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Bedros Vartabed, whose labors were so much blessed at Aintab, died after a very short illness at Aleppo, on the 13th of November, 1848. His last hours were spent in fervent prayer, and his last words were expressive of his gratitude to God.
Thomson was instructed by the mission to visit Aleppo and Aintab. He went by way of Antioch, and reached Aleppo in August. Bedros was there, having been driven from Aintab, and Mr. Thomson concluded it was not prudent for him to proceed farther. He accordingly wrote to the Protestants of Aintab, requesting more information as to their condition and wishes.
The reader will remember the manner in which the reformation arose among the Armenians of Aintab, through the labors of Bedros Vartabed.1 It is worthy of notice, that while the letter of Mr. Thomson was on its way to Constantinople, and before his visit became known to the Prudential Committee, they had directed the Constantinople brethren to send Mr. Van Lennep on a visit to Aleppo and Aintab.
He was then instructed to proceed forthwith to a town on the Russian frontier, ostensibly to take charge of a diocese, but really to get him where he could easily be conveyed as a prisoner to the monastery of Echmiadzin. He politely declined to go, and the Patriarch was not then prepared to resort to force. After some delay, it was arranged that Bedros should go to the monastery at Jerusalem.
On his departure, a number of the brethren accompanied him a considerable distance, and parted after uniting in prayer for each other, and for the cause of their Redeemer and Saviour. Bedros, however, whom he left behind to look after the infant church, was soon expelled. Mr. Schneider labored there in the summer and until some time in the autumn.
Bedros accompanied him, and they called on the Governor. The Catholicos of Sis, the spiritual head of the Church, arrived soon after to oppose the missionary. Mr. Johnston was fully occupied, however, with the numerous inquirers, and there was no way for the opposers but to induce the Pasha to drive him from the place.
The most promising were the Armenians, though at that time they were kept aloof by the excommunication of Bedros and all associated with him. The Protestant Armenians in that city were thought to be about fifty. The orthodox Greeks were not numerous.
Kerns, of the London Jews Society, and by Bedros, an Armenian vartabed, who had been banished from Constantinople by the Patriarch Matteos.1 His banishment was to the Armenian monastery at Jerusalem, but he turned aside from Beirût to Northern Syria.
As two or three vartabeds and some of the priests continued to attend the preaching of the missionaries, and others were known to be friendly, something must be done to operate upon those spiritual guides of the people. Bedros Vartabed was the first to be made an example. He was ordered to perform a mass, but declined on conscientious grounds.
Thomson stated, in his reply, why a missionary could not be sent from Beirût, and that he would forward their letters, and those of Bedros, to the missionaries at Constantinople, with a request, that a missionary might be sent who could preach both in Turkish and Armenian; or at least an experienced Armenian preacher, to assist Bedros in this important work. Just before leaving Aleppo, Mr.
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