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I is filmed at tha reduction ratio checked below/ nent est film* au taux de rMuction indiqu* ci-dessous. 14X 18X 22X 2SX 30X J 12X 16X 20X a4X 28X 32X Th« copy fllm«d h«r« has b««n r«produc«d thank« to th« g«n«rosity of: Vancouver School of Theology Library L'axemplairo fiimA fut roproduit gri gAnArotiti do: Vancouver School of Theology Library Tho imago* appoaring horo oro tho boot quality pooaiblo conaidoring tho condition and logibiiity ef iho original copy and in Icooping with tho Aiming contract apoeificationa. Laa imagoa auivantaa ont AtA ropro plua grand aoin, eompto tanu do la do la nottotA do I'oxomplairo filmi, conformM avoc loa condltiona du fiimago. Original copioa in printod papor covora aro fiimod boginning with tho front covor and onding on tho laat pago with a printad or iiiuatratad im»}roa> •ion, or tho bacic covor whon appropriato. All othor original copioo ara filmad boginning on tho firat pago with a prir\itod or iiiuatratad improo* •ion, and onding on tho laat pago with a printod or iiiuatratad improaaion. Loa axamplairoa originoux dont lo < poplar aat ImprimAo oont filmia on par !a promior plat at on torminant darnlAro pogo qui comporto uno or d'Improaalon ou d'illuatration, toit plat, aalon lo cos. Toua loa autroa < originoux aont filmte an common^ promlAro pogo qui comporto uno o d'Improaalon ou d'illuatration ot on la darnlAro pago qui comporto uno omprointo. Tho laat rocordod framo on ooeh miorofleho •hall contoin tho aymbol —»>( moaning "CON- TINUED"), or tho aymbol V (mooning "END"), whiehovor applioa. Un doa symboloa auh/anta apparati damlAro imogo do rhaquo microfic eaa: la aymbolo ^^ oignifio "A 81 symbolo ▼ oignifio "FIN". Mapa, platoa, charta, ate., may bo fiimod at difforont roduction ratioa. Thoao too lorgo to bo ontlroly includod in ono oxpoaura aro fiimod boginning in tho uppor loft hand comor, loft to right and top to bottom, aa many framaa aa roquirod. Tho following diagrama illuatrato tho mothod: Loa cartoa, planchaa, tablaaux, ate filmia i doa taux da rMuction diff Loraquo lo documont oot trop gran roproduit on un aoui clichi, il oot f do I'anglo aupiriaur gaucho, do go ot do haut on baa, an pronant lo n( d'imagoa nicoaaaira. Laa diagrami illuatrant la mithodo. 1 2 3 1 2 3 4 *> 5 6 e^-) c^;o VANCOUVER SCHOOL OF THEOLOGY LIBRARY 6050 Chancellor Boulevard Vancouver 8, B.C. raSISISlSlSIEUSISISiaJBUBIBI^^ M a a a a a a a a a a a a a a i a I a a m a a a (S^Vi'^xx. i 3 a a a a a a a a a a a a a a a a a a a I a a a a ) '?t '''-,ii :\ r^' ■^r v;x' ^►ri-?'- "- ;-a,^- r:Lh. •-y'.; MODERN APOSTLES OF MISSIONARY BYWAYS -^' <^ . . TITCS CO AN HAXS KCKDK (AMKS Cll.MorR KLIZA AGNEW Ai.LKX gakdini:r 1()\ KiaTH-FAI.COXFR Modern Apostles OF Missionary Byways BY A. C. Thompson, D.D., Bishop W. P. Wa sh, D D S. J. Humphrey, D.D., Rev. H. P, Beach, Miss A. B. Chila and A. T. Pierson, D.D. NEW YORK STUDENT VOLUNTEER MOVEMENT FOR FOREIGN MISSIONS 1899 Copyright, 1899, ^^ STUDENT VOLUNTEER MOVEMENT FOR FOREIGN MISSIONS PREFACE In the text-books published during the past five years for the use of the Volunteer Movement's study classes, there has been little place for the consideration of fields territorially small, or of those larger ones occupied by a very few missionary socie- ties, as Persia for example. To give classes an opportunity to become acquainted with some of these lands, and also to come in contact with those strong lives that have impressed them- selves upon their chosen peoples, the present bouk has been prepared. From the polar ice of Greenland and South America's far- thest limit, from the earlier history of our new ITa.vaiian posses- sions, as well as from the nomads roaming the Mongolian plateau, stories of heroism and Christian zeal are brought, that should inspire the young men and women of our day, no less than the record of the " Mother of a Thousand Daughters" in Ceylon, or that of Scotland's athlete and scholar who early laid down his life for Ishmael's descendants. Aside from the attractiveness of these fields and distinguished workers, the little volume comes from the hands of writers who excel in clear and forceful statement, and it is hoped that their words may greatly quicken interest in these apostles of modem times, and in the lands to which they gave their lives. ! Contents CEAPTER PAGE I. Hans Egede, Greenland's Viking Pioneer, 1686- 1758. By Rev. Augustus C. Thompson, D. D y II. Captain Allen Gardiner, R. N., " Pioneer to the Most Abandoned Heathen," 1794-185 1. By Bishop W. Pak- enham Walsh, D. D 15 III. Titus Coan, the St. Peter of Hawaii, i8oi-i88a. By Rev. S. J. Humphrey, D. D ^I IV. James Gilmour, «' Brave " Missionary to the Mongols, 1843- 1891. By Rev. Harlan P. Beach 46 V. Miss Eliza Agnew, Ceylon's " Mother of a Thousand Daughters," 1807-1883. By Miss Abbie B. Child ... 70 VI. The Hon. Ion Keith-Falconer, Pioneer in Arabia, 1856- 1887. By Rev. Arthur T. Pierson, D. D 8x Bibliography g_ Analytical Index iq- Hans Egede Greenland's Viking Pioneer 1686-1758 BY REV. AUGUSTUS C. THOMPSON, D. D * 1. Egede and His Enterprise. — i. Inception of the Idea, — Early in the last century the germ of a new setti :ment and of a new Christian movement came into being. That germ was a thought in the mind of Hans Egede. The persistence of benevolent purpose displayed by him in finding his way to Greenland and remaining there in the face of appalling dis- couragements entitles his history to some measure of detail. He was a Norwegian, born 1686, and having studied for the sacred office at Copenhagen was ordained pastor of a church in Vaagen, on the western coast of Norway, 1707, the year after Ziegenbalg and Pliitschau reached Tranquebar. He had read old chronicles relating to his countrymen in Greenland, and after a twelvemonth of pastoral labor the thought occurred to him that something should be done to ascertain their condi- tion and to reclaim them if, as he feared, they might have re- lapsed into heathenism. 2. Norway s Favoring Position. — Before the close of the seventeenth century three kings had successively entertained the purpose of sending out ships to reopen communication with the lost colony; success was reserved for this lonely Protestant pastor. The geographical position of Norway fav- ored the turn which his thoughts were taking. Its northern extremity reaches within the polar circle, and its lofty moun- * Reprinted by the kind permission of the author, from «« Protestant Missions, Their Rise and Early Progress," Charles Scribner's Sons, New York. 8 MODERN APOSTLES OF MISSIONARY BYWAYS tain peaks confront the Arctic Sea. You have only to strip that rugged country of its tall pines and push it up farther to- ward the pole to obtain a repetition of Greenland. Indeed, Egede's parish lay in a latitude somewhat higher than Cape Farewell. Mere curiosity, as he imagines, leads him to make inquiries of Bergen shipmasters who are engaged in the whale fishery. Musing on the condition of supposed forlorn North- men, descendants of his own Norwegian forefathers, from whom nothing has been heard for a long while, he begins to entertain the idea of doing something for them. 3. At first such an endeavor seems impracticable. A home field of labor has been given him ; he has a wife and children. Vividly do the sufferings and perils of an undertaking like the one which occurs to him stand out to view, and he endeavors to banish the subject. Egede has not yet come distinctly to the consciousness that God is calling him. The Danish mis- sion to Tranquebar had its origin in a crowned head; the Danish mission to Greenland springs from the Christian heart of an obscure pastor. 4. Brooding over the matter he at length draws up a me- mortal^ setting forth Scripture promises concerning the con- version of the heathen, the command of Christ, the example of many pious and learned men, and fonvards it to Bishop Krog, of Drontheim, and Bishop Randulf, of Bergen, with a petition ask'.ng them to use inriuence at court in favor of a project for Christianizing the Greenlanders. That was (17 10) just one hundred years before Judson and the three Samuels — Samuel Newell, Samuel Nott, and Samuel Mills — memorialized the General Association of Massachusetts regarding a mission among the heathen. The next year a favorable answer comes from Bishop Krog, commending Egede's pious intention and giving encouragement of assistance. The bishop's geography is, to be sure, somewhat at fault, for he remarks that Greenland is in the neighborhood of Cuba, where Spanish and other col- onists found gold, of which a supply might be obtained. 5. Hitherto Egede has kept the matter chiefly in his own breast, but through this correspondence the project becomes known to his friends^ who raise vehement opposition. His wife, nhe Gertrude Rask, mother, and mother-in-law do their utmost to divert his mind from \7hat appears to them a prepos- terous enterprise. Yielding for a time to their tears and re- monstrances Egede tries to persuade himself that he has labored under a delusion, but the words of our Saviour, " He that loveth father or mother more than me is npt worthy of J HANS EQEDE M I i me," stir up ."^ new conflict of feeling. He has no rest in spirit day nor night. Local vexations arise at Vaagen which at length reconcile his wife to leaving the place, and this he re- gards as providentially opening the way. Tt is suggested that these embarrassments may have been sent on account of their relu^-tance to give up all for Christ. The wife carries this sub- ject to God in prayer, and becomes convinced that she is called to embark with her husband in the good work. 6 Second Memorial ; Defamation. — Egede addresses, a me- morial to the College or Board of Missions, which Frederick IV. had established (1714) at Copenhagen, who urged the Bishops of Bergen and Drontheim to second Egede's request. They, however, counselled delay till more favorable times. Postponements continued, and hence in 17 15 he drew up a vindication. It was entitled, " A Scriptural and Rational So- lution and Explanation, with regard to the objections and im- pediments raised against the design of converting the heathen- ish Greenlanders." An unappreciative world still urged the dangers of the voyage, the severity of the climate, the madness of exchanging a certain for an uncertain livelihood, and of ex- posing wife and children to such perils, and finally they resorted to defamation, charging him with selfish motives. Egede was a popular preacher, and members of other congregations flocked to hear him. A neighboring pastor imputed to him the fault of empty seats, and hence became a detractor. 7. Restive under prolonged delays he resolves to visit head- quarters that he may the better prosecute his undertaking. He proposes to resign his office on condition that his successor shall pay an annual pension till he himself is provided for in Greenland or elsewhere, but no one will accept the benefice thus hampered. At length (1718) he resigns unconditionally. Hans Egede is the only pastor known to history who spent ten years in unavailing endeavors to gain access to a mission field and at length surrendered his charge, still uncertain whether he would be able to secure cooperation or reach the desired place. Just then comes a rumor that a vessel from Bergen has been wrecked on the coast of Greenland, and that the crew were de- voured by cannibals. But this frightful tale does not deter the good man and his wife. She was already being disciplined into a Christian heroine, and with their four children they move to Bergen, still determined to find a way to disparaged Greenland. 8. Driven to Secular Schemes. — At Bergen Egede meets with the usual experience of pioneers in Christian benevolence; 10 MODERN APOSTLES OF MISSIONARY BYWAYS he is looked upon as a fanatic for abandoning a comfortable home and starting out upon such knight-errantry of benevo- lence. It becomes necessary to give up the expectation of awakening sufficient interest to effect his object independently of secular inducements. The Greenland trade from Bergen had been ruined by the competition of other nations, and those to whom he looks for cooperation are not prepared for any ven- ture in that line, especially so long as the war then existing with Sweden lasts. Was it outside the designs of Providence that precisely at that juncture (1718) the erratic career of Charles XII. of Sweden, who had been at war with Denmark, should suddenly come to an end and peace ensue? Egede hastens to Copenhagen. He presents to the College of Mis- sions his memorial, with proposals in which the fact of an ex- isting mission to Tranquebar is pleaded in behalf of one to Greenland. He obtains a favorable answer and also an inter- view with His Majesty Frederick IV., who listens to his pro- posal. "Seest thou a man diligent in business? He shall stand before kings." 9. Success, however, is not yet assured. A royal order (November 17, 17 19) transmitted to Bergen requires a magis- trate to collect the opinions of commercial men who have been in Davis' Strait regarding traffic with Greenland and the feasi- bility of planting a colony there. But no one seems favorably disposed, and Egede' s scheme again becomes a mockery. He endeavors to. make interest privately with individuals, and meets with some success ; but the tide ♦ urning once more fresh derision is his lot. Under obloquy and disappointment an- other year wears away. His heart, however, does not fail. The Macedonian cry has been wafted to his ear by polar winds. It is somebody's business — it is Hans Egede's business — to be- come the apostle of Greenland ; otherwise would " all the ends of the earth see the salvation of God ? " 10. Successful Finally. — At last a few are touched by his zeal, so indefatigable despite repulses and mockeries. A capi- tal of two thousand pounds sterling is subscribed ; the king sends a present of forty pounds for the equipment, appoints him pastor of the new colony and missionary to the heathen, with a salary of sixty pounds per annum. A ship called . Haabet ("The Hope") — the Mayflower of that enterprise — is purchased, Egede himself subscribing three hundred dollars. Another is fitted out for the whale fishery, and a third to bring back word from the colony. May 12, 1.721, one hundred years after the Pilgrims landed at Plymouth, Egede, with his i> HANS EQEDE 11 i> I wife and four children, embarks. He leads an expedition numbering about forty souls. II. Voyage and Arrival. — Details of the perilous voyage to Greenland need not be given. One of the three vessels, the whaler, parted company from the others, came near foundering in a squall, and was driven back to the coast of Norway. July 3, 1 72 1, the remainder of the party landed on the western coast, in latitude sixty-four, at Ball's River, the largest stream of Greenland. In the estuary of that river are numerous small islands, and on one of them, named for their ship, Hope Island — called by the natives Kangek — they built a house of stone and earth, which they entered after a sermon on Psalm cxvii. : " O praise the Lord, all ye nations : praise Him, all ye people. For His merciful kindness is great toward us : and the truth of the Lord endureth forever. Praise ye the Lord." III. The Greenlanders. — i. Egede's expectations regard- ing the people of the country, called Skioellings ("chips " or " parings "), were disappc't'ted — a mistake no greater than that of Columbus, who sailed, as he supposed, for Cepango (Japan), and who died in the belief that he had discovered the East Indies. Ruins of ancient Norwegian villages and even churches were found by Egede. But the Greenkaders then on the ground were neither Northmen nor descendants of North- men; they were Eskimos. Finding their social and moral condition extremely low, and their language wholly different from any other with which he had "cquaintance, our missionary was met, but not daunted, by obstacles the most disheartening. A man of genuine faith and Christian heroism, his spirit rose to the occasion. He had come to Greenland as a missionary, and here was a people evidently heathen. 2. The vernacular must be mastered. Learning at length the significance of one word, Kina^ "What is this? " he used it with all diligence and so obtained a vocabulary. A member of his party was detailed to live for a time amongst the natives in order to catch their speech. Paul, the eldest son of Egede, made good progress, and rendered service by his pencil in rudely sketching Bible scenes which his father endeavored by words to set before the mind of natives. 3. Acquisition, however, was necessarily slow, and slower yet all instruction of the Eskimos. Youths who for a little while were willing to learn at the rate of a fishhook for a letter soon grew weary, saying they could see no use in looking all day at a piece of paper and crying, A, B, C ; that the mis- sionary and the factor were worthless people, doing nothing but 19 MODERN APOSTLES OF MISSIONARY BYWAYS scrawl in a book with a feather ; that the Greenlanders were brave; they could hunt and kill birds. Indeed, their own name for themselves is Innuit^ "the men." As with all rude people their conceit was unbounded. Highest commendation of a European they would express by saying, " He is almost as well behaved as we are ; he is beginning to be a man." IV. Trials as Head of Colony. — i. Egede, being secular head of the colony as well as its minister and a missionary to the heathen, felt obliged to make explorations in order to find some source of remunerative pecuniary returns. He had to combat depression among the colonists^ whose privations were great and whose profits next to nothing. For provisions they were compelled to depend upon the mother country. These being inconstant and insufficient they were sometimes on the verge of starvation. True the king granted a lottery for their benefit, but it proved a failure. He levied a tax on the king- dom of Denmark and Norway, called the "Greenland Assess- ment," yet remittances were irregular and insuflftcient. 2. Mrs. Egede' s Fortitude. — Was it strange that under the influence of such a climate and under discouragements such as perhaps no other missionary ever encountered Egede should be- gin to waver in his purpose of remaining, especially as others had resolved to quit the intolerable region ? But Gertrude, his wife — noble woman ! — would not listen to the thought. She would render no assistance in packing up, and his courage ral- lied. During their multiplied perplexities she maintained cheerfulness, under all burdens keeping up her fortitude and faith. "Our Lord called us away," she said, "from our country and our father's house to come hither, and He will never fail us." She was indefatigable in her kindness to the natives, especially in times of sicknefs. She belongs to a group of early missionaries' companion^ — Harriet Newell, Ann Haseltine Judson, and others — who have reflected so much honor upon their sex and upon the cause of Christian philan- thropy. With a true womanly fortitude she endures the re- pulsiveness of her surroundings, the intensity of northern frosts, and the intrusion of wild beasts. Once a huge and hungry polar bear breaks into the house, but into his eyes and open mouth she dashes a kettle of boiling gruel, and bruin re- treats. 3. Failure and Withdrawals. — The merchants of Bergen who had taken stock in this colonizing enterprise became dis- heartened and the company disbanded (1727). Three years later King Frederick died, and his successor, seeing no likeli- HANS EQEDE 13 sums hood of reimbursement from the Greenland trade for already expended, issued an order (1731) that all the colonists should return home. It was made optional with Egede to leave with the rest or to stay with such, if any, who of their own accord would remain. Provisions were allowed for one year, but it was announced expressly that he could expect no further assistance. Now after ten years of such hardship, vexations, and want of success, religious as well as temporal, could any man be expected to tarry, especially in view of such a royal mandate ? There was good reason to believe that he would be abandoned by the government and little reason to suppose that private funds would afford relief. Our missionary and his wife resolved to stay. A handful of other colonists stayed with them. His two colleagues went back to Denmark. 4. Loyalty Triumphs. — ^The next year King Christian VI. sent necessary supplies, and the few colonists that remained met with more secular success than in any previous year. Later came word that the Greenland trade was to be opened anew and the mission to be sustained, for which purpose His Majesty had ordered a gift of four hundred pounds sterling. Persistent loyalty to the King of kings triumphed. One party of northern explorers in the preceding century named a high promontory which they discovered " Cape Hold-with-Hope." Egede, whose very name suggests firmness — from Eegy the Danish for "oak" — would seem to have kept that bold head- land always in his eye, "Hold-with-Hope." 5. Health meanwhile was much impaired. Such incessant labor, solicitude, privation, and severity of climate would tell upon any foreign constitution, however robust. For a time even his mind appears to have sympathized in a measure with its racked tenement, and the only wonder is that there was not an entire collapse of both body and mind. 6. With the exception of chest difficulties Greenland is sub- ject to few diseases. No epidemic or contagious malady had been known among the natives until one of six youths who were sent to Copenhagen on returning brought the smallpox^ which was communicated to his countrymen. It raged for a twelvemonth, making fearful havoc. Certain places were de- populated, some of the people in their panic committing sui- cide. When trading agents afterward went over the country they found every house empty for leagues along the coast, and it was computed that from two to three thousand died of the distemper. Egede at that time, as always, showed himself a true friend to the Eskimos. He shrank from no offensive and 14 MODERN APOSTLES OF MISSIONARY BYWAYS wearisome offices of kindness in their behalf. This epidemic occurred about the time that Lady Mary Wortley Montagu was endeavoring to introduce vaccination into London. 7. Egede's magnanimous wife at length succumbs , the victim of overwork and philanthropic exposures during the epidemic. She died at the close of 1735. Like the eider fowl of Green- land, which plucks the finest down from her own breast to furnish a warm bed for her. young, so was Gertrude Egede a self-sacrificing mother to the natives. V. Egede as a Missionary, — 1. The dauntless devotion of Egede to the work he had undertaken did not fail to win a degree of favor to the cause in Norway and Denmark. But what were the spiritual results of the mission in those days of incipiency ? Alas ! that an answer no more cheering can be given. A large harvest from such soil could not be expected. Egede's motives were undoubtedly pure and his aim most praiseworthy, but by necessity his position was embarrassing. As we have seen, apparently the only way for him to reach Greenland and have the prospect of subsistence there was to organize a colony, and the basis of that undertaking on the part of stockholders and colonists was a commercial venture. Its originator had to be its leader. Under the contract, formal or implied, he was morally bound to look after the secular in- terests of those who had assumed pecuniary respon'^ibilities. It was, then, a formidable embarrassment that Egede should from the first feel obliged to be all the while looking out for places and sources of more profitable trade and should experi- ence constant chagrin at the inadequate financial returns. What in the way of religious achievements can be expected of a missionary whose thoughts are occupied largely with seal- skins, whalebone, and blubber? 2. Wrong Theory of Missions. — Without adverting again to the almost insurmountable impediments of climate, to impedi- ments in the language and habits of the people, which are likely to be met with in any barbarous region, we must notice that Egede was not fully possessed with the true idea of evan- gelization. He entertained the mistaken theory that civiliza- tion must precede Christianity. With such a theory no one will have large success in ** turning men from darkness to light and from the power of Satan unto God." Nor with such a theory should any large success be looked for even in the line of mere civilization. 3. The quickest, surest method for starting a savage on the high road of mental improvement and improvement in social I ' HANS EQEDE 15 t relations is to secure the lodgment in his soul of some worthy energizing thought. And 'vhat impulse can be so mighty as the sense of personal responsibility to the holy God, the sense of sin with its penal consequences, and acquaintance with the good news of free grace through the atoning Lamb ? There is no need of preparing a way for the gospel ; it makes a way for itself and for everything else that is good. Preliminaries not having immediate and direct reference to the salvation of the soul are no more required than are introductory arrangements before repentance and faith can become obligatory and can be suitably pressed upon the conscience. Breaking down super- stition does not necessarily introduce vital religion. Of all healthful forces for moving man in the career of ennobling civilization, what can compare with saving faith ? The truest philanthropist is the one who determines first of all not to know anything among men save Jesus Christ and Him crucified, and who accounts himself "debtor both to the Greeks and to the barbarians." The very alpha of the missionary's office, in the tropics or at the poles, is to deliver the message of Him who has sent him, << Look unto Me and be ye saved, all the ends of the earth." VI. Return and Later History. — Egede had only slight success, if any, in saving souls. His heart was right, but his theory defective. The natives mimicked and derided — than which is there anything harder to bear ? In his wearisome and unfruitful toil it would have been very singular if he did not sometimes adopt the psalmist's ejaculation, "O Lord, how long?" Would it have been anything strange if, like John Baptist in the castle of Machaerus on the dreary eastern shore of the Dead Sea, Egede in his icy prison during the long night of winter should sometimes grow moody ? Fifteen years of unremitting and unrequited labor were now passed. He preaches his farewell sermon. His text is (Isaiah xlix. 4), "Then I said, I have labored in vain, I have spent my strength for nought, and in vain : yet surely my judgment is with the Lord, and my work with my God." In shattered health, taking the cherished remains of his wife, he returns to Copenhagen. The King gives him an audience, makes him superintendent (1740) of a training seminary for the mission, and confers on him the title of Bishop of Green- land, as upon his son after him. He wrote a narrative of his enterprise, and died (1758) at the age of seventy-two. His name is perpetuated on the Greenland coast in the name of a settlement, Egedeminde^ " Egede* s Memorial." 16 BIODERN APOSTLES OF MISSIONARY BYWAYS \k VII. Egede's Life not a Failure.— ''A failure ! " ejacu- late the unsympathizing. " What good came of it ? " they ask superciliously. 1. That all expectations, Christian and secular, were not realized has been fully admitted ; but in point of fact this noble Norwegian headed and planted what has proved to be a permanent colony, and that too under circumstances more disheartening than have been met by any similar enterprise in the whole range of colonial history. Greed was never his motive, nor did he incur any reasonable censure for misman- agement. With respect even to commercial interests it did not become worldly Danes to speak disparagingly of this private enterprise, conducted as it was with prudence, energy, and more of success than we should expect considering the ob- stacles encountered. 2. How was it with a similar government undertaking oi that period ? One Danish commander lighting upon a bank of Greenland sand that resembled gold fancied that his fortune was made. Filling his ship with the supposed treasure he sailed for Denmark, revelling on his voyage in dreams of opu- lence. In 1728 four or five Danish ships were sent out — one a man-of-war — with masons, carpenters, and other handicrafts- men, taking artillery and materials for a fort and a new colony. The officers took horses with them to ride across the country and over the mountains with a view to discovering the sup- posed lost colony of the eastern coast. Those useless animals soon died. The soldiers mutinied. Neither the governor nor the missionary was safe, for houses of correction had been emptied to furnish the colonists. Egede, who before could sleep in the hovels of savage Greenlanders, now needs a guard to defend his bed against the attacks of Christian fellow coun- trymen. 3. How much of disaster has attended nearly all secular enterprises at the north ! Time was when the Arctic archi- pelago might be seen studded with abandoned ships, six of them left in the ice — the Investigator at Mercy Bay, the Reso- lute and Intrepid at Melville Island, the Assistance and Pioneer in Wellington Channel, and the Advance in Smith's Sound, be- sides the Erebus and Terror, which were believed to have been left before in the Strait of James Ross. In Melville Bay more than two hundred ships have already perished. Superior char- acter and superior skill have not sufficed. Sir John Franklin was a man of piety, so were Parry and Scoresby, and though more than one ship's company have perished of cold and \ li^AYS HANS EOEDE IT re ! " ejacu- ?" they ask r, were not of fact this roved to be ances more Jnterprise in i never his "or misman- ts it did not this private nergy, and ng the ob- */«^of that a bank of his fortune reasure he tns of opii- 3ut — one a andicrafts- ;w colony, le country I the sup- >s animals ernor nor had been •re could a guard ow coun- secuiar ic archi- six of le Reso- Pioneer und, be- ve been ly more 3r char- ranklin though Id and starvation we do not pronounce all those expeditions unauthor- ized. While one chief object in view has been but partially accomplished there are few problems relating to the physics of our globe — atmospheric pressure, electricity, currents, the aurora, the figure of the earth — which can be understood oth- erwise than by an observation of polar phenomena. Important benefits have accrued to science and indirectly to commerce. 4. Met the Test of Fidelity. — Hans Egede's mission was not a failure. Weight and worth of character are measured by something else than success. The awards of heaven are not graduated by results, but according to fidelity. "Except," says Dr. Geikie, "except that the ancestors of Egede i^erished on the east coast of that most dismal country, and that its un- surveyed leagues of ice and snow were figuratively under the Danish flag, we know of no claim which Greenland ever had upon Danish Christians." Not so had this pious man learned Christ, nor did he thus interpret Providence. He had been called of God to that undertaking. By heeding the divine summons he accomplished more for Scandinavia, more for mankind, by far than he could have done among the rocks of Vaagen. He was a debtor to those northern barbarians, and obeying the divine impulse he became a historical character. His noble example is felt in the world to-day and will be felt to the end of time. We marvel at the obtuseness that fails to see in the career of this humble missionary an example of moral sublimity. When King Frederick had just been searching for Danish subjects qualified to enter upon mission work in India with its attractions, and had to solicit recruits from a foreign nationality, a young pastor on the rock-bound coast of Norway and almost within hearing of the Maelstrom was meditating on the forlorn condition of men in a region yet more rugged. The King of kings was giving him a call. He could not clearly interpret the summons at first. Circumstances seemed to chain him to the rocks of Vaagen. At length, as to the strong man at Lehi, " the Spirit of the Lord came mightily upon him ; " without wavering he toils on year after year amidst suspicion and obloquy for the privilege of expatriating himself and of reacliing an icy home that he may benefit a wretched population. Once there he endures a fifteen years* martyrdom of privation, perils, reproaches, and disappointments. He has the genius of Christian patience. Irresolution never masters him. The sternest realities man can ever meet he looks in the face unterrified. To faith in Christ there are no obstacles that cannot be overcome ; to the man 18 MODERN APOSTLES OF MISSIONARY BYWAYS who takes counsel of duty rather than of difficulty there are no impossibilities. 5. Hans Egede pioneered the way for other missionaries ^ Danish and Moravian. By his endurance and perseverance he shoved the capabilities of Christian fortitude. His life at the north changed the temperature of that continent of frost for all time to come. His example is no coruscation of the borealis^ but a steady beacon light to guide and animate every wavering Christian laborer in lands less inhoBpitable. 6. Estimated on the scale of motives and qualities this apostle was a hero and his mission a triumph. You are famil- iar with the incident of two northern travellers lighting upon a man at the point of freezing. One of them sprang to his re- lief, raised him, half buried in the snow, chafed him, restored warmth, and by the rescue of a benumbed wanderer brought himself into a thorough glow. His inactive companion, wrapped in furs, came near perishing from cold. So is it with communities, and Norway has to-day a life she would not pos- sess but for that philanthropic service in Greenland. Did she ever produce a man more useful to herself than Hans Egede ? VIII. Present State of Greenland.— i. The Two As- pects. — The mission as well as the colony established by him became permanent. After a century and a half it exists to- day. It is to be acknowledged that the power of evangelical Christianity is not strikingly marked in the character and habits of the native people, yet decided improvement has taken place ; the community has become nominally Christian. In Danish Greenland proper the last acknowledged pagan Eskimo died some years since. Most of the people are able to read and write, and here is one of the instances of a rude people in- creasing instead of diminishing by contact with civilization and superior foreigners.* The Danish Government — to its special honor be it said — has pursued a paternal policy, for one thing wisely excluding ardent spirits, that destructive bane among so many rude races. 2. Two Similitudes. — There is in Greenland singularly one warm spring, with a uniform temperature of a hundred and four degrees Fahrenheit ; and while most of the birds are birds of prey there is one bird of song, the linnet. Such are the fountain and melody of our holy religion in that land of appall- ing dreariness. > In 1789 the population was only 5,122; in 1872 it had become 9i44I. WAYS there are no xissionarieSf everance he is life at the frost for all he borealis, ry wavering (alities this u are famil- ting upon a Jg to his re- in, restored rer brought companion, !o is it with Id not pos- • Did she IS Egede ? f Titjo As- led by him ; exists to- svangelical and habits cen place ; [n Danish cimo died read and people in- ation and ts special one thing imong so larly one Ired and ire birds are the appall- 9.44»- Captain Allen Gardiner, R. N. " Pioneer to the Most Abandoned Heathen " 1794-1851 BY BISHOP W. PAKENHAM WALSH, D.D.* 1. Introductory. — i. The tragical fate which befell this heroic man, in his noble endeavor to introduce Christianity into Terra del Fuego, has made his name to be a household word, and has won for him a distinguished place in the history of missionary adventure. But it is not generally known that Allen Gardiner had been a xMS&\owzxy pioneer during sixteen years of his previous iifey and had already endured hardships and privations of no ordinary kind in his efforts to prepare the way for the Gospel, both in South Africa and in South America. 2. He was a layman, and, though urged to enter into holy orders, preferred to continue one to the end, because he believed that in that capacity he could best promote God's glory, and clear the track for the ordained messengers of peace. His plans were not always the wisest or the best constructed, but his spirit and resolution were of the loftiest type, and in all our missionary annals there is no one who can more justly claim as his own the apostolic motto, ** In journeyings often." n. Boyhood. — Born in 1 794, the son of a Berkshire squire, he showed an early predilection for a sailor's life. While he was still a child he exercised his ingenuity in sketching a plan for cutt'ng the French fleet out of Rochelle harbor. A love of adventure was early manifested by his writing out a vocabi'Vry of African words from " Mungo Park's Travels," and by his sleeping all night upon the floor, in the hope, as he said, that he would thereby inure himself to hardship, as he ** intended to travel all over the world." *From "Modern Heroes of the Mission Field"; reprinted by per- mission of the publisher, Thomas Whittaker, New York. 19 20 MODERN APOSTLES OF MISSIONARY BYWAYS III. The Naval Officer. — i. At sixteen he entered the navy, and having distinguished himself as a midshipman in an engagement between the Phoebe and the Essex, he was sent home as lieutenant in charge of the prize. 2. His Conversion. — Fov years after this (1820) we find him at Penang, in the Dauntless, and it was here that the early but neglected instructions of a pious and departed mother began to tell. His father had drawn up a touching record of her last days, but had not shown it to his son. It happened, however, that a Christian lady, who was present at her death, lent the narrative to the young sailor before he sailed from Portsmouth, and allowed him to copy it. Gardin'.r had wandered far from her early teaching ; but this memoir recalled him. He bought a Bible, but was so much ashamed to be seen doing so, that he watched the bookseller's shop until he saw there were no customers inside, and then he ventured in and made the purchase. That Bible and that narrative accom- panied him to Penang. While there a wise and kindly letter received from his mother's friend set him upon examining the one and reflecting upon the other, and the result was that the dashing young naval officer gave his heart to God. 3. Consecration to Missions. — His duties led him at this time to the coasts of South America, and he began to take that deep interest in the aborigines which never aftenvard forsook him, and in the exercise of which he laid down his life. He had witnessed the blessed results of missionary effort in Tahiti, and when he came back to England on sick leave, he pleaded the cause of the poor Indians with the London Missionary Society, and placed his services at their disposal. The Society did not see its way to undertake the mission, and Allen Gardiner resumed his naval duties, and became a married man. His wife was delicate, and her increasing illness led them eventually to reside in the Isle of Wight. At length she was taken from him, and beside her bier he made a solemn vow to dedicate himself more especially to the service of God. His tastes and training pointed out to him the path of a missionary explorer, and he determined to become a pioneer in some of those dark regions of the ''arth which had not yet been visited by the light of the Gospel. IV. The South African Missionary. — i. Pioneer Experi- ences. — His steps were directed in the first instance to Southern Africa. Our colonists had been pushing their way amor, -t the warlike Kaffirs, and frequent conflicts had taken place between them, but no one as yet had dreamed of subduing them to CAPTAIN ALLEN GABDINEB, R. N. 21 rn le ;n Ito Christ. The honor of starting the first missionary settlement in Zululand belongs to Captain Gardiner. This is an interest- ing fact, when taken in connection with all that has since rendered that country so familiar to Englishmen, both in a political and a religious point of view. He induced a Pole named Berken to accompany him, and the history of their perils and adventures reads like a strange romance. Now with their own hands they are digging their horses out of the morasses into which they have sunk ; now they are swimming the swollen rivers, at the peril of their lives, and lying down upon the banks, wet and hungry, to be awakened from their uncomfortable re- pose by the snorting of hippopotami, as the huge animals come trampling through the crushed and quivering reeds. At length Gardiner reached the rude capital of Dingairn, an able but ferocious chief, who was the terror of all white settlers, and the tjrrant of his own people. Over this man he contrived to gain a marvellous influence, even inducing him, though, he steadily refused to become a Christian, to grant ground for a missionary settlement. 2. Gardiner now took up his residence at Port Natal, his only possessions being ** his clothes, his saddle, a spoon, and a New Testament." The colony, if such it could be called, con- sisted of a few miserable hovels, in which some thirty rough Englishmen resided, surrounded by a multitude of fugitive Zulus, who acted as their servants. Our pioneer made himself at home amongst this motley company, and did what he could to instruct them. It was no new thing to him, as a naval officer, to read the Church of England service on Sunday mornings ; so he gathered the white men under the shadow of a stately tree, and read to them words which they had almost for- gotten, but which came back to them like the tones of their mother's voice. In the afternoon he collected the Kaffirs, and, with the help of an interpreter, explained to them the simplest facts of Bible history. Nor were his week-days unemployed. He opened a school for the wretched native children, dressed them in the first clothing they had ever known, and became himself their patient schoolmaster. Nor was this all. He aided the colonists with his advice and succor in founding their first regular town, and on the 25th June, 1835, it sprang into existence as ** Durban." 3. 7'he Missionary Plenipotentiary. — ^Troubles arose between the colonists and Dingairn. The Zulus who worked fdr the English had fled from his tyranny, and he threatened to come down upon the settlement with fire and foray. Gardiner 22 MODERN APOSTLES OF MISSIONARY BYWAYS appeared in the new character of an ambassador, and pre- sented himself at the kraal of the royal savage in his full uniform. This made a deep impression ; but the known and approved character of the ambassador made a deeper one ; and the result of this strange interview was that Dingairn constituted our hero his plenipotentiary, and made him governor of " all the country of the white people's fold," that is, in other words, of the territory which we now call Natal. 4. This induced Gardiner to revisit England in order to con- sult the Government on the political situation, and the Church Missionary Society concerning the religious one. He soon returned with a missionary staff,, and was warmly received by Dingairn, who however was apprised that the missionaries could not hold secular appointments, and that these should be given to officers of the British Crown. 5. For a time all went on prosperously; but complications, for which the missionaries were in no way responsible, soon arose between the whites and the Zulus. Covetousness and greed on the one side induced revenge and treachery on the other. War and rapine followed ; the missionary settlement had to be abandoned; and Gardiner, after more than three years of earnest labor in Natal, left Africa with a heavy heart, and sought a new field for his exertions. V. Prospecting. — i. In South America, — His thoughts naturally reverted to the Indians of South America, and more especially to those of the Pampas and of Chili, who in past years had not only stirred his compassion by their spiritual destitution, but had also excited his admiration by the heroic stand which they had made for their independence. He reached Rio Janeiro in July, 1838, and immediately began a series of indefatigable journeyings and investigations. We can give but a passing glance at them. He travelled to Monte- video and Buenos Ayres, and thence to Mendoza. In four- teen days he crossed nine hundred miles of the Pampas, then scaled the heights of the Cordilleras, and after eleven days of incessant toil reached Santiago, on the Chilian side of the Andes. From Santiago he travelled to Concepcion, thence to New Guinea, and from that he made his way to Valparaiso. During these journeys he had frequent interviews with native chiefs, but the results were not satisfactory; '* They did not want a missionary." Many of them had suffered so fearfully at the hands of white men, and especially of Spaniards, that they looked upon all strangers with suspicion. Some of them were even then undergoing the miseries of an exterminating CAPTAIN ALLEN GASDINER, B. N. 23 warfare from the races which called themselves civilized, and there was no opening for the introduction of the gospel of peace. In other districts, where these difficulties did not exist, the jealousy of the authorities and the opposition of the Romish priesthood precluded all hope of doing good. 2. In New Guinea. — After two years of fruitless effort, he quitted South America, and directed his steps to New Guinea, where he was met by the sullen suspicions of the Dutch, who could not bring themselves to believe that an English officer was free from political designs, and who only looked upon his missionary pronouncements as a cloak for these. VI. South America Chosen. — i. Baffled successively upon two continents, and now once again in the Malay Archi- pelago, he conceived the plan with which his last and best known enterprise was to be associated. In a letter written at this time to a friend he says : " Having at last abandoned all hope of reaching the Indian inhabitants where they are most civilized and least migratory, my thoughts are necessarily turned toward the South. Happily for us, and I trust even- tually for the poor Indians, the Falkland Islands are now under the British flag ; and although the settlement is poor, still it is the resort of numbers of whalers, and of the small sealing ves- sels which frequent the Straits of Magellan. The Patagonians about Gregory Bay, in the northeastern part of the strait, have always evinced a friendly disposition to foreigners, and it is to that spot I am now particularly turning my attention. We purpose to proceed to Berkeley Sound in the Falkland Islands. Making this our place of residence, I intend to cross over in a sealer, and to spend the summer among the Patagonians. Who can tell but the Falkland Islands, so admirably suited for the purpose, may become the key to the aborigines, both of Pata- gonia and Terra del Fuego? " 2. He went to the Cape of Good Hope, and fetched his family with him from thence to the Falklands. Leaving them there in a lonely wooden hut, on that treeless, shrubless shore, he set off with his servant in a crazy schooner for the stormy Straits of Magellan. Here he came into contact with the Fttegian dwellers on the islands, and found them to be bar- barians of the lowest type, whom neither gifts nor kindliness could conciliate, and who were evidently determined to give no countenance to their white visitors. 3. In Patagonia. — He therefore resolved on making his way to a tribe of Patagonians on the mainland, concerning whom he had received some information, and with whom a Spanish 24 MODERN APOSTLES OF MISSIONARY BYWAYS Creole had been living for some twelve years. This wild adventurer had gained considerable influence amongst them, and proved most useful to Gardiner as an interpreter. A chieftain named Wissale was particularly friendly, and promised a welcome to the captain, if he would come back and set up a mission amongst his people ; so Gardiner returned full of hope and thankfulness to his sorry home upon the Falklands, de- termined to bring back his family with him, and to settle amongst the Patagonians. 4. But he was fated to be disappointed. The whalers would not undertake the perilous voyage for ;^3oo, which was all that he had to offer them. His applications to the Church Missionary Society were not successful, for at that time they had not the means to undertake a new mission. So he resolved on returning to England, and pleading in person the cause of Patagonia amongst British Christians. Even in this his hopes were frustrated. His appeal was met with apathy and cold- ness ; but nothing could chill the warmth of his burning mis- sionary zeal. 5. Bible Distribution. — Failing in his main object, he en- deavored to further it indirectly by obtaining a grant of Bibles and Testaments, and set sail for Rio Janeiro in order to distrib- ute them. This was in 1843; ^'^^ ^i^ perils and experiences, as he travelled from port to port, and from place to place, would supply a chapter of strange adventure. One thiii^' re- sulted from it, for which he was thankful, and that was a prom- ise of j^ioo a year from English congregations in South America toward the establishment of a Patagonian mission. 6. Strengthened by this encouragement, he returned again to his native land, where his eloquent and earnest appeals were more successful than those of his previous visit. The founda- tions of a missionary society for Patagonia and Terra del Fuego were laid in 1844, and before the year expired he was again upon his old ground, along with a Mr. Hunt, who re- signed an endowed school in Kendal in order to accompany him, and to prepare the way for an ordained clergyman. 7. Rev2rses. — Once more the story of fatigue and danger was enacted in reaching the natives ; but somehow things were changed si 'ce Gardiner had left. Wissale proved hostile, and attempted Gardiner's life ; a Spanish padre had arrived, and had preoccupied the ground; and the brave pioneer, dis- appointed but not dismayed, took advantage of the arrival of a British ship return home and wait a more auspicious oppor- tunity. r- CAPTAIN ALLEN GARDINEB, R. N. 95 8. Charge of Fickleness. — Some will say that he exhibited less patience than courage, and that as he was prone to be rapid and resolute in making his beginnings, so was he also prone to relinquish his projects without sufficient cause. But the whole life of the man contradicts this theory. His own view of the case is the true explanation of his conduct, and it is summed up in the following passage of his journal : ** We can never do wrong in casting the Gospel net on any side or in any place. During many a dark and wearisome night we may appear to have toiled in v^.in, but it will not be always so." "If they persecute you in one city, flee ye to another." 9. Further Efforts to Locate. — It was no marvel if, after such failures, his supporters in England began to hesitate about further attempts; but his own resolution remained unshaken. " Whatever course you may determine upon," said our hero, " I have made up my mind to go back again to South America, and leave no stone unturned, no effort untried, to establish a mission amongst the aboriginal tribes. They have a right to be instructed in the Gospel of Christ. While God gives me strength, failure shall not daunt me. This, then, is my firm resolve — to go back and make further researches among the natives of the interior, whether any possible opening may be found which has hitherto escaped me through the Spanish Americans, or whether Terra del Fuego is the only ground left us for our last attempt. This I intend to do at my own risk, whether the Society is broken up or not. P'und the money which belongs to the Society, and wait to. see the result of the researches now to be made. Our Saviour has given a com- mandment to preach the Gospel even to the ends of the earth. He will provide for the fulfilment of His own purpose. Let us only obey ! " The deeds of the man were as heroic as his words. In 1846, we find him in company with a Spanish Protestant, making his way through Bolivia, despite of fever and opposition, to reach the Indians who lay beyond ; and presently we discover him once again travelling up and down through England, reporting the openings he had discovered, and endeavoring to fire his auditors with something of his own burning enthusiasm. If he had found it difficult to urge his committee on, they now found that it was impossible to hold him back. Their means were not sufficient to fit out such an expedition as he wished for, but he induced them to consent to an experimental one on a smaller scale. With four sailors and one ship-carpenter, a dingey, a vvhaleboat, and two wigwams, hi started in 1848 in the barque 26 MODERN APOSTLES OF MISSIONARY BYWAYS Cfymene, bound for Payta. He landed at Picton Island, where the thievish propensities of the Fuegians soon made it manifest that a mission amongst them could only be safely conducted afloat, that for this purpose a ship would be required, and that the boats which he had brought from England were unsuited for his hazardous enterprise in such stormy latitudes. And so the dauntless sailor returned to England to urge the need of larger means and a more thorough equipment. lo. His Modified Flans. — He found it impossible to stir up the generosity of British Christians to the liberality that was re- quired. No one knew better than he did what was absolutely needed for such a project, and again and again he pressed his convictions concerning it upon the Society at home. But their funds were small, and it may be mentioned that of the ;^iooo collected he gave ;^3oo himself. So, sooner than abandon his enterprise, he reluctantly resolved to modify his plans, and reduce them to the lowest estimate, in the self-denying but delusive hope that some additional danger and hardship, endured by himself and his companions, would compensate for the absence of those better equipments which his nautical experience had so wisely suggested at the first. VII. Deeds of the Deathless Seven. — i. Personnel and Character. — On the 7th September, 1850, the expedition sailed. The names of the deathless seven deserve to be recorded. Allen Gardiner was the chief, and was accompanied by two catechists — Surgeon Williams and John Maidment ; three Cornish fishermen — Pearce,' Badcock, and Bryant, well ac- customed to stormy seas in the Irish Channel ; and a ship- carpenter named Joseph Erwin, who had been with Gardiner on his previous voyage, and now volunteered for this fresh service, declaring that to be with such a captain ** was like a heaven upon earth, he was such a man of prayer." They were all men of simple piety, and went to the work with holy reso- lution. From first to last not a jarring word was heard in that devoted company, and their one object was "to serve the good Master in whose name they had gone forth. ' ' The Ocean Queen, bound for San Francisco, gave them a passage, and undertook to land them at Terra del Fuego, with their two launches — the Pioneer and the Speedwell^ and provisions for six months. 2. And now we come to the story of the saddest disaster in the records of missionary enterprise. It had been arranged that provisions for another six months should follow the party, but the committee could not find any ship that would consent to go out of its course to Picton Island, and they had therefore N I CAPTAIN ALLEN GARDINER, R. N. 27 ■ N to forward the supplies to the Falklands. The governor there arranged to send them on, but by a sad fatality the vessel was wrecked, and the master of a second disobeyed orders, and so the missionary party were left unprovided. Meantime they had landed, but were compelled by the plundering habits and hos- tile attitude of the natives to reembark, and seek shelter in a distant and retired bay, where they settled down in two com- panies, and waited in longing expectation for the promised relief. The storms crippled their boats, and destroyed one of them. Their nets were torn to pieces by the action of the ice, and as by an unfortunate oversight their powder had been for- gotten on board the Ocean Queen, they could obtain no fresh suppMes of food. At length their stores were becoming ex- hausted, and they had to subsist mainly on limpets, mussels, and wild celery. Scurvy broke out amongst them, and added its horrors to those of hunger. One by one they died upon that desert shore, and Gardiner was the last survivor of the gallant band ! VIII. Reports of Searching Parties. — Twenty days after his death, \}ci i 62 MODEm APOSTLJrv n^ n,. rvSTLES OF MISSIONAJtr BYWAYS Gilmour's soul historv a u the end of the world ' S ' ^ ^"^ ^'th you alwpv i ^ twicTlaU feH '",''."'' Wh/ ^''^'" 'TP^'O". from breaking S theXlaJv-'T'^" ^'o™ -- ™ I^ e«''? «8hty-three miles Zly^m^^"'' "^ foragners a Tien'i,? man „hp expect, deaft^" Bm ,i^*2 ""'"""^ reveals o«"a ,?,!; J?"''' '" P"f«t nea« n P. T^ ''^ answered, "Kin JA3IES aiLMOUR 53 that prayer is efficacious, and surely a day's asking God to overrule all these events for good is not lost." Verily a vigor- ous apprenticeship this to the king of Terrors, but Gilmour came off more than conqueror, even though some twenty for- eigners yielded up their lives to mob violence, and eight Prot- estant chapels were destroyed. 3. On to Mongolia. — In the midst of the fears of that time and with but the most meagre start in Chinese, our young mis- sionary, less than three months after his arrival, turns his back upon powerful legations and many disapproving missionaries, and speeds over the plain, up through the famous Nan K'ou or South Pass, toward the frontier city of Kalgan, where he arrived after a four days* journey. While he is spending eighteen days with the American missionaries there, making final preparations for his first Mongolian journey, and looking wistfully northward through the pass, made famous by traditions of the great Genghis Khan and his even more illustrious grandson, Kublai, we may turn aside to consider Gilmour's future field and the missionary work that had already been done for its inhabitants. IV. The Mongolian Field. — Standing as a buffer state between Siberia and China proper, with an area more than one-third as large as the United States, are the highland pas- tures and deserts of Mongolia. 1. Its Place in History. — This plateau, girdled on every side with mountain chains, has been the cradle of chieftains and tribes that at one time threatened to occupy all Asia and engulf Europe with their bloodthirsty hordes. Indeed, under Kublai Khan and his predecessors, warriors had " sharpened their bat- tle-axes, and, sparing neither man, woman, nor child, they ex- terminated the unhappy people," in accordance with their old proverb, <* Stone-dead hath no fellow." Kublai's sway, dur- ing the latter half of the thirteenth century, actually extended "from the Arctic Ocean to the Strait of Malacca, and from Korea to Asia Minor and the confines of Hungary — an extent of territory, the like of which had never before, and has never since, been governed by any one monarch in Asia." 2. Land of the Nomad Mongols. — Of those people to whom Gilmour ministered, there are two somewhat differing types. His work at first was among the pastoral nomads roaming north of Kalgan, toward Lake Baikal. As one climbs the pass be- yond that city amid caravans of tea-laden camels, or queer ox- drawn soda carts, and emerges upon the plateau, the difference between the scene and those characteristic of the vast and pop- ulous plain behind is most striking. One walks on real grass 54 MODERN APOSTLES OF MISSIONABY BYWAYS and looks out uiDon rolling prairies blue with millions of forget- me-nots, while the air is vocal with countless skylarks that have leaped from their grassy coverts so far up toward heaven that they are lost to sight, though not to the ravished ear. Scat- tered here and there over the upland prairie, are clusters of cir- cular felt tents surrounded with the inevitable stacks of argol — dried dung used as fuel — and swarms of children and fierce Mongol wolf-dogs. Prayer-flags fluttering over the encamp- ment, horsemen watching the widely scattered flocks and herds, lazy lamas on pilgrimage, possibly a group of mounted soldiers of mediaeval appearance pricking over the plain, and above all a sky of fleckless blue, are the common sights of an August day, like that which ushered Gilmour into his new field. 3. T/ie Agricultural Mongols. — Much of his missionary life was spent among the agricultural tribes in southeastern Mon- golia. The Chinese have so greatly encroached upon their territory here, that the Mongols have settled down in towns and villages, devoting themselves mainly to agriculture, and speak Chinese, as well as their own native tongue. His surroundings in these towns were so similar to those well known in China, that description is needless. His home in straggling inn quad- rangles, a life spent mainly on the streets among the gaping crowds of Chinese fairs, and the sometimes vain attempts to be alone in the uninviting country outside, are the common lot of hundreds of other missionaries also, and our present aim is to enlarge only upon those elements which are peculiar to the life of our hero. V. Gilmour's Parishioners. — One would hardly imagine that the apparently peaceable and unenterprising men, some 2,000,000 in all, who to-day inhabit Mongolia, were of the same stock as those hardy waniors who penetrated to the very heart of Europe a few centuries ago, and whose national name, Mongol, signifies Brave. The differences between the work and appearance of the two sexes are less than those between the lamas and blackmen, as the lay members of the community are called ; hence these two divisions of Mongolian society alone need description. I. The lamas are priests of Lamaism, the Mongolian form of Buddhism, so closely related to that of Tibet. They consti- tute more than half of the male population, and while they can read or rather pronounce the Tibetan words of their sacred books, less than five per cent, of them can read a word of their own language. Their red coats and shaven pates are omnipres- ent, and as they are prevented by their vows from formal mar- BIBg»jB— JUIILW JAMES GILMOUn G5 riage, they everywhere find victims for their lust. Gilmour truly says that ♦* the great sinners in Mongolia are the lamas; the great centres of wickedness are the temples." Their oppression of the laymen is well-nigh unbearable. Is a person sick ? The lama is the physician and the sick man must endure heroic treatment, as well as pay for days of prayer, since " work with- out prayer is of no avail." Does the patient finally succumb under such conditions? " So much the worse for him and so much the better for the lamas. . . . Prayers must be said, and services held for the benefit of the departed soul. More gifts must be made, more money must be spent. When sick- ness and death enter a Mongol's tent, they come not alone ; they often come with poverty and ruin in their train." 2. The blackmeji, or laity, are naturally affected by such priestly corruption. Gilmour thus testifies : *♦ The influence of the wickedness of the lamas is most hurtful. It is well known. The lamas sin, not only among themselves, but sow their evil among the people. The people look upon the lamas as sacred, and of course think they may do what the lamas do. Thus the corrupting influence spreads, and the state of Mongolia to-day, as regards uprightness and morality, is such as makes the heart more sick the more one knows of it." Despite the dark picture thus drawn, Gilmour found among these people an apparent religiousness that is the antipodes of the religious apathy of their Chinese neighbors. He writes : " One of the first things the missionary notices in coming in contact with the Mongols, is the completeness of the sway exer- cised over them by their religion. Meet a Mongol on the road, and the probability is that he is saying his prayers and count- ing his beads as he rides along. Ask him. where he is going and on what errand, as the custom is, and likely he will tell you he is going to some shrine to worship. Follow him to the temple, and there you will find him one of a company with dust- marked foreheads, moving lips and the never absent beads, going the rounds of the sacred place, prostrating himself at every shrine, bowing before every idol and striking pious atti- tudes at every new object of reverence that meets his eye. Go to the quarters where Mongols congregate in towns, and you will find that quite a number of the shops and a large part of the trade there are dependent upon images, pictures and other articles used in worship. . . . *' Approach tents, and the prominent object is a flag-staff with prayer-flags fluttering at tiie top. Enter a tent, and there right opposite you as you put your head in at the door, is the ;1 I i III i il 56 MODERN APOSTLES OF MISSIONARY BYWAYS family altar with its gods, its hangings, its offerings and its brass cups. Let them make tea for you, and before you are asked to drink it a portion is thrown out by a hole in the roof of the tent by way of offering. Have them make dinner for you, and you will see a portion of it offered to the god of the fire, and after that perhaps you may be asked to eat. Wait till evening, and then you will see the little butter lamp lighted and set upon the altar as a pure offering. When bedtime comes, you will notice as they disrobe that each and all wear at their breast charms sewn up in cloth, or pictures of gods in metal cases with glass fronts. In the act of disrobing, prayers are said most industriously, and not till all are stretched on their felts does the sound of devotion cease. Among the first things in the morning, you will hear them at their prayers again, and when your host comes out with you to set you on your way, he will most likely give you as your landmark some cairn, sacred for the threefold reason that its every stone was gathered and laid with prayer, that prayer-flags flutter over the sacred pile, and that it is the supposed residence of the deity that presides over the neighborhood." Besides this supreme characteristic of religiosity, the la)rmen are less illiterate than the lamas, are hospitable, addicted to cattle-stealing and strong drink, good-hearted, lacking in fore- sight, and abounding in laziness and dirt. Their characteristics have been dwelt upon at length that the reader might realize the Herculean task to which James Gilmour single-handed ad- dressed i himself, and that the fact that he never baptized even one of the nomad Mongols might be better understood. VI. Other Men's Foundations. — Protestantism had al- ready made a beginning in Mongolia, though the work had been so long interrupted that few survivals of it remained. I. TAf Pioneers. — Gilmour's first tour was in order to even- tually visit in the remote north the stations of Selinginsk and Onagen Dome, where Messrs. Stallybrass and Swan, with two or three coadjutors and their wives, had wrought, until death or exile caused their labors to cease. This was between the years 1818 and 1841 — at which latter date "the Emperor Nicholas broke up the mission, and the missionaries retired from the field." This is the brief record of the London Mis- sionary Society ; yet in this region, bleak and desolate, abound- ing in gloomy forests, they had left, besides the graves of some of their number, a Mongol translation of the Bible, twenty living epistles who proved worthy of their confession, though required to enter the Greek Church, and they had so stirred ,... .^1.1, Hill JA3IES GILMOUB 57 that ancient organization that it began mission work among the Buriat Mongols. 2. Those laborious cultivators of barren fields, t?ie Mora- vians, made repeated attempts between 1768 and 1823 to Christianize the Kalmuck Mongols, far to the westward of Gilmour's field ; and again in 1855 they essayed to enter Chinese Mongolia, but were prevented by the extreme jealousy of the government. Apart from gaining a very few converts, who endured much for Christ's sake, nothing of permanent value marked their work. 3. Something had been done by missionaries of the American Board, stationed at Kalgan on the Great Wall. Rev. John T. Gulick, who welcomed Gilmour to his home, and whose mas- tery of the theory of evolution and strong Christian faith first captivated and later led to the conversion of the famous natu- ralist and Darwinian, G. J. Romanes, had done some touring among the nomads in that vicinity. 4. Save for a few carefully preserved copies of the Scrip- tures, found here and there by Gilmour, there was practically nothing for him to build upon beyond a few helpful elements in Buddhism, which were stepping-stones to higher things. These he states to be the doctrine of the immortality of the soul ; Buddhism's list of ten black sins, punishable in a horrible pur- gatory, and five far worse sins to be followed by a hell of in- tense and unending suffering ; its doctrine of rewards and of heaven that accounts so largely for its votaries' religiosity ; its teachings as to humanity, so pronounced that "perhaps no- where will you find less cruelty than in Mongolia ; ' ' belief in the all-prevailing power of prayer ; doctrines and speculations whose depth and magnitude surpass the grasp of the greatest minds, and yet satisfy the most stupid woman with the six syllables, Om mani padmi hum — Ah, the jewel is in the lotus, /. i where he spent a large part of the time in working among the 1,500 Mongols attracted to the capital by necessities of business and devotion, his main work, especially until he turned his attention to the agricultural Mongols, was that of itinerant. 1. Gettitig about was no small problem. At times he tries the slow, but comparatively luxurious, camel-cart or the more plebeian ox-cart ; again we see him making his journeys astride horse or camel ; and for a short time he itinerates on foot with all his belongings on his back. How serious this latter method of travel was may be judged from diary entries, "Terrible feet," and from the fact that coming to the writer, he said : " I wish you would take my large print Bible that I have used for years, and remove the text, leaving me the helps. My small print Revised Version is better, and when a man carries his possessions on his shoulders, every ounce counts." Of all these methods he most commends the horse, " Horse- back travelling does away with the tedium as far as possible. . . . Night and day you hurry on ; sunrise and sunset hrve their glories much like those seen at sea ; the stars and moon have a charm on the lovely plain. Ever and anon you come upon tents, indicated at night by the barking of dogs, — in the daytime seen gleaming from afar, vague and indistinct through the glowing mirage. As you sweep round the base of a hill, you come upon a herd of startled deer and give chase, to show their powers of running ; then a temple with its red walls and ornamented roof looms up and glides past. Hillsides here and there are patched with sheep; in the plains below moun:;ed Mongols are dashing right and left through a large drove of horses, pursuing those they wish to catch, with a noosed pole that looks Hke a fishing-rod. On some lovely stretch of road you come upon an encampment of two or three hundred ox- carts, the oxen grazing and the drivers mending the wooden wheels, or meet a long train of tea-laden, silent camels. When the time for a meal approaches and a tent heaves in sight, you leave the road and make for it. However tired the horses may be, they will freshen up at this. They know what is coming and hurry on to rest." 2. A Mc.igol Interior. — Gilmour tr.ed the experiment of carrying his own tenty and of improving on the native style, This he did by adding a f- inge at the bottom and a cloth door, by using three tent-poles ai:.d by putting on a double roof to diminish the excessive heat of summer. This tent he soon gave up; as the people "seemea to th.nk that any one who took trouble to make a travelling tent comfortable, must be 62 MODERN APOSTLES OF MISSIONARY BYWAYS very careful of himself. . . . One would almost rather broil in the sun and shiver in the wind, than be considered effeminate by a Mongol." Accordingly he lived usually with the people in their tents, since there are very few inns among the nomadic tribes. We see him approaching an encampment from the front, halting at a short distance and shouting nohoi (dog), thus bringing to his relief women and children, who hold back the fierce beasts or sit on the more refractory ones. Having left his dog sticks or whip outside the low door, he says tnendu to the people within and takes a position on the left of the fireplace in the centre, half-way between the door and back of the tent. He sits cross- legged, interchanges snuff-bottles with the host, meanwhile making and answering inquiries about his host's and his own health. During these formalities, the women have been warm- ing tea which he receives with both hands, as he does later the plate of white food, a mere crumb of which is to be eaten. Mongol fare of the better sort consisted in the morning and at noonday of meal-tea made of meal fried in cracklings with tea poured over it, and at sunset of beef, mutton, or tripe boiled and then fished out with fire-tongs and put in a basin or on a board, to be eaten by taking it between the teeth, and cutting off each mouthful close to the lips. Millet boiled in soup was the second and very palatable course. Ordinarily Mongols retire in winter immediately after this evening meal, the host, if wealthy, having his servant snugly tuck hira in, "indicating in Mongol fashion, by the points of the compass, the places where the tucking in was deficient." Gilmour adds : " After the master had been properly tucked and I had drawn on sheepskin boots, buttoned up my great- coat to the chin, tied down the ear-flaps of my fur cap, and been covered up with a couple of Scotch plaids, the last act of the day was performed. The tent was closed above, the door was made t'ast and a large jar filled with charcoal was produced, and , . . the whole contents were piled in one heap on the fire. In a few minutes there was a splendid glow, and for the only time perhaps in the twenty-four hours, the atmosphere of the tent was really hot. Every one used to lie and look at it with a glow of satisfaction and gradually drop off to sleep." 3. But Gilmour was there for the purpose of witnessing for /esus. Usually after halting and dissipating the native reserve by tea-drinking, he produced and exhibited a case of Scripture pictures, the main doctrines of Christianity being stated in con- nection with them ; thus even stupid ones were enabled to JAJtlES GILMOUB e? apprehend clearly the teaching, and to remember it as well. After the pictures, came the books — illustrated tracts, a cate- chism, and a Gospel of St. Matthew. The Gospel always proved the most difficult to understand. "The difficulty seems to arise from the want of acquaintance, on the part of the reader, with Gospel truths and doctrines, from a slight indefi- niteness inherent in Mongol writing, and perhaps mainly from proper names, Old Testament references and Jewish customs occurring or referred to in this Gospel." Hence Gilmour writes: "One is forced, rather unwillingly it must be con- fessed, to the opinion, that in propagating Chri^'tianity among the heathen, tracts and other books of elementary Christian teaching are, in the initial stages at least, a necessary intro- duction to the Bible itself. Of course, after a man has been taught somewhat of the doctrines and facts of Christianity, the most useful book that can be put into his hands is the Bible." When a Mongol understands that Christianity maki;s per- sonal claims upon him and means the rejection of Buddhism, he is staggered at the smallness of our Bible, as compared with the enormous size of the Buddhist collection, which requires a string of camels to carry. His own Canon contains good doctrines also, and as for miracles, he can quote many from his own Scriptures. An inquirer, moreover, must face the bigoted enthusiasm of his countrymen and even Gilmour's "conviction that any one Mongol coming out of Buddhism and entering Christianity would lead a very precarious existence on the plain, if in fact he could exist there at all." Here are some questions asked Giimour by the Mongol, Toobshing, one Sunday afternoon : Is hell eternal ? Are all the heathen who have not heard the Gospel damned? If a man lives without sin, is he damned ? If a man disregards Christ, but worships a supreme God in an indefinite way, is he saved or not ? How can Christ save a man ? If a man prays to Christ to save him morn and even, but goes on sinning meantime, how about him ? If a man prays for a thing, does he get it ? Do your unbelieving countrymen in England all go to hell? Are there prophets now? Is a newborn child a sinner? Is one man, then, punished for another man's fault? Has anybody died, gone to heaven or hell, and come back to report ? Did Buddha live ? [Answer, He lived, but did not do what is now said of him.] If so, how do you know that the account of Christ is not made up in the same way ? Could not the disciples conspire to make the Gospel ? Chapter xvii. of 64 MODERN APOSTLES OF MISSIONARY BYWAYS u i *' Among the Mongols," gives a fine summary of the questions and difficulties met in this work. 4. T/if perfected fruitage of such evangelistic efforts, it was not permitted Gilmour to see, Rev. W. P. Sprague, of the American Board Mission at Kalgan, having baptized his only convert among the nomad Mongols, Boyinto Jaugge of Shab- berti : The story of this man's brave confession in the midst of the dense smoke of a lama's tent, and Gilmour's twenty- three mile walk with Boyinto, when his feet caused him ex- cruciating pain, that he might have the privilege, well-nigh unknown in Mongolia, of private conversation and prayer with the young confessor, is one of the most pathetic that Gilmour ever penned. (See Lovett's "James Gilmour of Mongolia," pp. 158-168.) IX. Gilmour as Lay Physician. — " Doctoring the Mongols " is one of the best chapters in his most widely known book. In its most systematic form, this sort of work was done among the agricultural Mongols and others who came to him at his street-tent dispensary in the towns of Ch'ao Yang, Ta Ch'eng-tzu and T'a Ssu K'ou, 270 miles northeast by east of Peking, in which places he spent most of his time after 1885. Striking out his simple medical tent, the picture is the same of his medical work among the nomads during the preceding fifteen years of his missionary life. 1. Once known that a foreigner with a medicine chest is among them and the news spreads far and wide, the story of his renown and of the potency of his medicines growing as it passes from mouth to mouth. Persons apply for relief who are afflicted with all sorts of diseases, the most common of which are itch, rheumatism, eye difficulties, spring diseases due to the damp of the thaw, ague, narry — occasioned by whisky which burns the stomach so that numbers die from it — and the chronic maladies of women, affecting nearly every one of these beyond girlhood. 2. In curing disease Gilmour was far more than a match for the lamas, who depend largely on prayer, the crude quackery of China, and water-cures,— despite the ordinary fear of the Mongol, that if water is freely used on the body he will become a fish after death. Indeed, so great was his reputation that he was asked "to perform absurd, laughable or impossible cures. One man wants to be made clever, another to be made fat, an- other to be cured of insanity, another of tobacco, another of whisky, another of tea, another wants to be made strong so as to conquer in gymnastic exercises, most men want medicines to JA3IES GIUIOUR 65 make their beards grow, while almost every man, woman and child want to have his or her skin made as white as that of the foreigner." 3. In the chapter above referred to, Gilmour states some of the limitations imposed upon the missionary. "To have any prospect of success among the Mongols, the missionary must avoid raising suspicions; and, if he is to avoid raising suspicions, he must climb no hill, pick up no pebble, never go for a walk, and never manifest any pleasure in the scenery. If he does any of these things, stories and rumors are at once cir- culated which effectually close the minds of the inhabitants against his teaching." He must be even more careful about writing and should avoid shooting beast or birds. 4. Gilmour' s Views as to the Value of Medicine in Mon- golia. — While acknowledging that the sparsity of the popula- tion is an argument against sending physicians there, he adds that ** it must not be forgotten that when at length you do meet an inhabitant, he or she is almost sure to be suffering from some disease or other." And again: "The seeming interest and apparent friendliness with which many of them have listened to the Gospel message, has, under God, been mainly owing to the fact that I tried to heal their diseases, while I said that the Kingdom of God had come nigh to them." Letters to his two sons repeatedly express the hope that they may become medical missionaries and come to Mongolia's relief. As to "the dangerous knowledge" of the lay physician, Gilmour's testimony is also of value. " No one has more de- testation than I have for the quack that patters in the presence of trained skill ; but from what I have known and seen of mis- sion life, both in myself and others, since coming to North China, I think it is little less than culpable homicide to deny a little hospital training to men who may have to pass weeks and months of their lives in places where they themselves, or those about them, may sicken and die from curable di; eases before the doctor could be summoned, even supposing he could leave his part and come." X. Gilmour in Other Relations. — Some details of his life outside its directly missionary phases, must be given, if the picture is to be symmetrical. I. His courtship and marriage on December 8, 1874, to Emily Prankard, of London, who rame out to him at Peking, was characteristic of him and supplied a greatly needed and appreciated factor in his lonely life. This is his account of the affair : " About my wife : as I want you to know her, I in- 66 MODERN APOSTLES OF MISSIONAMY BYWAYS troduce you to her. She is a jolly girl, as much, perhaps more, of a Christian and a Christian missionary than I am. I pro- posed first to a Scotch girl, but found I was too late. I then put myself in the direction of this affair — I mean the finding of a wife — into God's hands, asking Him to look me out one, a good one too, and very soon I found myself in a position to propose to Miss Prankard with all reasonable evidence that she was the right sort of a girl, and with some hope that she would not disdain the offer. We had never seen each other, and had never corresponded ; but she had heard much about me from people in England who knew me, and I had heard a good deal of her and seen her letters, written to her sister and to her sis- ter's husband [Gilmour's colleague. Rev. S. E. Meech]. The first letter I wrote to her was to propose, and the first letter she wrote to me was to accept — romantic enough ! " Mrs. Gilmour was a genuine help-meet to Jier husband and shared in his Mongolian experiences. She made rapid advance in the language, though she paid the price by having to live without privacy and by contracting, or at least aggravating, the disease which bereft him of her on September 19, 1885. ** He himself bears testimony to the unerring skill which she possessed in gauging the moral qualities of the Chinese. She gave much time and labor to Christian work among the women and girls in Peking ; and her husband was greatly helped in his work dur- ing the nearly eleven years of married life by her sound judg- ment, her strong affection, her loving Christian character, and her entire consecration to the Lord Jesus Christ." 2. His love for, and care of, the three boys, who survived the mother's death, — baby Alick, Willie, who was then six, and James, aged eight — were almost ideal. As one sees the father mending their garments and reads the equally charming and pathetic pages of "James Gilmour and His Boys," one comes to realize the depths of his father love and the intense reality of the better world, where his wife and little Alick — ^who died in December, 1887 — awaited him. Separation from his two eldest bairns when they returned to Scotland, was almost like another death, but he met it like a Christian, in spite of an agonized "Oh! the parting." 3. Relation to Fellow Missionaries. — Besides making Peking his winter headquarters, he was obliged to spend much time there in Chinese work, owing to the absence on furlough of his colleagues. He likewise aided somewhat in the work at Tientsin and in Shan-tung. This brought him into contact with other missionaries, whose opinions did not always coincide JAMES GILMOUR 67 with his own. Owing to his strong views on matters mentioned in the following paragraph, there was some friction ; yet the Christian always dominated the partisan, except as regarded his own unique work in Mongolia, concerning which he felt that he must have liberty. In his later years, his fellowship with those who, like Dr. Mackenzie, were spiritually-minded, was most tender and sweet. How he longed — though in vain save for the companionship for a brief time of Drs. Roberts and Smith and Mr. Parker — to have such communion and coopera- tion in lonely Mongolia ! 4. Divergence from Common Views and Practices. — The differences above referred to had to do with what many called his ascetic and extreme views. Thus he strove to be to the Mongolian as a Mongol — donned their clothes and ate their food, even becoming a vegetarian for a time, for the sake of influence mainly. The advantages thereby gained and the great saving in expense made him feel that others should profit by his ex- perience and imitate it. Again, from college days he was an ardent teetotaler, and his intimate acquaintance with the evils of tobacco, whisky and opium in his field, together with the effect on the native church of admitting persons subject to these habits, made him urge that no one be received who had them. While he finally yielded to the will of the Mission in thih' matter, it was with the greatest reluctance. For some years previous to his second furlough home in 1889, he gave up all reading except the Bible, and this position prevented close fellowship with some others. After this stay in the home-land, he passed beyond that view and greatly enjoyed books and periodicals, though he studied the Bible with all his old eagerness and gave the preference to writings bearing on the culture of the soul. In his prayer life he also differed from many others, setting them a worthy example. In addition to entire da)rs devoted to prayer and fasting, "morning, noon and night, at least, he talked with God. He took everything to God, and asked His advice about everything. His prayers were very simple, just like a child talking to mother or father, or friend talking famil- iarly with friend." Moments were likewise improved. When writing, he would stop at the bottom of the page, and instead of blotting it, he would engage in prayer while the ink was drying. XI. «* Through the Gates Into the City."— Leaving un- said many things of great interest, particularly the thrilling 68 MODEBN APOSTLES OF mSSIONABr BYWAYS li I' Stories of adventure and peril, we cannot but pause to note the passing of the hero of Mongolia. 1. The Last Annual Meeting. — Mr. Gilmour had not been present for some years at the Annual Meeting of the London Mission at Tientsin. Deciding not to miss the gatliering of 1 89 1, he prepared for it by prolonged prayer and by writing many letters urging that everything be done to make the native workers, who came up that year for the first time to the con- ference, enjoy the occasion and profit from its exercises. He was anxious th^t as many of them as possible might sit at table with the missionaries. Gilmour enjoyed the journey down, especially that part of it over the newly constructed railway. His unusual good health he attributed to more nourishing food, vegetarianism having been abandoned, to abstinence from fasting and to the fact that, instead of carrying burdens, he had at last learned to roll them off upon the Lord. In the meetings^ over which he pre- sided as chairman with great tact and humor, his friends noted his great deference to the views of others, and in the gatherings held every evening for the deepening of the spiritual life, which he also conducted, his spiritual growth and fervor were like- wise marked. Swan songs that gave him deepest satisfaction and which were repeatedly sung during those days, were the hymns beginning with "0 Christ, in Thee my soul hath found," "In the shadow of His wings there is rest, sweet rest," *' God holds the key of all unknown," and " Some one at last will his cross lay down." His latest lines were written to a Kalgan missionary less than a fortnight before the end, when he was just entering his fatal illness. The next to the last paragraph of the letter reads : " Lately I am being more and more impressed with the idea that what is wanted in China is not new * lightning ' methods, so much as good, honest, quiet, earnest, persistent work, in old lines and ways." 2. The Golden Bowl Broken. — The unusual burdens, added to by preaching and a daily Bible-class, with the native helpers, and made more serious because of heart weakness, finally ter- minated in an eleven days' siege of typhus fever. Its fierce fires and more or less delirium prevented a normal end. Part of the time he was once more on the Mongolian plateau, living out the old heroic role ; once he was addressing an audience with energetic gesticulations : " We are not spending the time as we should ; we ought to be waiting on God in prayer for blessing uix)n the work He has given us to do. I would like to make a % JAMES QILMOUB 69 ) rattling speech — but I cannot — I am very ill — and can only say these few words," and he waved a farewell to his listeners. That same evening the struggle ceased, and in quietness his spirit passed away— on Thursday, May 21, 1891. XII. Funeral and Tribute. — i. The burial occurred to- ward evening of the following Saturday. A lovely afternoon j a hymn-sheet with Bunyan's words printed upon it, '• The pil- grim they laid in an upper chamber whose window opened to- ward the sunrising ; " the coffin borne by relays of bearers, both foreigners and natives ; the final resting-place adjoining that of his dear friend. Dr. Mackenzie ; the appropriate funeral service, including the hymn, "Sleep on, beloved, sleep, and take thy rest ; " singing by the Chinese of their version of *• In the Christian's home in glory," while little Chinese boys who had loved Gilmour came forward and threw flowers into the grave — these were the last scenes in a life of heroic dimensions. Less than a year before, he had written : " There remains a rest. Somewhere ahead. Not very far at the longest. Per- fect, quiet, full, without solitude, isolation, or inability to ac- complish ; when the days of our youth will be more than re- stored to us; where, should mysteries remain, there will be no torment in them. And the reunions there ! " He had reached this rest remaining. 2. The strength of that life, Gilmour's dear friend and biog- rapher, Richard Lovett, thus points out : ** Love, self-cruci- fixion, Jesus Christ followed in adversity, in loneliness, in mani- fold perils, under almost every form of trial and hindrance and resistance, both active and passive — these are the seeds James Gilmour has sown so richly on the hard- Mongolian plain, and over its eastern mountains and valleys. * In due time we shall reap, if we faint not.' His work goes on. He is now doing the Master's bidding in the higher service. There, we must fain believe, he is finding full scope for those altogether ex- ceptional spiritual affinities and powers and capacities, which stand out so conspicuously all through the story of his inner life." Miss Eliza Agnew Ceylon's " Mother of a Thousand Daughters " 1807-1883 BY MISS ABBIE B. CHILD. 1. Early Life. — i. The Decision, — In the early days of this century, about the year 181 5, a faithful teacher in a day- school in New York City was giving a lesson in Geography to his pupils. As he pointed out the Isle of France on the map, he spoke of it as a place to be remembered as containing the grave of Harriet Newell who, years before, had been one of his favorite pupils. He gave an account of her beautiful life and early death, and portrayed to the class the condition of heathen people and her object in going to them. Among his scholars was a little girl of eight years with a serious, earnest face, named Eliza Agnew. Her sensitive nature was so stirred by the story of a great need, that, with a maturity beyond her years, she decided, then and there, that if it were God's will when she should grow to be a woman, she " would be a mis- sionary to tell the heathen about Jesus." So was added one more consecrated life to the many which sprang from the in- fluence of Harriet Newell, and thus did the seed thought of the present Student Volunteer Declaration find an early lodg- ment in her young heart. 2. Conversion and Service. — ^As she grew to womanhood, duty to her parents and family friends kept her in New York City until her thirty-third year, but she never forgot the resolve of her childhood. At seventeen, in the midst of stirring re- vival scenes, she gave her heart to her Lord in whole-souled surrender, and a few weeks later united with the Presbyterian Church, under the pastoral care of the Rev. Dr. McCartee. Year after year went by filled with quiet home duties, and the only outside religious work open to women at that time — in the Sabbp.th-school and in tract distribution. 70 MISS ELIZA AG NEW 71 ./ II. Entrance Into Missionary Life. — In 1839 the death of her parents and the severance of other home ties had made it possible for her to fulfill her long-cherished purpose, and in April of that year, she made application for appointment as a missionary of the American Board. 1. Reasons for Going, — Her letter of application contains these words : "It was not till my seventeenth year that I was brought to a knowledge of the truth as it is in Jesus, and the desire that sympathy had enkindled in childhood was increased when I viewed them as immortal beings, possessed of spirits capable of enjoying God, ignorant of their true state and char- acter, and the way of salvation through a crucified Saviour. These impressions, with a due sense of my obligations to Him who loved me and gave Himself for me, as well as the duties I owe to my dying fellow-creatures, and the blessing I have al- ways enjoyed of uninterrupted health, constrain me to say, ' Here am I, Lord, send me.* " 2. Testimonials from her pastor and intimate friends^ at that time, speak of her as possessed of " decision and firmness of character, of patience and perseverance; " as "modest, un- assuming, obliging, kind, forbearing, cautious in speech, watch- ful to improve opportunities to speak for her Master ; " of ** an unwavering desire to spend and be spent in His service among the heathen." 3. Voyage and Arrival. — Rejoicing "that the Lord had condescended to prosper my way," she set sail on the thirtieth of July, 1839, with the Rev. Phineas Hunt and his wife, and two other "Female teachers," Miss Sarah F. Brown, and Miss Jane E. Lathrop. (Miss Brown was soon obliged to return be- cause of failing health, and Miss Lathrop afterward married Rev. Henry Cherry of the Madura Mission.) They sailed on the bark Black Warrior^ a vessel with rather a redoubtable name for such quiet people, on so peace- ful a mission. To go half-way around the world in 1899 in luxurious steamers is a pleasant holiday excursion, but this little company in their cramped, uncomfortable quarters were five months at sea, arriving in Jaffna, Ceylon, in January, 1840. They went expecting never to return. They left their native land to remain till they should go to that land from whence they would go no more out forever. III. "Ceylon's Isle." — i. The country to which Miss Agnew went is one where every prospect pleases. It was a delight for sea-tired eyes to rest on the gorgeous vegetation of the tropics ; the flambo just ready to burst into a glory of scar- 78 MODERN APOSTLES OF MISSIONARY BYWAYS i let blossoms; the cork iree with its white clusters of sweet- smelling flowers which cover the ground like snow ; the tamarind with its acid fruit-pods. There are mahogany, olive, margosa, teak, iron-wood, ebony, mango, jack-wood, apple and many other kinds of trees. Shooting up were the cocoanut II nd Palmyra palms, with their magnificent, tall trunks and great tufted heads, and around them were the rice fields, like lakes of living green, and the broad patches of tea plants creeping up the hillsides. 2. The women and girls among whom our missionary was to work were many of them, especially among the higher classes, very attractive, — gentle, say, affeclionate, and very pretty, with their rich dark skins, and soft black eyes. These were en- hanced by their dress, the brilliant, graceful engadi, and by the jewelry, with which the Tamil woman loves to deck herself, — head ornaments, earrings, nose-rings, necklaces, bangles, an- klets and toe rings. Others, in the lower classes, were hard- featured, rough, unkempt, filthy, degraded ; — yet nearly all had sad, dull faces, reflecting their vacant, miserable lives. IV. Uduviile Seminary. — Miss Agnew's life-work was to be in a boarding school for girls in Uduviile, one of the prin- cipal cities in the Jaffna Province. 1. Interest in Her Coming. — No single lady had been sent before to Ceylon, and the people could not at first understand that a woman actually unmarried should come so far. Miss Agnew was fond of relating how on the day that she arrived, while busy in her room, two bright black eyes peered up at her through a convenient hole in the hedge, and a small voice anxiously asked, ** Please, where is Mr. Agnew ? " The curiosity, however, soon changed to love and admiration, as she threw herself into her work. 2. Miss Agnew Its First Special Teacher. — The school had been started thirteen years before, and caved for hitherto by the wives of missionaries, but now demanded the full time of a special teacher. It was surely no accident that the need had become imperative on one side of the world just as the teacher was made ready to meet the demand on the other. As the life of the school and the life of Miss Agnew were almost inseparable, we give space to a brief history of the school. 3. Desirability and Difficulty of Establishing Boarding Schools. — In the early history of the mission it was compara- tively easy to persuade children, more especially boys, to at- tend day-schools taught by a native teacher ; but it was soon decided that for an effective Christian education, it would be 1 MISS ELIZA AG NEW 73 necessary to take them away from their homes, and place them entirely under the care of the missionaries. This was a diffi- cult thing to do, and it was some time before any could be in- duced to brave the ridicule sure to be brought upon them by living in a Christian family. 4. The s/ory of the first girls who were induced to learn to read is as follows : Two little girls were in the habit of lingering around Mrs. Winslow's house, sometimes peeping in at a door or a window, but running away with fright if Mrs. Winslow attempted to speak to them. Gradually they ventured nearer, sitting on the doorstep for a few minutes at a time, receiving some fruit when offered, and at length they were induced to take a needle and learn to sew, by the promise of a jacket when they should learn to make one. After six months, a storm drove one of these girls into the house for shelter and as the rain continued, she stayed all night and ate her supper in the mission-house. When she went home to her father the next morning, he said : " You need not come here ; you have eaten the missionaries' rice. Go back to them ; be their child hereafter." She did go back, and was gladly received by the missionaries. She was named Betsey Pomeroy, was the first convert in the school, and became a Christian wife and mother. 5. " Central Boarding School** Established. — Similar be- ginnings were made in other stations, and in 1824 it was thought best to collect all the girls who were under the care of the mis- sionaries in different villages in one " Central Boarding School " at Uduville. This girl's school opened with twenty-nine pupils in a bungalow, a mere shelter, consisting of a thatched-roof, supported on six or eight posts, having a hard floor of earth, on which the children sat cross-legged, writing in the sand, or using palm-leaves for slates, and stiles for pencils. The num- ber of pupils gradually increased to fifty and seventy-five, till in 1838 there were a hundred in the school. The bungalow was soon outgrown, and a brick schoolroom with a wide ve- randa was erected, with a separate building for dormitories. In the latter building there were little rooms for private devotion, called "prayer closets," which have always been sacred places in the school, and a source of great spiritual power. On ac- count of the great increase in attendance, it was absolutely necessary that a single lady should be secured to give her whole time to it, and in 1839, as we have seen, Miss Agnew was sent out to take up the work which she never laid down, except for a brief visit to the " Hills," for more than forty years. \ ii 74 MODERN APOSTLES OF MISSIONARY BYWAYS 6. Through her influence the religious history of the school has been very remarkable. From the first, the very act of join- ing the school has seemed to be attended in many cases with the expectation of becoming a Christian, and they were constantly admitted to the church in companies of s^', eight and ten. There have been frequent and powerful revivals from its very commencement. An account of one follows as an illus- tration of all. At the missionary meeting in the autumn, it was a general remark, that there never had been known to exist a greater degree of coldnebs in the churches than at that time. A few days after this, the missionary living at Uduville was awakened from sleep about eleven o'clock in the evening by the voice of a person in distress and on going to the ve- randa, heard the voice of prayer and weeping. A few moments afterward one of the girls came to the house saying, ** We want some one to come and talk to and pray with us." The voice of weeping, prayer and singing did not cease till one or two o'clock in the morning, an " some had little or no sleep during the night. For several days meetings were held with them, when some of them led in prayer. At the close of one of these meetings, an assistant remarked that it seemed to him when the last girl prayed that it was not her prayer, but the prayer of the Holy Spirit, as if some other person were speak- ing. " More deep reeling and more fervent, wrestling prayer," says a missionary, " I never witnessed. The last thing I heard at night and the first thing in the morn-ng was the voice of prayer and praise. At the end of one week after the com- mencement of this awakening, one of the older girls who is a church member, being asked how many of the girls in the school cared for their souls replied, ' There is not one girl who does not care for her soul.' " The following letter from the oldest girl in the school will be read with interest, in connection with the account of this re- vival. ** We agreed about one year ago to hold a meeting every Tuesday evening to pray for our parents, and accordingly last Tuesday we held a meeting ; and after two or three had prayed we were about to close the meeting, when another girl prayed. And when we heard how she, as it were, wrestled with God in her prayer, we were unable to close the meeting, having a strong desire to continue all night, because her prayer was as when a miserable beggar pleads with a rich man, or as when a child entreats a favor of a parent, or as when a person agonizes for a friend who is about to be hung. When she had closed her prayer, some of us were exceedingly agitated, and 3IISS ELIZA AQNEW 76 were unable to speak, for we saw all our sins and defects. Then some of us had a thought, viz., that we could not expect peace of mind till we had called some of the older girls who did not seriously seek Jesus Christ with all their hearts and talked with them. We, however, concluded that we must first acknowledge our own faults and ask forgiveness of God and then call the girls and speak with them. After we had done according to this, our determination, we called up those who were asleep and conversed with them. At that time they were aroused to anxiety about their: souls. For this we praise the Lord. From that day to thi& they lift up their voices in prayer to God day and night. We do not believe there is one girl in the school who does not pray." 7. In June, 1874, the school celebrated its semi-centennial by a large jubilee meeting, which was an occasion of very great interest. Invitations had been bt-nt to those pupils who were living, as far as known, to be present \vith their children, and a large number came, nearly filling the spacious church in which the exercises were held. Many of their husbands and fathers were present, sitting at the farther end of the church, while *he women and children, closely seated on mats, filled the greater part of the space in front. Among them, creeping slowly and painfully in, leaning upon her granddaughter, was the first pupil, Betsey Pomeroy, who had been matron in the school for many years, and had always borne the character of an earnest, trustworthy Christian helper. Interesting addresses were made by former native teachers, Pastor Hunt, a native minister of the Church Mission, and a lawyer from Jaffna, whose . wives were all educated in the school. When the interest reached its height, it seemed very ap- propriate that there should be some practical expression of it. A teacher in the college rose, spoke earnestly for a few minutes, and in closing, referring to the fact that he had no rings in his ears or on his fingers, turned to his wife and sister who were present, and asked them to make an offering of some of their jewelry, to be kept as a memorial of the day. They cheerfully responded by sending up five gold finger rings and his little daughter added a silver toe ring. As he took his seat, a doc- tor, who was in charge of the "Friend in Need Society," came forward and made a brief, earnest speech, alluding to the col- lege which had been established for the young men, and ex- pressing a wish that the Uduville school should become an endowed college for the young women, where English as well as Tamil should be taught. He then laid upon the table a pair 76 MODERN APOSTLES OF MISSIONARY BYWAYS ■ I ,1 I'iiSI 1 m If i' It ■ ■ fell ill of diamond earrings as a pledge of five pounds toward the en- dowment of the future college. He was followed by others till quite a sum was raised for an endowment fund. Before closing, an address prepared in behalf of graduates and students to Miss Agnew, was read in both English and Tamil, and a check for $825, contributed as a mem.orial of the Jubilee, was presented to her in recognition of her own long services and those of Mr. and Mrs. Spaulding. This sum con- stitutes what is called the ** Spaulding and Agnew Fund" the interest of which is to be applied for the education of girls in the school. This fund gradually increased till with its interest and the native fees, the school became self-supporting in 1883, the very year that Miss Agnew, after her long life of self-sacri- fice, "fell on sleep." 8. Her Long and Fruitful Service. — Miss Agnew remained at the head of the school for forty years, without once return- ing to her native land. She was blessed with remarkable health, and although it was often suggested to her to take a vacation, she was always "too busy " to do so. Her long serv- ice gave her great influence. Age is honored in the Orient, ^ and she was known and loved throughout all Jaffna. During I the forty years, more than a thousand pupils came under her care, who loved her as a mother. She lived to teach the chil- dren and the grandchildren of her first pupils and the people called her "the mother of a thousand daughters." Most of the girls came from heathen homes, and more than six hun- ' dred of them went out from her care as earnest Christians. It is thought that no girl who remained through the whole of the school course g -aduated as a heathen. V. Last years. — i . Visiting Her Old Pupils. — Most of Miss Agnew's school vacations were spent in visiting her old pupils in their homes. Tt is related that one vacation she reserved for rest at a little thatched bungalow on the northern coast of Cey- lon, — an event in her life ; the others she gave to her girls. A71 associate 7vrites : " She visited each station in the mis- sion, and it was understood by all that she had come to see the former Uduville scholars. * Chennamma (little lady) writes that she is coming this week,' a missionary lady would say to the Christian women at her station. Their bright, black eyes would light up, and then they would look at each other shyly and laugh, and one more bold than the others would say, * We are glad. Now we must go home and see that the chil- ' dren's clothes are mended, and the yard swept and everything made neat.' During the week she would go to see some MISS ELIZA AG NEW 77 woman, married and settled years before. She would praise the yard, the fruit trees, the neatness of the cooking utensils, and the clean faces of the children. But perhaps the cloth of one little one had an unsightly rent. 'Oh, my Anarche,' she would say, * is this the way you learned to take care of clothes ? You have not lost your needles and thread down the well, have you ? Now, the next time I come, you must have the clothes all as nice and neat as are the pretty little ones that wear them.' So, with loving praise and kindly reproof, all the little matters of the household were noted. The women grew old and their grandchildren took the place of their children ; but they were still her girls to Miss Agnew, and she still kept the same loving watch over them, as in the first years when they went from the school to their own homes. Is it surprising that her name is in the most literal sense still a household word in all that part of Ceylon?" 2. At the time she resigned her position in the school it was once more suggested that she should make a visit to America. She replied, *' My work for the women of Jaffna is not yet finished. Guide me, O Thou great Jehovah, is my daily prayer. In that hope will I rest." 3. Soon afterward she removed to Manepy, wishing to spend her old age with the native Christians there. She gave her days to her old ^aduates, visiting them in their homes, and receiving them in her own room. She was especially anxious over those of her pupils who had gone astray, visiting them again and again, praying with them and exhorting them to re- turn to the fold. 4. During the last two years of her life, she was in the home of the Misses Leitch who felt her presence to be a daily bless- ing. In June, 1883, Miss Agnew was attacked with paralysis and was more or less confined to her room till the end came. Miss Leitch writes in her "Seven years in Ceylon " : "Near the close of her brief illness when we knew that she had not many hours to live, one of the mi*" ionaries present asked her if he should offer prayer. She eagerly assented. He asked * Is there anything for which you would like me especially to pray? ' Slie replied, ' Pray for the women of Jaffna that they may come to Christ.' She had no thought about herself; her thought was for the women of Jaffna that they might know Christ. . . . At the very time she was asking prayers for the women of Jaffna, every room in our house was filled with native Chris- tian women, who, when girls, had been her pupils, and they were praying for her, — that if it were the Lord's will to take 78 MODERN APOSTLES OF MISSIONARY BYWAYS If is?' ,} Xk her then to Himself, He would save her from suffering. God heard their prayer and she passed away like one going into a sweet sleep." 5. The funeral service -wdiS zy/ondtr{w\ geXhtxmg. Govern- ment officials, missionary families, wives of native pastors, teachers, catechists, a large concourse of people gathered around one worn old face, and wept as though they had lost a mother. ** As we looked over that large audience and saw everywhere faces full of love and eyes full of tears, and knew that to hundreds of homes she had brought the light and hope and joy of the gospel, we could not help thinking how precious a life consecrated to Christ may be." VI. Her Character. — i. Wherein lay her power i In the sterling integrity of character, her sense of justice, and her whole-souled, straightforward devotion to her work. Natives in non-Christian lands are quick to detect any little inconsis- tencies or lapses from the straight path of duty in those who are to them the epitome of Christianity ; but they found few flaws here, and her daily walk and conversation accomplished almost as much as her direct teaching. 2. Her Guiding Star. — There was no doubt about the guid- ing power of her life, — it was Christ. In times of anxiety or exasperating perplexity, she would give a little sigh, and "I'll tell the Master " was all she said. Although engaged so long in one absorbing work, she did not "hold down the gospel" to her own ideas. Methods changed and new thoughts pre- vailed in America, and later missionaries brought "new-fangled notions," but she took an interest in them all. That the gen- tler, more sympathetic side of her nature was very strong is shown by the love she inspired in all about her, both mission- aries and natives. 3. An evidence of this is a letter of welcome which she sent to the Misses Leitch on their arrival in Ceylon in 1880. "My dear Missionary Sisters: " With a warm heart and inexpressible del'ght do I give you Eliezer's welcome, 'Come in, thou blessed of the Lord.' "For two years past have we sent the Macedonian cry, * Come over and help us,' Though I was so anxious for two, yet my stinted faith would not allow me to revel in the antici- pation that more than one would be added to our mission circle. " I do rejoice that our heavenly Father has sent you to this Eden of the East, and that you are allied in the ties of nature, and that you have a brother to aid and counsel you. This MISS ELIZA AGNEW 79 society may prevent loneliness from usurping even a small cor- ner of your hearts. Every day prayer was offered for your safety while journeying on the sea and on the land. " You are coming to a goodly country, * where every pros- pect pleases,' — no Anakims to fear. Your necessary weapons will be the living coals from the altar of the Lord in your hearts and upon your lips, and the sword of the Spirit in your right hands. Fear not : let timidity have no place : press forward ; and in the spirit and with the language of the chief apostle to the Gentiles, say, in strong faith, * I can do all things through Christ which strengtheneth me.' Necessity is laid upon every missionary to inscribe upon his breastplate, * Look unto Jesus,' and to follow the example of the disciples of John the Baptist, who, after the burial, 'went and told Jesus.' The blood- bought mercy-seat will appear to you a more precious place in a heathen than in a Christian land. Deprived of so many of your spiritual aids, you wiii be more inclined to enter the holy of holies, where Jesus answers prayer. " I hope that you are as highly favored as Heman's three daughters, who could sing in the house of the Lord. And though you may not understand how to strike the cymbal, or make melody on the harp, I trust you can handle the organ, and thus enhance the sweetness of our music whenever we frequent the gates of Zion. " I know of no other individual in any mission who has, like m)rself, remained at one station forty years. In relation to my work, in spirit I know no change, but physically I am weary, weary, weary, and need, as Jesus did, to * turn aside and rest awhile.' Yours, affectionately, Eliza Agnew." VII. Conclusion. — Such is a meagre sketch of a pioneer in work by single women for women and girls. Eliza Agnew was a clever woman, and her strong personality would have made her a power in any community, but she was not a genius. She was neither beautiful nor brilliant, but she was a wise, noble, con- secrated Christian woman. Every talent she possessed, every faculty was devoted to the service of her Lord in simple, or- dinary duties day after day for forty-three years. She had His blessing and the results were such as angels might envy. There are ptany such workers through the mission-fields. Their names are little known — as was Miss Agnew's — in A ierica in the hurry and rush of this nineteenth century. At rare intervals a flash-light reveals them, standing calmly and I) ! 60 MODERN APOSTLES OF MISSIONARY BYWAYS bravely at their posts amid the horrors of war, and massacre, of plague and famine, and behold, they are heroines, known and admired from one end of the world to the other. Yet, after all, is there less heroism in patient, plodding, brave and cheerr.i lives like Miss Agnew's, in the appalling darkness of heatuu* ism, in the midst of surroundings and discouragements that must be seen to be appreciated ? Results are sometimes kw, and long in coming, but they have the Master's approval— the saving of immortal souls as their reward, and they are con- tent. ' AYS ■ massacre, les, known her. Yet, brave and larkness of iragements sometimes ipproval — :y are con- The Hon. Ion Keith-Falconer Pioneer in Arabia 1856-1887 BY REV. ARTHUR T. PIERSON, D.D * I. Introductory. — History is " philosophy teaching by ex- amples;" precept reduced to practice; the Book of Life pre- sented in an illustrated, sometimes an illuminated, edition. 1. The heroic young man whose brief biography is now to be recorded represented the very flower of British civilization ; and ^he lesson of his short but beautiful career may be com- prehended in one sentence : The best is not too good for God's work, and the length of life is not the measure of its service. 2. It is now forty-three years since Ion Keith-Falconer was born in Edinburgh, Scotland ; and just then began an eventful era in missions ^ when more new doors were suddenly thrown open for missionary labor than in any previous decade of years since Christ's last command was given to His Church. Born in 1856, he died in 1887 — his brief life-story on earth covering only about thirty years. Yet, if " that life is long which an- swers life's great end," we must count these thirty years as spanning eternity, for they wrought out God's eternal purpose, and left a lasting legacy of blessing to the young men of all generations, the true wealth and worth of which only eternity can compute. II. Keith-Falconer's Ancestry. — Oliver Wendell Holmes quaintly but profoundly said that the training of the child begins a hundred years before its birth. In other words, character has its law of heredity ; it transmits, at least, its aptitudes. There is something in blood, in breeding, literally construed; and young Keith-Falconer might well be proud of his lineage, for in more senses than one it was noble. He could trace the ♦From "The Picket Line of Missions," by permission of Eaton & Mains; copyrighted, 1897. H h ' mi P 89 MODERN APOSTLES OF MISSIONARY BYWAYS stream of his family life back through eight centuries. In the year loio, when Malcolm II. was King of Scotland, Robert Keith, his remote ancestor, by his valor and prowess in the battle with the Danish invaders, won the title of Hereditary Great Mareschal of Scotland ; and what Robert Keith did in battle for the Scottish crown his descendant, long after, did for the crown and covenant of the King of kings — he became a standard-bearer on the battlefield where the Moslem and the Christian powers meet, to contend for the victory of the ages j and he won a higher honor and title than can be conferred by human sovereigns as one of the Knights of the Cross. III. His Boyhood. — This biography may perhaps best be studied from four points of view : his boyhood, his college life, his home work, and his pioneer enterprise on the shores of the Red Sea. 1. The Athlete. — The first period we may rapidly sketch, as the materials are not abundant. He was marked, as a boy, by four conspicuous qualities : a certain manliness, magnanimity, piety, and unselfishness — ^rare traits indeed in a lad. He loved outdoor sports and excelled in athletics. Six feet and three inches in height, and well formed, his physical presence, when he attained full stature, was like that of Saul, the first king of Israel, and made him conspicuous among his fellows. No wonder that he was a favorite with the modern advocates of muscular Christianity, since at twenty he was President of the London Bicycle Club and at twenty- two the champion racer of Britain, distancing in a five-mile race, in 1878, even John Keen himself. Four years later he was the first to go on his wheel from Land's End to John O'Groat's House — very nearly one thousand miles; and he triumphantly accomplished that feat in thirteen days — an average of nearly eighty miles a day. 2. If his stalwart manhood won applause, much more his sterling worth as a man of inward strength and symmetry. Let us not forget that this champion in the race for muscular superiority was too strong and brave in soul to be overcome of ; his own lusts, or enticed. He loved truth in the inward parts, and had no patience with shams or frauds ; and he recalls to our thought the famous statue which represents Veracity, stand- ing with open face, the mask of dissimulation lying at his feet, cleft with the sword of Sincerity. He was not ashamed to make the Bible the one book he loved and studied ; and from the earliest dawn of his intelligence he was a faithful and loyal student of God's Holy Word, and sought by obedience to get ever-increasing knowledge of its true spirit and meaning. dYS THE HON. ION KEITH-FALCONER 83 s. In the d, Robert ess in the hereditary nth did in er, did for became a n and the the ages ; iferred by « )s best be )llege life, res of the sketch, as a boy, by nanimity. He loved md three ice, when t king of >ws. No acates of nt of the racer of en John \o on his ry nearly led that IS a day. nore his mmetry. nuscular come of , d parts, ecalls to ^ stand- his feet, imed to nd from id loyal e to get ■ 3. Better than all, yet by no means indeiDcndent of the rest, were his unselfish piety and charity. To impart is the highest blessedness, though most of us do not learn the bliss of giving, if at all, mitil late in life. A true benevolence is the ripest fruit, and grows on the topmost branch of holy living. Yet this lad early showed a deep sympathy with sorrow and suffer- ing, and his boyhood's days are even yet remembered for his simple ministries to those who needed help. His old nurse has told how he went about, a boy of seven, reading and, in his way, explaining the Bible in the cottages of poor peasants j and how, having on one occasion spent his pocket money for some baker's choicest cakes, he bestowed them all, untasted, upon a hungry boy. What a prophecy all this of the man who was to give his short life to teaching the ignorant, and himself to be- come one of God's barley loaves to feed dying souls I IV. University Life. — i. We come now to glance rapidly at his college life. Keith-Falconer was an example of concen- trated powers of mind as well as of body, of a fine quality of brains as well as brawn. He mastered " shorthand," for in- stance, and rivalled Pitman himself. Those who want to see how a young man may distinguish himself in this difficult art would do well to read his article, "Shorthand," in the Ency- clopadia Britannica^ which is a model of careful and compre- hensive statement as to the science and art of phonography. Although he might not, perhaps, have been accounted a genius, he had the genius of industry, and, by "plodding," like Wil- liam Carey, achieved distinction. He was conscientious in his curriculum, and applied himself to hard tasks, and patiently and persistently overcame obstacles, until he rose to an enviable rank and won honors and prizes which the" indolent and indif- ferent never secure. We shall see, later on, how he was ap- pointed to the professorship of Arabic at Cambridge University — a fitting crown to his academic career, in which he success- fully mastered not only the regular and ordinary tasks, but theology, Hebrew, the Semitic languages, and kindred studies, and learned the Tonic Sol-fa system of music. 2. The missionary spirit burned in him, even in college days and within college walls, though the atmosphere of a uni- versity is not very stimulating to aggressive and evangelistic piety. The lad who, at Harrow School, not yet fourteen years old, was, by the testimony of the masters, "energetic, manly, and vigorous," although "neither a prig nor a Pharisee," was, during his brilliant career at Cambridge, which began in 1874, not only fearless in the avowal of his Christian faith, but was 84 MODERN APOSTLES OF MISSIONARY BYWAYS moved by that passion for souls which compels unselfish utter- ance and effort in behalf of others. 3. Varied Forms of Service. — In temperance and mission work he both used and tested his powers and adaptations as to a wider field of service. He became the leader of a band of Christian students who, in the old theatre at Barnwell, near Cambridge, carried on ragged school work and similar Gospel evangelism. From among themselves and friends, he and his fellow-workers raised about eight thousand dollars to purchase the building, and there a wide-reaching service began, whose harvest is not yet wholly gathered and garnered. In this sphere Keith-Falconer earnestly and vigorously wrought, and when he spoke uttered the clear common sense which is better than ambitious oratory. V. Work Outside the University. — A field in London next drew him. When yet but a lad of fifteen he had met F. N. Charrington, then a young man of twenty-one, who, while going afoot through Aberdeenshire, had paid a visit to the house of his father, the Earl of Kintore. Between Keith -Falconer and Charrington, notwithstanding six years' difference in their ages, a very intimate friendship at once sprang up, which bore that most blessed fruit, fellowship in holy work for God and man. 1. Mr. Charrington' s History. — Mr. Charrington, now so conspicuously known as the founder and leader of the Tower Hamlets Mission in the East End of London, had, two years before meeting young Keith-Falconer, consecrated his life, at the cost of surrendering a princely fortune as a brewer, to up- lifting and redeeming the East End drunkards and outcasts. When, late at night, he watched the wretched wives and mothers anxiously waiting for their husbands outside the vile drinkshops over which the name of "Charrington, Head & Co." shone in gold and azure, he felt a mighty impulse withir, him to break off the yoke of the drink traffic ; and, resigning the eldest son's birthright share in the business, he accepted a smaller portion, and even that he laid on the altar of humanity, resolved that the money, largely coined out of human woe, should be dedicated to human weal, in raising out of drunken- ness and vice the very classes that the beershop had dragged down. Charrington began his work in a hayloft ; from there he was crowded into a larger hall ; then a big tent, until, in 1877, a larger Assembly Hall was opened where two thousand people were gathered night after night for nine years. 2. Keith-Falconer Joins Him. — Keith-Falconer's name is inseparable from the grand work of Charrington, and therefore THE HON. ION KFiTH-FALCONER U it is no digression to give that noble enterprise ample mention. The two young men, moved by a similar impulse, were divinely knit together, as were David and Jonathan. During his Cam- bridge days Keith-Falconer often went to London to visit his friend, watch his work, and give it help. He also took his share of the opposition and persecution that made Charrington its target. He accepted, with him, the ** mobbing " which re- warded unselfish service to the degraded slaves of drink, going with him to the police office, when his friend was arrested on false charges, as one that was turning the world upside down. Like Charrington, also, he had his reward. He saw drunkards reformed, gangs of thieves broken up, public houses deserted and for sale at half their cost, and homes redeemed from the curse of rum and crime. 3. During the fearful winter of 1879 the feeding of hungry multitudes occupied the attention of Charrington and his help- ers, and led ultimately to the erection of the new hall which, at a cost of $200,000, stands with its buildings as a perpetual benediction to the neighborhood, and in which for over ten years untold blessing has been imparted to thousands and even millions. In that larger Assembly Hall the writer has more than once spoken, and in the personal acquaintance of the founder and father of the enterprise he rejoices. From per- sonal observation, therefore, he can testify that in that grand audience room on Mile End Road five thousand people gather under the sound of one voice ; there, every night, a Gospel service is held j the days of mob violence are over, and Mr. Charrington finds stalwart defenders in the poor victims whose yoke he has been the means of breaking, and the whole East End is gradually being redeemed from its social anathema. 4. His Share in the Work. — In all this work Keith-Falconer has an eternal share, as in its reward. It was he who, as hon- orary secretary, issued the necessary appeals, himself becoming a beggar for funds and a donor to the extent of $10,000. As a college student he would hurry off to the metropolis for a week at a time, lend a hand and a voice as needed, visit the poor, teach the word, aid in administrative details, and then hurry back to Cambridge and its duties. In his Memorials of Ion Keith- Falconer Mr. Sinker says : "In the summer of that year (1886) I accompanied Keith- Falconer to see the building, and we were taken by Mr. Char- rington to the central point of the upper gallery of the great hall, to gain the best general view of the room. As we sat there I coulcl not but be struck with the similar expression on ..^.y. N > IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 1.25 bilM 12.5 |5o *^™ IIIHH ta Ui |2.2 u ij^ «" r '/I Photographic Sdeiices Corporation 23 WIST MAIN STRriT WiBSTIR.N.Y. MStfO (71«) t72-4S03 \ iV •^ <^ \ .v "■-^ 6^ ^ MODERN APOSTLES OF MISSIONARY BYWAYS the faces of the two men. It was one in which joy and keen resolve and humble thankfulness were strangely blended. One great work for God which Keith-Falconer had striven hard to further he was allowed to see in its full completeness, carried on by men working there with heartiest and purest zeal. Not while any of the present generation of workers survive will the name of Keith-Falconer fade out of loving remembrance in the great building in Mile End Road." 5. All this work he did as a humble layman, who did not often speak in public, but who had learned the secret of " hav- ing a talk with a man," and one man at a time — ^as Jesus did with Nicodeinus and the Samaritan woman. This was his form of evangelistic and missionary work, getting in touch with an individual soul, and finding the secret key that unlocked the heart — a personal, private conversation about the most impor- tant matters. Such a method of service courts no publicity and escapes observation, but does not fail of recognition in God's book of remembrance, where a special record is kept of those who think upon His name and speak often one to another. For example, while on a bicycle tour with a friend in Sulher- landshire, in 1884, he wrote to his wife : *« We had a job to get across the Kyle. It was very low water, and we had to wade some distance before we got to the boat. We had a talk with the boat- man, who said he had been praying and searching for years, but couldn't find Him." This modest, unpretending sentence, written to her he loved best, reveals the habit of the man. VI. The Arabian Mission. — The fourth and last period of his life is forever linked with Arabia. I. Arabic Studies. — After he passed his last examination at Cambridge, in 1880, Keith-Falconer gave himself, with all his concentration of mind, to the study of the Arabic, including the Koran. First he got from books what preparatory knowl- edge of that difficult tongue he could, and then went to the Nile, and at Assiout resided for some months with that well- known missionary. Dr. H. W. Hogg, to acquire the colloquial language, learn the temper of the Arabic mind, and study the Moslem faith. Then he again sought the university halls, and for three years longer carried on his research, translating the Kalilah and Dimnah,* and meanwhile filling the post of * These were the so-called " Fables of Bidpai " or Pilpai, an Indian Brahman and gymnosophist, of great antiquity. Scarcely any book but the Bible has been translated into so many tongues, and its history is a part of the history of human development fiidpai has been called chief of the philosophers of India. THE HON. ION KEITH-FALCONER 87 I^ebrew Lecturer at Clare College and of Theological Ex- aminer. 2. Here then is a young man, not yet thirty, married to a charming woman. Miss Bevan, and in the midst of the finest classical surroundings. Everything was calculated to root him at Cambridge f where before him lay a future of almost un- limited possibilities. He might have grow j in such a soil until^ like the palm, he overtopped others and blossomed into a sur- passing fruitfulness, as well as a scholarly symmetry. Fame had her goal and laurel wreath in sight. But a higher calling and a fadeless crown absorbed him. He left all behind him to carry the Gospel message to distant Aden. 3. The life of Dr. John Wilson, of Bombay, had opened his eyes to the possibilities of a missionary career ^ and about the same time General Haig had called attention to Arabia as a neglected field, and to the strategic importance of this particu- lar station on the Red Sea as a point of approach and occupa- tion. Aden as a military position controls the Red Sea, and in a mercar tile and nautical point of view sustains a relation to Asia and Africa similar to that of Gibraltar to Europe and Africa. In the year of Victoria's coronation— 1838 — the Arab sultan was persuaded to cede the peninsula to England, and it was made a free port. It is but five hundred miles south from Mecca and six hundred and fifty from Medina. Thousands from all parts of Arabia enter the British territory every year and are compelled to see how the i)eace, order, freedom, and good government, there prevalent, contrast with the tyranny and anarchy elsewhere found. 4. Keith-Falconer had an interview with General Haig, and in 1885, in the autumn, went to Aden to prospect. On his way he began inducting his wife into the mysteries of Ara- bic, and quaintly wrote : " Gwendolin struggling with Arabic. Arabic grammars should be strongly bound, because learners are so often found to dash them frantically on the ground." The result of his prospecting tour was that he determined to fix on Sheikh-Othman, near by, as his station, leaving Aden to the Church Missionary Society. He explored the neighbor- hood, and personally proved to the people that not all Euro- peans are " clever people who get drunk and have no religion to speak of." He found camel -riding iiot very pleasant, and sa\^ one of those brutes seize and shake a man violently ; and he adds, ** a camel will sometimes bite off a man's head ! " 5. In the spring of 1886 he and his wife were again in England^ and on Easter Day, in the AssemUy Hall at Mile 88 MODERN APOSTLES OF MISSIONARY BYWAYS End, Keith-Falconer delivered, on "Temptation," the most striking address of his life. Was it a reflection of the inward struggle he was then experiencing, with the parting of the ways before him? with nobility, wealth, distinction, on the one hand, and seclusion, self-denial, and obscurity, on the other? 6. In Scotland. — In May he spoke before the General As- sembly of the Free Church of Scotland on Mohammedan mis- sions, an address equally impressive in its way, which reveals his purpose and clear conception of the possible service to .\rhich Arabia appealed. He said that he had been again and again urged to go to Arabia and set up a school, and that one day a Mohammedan, asking for a piece of paper, wrote in a mysterious fashion, " If you want the people to walk in your way, then set up schools.'* The man was a Hadji, returning from a pilgrimage to Mecca, where he had been thoroughly stripped of all his money. Keith-Falconer offered him a copy of John's gospel, but he would not accept it ; and, being fur- ther questioned, acknowledged that he liked the historical parts, but other parts made him fearful. He pointed to the talk be- tween Christ and the woman at Jacob's well, "If thou knewest the gift of God," etc., "and," said the Hadji, "that verse makes my heart tremble, lest I be made to follow in the way of the Messiah." 7. His Mission Plans. — ^This young Semitic scholar, already the greatest [?] living orientalist, saw the way to a great work at this southern station in Arabia. He would have a school, a medical mission, and a depot for distributing the Holy Scrip- tures. He must study medicine himself and secure a Chris- tian physician as his coworker. He would put himself under the Foreign Mission Board of the Scottish Church, but he would pay all costs of the mission himself. 8. Just at this point, and greatly to his surprise, he was made Professor of Arabic at Cambridge. The position was partly honorary, its active teaching depending mostly on an associate ; and so it was accepted, undoubtedly not because of a divided purpose, but because his mind was set on Arabia, and his Cambridge work would augment his power to turn attention to its needs. He gave a course of three lectures on " The Pil- grimage to Mecca," and on the evening after his last lecture was again off for Aden with his wife and his accomplished colleague. Dr. Stewart Cowen. 9. Work at Sheikh- Othman. — This was November, 1886. He laid the foundation for his mission premises and work, and the force of his character was already making an impression on THE HON. ION KEITH-FALCONER the Moslem mind, so that, within a few months, there were but few who came in touch with this Christlike man who were willing to admit that they were followers of Mohammed ; but they were wont to say, " nere are no Moslems here ! " The Gospel in Arabic found both purchasers and readers with those who had read in this grand man the hving epistle of God. 10- His Early Passing. — But the Aden fever proved a fatal foe. Both Keith-Falconer and his wife were stricken in Feb- ruary, 1887, and fresh attacks rapidly weakened his stalwart constitution until, on May 11, he sank into quiet slumber and could no more be av aked for service in this lower sphere. His biographer, Mr. Sinker, beautifully writes : "It was indeed the end. Quietly he passed away. God's finger touched him and he slept. Slept ? nay, rather awakened, not in the close, heated room where he had so long lain helpless — ^the weary nurse, overcome with heat and watching, slumbering near — the young wife, widowed ere she knew her loss, lying in an ad- joining room, herself broken down with illness as well as anx- iety — the loyal doctor, resting after his two nights' vigil — rot on these do Ion Keith-Falconer's eyes open. He is in the presence of his Lord ; the life which is the life indeed has begun." II. After five months of labor in his chosen field the body of Keith-Falconer was lovingly laid to rest in the cemetery at Aden by British officers r>nd soldiers of Her Majesty— j^M'ng burial for one of the soldiers of a greater King, who, with his armor on and his courage undaunted, fell with his face to the foe. The martyr of Aden had entered God's Eden.' And so Great Britain made her first offering — and it was a very costly one — to Arabia's evangelization. VII. The Speaking Dead. — No doubt there be those who will exclaim, "To what purpose is this waste ! " for this flask of costly ointment, broken and poured out amid Arabia's arid san -Is, might have been kept in the classic halls of Cambridge, and even yet be breathing its perfume where scholars tread and heroes are made. To this and all such cavils of unbelief there is but one answer, and it is all-sufficient, for it is God's answer : " What I do thou knowest not now, but thou shalt know hereafter." I. The Free Church, whose missionary he was, declares: " The falling asleep, in the first months of fervent service, of the Hon. Ion Keith-Falconer, in the extreme Asian outpost in South Arabia, gives solemn urgency to his last appeal to the cultured, the wealthy, and the unselfish, whom that devoted vol- 80 MODERN APOSTLES OF MISSIONARY BYWAYS unteer for Christ represented when he addressed them in these words : ' V/hile vast continents are shrouded in almost utter darkness, and hundreds of millions suffer the horrors of heathen- ism or Islam, the burden of proof lies upon you to show that the circumstances in which God has placed you were meant by Him to keep you out of the foreign mission field.' " 3. God makes no mistakes, and we are " immortal till our work is done," if we are fully in His plan. We may not penetrate the arcana of His secret purposes and read the final issue of our disappointments, but, as Dr. J. W. Dulles used to say, they are, rightly read, " His appointments." The short career of Keith-Falconer is a lesson such as never has been more impressively taught — that nothing is too good to be given to God on the altar of missions. Keith-Falconer's death sent an electric shock through the British kingdom and the wider /ar and put into school in this mission for Christian training, to be sent back to Abyssinia as missionaries. Christian teachers, evangelists, and physicians have since gone to this port on the Gulf of Aden to take up the work Keith- Falconer laid down. And on both sides of the Red Sea, in Africa and Asia, the mission which he began is likely to be the seed of other enterprises looking to the evangelization of both continents. 4. Work of the Keith- Falconer Mission. — ^The Keith-Fal- coner Mission to Arabia has not come to its grave because its founder sleeps in the dreary cemetery at Aden. On these southern shores of Arabia stand the "Scots Church" and the Church of England edifices, one of which latter is largely built from collections made in the ma** steamers that ply across those waters. The Scots Church, which is now building, is partly the result of the money raised by the children of the Free Church of Scotland, and under the supervision of an Arab contractor and vorkmen, some of whom are Jews. And so, curiously enough. Christians, Arabs, and Jews unite to erect Christ's houses of prayer in the land of Ishmael ! Dr. George Smith, who recently visited Aden, testifies to the prosperity and hopefulness of the congregation there worshipping in con- nection with the Scots Church, and says that in the pioneering stage of the Arab mission it supplies the spiritual life and enthusiasm of common worship and evangelical effort. Dr. Young acts as military chaplain for the British infantry and artillery located at Aden, and with his colleague undertakes not only to furnish two sermons a week, but to meet the de- mands made on two medical missionaries for Arab and Somali, Jew and Parseej thus on one hand nourishing piety in the British residents, an' reaching out on the other to the various foreign, Moslem, Parsee, and other populations that need Gos- pel effort. 5. Aden*s God*s Acre. — The British camp and the native town of Aden lie in the crater of an extinct volcano. What a typical place in which to plant the Bible, with the tree of knowledge and of life ! And the Bible is planted there. On a busy comer of the main street the British and Foreign Bible Society's depot stands, and Mr. and Mrs. Lethaby are its de- voted workers. Near by stands the square and well-fenced inclosure, with its somewhat rude entrance, which is the rest- n MODERN APOSTLES OF MISSIONARY BYWAYS ing place of the body of Keith-Falconer. In the middle of a TOW of graves of British officers and men, each with a single cross above it, may be seen the tomb of the first missionary that Scotland gave to Arabia; who, as Dr. Smith says, "died at thirty, one year younger than Henry Martyn, and \yas fol- lowed by the aged bishop, Valpy French, on the eastern shore at Muscat. A massive block of white Egyptian marble covers the grave, while there rises at its head an exquisitely pure slab, with an inscription, under a coronet which might well represent the martyr's crown. There Dr. Cowen, who was then his medica'i colleague, and several officers and men of her British majesty's Ninety-eighth Regiment, as the sun set, laid all that was mortal of the young Scottish noble, scholar, and self-con- secrated missionary of the Free Church of Scotland. The sacred spot is the first missionary iriilestone into Arabia." 6. Dr. Smith further says — and we quote the words of this distinguished correspondent as fh^ latest available information from this field : "As the Keith-Falconer Mission, bearing its founder's name and generously supported by his family, this first modem mis- sion to the Arab may be said to have begun anew in the year 1889. First of all. Principal Mackichan, when on his return to Bombay, after furlough, carefully inspected the Sheikh-Oth- man headquarters, and, with the local medical authorities, reported in favor of continuing and extending the plans of its founder. The mission is now, as a result of past experience, conducted by two fully qualified men, one of whom is married, who are working in most brotherly harmony, preaching the Gospel in Arabic as well as healing the sick. Its Arabic and English school is taught by Alexander Aabud, a married mem- ber of the Syrian Evangelical Church, from the Lebanon, but trained in the American mission in Egypt. "All over this neighborhood the medical mission founded by Keith-Falconer is making for itself a name, and its doctors are received, or visited at their dispensary, as the messengers of God. European and native alike, natives from India and Africa, as well as the Arab camel drivers and subjects of the Sultan of Lahej — ^himself and his family patients of the Mis^ sion — turn to the missionaries with gratitude and hope, and will do them any service. Nowhere has the influence of medi- cal missions in this early stage, of course preparatory, been so remarkable as in this Yemen corner of Arabia during the past seven years." VIII. Traits of Character. — It is, perhaps, proper, before THE HON. ION KEITH-FALCONER 93 we add the last touches to this imperfect sketch of one of the finest, brightest, and noblest young men of the century, that we indicate some of those special traits which shone in him and provoke us to emulation. Among them we select the fol- lowing as most pertinent to the particular purposes for which mainly this book is prepared, and with the prayer that many of those who read these pages may follow him as he followed the supreme Exemplar of us all. I. First, his simplicity. The childlike character, refined of what is merely childish, is the divine ideal of human perfec- tion. We must not outgrow the simple artlessness, humility, docility of childhood, but rather grow backward toward it perpetually. The ideal child is inseparable in our minds from faith, love, truth, and trust ; and these are the cardinal virtues of Christian character. To learn to doubt, to hate, to lie, to suspect, is to learn the devil's lessons, and any approach to these is just so much progress in Satan's school. This pioneer to Arabia never lost his simple childlikeness. His manhood was not an outgrowing of his boyhood, in all that makes a child beautiful and attractive. He never put on airs of any sort, but hated all hollow pretense and empty professions. His was that highest art of concealing all art ; in his most careful work he did not lose naturalness, and in his most studied per- formances there was no affectation. He acted out himself— a genuine, honest, sincere man, who concealed nothing and had nothing to conceal. a. Second, his eccentricity. We use this word because it has forever had a new meaning by his interpretation of it. He was wont to say that a true disciple must not fear to be called "eccentric." "Eccentric," said he, "means * out of centre^* and you will be out of centre with the world if you are in centre with Christ." He dared to be one of God's ** peculiar people, zealous of good works." While we are content to live on the low level of the average "professor of religion" we shall exhibit no peculiarity, for there is no peculiarity about a dead level. But if, like a mountain rising from a plain, we dare to aspire to higher and better things, to get nearer to God, to live in a loftier altitude and atmosphere, we shall, like the mountain, be singular and exceptional, we cannot escape ob- servation, and may not escape hostile criticism. Blessed is the man who, like Caleb and Joshua, ventures to stand compara- tively alone in testimony to God ; for it is such as these who go over into the inheritance of peculiar privileges and rewards. 3. Third, his unselfishness. Few of us appreciate the de- 94 MODERN APOSTLES OF MISSIONARY BYWAYS formity and enormity of the sin of simply being absorbed in our own things. One may be a monster of repulsiveness in God's eyes through qualities that exhibit little outward hateful- ness and ugliness to the common eye. Greed, lust, ambition, pride, envy and jealousy, malice and uncharity, may not be forbidden in man's decalogue, but they eat away the core of character like the worm in the apple's heart. Balzac, in one of his stories, revives the old myth of the magic skin which enabled the wearer to get his wish, but with every new gratifica- tion of selfish desire shrank and held him in closer embrace, until it squeezed the breath of life out of him. And the myth is an open mystery, to be seen in daily life. Every time that we seek something for ourselves only, without regard to God's glory or man's good, our very success is defeat ; we may get what we want, but we shrink, in capacity for the highest joy and the noblest life. 4. Fourth, his concentration. Paul writes to the Philippians, "This one thing I do." In the original it is far more terse and dense with meaning. He uses two little Greek words, the shortest in the language (tv df), '< But one ! " an exclama- tion that no words can interpret. AH his energies were directed toward and converged in one. Our lives are a waste because they lacV unity of aim and effort. We seek too many things to attain anything great or achieve anything grand. Our ener- gies are divided, scattered, dissipated. Impulse is followed, and impulse is variable, unsteady, and inconstant, while prin- ciple is constant, like t' •' le star. We are too much controlled by opinions which cha vith the hour, instead of by convic- tions which, being intjuij^cntly formed, hold us, like the girdle of truth in the Christian annor, instead of our merely holding them. It is possible for a man or woman to gain almost any goal, desirable or not, if the whole energy be concentrated. How immense the importance, then, of getting a right purpose to command the soul, and then making everything else bend and bow before it 1 IX. Personal Lessons. — i. God speaks to the young men and women of our day as in trumpet tones : "He that hath ears to hear, let him hear ! " An example like that set before us in this life-story is one of God's voices. In Keith-Falconer " the Holy Ghost saith," " Sto^ and consider / " What way is your life-stream running ? Are you living for yourself or for God and for man ? Every man is his brother's keeper, and it is fitting that the first man who questioned this should have been Cain, his brother's murderer ! Did it ever occur to the THE HON. ION KEITH- FALCONER If reader that every one of us is either his brother's keeper or slayer? Every life is saving or destroying other lives. We lift men up or we drag them down ; there is no escape from responsibility. a. Keith-Falconer saw that no man liveth unto himself and no man dieth unto himself. Life is bound up in a bundle with all other life. We are none of us independent of the others, and we cannot escape the necessity of influencing them for good or evil. Eternity alone can measure the capacity for such influence, for eternity alone can give the vision and the revelation of what life covers in the reach and range of its mighty forces. It is a solemn and august thought that, to-day, each one of us is projecting lines of influence in the unending hereafter. The life span is infinite. 3. This Life but a Beginning. — So looked upon, this short career of thirty years did not end at Aden ten years ago. That was the laying of a basis for a building that is going on unseen and silently, and whose spires will pierce the clouds. That was the planting of a seed for a tree whose branches shall shake like Lebanon, and wave in beauty and fertility when the moun- tains are no more. That was the starting of a career which is still going on, only that the cloud is between us and its hidden future, and we cannot trace its onward, upward path. 4. Let us turn once more to that grave at Aden and read the simple inscription : TO THE DEAR MEMORY OF THE HON. ION KEITH-FALCONER, THIRD SON OF THE EARL AND COUNTESS OF KINTORE, WHO ENTERED INTO REST AT SHEIKH-OTHMAN, MAY II, 1887, AGED 30 YEARS. *• If any man serve me, let him follow me ; and where I am, there shall also my servant be : if any man serve me, him will my Father honor." Bibliography The readings, found in this list, are chosen from many that might have been suggested. It is exceedingly important that some readings at least be assigned in connection with the various studies, as the sketches in the book itself are too brief to permit of details. The superior numerals pre- fixed to their titles are explained at the foot of the pages. HANS EGEDE >-» Bliss, E. M.; Encyclopaedia of Missions (1891), vol. I., pp. 332, 333, and article Greenland. * Brown, W. : History of the Propagation of Christianity among the Heathen, 3 vols. (1854); vol. I., pp. 177-197. > Butler, S. S. : Mission Studies (1895), ^^' VIII. 'Carstensen, a. R. : Two Summers in Greenland (1890), especially In- troduction and ch. XI. >Crantz, D. : History of Greenland, 2 vols. (1820), especially vol. I., pp. 257-292. >-»Egede, H. : A Description of Greenland (1818). 3 General Encyclopsedias, articles Gr<;enland. »-»GoDBEY, J. E. and A. H. : Light ia Darkness (1887), ch. XLIX. • Gracey, Mrs. J. T. : Eminent Missionary Women (1898), pp. 186-195. >-«Hassell, J. : From Pole to Pole (1872), ch. V. ♦ HoDDER, E. : Conquests of the Cross, 3 vols. (1890), vol. I., pp. 60-97. * Maccracken, H. M. and Piper, F. : Lives of the Leaders of Our Church Universal (1879), Life XXXI. ^•9 Missionary Review of the World, i88g, pp. 881-888; 189J, pp. 542, 543; i8gS, pp. 500-505, 523-525.* >Nansen, F. : Eskimo Life (1893), especially chs., I., II., X., XIII.- XVII. •Nansen, F.: First Crossing of Greenland (1890), especially ch. XXVI. * Especially recommended for biographical details. * Contains an account of the missionary's lifr and work. * Describes the religious and missionary conditions of the country. : * An account of the country, people, etc, 07 88 ^iBLWQRAPUY, ' 1 •-•Stevenson, vV F • n c '^ ^'^^^'>* ^°J- •Thompson, k q .I " °^*^« Modern Mission nsss^ • VouNG, R. : Light in llnds oJ L . ^"^ '•^' '^^ ^• ^nds of Darkness (,884), pp. ;^,,. II -^.T^Jri^S?^""" °" ""■•" ^"'^" <■«"). XVII. '''^ '" Patagonia (1880) esn^,^.•,]l ,_ 'Gardiner A F ^^T ~^' ^^Pecialiy chs. XVI., * Marsh, J. w airZ"""' '^"*°"- CSS?). GaVdiner(„°°dV """'=• ^- "= S.ory of Com., ^ 'MlUA«D, E C ani' r °f Commander All,„ •Mybrs, s A . p;» "giMteil Comment rts.. XVn.Tvi'if'^ '"'■rt.'an^-Sou.h Am.ric7,^;j, vol. U., BIBLIOGRAPHY, 81-84. erica iisg^^^ ^^j 8%Pp.ii7-,35. 'etches (,893^^ South America cJes Gardiner, ety. ' h. II. ^y chs. XVI., '""try (,836), pubhc, Pata. XLVIII. ially ch. VI. !•. pp. 124, » -3 Anderson, R. : History of the Sandwich Islands Mission (1870), chs. XVI.-XIX. * Banks, M. B. : Heroes of the South Seas (1896), ch. XII. ••« Bingham, H. : Residence of Twenty-one Years in the Sandwich Islands (1848), especially ch. XXIII. > Bird-Bishop, I. : Six Months in the Sandwich Islands ( 1894), Letter IV. '-' Bliss, E. M. : Encyclopaedia of Missions (1891), article Coan, Titus; also vol. I., pp. 73, 74. >•>•> Brain, B. M.: Transformation of Hawaii (1898), especially chs. X.-XIII. •BrowM, W. : History of the Propagation of Christianity among the Heathen, 3 vols. (1854), vol. III., pp. 28-94. * Butler, S. S. : Mission Studies (1895), ^h. XIII. * Coan, L. B. : Titus Coan, A Memorial (1884). ' Coan, T. : Adventures in Patagonia (1880). *C0AN, T. : Life in Hawaii (1882). ^Creegan, C. C. : Great Missionaries of the Church (1895), ch. II. *•* Ellis, W. : Narrative of a Tour through Hawaii (1828). especially chs. v., XIII. 3 General Encyclopaedias, article Hawaiian Islands. >•« Godbey, J. E. and A. H. : Light in Darkness (1887), ch. XXIX. 'Gowen, H. H. : The Paradise of the Pacific (1892), ch. III. > Hassell, J. : From Pole to Pole (1872), pp. 430^436. * Hodder. E. : Conquests of the Cross, 3 vols. (1890), vol. I., pp. 400-439 3 Kalakaua, King: Legends and Myths of Hawaii (1888), especially pp. 431-446. •-« PiERSON, A. T. : Miracles of Missions, Second Series (i8o''> Nos. XL, XIII. ' Reclus, E. : Earth and its Inhabitants— Oceanica (1892), ch. XII. '-•Young, R. : Modern Missions, Their Trials and Triumphs (1883), PP* 3S»-366. * Especially recommended for biographical details. * Contains an account ot th^missionary's life and work. * Describes the religious and missionary conditions of the country. *An account of the country, people, etc. 100 BISLIOOSAPSr. TV JAMES GILMOUR 'Bettany, G. : The World's Religion (1891), pp. jis-jia. * Bliss, E. M. : Encyclopaedia of Missions (1891), articles Mongols, Mongol Version. * Bryson, M. I. ! Fred. C. Roberts of Tientsin (1895), ch. VII. * Bryson, M. I. : Story of James Gilmour (n. d.). > Chinese Recorder^ 1888, pp. 158-165 ; i8git pp. 318-327. 3 Chisholm, G. G. : The World as It Is (1884), vol. II., pp. 106-109. * Encyclopaedia Brittanica, Ninth Edition, article Laniaism. 3 General Encyclopaedias, articles Mongolia and Mongols. > * Gilmour, J. : Among the Mongols (n. d.). 1 Gilmour, J.: More About the Mongols (n.d.). > HoDDER, E. : Conquests of the Cross, 3 vols. (1890), vol. I., pp. 322-227. 3 HowARTH, H. H. : History of the Mongols, 2 vols. (1876-88). *-3 Hue, M. : Recollections of a Journey through Tartary, Tibet, and China (1852), especially chs. III., IV., VIII. 1 LovETT, R. : James Gilmour and His Boys (n. d.). * LovETT, R. ; James Gilmour of Mongolia, (n. d.). 3 Ratzel, F. : History of Mankind (1898), voL III., pp. 313-349. sReclus, E. : Earth and Its Inhabitants — Asia (1891), vol. II., ch. IV. > WiluamSi S. W. : Middle Kingdom (1882), vol. I., pp., 200-208. ELIZA AGNEW 'Anderson, R. : History of the American Board in India (1874), chs. VII., IX. *-3 Bliss, E. M. : Encyclopaedia of Missions (189 1), article Ceylon. 3 Chisholm, G. G.: The World as It Is (1884), vol. II., pp. 35-44. ■ Forbes, Major : Eleven Years in Ceylon, 2 vols. (1840), especially vol. II., chs. IX., X., XII. * General Encyclopaedias, article Ceylon. • Gordon-Cumming, C. F. : Two Happy Years in Ceylon, 3 vols. (1892), especially chs. XXVI., XXVII. *Gracev, Mrs. J. T. : Eminent Missionary Women (1898), pp. 179-185. 'Gundert, H.: Die Evai.|,'elische Mission (1894), pp. 297-304. » Hassell, J : From Pole to Pole (1872), pp. 337-345. i-s Historical Sketch of the Ceylon Mission (1865). * Especially reccmmended for biographical details. ' Contains an account of the missionary's life and work. '* Describes the religious (uid missionary conditions of the country. ■ An account of the country, people, etc. BIBLIOQEAPHY. 101 •Rowland, S. W.: Jaffna College (1898). 3 Hurst, J. F. : Indika ( 1891), chs. XXIV.-XXVI. • Langdon, S. : The Appeal to the Serpent (n. d.). «-' Leitch, M. and M. W. : Ceylon the Key to India (1898). *»-3Leitch, M. and M. W.: Seven Years in Ceylon (1890), especially ch. XXVIII. « Missionaiy Conference, South India and Ceylon, 2 vols. (1890), vol. I., pp. 293-328. ^•^ Missionary Review of the World, i8go, pp. 596-600 ;* iSg^, pp. 256- 260. 3RECLUS, E.; Earth and Its Inhabitants— Asia (1891), vol. III., ch. XVI. \ ^ /» 2 Student Missionary Appeal (1898), Consult Ceylon in Index. «Tennent, J. E.: Progress of Christianity in Ceylon (1850). VI ION KEITH-FALCONER * Bliss, E. M. : Encyclopaedia of Missions (1891), articles Arabia, Arabic Versions of the Bible, and Mohammedanism. « Broomhall, B. : The Evangelization of the World (n. d.), pp. 172-176. 'Chisholm, G. G. : The World as It Is (1884), vol. I., pp. 414-421. > General Encyclopaedias, article Arabia. « Harrison, Mrs. J. W. : A. M. Ma'ckay (1890), ch. XIV. » HoDDER, E. : Conquests of the Cross, 3 vols. (1890), vol. III., pp. 223- 227. 9 Jessup, H. H. : Kamil (1898), especially Appendix. Keane, a. H. : Stanford's Compendium of Geography and Travel— Asia (1896), vol. II., ch. VII. 3KELTIE, J. S. and Renwick, I. P. A. : Statesman's Year Book, consult Index under Aden and Turkish Empire. 9-3 Missionary Review of the World, iSgj, pp. 747-750; i8gs, pp. 730- '^PJ f^*^' PP- 735-739; /^97. PP- 748-753; ^Sg8, p. 569 (picture of Keith-Falconer Memorial Church) ; iSgg, pp. 721-737. * Mission Field (Reformed Church of America), October numbers, 1893-99. >Ratzel, F.! History of Mankind (1898), vol. III., pp. 204-222. 3RECLUS, E. : Earth and Its Inhabitants,— Asia (1891), vol. IV., ch. X. ♦Sinker, R, : Memorials of the Hon. Ion Keith-Falconer (1890). 'Student Missionary Appeal (1898), pp. 89-93, 402-404. •Wright, T. : Early Christianity in Arabia (1856). * Especially recommended for biographical details. 'Contains an account of the missionary's life and work. 'Describes the religious and missionary conditions of the country. * An accouut of the country, people, etc. ANALYTICAL INDEX Besides indicating the location of important topics, this Index is also intended for use in preparing the various studies. Having read over its analytical outline before taking up each study, the student sees exactly what ground is covered by the section to be mastered. So, too, after having studied this section, its outline can again be used in lieu of ques- tions put by a teacher, thus enabling the student to see what topics have been forgotten. The numerals following each topic and sub-topic refer to the pages where they may be found. 4- 5. 6. 9- lO. HANS BGBDB, 1686-I7S8 [Study I.] I. Egede and his enterprise, 7-xi. I. Inception of tlie idea, 7. a. Norway's favoring position, 7, 8. J. Seeming impracticability of the plan, 8. Egede's memorial to Bishop Krog, 8. Vehement family opposition ; wife yields, 8, 9. Memorial to Frederick IV. ; defamation of character, 9. Egede resigns his pastorate, 9. He is forced to suggest a secular scheme, 9, 10. Royal order calling for investigation ; failure, xo. Egede finally, in 1721, meets with success, 10, xi. II. Voyage and arrival, ix. III. The Greenlanders, 11, ». X. Disappointed with them, and the reasons therefor, xx. 3. Learning the vernacular ; pencil sketches, 11. 3. Difficulties encountered in teaching the Eskimos, xx, 13. IV, . Egede's trials as head of the Colony, X3-14. X. He had to combat depression among colonists, X3. t. Mrs. Egede's fortitude and trust, 13. 3. Failure and withdrawals, is, 13. 4. Triumph of loyalty to his purpose, 13. 5. Effect of colonial cares on his body and mind, 13. 6. The smallpox scourge and Egede's devotion, X3, 14. 7. Death of his wife in X735, X4. Egede as a missionary, 14, xs. X. Spiritual success difficult because of secular cares, 14. 3. Mistaken theory that civilization must precede Christianity, 14. 3. Christianity the surest method of improving savage social conditions, X4, 15, Egede's return home and subsequent history, 15, x6. His life-work nrt a failure, i6-x8. X. He founded a permanent colony, x6. Similar government undertakings not successful, x6. Di . ' has also attended other secular enterprises in the Polar regions, 16, 17. Egede's life met the test of Christian fidelity, X7, x8. (i) Faithful to the conviction that Christians are debtors to the unevangcl- ized, 17. (3) Proven by his fifteen years' martyrdom in Greenland, 17. «8. He was the pioneer of later Greenland missionaries, 18. His life not a failure in motive and quality, 18. VIII. The present condition of Greenland, 18. X. Christian and governmental conditions, 18. a. Two similitudes, 18. 103 V. VI. vn. a. 3- 4- S. 6. 104 ANALYTICAL INDEX II ALLBN GARDINER, I794-1851 [Study II.] I. Introductory, 19. 1. Gardiner a pioneer for sixteen years before settling in South America, 19. 3. Reasons why he continued as layman, 19. II. His boyhood, 19. III, Gardiner as a naval officer, 20. X. Distinguished as a midshipman, 20. 3. Qrcumstances leading to his conversion, 30. 3. Consecration to missions ; wife's death and his vow, 20. IV. His missionary life in South Africa, 20-33. X. Pioneer experiences, 30, 31. 3. His labors at Port Natal, 21. 3. He becomes Dingairn's plenipotentiary there, 21, 23. 4. Visits England and secures a missionary staff, 22. 5. Reasons leading to abandonment of the mission, sa. V. Looking for a new field, 32, 23. X. Gardiner for two years visits various parts of South America, 2a, 23. 3. He vainly prospects in New Guinea, 23. VI. His settlement and work in South America, 23-26. X. Gardiner's plan as originally held, 23. 3. Leaving his family in the Falklands, he goes to Feugia, 23. 3. In Patagonia, 34. 4. Disappointments and return to England, 24. 5. Distributes Bibles in eastern South American ports, 24. 6. Again returns to England and lays foundations of the South American Mis> sionary Society, 34. 7. New reverses in Patagonia, 25. 8. Charge of fickleness and rejoinder, 35, g. Further efforts to locate, 25, 26. (i) Gardiner's resolution unshaken by failure, 35. (2) Journeys in Bolivia and England ; reinforcements, 35, 36. xo. His modified plans, 26. VII. Deeds of Gardiner and his six associates, 26, 27. X. Their personnel and character, 26. 2. Disasters leading to their death, 26, 27. VIII. Reports of relief parties, 27, 28. I. Captain Smyly's narrative, 37. 3. Report of Captain Morshead, 27, 28. IX. Last days and burial, 38-30. X. Psalm Ixii. 5-8, 28. 9. Details from the diaries, 28, 29. 3. Last glimpse of Gardiner ; his last words, 29. 4. Account of the burial, 39. 5. Allen Gardiner's legacy, 20, 30. (x) His suggested methods, 29. (2) The memorial ship, AII0H Cardintr, 39> 3P- (3) Poem on his death, 30. Ill TITUS COAM, X801-1883 [Study III.] I. Coan's early years, 31, 32. X. Birth and education, 31. (i R h o Goes to prosoect in Patagonia, 3i> 3>- (i) He and M r. Arms in Gregory Bay, escape and return home, 31, 32. Marriage and embarkation in 1834, 3a. Voyage and arrival in 1835, 32. 31. (3) Experiences with savages ; 3- 4< II. His Hawaiian parish, 33, 33. III. At work in Hilo, », 34. I. Previewof his labors, 33. 3. Earlier work and workers in Hilo, 33. 3. Doings of his first year, 33, 34. 4. Preludes to Pentecost, 34. (i) Indications in a tour of 1835, 34. (3) The tours of 1836, 34. ANALYTICAL INDEX lOB II A> IS- iria h IV. Revival scenes of 1837-38, 34-38. 1. Hungering multitudes gather and are taught, 34, 35. 2. A typical assembly described, 35. 3. Coan's management of these meeting*, 35. 4. Effects of his sermons, 35, 36. 41) Physical manifestations, 35, 36. (a) Objection raised and answered, 36. "he volcanic wave of Nov. 7, 1837, 36, 37. 6. Secrets of blessing, 37. 7. His wisdom and strength as revealed in his letters, 37, 38. V. Coan's parish work, 38-40. I. Methods used to keep track of his parishioners, 38. 9. His care for the children, 38. 3. Plans for systematic and general evangelization, 38, 39. (i) His employment of church members, 38, 39. (3) Two days' work, 39. (3) Coan's joy and solicitude, 39. 4. Training and sifting candidates, 39. 5. Communion seasons and ingatherings, 39, 40. VI. A memorable Sunday in 1838, 40, 41. z. Day of greatest accession ; the communion service, 40. 3. The baptism of 1,705 candidates, 40. 3. The ensuing communion scene, 40, 41. [Study IV.l VII. Abiding results of his labors, 41-43. s. Reactions not frequent ; progress notwithstanding, 41, 41. a. Comparison of Hilo in point of faith and morals with New England, 4a. 3. Division, in 1867, of his church into seven, 4a. 4. Monthly concert and beneficence in these churches, 49. 5. Missionary enterprises undertaken, 43, 4.'^. (i) Native mission to Micronesia, ^^ 43. (a) A missionary packet, 43. (3) Coan's two voyages on the JCorning Star, 43. VIII. Mrs. Coan's work and character, 43. I. Her various activities, 43. a. Her death and character, 43. IX. Titus Coan's characteristics and final years, 44, 45. I. Appreciation of the beauty and grandeur of nature, 44, 3. His contributions to Science, 44. 3. Second marriage, 44. 4. His last days, 44, 45. 5. Appropriate closing of an apostolic life, 45. IV JAMBS GILMOUR, 1843-189I I. Gilmour's ancestry and parents, 46, 47. t. His grandparents, 46. It) Paternal grandparents, 46. (a) Maternal grandfather, 46. t. Tne home and its influences, 46, 47. (i) Character of his parents, 40, 47. (a) Family worship, 47. (3) Sundays, 47. 11. Preparation for his life-work, 47-53. I. Description of his boyhood, 48. (i) The schools attended, 48. (a) Gilmour's account of these early days, 48. (3) Outside of school, 48. rlifei ~" a. University life at Glasgow, 48, 49, (i) Its leading features, 48, 49. (3) Mr. Paterson's account of Gilmour's student days, 49. (3) Eflfect of his religious life upon others, 49. 3. The life decision, 49, 90. (i) Time when it was made, 49. (3) Common sense reasons, 40, 50. (3) In- fluenced by Christ's command, 50. (4) Moral effect of his decision on fellow-students, 50. Gilmour's theological preparation, 50, 51. (i) Cheshunt College and its new feature, 50. (3) Strong impulses dating from that point, 50, 51. (3) Pen picture of his seminary days, 51. (4) His prayer life, 51. Final training at Highgate, 51, 53. (i) Character of the institution, 51. (a) Feelings as he foced his lonely future, 53. 106 ANALYTICAL INDEX \ [Study V.] III. Gilmour's missionary apprenticeship, 5a, 53, I, Experiences on tlie voyage out, 5a. ft. 'i hree months at Pelting at time of Tientsin massacre, 53, 53. 3. Goes to Kalgan on the Mongolian frontier, 53. IV. The Mongolian field, 5^. I. Mongolia's place in nistory, 53. a. Land of the .'.Tomad Mongols, 53, 54. 3. The Agricultural Mongols, 54. V. Account of Gilmour's chosen people, S4-56. I. The lamas described and characterized, 54, 55. a. The blackmen or laity, 55, 56, (i) Corrupted by example of lamas, 55. (3) Religious away from home, 55. (3) Tent religion, 55, 56. (4) Other characteristics, 56. VI. Foundations laid before Gilmour's arrival, 56-58. s. The London Missionary Society pioneers, 56, 57, a. Work of the Moravians, 57. 3. Rev. J. T. Gulick's work, 57. 4. Mongolian Buddhism in its relation to missionary work, 57, 58. (i) Its helpful features, 57. (3) Its greater evils, 57, 58. (3) The balance, 58. VII. First lessons in Mongolia, 58-60. I. Learning the language, 58, 59. (i) Unprofitable b«innings, 58. (a) Learning in a lama's tent, 58. (3) Advantages of this method, 59. (4) Its drawback, 59. a. Learning the ways of the people, 59. 3. Entering into their thought life ; illustration, 59, 60. 4. Learning the danger of living without foreign companionship, 60. 5. Testing prayer as a mode of work, 60. 6. The hardest lesson to learn that of patience, 60. VIII. Gilmour as itinerating evangelist, 60-64. I. Modes of travel. 61. (x) Various methods tried, 6j. (a) Advantages of horseback riding, 61. a. A Mongol interior, 6x, 6a. (x) His own tent described, 6x, 6a. (a) Description of native tent and eti> quette, 6a. (3) Mongol fare, 6a. (4) Retiring at night, 6a. 3. The evangelist at work, 63-64. (x) His apparatus, 63, 63. (a) Gospels not advisable at first, 63. (3) Some stumbling-blocks in the Mongol's way, 63. (4) A Mongol's questions as to our religion, 63, 64. 4. The perfected fruitage of this work ; Boyinto, 64. [Study VI.] IX. His work as a lay physician, 64, 65. I. The diseases encountered, 64. 9. His success leads to odd requests, 64, 65. 3. Some limitations experienced by Mongolian missionaries, 65. 4. Gilmour^s views as to value of medical missions in Mongolia, 65. (x) Its great usefulness, 65. (a) Are iay physicians to be tolerated? 65. X. Gilmour in other relations, 65-67. X. His married life, 65, 66. (x) Courtship and marriage, 65, 66. (a) Mrs. Gilmour'i character and death, 66. a. His love for the three boys, 66. 3. Relation to fellow-missionaries, 66, 67. 4, Divergence from common views and practices, 67. (i) Becomes all things to the Mongol, 67. (s) His total abstinence views, 67. (3) Attitude toward literature, 67. (4) Prayerfulness, 67, XI. " Through the Gates into the city," 67-69. X. The last Annual Meeting, 68. (x) Preparation therefor, 68. (a) His part In the meetings, 68. (3) Latest written message, 68. 9. Illness and death, 68, 69. XII. Funeral and tribute, 69. I. The burial, ^. ii) Details, 69. (a) " There remains a rest," 69. 'he strength of Gilmour's life, 69. ANALYTICAL INDEX 107 55. II. III. IV. ce. (3) ti- ne ns HISS BLIZA ACNBW, 1807-1883 I. Her early life, 70, I. Decicfes to be a missionary in cliildhood, 70. a. Her conversion and activity, 70. Entrance into missionary life, 71. z. Her reasons for being a missionary, 71. 3. Testimony of intimate friends, 71. 3. Voyage and arrival, 71. (1) Her fellow-travclers, 71. (2) Their expectations on the journey, 71. Ceylon and the Singhalese, 71, 7a. X. Brief description of the country, 71, 72. a. The women and girls, 72. Uduville Seminary and Miss Agnew's work, 73-76. I. Interest in her coming, 7a. a. Early years of the school, 7a. 3. Desirability and difficulty of establishing boarding schools, 73, 73. 4. Story of the first girls to enter it, 73. " ' '* 5. Established as the " Central Boarding School" ; described 73 0. Its remarkable religious history, 74, 73. (x) Powerful revivals, 74. (2) Girl's letter describing one. 74. 75. 7. Its semi-centennial celebration, 75, 76. ' (I) Persons present and addresses 75. (a) Offerings made, 75, 76. (3) The " Spaulding and Agnew fund," 76. >i^>/- \J/ *»«' 8. Her long and fruitful service in the seminary, 76. [Study VII.] V. Miss Agnew's last years, 76-78. X. Visiting her early pupils ; an associate's description, 76, 77, a. Her resignation does not permit her to return home. 77. 3. She removes to Manepy, 77. 4. The last two years and her death, 77, 78. 5. A remarkable funeral service, 78. VI. Her character, 78, 79, X. Secret of her power, 78. 3. Her guiding star, 78. 3. Letter of welcome to the Misses Eeitch, 78, 79. VII. Conclusion, 79, 80. X. Characterization of her life, 79. a. Many other equally heroic missionary women, 79, 80. VI id St ION KBITH-FALCONBR, 1856-1887 I. Introductory, 8i. X, Lesson of this biography, 81. a. His life spent in an eventful period, 81. II. Keith-Falconer's ancestry, 81, 82. III. His boyhood, 82, 83. X. Characteristics of the boy ; an athlete, 8a. a. Inward strength and symmetry, 83. 3. His unselfish piety and charity, 83. IV. Keith-Falconer's university life, 83, 84. X. His powers of mind and specialties, 83, a. His missionary spirit, 83, 84. 3. Varied forms of service, 84. V. Work outside the university, 84-86. ^ I. Mr, Charrington's history, 84. a. Keith-Falconer's connection with his work, 84, 8s. 3. Erection of the new Charrington Hall, 85. 4. Keith-Falconer's share in work of this hall, 85, 86. 5. His method of evangelistic and missionary work, 86. 108 ANALYTICAL INDEX a. 3- 4- S. 6. I. VII. [Study VIII.] VI. The Arabian Mission, 86-89. I. His Arabic studies and iranslaiions, 86, 87. Flattering prospects at Cambridge, 87. Possibilities of a missionary career, 87. , Goes to Aden to prospect, 87. (i) His wife's struggle with Arabic, 87. :(/.*'- ■.l-'v\ t -'^t. 1 . >. - u,S-' ■.¥ . f ■ - .^^:.^r >^ •'_ At >-^ ^,