary at the close of 1841 was forty-six; there were also eighteen in the boarding-school for girls, and there were twenty free schools in as many villages, all taught by Nestorian priests. The free schools contained four hundred and seventy pupils, of whom forty were girls; making the whole number in the schools five hundred and sixteen. The press, during its first year, sent forth sixteen hundred volumes, and three thousand six hundred tracts, containing in all five hundred and ten thousand pages. Under the superintendence of Mr. Perkins, Mr. Homan Hallock cut and cast a new font of type, modeled on the best Syriac ma.n.u.scripts. This was in the year 1841. Three years later, Mr.

Breath, the printer at Oroomiah, with the help of a native a.s.sistant, cut and prepared two sets of type after the most approved forms of Syriac calligraphy. The natives p.r.o.nounced these types perfect. The two sets resembled each other, the only difference being that in one the stroke was larger and the letter more open.

Mr. Breath afterwards prepared a third set, of a medium size compared with the other two.

While the plain of Oroomiah is perhaps one of the most fertile and beautiful in the world, its luxuriant vegetation occasions fevers at certain seasons, and ophthalmia is prevalent. To escape fevers, the missionaries built dormitories on the tops of their flat-roofed houses. This preventive not being found sufficient, a health-station was formed in the elevated village of Seir, about six miles from Oroomiah, where dwellings were provided for two families, which were surrounded by a strong stone wall, to serve as a defense against any sudden incursion of the Koords.

Mr. and Mrs. Perkins and Mar Yohannan embarked at Boston on their return in March, 1843. They were accompanied by the Rev. David T.

Stoddard and wife, and by Misses Catherine E. Myers and Fidelia Fiske, who went to promote the education of their own s.e.x among the Nestorians. They reached Oroomiah on the 14th of June, and were received by the Nestorians with great manifestations of joy. Mr.

Perkins, while at home, prepared for the press an octavo volume of five hundred pages, ent.i.tled "A Residence of Eight Years among the Nestorian Christians." It is in the form of a journal, is ill.u.s.trated by a map and plates, and is a history of the mission during that time.

The ancient Syriac version of the Scriptures was held in such veneration by the people, that there were strong reasons for making it the basis of the proposed version in the modern language. The case was referred to the Prudential Committee, who decided that the only proper course was to translate from the original Hebrew and Greek, and the translation was made accordingly.

The female seminary at Oroomiah now came under the efficient superintendence of Miss Fiske, and soon a.s.sumed a very interesting religious character. The whole number under instruction in the two seminaries, and in the forty-four village free schools, was eleven hundred and forty-two. The call for preaching tasked the capacity of the mission. The missionaries were free to preach in the Nestorian churches, and generally found attentive congregations, and they were aided in the ministry of the word by five intelligent native preachers. Dr. Perkins thus speaks of a congregation at Ardishai: "The church was crowded to overflowing. It would have been difficult for half a dozen more to press themselves into it. Priest Abraham read the first chapter of the Epistle of James, which we expounded for more than an hour, to the great satisfaction of the people, who did not suppress their audible Amen, and ejaculatory comments of approbation. Priest Abraham spoke very appropriately and feelingly on the subject of temptations, applying it to his hearers, who are now so sorely beset by the Jesuits. That crowd of eager listeners presented a thrilling spectacle. I could not help thanking G.o.d for the privilege of addressing them on the things that pertain to their everlasting well being."

The efforts of the Jesuits among the Nestorians began in 1838. In 1842, they pushed their proselyting measures so recklessly among the Armenians of Ispahan and Tabriz, as to lead the Persian King, at the instance of the Russian Amba.s.sador, to send them out of the kingdom.

A "permanent order" was at the same time adopted, probably on Russian suggestion, growing out of repugnance to the political influence of the Jesuits, that no native Christian should be proselyted from one Christian sect to another. The French government, after some delay, sent an envoy to Persia to effect, if possible, the return of the Jesuits; but before his arrival, they had covertly made their way to Oroomiah, run another race of proselytism among the Nestorians, and been a second time expelled.

The French agent therefore took cognizance of both expulsions, and gave the greater prominence to the more recent one, since it had just occurred, and was fresh in mind, and since the Jesuits were just then specially intent on adding the Nestorians to their sect.

His demand, however, that they should have leave to return, was refused. He then required the expulsion of the American missionaries, as being obnoxious to the same law. The Russian Amba.s.sador, whose protection the mission had enjoyed since the departure of the English emba.s.sy in 1839, denied that it was the object of the mission to proselyte in the sense contemplated by the law. The French envoy then demanded an investigation, and to this the Amba.s.sador and the Persian government readily a.s.sented. Two Mohammedan meerzas were sent from Tabriz to Oroomiah to make the investigation. These fell under the papal influence at Oroomiah, and made a report so strongly prejudiced against the mission, that it was thought necessary to send a committee to the capital to counteract their misrepresentations. Messrs. Perkins and Stocking were sent accordingly. Riding rapidly on horseback, many hundred miles, over cold regions just as winter was setting in, and sleeping on the ground at night without beds, with other similar discomforts, seemed to them not the least trial of this undertaking. On their arrival at Teheran, the importance of their errand was very obvious.

They found the report of the meerzas bearing manifest traces of Jesuit influence. It made but few tangible charges, yet contained many serious and unjust insinuations. They were able to meet it with satisfactory explanations, and thus the storm pa.s.sed by, without inflicting the injury which the mission feared. I am not aware that the "permanent order" against proselyting ever proved any serious embarra.s.sment to the mission. The banishment of the Jesuits had not been requested by the Nestorians, nor by the missionaries. The Russian Amba.s.sador a.s.sumed the whole responsibility, saying that the business was his own, that he was authorized to protect the Christians in Persia, which could not be done while these papal disturbers remained in the country. An attempt by the Jesuits to wrest from the Nestorians one of their ancient and favorite churches, appears to have been the immediate cause of the decisive measures last mentioned. Of course these papal emissaries returned again, but with a somewhat diminished arrogance.1

1 Ma.n.u.script letter from Rev. Justin Perkins, D. D., dated Oroomiah, Persia, March 28, 1844.

There were also embarra.s.sments of a serious nature within the Nestorian community. In the subjugation of the mountain Nestorians, while the Patriarch fled to Mosul, several of his brothers escaped to Oroomiah, and threw themselves on the hospitality of the mission, which of necessity fell short of their wishes. They demanded money of the mission, on the ground that they were the ecclesiastical heads of the people. In this they were unhappily countenanced by the Patriarch, upon whom an influence hostile to the mission had been successfully exerted; who wrote a letter, calling upon the ecclesiastics and people of Oroomiah to oppose the mission and its schools. The people, as a body, had sense enough to refuse obedience. In view of the att.i.tude thus a.s.sumed by the patriarchal family, and the questionable conduct of some of the bishops, a thorough reconstruction of the school system was rendered necessary.

The seminary for boys and the village schools were accordingly dismissed, and finally the female boarding-school under Miss Fiske.

"When this last result was announced to the pupils," writes one of the mission, "there was a general burst of grief. Their tears and sobs told, more expressively than language, the bitterness of their hearts. Nor did they weep alone. And who would not weep at such a scene? Here were those, whom we had hoped to train up for immortal blessedness, about to be sent back to a darkness almost like that of heathenism. The stoutest Nestorians who were standing by were melted. After these tender lambs had been commended to the gracious Shepherd of Israel, they began to make their preparations for leaving us. The most trying thing was the parting, of the pupils from each other, and from those who had been to them as parents.

They threw their arms around the neck of their teacher, and said again and again, 'We shall never more hear the words of G.o.d.'"

Nearly all the pupils of this seminary returned of their own accord, and after the hostility of the patriarchal family had become known to their parents. Miss Fiske was aided in the instruction by a pious Nestorian deacon. Besides the ordinary instruction, the pupils were taught several useful arts, of which their less favored mothers knew little or nothing; among which were knitting and sewing, and these branches many of the mothers were eager to learn from their children. Moreover they were taught industry, self-denial, benevolence, and the preciousness of time. The boys' seminary was reorganized in the following spring, under the superintendence of Mr. Stoddard; who received a number of promising boys into his family as an experiment, with the understanding that the pupils would reside wholly on the mission premises.

There was still enough of vacillation among the bishops, and of dissatisfaction among the Patriarch's brothers, to raise a question which the mission submitted to the judgment of the Prudential Committee, as to how far it was proper to employ the higher ecclesiastics on wages. The Committee approved of the course which had been pursued in relation to the four bishops on the plain of Oroomiah, Mar Yohannan, Mar Elias, Mar Joseph, and Mar Gabriel; but intimated, while deprecating sudden changes, that the services of the bishops, should they prove troublesome helpers, might be dispensed with gradually. What the Committee feared was, that putting them forward in a manner which had seemed proper in time past, might now give them too much control of the reformation that was believed not to be far off. The fundamental principle was, to pay only for services rendered, and for none more than their fair and true value. It was also recommended, that care be taken to preserve the independence of the mission; the evangelical character of its influence upon the people; its unquestioned right to prepare for the expected religious awakening; and when it came, to pursue the appropriate measures according to their own better informed judgments.

The mission to the Mohammedans of Persia, of which an account is given elsewhere, having been discontinued, the Rev. James L. Merrick and wife joined the Nestorian mission in 1842. In 1844, the health of Mrs. Merrick made it necessary for her to visit England, her native land. She was followed by her husband in the next year, and he, soon after his arrival at Boston, was released from his connection with the Board. Mr. Jones retired from the mission in 1844.

John and Moses, two young Nestorians of hopeful piety, were ordained deacons by Mar Elias and Mar Yohannan. John was a native of Geog Tapa, the largest Nestorian village in the province, and one which always took the lead, whether for good or for evil. Abraham, the well-known priest, and the two newly ordained preachers, divided the village into districts for visiting and preaching. Mr. Stocking, and after him Dr. Perkins, found there abundant evidence of unusual religious interest. Scores of persons called on the native preachers almost every evening, after the toils of the day, and many lingered to a late hour. There were cases of special interest, and none but a skeptic could doubt the presence and power of the Holy Spirit.

In May, 1845, the Shah, at the instance of the English and Russian Amba.s.sadors, appointed Dawood Khan, of Tabriz, an Armenian from Georgia and an officer of the army, Governor of the Nestorians. The object was to protect the Christians from the oppressions they had long suffered from the Moslem n.o.bles residing in the district.

We have now entered on an auspicious period in the history of the mission. Geog Tapa became the radiant centre of spiritual life. The preceding year had been one of apprehension, but the brethren now learned not to despond every time the heavens gathered blackness, for in the darkest hour the sun may break forth and change the whole scene. We have come to the beginning of that series of revivals, with which the mission was so remarkably blessed.

The first revival was in the year 1846, and the first hopeful conversions were in the female seminary in January. Both seminaries were moved. A number in each came to their teachers with the inquiry, "What shall I do to be saved?" The religious concern rapidly increased. The 23d of January was set apart by the mission as a day for private fasting and prayer. On the preceding evening, as the people were a.s.sembling for a religious service, Mr. Stoddard observed signs of deep feeling in different groups, and was convinced that a revival had begun. After service, the people came in crowds to his study, and he, with unutterable delight, unfolded the Gospel of Christ to one company after another, until near midnight. On the 25th, Tamo, a deacon from the mountains, was overwhelmed with a sense of his sinfulness. At the same meeting, priest Eshoo sat with his face buried in his handkerchief, and when spoken to wept, but said nothing. On the day following, he led the devotions in the male seminary, in a prayer so humble and earnest, so in contrast with his former sing-song tone and thoughtless manner, that Mr. Stoddard could not refrain from tears. He had evidently learned how to pray, and his knowledge, his stable character, and his important position would enable him, if truly converted, to do much good among his people. Though every room about the premises, that could possibly be spared from other uses, had been opened for retirement, so numerous were the awakened that they could not find places in which to pour out their souls to G.o.d. Such was the natural excitability of the people, that it was difficult to keep their expressions of feeling within proper bounds. On the 26th, deacon John came to Mr. Stoddard, saying that the boys were weeping violently in one of their rooms, and desired that he would go to them. John added, that he had been looking at them with amazement, having never before seen anything of the kind, and he knew not what to do. Mr. Stoddard entered the room with Dr. Wright, and they found fifteen or twenty boys lying on the floor, weeping, groaning, and in broken sentences praying for mercy, presenting a scene of great confusion. Some older people were standing around in silent wonder, thinking that an angel had visited the school. Measures were immediately taken for checking this disorder. The pupils all promised that no two of them would again pray aloud at the same time. The school was still the next day, but with no diminution of solemnity.

Miss Fiske had often ten or fifteen women, relatives of her pupils, to pa.s.s the night with her, making it necessary to collect together all the spare pillows, cushions, and quilts in the house, and make the sitting-room one great dormitory. She frequently conversed with them till midnight, and then she heard them from her room, praying most of the night.

Priest Eshoo called his neighbors together, and told them of the great change in his feelings. So upright had he been as a priest, that a confession of his need of salvation through the blood of Christ made a strong impression. It became more and more evident that he was truly a child of G.o.d. On the 5th of February, he announced his great joy that his oldest daughter, a member of Miss Fiske's school, was hopefully born again, and he thought she knew the way to the cross better than himself.

The name of this daughter was Sarah. She was the first in the revival to ask the way to heaven, the first to find the way, and the first to enter it. Sarah was a tall, dark-eyed girl ten years old when she entered the school. There were then but few books in the school except the Bible, and she became very familiar with its pages. She first learned that she was a sinner in January, 1846, and she lived only five months after that time. Her father loved to have her pray with him, and so remarkable was her Christian experience, that Mr. Stocking had great pleasure and profit in conversing with her. Miss Fiske also felt it to be a delightful privilege to watch over her as she was nearing heaven. They would sit for an hour at a time, and talk of the home of the blest, while Sarah would sing, "It will be good to be there." She had a rare anxiety to be the means of saving souls. The girls, and the women too, loved to have her tell them "the way, for" as they said, "we can see it when she tells us."

Her health was not good at the time of her conversion, and as early as March the sentence of death was visible on her countenance. But she clung to her school till May, and continued to attend the meetings, even when it was necessary for some one to aid her in reaching the chapel. The "Dairyman's Daughter" was a favorite book with the girls of the school, and young disciples were sometimes heard to say, as Sarah took her seat in the house of G.o.d, "Have we not an Elizabeth Wallbridge among us?" She lingered till June, and was often found with her open Bible and several women by her side, whom she was leading to Christ. Her praying companions often had meetings in her room. Her last words were, "Lord Jesus, receive----"

Here her voice ceased.1

1 _Life of Fidelia Fiske_, p. 173.

On the 13th of February, Deacon Isaac,--one of the Patriarch's brothers, and to a considerable extent his representative in the district, respected moreover among the people for his force of character, as well as for his official station,--made Mr. Stoddard a visit. His manner showed that he wished to converse on the subject of religion, and Mr. Stoddard commenced by asking him, if he rejoiced in what the Lord was doing for his people. He replied, "None but Satan can help rejoicing. I do certainly rejoice. But I am like a man that stands on the sh.o.r.e of a lake, and seeing a beautiful country on the other side is gladdened by the prospect, but has no means of reaching that country himself. Would that I were a child, that I might repent too! But no, it cannot be. My heart is ice. There is no such sinner among the people as I am. I do not believe it is possible for me to be saved." He was reminded of the freeness of Christ's love, and his willingness to receive the vilest sinner that will come to him. After some hesitation, he admitted that it was so. "But," said he, "the great obstacle is myself. My heart is perfectly dead. You may cut and thrust me with a sword, but I am insensible to the stroke. And if you kindly pour ointment on my wounds, it is all the same. I choose sin. I love sin. The wild beasts in the mountains are enticed by the hunters, and seize the bait, not knowing what they do. But I take this world with my eyes open, knowing that I am choosing destruction, and eating death. It is a shame for me to remain in such a miserable condition, while these boys are weeping over their sins, and I am ashamed. But such is the fact, and I expect to die as I have lived, and go to h.e.l.l."

He seemed to speak with sincerity, and Mr. Stoddard learned that he conversed with his people in a similar manner.

On the 16th of February, Mr. Stocking went to Geog Tapa, accompanied by Miss Fiske and John. Miss Fiske found herself surrounded by a company of females at the house of priest Abraham; and again, at the close of a meeting in the church, about fifty of the women present met her in the school-room, for conversation and prayer. A considerable number of them were evidently awakened, and a few gave evidence of real conversion. Yet there were opposers at Geog Tapa, who said, "Why all this ado? Must all we have done for salvation go for nothing? Have all our fathers gone to h.e.l.l?"