WINDERS 
 
 OF Missions 
 
 Caroline 
 Atwater 
 Mason 
 
:* JUL p.? 1922 A 
 
 BV 2060 _M3 ^,„,,ter, 
 
 Mason, Caro i 
 
 1853-1939. 
 wonders of missions 
 
WONDERS OF MISSIONS 
 
 CAROLINE ATWATER MASON 
 
"The lesson of the missionaries 
 is the enchanter's wand." 
 
 Charles Darwin. 
 
WONDERS 
 OF MISSIONS 
 
 /i 
 
 /C^^ 
 
 \i\ Qf f*" 
 
 CAROLINE ATWATER MASOl^ 
 
 ^«f/ior of ' '(£6/CAL SI 
 
 '4 Lily of France," "The Little Green God," "World Mis^ 
 sions and World Peace," "The Spell of 
 Southern Shores," etc. 
 
 NEW Xalr YORK 
 GEORGE H. DORAN COMPANY 
 
COPYRIGHT, 1922, 
 BY GEORGE H. DORAN COMPANYj 
 
 PRINTED IN THE UNITED STATES OF AMERICA 
 
To My Lifelong Friend 
 
 LUCY W. PEABODY 
 
 Whose Constructive Work and Whose Spirit 
 
 of Devotion in the Cause of Christian Missions 
 
 Have Been My Inspiration 
 
 This Book is Dedicated 
 
FOREWORD 
 
 The purpose of this book is not to narrate the story 
 of Foreign Missions, but to illustrate it. l^o attempt 
 has been made to present a comprehensive thesaurus of 
 striking episodes in the course of missionary history. I 
 suppose, were this to be done, not even the world itself 
 could contain the books that should be written. The 
 incidents and characters described, gleaned from many 
 sources, may not transcend in interest or importance 
 multitudes not here included. These have been chosen 
 as typical and signiificant. They are set forth in the 
 belief that, however familiar, they will serve afresh as 
 a tonic to our faith and to our devotion. 
 
 C. A. M. 
 
CONTENTS 
 
 PA<n 
 PART ONE: THE STANDARD LIFTED 
 
 CHAPTER 
 
 I The Cobbler • * » 15 
 
 II Ankus Mihabius, 1792 29 
 
 III The Wycliffe of the East . • 30 
 
 IV The Cross of Christ ik thk Hovbk of Commows . . 43 
 V "I Cak Plod" 50 
 
 VI What Men Said of Cabit ......... 56 
 
 PART TWO: THE VANGUARD 
 
 I The Arousal «•*.•.. 63 
 
 II Apostles to India ..» 71 
 
 III Apostles to Chika ».... 78 
 
 IV The Apostle to Burma 85 
 
 PART THREE: THE VANGUARD (Continued) 
 
 I Apostles to the Turkish Empire . . . . . . 117 
 
 II Aposles to Africa 129 
 
 III Crus^voers of Compassion 145 
 
 PART FOUR: ALONG LIVINGSTONE'S TRAIL 
 
 I Philanthropy Not Enough 163 
 
 II FBAN9OIS COILLARD ....«.«.».. 165 
 
 III Christina Coillard ..^....r.-... 168 
 
 ix 
 
X 
 
 CONTENTS 
 
 CHAPTER VAC v. 
 
 IV The Mission or the Basuto to the Bahotsi . . . 172 
 
 V Ok Livingstone's Gbound 178 
 
 VI The Close of Day 183 
 
 VII The RoAD-BuiLDEaa 185 
 
 VIII "The-Geeat-White-Ma-Who-Ltved-Alone" . . . 198 
 
 PART FIVE: THE SOUTHERN CROSS 
 
 I The White Peril , . . 206 
 
 II The White Benison 911 
 
 III Cheibt'i Mastee-Mabinee 217 
 
 IV The Hervey Islands 229 
 
 V Death and Life in the New Hebrides 226 
 
 VI King George Tubotj of Tonga 233 
 
 VII JoELi, "A Man Indeed" 237 
 
 VIII Pao, Apostle of Lifu 242 
 
 IX Kekela and Abraham Lincoln 245 
 
 X Great-Heart of New Guinea 248 
 
 PART SIX: THE SPLENDID ADVENTUROUS THIR- 
 TIES 
 
 I The Decade 1832-1842 9i9 
 
 II The Bible and the School 261 
 
 III Education of Women of the East 964 
 
 IV LOTEDALE AND OtHERS 270 
 
 V Flow and Ebb in Madagascar 276 
 
 VI Trrus Coan of Hilo 281 
 
CONTENTS xi 
 
 PAGE 
 
 PART SEVEN: HIGH LIGHTS DOWN THE DECADES 
 
 1852-1922 
 
 CHAPTER 
 
 I The Sunrise Kingdom 289 
 
 II Apostles to Japan 293 
 
 III Japanese Progress and Problems 302 
 
 IV "The Cause of the Afflicted" 305 
 
 V Opening Doors and Mass Movements 309 
 
 VI A Blood-Red Sbal 321 
 
 VII Ckoss AND Crescent 328 
 
 VIII Makers of the Futube ............ 339 
 
Part One: THE STANDARD LIFTED 
 
"If Christian Missions were to take tlieir rightful place 
 in Britain's Indian activities a double conversion was clearly 
 required, — a conversion in Britain as well as in India, a 
 conversion of the churches to missionary duty, as well as 
 a conversion of the Hindus to the Christian faith. . . . One 
 line is peculiar to Carey, and marks him off from all later 
 missionaries. Those who followed him, even the greatest of 
 them, went out at the call of the Church, addressed to them 
 directly or indirectly. The Church called and they re- 
 sponded. But Carey had to constrain the Church to issue 
 the call. His was the compelling force that raised the 
 Church from her inertia." 
 
 J. N. Ogilvie. 
 
 "Let me tell you what I consider the greatest miracle of 
 the present day. It is this: That to this country with its 
 over 300 millions of people, there should come from a little 
 island, unknown even by name to our forefathers, many 
 thousand miles distant from our shores, and with a popula- 
 tion of about 50 or 60 millions, a message so full of spiritual 
 life and strength as the Gospel of Christ. Surely this is a 
 miracle if there ever was one. And this message has not 
 only come, but is finding response in our hearts. The proc- 
 ess of the conversion of India to Christ may not be going 
 on as rapidly as you hope, or exactly in the manner you hope, 
 but nevertheless I say, India is being converted. The ideas 
 which lie at the heart of the Gospel of Christ are slowly 
 but surely permeating • every phase of Hindu thought." 
 
 Sir Narayan G. Chardavarkar, 
 Judge of the High Court of Bombay. 
 
WONDERS OF MISSIONS 
 
 I 
 
 THE COBBLER 
 
 1789 
 
 On a June evening a young man with a pack on his 
 back plodded along the country road which leads from 
 iNorthampton in the English Midlands to the outlying 
 town of Kettering. 
 
 Although it was yet scarcely dusk the hour was late, 
 the pack was plainly heavy and the bent shoulders and 
 slow steps of the man who bore it suggested that the end 
 of a long tramp after a long day's work was at hand. 
 And so it was. A few lights could now be seen off to 
 the left, and passing an imposing stone gateway, — 
 entrance to Overstone Park, — the traveller, whose name 
 was William Carey, came suddenly upon the cluster of 
 cottages which forms the village of Moulton. 
 
 Turning with quickened steps into a narrow lane the 
 young man soon reached a row of six thatched cottages, 
 their casements wreathed with June roses, their gardens 
 gay with larkspur and gilly-flowers even in the failing 
 light. 
 
 As he entered the house-door Carey dropped his pack 
 noiselessly on the floor of the narrow entry, then passed 
 into the keeping-room. A querulous voice challenged 
 him from the room beyond. 
 
 15 
 
16 WONDERS OF MISSIONS 
 
 "What ill news this time ?" was the greeting. 
 
 "No ill news, Dolly. I hope you're all right. I've a 
 bit of new leather with me so there's work to finish yet 
 to-night. It will keep me late I fear." 
 
 "What do I care, late or early, so you come quiet? 
 Let the children sleep now, for mercy's sake." 
 
 Upon this Carey stepped softly back the way he had 
 come, picked up his bundle, and went on through the 
 kitchen, thence into a small well-kept vegetable garden. 
 Here, at right angles with the cottage, stood a rude shed. 
 Above its low door appeared a sign: second-hand 
 
 SHOES BOUGHT AND SOLD. 
 
 The place was silent and unlighted as Carey entered 
 it, but he seemed to look for no good cheer to attend his 
 coming. With the practised motions of the man who 
 has learned to serve himself he lighted a candle, then 
 brought out from a cupboard bread and cheese, which 
 he placed with a certain fastidious orderliness upon the 
 work-bench standing between two windows. 
 
 Before he sat down to his evening meal, however, the 
 cobbler opened the packet which he had carried home 
 from Northampton and took out sheet after sheet of 
 coarse, heavy leather. These he laid with great care 
 upon a rude shelf beside the bench, ready for his night's 
 work. Seating himself on the wooden stool before the 
 bench, he bowed his head in a silent blessing, then 
 attacked his supper with a will. The candle's rays fell 
 on a large sheet of whity-brown paper tacked up to face 
 him on the wall above the bench. It was composed of 
 several small sheets pasted together. Carey's eyes re- 
 mained fixed upon this sheet as he ate with inexorable 
 concentration. 
 
 In some curious fashion the shop seemed to contain 
 in reality this one thing only. All beside was essentially 
 
THE COBBLER 17 
 
 negligible to the cobbler. And all beside was sordid and 
 bleak enough. On this paper was drawn in rude but 
 well-emphasised outline a map of the eastern and west- 
 em continents, certain portions being picked out in 
 colours or marked by symbolic signs. 
 
 Having put away the remnants of his supper, Carey 
 made the bench tidy, then put on his shoemaker's apron, 
 laid out the tools required for the work next before 
 him and with these a Hebrew grammar, drawn from 
 the pocket of his threadbare coat. As he did this he 
 was surprised by a knock at the shop door. On open- 
 ing it a tall, heavily-built man in parson's dress entered. 
 
 "How are you the night, William Carey ?" he asked, 
 shaking hands gravely but with hearty kindliness. 
 "And how's the wife ? and the bairns ? Church business 
 brought me to Moulton to-day. I knew I'd find your 
 light burning, so stepped in before going to the Checkers 
 of Hope where I am to bide till morning." 
 
 Carey murmured a welcome, his acute pleasure in 
 the unlooked-for visit rendering him almost inarticulate. 
 
 Andrew Fuller, pastor of the Baptist church at Ket- 
 tering, was but seven years older than his host, but he 
 carried with him, in person and bearing, the dignity, 
 confidence and spiritual authority of the established 
 religious leader, which were altogether lacking to the 
 other. Although Carey had been a lay preacher since 
 he was nineteen (he was now twenty-eight) and had for 
 three years been in charge of the little Moulton church, 
 his humility and distrust of himself were pathetic. 
 
 "Pve great news to give you. Brother," remarked 
 Carey, as the friends settled into conversation. "You 
 find me working at my trade as usual, and so I shall be 
 yet a few weeks, but not longer." 
 
 "What good fortune has befallen you 1" 
 
18 WONDERS OF MISSIONS 
 
 ^'Well," pursued Carey, self-command and poise now 
 returned, "it happens in this way. Yesterday week I 
 took in my work to Kettering, — where I failed to find 
 you in when I went to your house, — and just as I had 
 emptied my bag, who should come in but Mr. Gotch 
 himself." 
 
 "Ah, indeed. Very good," murmured Fuller. 
 
 "He took up one of the shoes and he said to me, 'Let 
 me see, Carey, how much do you earn a week V I said, 
 'About nine shillings, sir.' Then said Mr. Gotch, 'I 
 have a secret to tell you, which is this : I do not intend 
 you shall spoil any more of my leather, but you may 
 proceed as fast as you can with your Latin, Greek and 
 Hebrew, and I will allow you from my own private 
 purse, ten shillings a week.' " 
 
 "A generous-minded gentleman, Mr. Gotch, for a 
 fact," rejoined Fuller, his face enlivened by warm sat- 
 isfaction. "And he sees what is inside a man." 
 
 "A marvellous great heart he has," echoed Carey. 
 "Think of what that means. With that sum and almost 
 five shillings besides which I get from my people here 
 in Moulton, I can make a comfortable living even though 
 I no longer earn aught for the school teaching. The 
 old master, you know, is back again." 
 
 "l^ot an over-great income for the keep of wife and 
 three youngsters," commented Fuller a shade dubiously. 
 "How often do you have meat, I wonder ?" 
 
 "Oh, once a month any way. And this is better than 
 I can do with the cobbling, and think of the chance I'll 
 have at the Greek and for searching into the state of the 
 nations, Mr. Fuller. You see yonder," and he pointed 
 towards the bench. "That map is what I feed on by 
 day and by night. You can see the marks there for 
 population, state as to religion and all such. The 
 
THE COBBLER 19 
 
 world's needs as they stand before me are overwhelming, 
 and what are we Christian folk in England doing?" 
 
 Fuller shook his head. This was plainly a sore point 
 and an old one with his friend. 
 
 "Little enough," he murmured. 
 
 "'Not little, but nothing," exclaimed Carey, his eyes 
 flashing, his face glowing with impassioned feeling. 
 "For ten years, as you know, — for you searched my 
 mind three years ago when you and Ryland and Sut- 
 cliff ordained me to the ministry, — ^my heart has been 
 weighed down with a sense of the awful condition of 
 the slaves and of the heathen. Every day of my life I 
 wrestle with God in prayer for them. But, Mr. Fuller, 
 I sometimes think I hear a voice within my soul that 
 says to me: Who will answer your prayer if not your- 
 self?" 
 
 Then seeing the startled look which appeared in 
 Fuller's face, he continued, 
 
 "I know what you think but will not say: — Can 
 "William Carey, this ill-fed, ill-clothed, ill-educated 
 cobbler, with his sick wife and ailing children, think he 
 is called of God to do what no English Christian, lay- 
 man or minister of our day has done, — go to heathen 
 lands as a missionary ?" 
 
 As Fuller attempted to interrupt him, Carey, wholly 
 unconscious now of the old sense of inferiority to his 
 friend, persisted. 
 
 "Yes, my brother," he cried, "I have even dreamed 
 that such might be God's will for me. For look you, I 
 can carry burdens, heavy ones. I have carried them 
 all my life. And I can plod. And then" — breaking 
 off with a laugh, yet wistfully, "you know yourself I 
 have a turn for languages." 
 
20 WONDERS OF MISSIONS 
 
 Fuller gazed at him in silence for a moment, then spoke. 
 
 "Yes. That is hardly too strong. Seven weeks suf- 
 ficed you to master Latin, I rememher, and now you 
 have compassed Greek and are on your way to Hebrew, 
 I judge from yonder grammar on your bench. But, 
 William, do you not comprehend that our brethren 
 would regard such a proposal on your part as spiritual 
 presumption ? Surely they will tell you that in the pur- 
 poses of God according to election the heathen are set 
 apart as vessels of wrath unto destruction ?" 
 
 "Andrew Fuller," declared Carey, rising and facing 
 the other, something stem and compelling in his look, 
 "you and I know that is not true." 
 
 Then he turned away, brought out a rudely locked 
 wooden box and with a sudden shyness, as he took from 
 it a handful of written sheets, said: 
 
 "I have put together here a few considerations which 
 have come to me on this subject. Would you care to 
 look these pages over ?" 
 
 Fuller, taking the manuscript into his hand, read 
 aloud the words which appeared to stand as title to the 
 paper : 
 
 "An Enquiry into the Obligations of Christians to 
 use means for the Conversion of the Heathens, in which 
 the Religious State of the Different Nations of the 
 World, the Success of Former Undertakings, and the 
 Practicability of Further Undertakings are considered 
 by Willia^m Carey. , . . For there is no difference be- 
 tween the Jew and the Greek. . . . How shall they 
 preach except they be sent?" 
 
 For a moment there was silence. Half mechanically 
 Carey turned away to his bench and took up one of his 
 tools. 
 
THE COBBLER 21 
 
 Then Fuller said, "Fetch another candle, my friend, 
 if you will. I see I must look into this. Set about 
 your own work the while, whether it be mending shoes 
 to-night or studying Hebrew." 
 
 At the end of an hour, Carey, hearing an exclama- 
 tion from Fuller, turned from his bench. 
 
 Heading with deliberate emphasis from the manu- 
 script in his hand. Fuller pronounced these sentences: 
 
 " *Can we as men or as Christians, hear that a great 
 part of our fellow-creatures, whose souls are as immortal 
 as ours . . . are enveloped in ignorance and barbar- 
 ism? Can we hear that they are without the Gospel, 
 without government, without laws, and without arts 
 and sciences, and not exert ourselves to introduce among 
 them the sentiments of men and Christians ? ... It is 
 inconsistent for ministers to please themselves with 
 thoughts of a numerous auditory, cordial friends, a 
 civilised country, legal protection, affluence, even a com- 
 petency. The slight and hatred of men, even pretended 
 friends, gloomy prisons and tortures, the society of 
 barbarians of uncouth speech, miserable accommoda- 
 tions in wretched wildernesses, hunger and thirst, 
 nakedness, weariness and painfulness, hard work and 
 but little encouragement, should rather be the objects 
 of their expectation. Thus the apostles acted in the 
 primitive times, and endured hardness, as good soldiers 
 of Jesus Christ.' " 
 
 Here Fuller broke off, rose to his feet, and laid his 
 hand on his friend's shoulder, and exclaimed : 
 
 "You have written the ablest missionary treatise since 
 the days of the l^ew Testament. But how dare you do 
 it, William Carey, unless you are ready to follow all the 
 way it leads you ?" 
 
 "I am ready, by the grace of God," was the answer. 
 
II 
 
 ANNUS MIRABILIS 
 1792 
 
 At the door of the Church of St. Mary's in Leicester 
 on a Spring morning two men were standing engaged 
 in earnest talk. The one, a graceful, polished gentle- 
 man in the garb of the Anglican clergy, was the Rev. 
 Thomas Kobinson, rector of the church. The other, a 
 short, thick-set man, noticeable only for the intellectual 
 power of the fine head and brow, was William Carey, 
 for two years now pastor of the Harvey Lane Baptist 
 chapel. 
 
 A rare sight in those days, the fraternising of two 
 men of these opposing ecclesiastical positions, even 
 though neighbours, as in this case. But of these two, 
 each was a law unto himself. Robinson was of the 
 evangelical strain, hence in harmony with all simple and 
 sincere souls. Carey, although bom and bred in the 
 Established Church and forsaking it in boyhood for the 
 Baptist body only from a crude sense of bearing a self- 
 imposed cross, was of all men most catholic in his con- 
 victions. To him the division into denominations was a 
 matter of method, not a matter of faith. 
 
 "I wish you would give me the secret of your preach- 
 ing, Mr. Carey," remarked Mr. Robinson, anent some 
 matter under discussion between them. "Your people 
 love you, they tell me, as they love their own souls. I 
 
 22 
 
ANNUS MIRABILIS 23 
 
 hear of your crowded chapel, of the new gallery de- 
 manded to hold the folk who throng to your services. 
 !Now, I have no need for new galleries ! Look out. J 
 may accuse you one of these days of stealing my sheep." 
 
 They laughed together at the notion, but Carey re- 
 plied presently with serious emphasis, "Mr. Robinson, 
 I am a dissenter and you are a churchman. We must 
 endeavour to do good according to our light. You may 
 be assured that I had rather be the instrument of con- 
 verting a scavenger that sweeps the streets, than of 
 merely proselyting the richest and best characters in 
 your congregation." 
 
 "That I most heartily believe," returned the other. 
 "Carey, you are an example to all of us in more ways 
 than one. Never did I see so inveterate a student of the 
 dead languages, or of divinity. Man, you are unmerci- 
 ful to yourself! Never an hour do you spare for 
 pastime." 
 
 "Pastime!" broke in Carey, "have you not seen my 
 flowers? My pride, my joy? Botany, my dear sir, is 
 my pastime. Can you name a better ? And next week 
 I shall have a holiday, for I go to Nottingham, to the 
 ministers' meeting of our persuasion there." 
 
 "How about your ministers?" inquired Robinson. 
 Do they respond to this missionary passion with which 
 you are inspired? I have read your publication, the 
 Enquiry, and admire its tone and temper, as you know. 
 But in our communion I find no such spirit. The idea 
 of a Christian mission to the Orient, particularly to 
 India, is regarded by churchmen as fanatical, worst of 
 all, — in shocking taste," and he smiled half bitterly. 
 
 "Our men will respond," said Carey quietly. "My 
 face is set to the heathen world, and how shall I go 
 unless I be sent ?" 
 
24 WONDERS OF MISSIONS 
 
 "Do not, I beg of you," exclaimed Robinson, "set 
 your face towards India." 
 
 "The islands of the South Seas are my choice, but 
 why not India ?" 
 
 "Our Government which protects and upholds the 
 Church, you know, also protects the India House." 
 Again a smile, half cynical, half sad, crossed the rector's 
 face. "The two see eye to eye on the subject of mis- 
 sions to the natives as subversive of all good govern- 
 ment. You would have a powerful antagonist in the 
 East India Company if you struck athwart their posi- 
 tion." 
 
 "But I should have a more powerful Ally, you know," 
 with which, smiling a Good Morning, Carey parted with 
 his good neighbour and friend for the morning. 
 
 A week later the Baptist ministers of that section of 
 country were gathered in the church in Nottingham 
 for their annual meeting. On the evening of May 31st 
 William Carey stood in the pulpit and preached the 
 sermon which has caused that year, 1792, to be known 
 as the annus mirahilis in the story of missions. 
 
 All the burning convictions so long pent up broke 
 through the humble craftsman's restraints of self- 
 distrust and diffidence. He who had been at once village 
 school-master, cobbler and preacher, addressed his 
 brethren as a prophet of God, fearless, authoritative, 
 denouncing the complacent indifference to missions in 
 the church at large for fourteen centuries. The subject 
 of the preaching was the obligation of the Christian 
 Church to give the Gospel to the heathen world. The 
 text was Isaiah liv:2, 3; the gist: 
 
 EXPECT GREAT THINGS FROM GOD. 
 ATTEMPT GREAT THINGS FOR GOD. 
 
ANNUS MIRABILIS 25 
 
 TBe company was swept as by an electric storm. 
 
 *'If all the people had lifted up their voices and wepty 
 I should not have wondered at the effect. It would only 
 have seemed proportionate to the cause, so clearly did 
 he prove the criminality of our supineness to the cause 
 of God." Thus Dr. John Eyland described the imme- 
 diate reaction to this historic appeal. 
 
 But when Carey came down from the pulpit still 
 trembling with the force of his spiritual passion, and 
 took John Ryland's outstretched hand, he sought in vain 
 for suggestion of definite response to his supreme 
 appeal. 
 
 What did it mean? He had noted the change of 
 color, the flicker of emotion in the countenances of his 
 hearers as he was speaking. Was the effect gone al- 
 ready ? He turned to Andrew Fuller. Fuller grasped 
 his hand but did not meet his eye. He spoke confusedly 
 of generalities in the order of the day. But Carey saw 
 that he trembled. Others were turning away as if pre- 
 ferring not to encounter him. 
 
 In anguish of spirit approaching despair, Carey 
 grasped Fuller's arm. 
 
 "And are you after all, about to separate again with- 
 out doing anything?" he cried in bitterness which could 
 not be restrained. Neither could it be gainsaid. For 
 Carey prevailed. These "inexperienced, poor and 
 ignorant village preachers" then and there took heart 
 of grace to do their part, since face to face with them 
 stood a man called of God to the great adventure. 
 
 The brethren were summoned to order; and the fol- 
 lowing resolution was passed and was recorded on the 
 minutes of that memorable day : "That a plan be pre- 
 pared against the next Ministers' Meeting at Kettering 
 
26 WONDERS OF MISSIONS 
 
 for forming a Baptist Society for propagating the 
 Gospel among the Heathen." 
 
 It was the second day of October, 1792. From it we 
 date the genesis of our modem Foreign Missions. In 
 Kettering, market-town of Northamptonshire, twelve 
 ministers had come together, twelve men as little fitted 
 to lead a new and mighty crusade in parts of the world 
 far distant and unknown, as were the twelve peasants 
 of Galilee who once met in the upper room in Jerusalem 
 to take counsel together concerning the will and work 
 of their ascended Lord. Like them, these Englishmen 
 were without money, without influence. There was no 
 precedent for them to follow ; no missionary association 
 whose methods they might imitate ; no favourable open- 
 ing was known to them in any heathen country ; no other 
 body of Protestant Christians in England contemplated 
 or even favoured such action. 
 
 As Andrew Fuller said afterwards, "When we began 
 in 1Y92 there was little or no respectability among us; 
 not so much as a squire to sit in the chair, or an orator 
 to make speeches to him. Good Dr. Stennett advised 
 the London ministers to stand aloof, and not commit 
 themselves." 
 
 Andrew Fuller had recently lost by death his right 
 hand man in his Kettering parish. Deacon Wallis. His 
 widow, knowing what would have been her husband's 
 desire, invited these men to meet that evening in her 
 comfortable home. The parlour of the house, on the 
 ground floor, looking out upon the garden, had been 
 set apart hospitably for their use. Here, not without 
 trepidation, but not without the dignity of courage, the 
 
ANNUS MIRABILIS 27 
 
 twelve almost imknown Englishmen sat together for 
 hours in conference, a conference whose issues are to- 
 day felt round the globe. 
 
 Resolutions were passed, twelve in number. Here are 
 the first and the third : 
 
 "1. Desirous of making an effort for the propaga- 
 tion of the Gospel among the heathen, agreeably to what 
 is recommended in Brother Carey's late publication on 
 that subject, we, whose names appear to the present 
 subscription, do solemnly agree to act in society to- 
 gether for that purpose. 
 
 "3. As such an undertaking must needs be attended 
 with expense, we agree immediately to open a subscrip- 
 tion for the above purpose and to recommend it to 
 others." 
 
 Twelve signatures follow, after which is added: 
 "whose subscriptions in all amounted to £13 :2s :6d." 
 Andrew Fuller was named secretary of the Society. 
 
 Thus was born the first Protestant Missionary So- 
 ciety in the Anglo-Saxon world. 
 
 On January 10th, 1793, William Carey and John 
 Thomas, a Christian ship's surgeon who had been in 
 India and had preached to the Hindu people, were 
 appointed by the newly created Society missionaries, 
 Bengal being the proposed field of labour. Support for 
 these two men with their wives and children was named 
 as "£100 or £150 a year between them all" until they 
 should he able to support themselves. As it turned out, 
 it was only for three years that these first missionaries 
 received their meagre stipend, and during that time the 
 sum total remitted was £200. Self-support was one of 
 
28 WONDERS OF MISSIONS 
 
 Carey's cardinal principles, drawn from the Moravian 
 Missions, his noble example. 
 
 On June 13th, 1793, the missionary company set sail 
 for India on the Danish ship Cron Princessa Maria, 
 The five intervening months had been full of trouble, 
 Carey having for the first time encountered the in- 
 flexible opposition of the East India Company. Mis- 
 sionaries were "a contraband article." !N^o unlicensed 
 person could be allowed to enter India, and the Com- 
 pany would grant no license to men bent on such a 
 mission as his. Robinson had known whereof he spoke. 
 Hence, after embarking on the East Indiaman, Oxford, 
 they were ejected therefrom as open to the charge of 
 *'high crime and misdemeanor" and landed summarily 
 on the Isle of Wight. 
 
 But Danish India, free from the commercial tyranny 
 of the British East India Company, had no such ruling 
 of exclusion against Carey and Thomas. A Danish 
 Indiaman, touching at Dover, willingly took the mis- 
 sionaries on board. 
 
 They were off at last! Great was their joy. What 
 now could hinder them? But obstacles which would 
 have daunted any heart less fixed than Carey's awaited 
 them. For Calcutta, where they landed on ISTovember 
 11th, offered them no abiding place. The East India 
 Company being firmly entrenched in Bengal, it was not 
 as a professed missionary, but as farmer, teacher, indigo 
 planter, that William Carey was forced to spend his first 
 years in India. He could bide his time. The word of 
 God was not hound. 
 
 And it was under the Danish flag in the port of 
 Serampore after a six years' struggle against bitter 
 poverty and difficulties indescribable, that Carey at last, 
 in the year 1800, obtained a permanent foothold. It 
 
ANNUS MIRABILIS 29 
 
 was under the aegis of Denmark therefore that the 
 modern missionary movement of which this English 
 pioneer was Father and Founder, was originally estab- 
 lished. 
 
ni 
 
 THE WYCLIFFE OF THE EAST 
 1800 et sequitur 
 
 On the right bank of the Hugli River the traveller 
 from Calcutta late in the first decade of the nineteenth 
 century would note with interest a group of residential 
 buildings surrounded by terraces and verandas covering 
 several acres of ground. Among these a chapel and a 
 printing-house could be seen. The entire group was 
 surrounded by magnificent mahogany trees. In the 
 background extended a botanic garden of extraordinary 
 beauty. This was the missionary establishment of the 
 "Serampore Triad." 
 
 Farther down the river stood stately patrician 
 dwellings of Danish residents; opposite, beyond the 
 Hugli, a half mile wide when in flood, could be seen the 
 Governor-General's summer home, Aldeen House, the 
 residence of Rev. David Brown, chaplain to His Ex- 
 cellency, and the extensive park of Barrackpore. 
 
 "At this place," wrote William Carey to Andrew 
 Fuller from Serampore, February 5th, 1800, "we are 
 settled out of the Company's dominions, and under the 
 government of a power very friendly to us and our 
 designs." 
 
 But in the year 1801 the Governor-General of Seram- 
 pore, we perceive, was no longer Danish but British. 
 .The kindly rule of Denmark, in less than two years 
 
 30 
 
THE WYCLIFFE OF THE EAST SI 
 
 after the Serampore mission was established, had been 
 handed over to the British Government, so coming under 
 the hand of the East India Company. In the early 
 years of the century, hov^^ever, the mission was per- 
 mitted to conduct the work already begun. The mis- 
 sionaries already established under Danish authority 
 were left to pursue their work in a degree of freedom 
 although under constant espionage. 
 
 In this noble compound at Serampore, as the new 
 century opened, William Carey was not found working 
 alone. Following his arrival in Calcutta in 1793, he 
 was lost to sight. For seven years he struggled single- 
 handed in the pestilential swamps southeast of Calcutta 
 as farmer, or in the Malda District as indigo-planter, 
 all the while studying the language and carrying on 
 evangelistic labour among the natives. These years of 
 his one-man, underground work, while they showed no 
 lasting conversions and no permanent missionary insti- 
 tution, had produced a native school and a parish of 
 two hundred native villages. Meanwhile Carey had 
 translated the whole Bible into Bengali. From this 
 achievement, he had hastened with all a scholar's ardour 
 into the mastery of Sanskrit, which he styled "a most 
 beautiful language." But as he worked on alone, hard- 
 ening his moral muscle in his Hindu wilderness for the 
 years before him, Carey could scarcely realise the fire 
 kindled in England by his letters. In quick succession 
 four young men offered themselves to go out as his 
 assistants. Two of these were early cut off by death. 
 William Ward, a skilled printer and editor, with whom 
 Carey had made acquaintance before leaving England, 
 and Joshua Marshman, a successful teacher in a Bristol 
 school, reached India in safety and lived to carry on 
 the work begun by Carey in closest bonds of fellowship 
 
83 WONDERS OF MISSIONS 
 
 with him. These formed the immortal ''Serampore 
 Triad." 
 
 But even before the day of telegraphy news travelled 
 fast. The East India Company, alarmed at the rise of 
 a missionary movement, begin to look askance at 
 what Carey was accomplishing among the native popu- 
 lation. When the ship on which Ward and Marshman 
 were passengers anchored in the Hugli, opposite Cal- 
 cutta, late in the year 1Y99, the authorities were on the 
 watch and forbade them to land. They were warned 
 that any attempt to do so would result in their deporta- 
 tion. 
 
 But it chanced that one director of the Company, 
 Charles Grant, was a staunch friend of Carey's. A mes- 
 sage from him to the anxious men, waiting in the hostile 
 harbour for some sign of welcome, was received : 
 
 "Do not land at Calcutta, but at Serampore, and 
 there, under the protection of the Danish flag, arrange 
 to join Mr. Carey," the message read. 
 
 In two small boats Ward and Marshman were quietly 
 carried up the river fifteen miles and landed at Seram- 
 pore. 
 
 When the Governor of Bengal demanded that the misr 
 sionaries be sent to Calcutta for deportation, the 
 Danish Governor, Colonel Bie, flatly refused. Official 
 protection being requisite, it was at Serampore perforce 
 that the new comers took up their abode. And here on 
 January 10th, 1800, William Carey joined them. 
 
 To Fuller with characteristic generosity and hu- 
 mility, Carey wrote his impressions of Marshman and 
 Ward. 
 
 "Brother Ward," he said, "is the very man we 
 wanted; he enters into the work with his whole soul. 
 
THE WYCLIFFE OF THE EAST 88 
 
 I have much pleasure in him, and expect much from 
 him. . . . He is so holy, so spiritual a man. Brother 
 Marshman is a prodigy of diligence and prudence, as is 
 also his wife. Learning the language is mere play to 
 him ; he has already acquired as much as I did in double 
 the time. Ho is a true missionary." 
 
 First impressions were more than confirmed in the 
 intimacy which followed, for the bond of brotherhood 
 between these three men remained unbroken imtil death, 
 ideal and exemplar for all time to come. 
 
 The "Form of Agreement" by which the mission 
 household was guided at Serampore is classic, a marvel 
 in its chivalrous, sacrificial and apostolic spirit. 
 
 ''This week we have adopted a set of rules for the 
 government of the family," wrote Ward, January 18th, 
 1800. "All preach and pray in turn; one superintends 
 the affairs of the family for a month, and then another. 
 . . . Saturday evening is devoted to adjusting differ- 
 ences and pledging ourselves to love one another. One 
 of our resolutions is that no one of us shall engage in 
 private trade ; but that all be done for the benefit of the 
 mission." 
 
 It must be understood that the mission was conducted 
 on the principle of self-support, as far as it was posr 
 sible. It has been calculated that from first to last 
 Carey's personal contributions amounted to over 
 £46,000, while from the Society in England in the same 
 period remittances did not total £2,000. But Carey 
 himself died so poor that his sons inherited only the 
 proceeds from the sale of his books, a total of £187 ilOs. 
 
 Naturally the question arises, How could the poor 
 preaching-cobbler of Moulton, who there sustained his 
 family on £16 a year, contribute such an amount ? We 
 shall see. Frugality raised to the nth power was at the 
 
34 WONDERS OF MISSIONS 
 
 bottom of it, for all three, we may be sure. Thus the 
 Marshmans retained of all they could earn by teaching, 
 publishing, etc., only thirty rupees per month; Ward, 
 twenty; Carey, for himself and his family, fifty. He 
 needed more than the others, with a family of four 
 eons and a helpless wife. Also he had to dress better 
 than Marshman and Ward. We think of the half- 
 starved workman in his shoemaker's apron in Moulton 
 in 1789 and wonder why. This, too, we shall soon 
 understand. 
 
 But just here we must consider the Spiritual Agree- 
 ment, the Preparatio Evangelica of the Serampore 
 Triad. Written by Ward in collaboration with his 
 brethren, it has been well described as the "ripe fruit 
 of Carey's daily toil and consecrated genius." It thus 
 concludes : 
 
 "Let us often look at Brainerd in the woods of 
 America, pouring out his very soul before God for the 
 perishing heathen. . . . Prayer, secret, fervent, be- 
 lieving prayer, lies at the root of all personal godliness. 
 A competent knowledge of the languages current where 
 a missionary lives, a mild and winning temper, and a 
 heart given up to God in closest religion, these are the 
 attainments which more than all knowledge or all other 
 gifts, will fit us to become the instruments of God in 
 the great work of human redemption. Finally, let us 
 give ourselves unreservedly to this glorious cause. Let 
 us never think that our time, our gifts, our strength, our 
 families, or even the clothes we wear are our own. Let 
 us sanctify them all to God and his cause. Oh, that 
 he may sanctify us for his work ! Let us forever shut 
 out the idea of laying up a cowrie (mite) for ourselves 
 or our children. If we give up the resolution which 
 was formed on the subject of private trade when we 
 
THE WYCLIFFE OF THE EAST S5 
 
 first united at Serampore, the mission is from that hour 
 a lost cause. Let us continually watch against a worldly 
 spirit, and cultivate a Christian indifference towards 
 every indulgence. Rather let us bear hardness as good 
 soldiers of Jesus Christ. No private family ever en- 
 joyed a greater portion of happiness than we have done 
 since we resolved to have all things in common." 
 
 Surely a regimen of plain living and high thinking 
 is outlined here. And in this atmosphere, William 
 Carey, profoundly satisfied and at home, spent over 
 thirty prodigiously productive years. Thorns and 
 briars indeed beset his way in the first ten years, for 
 the illiterate woman whom he had married in his youth, 
 and who had embittered the years of his early man- 
 hood by her shrewish temper, had now become a hope- 
 less monomaniac. For twenty-eight years of married 
 life Carey bore this burden manfully, caring for the 
 miserable woman with reverence and devotion. "Never 
 did reproach or complaint escape his lips regarding her." 
 In 1807 the stormy, tortured mind found rest in death. 
 
 Released from that bondage, Carey in 1808 won for 
 his wife a woman of high intellectual gifts and spiritual 
 s^Tnpathy. Charlotte Emilia, the only child of the 
 Chevalier de Rumohr, a Danish nobleman, had settled 
 in Serampore at about the same time with Carey him- 
 self. Her constitution having been impaired by an 
 accident, she had sought the climate of India for relief, 
 and had built a houso on the bank of the Hugli imme- 
 diately below the mission compound. This house was 
 destined soon to be made over to the mission and later 
 to become famous as the office of the mission publication, 
 The Friend of India. The barren formalism of the 
 Lutheran Church, then largely given over to rational- 
 ism, had produced in Lady Rumohr a sceptical attitude 
 
36 WONDERS OF MISSIONS 
 
 of mind, but her intercourse with the Serampore Triad 
 transformed her into an earnest student of the Bible 
 and a devoted Christian. 
 
 The marriage of Dr. Carey to the Lady Rumohr is 
 a true romance, and no one who reads his story can 
 fail to be gladdened by the thought of their thirteen 
 years of unbroken happiness, their perfect spiritual and 
 intellectual companionship. 
 
 It is with satisfaction unalloyed that we glance over 
 the years of Carey's maturity. He reached India in his 
 thirty-third year and there lived to the age of seventy- 
 three. Amid the activities and companionships which 
 filled his life full to the brim, we may catch glimpses 
 here and there. 
 
 A day's routine of work has been thus described : 
 
 Dr. Carey (his degree conferred by Brown Uni- 
 versity) rises a little before six, reads a chapter in the 
 Hebrew Bible, and spends the time till seven in private 
 devotion. He then has family prayer with the servants 
 in Bengali, after which he reads Persian with a munshi 
 who is in attendance. As soon as breakfast is over he 
 sits down to the translation of the Bamayana from the 
 Sanskrit with his pundit (he exhausted three each day) 
 till ten when he proceeds to the college in Calcutta and 
 attends to its duties till two. After dinner and the 
 examination of proof sheets from the Serampore press, 
 he works on the revision of his Bengali Bible with the 
 aid of the chief Pundit of the College. At six, he sits 
 down with the Telugu Pundit, to the study of that lan- 
 guage and then preaches in English to a congregation 
 of about fifty. At eleven the duties of the day are closed 
 and after reading a chapter in the Greek Testament and 
 commending himself to God, he retires to rest. 
 
 But all Dr. Carey's days are not routine days. 
 
THE WYCLIFFE OF THE EAST 37 
 
 Lord Wellesley, them Governor-General of India, dis- 
 gusted with the prevailing ignorance and ineptitude of 
 the English-bred civil and military Government officials, 
 had now created in Calcutta the College of Fort Wil- 
 liam, wherein young men commissioned for these posts 
 could be educated on the spot in a way suitable to the 
 responsibilities and duties of their position. Being a 
 man of broad vision, Lord Wellesley decreed that, like 
 the missionary, the Government officer should master 
 the language of the people. The five great vernaculars 
 of India were therefore inserted in the curriculum. 
 This college was to be also a Centre of Western learn- 
 ing in an Eastern dress for the natives of India. It was 
 housed in the then most beautiful modem building in 
 Asia. All in all a magnificent project. 
 
 "There is a college erected at Fort William," wrote 
 Dr. Carey ; "all the Eastern languages are to be taught 
 in it." Little did he dream then that he himself would 
 soon be called to the new foundation, first as "teacher," 
 afterwards as "professor" at a salary of five hundred 
 rupees a month. 
 
 Amazing to himself, suggestion of this appointment! 
 To be sure, save one, he is the only scholar of the gov- 
 erning race in India who has complete mastery of 
 Sanskrit. There are his Sanskrit grammar and dic- 
 tionary, and he speaks Sanskrit fluently, but all this 
 he takes quite as matter of course. The one drawback 
 would be that he would be forced to dress better than, 
 his brothers, but on the other hand, how much more 
 he would be able to put into the common treasury for 
 extension of the work ! And so, when this appointment 
 is made officially in 1801, Dr. Carey consents, albeit 
 "with fear and trembling," because he is satisfied that 
 this activity will further the cause of the mission. 
 
38 WONDERS OF MISSIONS 
 
 dearest his heart. "But," he exclaims, "I wonder how 
 people can have such favourable ideas of me." 
 
 In September, 1804, the scene was set in "the south- 
 em room on the marble floor" of Government House in 
 Calcutta for a brilliant event. This is the room where 
 through succeeding generations the royal Viceroys have 
 stood to receive princely and diplomatic visitors in 
 state. 
 
 The seventy students then enrolled in Fort William 
 College, with their governors, officers and professors, 
 here assembled at ten o'clock, the twentieth of Septem- 
 ber, rose to their feet as His Excellency entered the 
 room, accompanied by the Honourable the Chief Jus- 
 tice, the judges of the Supreme Court, members of the 
 Supreme Council, and a brilliant military retinue. 
 William Carey had been named as Moderator of the 
 gathering. After various learned declamations and 
 disputations had manifested the scholarship of the new 
 institution, he was called upon to conclude the exercises 
 with a speech in Sanskrit, addressed in great part to 
 Lord Wellesley himself. This was the first publio 
 speech in Sanskrit ever delivered by a European. 
 
 Upon receiving a copy of this address, Wellesley thus 
 replied : 
 
 "I am much pleased with Mr. Carey's truly original 
 and excellent speech ; I would not wish to have a word 
 altered. I esteem such a testimony from such a man, 
 a greater honour than the applause of courts and par- 
 liaments. W." 
 
 It was upon this occasion (or some similar notable 
 gathering at Government House) that, as Carey passed 
 near a group of young officers, he heard the remark 
 from one of them, spoken with perplexed emphasis, 
 
 "But was not Dr. Carey once a shoemaker ?" 
 
THE WYCLIFFE OF THE EAST sp 
 
 Turning, Carej looked with amused kindliness at tke 
 speaker and said quietly, 
 
 "No, sir, not a shoemaker, only a cobbler." 
 
 Another day for Carey. Returning from Calcutta he 
 observed along the banks of the Hugli the funeral rites 
 of a man, one feature of which was the burning, with 
 the body of the dead, the living body of his widow. 
 With all his might Carey sought to interfere on the 
 spot with the horrible proceedings, but in vain. The 
 shrieking, struggling woman was held fast by bamboo 
 poles pressing her dov^oi upon the flaming funeral pyre 
 until death came to her relief. 
 
 Carey returned home and with determined but sys- 
 tematic energy, sent out agents in all directions within 
 a circuit of twenty miles of Calcutta, from village to 
 village, to collect authentic information. They returned 
 with the report that within those villages more than 
 three hundred widows had been burned within six 
 months. Carey embodied the results of his investiga- 
 tion in a memorial which he presented to Lord Welles- 
 ley. This was the first formulated protest against suttee 
 ever placed on the government records of India. Lord 
 Wellesley, favourable to reform himself, was about to 
 retire from office. ISTo action on Carey's memorial was 
 taken by his successor and for tweoty-five years the 
 missionary "waited and prayed and every day saw the 
 devilish smoke ascend along the banks of the Ganges." 
 But in 1829 it became Carey's privilege to translate 
 into Bengali the decree and the proclamation forever 
 ending this ceremonial crime. When in 1829, the de- 
 cree, passed after twenty-nine years of waiting and 
 petitioning on his part, was issued, forbidding suttee 
 forever, it chanced to be a Sunday. Carey was then 
 the Government translator. "ISio church for me to- 
 
40 WONDERS OF MISSIONS 
 
 day !" he exclaimed. "A day's delay may cost the lives 
 of more widows." That very night the translation of 
 the decree was in the printer's hands. 
 
 The practice of immolation of girl bahies as a re- 
 ligious rite in Hinduism was also the theme of a 
 memorial laid before Lord Wellesley in 1Y94 by Wil- 
 liam Carey. In this case his labours were speedily suc- 
 cessful, a law being promptly passed prohibiting this 
 form of human sacrifice under severe penalty. 
 
 When at Cutwa on another day, Carey witnessed the 
 burning of a leper. He thus describes it : 
 
 "A pit about ten cubits in depth was dug and a fire 
 placed at the bottom of it. The poor man rolled himself 
 into it; but instantly, on feeling the fire, begged to be 
 taken out and struggled hard for that purpose. His 
 mother and sister, however, thrust him in again; and 
 thus a man who to all appearance might have survived 
 several years, was cruelly burned to death. I find that 
 practice is not uncommon in these parts." From that 
 day Carey laboured untiringly for the abolition of this 
 atrocious practice, as also for the establishment of a 
 leper hospital in Calcutta. There, as in the time of 
 the Great Physician, it can be said that the leper 
 was cleansed and the poor had the Gospel preached to 
 them. 
 
 The "Triologue" of the British Government, the oath 
 administered in the Punjab by Lord Lawrence, forms 
 a pungent comment on the beauties of Hinduism left to 
 itself. It runs thus: 
 
 1. Thou shalt not burn thy widows. 
 
 2. Thou shalt not kill thy daughters. 
 
 3. Thou shalt not buey alive thy lepees. 
 
THE WYCLIFFE OF THE EAST 41 
 
 This fruit of slow growtli was accredited to the 
 British Administration. But the seed was sown hy 
 William Carey. 
 
 Carey's great achievements in educational work and 
 in that of biblical translation are familiar. Suffice it 
 here to say that by the year 1818 the mission sustained 
 126 vernacular schools with 10,000 pupils under ele- 
 mentary training and Christian nurture. At this time 
 the plans for the Serampore College were definitely 
 formed to be carried into effect two years later. 
 
 In 1811 there were 19 printing presses at work at 
 Serampore, sending out a steady stream of Biblical and 
 religious literature. In all, these reached 40 different 
 languages, the vernacular tongues of 330,000,000 peo- 
 ple. In 30 years Carey and his colleagues rendered the 
 "Word of God accessible to one-third of the world's 
 population. 
 
 The Serampore Mission not only produced the partial 
 or complete printed translation of the Bible in Asiatic 
 vernaculars, and the first native Christian schools of 
 all grades and for both sexes. It established the first 
 printing press on an organised scale, the first paper mill 
 steam engine and savings bank seen in India, as well 
 as the first attempt at medical missions. For, as a 
 contemporary described it, "Brother Carey gave them 
 medicine for their bodies and the best medicine for their 
 souls." 
 
 But no philanthropic or scholastic energies could take 
 the supreme place in this man's mind. This was kept 
 with loyalty which knew no shadow of turning for the 
 initial purpose of his mission: the purpose of holding 
 up the Cross of Christ as the hope of the world. 
 
 In 1809 a chapel was built and opened in Calcutta, 
 in Lall Bazaar, which is known to-day as "Carey's Bap- 
 
42 WONDERS OF MISSIONS 
 
 tist Chapel." He and his colleagues, "not being episco- 
 pally ordained," were forbidden to preach to British 
 eoldiers and to Armenians and Portuguese, but there 
 were natives a plenty to fill the new chapel. 
 
 "Here was for nearly a whole generation a sublime 
 spectacle — ^the ISTorthampton shoemaker training the 
 governing class of India in Sanskrit, Bengali, and 
 Marathi all day, and translating the Ramayana and the 
 Veda, and then when the sun went down, returning to 
 the society of 'the maimed, the halt, and the blind, and 
 many with the leprosy,' to preach in several tongues the 
 glad tidings of the Kingdom to the heathen of England 
 as well as of India, and all with a loving tenderness 
 and patient humility learned in the childlike school of 
 Him who said, 'Wist ye not that I must be about my 
 Father's business V " 
 
 By 1810 there had been 300 baptisms. By 1815 Dr. 
 Carey had himself baptised 765 converts. Before his 
 death he saw 26 native churches planted in India and 
 40 native preachers ministering to them. 
 
 Dr. Carey's unworldliness is quaintly expressed on 
 the occasion of his son Felix leaving the Mission in 
 Burma, soon after the arrival there of Adoniram Jud- 
 son, in order to become British envoy at the Burmese 
 Court. "Felix is shrivelled from a Missi(mary to a/n 
 Ambassador" was his brief and rueful comment. 
 
IV 
 
 THE CKOSS OF CHKIST IN THE HOUSE OF 
 COMMONS 
 
 1813 
 
 [In tlie year 1812 the East India Company opened 
 a campaign against the entrance of missionaries into 
 its territory, the number of these then in active service 
 in Bengal having been considerably increased. These 
 additions had been suffered by reason of a certain 
 leniency on the part of the officials who, since the an- 
 nexation of Serampore, had agreed that the missionaries 
 should be "tolerated as toads." The anti-missionary 
 party being now in power, they were again to be "hunted 
 like beasts." A standing order for deportation of all 
 newly-arriving missionaries was mercilessly enforced. 
 
 But little as the harassed missionaries at Serampore 
 could foresee it in that dark hour, relief was at hand. 
 Christian England was at last awake and had found a 
 voice. The great champion of the oppressed, William 
 Wilberforce, aroused and ready, was about to storm the 
 entranchments of organized selfishness and prejudice. 
 
 The following year saw the great debate in the House 
 of Commons on the policy of the East India Company, 
 the renewal of whose charter was then pending.] 
 
 Scene: London. The House of Commons of the 
 British Parliament. 
 
 Time: Summer of 1813. 
 
 43 
 
44 WONDERS OF MISSIONS 
 
 Subject before tbe House: The Cbarter of tbe East; 
 India Company being about to be renewed, the whole 
 question of Indian Policy, secular and religious, comes 
 under discussion. 
 
 * Members having part in discussion : Lord Castlo- 
 reagh, Ministerial Leader of the House of Commons; 
 Mr. Charles Marsh; Sir Henry Montgomery; Colonel 
 Thomas Munro; Mr. Prendergast; William Wilber- 
 force; Mr. Charles Grant. 
 
 Lord Castlereagh: In entering upon our discussion 
 of the future policies and relations of India, I wish to 
 offer my tribute to the admirable conduct of affairs by 
 our great East India Company. In particular I would 
 urge that the local authorities must be left in posses- 
 sion of the powers they have always enjoyed of expelling 
 those whose conduct may be considered dangerous. 
 
 Mr. William Wilberforce: May I be permitted to 
 express my regret that the right honourable gentleman 
 omits mention of measures relative to the moral and 
 religious improvement of India. I consider the object 
 of our Christian missionaries, resident in India, the 
 greatest of all causes, for I really place it before the 
 abolition of the slave-trade, over which, blessed be God, 
 we have gained the victory. I move the insertion in 
 the new Charter which we are considering of the fol- 
 lowing : — 
 
 * ''It is the duty of this country to encourage the in- 
 troduction of useful hnowledge and of religious and 
 moral enlightenment into India, and in lawful vxjuya to 
 
 *The minor historic and authentic remarks above quoted from 
 the debate, are here attributed to those whose expressed senti- 
 ments make such attribution wholly appropriate. The utterance* 
 of Wilberforce and Grant are condensed directly from their 
 speeches. 
 
 "Known as "the pious clause." 
 
THE CROSS IN THE HOUSE OF COMMONS 45 
 
 afford every facility to such persons as go to India amd 
 desire to remain there for the accomplishment of such 
 henevolent purposes." 
 
 Mr. Prendergast: The provision proposed by Mr. 
 Wilberforce cannot be regarded as other than mis- 
 chievous in the extreme, threatening as it must the ex- 
 termination of our Eastern Sovereignty. It has been 
 the invariable practice of our Government generally to 
 foster and protect the Hindu religion. But now India 
 is overspread with Baptist missionaries, Arminian mis- 
 sionaries, Calvinistic missionaries ! I do not know who 
 these Baptist missionaries are, exactly, but they are the 
 most ignorant and bigoted of men. Their head is a Mr. 
 William Carey. He enjoys, I hear, a large salary from 
 the Company for some reason unknown to me, but he 
 has not made a single Mohammedan convert and no 
 Hindus save men of despicable character. It is time 
 to put a complete end to this interference with the inter- 
 ests of the Government. 
 
 Sir Henry Montgomery: Allow me to add to what 
 Mr. Prendergast has said my own observation made in 
 India. I have never met with a people who exhibited 
 more suavity of manners, or more mildness of character 
 than the Hindus, or a happier race of beings when left 
 to the undisturbed performance of the rites of their 
 religion. 
 
 Colonel Thomas Munro: The sending out of mis- 
 sionaries into our Eastern possessions is the maddest, 
 most extravagant, most costly, most indefensible project 
 which has ever been suggested by a moon-struck fanatic. 
 Such a scheme strikes against all reason and sound 
 policy ; it brings the peace and safety of our possessions 
 into peril. 
 
 Mr. Charles Grant: Gentlemen, may I call your at- 
 
46 WONDERS OF MISSIONS 
 
 tention to the table yonder ? There lie the unexainpled 
 volume of petitions with which Parliament in the last 
 eight weeks has been flooded. They have streamed in 
 day and night from all parts of the Kingdom, from 
 cities and villages, from public and from private sources. 
 Their tenor is ever the same: Do not permit the light 
 of Divine truth to be excluded from the inhabitants of 
 India ! There speaks the voice of Christian England. 
 
 Mr. Charles Marsh: The voice I hear is the voice of 
 Fanaticism. I submit that if the time has come that 
 every inspired cobbler or fanatical tailor who feels an 
 inward call has a kind of apostolic right to assist in 
 laying siege to the edifice of the Hindu economy, then 
 the rule of Great Britain in India is doomed. 
 
 Mr. William Wilherforce: Let no man think that the 
 petitions which have loaded our table have been pro- 
 duced by a burst of momentary enthusiasm. While the 
 sun and moon continue to shine in the firmament so 
 long will this object be pursued with unabated ardour 
 until the great work be accomplished. 
 
 Mr. Charles Marsh: Mr. Speaker, I submit that 
 never will the scheme of Hindu conversion be realised 
 unless you persuade a whole population to suffer martyr- 
 dom in the cause of its religion. Shall we let loose 
 men like these missionaries upon a helpless and innocent 
 people? I cannot hear without horror of sending our 
 Baptist tinkers and cobblers to convert a noble and 
 virtuous race, firmly founded on lofty principles of 
 religion and morality. If these men had belonged to 
 the Church of England, one might have borne with 
 them, but to think of tolerating Baptists — that may not 
 be borne! ... I leave it to the House to determine 
 whether predestination and gin would be a compensation 
 
THE CROSS IN THE HOUSE OF COMMONS 47 
 
 to the natives of India for the changes which will over- 
 whelm their habits, morals and religion. 
 
 Mr. William Wilberforce: It will not, I trust, be 
 very injurious to the Serampore missionaries to receive 
 the contemptuous appellations so freely bestowed upon 
 them to-night. For my own part, I have lived too long 
 to be much affected by such epithets, whether applied to 
 others or to myself. But I should have conceived that 
 the missionaries would have been shielded against such 
 attacks by their having conceived and planned, — and in 
 the face of much opposition, undertaken and carried 
 on at a vast expense of time, labour and money, — such 
 dignified, beneficial and disinterested labours. Anabap- 
 tists and fanatics? These, sir, are not men to be so 
 disposed of ! 
 
 Mr. Wilberforce then dwelt at length (the whole 
 speech consumed three hours) on the unspeakable degra- 
 dation, cruelties and abominations of the Hindu system. 
 These Anabaptist missionaries (he continued) are 
 entitled to our highest respect and admiration. One of 
 them, Dr. Carey, was originally in one of the lowest 
 stations of society, but he has had the genius as well 
 as the benevolence to devise the plan of forming a 
 Society for communicating the blessings of Christian 
 light to the natives of India. He has applied himself 
 to several of the Oriental tongues and especially to the 
 Sanskrit, in which his proficiency is acknowledged to 
 be greater than that of any living European. All this 
 time, sir, he is indefatigably labouring as a missionary 
 with a warmth of zeal only equalled by that with which 
 he prosecutes his literary labours. It is merit of a 
 more vulgar sort, but it may appeal to those who are 
 blind to the moral and literary excellence of the Seram- 
 pore Triad, Messrs. Carey, Marshman and Ward, that, 
 
48 WONDERS OF MISSIONS 
 
 acquiring by various exercises of their talents from 
 £1,000 to £5,000 per annum, they throw the whole into 
 the common stock of the Mission. I cannot but recog- 
 nise in these gentlemen an extraordinary union of quali- 
 ties : — ^zeal combined with meekness, love with sobriety, 
 courage and energy with prudence and perseverance. 
 When to these can be superadded splendid munificence 
 and unfeigned benevolence and their whole life's devo- 
 tion, are these men not justly entitled to at least common 
 respect ? I can only myself admire that eminence which 
 I despair myself to reach, and bow before such exalted 
 merit. 
 
 Wilberforce, thus summoning the character of Carey 
 and his colleagues to lend power to his argument, 
 triumphed. 
 
 On the division, the cause of Missions was supported 
 in the British Parliament by a majority of 22. The 
 Bill sanctioning the introduction of Christianity into 
 India,— the Magna Charta of Indian Missions, — ^was 
 passed on the 13th of July, 1813, at 3 o'clock in the 
 morning, after an all-night sitting. "1 am persuaded," 
 wrote Wilberforce, "that we have laid the foundation- 
 stone of the grandest edifice that was ever raised in 
 India." 
 
 The selfish and pagan policies of the East India Com- 
 pany, panoplied as it was with all the might of wealth, 
 political and commercial influence, were defeated by 
 the invisible moral and spiritual power of three humble 
 Christian missionaries who, for 13 years alone and un- 
 aided, had fought the good fight for the Cross of Christ 
 in India. With the year 1813 the forward march of 
 
THE CROSS IN THE HOUSE OF COMMONS 49 
 
 Missions may be said to begin. In 1896 a learned 
 Brahman, Tahil Gimja Ram, M. R. A. S., declared 
 publicly, "Though myself a staunch Arya Somajist by 
 religion, yet I say with double force that no agency 
 has benefited India so much as the Christian missionary 
 societies.'^ 
 
V 
 
 '1 CAN PLOD" 
 
 In a spacious study in one of the four stone dwelling- 
 houses of the Serampore Mission (described by a young 
 American woman as "the most delightful place I ever 
 saw"), we see Dr. Carey, now a man of fifty odd, bend- 
 ing over his desk, his Hindu munshi beside him. The 
 years which bring the philosophic mind have refined the 
 man from his early gaucherie into a personality of im- 
 pressive nobleness and benignity; have given him the 
 unmistakable stamp of intellectual and spiritual au- 
 thority. He is not only the scholar but the gentleman. 
 "A gentleman," to use his own words, "is the next best 
 character after a Christian, and the latter includes the 
 former." !No doubt the two are united in this man. 
 
 The clock strikes five, and the missionary, dismissing 
 his assistant, hastens with all the ardour of a boy let 
 loose from school to the magnificent Botanical Garden, 
 laid out and kept up by himself at the rear of the mis- 
 sion houses. This had even then become one of the 
 scientific treasures as well as the pride of Calcutta and 
 Serampore. Here Carey enjoyed his one pastime, the 
 nurture of trees and of flowers. 
 
 As he moved now from one flower-bed to another his 
 eye caught sight of an unfamiliar object in a shady 
 corner. Bending over, he studied a tiny low-growing 
 blossom, then straightened himself, an expression of 
 delight on his face. At the moment he perceived the 
 
 50 
 
"I CAN PLOD" 51 
 
 graceful figure of his wife, coming down the path with 
 letters in her hand. 
 
 "Ah, Emilia, make haste," he cried. "See what a 
 joyous surprise has been given me." 
 
 Ag she reached the spot where he stood. Dr. Carey 
 pointed to the little flower. "Dost thou not know it, 
 dearest ?" he cried. "That is a wild-flower, our English 
 daisy ! How it has come hither I can only guess. The 
 last time I received English seeds, I remember that I 
 shook the earth from the bag into this very comer, for 
 fear some precious seed might be lost. And this is my 
 reward." 
 
 "Why, William, I never saw thy face 90 radiant aa 
 at this minute," commented his wife with tender sym- 
 pathy. "Is it not a precious posy !" 
 
 "I know not that I ever enjoyed since leaving home, 
 save from thee, a pleasure so exquisite as the sight of 
 this daisy. It is now thirty years since I have seen this 
 flower, and never did I hope to see it again." 
 
 Slipping her hand silently into his arm, Mrs. Carey 
 led her husband down the shaded avenue, its trees 
 planted by his own hand and known as "Carey's Walk." 
 There a rustic seat invited them to rest, protected from 
 the tropical sun. 
 
 "The post is in I see, dear wife," Carey remarked, 
 noting her unshed tears of sympathy in his discovery of 
 the homely English flower. "Letters from England ?" 
 
 "Yes, from England. And listen, William. I shall 
 make thee vain at last. I have one here from an old 
 friend of mine whose name thou wilt hardly remember. 
 She writes that 800 guineas have been offered for Dr. 
 Carey's portrait." 
 
 "Will that go to the cause ?" was the quick rejoinder, 
 as he opened one of the letters addressed to himself. 
 
52 WONDERS OF MISSIONS 
 
 "Without doubt," was the eager reply. Then bend- 
 ing, at her husband's motion, over the sheet, a letter 
 from Andrew Fuller, she read aloud, 
 
 "Good old Mr. Newton says, 'Mr. Carey has favoured 
 me with a letter, which, indeed, I accept as a favour. 
 My heart as cordially unites with him as though I were 
 a brother Baptist myself. I look to such a man with 
 reverence. He is more to me than bishop or arch- 
 bishop ; he is an apostle. May the Lord make all who 
 undertake missions like-minded with Brother Carey.' " 
 
 Gently but without smiling the missionary drew the 
 letter away. 
 
 "How they over-estimate me," he sighed as he folded 
 it. There was no tinge of gratified self-consciousness 
 in his gravely musing look. "If, when I am gone, any- 
 one should think it worth while to write my life, I will 
 give thee a criterion by which thou mayest judge of ita 
 correctness. If he gives me credit for being a plodder, 
 he will describe me justly. Anything beyond this will 
 be too much. / can plod." 
 
 One of the high lights of Dr. Carey's long term of 
 Indian service consists in his generous encouragement 
 of young missionaries of all nations and communions. 
 "We think all the missionaries who come to this country 
 belong to us," commented Dr. Marshman. Among many 
 mention can be made here of but two, Henry Martyn 
 and Alexander Duff, the former aptly styled "an 
 Anglican chaplain with the soul of a missionary," the 
 latter a Scotch Highlander and Presbyterian, and one 
 of the Makers of modern India. 
 
 Henry Martyn, spiritual godchild of Charles Simeon, 
 
"I CAN PLOD" 53 
 
 the illustrious evangelical rector of Trinity Church, 
 Cambridge, had received definite impulse toward a mis- 
 sionary career from the published letters of William 
 Carey. Unable to receive missionary commission from 
 the Church of England, of which he was a loyal member, 
 Martyn arrived in Serampore as a chaplain of the East 
 India Company and took up his abode at Aldeen House, 
 residence of the Governor General's chaplain, the Rev. 
 David Brown, across the river from the Baptist Mission. 
 
 One of his first visits on landing was to Dr. Carey, 
 who, with his colleagues, welcomed with ardour the 
 young man so obviously a spiritual genius. Carey thus 
 alludes to the incident: "A young clergyman, Mr. 
 Martyn, who is possessed of a truly missionary spirit, 
 has come to Serampore. He lives at present with Mr. 
 Brown, and as the image or shadow of bigotry is not 
 known among us here, we take sweet counsel together, 
 and go to the house of God as friends." 
 
 When Henry Martyn and William Carey thus estab- 
 lished their relation of Christian fellowship in 1806, 
 the latter might well have thought of Martyn, "he must 
 increase, but I must decrease." But in his fervent 
 labours as misionary and Bible translator in Persia, 
 Henry Martyn's strong soul "burnt out" his frail body 
 quickly "for God," as he himself had asked that it 
 might. He died in the year 1812 while Carey lived 
 and laboured on until 1834. 
 
 More than twenty years after his first meeting with 
 Henry Martyn, Dr. Carey formed a friendship with 
 Alexander Duff, the young Scotch Presbyterian mis- 
 sionary. Carey was then nearing the end of his life. 
 
54 WONDERS OF MISSIONS 
 
 The final interview between these two, the one at the 
 entrance to his labours, the other at the close, is a 
 touching Hail and Farewell. It has been thus recorded : 
 
 "Among those who visited him (Carey) in his last 
 illness was Alexander Duff. He spent some time in 
 talking chiefly about Carey's missionary life, till at 
 length the dying man whispered, 'Pray.' Duff knelt 
 and prayed, and then said Good-bye. As he passed from 
 the room a feeble voice recalled him. Turning back, 
 this is what he heard, spoken with gracious solemnity : 
 
 " 'Mr. Duff, you have been speaking about "Dr. 
 Carey, Dr. Carey." When I am gone, say nothing about 
 Dr. Carey — speak about Dr. Carey's Saviour.' Dr. 
 Duff went away rebuked and awed, with a lesson in his 
 heart that he never forgot." 
 
 Carey's very last work was to revise the eighth edition 
 of his Bengali ISTew Testament. As he corrected the 
 last sheet, he said, "My work is done, I have nothing 
 more to do but to wait the will of the Lord." 
 
 Christian England laughed when Sydney Smith 
 sneered at William Carey as a "consecrated cobbler," 
 going on a fool's errand to convert the heathen. Carey 
 died, aged 73 years. He was visited on his death-bed 
 by the Bishop of Calcutta, head of the Church of 
 England in Bengal, who bowed his head and invoked 
 the blessing of the dying missionary. His most fre- 
 quent visitor was Lady Bentinck, wife of the Governor- 
 General. "From her frequent converse with William 
 Carey, in earlier time as well as now, she studied the 
 art of dying." The British authorities had denied to 
 Carey a landing-place on his first arrival in Bengal; 
 but when he died, the Government dropped all its flags 
 to half-mast in honour of a man who had done more for 
 India than any of their generals. 
 
"I CAN PLOD" 55 
 
 To love ; to serve ; to sacrifice ; to bear ©very burden, 
 every insult and ignominy without complaint or retalia- 
 tion; to devote every power, whether of body, mind or 
 heart to the good of others; through a long life never 
 to swerve from a high initial purpose; to live always 
 humbly yet always on a lofty plane of human endeavour, 
 this constitutes the character of the Apostle who said, 
 To me to live is Christ. 
 
VI 
 
 WHAT MEN SAID OF CAREY 
 
 In the year 1807, in answer to the fleers of the Rev. 
 Sydney Smith, Robert Southey wrote in the Quarterly 
 Review a gallant defence of the Serampore Missionaries, 
 concluding as follows : 
 
 "The anti-missionaries call them fools, madmen, 
 tinkers, Calvinists, and schismatics, and keep out of 
 sight their love of men and their zeal for God, and their 
 self-devotedness, their indefatigable industry, their un- 
 equalled learning. These 'low-born and low-bred 
 mechanics' have translated the whole Bible into Bengali, 
 and have by this time printed it. They are printing the 
 New Testament in the Sanskrit, Orissa, Mahratta, the 
 Hindustanee, the Guzerattee, and translating it into 
 Persic, Telinga, Camata, Chinese, the language of the 
 Sikhs and the Burmese. Extraordinary as this is, it 
 will appear still more so when it is remembered that 
 of these men one was originally a shoemaker, another 
 a printer at Hull, and the third the master of a charity 
 school at Bristol. Only fourteen years have elapsed 
 since Thomas and Carey set foot in India, and in that 
 time these missionaries have acquired this gift of 
 tongues. In fourteen years these 'low-bom, low-bred 
 mechanics' have done more to spread the knowledge of 
 the Scriptures among the heathen than has been accom- 
 plished or even attempted by all the world beside." 
 
 56 
 
WHAT MEN SAID OF CAREY 57 
 
 "I do not know a finer instance of tlie moral sublimei 
 than that a poor cobbler working in his stall should 
 conceive of converting the Hindus to Christianity; yet 
 such was Dr. Carey. Why, Milton's planning his 
 Paradise Lost in his old age and blindness was nothing 
 to it! And then when he had gone to India and was 
 appointed by Lord Wellesley to a lucrative and honour- 
 able station in the College of Fort William, with equal 
 nobleness of mind he made over all his salary (between 
 £1,000 and £1,500 per annum) to the general objects 
 of the mission. By the way, nothing ever gave me a 
 more lively sense of the low and mercenary standard of 
 your men of honour, than the manifest effect produced 
 upon the House of Commons by my stating this last 
 circumstance. It seemed to be the only thing which 
 moved theon." 
 
 William Wilbeefoece. 
 
 "By his own grammar and dictionary Dr. Carey may 
 claim the merit of having raised the Bengali tongue 
 from the condition of a rude and unsettled dialect to the 
 character of a regular and permanent form of speech. 
 His dictionary must ever be regarded as a standard 
 authority. When Mr. Carey commenced his lectures 
 there were scarce any but viva voce means of communi- 
 cating instruction. There were no printed books. 
 Manuscripts were rare and unsuited for class-books. It 
 was necessary therefore to prepare works that should 
 be available for this purpose; and so assiduously and 
 zealously did Dr. Carey apply himself to this object, 
 that, either by his own exertions or those of others which 
 he instigated and superintended, he left not only the 
 students of language well provided with elementary 
 books, but supplied standard compositions to the natives 
 
58 WONDERS OF MISSIONS 
 
 of Bengal, and laid the foundation of a cultivated 
 tongue and flourishing literature throughout the coun- 
 try." 
 ^ H. H. Wilson, 
 
 Boden Professor of Sanskrit in the 
 University of Oxford. 1836. 
 
 Bishop Mylne of Bombay has thus defined Carey'a 
 work: 
 
 "The one grand merit of Carey, without which his 
 marvellous qualities had been lost like those of his prede« 
 cessors, was that he, with the intuition of genius, set to 
 work instinctively from the first on the lines of the cory- 
 centrated mission. A few really Christianised people, 
 with the means of future extension — this he seems to 
 have set before him as his object. He left no great body 
 of converts, but he laid a solid foundation, to be built on 
 by those who should succeed him. I should hardly be 
 saying too much did I lay down that subsequent missions 
 have proved to be successful or the opposite, in a pro- 
 portion fairly exact to their adoption of Carey'a 
 methods." 
 
 "As the Founder and Father of Modem Missions, the 
 character and career of William Carey are being re- 
 vealed every year in the progress and purity of the 
 expansion of the Church and of the English-speaking 
 races in the two-thirds of the world which are still out- 
 side of Christendom. The £13:2s:6d of Kettering 
 became £400,000 before he died, and is now £5,000,000 
 a year. The one ordained English missionary is now a 
 band of 20,000 men and women sent out by 558 agencies 
 of the Reformed Churches. The solitary converts are 
 
WHAT MEN SAID OF CAREY 59' 
 
 now 5,000,000, of whom 80,000 are missionaries to their 
 own countrymen, and many are leaders of the native 
 communities. Since the first edition of the Bengali 
 New Testament appeared at the opening of the (19th) 
 century 250,000,000 of copies of the Holy Scriptures 
 have been printed, of which one-half are in 3Y0 of the 
 non-English tongues of the world. The Bengali School 
 of Mudnabati, the Christian College of Serampore, have 
 set in motion educational forces that are bringing 
 nations to the birth, are passing under Bible instruction 
 every day more than a million boys and girls, young 
 men and maidens of the dark races of mankind." 
 
 Geoege Smith. 
 
Part Two: THE VANGUARD 
 
"Christian Missions constitute a power whicli escapes 
 man's intelligence and analysis; they are the continuation 
 of the Apostles' work, and apart from the subtleties of 
 theology, they avail to bring us back to the True Faith." 
 
 Captain Bertrand of Geneva. 
 
 *T[ say the whole earth and all the stars in the sky are for 
 religion's sake." 
 
 Whitman. 
 
 "Although, of the missionaries, many are men of great 
 talent which would have won them distinction in the walks 
 of secular life, they are nevertheless found living on the 
 barest modicum of salary on which an educated man can 
 subsist, without hope of honour or of future reward. They 
 do this from loyalty to the Master whom they serve and 
 love." 
 
 Sir Richard Temple. 
 
 "If twelve of these men would hold together for ten years, 
 the whole aspect of the world would be changed ; — and twelve 
 men did once hold together, and the face of the world was 
 changed." E. Burne Jones. 
 
 "We spur to a land of no name, out-racing the storm- wind; 
 We leap to the infinite dark, like sparks from the anvil. 
 Thou leadest, O Godl All's well with Thy troopers that 
 follow." 
 
 Louise Guiney. 
 
I 
 
 THE AROUSAL 
 
 It was only after a blank of fourteen months (in 
 which William Carey and his companions seemed to 
 "have disappeared forever"), that letters were received 
 in England from the intrepid pioneer Missionary. It 
 should never be forgotten that the triumvirate at home, 
 Fuller, Sutcliff and Eyland, as they waited and watched 
 for tidings, stood in a position hardly less responsible, 
 perhaps no less difficult than his own. 
 
 The work of organisation and maintenance, though 
 less captivating to the imagination than work on the 
 field, is not a whit less essential. The task of these 
 men at home was no light one. In connection with the 
 difficulty of relegating any part of his responsibility 
 to others Andrew Fuller said: 
 
 "Friends talk to me about coadjutors and assistants, 
 but, I know not how it is, T find a difficulty. Our under- 
 taking to India really appeared to me, on its commence- 
 ment, to be somewhat like a few men deliberating about 
 the importance of penetrating into a deep mine, which 
 had never before been explored. We had no one to 
 guide us, and, while we were thus deliberating, Carey, 
 as it were, said, 'Well, I will go down if you will hold 
 the rope.' But before he went down, he, as it seemed 
 to me, took an oath from each of us at the mouth of the 
 pit to the effect that, while we lived, we should never 
 let go the rope." 
 
 63 
 
64 WONDERS OF MISSIONS 
 
 An anecdote of interest and significance has come 
 down to us in the quaint phraseology of the eighteenth 
 century. 
 
 "On a certain occasion," so the story runs, "Mr. 
 Fuller called on a pious and benevolent nobleman, who, 
 though a churchman, was friendly to Dissenters and 
 was generous in his charitable contributions. Having 
 laid before him the operations of the Mission, his Lord- 
 ship handed him a guinea. Mr. Fuller, observing that 
 it was given with an air of indifference, asked, 
 
 " 'My Lord, does this come from the heart. ?' 
 
 " 'What matter is that V inquired the nobleman. 'Sup- 
 pose it does not come from the heart; it may answer 
 your purpose as well. If you get the money, why should 
 you care whether it comes from the heart or not V 
 
 " 'Take it back,' said the man of God. 'I cannot take 
 it. My Lord and Master requires the heart.' 
 
 " 'Well, give it me back,' said the nobleman, 'it did 
 not come from the heart.' 
 
 "He took the guinea, then stepped to his desk and 
 drew a check for twenty pounds. Handing this to Mr. 
 Fuller, he said, 
 
 " 'This comes from the heart. I know the principles 
 by which you are governed. I love the Lord Jesus and 
 his cause. I know that no offering is acceptable to him 
 unless it comes from the heart,' " 
 
 These three men, Fuller, Ryland and Sutcliff, who 
 formed the first Missionary Board in the history of 
 Modem Missions, were giants in their day, "mighty men 
 of old, men of renown." Of Fuller, untiring in his 
 gratuitous service of continual journeying in Scotland, 
 Ireland, Wales and England, north and south, to arouse 
 interest and collect contributions for "our East Indian 
 Hission," it has been said, he "was not only the first of 
 
THE AROUSAL 65 
 
 I 
 
 Foreign Missionary Secretaries; lie was a model for 
 all." Ryland was the Christian scholar, the profound 
 theologian, spiritual guide rather than executive. Sut- 
 cliff's talents have been defined as "more useful than 
 splendid," but his sound judgment and common sense 
 cut many a Gordian knot in those early experimental 
 years. On one occasion when Fuller was urging the 
 necessity of calling the Committee together for con- 
 ference, Sutcliff exclaimed, 
 
 "Call a committee meeting ? Why, the matte-r is self- 
 evident ! If you do call one, appoint some place on the 
 turnpike road, at such a mile-stone ; fix the hour and 
 minute. Let us meet, and set our horses' heads to- 
 gether, pass a vote, and separate in two minutes." 
 
 It was on the 29th of July, 1Y94, that Andrew Fuller, 
 Dr. Ryland and others were at length rewarded by let- 
 ters describing Carey's voyage, his first impressions of 
 India and the outlook for his work. 
 
 These letters acted upon Christian England like an 
 electric spark. They kindled a fire which by the grace 
 of God (to use Latimer's words) shall never be put out. 
 Well might Fuller write to Carey, as he did not long 
 after, 
 
 "The eyes of the religious world are upon you. Your 
 undertaking has provoked many. The Spirit of Mis- 
 sions has gone forth. I wish it may never stop till the 
 Gospel is sent into all the world." 
 
 Dr. Ryland in Bristol had no sooner read his Indian 
 letter than he sent out messengers to two brother minis- 
 ters of other communions than his own. Dr. Bogue and 
 Mr. Stephen, asking them to come in and rejoice with 
 him. After an hour of praj^er and thanksgiving, these 
 gentlemen called on Mr. Hey, another eminent Bristol 
 pastor, and in conference together decided that immedi- 
 
66 WONDERS OF MISSIONS 
 
 ate steps must be taken to form a second missionary 
 organisation. This Society must serve the churches out- 
 side the Baptist fold, it being already furnished with 
 its own. As a result the London Missionary Society 
 (L. M. S.) was formed September 21st, 1Y95. A min- 
 ister of the Church of England, the Rev. T. Haweis, 
 oo-operated with enthusiastic energy, to promote this 
 event. Sectarian distinctions melted in the glow of 
 those first fires. 
 
 In its origin the London Missionary Society was ex- 
 pected to cover all denominations. "The design is not 
 to send Presbyterianism, Independency, Episcopacy, or 
 any other form of church order and government, . . . 
 but the glorious Gospel of the blessed God to the 
 heathen." Thus reads its constitution. In process of 
 time, however, this Society has come to represent more 
 especially the Independents, — the Anglicans, Metho- 
 dists and others forming separate organisations. 
 
 On that September evening when Christians of all 
 denominations met in a spirit of fervent devotion at the 
 Tabernacle in Tottenham Court Road to adopt this con- 
 stitution, Dr. Bogue preached a powerful sermon. In 
 the course of it he said, "We are called together for the 
 funeral of bigotry, and I hope it will be buried so deep 
 as never to rise again." Fulfilment of this hope remains 
 outstanding, but it is in sight. 
 
 The divine fire spread next to Scotland. In 1Y96 the 
 Glasgow and the Scottish Societies were called into be- 
 ing, both supported by Christians of all denominations. 
 In the General Assembly of the State Church of Scot- 
 land held in 1796, however, strong opposition was met. 
 The sense of the meeting seemed to be not only that a 
 collection for missions "could be with no doubt a legal 
 subject of penal prosecution," but that the very idea 
 
THE AROUSAL 67 
 
 of spreading abroad "the knowledge of the Gospel 
 amongst barbarous and heathen nations seems to be 
 highly preposterous." 
 
 Upon this the aged Dr. Erskine arose and called to 
 the Moderator, "Kax me that Bible." This being done 
 he read aloud from the twenty-eighth chapter of 
 Matthew the words of the Great Commission. The 
 effect was prodigious, but the missionary spirit did not 
 permanently triumph in the formation of a Missionary 
 Society in this body for thirty years. 
 
 The great names of master-builders for Foreign Mis- 
 sions in Scotland are those of Robert and James Hal- 
 dane, retired army officers, gentlemen of wealth and 
 distinction, who became so filled with the prevailing 
 enthusiasm that they planned a vast mission to Bengal, 
 to be supported by themselves. This purpose being 
 defeated by the East India Company, the Haldanes de- 
 voted their lives and fortune to what they were led to 
 believe was as necessary as labour abroad, i.e., the 
 propagation of the missionary idea at home. In twelve 
 years the sum of £70,000 was spent by them in this 
 endeavour. A notable work of evangelising devotion 
 was initiated and sustained by the Haldanes in France. 
 Frederic Monod says, "The name of Robert Haldane 
 stands inseparably connected with the dawn of the 
 Gospel on the continent of Europe (after its eclipse in 
 the period of the French Revolution). The work he 
 began in 1817 has been advancing ever since." From 
 this work sprang the Paris Evangelical Missionary So- 
 ciety in 1822. 
 
 On April 12th, 1797, twenty-six men, members of 
 the Church of England, came together to confer on 
 organisation, and two years later was founded what we 
 now know as the Church Missionary Society (CM. S.), 
 
68 WONDERS OF MISSIONS 
 
 originally tlie ''^Society for Missions to Africa and tlie 
 East." The leading spirits in this movement were 
 Charles Simeon of Cambridge and William Wilberforce. 
 
 But what has been variously called the "divine fire" 
 or the "sacred enthusiasm" was not confined to Great 
 Britain or to British Christians. In the ISTetherlands, 
 Vanderkemp, a famous scholar, soldier and physician, 
 once a sceptic but brought into fellowship with Christ 
 by bereavement, offered himself as a missionary al- 
 though past fifty years of age, and was sent to South 
 Africa by the London Missionary Society in 1798. 
 Vanderkemp was instrumental in founding the ISTether- 
 lands Missionary Society in 1Y97. During twelve years 
 in South Africa he rendered noble service as a pioneer 
 missionary. 
 
 English Wesleyan Methodists, through their great 
 pioneer. Dr. Coke, had begun Christian work in distant 
 countries for British Colonists as early as 1744. The 
 Anglican Society for the Propagation of the Gospel 
 (S. P. G.) had done the same since the year 1701. In 
 1804, upon Dr. Coke's departure for ISTova Scotia, the 
 care of his mission was placed in the hands of a com- 
 mittee of three. The first distinctively foreign mission 
 undertaken by this body, that to Ceylon under Dr. Coke, 
 was in the year 1813, from which it is customary to 
 date the origin of this Society. 
 
 Already the new and Pentecostal flame had appeared 
 across the Atlantic. 
 
 When, in 1810, at the Andover Theological Seminary, 
 the "haystack" missionary heroes, — ^IVIills, Richards, 
 Rice and Hall, — met Adoniram Judson, a memorial 
 was drawn up signed by him and three others "desirous 
 of personally attempting a mission to the heathen," 
 asking the General Association of Massachusetts (Con- 
 
TPIE AROUSAL 69 
 
 gregational) "wlietlier they might expect patronage and 
 support from a missionary society in this country, or 
 must commit themselves to the direction of an European 
 Society." The motto of the signatories was "Foreign 
 Missions and Missions for Life." Their devotion 
 proved irresistibla The result of this appeal was the 
 formation of the American Board of Commissioners 
 for Foreign Missions, in 1812 (A. B. C. F. M.). The 
 American Baptist Missionary Union (A. B. M. U.), 
 organised two years later, sprang from the same root. 
 Once more, as in 1792, in the case of William Carey, 
 the Society was called into being by the candidate. For 
 it was Judson and his fellow missionaries who con- 
 strained the Church to issue the call. 
 
 In 1804, in close relation to the demands of the new 
 missionary organisations, the British and Foreign Bible 
 Society was organised. At a meeting convened in the 
 London Tavern on March 7th, the Rev. Thomas Charles 
 told a moving story of a young Welsh girl, Mary Jones, 
 who loved the Welsh Bible but could find no copy to 
 read without a two-mile walk to the house of a friend 
 so favoured as to own one. Having saved her pennies, 
 she at last started on a twenty-eight-mile walk to Bala, 
 the nearest place where Bibles were sold. On her 
 arrival there Mr. Charles, who had charge of the sales, 
 was obliged to tell her that he had not a single copy 
 then at his disposal. Her grief, and the thought of her 
 gallant effort, moved Mr. Charles to supply her need 
 from a private source. 
 
 After listening to this recital a Baptist minister, in 
 response to an appeal for publication of a new edition 
 of the Welsh Bible, exclaimed: 
 
 "Surely a Society might be formed for the purpose ! 
 
70 WONDERS OF MISSIONS 
 
 But if for Wales, why not for the Kingdom ? Why not 
 for the World?" 
 
 From that hour the organisation for a world-wide 
 Bible Society was assured. This body, known as 
 the British and Foreign Bible* Society, during the 
 Great War distributed seven million Bibles, Testaments 
 and portions, not only among British and Allied troops, 
 but also among the ranks of their inveterate foes. 
 
 It would be tedious and unnecessary to enumerate the 
 missionary and kindred organisations formed since the 
 mighty initial impulse aroused the Church from its long 
 lethargy. These mentioned come approximately within 
 two decades from 1792, the Annus Mirahilis which saw 
 the birth of Modern Missions. The rest follow, soon 
 or late, but all cherish the one aim: To seek and to 
 save that which was lost. 
 
n 
 
 APOSTLES TO INDIA 
 
 We are considering first things, the first st^ps towards 
 marshalling the churches of Protestant Christendom for 
 their great Crusade ; the advance guard of the mission- 
 ary army itself. In this company as here presented 
 will be found only the few essentially entitled to the 
 name, Apostles. In the main these are the pioneers of 
 the early nineteenth century. 
 
 India remains to this day a land of paradox and 
 mystery, learned but uneducated. While highly meta- 
 physical in religious theory, it is grossly idolatrous 
 in practice so far as Hinduism obtains; in so far as 
 Islam prevails (which is over sixty millions of the 
 population), intolerant, defiant, corrupt at the core. 
 Whichever religion we consider we find it divorced from 
 morality. "The most popular god in India is the god 
 of lust ; the next is the god of devilry ; and the third is 
 the god of cruelty." 
 
 Caste is probably the most inveterate foe of demoo- 
 racy, as it is the most cruel social tyranny known to the 
 human race. Caste determines everything in Hindu 
 life from the cradle to the grave. Nowhere are women 
 held in greater contempt and in so great seclusion as in 
 India, whether Hindu or Moslem. 
 
 Such are certain of the conditions, social and re- 
 ligious, into which our modem missionary pioneers first 
 made their way. India is the classic land of foreign 
 missions. 
 
 71 
 
72 WONDERS OF MISSIONS 
 
 "We have already before us an outline of the first 
 English Protestant apostles of India, — Carey, Marsh- 
 man and Ward; glimpses also have been caught of 
 Henry Martyn and Alexander Duff. Concerning the 
 achievements of these two men a few words are neces- 
 sary at this point. 
 
 Henry Martyn's life in India covered but five years ; 
 a year in Persia completed the measure of his brief but 
 glorious life, l^ot for an hour did he content himself 
 with the work of chaplain, in which capacity he came, 
 perforce, to India. He was the missionary, the evan- 
 gelist, first of all at heart, but by his rare scholarly 
 attainments and intellectual power he was par excellence 
 the student and translator also. 
 
 "Carey's great translation scheme captivated his 
 imagination." He thre^'^ himself with consuming pas- 
 sion into the task inspired by Carey to which he set 
 himself — that of translating the Bible into Hindustani, 
 Persian and Arabic. This was a Herculean task for a 
 man's lifetime, yet in his six short years in the Orient 
 Henry Martyn had completed a translation of the New 
 Testament into all three languages. 
 
 Meanwhile, in his work as an evangelist, he at first 
 addressed himself hopefully to the Hindus in Calcutta, 
 but he found their defensive all but invulnerable. "How 
 shall it ever be possible to convince a Hindu or Brah- 
 man of anything ?" he exclaimed. "Truly if ever I see 
 a Hindu a real believer in Jesus, I shall see something 
 more nearly approaching the resurrection of a dead 
 body than anything I have yet seen." 
 
 The Mohammedans of the city proved far more ready 
 for the Word, and in effect Martyn said to the Brah- 
 mans, as Paul and Barnabas to the Jews, "Seeing ye 
 put it from you and judge yourselves unworthy of 
 
APOSTLES TO INDIA 73 
 
 eternal life, lo, we turn to the Gentiles," — in Martyn's 
 case to the Moslems. He thus became in fact the first 
 missionary in the new order to the Mohammedans of 
 India. His labour in translating the N'ew Testament 
 into Hindustani soon gave him command of the lan- 
 guage of the people in Dinapore and Cawnpore, for 
 which centres he was obliged to leave Serampore. In 
 both of these he established schools and preaching sta- 
 tions among beggars and outcasts. 
 
 Having completed his Hindustani ]^ew Testameait, 
 Martyn declares, 
 
 "If my life is spared there is no reason why the 
 Arabic should not be done in Arabia and the Persian in. 
 Persia as well as the Indian in India." 
 
 In January, 1811, this "Gentleman of Christ," as he 
 has been styled, sailed from Bombay for Persia, fore- 
 doomed to death. Shiraz, the summer Colony of British 
 and Court officials, became his home, and here he 
 completed his Persian "New Testament, on February 
 24th, 1812. This done, the physical exhaustion with 
 which he had long valorously struggled, overcame him. 
 His last consuming desire, his work being done, was to 
 live long enough once more to see England. He set out 
 with two Armenian servants from Tabriz on the journey 
 to Constantinople, 1,300 miles distant. Just where, just 
 when, the end came will never be known. But in the 
 month of Octolier, 1812, the body of Henry Martyn, 
 "scholar, saint and mystic," was given burial in the 
 Armenian churchyard in the Turkish village of Tokat. 
 He had lived but thirty-one years, but he left an 
 imperishable memory of one consumed by holy and 
 heroic fire. 
 
 "There is nothing grander in the annals of Chris- 
 tianity," wrote Kaye, Anglo-Indian historian and pub- 
 
74 WONDERS OF MISSIONS 
 
 licist, "than the picture of Henry Martyn, with the 
 Bible in hand alone and unsupported, in a strange 
 country, challenging the whole strength of Mohammed- 
 anism to a conflict of disputation." (The reference is to 
 a famous public discussion held in Shiraz.) "He seems 
 at this time to have possessed something more than hig 
 own human power: so cool, so courageous: so bold to 
 declare, so subtle to investigate, astonishing the Mo- 
 hammedan doctors with his wisdom, — gaining the 
 confidence of all by the gentleness of his manners and 
 the blamelessness of his life." 
 
 The reproach of the Established Church of England 
 that, for nearly a score of years after the institution of 
 Foreign Missions, she furnished no men for the perilous 
 adventure, is turned aside by the story of this hero. 
 Says Dr. Ogilvie, Fellow of the University of Madras 
 and author of Apostles of India: 
 
 "The holy flame that blazed in him (Henry Martyn)' 
 has kindled like holy fire in unnumbered hearts, and 
 the Church which till then knew no missionary zeal ia 
 now the strongest missionary force in Reformed Chris- 
 tendom." 
 
 The Bible in the vernacular as chief agent in regen- 
 erating the people of India was the missionary axiom of 
 Carey and Martyn. Alexander Duff's dominant idea 
 was that the whole Brahman community, as the influ- 
 ential body in the population, must be westernised ; this 
 by liberal education, and education in the English lan-^ 
 guage. 
 
 William Carey alone of all the missionaries who 
 knew of this startling innovation of the new-comer 
 (and there were then, in 1830, a considerable group of 
 
APOSTLES TO INDIA 75 
 
 them), approved of it with characteristic broad-minded- 
 ness. 
 
 Duff, first missionary of the Scottish Church, then 
 but twenty-four years of age, decided after six weeks' 
 close study of the situation, that he would open in Cal- 
 cutta an institution for the higher education of the 
 Hindu youth, the lessons to be given in English and 
 instruction in the Christian religion to be a part of the 
 curriculum. The idea of the resolute young High- 
 lander was that such broadening of the scope of knowl- 
 edge must dispel the superstitions and absurdities of the 
 Hindu economy, and that the reaction would inevitably 
 be toward Christianity. 
 
 Duff's missionary experiment, — the "General Assem- 
 bly's Institution," — ^has been called the greatest of its 
 kind which India has ever witnessed. In three years 
 its success was overwhelmingly established. Its num- 
 bers reached three hundred; its educational theory was 
 sustained by results, and a band of high-caste Brah- 
 mans confessed Christ, breaking caste forever in so 
 doing. This would have seemed to Henry Martyn in 
 his Calcutta days a miracle indeed. A decade later, 
 its numbers now reaching 700, its staff increased, iti 
 building a new and worthy one in Cornwallis Square, 
 the joy of receiving into Christian fellowship a fresh 
 group of Brahman youths was added. 
 
 "Whether we look at the spiritual or the intellectual 
 character of the young men ; whether we consider what 
 they sacrificed for Christ ; or what He enabled them to 
 become in His work, we may assert that no Christian 
 Mission can show such a roll of converts from the 
 subtlest of systems of a mighty faith and an ancient 
 civilisation as Dr. Duff's college in the first thirteeii 
 years of its history." (George Smith.) 
 
76 WONDERS OF MISSIONS 
 
 A far-reaching result of this famous achievement fol- 
 lowed in the impression made upon the British Govern- 
 ment in India. The English language as an awakening 
 and civilising, as well as unifying power over the native 
 population, was most conspicuously manifested by 
 Duff's experiment Lord Macaulay's arrival in Cal- 
 cutta at the strategic moment, as Law Member of the 
 Council, brought about the official decision, he being a 
 convinced "Anglicist." A memorable ruling was passed 
 in 1835 stating that the main portion of funds in thei 
 hands of Government for educational purposes, was to 
 be "henceforth employed in imparting to the native 
 population a knowledge of English Literature and 
 Science, through the medium of the English tongue." 
 
 The whole educational system of the Government of 
 India, elaborated from time to time, notably in 1854, 
 has been built along the lines laid down by Duff, and 
 reflects his original conceptions. To him every Gov- 
 ernment school and college is to-day largely indebted for 
 its existence, for Dr. Duff was the pioneer who blazed 
 the trail and showed the way. 
 
 Alexander Duff passed his years of active service 
 alternately in India and in Scotland. In the latter he 
 found a task before him no less weighty or laborious 
 than that in India, namely the waking the Scottish 
 people from their indifference to missions, and stirring 
 the churches to a sense of their responsibility. In this 
 line his labour was marvellously availing. Says Ogilvie, 
 himself a Scotchman : 
 
 "By 1838 he had made the Scottish church a 'Mis- 
 sionary' Church; he had inspired in the hearts of the 
 Scottish people the missionary interest which has never 
 since departed from them. . . . Best of all, he had 
 kindled in the souls of not a few of the best of the 
 
APOSTLES TO INDIA 77* 
 
 churches' young ministers a missionary flame that 
 burned with the brightness of his own, and had impelled 
 them to give themselves to India." 
 
 ''He made the very pulse of missions to beat quicker," 
 says Pierson, "shaping missionary effort and moving 
 hundreds to go as well as tens of thousands to give." 
 
 In Carey's early days the number of missionaries in 
 India never exceeded ten; when Duff left India it had 
 grown to 550. 
 
 Duff has himself set forth clearly and in condensed 
 language his own vision of India's future : "Many per- 
 sons mistake the way in which the conversion of India 
 will be brought about. I believe it will take place at 
 last wholesale, just as our own ancestors were converted. 
 The country will have Christian instruction infused into 
 it in every way, by direct missionary education and in- 
 directly through books of various kinds, through the 
 public papers, through conversation with Europeans and 
 in all the conceivable ways in which knowledge is im- 
 parted. Then, at last, when society is completely 
 saturated with Christian knowledge, and public opinion 
 has taken a decided turn that way, they will come over 
 by thousands." 
 
 This prophecy to-day remains to be fulfilled. 
 
in 
 
 APOSTLES TO CHINA 
 
 The civilisation of China, like that of India, origin- 
 ates in pro-historic ages. The same is true of the 
 religious traditions and customs of both peoples, from 
 •which, in large degree, has proceeded their social 
 fabric. 
 
 In China we find a wall of conservatism in all human 
 affairs far more nearly insurmountable than its famous 
 boundary Wall. ITevertheless there is no bar to social 
 progress for the Chinese people comparable in obstinacy 
 with the rules of Caste in India ; and the seclusion and 
 inferiority of women in the social scale, — one great 
 barrier to progress among Orientals, — do not rest upon 
 an inflexible religious code as in India. 
 
 In the actual religious ceremonial practice of the 
 Chinese people, the one dominant feature is that 
 apotheosis of filial piety, known as ancestor-worship, 
 well characterised as "the Gibraltar of Chinese belief." 
 
 Coincident with this there are three fountain-heads 
 of so-called religion in China, and from no one of them 
 issues a stream of living water. First, we have the 
 teachings of Confucius, — a philosopher of the sixth cen- 
 tury, B.C., — ^moral but sterile. Second, we have a cor- 
 rupt and idolatrous form of Buddhism. Third is 
 Taoism which presents for worship a congeries of gods, 
 genii, heroes, demons, natural forces, — a grotesque med- 
 ley of crude and tawdry superstitions, — all in all a 
 
 78 
 
APOSTLES TO CHINA 79 
 
 bondage of fear. The Chinese dare not disturb the siiiv 
 face of the soil in mining operations lest the revenge 
 of the demons be aroused. Grading for a railroad is 
 presumptuous trifling with unseen foes. Above all, 
 tampering with running water is regarded as blasphe- 
 mous defiance of all-powerful spirits. 
 
 China's religion has saturated her people with fear. 
 Hence the age-long slumber. Superstition and igno- 
 rance for ages have held the giant in chains. Chris- 
 tianity has come and is calling him to awake, to find in 
 place of malignant genii everywhere around him, the 
 knowledge of the infinite love of God the Father in the 
 face of Jesus Christ. 
 
 The first Apostle of Protestant Christian Europe to 
 China is a man singularly like William Carey in his 
 origin and development. Eobert Morrison, born in 
 1782, twenty-one years after Carey, "vpas like him of 
 humble parentage, his father being a last-maker of 
 Morpeth in the JSTorth of England. Like Carey, he was 
 apprenticed to a craft allied to that of the shoemaker; 
 like him, he developed in his boyhood a passion for 
 hard study and study of languages; like Carey, he 
 worked at his bench with an open book before him ; like 
 him, he offered himself in his youth whole-heartedly for 
 missionaiy service. Simple, straightforward, touching 
 is MoiTison's boyish pledge: "Jesus, I have given myself 
 to Thy service. ... I learn from Thy Word that it is 
 Thy holy pleasure that the Gospel should be preached 
 in all the world. . . . My desire is to engage where 
 labourers are most wanted." 
 
 But the score of years intervening between the birth 
 of these two great pioneers had wrought changes which 
 were all in favour of Morrison. Modern Missions were 
 no longer a thing unheard of, having been bom before 
 
80 WONDERS OF MISSIONS 
 
 lie had reached adolescence. He grew to manhood in: 
 an atmosphere of familiarity with their appeals and 
 possihilities. Before he went to China in 1807, to which 
 field he was assigned by the London Missionary Society, 
 he was ahle to spend several years in diligent and fruit- 
 ful study of the Chinese language. 
 
 In the British Museum, day after day, in the first 
 years of the new century, a young man in his early 
 twenties might have been observed bent over two manu- 
 scripts of singular and occult appearance. These were a 
 copy of most of the ISTew Testament in the Chinese lan- 
 guage, translated by a nameless Catholic missionary, 
 and a Latin-Chinese lexicon. With camel's-hair pencil 
 in hand, Morrison laboriously copied these two manu- 
 scripts entire, undaunted by the cryptic and fantastic 
 characters. Here he mastered the elements of the mosi 
 difficult of written languages. 
 
 Again we think of Carey when Robert Morrison in. 
 the year 1807 attempted to take passage direct from 
 England to China and was thwarted by the East India 
 Company, which then denied missionaries the privilege 
 of a passage to Canton as to Calcutta. Morrison sailed 
 for "New York, a voyage of seventy-eight days, and 
 thence to Canton, where he landed September 18th, 
 1807, after a journey of four months. 
 
 During his month in the United States he applied at 
 the office of the ship's company in New York for his 
 passage-papers. The ship owner, who himself prepared 
 them, commented cynically, 
 
 "And so, Mr. Morrison, you really expect that you 
 will make an impression on the idolatry of the great 
 Chinese Empire?" 
 
 "ISTo, sir," replied the young man briefly, "I expect 
 God will." 
 
APOSTLES TO CHINA 81 
 
 The early years on the field dragged heavily for Mor- 
 rison as they did for Carey. His reports to the Society 
 at home varied little from year to year. Work was hard, 
 apparently unproductive. The people listened but care- 
 lessly. There was much to try faith, little to stimulate 
 enthusiasm. 
 
 Three years after reaching Canton Morrison issued 
 the first printed copy of any translation of the Scrip- 
 tures made by a Protestant missionary in the Chinese 
 language. In 1813 his complete translation of the ISTew 
 Testament was ready for the press. To its not-to- 
 be-forgotten credit the East India Company, whose 
 head, Sir George Staunton, had from the first taken the 
 young missionary under his wing, defrayed the entire 
 cost of printing Morrison's Chinese Dictionary, pub- 
 lished in the year following. 
 
 Meanwhile the comfortless conditions of poverty and 
 loneliness in which Morrison had laboured at first had 
 undergone improvement. In 1809 he married Mary 
 Morton, daughter of an English resident of Macao. 
 About the same time he was engaged as oSicial trans- 
 lator by the East India Company at a salary of £500 a 
 year. In 1813 the pioneer missionary and his wife had 
 the great joy of welcoming to Canton as co-labourers 
 the Rev. William Milne and his gifted young wife, sent 
 out by the London Missionary Society. In 1814 Morri- 
 son received the reward of seven years of sacrificial 
 ser\nce in the baptism of his first convert, Isai-A-Ko. 
 This first Protestant native Christian of China con- 
 tinued steadfast in faith until his death. 
 
 Cause for deep regret was it that the partnership in 
 service of Morrison and Milne, after nine years' dura- 
 tion, was cut short by the death of Milne. For the new- 
 comer, enthusiastic, eager, enterprising, was precisely 
 
8S WONDERS OF MISSIONS 
 
 fitted for yoke-fellow with, the absorbed, streniious 
 student, forced by circumstances to the life almost of a 
 recluse. True spiritual brothers, these two worked to- 
 gether in perfect harmony and to great effect. In 1821 
 Dr. Morrison reaped a noble harvest of his long toil, 
 for in that year the whole Bible in Chinese was printed. 
 The British and Foreign Bible Society contributed 
 £6,000 towards the expense of publication. The work 
 of translation was shared by Morrison and Milne. 
 
 IText to this, Morrison's great literary achievement is 
 undoubtedly his Anglo-Chinese Dictionary, which might 
 better bear the title of encyclopedia. It furnishes, be- 
 yond the ordinary contents of a Dictionary, a flood of 
 biography, history and description of national customs, 
 systems of education, religion, et cetera. This monu- 
 mental work, filling six large quarto volumes, was 
 published in 1823. From any point of view, but par- 
 ticularly that of the complexity and obscurity of tbe 
 Chinese tongue, this must stand as one of the supreme 
 triumphs of missionary perseverance. Very graphic 
 and very keen is Mr. Milne's description of the diffi- 
 culties of learning the use of the Chinese language. 
 
 "To acquire Chinese," he said, "is a work for men 
 with bodies of brass, lungs of steel, heads of oak, eyes 
 of eagles, hearts of apostles, memories of angels and 
 lives of Methusaleh." 
 
 In 1832, Morrison, who never overstated, wrote: 
 
 "There is now in Canton a state of society in respect 
 of the Chinese totally different from what I found in 
 1807. Chinese scholars, missionary students, English 
 presses and Chinese Scriptures, with public worship of 
 God, have all grown up since that period. I have served 
 
APOSTLES TO CHINA 83 
 
 my generation, and must — ^the Lord knows when — fall 
 asleep." 
 
 He lived but two years longer. 
 
 "Any ordinary man would have considered the pro- 
 duction of the gigantic English-Chinese dictionary a 
 more than full fifteen years' work. But Morrison had 
 single-handed translated most of the Bible into Chinese. 
 He had sent forth tracts, pamphlets, catechisms ; he had 
 founded a dispensary; he had established an Anglo- 
 Chinese college ; and he had done all this in addition to 
 discharging the heavy and responsible duties of trans- 
 lator to the East India Company, and preaching and 
 teaching every day of his life. "No wonder he had 
 achieved a reputation almost world-wide for his pro- 
 digious labours on behalf of the Kingdom of God." 
 
 The pathos of Robert Morrison's life and labours in 
 China lies in the strange vicissitudes which follow. He 
 himself laboured as missionary under the handicap of 
 sullen disfavour and opposition. Worse conditions fol- 
 lowed. War broke out between Britain and China 
 before his death, and when in 1834 Morrison died, the 
 prospect of growth for evangelical work was apparently 
 as dark as when he landed in China. This darkness was 
 diminished by the arrival of American missionaries, but 
 it has been estimated that fifty years from the beginning 
 of Protestant Missions the number of Chinese converts 
 was not more than one hundred, so effectually was the 
 work limited by restriction and antagonism. 
 
 But the close of the second Anglo-Chinese war 
 brought about a transformation. !N"ew rights were 
 granted to foreigners in China and the "toleration 
 
84 WONDERS OF MISSIONS 
 
 clause" in the new treaties, permitting Christian mis- 
 sionaries to work unmolested, opened wide the door 
 of China to the successors of Robert Morrison. 
 
 To-day there are 5,000 missionaries at work in the 
 Celestial Empire; and 350,000 Chinese men and 
 women confess their allegiance to Christ. 
 
IV 
 
 THE APOSTLE TO BURMA 
 
 On Juno iTth, 1812, the brig Caravan from Salem, 
 Masaaciiusetts, bound for Calcutta, arrived in the har- 
 bour of the Bengali Capital. Among the passengers 
 on board the little craft, their dwelling-place for four 
 months, wore Adoniram and Ann Hasseltine Judson 
 and Samuel and Han-iet Wewell, appointed by the 
 American Board of Commissioners of their native coun- 
 try "to labour under the direction of this Board in 
 Asia, either in the Burman Empire, or in Surat, 
 ... or elsewhere as, in the view of the Prudential 
 Committee, Providence shall open the way." 
 
 A roving commission assuredly, and to a roving life 
 these young souls were destined, heroically self-destined, 
 to a purpose involving life and death. ISTote their ages : 
 Judson was then in his twenty-fifth year, his wife in 
 her twenty-fourth. Divine daring of youth when it 
 follows the gleam ! 
 
 The first step for the Judsons, after they had been 
 received into the cordial hospitality of the Serampore 
 Brotherhood, was to sever themselves from all earthly 
 means of support and direction. By their profesion 
 of changed views regarding church usage and by their 
 own immersion by the Baptist missionaries, they forth- 
 with cut the ties which bound them to the American 
 Board. 
 
 This step was wholly unwise according to worldly 
 
 85 
 
86 WONDERS OF MISSIONS 
 
 wisdom, but in the Divine economy, it was a singu- 
 larly strategic move. It produced the American Bap- 
 tist Missionary Union, organised primarily to sustain 
 the Judsons in their work, for Judson had written: 
 
 "Should there be formed a Baptist Society for the 
 support of a mission in these parts, I should be ready 
 to consider myself their missionary." 
 
 Thus the leaven worked its way. 
 
 After being expelled from Bengal by the East India 
 Company and suffering dangers and privations mani- 
 fold (Harriet l^ewell becoming a martyr to the in- 
 veterate opposition encountered), Adoniram Judson 
 and his wife reached Rangoon, Burma, in July, 1813. 
 Burma was chosen, although beyond the range of 
 British or any other Christian rule, because it proved 
 to be the only Oriental country then open to them. 
 They could, uncensured, have returned to their native 
 land, abandoning their missionary adventure by reason 
 of the insuperable difficulties encountered, but they 
 were not so minded. 
 
 Burma which Mr. and Mrs. Judson thus chose for 
 their home was then an independent empire with a 
 population of eight million. The government was an 
 absolute despotism with all the cruelty of unalloyed 
 heathenism. The religion of the Burmese, like that of 
 Ceylon, was Buddhism, a religion theoretically lofty; 
 in practice fatalistic, idolatrous and superstitious. Ten 
 years after their arrival in Rangoon the Judsons re- 
 moved to Ava, the capital, led there by the invitation 
 of the King who had received the missionary into his 
 presence and given him promise that all danger of 
 persecution, such as had overtaken the native school 
 and church in Rangoon, was at an end. Almost imme- 
 diately the bright prospect became clouded. War be- 
 
THE APOSTLE TO BURMA 87 
 
 tween Burma and the British was threateaied, where- 
 upon Judson found the royal favour no longer resting 
 upon him. 
 
 The dramatic events immediately following for Ado- 
 niram and Ann Judson will be developed in certain 
 scenes given below, condensed from "Jesus Christ's 
 Men: A Progress," published in 1913, the centennial 
 year of the Burman Mission. 
 
 Of Judson's work, sustained for forty years, it may 
 be briefly stated that he laid a foundation broad and 
 deep on which the Christian superstructure now rests 
 in this seat of Buddhism. His translation of the whole 
 Bible is a work of high permanent value. At his death 
 there were in Burma over seven thousand native 
 Christians. 
 
SCENES FROM "JESUS CHRIST'S MEN"* 
 
 Characters 
 
 Adoniram Judson, first Missionary to Burma. 
 
 A.NN Hasseltine Judson, his Wife, 
 
 MouNG Ing, Burmese Convert. 
 
 Officer. 
 
 Jailer. 
 
 Burmese Chief Commissioner. 
 
 Mr. Gouger, a British Merchan,f. 
 
 Spotted Jailer. 
 
 English Orderlies. 
 
 English Lieutenant. 
 
 General Sir Archibald Campbell. 
 
 Nurse and Surgeon. 
 
 Spirit of Love. 
 Spirit op Evil. 
 
 * Jesus Christ's Men: A Progress. Caroline Atwater Mason. 
 The Judson Press, Philadelphia. 1913. 
 
SCENE VI 
 
 Time. June, 182 If. 
 
 Place. Avd, capital of Burma. Scene hy the river' 
 side — palms and tropical plants. A huge pagoda in 
 background. At right front of stage, adjoining hou^e 
 of Judson, a bamhoo veranda, in which are seated on 
 the floor ten or fifteen Burmese wom,en, girls, and chil- 
 dren. Among them stands Mes. Judson in Burmese 
 costume. Her appearance is radiant and queenly. 
 Enter from house Judson in Burmese costume, MS. of 
 Burmese New Testament in hand. Moung Ing^ a con- 
 vert, follows him with hymnal, then a number {six to 
 ten) of Burmese men. 
 
 Chorus of converts, men and women, standing to- 
 gether, led by Moung Ing, join in singing hymn of 
 Krishnu Pal, first Hindu baptised by Doctor Carey, 
 1800. 
 
 O thou my soul, forget no more 
 
 The Friend who all thy Borrows bore. 
 
 Let every idol be forgot: 
 
 But, my soul, forget Him not. 
 
 All rise, and the company breaks up with profound 
 salaams to ''the Teacher" and the ''white Mamma." All 
 but Mr. and Mrs. Judson go out. 
 
 Judson (looking at his wife with solicitude). Four 
 months, my Nancy, since your return from your Ameri- 
 can journey, and already the climate produces its ef- 
 fects upon you. That day when I welcomed you back 
 
 89 
 
go WONDERS OF MISSIONS 
 
 to Rangoon after our fourteen months' separation, I 
 saw once more Ann Hasseltine, the blooming, spirited 
 girl whom I snatched from her father's house and bore 
 away to these strange shores. All the weariness and 
 suffering of ten years in India seemed effaced. How 
 can I bear to see their imprint appear anew upon the 
 face dearest on earth? 
 
 Mrs. Jtjdson. I am perfectly well; it is you who 
 suffer. But, in spite of hollow cheek and fading eye, 
 I feel that in us both exists an inward strength, which 
 shall not fail until all is accomplished. 
 
 JuDsoN. "Until all is accomplished?" What does 
 that phrase signify? It has a sound which troubles 
 me, N'ancy. What do you fear? 
 
 Mrs. Judson. I do not fear. And yet the sky 
 around us seems to me growing ever darker. I feel a 
 sinister, ominous influence at work against us. 
 
 JuDsoN^. You mean by reason of the rumors of war 
 between Burma and the English ? Because of the sus- 
 picion lately thrown upon English-speaking residents 
 of Rangoon and Ava ? 
 
 Mrs. Jtjdson. Yes, there is an undeniable change 
 toward us of late on the part of the queen. I am con- 
 vinced that we personally are under disfavour and sus- 
 picion. 
 
 JuDsow. You are right, Nancy. I will no longer 
 seek to hide from you the fact that Doctor Price and I 
 were a few days since summoned before the Court of 
 Inquiry, to prove whether or not we have held comm.u- 
 nication with foreigners as to the state of the country. 
 
 Mrs. Judson (clasping her Tiands and showing 
 alarm). But you were able to make everything per- 
 fectly clear? You certainly are innocent in this par- 
 ticular. 
 
THE APOSTLE TO BURMA 91 
 
 JuDSON. Entirely so. The difficulty is to make our 
 innocenoe plain to judges who axe utterly unacquainted 
 with our methods. 
 
 Mes. Judson. Oh, what do you mean? What 
 methods ? 
 
 Judson. We were released without condition or 
 threat and, as you see, are perfectly at liberty. Never- 
 theless it seemed to me there was an unbroken reserve, 
 a certain stubborn dissatisfaction in the matter of our 
 money-orders on the English Bengal banks. The Bur- 
 mese, you see, know nothing of this method of trans- 
 mitting money, and it seemed impossible to make it 
 clear to them. 
 
 Mes. Judson {qmetly). I see, there may be a dif- 
 ficulty there, and if a war is really on, there would 
 probably be an interruption to the work of building up 
 a church here in Ava, as you did so successfully in 
 Kangoon. 
 
 Judson {reluctantly). Yes, I almost fear our com- 
 ing to Ava was mistaken. 
 
 Mes. Judson. Whatever happens, my love, you have 
 by God's help planted the church of Christ in this 
 stronghold of heathenism; you have accomplished the 
 translation of the I^ew Testament into Burmese, and 
 your epitome of the Old Testament is finished. I be- 
 lieve this is but the beginning of what you are to do; 
 but were it all, could we not, my husband, thank God, 
 and feel in the very depths of our souls that we had not 
 left home and native land in vain ? 
 
 Judson {taking her hands and clasping them to his 
 breast). You perfect woman, saint, angel, sent from 
 heaven to uphold me! With you by my side, I shall 
 not faint or grow weary. But, iJ^ancy, I feel with you 
 that the clouds darkly gather. {He puts the New Te&- 
 
92 WONDERS OF MISSIONS 
 
 tament, from which he has read in the service, into her 
 hands.) I entnist this, the sum of ten years of unceas- 
 ing toil, to your keeping. We know not on what peril- 
 ous margin we may be standing. 
 
 Mrs. Judson takes the MS. and hides it in the bosom 
 of her dress. 
 
 They repeat together with hands clasped: 
 
 Be it flood or blood the path that's trod, 
 All the same it leads home to God. 
 
 There is an instant of silence, suddenly hroTcen hy 
 harsh, discordant sounds of drums and tonv-toms and 
 shouts. Enter an Officee holding a large black booh. 
 He is accompanied by ten or more attendants, among 
 these the "Son of the Prison/' the jailer, with face 
 spotted by branding-iron. This man is identical with 
 the Spirit of Evil; he is the essence of heathenism^ 
 The JuDSONS view him with abhorrence arid terror. 
 
 Officer. Where is the Teacher? 
 
 JuDSON {stepping forward). I am the Teacher. 
 
 Officer. You are called by the king. 
 
 Jailer seizes JuDSOisr, throws hvnn on the floor, and 
 proceeds to bind his arms behind him ivith a fine strong 
 cord. Mrs. Judson seizes his arm. Enter Moung Ing^ 
 the Bengalee servant, and others. 
 
 Mrs. Judson. Stay ! I will give you money. 
 
 Officer (contemptuously). Take her too. She 
 also is a foreigner. 
 
 Judson. I beg you, spare my wife. Her health is 
 delicate. She has done no harm, trust me. 
 
 Mrs. Judson produces money and offers it, but th& 
 jailer dashes it from her hand to the floor, then wiiU 
 malicious laughter tightens the cord with which he has 
 
THE APOSTLE TO BURMA 9» 
 
 hound JuDSON and drags hi/m away. Women and little 
 children wJio have entered look on, wailing and crying. 
 MouNG Ing,. at a whispered word from Mrs. Judson^ 
 follows JuDSON. Mrs. Judson stands with closed eyes, 
 praying silently, hands clasped upon her breast. Enter 
 MouNG Ing. He stands respectfully at a distance, his 
 face hearing signs of great distress. 
 
 Mrs. Judson {rousing and perceiving Moung Ing). 
 Oh, you have returned! Tell me! Tell me! What 
 happened ? 
 
 Moung Ing (with hesitation). I followed the 
 Teacher every step, until I could follow no more. 
 
 Mrs. Judson. Was he treated less ungently, Moung 
 Ing, after they departed ? 
 
 Moung Ing. Alas, Maroma, the wretches threw him, 
 on the ground yet again, when they reached the street, 
 and drew the cords so tight that he scarce could breathe. 
 
 Mrs. Judson. Tell me, faithful friend, everything. 
 I can bear it. 
 
 Moung Ing. I followed to the court-house, and heard 
 an officer read before the governor of the city an order 
 of the king condemning the Teacher to the Death Prison. 
 
 Mrs. Judson. But surely they would not, they could 
 not commit him to that prison, the Death Prison, with- 
 out trial. 
 
 MouTSTG Ing. Mamma, I saw him dragged into th€| 
 Death Prison, loaded with three pairs of iron fetters, 
 other white prisoners with him. They were led into 
 Let^nuu-yoon and the door waa shut. (Moung Ing's' 
 voice trembles and choices.) 
 
 Mrs. Judson. " Let-mar^ oon?" What meaning has 
 this name, Moung Ing ? Why do you turn so ashy pale ? 
 Why do you tremble so ? Oh, speak ! 
 
 Moung Ing (low and relucta/atly) . The words of 
 
94, WONDERS OF MISSIONS 
 
 that name mean "Hand shrink not." O Mamma, do not 
 faint ! Do not die ! 
 
 Mks. Judson. "Hand shrink not." {Slowly, press- 
 ing her fingers to her forehead as if dazed and uncom- 
 prehending.) "Hand shrink not?" (Questioningly, 
 alarmed.) Let-ma-yoon — "Hand shrink not." {Calmly, 
 hut with the note of despair.) I comprehend at last, 
 Moung Ing. This is what heathenism means when you 
 cut deep enough — the essence of cruelty. In this cham- 
 ber then proceed tortures from which the hand of a 
 hardened ruffian even might shrink. {A pause.) ISTo, 
 Moung Ing. This is not the time to faint or to die. 
 iN^either shall my hand shrink, nor my heart. Leave 
 me alone, that I may consider what it is that I have to 
 do, for something yet remains to be done. 
 
 Mrs. Judson walhs once up and down the veranda in 
 deep thought. 
 
 Mes. Judson {musing). Behold, and see if there be 
 any sorrow like unto my sorrow. My first-bom sleeps 
 in Bengal waters ; my little Roger, my very heart's de- 
 sire, lies buried in Rangoon, out of reach, beyond kissy 
 his little grave no longer my safe, sacred refuge. Shall 
 the child now promised me be bom fatherless in this 
 dreadful land? If fatherless, then the innocent darl- 
 ing will be motherless also, for there are sorrows too 
 heavy for mortal flesh to bear. 
 
 God the Son give me a part 
 
 In the hiding-place of Jesus' heart ; 
 
 God the Spirit so hold me up 
 
 That I may drink of Jesus' cup. 
 
 Death is short, and life is long : 
 
 Satan is strong, but Christ more strong. 
 
 Curtain. 
 
THE APOSTLE TO BURMA 95 
 
 SCENE vn 
 
 Time. February, 1825. 
 
 Place. Interior of Ava Death Prison. 
 
 Prison-yard surrounded by open pens, n/wmhered. 
 Prison-house (Let-ma-yoon) at left. Groups of fettered 
 prisoners lying or crouching on the ground, or hobbling 
 about the yard followed by jailer. At right of rear 
 centre a man with feet in stocks. Judson, in rags andt 
 three pairs of fetters, lies before shed sixteen on ground, 
 his head supported by a hard, cylindrical pillow, sewed 
 up in a dingy, ragged mat. Near him. Doctor Price, 
 "a tall, gaunt, raw-boned, light-haired Yankee," and Mr. 
 GouGER, an English merchant, similarly shackled. 
 From Lei^na-yoon at left come shrieks and groans of 
 agony, and an occasional derisive laugh. Burmese 
 Chief Commissioner with grey beard and richly 
 coloured costume passes slowly through on visit of 
 inspection and goes out at rear. 
 
 Gottger {aside, in a low voice). Judson, never yet 
 have I seen you and that wretched pillow parted. It 
 can hardly add to your comfort, I should think. 
 
 Judson (glancing anxiously around). I have been 
 trying for a moment when I could tell you, unobserved, 
 what is in that pillow. I want to entrust it to your care 
 if you outlive me, Gouger. 
 
 Gouger. Ah ! It contains jewels — ^money ? 
 
 Judson. Nay, man; something far more precious 
 — the work of ten long years of hard study — all indeed, 
 save a handful of converts, which I have to offer for 
 twelve years in a heathen land. 
 
 Gouger. Speak quickly. The warden has his eye 
 this way, and it is almost three. The Death Hour 
 again! 
 
96 WONDERS OF MISSIONS 
 
 JiJDSON. It is the manuscript New Testameait in 
 Burmese, the only complete, emended copy in existence. 
 And this, Gouger, the protection of these worthless rags 
 (touching the pillow) makes the safest casket which 
 either Mrs. Judson or I can provide for it. I left tlie 
 manuscript with her until the house became unsafe 
 
 Enter Spotted Jailee^ ''Son of the Prison" He 
 walks to stone in centre of yard and strikes three 
 slow strokes on a large gong he holds in his hand. As he 
 does this he looks frotn side to side nrith a malicious leer 
 at different prisoners. A sinister silence falls. 
 
 Jailer {pointing to prison enclosure at left). How 
 quickly I can soothe the complaining of those in yonder ! 
 At this moment a pleasant thrill of expectation is pass- 
 ing through all their breasts. Do you not envy them? 
 Ah, my lambs, let no such feeling arise. Ere long you 
 too may be among the chosen, the fortunate. {He points 
 to one and another, Judson", and the white prisoners.) 
 You shall not always be passed over and neglected, my 
 merry fellows. You are not forgotten. Oh, never, 
 never ! But restrain your impatience yet a day or two. 
 
 This is spoken with ferocious cunning and malice. 
 Jailer walks over to man in stocks, chucks him under 
 his chin, and puts an arm around him in mockery, then 
 administers a painful wrench. Prisoner shrieks. 
 
 Jailer goes into prison-house at left. Perfect silence 
 reigns. Enter Jailer, followed hy a half-naked wretch 
 with bleeding ankles and mutilated face. In silence he 
 traverses the prisonryard, the prisoner dragging himself 
 after with moans, followed hy under-jailer with uplifted 
 club. They go out. 
 
 JuDsoN {staggering to his feet, lifts clasped hands in 
 prayer). Have mercy on the soul of yonder miserable 
 
THE APOSTLE TO BURMA 97 
 
 wretch thus called before Thee, and upon us, in this 
 prison-house, alike miserable, who know not the day 
 nor the hour when we too shall be summoned. 
 
 White Prisonees. Have mercy ! 
 
 A timid knocking is heard on door at rear. An under- 
 keeper opens and falls hack as one who sees a vision. 
 Enter Mes. Judson. She is pale, wan, wasted, ethereal, 
 like a spirit rather than a flesh-and-hlood luoman. She 
 is dressed in white Burmese costume, head veiled. A 
 little child closely wrapped in soft white draperies is 
 clasped to her breast. Behind her stands the Bengalee 
 servant, carrying a pannier of food. Mes. JuDSOisr ad- 
 vances slowly to centre, followed hy servant. Judson 
 starts hack in amazement, joy and anguish expressed on 
 his face. Mes. Judson stretches out her left hand to- 
 ward him. He limps painfully to h&r, with fifty-pound 
 fetters on his feet. He is in rags, his hair long and 
 matted, his face tragically worn, haggard, and deadly 
 pale. When he reaches his wife he falls on his knees, 
 lifts the hem of her rohe, and presses it passionately and 
 reverently to his lips. She maJces him rise; then, plac- 
 ing the infant in his arms, breaks into tears as she scans 
 his dreadful aspect. 
 
 Judson. My ITancy! My heroic girl! But you 
 should not have come. It is two miles hither. You are 
 still far from recovered. 
 
 Mrs. Jtjdson (dashing tears from her eyes and smil- 
 ing) . You are quite, quite wrong, dearest ; I am really 
 very strong. Look at our baby. Is she not sweet ? She 
 will be three weeks old to-morrow. 
 
 JrDsoisr. Precious breath of heaven wafted through 
 this inferno ! But you, my own, are sadly pale. ( Gives 
 back the child.) 
 
 Mrs. Judson. But I am not at all tired, and I have 
 
98 WONDERS OF MISSIONS 
 
 carried Baby all tlie way. Are you not proud of your 
 wife? 
 
 JuDsoN (choJcmg down a sob). Very proud, Nancy, 
 my little iNancy. 
 
 Mrs. JimsoN. Has it seemed too, too hard, my not 
 coming all these long weeks ? 
 
 Jtjbson. N'ot too hard now that I know that you live. 
 
 Slowly, as if thinking the lines while speaking, look' 
 ing steadfastly at the child in her arms, he repeats: 
 
 Sleep, darling infant, sleep, 
 
 Hushed on thy mother's breast; 
 Let no rude sound of clanking chains 
 
 Disturb thy balmy rest. 
 
 Wouldst view this drear abode. 
 
 Where fettered felons He, 
 And wonder that thy father here 
 
 Should as a felon sigh ? 
 
 Sleep, darling infant, sleep ! 
 
 Blest that thou canst not know 
 The pangs that rend thy parents' hearts. 
 
 The keennes of their woe. 
 
 Mes. Judson listens with strong emotion — then, 
 turns and speaks to the other white prisoners. 
 
 Mes. JtrDSOF. Have you had food enough since I 
 have been unable to come with it ? 
 
 Peice. We have not fared as we used to, Mrs. Jud- 
 son, when you could come yourself, but we are all right. 
 
 GouGEE. We have almost always had a bit of rice 
 once a day. 
 
 Mes. Judson (turning to servant). You shall have 
 more now. (He opens basket and hands food to pris- 
 
THE APOSTLE TO BURMA 99 
 
 oners, who devour it with famished eagerness. Mes. 
 JuDSON turns hack to her hushand.) 
 
 JuDSON. My love, we shall scarcely have five minutes 
 longer together. A word as to the manuscript. 
 
 MJBS. JuDsoN. Tell me, it is still safe, sewed into 
 your pillow? 
 
 JuDSON. Thus far, but no one can tell for how long. 
 At any moment my few belongings may be snatched 
 from me. During your absence all tokens point to fresh 
 and added oppression awaiting us. Nothing but your 
 fearless, persistent mediation, my Nancy, has obtained 
 for us white men the freedom of this yard. Scores of 
 poor wretches still languish in the unspeakable filth and 
 poisonous stenches of yonder prison-house, where they 
 sleep, suspended by their fettered feet from a pole — 
 have no water, and food but rarely. No one knows how 
 soon our lot will be to be returned thither. I like not 
 the malicious, taunting leer which the Spotted Jailer 
 casts upon us of late. 
 
 Mrs. Judson. Oh, I will go to the chief commit- 
 sioner ! He cannot refuse me ! Never can you survive 
 the horrors of that den of torture. 
 
 JuDSON. I think there would be little use in going to 
 the commissioner, Nancy. He has been here often, but 
 he shows to us foreigners the most cynical indifference 
 always. Our fate depends really upon the fortunes of 
 the war. The first important reverse which the Bur- 
 mese army makes is bound to be followed by fresh 
 cruelties visited upon us by the diabolical invention of 
 our jailer. 
 
 Mes. Judson. Whatever befalls, I shall be near yon, 
 near you, heart of my heart, to the very end. 
 
 JuBsoN. I say this not to arouse fresh agony, but 
 
100 WONDERS OF MISSIONS 
 
 that you may not be taken wholly unawares, my wife, 
 if swift changes for the worse overtake us. 
 
 Mrs. Judson. You cannot fear worse than Let-mor 
 yoon, the inner prison — and {Falters.) 
 
 JuDsoN. And the torture ? Yes — a degree yet more 
 dreaded is removal from thy near presence, my wife. 
 
 Mes. Judson. Where ? How do you mean ? 
 
 Enter Spotted Jailer. 
 
 JuDsoN. I can say nothing. I only know a rumour 
 creeps about among us that we white prisoners are 
 shortly to be removed to some remote spot, where the 
 ministries and mediations of our friends cannot follow. 
 
 Mrs. Judson {with fire). They shall remove you 
 nowhither where my feet shall not follow, where my 
 ministry and my mediation, my heart, my life, my all 
 shall not be yours 
 
 Spotted Jailer {approaching, with smile). Madam 
 excites herself. Our beloved guest must not be fatigued 
 by too long converse. He is looking ill — do you not 
 think so ? It is time to go. 
 
 Mrs. Judson recoils at the Jailer's approach a/nd 
 trembles, hut does not turn to go. The Bengalee servant 
 moves to her side. Judson turns a pleading look ai 
 Jailer. 
 
 Spotted Jailer {harshly). Depart. Enough of 
 this. You but make worse the prisoner's plight. If 
 you do not go, we will have you dragged out, madam. 
 {Laughs.) This you would perhaps not find agreeable. 
 
 Mrs. Judson, with hearing' as of faintness and of 
 terror, her hahy clasped to her hreast, moves slowly to- 
 ward door in rear. 
 
 JuDSON {his hand lifted). Send thy light and thy 
 love, O my God, into the gloom of this benighted 
 country. 
 
THE APOSTLE TO BURMA 101 
 
 Spotted Jatlbe regards him silently, tvith sneering 
 menace. 
 
 Curtain. 
 
 Chorus 
 
 She who, at Ava and at Oung-pen-la, 
 
 Won brutal men to softness by her grace. 
 Illumined prison glooms with her sweet face. 
 
 And on despair shone like a morning star; 
 Herself, her story, and her sufferings won 
 
 Homage from men, as if she came from heaven. 
 In whose stout hearts she left a little leaven. 
 
 Whose sacred workings may outlive the sun. 
 
 W. C. Richards. 
 
 S0E17E vm 
 
 Time. February SJt, 1826. 
 
 Place. Headquarters of C ommander-irv-chief Camp- 
 hell in British cam,p at Tandaho on Irawadi River. 
 River-bank at rear. Right front — tent of commander- 
 in-chief, with British flag floating. Left front — a 
 larger tent, gorgeously hung with crimson and gold, 
 above which float the American flag of 1826 and the 
 British flag together. An Ordekly at worh placing 
 armchairs, etc., in veranda before this tent. 
 
 Enter Second Oedeely. 
 
 Second Oedeely, Great preparations here ! Is th^ 
 King of England coming to this lovely land ? 
 
 First Oedeely. You know who is coming, don't 
 yon? 
 
 Second Oedeely. Not I. 
 
 FiEST Orderly (brushing a costly rug on %is arm 
 with care). Haven't yon heard of this great teacher 
 
102 WONDERS OF MISSIONS 
 
 by the name of Judson, who came to Burma from 
 America and brought his wife a dozen years ago ? 
 
 Second Okdekly. No, I never heard of such a man. 
 Why should I ? 
 
 First Ordeely. There is no end of talk about the 
 two of them — what he has suffered and what courage 
 his wife has shown — the only white woman in Ava she 
 was, look you. You see he has been imprisoned by 
 these Burman devils for a long time — ^two years or so — 
 in one of their vilest holes. A half dozen Englishmen 
 were kept there with him, you know, and they would 
 all have died but for this Mr. Judson's wife. 
 
 Second Orderly. Better die at once, to my think- 
 ing, than be given into the claws of those brutes. 
 
 First Orderly. Well, Mr. Judson contrived not to 
 die, thanks to his lady. And he knows the Burmese 
 language as well as he does the English, writes books 
 in Burmese, anything you please. The natives were 
 shrewd enough to see that he had more brains in his 
 little finger than they had in their whole royal family. 
 So after Bandoola, their great warrior chief, was beaten 
 and killed and the war as good as over, they dragged 
 Mr. Judson out of his prison to act as their diplomatic 
 interpreter and go-between with General Campbell. 
 
 Second Orderly. A good job that ! 
 
 First Orderly. You can believe Sir Archibald was 
 pretty sore to find men of our own blood given over to 
 torture by those fiends in their filthy dungeons. So 
 now he has Mr. Judson as his guest of honour, and there 
 is nothing too much to do for him. 
 
 Second Orderly. And the lady — is she coming 
 too? 
 
 First Orderly. Yes. She has been staying on the 
 "Diana," but the general has ordered this tent here 
 
THE APOSTLE TO BURMA 103 
 
 next his own for the two of them, and yon^re right — if 
 it was their majesties, he couldn't do more. They will 
 be coming now any moment. Why, man, Sir Archibald, 
 an hour since, sent the staff officers and Sir John him- 
 self — his own son — ^with them, to escort the lady from 
 the steamer. 
 
 Enter Lieutenant. Oedeelies salute and stand at 
 attention. Military music in the distance, drawing 
 nearer. 
 
 Lieutenant to oedeelies. !Now, give strict atten- 
 tion. The Treaty of Peace between us and Burma is 
 to be signed, it is expected, to-day, unless some obstacle 
 interferes. The Burmese Commissioners, with their 
 suites, have arrived to confer on the terms of peace with 
 the commander. They will pass here about noon. But 
 at any moment Mrs. Judson, wife of Sir Archibald's 
 guest of honour, is expected to land. The boats are now 
 in sight. You will wait upon the gentleman and lady 
 here in their tent. See that every wish is met. Spare 
 no pains. 
 
 Fiest Ordebly {saluting). I will do my best, sir. 
 
 Lieutenant. Very well. Dinner will be served in 
 the large tepee on the river-bank, and you will inform 
 Mrs. Judson that the general himself will wait upon 
 her and conduct her to the table. 
 
 Oedeely. Quite so, sir. 
 
 Lieutenant goes out. Enter from rear Me. and 
 Mes. Judson. She is ^ '^slight, emaciated, graceful, 
 almost ethereal. Her face very pale, expression of deep 
 and serious thought; her hrown hair braided over a 
 placid and holy hrow; her small, lily hands quite heaur 
 iiful and very wan; they told of death in all its trans- 
 parent grace, when the sich hlood shines through the 
 
 * Description of Mrs. Judson by an English oflGlcer, 1826. 
 
104 WONDERS OF MISSIONS 
 
 clear skin, even as the bright poison Ughts up ths 
 Venetian glass which it is about to shatter." Mrs. 
 JuDSON is dressed in rich Burmese costume, a white, 
 transparent veil floating from her head. She leans on 
 her husband's arm, and looks up with ardent joy into his 
 face. 
 
 JuDsoN. Free — all free ! Do you believe it ? You, 
 our darling child, I ! Is this heaven, ISTancy ? 
 
 Mes. Judson. Yes, I think so, now that I see you! 
 again. When you are out of my sight I find it impoa- 
 sible to believe it tnie. And always {shudders) I seem 
 to hear the step of that jailer 
 
 JuDSON. Hush, dear love ! Forget., forget ! Put that 
 thought of horror from your mind. We are free ; we are 
 safe; we are together. WTiat shall we render to the 
 Lord for all his benefits toward us ? 
 
 Mrs. Judson". Oh, see this beautiful tent ! Why, the 
 whole place seems like a fairy scene. And look ! What 
 can it mean ? There is our own dear flag. {Poiyiting to 
 banners on tent at left. ) 
 
 Orderly. By your leave, madam, this tent is your 
 own while you do the British Army the honour to re- 
 main in our camp. The other is the commander's. 
 
 Mrs. JuDso^-y-'s lips tremble, and she tries in vain to 
 speak. Wipes tears from her eyes. 
 
 JuDSON. This is most notable kindness on the part 
 of Sir Archibald. I shall soon attempt to thank him in 
 person, for I must hasten this moment to his presence. 
 Enter then, my wife, and know at last the sensation of 
 a Christian environment, safe, sure, sacred — such as 
 befits you. 
 
 He kisses her hand. Goes out at right. Mrs. Jijdson" 
 follows Orderly to door of tent at left. 
 Curtain. 
 
THE APOSTLE TO BURMA 105 
 
 SCENIC JX 
 
 Time. Two hours later. 
 
 Place. The same. 
 
 Military music. Gay fanfare or "Hail, the CoTiquer- 
 ing Hero Comes," followed hy "Star Spangled Banner.'* 
 Enter from rear General Sir Archibald Campbell, 
 walking alone in dress uniform of British Army. Be- 
 hind him, two hy two, an embassy of Burmese Commis- 
 sioners and their attendants, in white native dress, six 
 in all. The Chief Commissioner, seen hefore in prison 
 at Ava>, distingvdshed hy splendour of jewels, wears a 
 pointed grey heard. Behioid them several British staff 
 officers, with them Judson. The procession advances 
 to front of scene. Music ceases. All stand still and 
 gaze with wonder and expectation around them-. Gen- 
 eral Campbell goes to door of tent at left; the curtain 
 is lifted. Mrs. Judson appears. The General tahes 
 her on his arm and advances toward the Commis- 
 sioners. On seeing Mrs. Judson, the Chief Com- 
 missioner, the man with the heard, turns deadly pale, 
 and hegins to cower and tremhle violently. The others 
 show consternation and fear in their faces. 
 
 General {pausing at a slight remove from the com- 
 pany, and looTcing searchingly along the line). Mrs. 
 Judson, how is this ? I judge that these gentlemen must 
 be old acquaintances of yours ? 
 
 Mrs. Judson. You appear puzzled, Sir Archibald. 
 Yes, I recognise several faces. 
 
 General (laughing). Judging from their appear- 
 ance, madam, you must have treated them very ill. 
 Eeally, you had not struck me as capable of such cruelty 
 as to inspire terror like this. 
 
106 WONDERS OF MISSIONS 
 
 Mes. Judson. At least I am glad that my appear- 
 ance does not intimidate. 
 
 General. But really, now, what is the matter with 
 yonder owner of the pointed beard ? He seems to be 
 seized with an ague fit. 
 
 Mrs. Judson {fixing her eyes steadily on the Chief 
 CoMMissioNEB, which causes him to tremble yet m^ore). 
 I do not know, unless his memory may be too busy. 
 He is an old acquaintance of mine. 
 
 Generajl. Ah ! I can see. I fancy he infers danger 
 to himself and to his Peace Treaty from seeing so dan- 
 gerous an acquaintance under my protection. 
 
 Mrs. Judson. To tell the truth, he may fancy some 
 cause for fear. I know the Burmese well, Sir Archi- 
 bald, and if I were a Burmese Buddhist woman, instead 
 of an American Christian, I should undoubtedly at this 
 moment be asking you for the small favour of yonder 
 gentleman's head on a charger. But I assure you I 
 should have no use in the world for such a gift. 
 
 General. Pray tell me of your relations to him, dear 
 madam. I assure you that I will put your confidence to 
 no official use. 
 
 Mrs. Judson. That being assured, for I really bear 
 the man no slightest malice, I will describe what hap- 
 pened during my husband's imprisonment. It was 
 during the terribly hot weather, and Mr. Judson was 
 taken ill with fever. Our little daughter was about two 
 months old, I think. You see, he and Doctor Price, 
 Mr. Gouger, and others had been suddenly thrown into 
 the loathsome prison-house, and their fetters increased 
 from three pairs to five. The air in Let-ma-yoon waa 
 stifling, loaded with foulness of every kind; there 
 seemed no chance for my husband's recovery unless he 
 could be allowed to lie in the prison-yard. 
 
THE APOSTLE TO BURMA 107 
 
 General. On my soul, madam, I should think not ! 
 I hope that man understands English, and can hear a 
 word or two from this distance. 
 
 Mrs. Judson. Ko, they do not understand English, 
 but the man's conscience gives him an intuition of what 
 I may be saying. See the perspiration ooze from his 
 skin. 
 
 General. Poor devil ! 
 
 Mrs. Judson'. Well, Sir Archibald, I had lain awake 
 all night trying to devise some meails to save Mr. Jud- 
 son's life. Early in the morning, to escape the worst 
 of the tropical heat, I started from our poor, dismantled 
 home to the house of our Chief Commissioner yonder 
 to beg for the favour I speak of. 
 
 General. That Mr. Judson should be transferred, 
 during his illness, to the prison-yard ? 
 
 Mrs. Judson. Yes. I reached the house at an early 
 hour, but was not allowed to come into the man's pres- 
 ence until noon, when the sun was smiting the city with 
 fierce and fiery heat. On hearing my pitiful request, 
 the man repulsed me witli a rough refusal, giving no 
 hope for the slightest amelioration of conditions. I was 
 turning away sorrowfully, stricken to the very heart 
 with hopeless disappointment, when his lordship seized 
 a silk umbrella I carried in my hand, declaring that he 
 was very glad to keep that as he oould use it, and that 
 all our belongings were by right confiscated to the gov- 
 ernment. 
 
 General, Great heaven ! Is this heathenism ? 
 
 Mrs. Judson. Heathenism's very essence. Sir Archi- 
 bald — pitiless cruelty, malicious extortion. I^ever be- 
 lieve people who prate of the beauties of Buddhism. I 
 begged, I begged hard that he would give back the 
 umbrella, for it was my only protection on my long 
 
108 WONDERS OF MISSIONS 
 
 return walk, but in vain. I told him I had no money, 
 and begged that he would at least lend me a paper 
 umbrella, as there was great danger of sunstroke at high 
 noon. At this he laughed coarsely, and told me that 
 the sun could not find one as thin as I, only stout people 
 were in danger of sunstroke. 
 
 General. Will you permit me to wring his neck, 
 madam ? My fingers simply twitch with longing to 
 perform the act. See the coward cower and cringe ! 
 
 Mrs. Judson. No. I have your promise that he 
 shall not suffer at my hands. The story is told. He 
 simply turned me out at the door on the blazing street, 
 and I did not die, you see, after all. 
 
 General. ISTo credit to him that you did not. The 
 scoundrel ! Look ! I believe he will fall in a fit in his 
 terror. Let him sweat for it, I say! The tortures of 
 the Death Prison ought to be reserved for such as he. 
 
 Mrs. Judson. May I speak to him in Burmese, Gen- 
 eral Campbell? 
 
 General (reluctantly). He ill deserv'^es pity at your 
 hand, but I see plainly that your role, now and ever, 
 is that of a ministering spirit. (Makes a gesture, allow- 
 ing her to approach the Commissioner.) 
 
 Mrs. Judson appvaches and says a few words softly 
 in Burmese to the Commissioner, who is on the edge 
 of fainting with terror. His countenance at once 
 hrightens, he salaams to the ground before her, and seehs 
 to kiss the hem of her drapery. General Campbell 
 draws her away, and takes her hand within his arm. 
 
 General. It is not fit that so vile a wretch should 
 touch even the hem of your garment. (He leads on, the 
 music is heard again, procession moves.) 
 
 Curta/in. 
 
THE APOSTLE TO BURMA 109 
 
 eCENE I 
 
 Time. October 20, 18S6. 
 
 Plaice. Amherst. 
 
 As the curtain is about to rise, Ihe CnoErs chants 
 softly: 
 
 "But 'tis great renown for a woman who must perish 
 that she should have shared the doom of the godlike in 
 her life and afterward in her death." 
 
 — The Antigone. 
 
 Yeranda of small bamboo dwelling. Mrs. Jtjdson 
 partially reclines, near front centre, in a chaise longue, 
 very pale save for a vivid flush of fever on her cheeks. 
 Her eyes are very bright, her hair curls carelessly 
 around her forehead and falls in long braids upon her 
 shoulders. She wears a thin white negligee, and a 
 piece of light oriental drapery is thrown over her limhs. 
 A tabouret by her side holds cooling drinks and medi- 
 cine. An army Suegeon in British uniform is bend- 
 ing near, speaking soothingly to her. Mrs. Judson 
 appears not to notice his presence. An army Nurse 
 stands at one side. The doctor turns away, and they 
 confer, witMrannng to left. 
 
 Nurse. What shall I do when she calls for her baby ? 
 She wants the poor little thing with her all the tima I 
 am afraid it is bad for her. 
 
 Surgeon (gravely). No. It will do no harm. We 
 must consider that her very life having been offered up 
 to save the life of her child, she mu^t have the reward 
 of seeing it in its restored condition. It is the sole 
 joy left her now. 
 
 Nurse. You speak as if her life 
 
no WONDERS OF MISSIONS 
 
 Surgeon. It will be a matter of a few days yet. Her 
 mind will probably wander more than before. 
 
 NuKSE. It is bard, so bard, to see sudi an angel 
 suffer. 
 
 SuKGEON-. Tes. But she will not suffer long. All 
 her vital force bas been expended in tbe service of 
 otters. She will become unconscious and cease to suffer 
 before the end. Ah, if it were but possible to get Judson 
 back to Ava ! 
 
 NuBSE. I believe if he were to come, she would re- 
 cover yet. Her whole soul seems to bang on her longing 
 for his presence. 
 
 Surgeon. Yes. It is piteous. (Goes out.) 
 
 Mrs. Judson (who has lain with her head reclining 
 on her arm and with closed eyes, opens them and ex- 
 claims) . I want my baby. Where is she ? 
 
 Nurse goes out, and returns bringing the child in a 
 light, straw cradle, which she places on the floor beside 
 the couch. Mrs. Judson looJcs down, bracing her head 
 with one thin, trembling hand. 
 
 Mrs. Judson. How sweet she is! How well she 
 sleeps, my white little child ! She is surely better now. 
 I must write him to-day, so that he will not be grieving. 
 I must tell him how she starts up when I say, "Papa," 
 and points to the sea. Oh, the sea between us, now, 
 when I have these pains! Where is the manuscript? 
 Did Moung Ing search for it? 
 
 Nurse. The manuscript is perfectly safe now. It 
 is in the Teacher's desk. Moung Ing found it, you re- 
 member, in the prison-yard and brought it here. Have 
 no fear. 
 
 Mrs. Judson (looTcs steadily at her, smiles faintly). 
 Have no fear! I have fear always of that jailer with 
 the branded face. {Shudders and covers her face.) 
 
THE APOSTLE TO BURMA 111 
 
 KiTBSE. You will never see him again. There is 
 nothing yon need fear now, nothing, dear lady. 
 
 Mrs. Judson (moans). But the Teacher is long, long 
 in coming, and the new missionaries are long in coming. 
 I am alone. I must die alone. It is the will of God. 
 Tell the Teacher that I could not write. The disease, 
 you see, is most violent. I fear that I cannot bear the 
 pains. O my God, suffer me not for any pains of 
 death to fall away from the«. Oh, for greater willing- 
 ness to suffer ! Joy cometh, joy cometh in the morning. 
 Do you believe that is true ? I will go up to the Golden 
 Feet and lift up my eyes to the Golden Face, and ask 
 for the fetters, for the five fetters to be taken off. They 
 cut deep ! See the poor, bruised ankle ! 
 
 I^UESE. Mr. Judson has no fetters now on his feet, 
 you remember. 
 
 Mes. Judson (starting and staring) . Oh, no. I was 
 confused. I am ashamed of my despondency. You see 
 {with a confidential tone), I thought because my 
 troubles had lasted so long, that they would never end. 
 I thought the night would have no dawn. That is wrong. 
 There will be light when the Teacher comes. But 
 months pass and never a letter. Let me see — it was two 
 years and a half when we first came, before any letters 
 from home reached us. I ought not to mind. . . . 
 Hush, precious baby, papa is praying. You must not 
 call him now. See — she smiles when she hears his 
 name. . . . Tell him I suffer; tell him that all that is 
 left now of his Nancy is only his and God's. I think 
 there is nothing now of what used to be Ann Hasseltine. 
 You see, I have rambled, rambled, and rambled, and 
 you lose yourself so by and by. . . . Mother said I 
 was always rambling; she wanted me to come home 
 straight from school, but Harriet and I liked to go 
 
112 WONDERS OF MISSIONS 
 
 down to the riveo*. For there are violets growing on 
 the bank ; . . . you can see how the grass is quite bine 
 with them. How fast the river flows, and how the little 
 waves dance in the sun ! Harriet said my feet danced 
 like waves and never tired. That was when I had never 
 seen fetters, you know. . . . The river is black now, 
 and roaring. It rises. It sweepe my sweet Harriet 
 away in its flood. Come back ! Come back ! . . . She 
 does not hear me. ... I saw her face plainly, ISTurse. 
 
 NuESE. You saw it ? 
 
 Mes. Judson. Yes, she looked as she did that day 
 in the church in Salem, with her big eyes so dark and 
 solemn. . . . That night on the "Caravan" we four 
 sang every hymn we loved 
 
 Jesus, at thy command 
 
 I launch into the deep; 
 And leave my native land 
 
 Where sin lulls all asleep. 
 
 That was my favourite. (Repeats.) 
 
 Jesus, at thy command 
 I launch into the deep. 
 
 IN'uESE (offering medicine vn a glass). Will you not 
 drink this now, and try to sleep a little while? It is 
 night, you know, and time to sleep. 
 
 Mes. Judson (looking steadfastly at T^er). But, you 
 know, it is in my heart to live and die with the Burmans. 
 How hard, how hard it seems to get passage to Burma ! 
 Yes, it is growing dark, but I will embark in the little 
 boat and try to overtake the ship. We have to row 
 against the tide. It is ao difficult, and the ship is far 
 off. 
 
 !N"uRSE. Yes, you are too tired. You must sleep now. 
 
THE APOSTLE TO BURMA 113 
 
 Mbs. Judson (talcing the glass in one hand, pointing 
 with the other). But there are the lights of the ship. 
 I can hear the waves now. You will bo good to my 
 baby? 
 
 I^URSE. Do you suffer more ? Is the pain harder to 
 bear? 
 
 Mes. Judson. l^o. I feel quite well now, only very 
 weak. Tell the Teacher that I could not write. 
 
 Curiam. 
 
Part Three: THE VANGUARD (Continued) 
 
"In every place to which the CrosB has gone, it has turned 
 the desert into a garden ; in every place to which the Crescent 
 has gone, it has turned the garden into a desert." 
 
 Percy De<inner. 
 
 "When the history of the great African states of the future 
 Gonies to be written, the arrival of the first missionaries will, 
 with many of these new nations, be the first historical event 
 in their annals. . . . Who can say, with the present condi- 
 tion of the natives in South Africa to consider, with the 
 gradual civilisation of Western Africa, that missionary work 
 has been anything but a success in the Dark Continent?" 
 
 Sir H. H. Johnston. 
 
 "Is the Bantu capable of accepting such a high and 
 spiritual religion? I answer. Yes. Their intelligence can 
 understand the Gospel of the Father Who is in Heaven. . . . 
 That their heart is able to grasp it by faith — the only con- 
 dition of entrance into the Kingdom of God — is proved by 
 
 a thousand instances." -rr -at j 
 
 Henn A. Junod. 
 
 "A medical missionary is a missionary and a half, or 
 rather I should say, a double missionary." 
 
 Bolert Moffat. 
 
 "I have travelled for more than seven years in Asia, and as 
 a traveller entirely unconnected with missions except by 
 sympathy and interest. As a traveller, I desire to bear the 
 very strongest testimony that can be borne to the blessings 
 of medical missions wherever they can be carried on as they 
 ought to be." j^^^^j^ ^.^^ ^^j^^^^ 
 
 "When I find a field too hard for a man, I put in a 
 woman." / 
 
 Bishop Taylor. 
 
I 
 
 APOSTLES TO THE TUEKISH EMPIRE 
 
 Constantinople, Ancient Byzantium, known as tlie 
 "Eye of the World," ranks in historic importance aa 
 the world's fourth greatest city, historically, Jerusalem, 
 Athens and Rome only outranking it. Its story is not 
 finished. Even now it is conspicuously in the making. 
 
 For over a thousand years, Constantinople was the 
 fountain-head of Eastern Christianity. It has become 
 the head-centre of Islam. In 1453 the city which had 
 undergone 27 sieges was conquered by the Ottoman 
 Turks. It remains, nominally at least, to-day their 
 capital. 
 
 It is needlesa to describe modem Turkey. Islam, 
 wherever it obtains rule, creates conditions of life 
 barely endurable for non-Moslem people. Mohamme- 
 danism is corrupt to the very core. It has probably the 
 most degrading influence upon its followers of any 
 Oriental cult save Hinduism. Slavery, cruelty, con- 
 tempt of human life, fierce fanaticism, remain to-day, aa 
 they were thirteen centuries ago, the hall-marks. The 
 very fact, however, that Islam is monotheistic and non- 
 idolatrous, while it crj'-stallises its resistance to the Gos- 
 pel, appears on the surface to render it more akin to 
 Christianity. This may be one of the causes for the 
 fact that in the Renaissance of Missionary zeal of the 
 late eighteenth and early nineteenth centuries, no mis- 
 sion in purely Mohammedan lands was begun by the 
 
 117 
 
118 WONDERS OF MISSIONS 
 
 newly constituted English Societies. This privilege was 
 reserved for an American group, the American Board 
 of Commissioners for Foreign Missions. 
 
 At Andover Academy, Massachusetts, about 1812, 
 there was a boy named William Goodell who had 
 plodded his way, with'^his trunk strapped on his back, 
 sixty miles to get to the Academy. He had neither 
 money nor credit, but he had a father and mother of 
 the old Puritan type who believed in the supreme value 
 of two things — the Gospel and Education. Also he 
 had an uncle in Vermont, less poor than they, who wrote 
 laconically to the principal of the Academy to ask "if 
 the boy was worth raising." Inferentially, the average 
 boy was not. In this instance the uncle was so well 
 satisfied that he made William's education a possibility. 
 
 Joining the famous missionary band at Andover, 
 founded by the immortal "haystack missionaries," the 
 youth chose Foreign Missions for his field of work and 
 was appointed to labour in Jerusalem. He sailed in 
 November, 1822. Finding political conditions un- 
 settled in Palestine, he and his wife established them- 
 selves at Beirut. 
 
 Mr. Goodell was not the first missionary sent by his 
 Board to Syria. Messrs. Pliny Fiske and Levi Par- 
 sons in 1821 had attempted to establish a mission in 
 Jerusalem. The Rev. Jonas King, who for many years 
 thereafter conducted Christian work in Greece, was 
 briefly associated with these forerunners. Owing to 
 the death of Mr. Parsons in 1822 and of Mr. Fiske, 
 three years later, as also to the disturbed state of Pales- 
 tine, this experiment was discontinued. 
 
 Mr. Goodell's was the first of Protestant efforts on 
 Turkish ground to achieve permanence. It soon met 
 with remarkable acceptance. Conversions were fre- 
 
APOSTLES TO THE TURKISH EMPIRE 119 
 
 quent. The labour of William Goodell along linguistic 
 lines is indicated by a sentence in one of his letters : 
 
 "We must daily read the Scriptures in ancient Greek, 
 modem Greek, Armenian, Arabic, Italian and English." 
 
 But it could not be expected that the order of peace- 
 ful days could be long sustained in the Sultan's do- 
 minions. Persecution, fierce and bitter, arose : the lives 
 of the missionaries for two years were in constant 
 danger. Never could they lie down to rest at night 
 without having taken practical measures for hasty 
 flight from Beirut. In the end they were ordered by 
 the Board to proceed to Constantinople with a view 
 to a mission among the Armenians. This they did in 
 1831. 
 
 Ten years later William Goodell had accomplished 
 his great life-work, the translation of the whole Bible 
 into the Armeno-Turkish language. His scholarship as 
 shown by this great service and by his custom for long 
 years of preaching in six different languages, justifies 
 the statement that his name may be fairly placed with 
 those of Carey, Wycliffe and Tyndale. 
 
 In Constantinople Dr. Goodell laboured for a gen- 
 eration, establishing schools and churches at strategic 
 points, laying foundations for the Armenian work which 
 has filled the eye of the world so often during the 
 Great War. He was not only a pioneer; he was one of 
 *'God's forty-year men," and forty years were not too 
 many in which to live down the bitter opposition and 
 persecution of the Turkish government. In 1839 signs 
 of hope began to appear. These grew in number with 
 succeeding years. In 1850 a charter was granted for 
 the Protestant church: schools for girls, colleges and 
 theological seminaries waxed numerous and strong. 
 Thereafter the American mission work was looked upon 
 
120 WONDERS OF MISSIONS 
 
 in Turkey with conspicuous respect There was reason 
 for all this in the man himself. 
 
 It was said of Dr. Goodell that he was "rarely gifted, 
 full of genial bubbling humour, sanguine, simple, 
 courageous, modest — above all, holy. He won hearts 
 and moulded lives." 
 
 Of himself he said in 1865 when, after his return 
 from Constantinople by reason of failing health, he 
 attended the meeting of the American Board, 
 
 "When I went from my native land in 1822, it was 
 to go to Jerusalem. There I expected to live, labour 
 and to die. I have never been there. I have now set 
 my face for the New Jerusalem, taking Chicago on the 
 way." He died in the following year. 
 
 William Goodell's name should be kept in mind as 
 we read Lord Bryce's opinion of Mission Work in 
 Turkey, recorded in his volume, Tramscaucasia and 
 Ararat, and now peculiarly timely, 
 
 "I cannot mention the American missionaries," he 
 wrote in his second edition, "without a tribute to the 
 admirable work they have done. They have been the 
 only good influence that has worked from abroad upon 
 the Turkish Empire. They have shown gTeat judg- 
 ment and tact in their relations with the ancient Church 
 of the land, orthodox, Gregorian, Jacobite, IN^estorian 
 and Catholic. They have lived cheerfully in the midst 
 not only of hardships but latterly of serious dangers 
 also. They have been the first to bring the light of 
 education and learning into these dark places, and 
 have rightly judged that it was far better to diffuse 
 light through their schools than to aim at presenting a 
 swollen roll of converts. From them alone, if we ex- 
 cept the British Consuls, has it been possible during 
 the last thirty years to obtain tiTistworthy information 
 
APOSTLES TO THE TURKISH EMPIRE 121 
 
 regarding what passes in the interior. Their sym- 
 pathies have, of course, been with the cause of reform. 
 But they have most prudently done everything in their 
 power to discourage any political agitation among the 
 subject Christians, Foreseeing, as the event has too 
 terribly proved, that any such agitation would be made 
 the pretext for massacre." 
 
 Written two decades ago these words have found 
 renewed fulfilment in the tragic second decade of our 
 century. 
 
 Among William Goodell's brother missionaries of the 
 American Board in Constantinople was Dr. William 
 Schauffler, ordained as missionary to the Jews, a man 
 of profound and varied learning. 
 
 One day in the year 1839 a young missionary of the 
 same Board, of Bowdoin College, Maine, newly arrived 
 and struggling hard to master the Armenian language, 
 came to Dr. Schauffler with a tale of woe. This was 
 Cyrus Hamlin, a fanner's boy from "way down in 
 Maine," a Yankee of the Yankees, shrewd, humorous, 
 practical, capable of making almost anything with a 
 jackknife, and with a few tools turning out almost any 
 mechanical device from an ox-bow to a steam-engine; 
 the yoimg man was in fact master of sixteen clearly de- 
 fined trades and professions. But he did not speak 
 either Turkish or Armenian, and every tutor he had 
 been able to engage to train him in either tongue had 
 been forced to flee for his life. If it was not the Turkish 
 authorities which laid the embargo on these teachers 
 in order to thwart missionary work, it was proved that 
 emissaries of Russia, Christian Russia, were equally 
 effectual. 
 
 The last teacher engaged by Mr. Hamlin, one par- 
 
122 WONDERS OF MISSIONS 
 
 ticularly fitted for the work, had actually been seized 
 by hangers-on of the Russian Embassy and barely 
 escaped Siberia. What could be done ? 
 
 Dr. Schauffler, representing the group of American 
 m.issionaries, went forthwith to the palace of the Rusr 
 sian Embassy and entered complaint. Boutineff, the 
 Ambassador, with scornful emphasis attempted to close 
 the interview by an authoritative dictum. 
 
 "I might as well tell you, Mr. Schauffler," he said, 
 "that the Emperor of Russia, who is my master, will 
 never allow Protestantism to set foot in Turkey." 
 
 Schauffler's reply was memorable. 
 
 "Your Excellency," he said with dignity no less im- 
 pressive than Boutineff's, ''the Kingdom of Christ, who 
 is my Master, will never ask the Emperor of Russia 
 where it may set its foot-" 
 
 In the end, in spite of mighty Russia and despotic 
 Turkey, Cyrus Hamlin, the man from Maine, acquired 
 the languages and set to work to do that for which he 
 had come to Constantinople. But it was foreordained 
 that Cyrus Hamlin should do a different work from 
 that of any missionary before him and that he should 
 do it in a different way. Christian education was first 
 and foremost to him means of grace and hope of glory. 
 His first experiment began in 1840 with Bebek Sem- 
 inary, then consisting of two students, Bebek being a 
 suburban village near the Capital. Like Duff, he pur- 
 posed to teach advanced students through the medium 
 of the English language. The students of his school 
 must support themselves by their own trades, arts or 
 crafts while "getting their schooling." He was shrewd 
 enough to see how much more highly education thus 
 won would be prized than the same thing freely be- 
 stowed. 
 
APOSTLES TO THE TURKISH EMPIRE 125 
 
 The curriculum included thorough courses in mathe- 
 matics, physics, chemistry, geography, history, etc., etc., 
 besides systematic Bible work, and study of the Ar- 
 menian as well as the English language. And Mr. 
 Hamlin carried his point of self-support. It became 
 an industrial as well as an academic institution, per- 
 haps the first of its kind in Turkey. Its numbers grew 
 apace. 
 
 "The range of activity in the school with its indus- 
 trial annexes, extended from carpentry to chemistry 
 from the making of rat-traps to mathematics, from sheet- 
 iron work to syllogisms, from milling to moral phi- 
 losophy, from laundry work on a large scale to the 
 cleansing of lives, and from making bread on a com- 
 mercial scale to the making of a superior quality of 
 men." 
 
 By dint of patience, push, shrewdness, practical 
 talent and tireless energy, every plan was carried 
 through to success. In fact Dr. Hamlin's students be- 
 came such masters of chemicals and tools that the Turks 
 began to mutter about powers of darkness. The mis- 
 sionary was in fact in league with the forces of light 
 and of enlightenment, for always he was the Christian 
 first, the master of mechanics and methods second. 
 
 The Crimean War broke out. 
 
 Bread-making had become a prime industry at Bebek. 
 Dr. Hamlin was invited to visit the military hospital 
 at Scutari. The sick and wounded men, he saw, were 
 given bread, bought at a high price by the English 
 Government, but so sour as to be sickening to the taste. 
 The missionary decided what must be done. A steam 
 flour-mill must be set up and bread for the English 
 army must be made for the glory of God and the good 
 
124 WONDERS OF MISSIONS 
 
 of Bebek Seminary, bread in wholesale quantities, bread 
 of prime quality at a low price. 
 
 There was not a single steam flour-mill in Constan- 
 tinople. Accordingly a steam engine and milling 
 machinery' were imported without delay from the United 
 States. These were set up by the help of Ure's ''Dic- 
 tionary of Arts." The labour was incredible, but in 
 the end flour was ground and bread, good, sweet, 
 palatable, nourishing bread was made at Bebek and 
 delivered regularly at Scutari, 6,000 pounds daily for 
 the hospitals alone. Florence ISTightingale, no less a 
 benevolent despot than a ministering angel, would have 
 no other bread for the men under her charge. 
 
 Hamlin might have become an enormously rich man, 
 but he preferred another way. His profits went to 
 the support of his Seminary and he built a matter of 
 thirteen Christian churches in different parts of the 
 Turkish Empire. Little wonder that travellers through 
 its remote regions often find the face of Cyrus Hamlin 
 in photograph the one sole picture on the walla of 
 humble village houses. 
 
 In the military hospital at Scutari in 1859 Dr. 
 Mapleton, Lord Raglan's chief physician, chanced to 
 meet Dr. Hamlin. 
 
 "Are you Hamlin, the baker," the physician asked. 
 
 "'No, sir," was the answer, "I am the Reverend Cyrus 
 Hamlin, an American missionar}^" 
 
 Such he was, a generous benefactor, wise Counsellor 
 and guide, a Christian teacher of a generation of the 
 ablest men in the Turkish Empire. 
 
 Bebek Seminary, removed to Marsovan, could not 
 satisfy this man's ambition for the young men of 
 Turkey. A high grade college at Constantinople had 
 become the end and aim of his dreams. And he had 
 
APOSTLES TO THE TURKISH EMPIRE 125 
 
 a way of making his dreams come true. But Hercules 
 would have turned his back on Constantinople if he 
 had been confronted with the obstacles that this Con- 
 quering Cyrus met. For the Turks "were as little 
 in favour of an American college overlooking Con- 
 stantinople as they would have been of permitting the 
 planting of an American fortress at the mouth of the 
 Dardanelles." Baulked by Turkish tyranny and craft at 
 every attempt to secure a favourable sight for his new 
 foundation, Dr. Hamlin retreated to the house formerly 
 occupied by Bebek Seminary and there in 1863 he 
 opened Robert College named for Christopher Robert 
 of New York, who had become a financial friend of the 
 enterprise. 
 
 For eight years the college remained in the suburb 
 of Bebek. For seventeen years, the best of his life, 
 Cyrus Hamlin poured into it his tireless and effective 
 activity, making it, even in its infancy, enormously 
 auccessful. In 1868, inspired with sudden dread of the 
 power of the United States Government, after the visit 
 of Admiral Farragut to Constantinople, the Turkish 
 authorities hastily reversed their policy of opposition 
 and placed the property and rights of the college on 
 a secure basis. 
 
 On the commanding heights of Rumeli-Hissar, chosen 
 long since by Dr. Hamlin as site (but the purchase 
 held up by Turkish diplomacy for a trifle of ten years 
 before it could be effected), the noble building planned 
 by Dr. Hamlin was at last erected. Here, as President 
 and Professor, he enjoyed until 18Y7 the consumma- 
 tion of the dream for which he had toiled for years 
 without thought of selfish interest, for name or fame, 
 but only for the redemption of the rising generation 
 
126 WONDERS OF MISSIONS 
 
 in the Turkish Empire from the gross darkness which 
 breeds superstition and sin. 
 
 Eobert College, the Mother of Christian Colleges in 
 Turkey, is not conducted under the auspices of any 
 missionary hoard. But its founder and head was a 
 missionary. In his "Impressions of Turkey," Sir Wil- 
 liam Eamsay writes: 
 
 "I have come in contact with men educated in Eohert! 
 College, in widely separate parts of the country, men 
 of diverse races and different forms of religion — Greek, 
 Armenian, and Protestant — and have everywhere been 
 struck with the marvellous way in which a certain uni- 
 form type, direct, simple, honest, and lofty m tone has 
 been impressed upon them ; some have more of it, some 
 less ; but all had it to a certain degree ; and it is diamet- 
 rically opposite to the type produced by growth under 
 the ordinary conditions of Turkish life." 
 
 Among; those ignorant of the true character of Chris- 
 tian missions and missionaries, an attitude of slighting 
 indifference toward them, of criticism, even of derision, 
 is often observed. The Hon. Henry Morgenthau, late 
 American ambassador to Turkey, has recently recorded 
 his own change of attitude in his volume. All in a Life- 
 time. 
 
 The Senate having confirmed Mr. Morgenthau's ap- 
 pointment on September 4th, 1913, he found it urgently 
 necessary to inform himself regarding the problems, 
 social and political, which lay before him in the dis- 
 charge of his mission to the Turkish Empire. In vain 
 in many high quarters he sought enlightenment. "For- 
 tunately for the success of my mission," as he writes, 
 he was advised to seek an interview with representatives 
 of the various missionary organisations at work in 
 
APOSTLES TO THE TURKISH EMPIRE 127 
 
 Turkey. An interview was arranged at "that great 
 centre of missionary activity, 156 Fifth Avenue, with 
 a large group of earnest and able men who could speak 
 with authority on the problems I should confront in the 
 East." These gentlemen, the Rev. A. J. Brown, D.D., 
 the Rev. J. A. Barton, ID.D., the Rev. C. R. Watson, 
 D.D., the Rev. Mackaye, D.D., and Bishop Lloyd, rep- 
 resented respectively, the Presbyterian, Congregation- 
 alist. United Presbyterian, Methodist and Protestant 
 Episcopal Mission Boards. They were even then under 
 appointment to investigate conditions in Turkey. It 
 was arranged that Mr. Morgenthau should cross the 
 ocean on the same ship with them. Mr. Morgenthau's 
 narrative continues as follows: 
 
 "The conversations I had with these men on ship- 
 board were a revelation to me. I had hitherto had a 
 hazy notion that missionaries were sort of over-zealous 
 advance agents of sectarian religion, and that their 
 principal activity was the proselyting of believers in 
 other faiths. To my surprise and gratification, these 
 men gave me a very different picture. In the first 
 place, their cordial co-operation with one another was 
 evidence of the disappearance of the old sectarian zeal. 
 They were, to be sure, profoundly concerned in convert- 
 ing as many people as they could to what they sin- 
 cerely believed to be the true faith. But I found that, 
 along with this ambition. Christian missionaries in. 
 Turkey were carrying forward a magnificent work of 
 social service, education, philanthrophy, sanitation, 
 medical healing and moral uplift. They were, I dis- 
 covered, in reality advance agents of civilisation. As 
 representatives of the denominations which supported 
 them, they were maintaining several hundred American 
 schools in the Levant, and several full-fledged colleges, 
 
128 WONDERS OF MISSIONS 
 
 of which three, at least, deserve to rank with the best 
 of the smaller institutions of higher learning in the 
 United States. They maintained, also, several impor- 
 tant hospitals. And, as a part of their purely religious 
 function, they were bringing a higher conception of 
 Christianity to the millions of submerged Christians in 
 the Turkish Empire, who, but for them, would have 
 been left to practise their religion without the inspira- 
 tion of the modern thought of the West, which has so 
 vastly widened its spiritual significance.'* 
 
n 
 
 APOSTLES TO AFRICA 
 
 Taken all in all, Africa below tlie Great Desert is 
 the supremely difficult field. This for the following 
 reasons : 
 
 1. The climate is in general unfavourable to the life 
 of foreigners. 
 
 2. Physical conditions hostile to health and sus- 
 tained labour are many. Among these are plagues of 
 lions, wild cats, leopards and other beasts of prey; 
 poisonous snakes in great abundance and variety; 
 noxious insects like the tsetse fly; complete absence of 
 wholesome and sanitary regulations. 
 
 3. The low morale of the white men who have 
 settled in parts of the continent for trading, farming 
 or mining operations, and have betrayed and exploited 
 the native people mercilessly, thus instilling fixed dis- 
 trust, suspicion and hatred of white men in their minds. 
 
 4. The Slave-Trade. 
 
 5. The "Moslem Peril," that is the astounding 
 spread in recent years of Mohammedanism, once mainly 
 the work of slave-traders. This has now reached the 
 proportions of a systematic propaganda and campaign. 
 In Cairo 10,000 young Moslems are in training as mis- 
 sionaries of the Crescent to Africa. 
 
 6. The character of the native tribes, their religious 
 superstitions and practices. They are not only savages 
 
 129 
 
ISO WONDERS OF MISSIONS 
 
 and in some tribes cannibalistic ; they have no religious 
 conceptions beyond those of the grossest animism. They 
 are literally without God. Furthermore their tempera- 
 ment is that which belongs to primitive and undeveloped 
 peoples: sensual, treacherous, cruel, revengeful, fickle, 
 hard to reach with intellectual, moral or spiritual sug- 
 gestion. They have no formulated language ; no orderly 
 social customs or domestic life ; no respect for women ; 
 no treatment of suffering or disease not grossly in- 
 human. "They turn a deaf ear to the voice of love, and 
 scorn the doctrines of salvation," said one of Africa's 
 best friends. 
 
 A few items, general and geographical : 
 
 N'early one-fourth of all the land surface of the glob^ 
 is in the continent of Africa, i.e., twelve million square 
 miles ; the distance around the coast is as great as that 
 around the globe. Eight hundred and forty-two lan- 
 guages and dialects are in use among the black people 
 of Africa. At the present time one out of every ten 
 of the inhabitants of Africa is a Moslem. There is one 
 missionary for every 136,000 souls. 
 
 ^Notwithstanding these difficulties and a hundred more 
 which might be enumerated, Africa, and South Africa 
 at that, was one of the first fields chosen for labour in 
 the new Age of Missions which opened in 1792 with 
 Carey's call to English Protestants. 
 
 Between 1798, when the London Society sent Vander- 
 kemp (a volunteer for work among the Hottentots 
 among whom he worked successfully), and the year 
 1816, the number of missionaries in Africa increased in 
 fair proportion to that in other fields. This work was 
 carried on, however, in face of heart-breaking obstacles 
 and alike the labours and the names of the workers have 
 
APOSTLES TO AFRICA 181 
 
 passed from popular memory. The reason being, lack 
 of permanence in results. In the year 1816 a Scotch 
 lad of twenty years sailed for Cape Town to whom was 
 given power to leave a lasting mark upon certain of 
 the wild tribes of Africa; to give them a language; to 
 bring to them consciousness of a heart, a brain, a hope 
 of heaven, a Saviour from sin and uncleanness ; to make 
 articulate the vague motions of their spirits towards 
 godliness and God, — in brief, to humanise them. 
 
 Robert Moffat, son of a deeply religious mother, him- 
 self a gardener in Cheshire, after leaving the cottage 
 home of his parents in Scotland, answers in the story 
 of his own achievement the protests which so often 
 arise against the useless sacrifice of life involved in 
 African missions. For more than half a century he 
 lived in tropioal Africa, meeting mortal dangers and 
 distresses in such degree and with such courage that 
 hostile savages declared: "These men must have ten 
 lives, since they are so fearless of death." iN^o peril of 
 those we have named as common to the life of the 
 European among African savages was spared Robert 
 Moffat, but he passed through all, not without sickness 
 and suffering, but with constitution unimpaired, justi- 
 fying perhaps the remark of Livingstone that "the 
 European constitution has a power of endurance even 
 in the tropics, greater than that of the hardiest meat- 
 eating Africans." At eighty-three Moffat was described 
 by one who heard him make an address at the "World's 
 Conference of Missions in London in 1878, as "a son 
 of Anak in stature, erect, his features strongly marked, 
 his venerable locks and long white beard adding majesty 
 to his appearance . . . his voice strong and musical." 
 The death of this kingly servant of God took place in 
 1883, in his eighty-eighth year. 
 
132 WONDERS OF MISSIONS 
 
 We are wont to dwell with peculiar satisfaction on 
 "God's forty-year men," of whom Carey was first, but 
 Robert Moffat's term of service was fifty-three years, 
 with but two furloughs in England. The story of this 
 service begins with a striking initial red-letter, — the 
 missionary's relations with the Hottentot, Afrikaner, 
 famous outlaw and freebooter, known as the "Bonaparte 
 of South Africa." The story is a missionary classic, 
 not needing repetition here. A few sentences, however, 
 may revive the impression of the spiritual encounter of 
 these two strong men when brought face to face. 
 
 After a brief sojourn in Cape Town upon landing, 
 Moffat started on a long trip, his objective, the wilder- 
 ness north of the Orange River, where Afrikaner from 
 his kraal carried on his wild onslaughts of robbery and 
 arson, filling with panic the whole surrounding region. 
 As he stopped at a Dutch farmhouse now and again 
 Moffat received sufficient warning of Afrikaner's usual 
 line of action, which was still looked for, despite 
 rumours of a change for the better in the terrible chief. 
 
 "He will set you up for a mark for his boys to shoot 
 at," declared one farmer. 
 
 "He will strip off your skin and make a drum of it 
 to dance to," said another. 
 
 "He will make a drinking cup of your skull," was a 
 third prophecy. 
 
 Afrikaner, despite the fact that a price had been set 
 on his head by the Cape Government, ruled by right, 
 not merely by conquest, a dominion in Great Namaqua- 
 land having been ceded to him. Accordingly when, to 
 the amazement of all who knew of Moffat's course in 
 deliberately bearding the lion in his den, the great out- 
 law received him courteously and invited him as a mis- 
 sionary to settle within hLs borders, Mofl'at gained not 
 
APOSTLES TO AFRICA 135 
 
 merely a convert but a defender. Yet there were ter- 
 rible days for the missionary, days when Afrikaner 
 turned away from him with all the fickleness of the 
 savage and when Titus, his ferocious brother, threatened 
 him with personal violence if he remained in the kraal. 
 But as time passed both men became subdued, and would 
 eit listening like children to the teachings of Moffat. 
 Once when Afrikaner sui-prised his teacher gazing 
 steadily but unconsciously into his dark face and asked 
 the reason of it, Robert Moffat replied quietly, 
 
 "I was trying to picture to myself your carrying fire 
 and sword through the country. I could not think how; 
 eyes like yours could smile at human woe." 
 
 Broken at last by bitter compunction, the African 
 Ishmael cried like a child. From that time he was a 
 new creature, and his loyalty to Moffat knew no further 
 variableness or shadow of turning. 
 
 Together these two men worked to humanise, civilise 
 and Christianise the savages around them. Afrikaner 
 died in 1820, testifying to his repentance for past sins 
 and his dependence on the grao© of God. 
 
 Married in 1819 to a lovely English girl to whom he 
 was engaged when he left England, and who came to 
 Cape Town to join him, Moffat in the year following 
 parted from Afrikaner. It being needful for him to 
 find a less unhealthy spot in which to plant a perma- 
 nent mission than Afrilcaner could offer him, he jour- 
 neyed into Bechuanaland. 
 
 Here, after several experiments, fraught with peril 
 and pain, the permanent station of the London Mis- 
 sionary Society known as Kuruman was foimded, a 
 station which has become the mother station to many 
 
134 WONDERS OF MISSIONS 
 
 others, and remains a centre of light and love and up- 
 lift. 
 
 In Kuniman Eobert and Mary Moffat lived their 
 united life and wrought their mighty work together. 
 Here he was known affectionately as Ra-Mary; she as 
 Ma-Mary. Here children were bom to them, and here 
 after ten years of what may have seemed fruitless effort, 
 a great revival among the native people led to the foun- 
 dation of a strong native church. Before even one 
 person expressed faith in Christ Mary Moffat had writ- 
 ten to friends in England: "Send us a Communion 
 service ; it will be wanted." On the day before the first 
 company of (X)nverts were to partake of their first com- 
 munion, a box containing the silver service for the 
 Supper reached Kuruman. 
 
 It is hardly necessary to say that an important part 
 of Eobert Moffat's work in Bechuanaland was trans- 
 lation of the Scriptures into the written language he 
 himself was obliged to construct. In 1839 he and his 
 wife returned to England in order to put his translation 
 of the IvTew Testament, then complete, through the 
 press. (The entire Bible was later translated by Moffat 
 into Bechuana, complete in 1857.) 
 
 The enthusiasm which greeted the missionari^ 
 among their own people was unprecedented, and resulted 
 in notable missionary reinforcements. In a house in 
 Aldersgate street in London near the London Mission- 
 ary Society's offices, Robert Moffat met one evening a 
 young Scotch doctor, a man of twenty-five, who had 
 offered himself as a medical missionary to China. The 
 Opium War of 1840 being still on, he was awaiting 
 cessation of hostilities, boarding ad interim in Aiders- 
 gate with a Mrs. Sewell. This man was David Living- 
 stone of Blantyre. His quick imagination caught fire 
 
APOSTLES TO AFRICA 185 
 
 from Moffat's story of Christian work among savage 
 tribes. 
 
 "Would I do, do you think, sir, as a missionary to 
 Africa," he questioned earnestly. 
 
 "Yes," was Moffat's prompt reply, "if you won't go 
 to an old station, but push on to the vast unoccupied 
 district in the north where, on a clear morning, I have 
 seen the smoke of a thousand villages and where no 
 missionary has ever been.'* 
 
 For a little space Livingstone mused silently, then, 
 with the swift decision natural to him, he rejoined, 
 
 "What is the use of my waiting here for the end of 
 this abominable Opium War? I will go at once to 
 Africa." 
 
 On May 31st, 1841, Dr. Livingstone reached Kuru- 
 man after a trek of 700 miles in an ox-wagom Al- 
 though the Moffat family were absent in England, or 
 on their way home, until December, 1843, the well- 
 established mission offered admirable headquarters for 
 Livingstone. Here he practised medicine, studying the 
 natives and their dialects and exploring the regions 
 to the north, of which Moffat had told him. In these 
 explorations in 1843 he was attacked by a lion which 
 seized him by the shoulder and crushed the bone of the 
 upper part of his left arm into splinters. As a conse- 
 quence Livingstone had a second, or false joint in the 
 arm which crippled him to the day of his death. This 
 injury had no effect in checking his zeal for establish- 
 ing a mission station in the regions to the north and 
 there, at about the time of the Moffats' return to their 
 home at Kuruman, he took up his position at Mabotsa, 
 among the Bakatlas. 
 
136 WONDERS OF MISSIONS 
 
 Oswell, well-known African hunter and explorer, thus 
 describes the mission house of Kuruman, 
 
 "Dear old Kumman ! You were a very oasis, peopled 
 with the kindest friends. My short visits to you were 
 among the happiest of my life; no little kingdom ever 
 had a better king and queen, no home a better host 
 and hostess. How well I remember the exquisite 
 arrangement and order of the mother's household, the 
 affectionate interest in the wayfarers, and the father's 
 courtly hospitality and kindly advice, and the ready 
 willingness with which he lent himself to help us on 
 our way. Without Mr. Moffat's aid we should have 
 fared but poorly." 
 
 Mary Moffat, when in England, often found herself 
 impatiently ''longing for home." When one calls to 
 mind magazine pictures of mean African huts and 
 stark wildernesses this may sound overdrawn, but Kuru- 
 man, the village, the whole valley indeed, had been 
 touched by a homely magic. Robert Moffat was a skilled 
 gardener ; his wife had the Englishwoman's genius for 
 home and garden-making to the full. The result has 
 been thus described. "A miracle of beauty had been 
 wrought out of desolation. . . . Along the valley ran 
 the watercourses, overhung with willow and sweet- 
 scented syringa. The pomegranate hedge with its 
 scarlet flowers, the orange and fig trees, the well-ordered 
 gardens of corn, maize and native grain, all formed a 
 lovely tropical background for the stately stone church 
 and well-built mission houses and school." 
 
 We hear furthermore, much of the great almond tree 
 which blossomed in beauty and fragrance near the 
 Moffats' home. It was under this famous tree that in 
 
APOSTLES TO AFRICA 137 
 
 1844, soon after the return of the family to Kuruman, 
 David Livingstone deliberately renounced one of his 
 cardinal theories of missionary life, this being celibacy. 
 
 Whether the object-lesson of the Moffats' perfectly 
 ordered household convinced his reason that there was 
 a more excellent way, or whether their daughter Mary's 
 loveliness alone was responsible, certain it is that he 
 wooed and won her for his wife under the almond tree 
 at Kuruman. Soon after they were married, and Liv- 
 ingstone took his bride to Mabotsa, 200 miles northeast 
 of Kuruman where he had now established a well- 
 equipped mission station. 
 
 It was a happy marriage. "She was always the best 
 spoke in the wheel," said Livingstone, many years after. 
 When embarking on an important expedition he com- 
 mented: "Glad indeed am I that I am to be accom- 
 panied by my guardian angel." When she was taken 
 from him by death in 1862, the man who had faced so 
 many deaths and braved so many dangers, was utterly 
 broken down, weeping like a child. In his journal we 
 read: 
 
 "Oh, my Mary, my Mary! How often we have 
 longed for a quiet home since you and I were cast drift 
 at Kolobeng." Again : "My dear, dear Mary has been 
 this evening a fortnight in heaven. For the first time 
 in my life I feel willing to die." 
 
 The thirty years of David Livingstone's African life 
 were controlled by three forces closely interlinked ; each 
 of these deserves the characterisation of master-passion. 
 
 First and last and always he was the Christian misr 
 sionary — and as such he regarded himself to the end. 
 In 1858, when in England, in an address in the Senate- 
 
1S8 WONDERS OF MISSIONS 
 
 house of Cambridge University, he spoke these mem- 
 orable words : 
 
 "The sort of men who are wanted for missionaries 
 are such as I see before me. ... I beg to direct your 
 attention to Africa. I know that in a few years I shall 
 be cut off in that country, which is now open. I go 
 back to Africa to try to open a path for Commerce and 
 Christianity: do you carry out the work which I have 
 begun. I leave it with you." 
 
 By reason of a curiously suggestive personal tendency 
 on Livingstone's part., he did not permanently serve in 
 the capacity of medical missionary, although always 
 putting his knowledge of medicine and surgery at the 
 disposal of those in immediate need with whom his 
 expeditions brought him in contact. Livingstone, in a 
 letter to a friend, has given us himself the explanation 
 of this change of purpose, 
 
 "I feel it to bo my duty to have as little to do with 
 it (viz : medicine and the treatment of disease) as poa- 
 sible. I shall attend to none but severe cases in the 
 future, and my reasons for this determination are, I 
 think, good. The spiritual amelioration of the people 
 is the object for which I came. . , . And I know that if 
 I gave much attention to medicine and medical studies, 
 something like a sort of mania which seized me soon 
 after I began the study of anatomy would increase, and 
 I fear would gain so much power over me as to make 
 me perhaps a very good doctor, but a useless drone of a 
 missionary. I feel the self-denial this requires very 
 much, but it is the only real sacrifice I have been called 
 on to make, and I shall try to make it willingly." 
 (1843.) 
 
 Next to the missionary motive in its control over 
 Livingstone's life, was the imperative of his bent 
 
APOSTLES TO AFRICA 139 
 
 towards science and exploration. This broke out with 
 full force from the baffling conditions surrounding the 
 missionary enterprise in Africa. Emphatically Africa 
 was the Dark Continent, its interior unknown, unre- 
 deemed in every sense. In the name of God and hvr 
 inanity it must he entered, searched out, lighted up. In 
 his heart Livingstone knew himself the man who could 
 do it. But he could not, at the same time, build school- 
 houses, conduct meetings, construct new languages and 
 translate the Scriptures into them. The static work of 
 the missionary was not his, but Moffat's. To every man 
 his work. 
 
 The discovery of the Zambesi River by Livingstone 
 in 1851 was followed by a succession of astronomical, 
 geological and geographical observations of highest value 
 in the years next following, when he now, for the first 
 time, apprehended the true form of the river systems 
 and the Continent. 
 
 These explorations culminated in 1855 with the most 
 spectacular discovery, that of the Victoria Falls of the 
 Zambesi. After this journey, not only one of the most 
 difficult but one of the most important on record in ita 
 bearing on all departments of natural science, Central 
 Africa, hitherto virtually a blank from Kuruman to 
 Timbuctoo, was no longer unknown. The blank was 
 replaced by a definitely drawn map. That map, to Liv- 
 ingstone's mind, was drawn not primarily for trade but 
 for missions. 
 
 In his journals, Livingstone records his innermost 
 sensations, his own inimitable strain of swiftly flashing 
 reaction from mood to mood, from vision to vision, a 
 strain in which the whole temper of the Scotchman, 
 from John Knox to Robert Louis Stevenson, seems re- 
 vealed. Here are a few lines, vmtten when in imminent 
 
140 WONDERS OF MISSIONS 
 
 peril of his life, at the Confluence of the Loangwa and 
 Zambesi, on January 14th, 185G, a few months after 
 he had received the gold medal of the Royal Geographi- 
 cal Society, its highest honour. 
 
 "Thank God for his great mercies thus far. How 
 soon I may be called to stand before Him, my righteous 
 Judge, I know not. . . . O Jesus, grant me resignation 
 to die well, and entire reliance on thy powerful hand. 
 On thy Word alone I lean. But wilt thou permit me 
 to plead for Africa? The cause is thine. What an 
 impulse will be given to the idea that Africa is not open 
 if I perish now! See, O Lord, how the heathen rise 
 up against me, as they did to Thy Son. I commit my 
 way unto Thee. 
 
 "Leave me not, forsake me not. I cast myself and 
 all my cares down at thy feet. Thou knowest all I need 
 for time and for Eternity. 
 
 "It seems a pity that the important facts about the 
 two healthy longitudinal ridges should not become 
 known in Christendom. Thy will be done. . . . They 
 will not furnish me with more canoes than two. I 
 leave my cause and all my concerns in the hands of 
 God, my gracious Saviour, the friend of sinners. 
 
 "Evcnmg — Felt much turmoil of spirit in view of 
 having all my plans for the welfare of this great region 
 and teeming population knocked in the head by savages 
 to-morrow. But I read that Jesus came and said: 'All 
 power is given unto Me in heaven and in earth. Go ye 
 therefore and teach all nations and lo, I am with you al- 
 vmys even unto the end of the world.' It is the word of 
 a gentleman of the most sacred and strictest honour and 
 there is an end on't. I will not cross furtively by night, 
 as I intended. It would appear as flight, and should 
 
APOSTLES TO AFRICA 141 
 
 such a man as I flee? ^aj, verily, I shall take obser- 
 vations for latitude and longitude to-night, though they 
 may be the last. I feel quite calm, now, thank God." 
 
 The third passion of Livingstone's public life was his 
 horror of the slave-trade in Africa united with his stem 
 resolution that an end should be set to "this open sore 
 of the world." 
 
 Filled with this resolution, Livingstone again in 1864 
 visited Englaad, and returned to Central Africa on an. 
 expedition financed by the Government and the Geo- 
 graphical Society. The object of this expedition was 
 two-fold: the suppression of the Arab slave-trade and 
 investigation of the water-shed between Lakes Nyassa 
 and Tanganyika. But at heart the initial passion 
 worked. "I would not consent to go," he told Sir Rod- 
 erick Murchison of the Geographical Society, "simply 
 as a geographer but as a missionary, and to do geography 
 by the way." 
 
 The story of Stanley's discovery of the great Dis- 
 coverer needs no repetition. 
 
 Just a year after Stanley left him, on May 3d, 1873, 
 the native "boys" of his company found the "great 
 Master," as they called him, kneeling by the side of his 
 bed, his face buried in his hands, dead. His lofty, 
 fearless, tender spirit had passed into the presence of 
 its own Great Master. 
 
 "1^0 single African explorer," says Keltie, "has ever 
 done so much for African geography as Livingstone dur- 
 ing his thirty years' work. His travels covered one- 
 third of the continent, extending from the Cape to near 
 the Equator, and from the Atlantic to the Indian 
 Ocean. . . . But the direct gains to geography and 
 science are perhaps not the greatest results of Living- 
 
142 WONDERS OF MISSIONS 
 
 stone's journeys. He conceived, developed, and carried 
 out to success, a noble and many-sided purpose with 
 unflinching and self-sacrificing energy and courage. 
 . . . His example and his death have acted like an 
 inspiration, filling Africa with an army of explorers 
 and missionaries, and raising in Europe so powerful a 
 feeling against the slave-trade that it may he considered 
 as receiving its death-blow." 
 
 The most conspicuous African missions directly in- 
 spired by Livingstone are the Universities Mission of 
 the Established Church of England ; and Livingstonia, 
 the Missions to l^yassaland sustained by the Churches 
 of Scotland. A central station is named Blantyre after 
 Livingstone's birth-place. The grandson of Robert 
 Moffat and the grandson of David Livingstone are 
 carrying on the missionary work in Africa, begun by 
 their grandfathers. 
 
 In the solemn dusk of Westminster Abbey on an 
 April day of 1874, Robert Moffat watched the slow ad- 
 vance up the nave of an imposing funeral procession, 
 marching to slow organ-music. England's greatest men 
 were gathered to show honour to one of her noblest sons. 
 And England's son was Robert Moffat's son also, son in 
 love and in law though not in blood. 
 
 Two black men, faithful body-servants of the dead 
 man, Susi and Chuma, followed the coffin. They had 
 the right. Had they not led the little band which had 
 borne the body of David Livingstone from Ilala on a 
 hero's march of nine months to the sea, fording rivers, 
 crossing deserts, camping in untrodden wildernesses? 
 Brave men and true, Susi and Chuma, and they had let 
 
APOSTLES TO AFRICA 143 
 
 no stranger hand disturb the burden they bore. The 
 old man could testify that no error was here ; indeed he 
 had been bidden by the Government men themselves to 
 examine the sacred dust. No doubt he could identify 
 David's body. There was the false joint in the left 
 arm, mark of the lion upon him. The wound was 
 hardly healed when the young doctor had claimed their 
 little Mary for his own, there under the almond tree 
 at Kuruman. Yes, it was thirty years since then, and 
 now "poor Mary lies on Shupunga brae, and beeks 
 foment the sun," as David used with such pathos to say. 
 And Mary's mother, his own and Africa's Ma-Mary, is 
 sleeping now on English soil. Could she but have been 
 beside him now. For David was like a son to her. A 
 marvellous man and chosen of God to open Africa ! The 
 door can never be shut again. 
 
 With bowed head and dimmed eyes, the old man rose 
 and stood as the great organ's solemn chords died and 
 a voice far off said, "I am the Resurrection and the 
 Life." His own summons, please God, was not far dis- 
 tant. Amen, even so come Lord Jesus. 
 
 "A hard task and the muscle to achieve it, 
 A fierce noon and a well-contented gloam ; 
 A good strife, and no great regret to leave it, 
 A still night, and the far red lights of home." 
 
 In his record of travel, The Nama and Damara in 
 German South-West Africa, Lieutenant von Frangois 
 gives the following estimate of the work of missionaries 
 in Africa : 
 
144 WONDERS OF MISSIONS 
 
 "What merchants, artisans and men of science have" 
 done for the opening np and civilising of this country- 
 is as nothing in the balance compared with the positive 
 results of missionary work. And this work means so 
 much the more because all self-regarding motives such 
 as always inspire the trader or the discoverer, and are 
 to be found even in the soldier, are absent in the mis- 
 sionary. It must be an exalted impulse which leads 
 the missionary to give up comfort, opportunities of 
 advancement, honour and fame for the sake of realising 
 the idea of bringing humanity into the kingdom of God, 
 into sonship to God, and to instil into the soul of a red 
 or black man the mystery of the love of God. Self- 
 interest is put aside and the missionary becomes a IsTama 
 or a Herero. He gives continually from the inner 
 treasure of his spiritual life and knowledge. In order 
 to be able to do that, however, he must unweariedly 
 play now the artisan, now the farmer, now the archi- 
 tect; he must always give presents, teaching, improve- 
 ments, — never take; he must not even expect that his 
 self-sacrifice will be understood. And to do this for 
 years, decades even, that truly requires more than 
 human power ; and the average mind of the European 
 adventurer, hardened in self-valuation and self-seeking, 
 cannot understand it. I used not to be able to under- 
 stand it ; you must have seen it to be able to understand 
 and admira" 
 
in 
 
 CEUSADEES OF COMPASSION 
 
 One of the hall-marks of paganism is the general con- 
 ception of disease as the work of malign spirits. The 
 treatment of it, which consists in barbarous means of 
 expelling the spirits, is another. Characteristic also 
 is the prodigious prevalence of disease in all non-Chris- 
 tian countries. A notion has been more or less popular 
 that among primitive peoples, not enervated by the 
 softness of modem civilisation, a high degree of physi- 
 cal hardihood and health prevails. Precisely the oppo- 
 site is the case. Over and above diseases common to 
 civilised peoples, we find appalling forms of suffering 
 in Africa as in the ISTear and Far East, due to lack of 
 sanitation, proper medical and surgical treatment, and 
 reasonable standards of personal and public hygiene. 
 
 India has always been noted for its neglect, not only 
 of sanitary precautions, but in certain respects of the 
 simple decencies of life. These conditions are conspicu- 
 ous at the times of the great Hindu pilgrimages, when 
 several hundred thousand people assemble at some 
 shrine. No shelter is to be had for the greater number. 
 Thousands sleep on the rain-soaked ground, thus bring- 
 ing on cholera and other destructive contagious diseases. 
 An epidemic of cholera will often prevail during a Mela, 
 in the pilgrim camps, while the festival goes on in all 
 its ceremonial pomp. The periodical famines also leave 
 deep ravages on those who survive them, in weakened 
 
 145 
 
146 WONDERS OF MISSIONS 
 
 constitutions and the diseases incident to malnutrition. 
 
 The strongest barrier against sanitation and cleanli- 
 ness in India is the inflexible combination of ignorance 
 and superstition. The pious Hindu believes that the 
 Ganges River rises from the nail of the large toe of 
 Vishnu's left foot, then reissues from the moon, and 
 that the nymphs of heaven, by sporting in the water, 
 have imparted to it life-giving power. He believes 
 that any man who dies on the bank of that river is sure 
 of heaven; and that the sacred stream, desired, seen, 
 touched, bathed in, sanctifies all being. 
 
 I^ative medicine and surgery are often worse than 
 the disease. The red-hot iron is freely applied even 
 for such trivial complaints as toothache and headache; 
 rags dipped in oil are set on fire and applied to the 
 body. The cruelties in the name of surgery practised 
 at the time of child-birth are such that they may rank 
 with the suppressed custom of suttee. 
 
 "I have seen the people repeating verses out of their 
 sacred books," says the Rev. J. Wilkie, "to relieve a 
 person who had been bitten by a scorpion. They be- 
 lieve in the indwelling of evil spirits, and when the 
 disease — of whatever kind it be, and especially if it 
 concerns the nerves — is at all persistent, and refuses 
 to yield to their absurd efforts, then it is attributed to 
 the presence of an evil spirit that must be driven out, 
 often by the most brutal treatment, which not infre- 
 quently results in driving the spirit out of the person 
 by death." 
 
 Among the Mohammedan population the general con- 
 ditions are perhaps augmented by their fatalism. This 
 is humorously illustrated by the following conversation 
 reported between a Government official and a Moham- 
 medan citizen: 
 
CRUSADERS OF COMPASSION 147 
 
 Question : What is the death rate per thousand in 
 your principal city ? 
 
 Answer : It is the will of Allah that all should die. 
 Some die young, some old. 
 
 Question : What is the annual number of births ? 
 
 Answer : We do not know. God alone can say. 
 
 Question : Are the supplies of drinking water suf- 
 ficient and of good quality? 
 
 Answer: From the remotest time no one has ever 
 died of thirst. 
 
 Question : General remarks on the hygienic condi- 
 tions in your city. 
 
 Answer: Since Allah sent us Mohammed, His 
 Prophet, to purge the world by fire and sword, there 
 has been a vast improvement, but there still remains 
 much to do. Everywhere is opportunity to help and 
 reform, and now, my lamb of the West, cease your 
 questioning which can do no good, either to you or 
 to anyone else. Man should not bother himself about 
 matters which concern only God. — Salem Aleikwm. 
 
 The treatment of disease in China is characterised 
 by the superstitions mentioned as common to India. 
 Perhaps a degree of additional horror is added by 
 reason of an extraordinary callousness peculiar to the 
 Chinese temperament. Anyone may be a doctor in 
 China. There were formerly no medical colleges, no 
 examinations and no diplomas. No license was required 
 for practice. A man made up his mind to practise 
 medicine and did it. 
 
 The theory of Chinese doctors in modem times, at 
 its best, is one of exact balance to be maintained be- 
 tween two elements of the dual principle, the Yin and 
 the Yang. Medicine accordingly is directed to driving 
 
148 WONDERS OF MISSIONS 
 
 Yang out and inviting Yin to come in. Of the pre- 
 scriptions the less said the better. Treatment of the 
 patient is drastic in the extreme, often incredibly cruel. 
 If poor, no care is taken of him. He will be put out 
 to die in the street, without food, with little clothing, 
 and will be moved from door to door, as the person on 
 whose step he rests when death comes to his relief, has 
 to provide a coffin. An American in a Chinese city 
 heard someone yell from a window into the ears of a 
 dying man: "You are not allowed to die opposite the 
 Telegraph Office, as it is a Government building." If 
 a baby is taken sick, it is usually placed on one side 
 pending the issue. If it is death the little body will be 
 cast into the street to be carried away by the scavenger 
 to a common pit outside the city walls. 
 
 The popular method of curing disease is that of 
 pilgrimage to some idolatrous shrine of healing rather 
 than resort to doctors. At these places, in answer to 
 much incense-burning and supplication, a slip of paper 
 containing directions is drawn by lot from a box. The 
 recipient goes away satisfied that all is now done that 
 can be done. 
 
 Such conditions surrounded on every side our pioneer 
 missionaries withersoever they went ; but thirty years 
 passed after Carey went to India before the definite 
 conception of medical missions was reached. 
 
 A tract is a trifle to most people, but from the read- 
 ing of a good and honest tract by a man of good and 
 honest heart there have proceeded directly one thousand 
 years of missionary labour of the highest order. 
 
 The subject of the tract was : "The Conversion of the 
 
CRUSADERS OF COMPASSION 149 
 
 World, or The Claims of Six Hundred Millions." Gor- 
 don Hall and Samuel Newell, members of that historic 
 group of first American missionaries who sailed for 
 India in 1812, and of whom one was Adoniram Judson, 
 co-operated in its production. 
 
 A young practising physician of New York City, a 
 Princeton man, by name John Scudder, while paying 
 a professional visit during the year 1819, noticed the 
 leaflet lying on his patient's table. He borrowed it, 
 read it and accepted its challenge as the call of God to 
 his own soul. 
 
 The story of medical missions began from the day 
 on which John Scudder, on his knees, the word of 
 Christ in his heart, cried: "Lord Jesus, I go as Thou 
 hast commanded to preach the Gospel to every creature." 
 
 John Scudder never dreamed of the offering of a 
 thousand years of missionary service as the fruit of 
 his decision, but like all noblest things, that offering was 
 bom in travail of spirit. Neither by birth, training, 
 nor the circumstances of his life was this young man 
 predisposed to the vocation of the missionary. He had 
 already won marked success in the medical profession 
 in New York ; he had the ambitions common to a rising 
 physician ; he had an established home with a wife and 
 child ; he had a revered father whose opposition to the 
 step under consideration was certain to be bitter. It 
 was no easy step to take. 
 
 In the end Dr. Scudder sadly submitted to disown- 
 ment by his father, sacrificed gladly every worldly am- 
 bition, and with the generous sympathy of his young 
 wife, offered himself to the American Board which just 
 then advertised for a new type of missionary, for Cey- 
 lon, — "someone who could combine the qualities of mis- 
 sionary and physician." He was accepted. 
 
150 WONDERS OF MISSIONS 
 
 A farewell sermon was preached in the Old South 
 Church, Boston, on the evening of June Yth, 1819 ; and 
 on the following day John Scudder with his wife and 
 child and faithful colored servant, embarked on the 
 brig Indus bound for Calcutta. In 1820 Dr. Scudder 
 began in Ceylon his ministration to body as well as 
 soul. 
 
 In 1829 impaired health made a change from the 
 climate of Ceylon imperative, and the Scudders re- 
 moved to the city of Madras. Here John Scudder added 
 to his previous lines of medical, dispensary, and evan- 
 gelistic work that of publishing and distributing the 
 Bible and Christian literature in the Tamil tongue. 
 His later years were spent in the city of Madura. 
 Mrs. Scudder seconded her husband's life-work with 
 devotion made effective by her winning personality, cul- 
 ture and spiritual elevation. A short time before her 
 death Mrs. Scudder confided to those nearest to her 
 that her constant prayer had been that all her children 
 might witness for Christ in India. Marvellously was 
 her prayer answered. 
 
 John Scudder died in South Africa, January 13tli, 
 1855, but his body lies beside that of his wife in India, 
 for whose people they both had lived and died. Of 
 their ten children who grew to adult life, one died while 
 in his years of preparation for the Christian ministry; 
 the remaining nine became foreign missionaries, five 
 of the nine being medical missionaries. Of John Scud- 
 dor's grandchildren, eight have followed their grand- 
 parent's steps, and of these six are still in the service 
 of the Arcot Mission. And in the year 1919, which 
 completed the century since John Scudder and his 
 wife sailed for Calcutta on the Indus, three of their 
 great grandchildren embarked on the voyage to India 
 
CRUSADERS OF COMPASSION 151 
 
 dedicated to the same work. Thus has the torch been 
 passed on from hand to hand. 
 
 Altogether thirty-one of John Scudder's descendants 
 have laboured in India, while seven others have served 
 as missionaries in other heathen countries. Estimating 
 the terms of service of these men and women, with their 
 wives and husbands, the total of a thousand years of 
 consecrated service is reached. It began with a tract 
 and the heart of a man. The seed, falling into good 
 ground, brought forth fruit a hundred fold. 
 
 In the year 1844 Henry Martyn Scudder, eldest son 
 of John, completed his theological course at Union 
 Seminary and sailed for India, the first American mis- 
 sionary's son to be appointed a missionary. It became 
 the distinction of Dr. Henry Scudder that he advanced 
 to the organisation of medical missionary work in full 
 form. In 1853, two years before his death, John 
 Scudder was present at a meeting at which three of his 
 sons, all medical men, Henry, William and Joseph, 
 oflBcially founded the Arcot Mission, with provision for 
 hospital and dispensary, the first in India under mis- 
 sionary auspices. In 1857 the Arcot Mission, for a 
 considerable period manned wholly by members of the 
 Scudder family, waa transferred to the Board of the 
 Reformed Church to whose communion the Scudders 
 belonged. 
 
 From this as a beginning a steady increase in the 
 number and influence of medical missions with their 
 hospitals and dispensaries has been maintained in India. 
 In a recent year 4,000,000 treatments were given in 
 these missions, accompanied, with scarcely an excep- 
 tion, by the spiritual message of the Great Physician. 
 
152 WONDERS OF MISSIONS 
 
 The man of whom it was said, "He opened the gates 
 of China with a lancet when European cannon could 
 not heave a single bar," the Rev. Peter Parker, M.D., 
 was bom in 1804 in Framingham, Massachusetts. 
 While still a student at Yale, Mr. Parker resolved to 
 become a medical missionary, and if possible to go to 
 China. At the age of thirty he was appointed by the 
 American Board in conformity with this purpose. This 
 was in 1834. 
 
 Dr. Parker began his work in Singapore, but in 
 November, 1835, having acquired a sufficient command 
 of the Chinese language, he settled in Canton and began 
 his distinguished work th°re by opening the Ophthalmic 
 Hospital. Diseases of the eyes, leading to the very 
 common affliction of blindness, urgently demanded at- 
 tention. Dr. Parker's was the first Missionary Hos- 
 pital in the Far East. It still continues its work under 
 the name of the Canton Hospital. 
 
 Conditions for the practice of his profession when 
 Dr. Parker began his work can be negatively described 
 thus: China, with one-fourth of all the people in the 
 world, was without a physician, foreign or native, who 
 had ever seen a medical college or had medical train- 
 ing of any description ; without a surgical instrument of 
 any description other than needles; without an anaes- 
 thetic of any description ; without one dispensary or 
 hospital ; without one trained nurse ; without a medical 
 school or class of any grade ; without any knowledge of 
 quarantine, or how to prevent the spread of contagious 
 diseases ; without any true knowledge of anatomy, physi- 
 ology, hygiene, surgery or sanitation. 
 
 From the beginning Dr. Parker performed remark- 
 able operations with remarkable success. By the 
 Imperial Commissioner of Canton and from him down 
 
CRUSADERS OF COMPASSION 153 
 
 to the humblest coolie he came to be beloved and revered 
 in unexampled measure. The appreciation of one old 
 gentleman, citizen of Canton, was quaintly demon- 
 strated. Parker succeeded in restoring his sight. The 
 grateful patient begged the privilege of sending a native 
 artist to paint the Doctor's portrait in order that he 
 might hang it up in his house and bow before it every 
 morning. Dr. Parker's introduction of anaesthesia to 
 the Chinese was nothing less than a miracle in their 
 eyes. ISTevertheless, at first his motives were questioned. 
 Surely he must have come to China with some ulterior 
 personal end! Only after he had lived and laboured 
 among them for some time were their suspicions over- 
 come. But when this came to pass. Dr. Parker's suc- 
 cess was almost overpowering. He himself thus de- 
 scribes conditions : 
 
 "It was after a long effort that a place was found 
 for a hospital, and when at length a suitable building 
 was rented and previous notice had been given, on the 
 first day no patient ventured to come ; on the second day 
 a solitary female afflicted with glaucoma, on the third 
 day a half a dozen, and soon they came in crowds. It 
 is difficult to convey to a person who has not visited the 
 hospital a just idea of them. He needs to be present 
 on a day for receiving new patients, and behold respect- 
 able women and children assembling at the doors the 
 previous evening, and sitting all night in the street that 
 they might be in time to obtain an early ticket for 
 admission. He need behold in the morning a long 
 line of sedans, extending far in every direction ; see the 
 officers with their attendants; observe the dense mass 
 in the room below; stand by during the examination and 
 giving out of tickets of admission, urgent cases being 
 
154 WONDERS OF MISSIONS 
 
 admitted at once, while others are directed to come again 
 at a specified time." 
 
 Describing what was ''all in the day's work" for him, 
 he mentions one patient as typical. 
 
 "When the man, who had cataracts for forty years 
 and more," said Dr. Parker, "had been operated upon, 
 stroking down his long flowing beard he remarked, 'I 
 have lived till my beard has become long and hoary, but 
 never before have I seen or heard of one who does such 
 things as are done in this hospital.' Then an oppor- 
 tunity came to tell him the story of Jesus and that, but 
 for Him I had not come to China." 
 
 Within the first five years it was estimated that 
 8,000 patients were cared for in the Hospital, many of 
 them of high rank and influence, many coming 400 to 
 500 miles to reach Canton. Modem medical science 
 in all its phases was introduced into eastern Asia at 
 the Canton Hospital, including medical education, train- 
 ing of hospital assistants, the translation and publica- 
 tion of scientific medical text-books in the Chinese 
 language. 
 
 In the year 1841 Dr. Parker, on his way to the Unit-ed 
 States, visited Scotland and was entertained by the 
 celebrated Dr. Abercrombie. His revelation of condi- 
 tions relating to human life and health in the Orient 
 were such that Dr. Abercrombie called a public meeting 
 to consider the formation of an association to carry on 
 the work of medical missions. Dr. Parker addressed 
 that gathering. As a consequence the Edinburgh Medi- 
 cal Missionary Society was formed, formed as its 
 founders declared, "to follow the leadings of Providence 
 by encouraging in every possible way the settlement of 
 Christian medical men in foreign countries." 
 
CRUSADERS OF COMPASSION 155 
 
 Womanhood throughout non-Christian lands is re- 
 lentlessly oppressed, and in no respect more cruelly 
 oppressed than in the treatment of illness. In India 
 and China alike the women of the better class are 
 strictly secluded. Unless Christianity has first entered 
 no male physician can enter their presence. Life and 
 death may be in the balance, but they are small con- 
 siderations in face of Caste and Custom. Native nurses 
 seem to have had their training in some demons' school 
 of torture. In the early days of missions the mission- 
 ary's wife was wont to prescribe for the needs of the 
 women around her from "the missionary medicine- 
 closet." The inadequacy of the well-meant service rings 
 in the cry of Alexander Duff, the illustrious Scotch 
 missionary and educator who went to India in 1830. 
 
 "Would to God that we had such an agency ready for 
 ■work," he exclaimed, the agency being "a female mis- 
 siomary who Jcnew something of medical science and 
 practice/' Such was Duff's desideratum, "since every 
 educated person," as he further set forth, 'Tmows the 
 seclusion of Hindu women of the upper classes and how 
 in their case an ordinary missionary finds no access." 
 
 The idea of a qualified woman physician had not at 
 that time entered into men's minds. Neverthelesa 
 Alexander Duff's demand did not fall to the ground un- 
 heeded. The West changes, advances, faster than the 
 East. The women of India remain to-day secluded as 
 they have been from time immemorial. In his Mys- 
 terious India M. Chauvelot says, "I must confess that 
 not in the polar regions, not in the harems of Algeria, 
 Tunis, Turkey, Egypt or Arabia, not in the Far East, 
 not in Australia, or in Polynesia, not even among the 
 Red Skins of America have I witnessed a downfall of 
 
156 WONDERS OF MISSIONS 
 
 the feminine sex so irremediable, so heartrending as in 
 the women's quarters among the Brahmans." 
 
 Meanwhile, in the West, women were rising to claim 
 new rights and privileges. Seventy years ago the 
 women of the United States in the person of a few 
 dauntless leaders made their entrance into the medical 
 profession. There was strong opposition in the begin- 
 ning. The Woman's Medical College in Philadelphia, 
 founded in 1850, had in its graduating class of 1869 a 
 student by the name of Clara Swain, from the State of 
 New York. That year, 1869, was an important one in 
 this story. For there was organised in that year in 
 iN^aina Tal, Northern India, by a medical missionary, 
 Dr. Thomas, the first class of native Hindu girls in 
 "anatomy, pharmacy and the management of minor 
 surgical cases." Also in that year there came the first 
 definite appeal for a "medical lady" (not a "female 
 missionary who knew something of medical science") 
 to be sent out to India to reinforce this native effort. 
 To this appeal, made by Mrs. Thomas of India to Mrs. 
 Gracey of the United States, Clara Swain, who had 
 just won her diploma in medicine, responded. Still in 
 the year 1869, in the month of November, she sailed 
 for India, sent by the Woman's Society of the Metho- 
 dist Church. 
 
 On January 3d, 1870, Dr. Swain having arrived the 
 evening before in Bareilly, city not far from Naina Tal, 
 without preamble or flourish began the practice of 
 medicine. In the first six weeks Dr. Swain ministered 
 to over a hundred patients. In less than three months 
 she opened a dispensary and with strategic foresight 
 of India's needs, organised a class of native girls to 
 study medicine. In the first year sixteen different 
 zenanas had been opened to this new kind of missionary ; 
 
CRUSADERS OF COMPASSION 157 
 
 she had prescribed for 1200 patients at the dispensary 
 and had made 250 visits to the homes of patients. One 
 demand for her ministration has been thus described by 
 a sister physician: "In obstetrics more than in any 
 other branch of the work, we arc called upon to witness 
 the pitiful ignorance and superstition of the people. In 
 one case we arrived just in time to rescue a young 
 woman who was being hung because she had a slight 
 hemorrhage and had fainted, and was supposed to be 
 in labour, though she was not. A ladder had been 
 brought in and stood upright, and to this she was tied 
 by her hair and supported by a high stool only; there 
 she was being pounded and pinched to drive out the 
 evil spirits. When we arrived she had been unconscious 
 for some time and was almost pulseless. With some 
 difficulty we got her down, laid her in bed, applied 
 restoratives ; and she recovered and a month later gave 
 birth to a baby boy." 
 
 The great need, it was soon obvious, was a woman'3 
 hospital. It was sure to come but its inception suggests 
 a fairy tale. 
 
 Adjacent to the missionary compound in Bareilly 
 lay a tract of land, forty-two acres in extent, containing 
 gardens, wells of water and a large dwelling-house, 
 the property of a neighbouring Mohammedan prince. 
 Dr. Thomas and Dr. Swain after long thought and with 
 much trepidation, set out on the journey of forty miles 
 to the palace of this prince in order to appeal to him 
 to sell this tract of land to the mission for hospital 
 uses. They were received with all the magnificence 
 of Oriental regal hospitality, and to their amazement 
 the prince met their timid appeal, not with refusal, not 
 with crafty bargaining, but with the reply : "Take it ! 
 
158 WONDERS OF MISSIONS 
 
 Take it ! I give it to you with much pleasure for such 
 a purpose." 
 
 By reason of this undreamed-of bounty, seconded by 
 Christians at home, a well-equipped hospital and dis- 
 pensary with clinic, operating room, offices, baths and 
 dormitories and a house for the resident physicians was 
 opened on January 4th, 1874, the first Woman's Hos- 
 pital in the Orient. That year the number of Dr. 
 Swain's patients reached 3,000. 
 
 The term of service of this pioneer Christian phy- 
 sician was illuminated by a second incident suggestive 
 of Arabian Nights' romance, an incident of significance 
 no less far-reaching than was her interview with the 
 Mohammedan prince. 
 
 About ten years after Dr. Swain's first arrival in 
 Bareilly the missionary household there was fluttered 
 by a summons to its lady doctor from the Rajah of 
 Khetri in the next province, Rajputana, to attend his 
 wife. It must have been a picturesque scene when this 
 unpretending American single lady set out from her 
 own door in Bareilly with her own small escort guarded 
 by a hundred men servants sent by the Rajah, a camel 
 chariot for her own personal use; palanquins, white 
 oxen, saddle horses and elephants making up the train. 
 
 Arrived at the palace in Khetri, Dr. Swain minis- 
 tered to the Rani (wife of the Rajah) skilfully and 
 with success. WTien in due course, the doctor was about 
 to make ready for return to her beloved hospital in 
 Bareilly, the Rajah laid before her the startling propo- 
 sition that she should remain as "palace physician," 
 with the privilege of opening a dispensary for the 
 women of the city, and also a school in which the Chris- 
 tian religion might be freely taught, as it might be also 
 in the palace. 
 
CRUSADERS OF COMPASSION 159 
 
 Sharp inner conflict followed for this wise and con- 
 secrated woman. Bareilly was her home ; there she had 
 lived and wrought, had learned to know and love her 
 people, had become bound to them by many ties. On 
 the other hand, here in Khetri she was in. the very cita- 
 del of Brahminism and of the proudest and purest race 
 of India, that of the Rajputs, in a country hitherto 
 closed to Christian missionaries, the key to it, all un- 
 sought, lying now in her very hand. 
 
 Assured that her hospital in Bareilly could be left 
 in competent hands. Dr. Swain decided for Khetri. 
 For seventeen years accordingly she lived and worked in 
 the Rajah's domain, ministering to his wife and child 
 indeed, but to the poor and humble with equal devotion, 
 training the young, and without ceasing publishing the 
 good news of the Kingdom. 
 
 Twenty-seven years in all Clara Swain served her 
 Master, the Great Physician, in His ministry of healing 
 in India, the first woman physician in our race's history 
 to undertake in the name of Christ, the practice of 
 medicine among heathen women. Her place in mis- 
 sionary annals has well been called one of immortal 
 honour. 
 
 General Statistics of Medical Missions are appended. 
 As we review them we marvel that so much is accom- 
 plished, while we deplore that so much remains un- 
 touched. 
 
 India has in round numbers a population of three 
 hundred and thirty millions. Here we find under 
 missionary ^ control one hundred and eighty-three hos- 
 pitals, three hundred and seventy-six dispensaries, one 
 hundred and twenty-two men and one hundred and 
 fifty-nine women physicians. 
 
 *A11 statistics relate to missionary, not general, equipment. 
 
160 WONDERS OF MISSIONS 
 
 China, with a population of more than four hundred 
 millions, has three hundred and seventy-two mission 
 hospitals, three hundred and twenty-eight dispensaries, 
 two hundred and sixty-seven men and ninety-three wo- 
 men medical missionaries. 
 
 For Korea's sixteen millions we have twenty-nine 
 hospitals, thirty-one dispensaries, thirty-one men and 
 five women medical missionaries. 
 
 The Philippine Islands, with a population of nine 
 millions, have ten hospitals, and eighteen dispensaries 
 under missionary conduct, with fourteen men and two 
 women physicians. 
 
 Siam, with about the same population as the Philip- 
 pines, has ten hospitals, twenty dispensaries, thirteen 
 medical missionaries ; all men, no women. 
 
 Persia's population is nine millions, five hundred 
 thousand. For this number of people she has ten hos- 
 pitals, seventeen dispensaries, thirt,een men and six 
 women medical missionaries. 
 
 Arabia has a population of one million, five hundred 
 and ninety-six thousand, one hundred and sixty-five. 
 Here are five hospitals, eight dispensaries, four men 
 and four women medical missionaries. 
 
 Turkey and Syria show about twenty millions popu- 
 lation. Here are thirty-five hospitals, fifty dispensa- 
 ries, forty-eight men and ten women physicians. 
 
 For Egypt's twelve and one-half millions we have 
 ten hospitals, sixteen dispensaries, twelve men and two 
 women physicians. 
 
 Africa — a continent, not a country, — confronts us 
 with its one hundred and thirty-six millions. For these 
 the hospitals number eighty-five, the dispensaries two 
 hundred and twenty-eight, the men physicians one hun- 
 dred and six, the women physicians fifteen. 
 
Part Four: ALONG LIVINGSTONE'S 
 TRAIL 
 
"The full extent of the benefit received from the work of 
 Missions can be understood only by those who witness it in 
 <;ontrast with places which have not been so highly favoured. 
 Everything I witnessed surpassed my hopes. If this is a 
 fair sample, the statements of the missionaries as to their 
 success are far within the mark." 
 
 David Livingstone, Kuruman, 181^1. 
 
 "Cannot the love of Christ carry the missionary where the 
 slave-trade carries the trader?" 
 
 David Livingstone, Barotsi-Land, 185S. 
 
 "I would say to missionaries, Come on, brethren, to the 
 real heathen. You have no idea how brave you are till you 
 try. Leaving the coast tribes and devoting yourselves 
 heartily to the savages, as they are called, you will find, with 
 some drawbacks and wickednesses, a very great deal ttf 
 admire and love." 
 
 David Livingstone, TJnyanyembe, 1872. 
 
 "The spirit of Missions is the spirit of conquest. For-' 
 ■wardl Forward!" 
 
 Coillard of the Zambesi. 
 
I 
 
 PHILANTHROPY NOT ENOUGH 
 
 With the passing years, the new missionary move- 
 ment gathered momentum. The day of one-man effort 
 passed; the day of team-work succeeded. The time 
 came when striking statistics could be presented, when 
 the roll of concrete accomplishment grew long and 
 brilliant. 
 
 But underlying the natural craving for impressive 
 results by the missionaries on the field, as well as by 
 the churches at home, there persisted the original ani- 
 mus. The key-note of Carey and his contemporaries 
 remained the key-note of the century. The aim was 
 not to build up large churches, schools and colleges; 
 not to carry out measures of reform, uplift, relief, 
 merely or chiefly ; not to give out sounding statements 
 of numbers of natives added to the churches. The one 
 supreme purpose was the change of heart, of char- 
 acter, of life in the individual native. 
 
 This was the motive which controlled "God's Forty- 
 year Men and Women" and made them mighty in their 
 day. They were indeed humanitarians and philan- 
 thropists. That was inevitable, incidental. First, last, 
 always, however, they were Jesus Christ's men. And 
 before these missionaries could be instrumental in the 
 regeneration of savage, barbarous and idolatrous men 
 and women there must be profound changes in their 
 own lives and characters. 
 
 163 
 
164 WONDERS OF MISSIONS 
 
 To brace the will of shrinking men and timid, tome- 
 loving women to meet, yes, to seek, the terrors of the 
 African or Indian jungle; to company with cannibal 
 tribes in the South Seas, or with the arrogant de- 
 votees of India's gods, not for fame, or gain, or love of 
 adventure, requires a re-creation of heart and will. 
 Philanthropy is not enough as motive power; it calls 
 forth devotion, sincere and noble, but its call is not to 
 the supreme sacrifice. The call of the Cross is the only 
 motive strong enough. And the sacrificial spirit has 
 never failed of its fruit, though there may be long 
 waiting, — fruit in the transformed lives of natives. 
 
 This new life has been gloriously manifested in 
 strong determination in the hearts of men emerging 
 from the lowest savagery to carry the gift of Christ's 
 grace to their fellows. This they have done often with 
 conspicuous results in the conversion of whole tribes. 
 Often their labours have been sealed with their own 
 blood, shed as martyrs of the Cross. The foreign 
 
 MISSION CHURCH HAS BECOME THE CHURCH OF FOREIGN 
 MISSIONS. 
 
n 
 
 FRANgOIS COILLARD 
 
 "Every time I think of the material sufferings and 
 hardships awaiting me I cannot help a feeling of fear. 
 ... I feel my heart sink. . . . Yes, looking only at 
 myself it would be perfectly impossible for me to be- 
 come a missionary ; but looking to Him who has called 
 me I feel my courage and my desire revived." 
 
 So wrote Francois Coillard in his diary in February, 
 1854. A few days later we read the following entry: 
 "I can but say O, my God, that I give myself wholly 
 and without any reserve to Thyself. And the greatest 
 grace I can ask of Thee is, O, deign to send me to some 
 place where Thy missionaries have never yet been able 
 to go." 
 
 How did this young Frenchman, bom and bred in a 
 Catholic country receive the impulse with which his 
 natural inclination was at war, but which came off 
 victorious ? The name of Eobert Haldane of Scotland 
 is the answer. Under the influences set in motion by 
 him the Paris Missionary Society was founded in 1828. 
 M. Ami Best, Protestant pastor in Coillard's native 
 village, had been in personal touch with Eobert Hal- 
 dane. He had caught the passion for Missions, — mas- 
 ter-motive of the great Scotchman. The daughter of 
 Pere Post, Marie, was of one mind with her father. 
 "Her ministry of love," said Coillard, "reached out 
 to all. . . . No influence has more contributed to make 
 
 165 
 
166 WONDERS OF MISSIONS 
 
 me love the things of God and to prepare me for my 
 calling as a missionary . . . Mile. Bost would lend me 
 little books and say, 'Frangoise, read that to La Mere 
 iBonte' (familiar title of Coillard's mother). The same 
 ones, read and re-read for the twentieth time, were as 
 fresh as ever. But nothing in my youth impressed 
 me like the work of Moifat." 
 
 In 1854 at the age of twenty, Coillard went to Paris 
 to prepare himself under the Missionary Society, 
 founded there by Haldane, for his chosen life-work. 
 He was ordained at the Oratoire on May 24th, 1857, 
 and on September 1st of that year embarked on a sail- 
 ing vessel bound by way of India for Africa. Coil- 
 lard's field of labour was Basutoland in East South 
 Africa, then the sole mission-field of the Paris So- 
 ciety. With Leribe, a flourishing mission village for 
 centre, Francois Coillard spent twenty years of devoted 
 services to the Basutos. 
 
 The French misionaries were wise in their work. 
 They regarded Africa as their home. There was no 
 looking back to what they had left, and to which they 
 might return. They purposed to identify themselves 
 altogether and for life with the native people. Con- 
 version of the natives was fundamental, and develop- 
 ment into the stature of Christian character was not 
 less so. But they never tried to make the Africans 
 over into Europeans. Only as the native customs were 
 contrary to the decencies of life, or the teachings of 
 Christ were they interfered with. 
 
 M. Coillard himself defined his position in these 
 words: "The traditional religion which our parents 
 have bequeathed to us is worthless and deceptive if 
 there has not been within us the change of heart which 
 is called conversion. If we only required of the 
 
FRANCOIS COILLARD 167 
 
 heathen around us to become good Protestants, to go 
 to church, and to perform what are called their re- 
 ligious duties, we should have crowds. Bui we require 
 more than that" 
 
 It was said of M. Coillard, by a fellow worker, "He 
 wished to mould men's souls, and he could do it too. 
 People under his pastoral care bore his mark; some 
 were Christians of a remarkable type. ... In Basu- 
 toland he laid the foundation of all mission work now 
 existing in the northern part of the country." The 
 work was strenuous in the extreme, fraught with hard- 
 ships, dangers and discouragements. When the situa- 
 tion at Leribe seemed to become too difficult for one 
 man alone to meet, and the Paris Committee proposed 
 a more promising field to M. Coillard, he replied 
 (1860): 
 
 '^Whatever these difficulties may be, gentlemen, I 
 have never allowed myself to think that we ought to 
 run away from them." 
 
 In his diary he wrote, "Do they think I am made 
 of wood with a heart of stone ? Do they not know that 
 it is just because I have suffered at Leribe that my heart 
 i3 90 much the more attached to it?" Again, "De- 
 cidedly I am growing too fond of these Basutoa. I 
 oannot live without loving them." 
 
in 
 
 CHRISTINA COILLARD 
 
 A great reinforcement was about to come into Coil- 
 lard's life and labour. 
 
 Through the influence of James and Robert Haldane, 
 his lifei-long friends, Lachlan Mackintosh of Greenock, 
 Scotland, was brought into the Christian ministry. It 
 was under the preaching of James Haldane in Edin- 
 burgh, that his daughter, Christina Mackintosh, grew 
 up- 
 on a visit to Paris in 1857, Christina, a charming 
 girl, of marked originality and force of character, was 
 introduced to Frangois Coillard. He was about sailing 
 for Africa and had just addressed a public meeting. 
 The man and the message made a keen impression on 
 Christina ; while once having met her, Francois felt 
 convinced that "she only could complete his life." 
 
 Not until 1860 were his appeals from Basutoland 
 able to overcome Christina's doubts and fears. There 
 was much opposition both from without and within. 
 Her mother however, was made of heroic stuff. She 
 declared she would "rather see her daughter a mis- 
 sionary than a princess." Frangois Coillard, desolate 
 and alone as he was, wrote with inborn chivalry, "I 
 do not know that I could do what you are doing, giving 
 up all for an unknown country and an almost unknown 
 husband." 
 
 168 
 
CHRISTINA COILLARD 169 
 
 In !N^ovember, 1860, Christina set sail in tlie John 
 Williams for Africa. Her sister, alluding to the part- 
 ing forty-five years later, said, "Such grief I never saw 
 and can hardly bear to think of now." 
 
 The marriage took place in Cape Town, on Febru- 
 ary 26, 1861. When she met M. Coillard, on landing, 
 Christina's first words were, "I have come to do the 
 work of God with you, wherever it may be; and re- 
 member this — wherever God may call you you shall 
 never find me crossing your path of duty." This prom- 
 ise Christina Coillard kept even unto death. Faith- 
 fully, joyously and heroically she kept it through thirty 
 years of poverty, peril and pain, but of unbroken har- 
 mony and love. One cannot resist a sense of satisfac- 
 tion in the knowledge that the "almost unknown hus- 
 band" she had left all to meet was "indeed a gentle- 
 man in the true sense of the word;" that he was 
 "always well-dressed, spotless, very particular about 
 clothing and manners," so that he was known by the 
 natives as Rama KhetJce, the father of neatness; that 
 it could be said of him that his kindness and courtesy 
 in dealing with the Basuto natives were "very beauti- 
 ful," and that one who knew him long and well could 
 describe him thus : "I know of no one whose character 
 so resembled that of our Lord, and in whom the fruit 
 of the Spirit was so evident." 
 
 But no heroine is heroic all the time and there were 
 days when the bride was very homesick. Evening after 
 evening she would sit reading old home-letters and cry- 
 ing quietly. One day Christina saw that if she brooded 
 over the precious old letters she was not really forsak- 
 ing all for Christ's sake. She thrust the letters into 
 the fire, and going out to meet her husband said, "You 
 
170 WONDERS OF MISSIONS 
 
 shall never see me fretting any more. I have burnt 
 them all." 
 
 In the first two years of her married life, Christina 
 rarely had a roof over her head except the roof of the 
 ox-wagon in which she and her husband travelled. They 
 made the wagon like a home, with a leopard skin on 
 the floor, and plants and curtains. Their days were 
 very busy; Christina had a school full of little Basuto 
 children. Housekeeping was difficult even for two 
 people in a wagon and a tent. Christina had always 
 lived in the town where there were plenty of shops. 
 iN'ow they wrote home, "We have no milk because we 
 have no cows ; no vegetables, nor fruit because we have 
 no garden ; no meat because we have no herd, and there 
 is no butcher-shop here." In those days there were no 
 tinned provisions such as missionaries in South Africa 
 can buy now, nor was it possible to buy clothing. Chris- 
 tina had not even a sewing-machine, and clothes wore 
 out very fast in such a life. At last a house of three 
 rooms was built at the mission station of Leribe. Chris- 
 tina said, "I shall feel like a princess. We shall still 
 cook in the open air and sleep in the tent, but we shall 
 have a place where we can shut the door and be quiet 
 for a little moment of the day." 
 
 Life with the Coillards was never devoid of happy 
 experiences. In 1868 M. Coillard, writing to his 
 mother, asked, "Do you remember the long evenings 
 when I used to read you Mr. Moffat's book about Africa 
 while you stripped the hemp ? Did we ever think then 
 that I should oome to Africa, and that I should see Mr. 
 Moffat and his station, Kuruman?" Again, "Kuni- 
 man is an oasis in a dreary desert. The gardens are 
 in perfect order. . . . What strikes one in Mr. and 
 Mrs. Moffat ia the force and energy of their charac- 
 
CHRISTINA COILLARD 171 
 
 ter. . . . Our sufferings are nothing by comparison, 
 with theirs." 
 
 This friendship of great kindred souls closed only 
 with M. Coillard's death. 
 
IV 
 
 THE MISSION OF THE BASUTO TO THE BAEOTSI 
 
 "The Spirit of Missions is the Spirit of Conquest. 
 Forward ! forward ! The Gospel entered Europe by 
 a prison." 
 
 These were the words of M. Coillard in 1876, as he 
 faced a new and strenuous mission, that of carrying 
 the Cross heyond the Zambesi River. It was a pros- 
 pect to cause dismay. The missionaries had now estab- 
 lished a home in Leribe. "People say," wrote Mme. 
 Coillard, "there is not such a pretty well-finished house 
 in Basutoland as ours." They both loved their home 
 passionately, as they loved the work among the Ba- 
 sutos. They were no longer young ; they had laboured 
 hard for now twenty years ; a period of quiet maturing 
 for their work and for themselves had been their ex- 
 pectation. 
 
 Two things happened. Two things which ended 
 their dreams; which opened a second twenty-year 
 period of labour; which changed the Coillards from 
 successful routine missionaries into heroes forever illus- 
 trious. 
 
 The first was the development among the Basuto 
 Christians of a strong missionary impulse. Basutoland 
 was now largely changed from a heathen to a Christian 
 country. The general direction of native life was to- 
 ward Christianity. Peaceable, industrious, orderly, 
 Christian communities abounded. A definite purpose 
 
 172 
 
MISSION OF BASUTO TO BAROTSI 173 
 
 awoke to bring the Gospel, whlcli had transformed their 
 own lives, to other savage tribes, their countrymen. 
 
 The second thing which happened was the visit to 
 Basntoland of Major Malan, who arrived at Leribe on 
 Christmas Day, 1874. He was a retired officer of the 
 British army and a man of God, deeply imbued with 
 the spirit of Christian consecration. He appears to 
 have discerned at once that M. and Mme. Coillard had 
 accomplished their task at Leribe and were ready to 
 go forward. His visit was the point of departure of 
 the Missionary Expedition to the Zambesi, the Foreign 
 Mission of the Basuto Church. Major Malan did not 
 suggest it, but it was the inspiration of his spirit which 
 kindled the flame of sacrifice. M. Coillard himself 
 describes the final steps leading to decision. 
 
 "Our project of extending the Mission was the one 
 theme of our conversation as we, — Major Malan, Ma- 
 bille and I, — rode back. One day we were crossing the 
 river Key and climbing the slopes, when in obedience 
 to an irresistible impulse, we all three sprang from 
 our horses, knelt in the shadow of a bush . . . and 
 taking each other as witness we ofl'ered ourselves indi- 
 vidually to the Lord for the new Mission — an act of 
 deep solemnity which made us all brothers-in-arms. Im- 
 mediately we remounted, Major Malan waved his hat, 
 spurred his horse and galloped up the hill, calling out, 
 'Three soldiers ready to conquer Africa,' 
 
 "Mabille and I said, 'By God's grace we will be true 
 till death.' And we meant it. That marked a new 
 era in our life and was, in so far as we were concerned, 
 the true origin of the Barotsi Mission." 
 
 Exhausted with emotion, M. Coillard returned to 
 Leribe and made known his resolution to his wife. "We 
 spoke little," he continues in his diary, "and slept less 
 
174 WONDERS OF MISSIONS 
 
 for several days. Our conflicts were terrible, espe- 
 cially hers. . . . However we fixed a day for our final 
 decision and redoubled the ardour of our prayers. . . . 
 On the evening of the day fixed, a guest in the house 
 (ignorant of the crisis) read the ninety-first Psalm to 
 us. JSTever had it seemed so beautiful. When our 
 brother came to the end of verse eleven, He shall gwe 
 His angels charge over thee, the climax was reached. 
 My wife and I looked at each other and understood. 
 The moment we were alone, 'Well V I said to her. 
 
 " 'Well, with such an escort we can go anywhere, even 
 to the Zambesi.' " 
 
 " 'I think so too,' " I said. 
 
 "We knelt down, our resolution was taken, peace and 
 calm and joy returned to our hearts, !No, we will not 
 offer Thee that which costs us nothing. Here we are 
 Lord ; do with us as Thou wilt." 
 
 Poor Mme. Coillard. Triumphant, heroic, but still 
 human! "I think I was too fond of my home," she 
 wrote her sister, "and too proud of it, and this must 
 be the reason why I had to be emptied out from vessel 
 to vessel and shaken up." 
 
 And so the "Father of ^Neatness" becomes Coillard 
 of the Zambesi, an apostle whose sufferings for the 
 Cross of Christ were no whit behind those described 
 by St. Paul in the eleventh chapter of Second Corin- 
 thians. And Mme. Coillard passes through every peril 
 by her husband's side with dauntless courage. 
 
 Especially painful was it to both these consecrated 
 souls to leave behind them in Leribe the native Chris- 
 tian who, from the first day of M. Coillard's coming 
 among the Basuto, had been as his right hand, Na- 
 thanael Makotoko. It was impossible for him to join 
 
MISSION OF BASUTO TO BAROTSI 175 
 
 the expedition to the Zamhesi but his love and loyalty 
 to the missionaries never changed. 
 
 In 1871 M. Coillard, writing to his mother still in 
 the old home in Asnieres-les-Bourgee, said: "The letter 
 I enclose from Nathanael will give you great pleasure. 
 Since my an-ival in this country he has always been 
 a faithful friend; since his conversion he has become 
 a brother whose devotion knows no bounds." 
 
 A few sentences from Nathanael's letter to Mme. 
 Coillard mere follow: 
 
 'Tou have sent your son to Baautoland in the Lord's 
 name. His love for you tells us your love for him. 
 . . . You think you have only one son at Leribe, be- 
 cause you sent only one. No, my mother, you have 
 two; the second is myself, N^athanael. It is you who 
 have given me life in tlie Lord, for it is you who gave 
 birth to the servant of God, my beloved pastor, who 
 came to draw me out of darkness that I might walk 
 in the light. You have many children in Leribe, and 
 you will have many more yet . . . When you think 
 of your beloved son whom you have sent and whom we 
 love, think also of your other son who is called 
 
 i^ATHANAEL MaKOTOKO. 
 
 In the year 1903 when M. Coillard bereft, aged, and 
 threatened with blindness, journeyed back alone to Ba- 
 jfutoland in hope of benefit to his health, he saw once 
 more at Leribe his friend Nathanael. Helpless and par- 
 alysed though he was, the old man's head was quite 
 clear and his love for his spiritual father undiminished. 
 "InTo one who heard it could forget the dear old Ba- 
 suto's prayer when for the last time they took the 
 Lord's Supper together." 
 
176 WONDERS OF MISSIONS 
 
 The first expedition, tliat to the Banyai people, be- 
 gun in 1877, continued for two years. The personnel 
 consisted of five families conducted by M. Coillard, 
 definitel}'- searching for the proper field for a mission 
 to be developed by the Basuto Christians themselves. 
 It was a most difficult journey. But through it "one 
 £gure fills the background, that of Mme. Coillard, pro- 
 viding for every want, foreseeing every emergency," as 
 we read from her husband's notes. 
 
 ^^Our direction at one juncture lying through a path- 
 less forest, we had a war consultation with the Boer 
 hunter and our principal men. Christina took part in 
 it. She has a power of judgment worth ten men. . . . 
 When all were exhausted, after dragging the wagon 
 through a dry river bed, she it was who provided bottle 
 after bottle of cold tea, a provision she had made at 
 the last good fountain. 'O,' cried the poor men, crowd- 
 ing around her. 'You are our mother; you save our 
 lives.' 
 
 "Again she is seen cutting out garments for the 
 oatechists' wives to sew, tending their sick children and 
 the whole time carrying on her niece's education as 
 quietly and almost as thoroughly as if in a Parisian 
 •choolroom; classifying plants and writing copious 
 journals; or surrounded by painted savages armed to 
 the teeth, watching to steal everything they could lay 
 hands upon." 
 
 Sometimes the water in their barrels became so hot 
 from the sun that they could not touch it with their 
 lips, even though they were frantic vrith thirst. One 
 month was spent in forced marches through a foodless 
 and waterless wilderness in burning heat, with six per- 
 sons in the company on the sick list. Their camping 
 grounds were often surrounded with thickets full of 
 
MISSION OF BASUTO TO BAROTSI 177 
 
 jackals and lions roaring for prey and creeping at times 
 within the stockade to their very tent-doors. And al- 
 ways, on the banks of the Zamb^i swarmed the tsetse 
 
 fly- 
 
y 
 
 ON LIVINGSTONE'S GROUND 
 
 In the Zambesi cotrntry M. Coillard found it neces- 
 sary only to call himself moruti — missionary, to be 
 welcomed in the name of Livingstone. He found the 
 impression among the native people made by the great 
 missionary-explorer almost miraculous; already he yj2ja 
 looked upon as scarcely lees than a demi-god. M. Coil- 
 lard, on the spot in 1884 notes this impression in vivid 
 and picturesque phrases. 
 
 "Livingstone! It is interesting to find his traces 
 here. His passage left the impression of a supernatural 
 apparition, and the stories they tell of him now have 
 naturally a legendary character. There was everything 
 to strike the imagination of the natives. He was the 
 first white man they had ever seen. They say he waa 
 fine and tall (I have never seen him myself). He spoke 
 the Makololo tongue. He was the best hunter ever 
 known. He was particularly fond of old men. . . . 
 Thus he opened a way for himself among the tribes 
 that seemed moot hostile. Sometimes on seeing him 
 they would rush on him with threats that terrified his 
 companions. He kept silence, let the thunder roll by, 
 and once it had ceased, he talked, chatted, distributed 
 pacl^s of beads and bits of stuff; and the people, full 
 of enthusiasm, would go home and bring out bread, 
 curds, beer; and Livingstone went on. . . . Nothing 
 could be quainter than their descriptions of the magic 
 
 178 
 
ON LIVINGSTONE'S GROUND 179 
 
 lant«m9, Bengal fires and Roman candles which he 
 showed off on occasion. . , . The admiration and the 
 astonishment of these poor people knew no limits. 
 What is certain is that Livingstone preached more by 
 his pure life and unbounded devotion than by his words. 
 The old people who traveled with him always end by 
 saying, 'Nguka (the doctor) ah ! he was not a man like 
 any other, he was a god ! What footsteps to leave be- 
 hind!'" 
 
 A signal proof of the value of Livingstone's life and 
 influence in the Zambesi country was encountered by 
 the Coillards in Khama, the Christian overlord of 
 Ifangwato. His father, Sekhome, had known Living- 
 stone, who had sought to bring him to a knowledge of 
 Christ. The old chief proved impervious himself to 
 such influences, frankly preferring the cruelties and su- 
 perstitions in which he had grown up. 
 
 "God made you with straight hearts," he said to the 
 missionary, John Mackenzie, who had in charge the 
 training of his son Khama; "but God made us with 
 crooked hearts." He admitted, however, that Khama's 
 heart was right. Khama was a true spiritual descend- 
 ant of David Livingstone. 
 
 On April 27th, 1878, M. Coillard's little company, 
 cruelly persecuted by the Matabele and expelled by their 
 ruler from his borders, arrived broken in body and 
 spirit at Mangwato. Klama, the Christian chief, re- 
 ceived them with generous hospitality and loaded them 
 with kindness. 
 
 Khama exerted a powerful influence upon the king 
 of the Barotsi, the famous, yet in certain ways infa- 
 mous, Lewanika. He induced him fo desire civilisa- 
 tion and to see that Christian civilisation was the high- 
 est mark of human attainment, but Lewanika could not 
 
180 WONDERS OF MISSIONS 
 
 bring himself to discard his many gods or his many 
 wives. Khama was made of sterner stuff. He intro- 
 duced the Gospel among his own people, having first 
 accepted it for himself. He inexorably fought against 
 the introduction of intoxicating liquors, the white man's 
 curse, into his realm. "I fear LoBengula (the for- 
 midable Matabele chief), less than I fear brandy," he 
 declared. "I fought against LoBengula and drove him 
 back. He never gives me a sleepless night. But to 
 fight against drink is to fight against demons and not 
 men. I fear the white man's drink more than the as- 
 sagais of the Matabele, which kill men's bodies. Drink 
 puts devils into men and destroys their souls and 
 bodies." 
 
 In Khama we find the transparent Christian life and 
 character which distinguished Nathanael Makotoko, and 
 of which the African nature is eminently capable. The 
 wife of his resident missionary, Mrs. J. D. Hepburn, 
 in her book. Twenty Years in Khama s Country, thus 
 describes him: 
 
 "It is now nearly a quarter of a century since Khama 
 and I became friends. We were with him — my hus- 
 band and I — through these long years, in sorrow and 
 in joy ; through times of famine and of plenty ; through 
 the miseries of war, and in the quietude of peace and 
 prosperity. . . . And in all our intercourse I can most 
 gratefully say that he was to me always a tnie Christian 
 gentleman in word and deed. IsTo one now living knows 
 'Khama the Good' as I knew him. Had they done so 
 they could but honour and trust him, as I do, from 
 my heart." 
 
 Such human material is still to bo found in the heart 
 of Africa. 
 
 On their march into Barotsiland, M. and Mme. Coil- 
 
ON LIVINGSTONE'S GROUND 181 
 
 lard met and made acquaintance with the famous Por- 
 tugese explorer, Serpa Pinto, who accompanied them 
 to Deka. Here their ways parted, he going on to the 
 Victoria Falls. The Coillard party had already visited 
 these, Madame and her niece being, it seems, the first 
 European women to see them. 
 
 The Portuguese explorer records in the story of his 
 travels, the impression made upon his mind by M. 
 Coillard. He describes this "new type of humanity" ; 
 notes "the superhuman tranquillity of his courage," of 
 which quality he had better opportunities of judging 
 than most people. What chiefly amazed him was M. 
 Coillard's travelling without having recourse to arms, 
 with "nothing but a switch in his hand, scarcely strong 
 enough to make a way through the obstructing grass." 
 As a matter of fact experience has shown that this is 
 the only right and possible method in Africa, but it was 
 not the method of the Portuguese. 
 
 "At times," he said (in his book of travels), "M. 
 Coillard produced the most extraordinary effect on me: 
 There was something in him that surpassed my intelli- 
 telligence. One day he was relating one of the most 
 agitating incidents of his journey, and concluded: 'We 
 were within an ace of destruction.' 'But,' I replied, 
 'You had arms, an escort, — ten devoted followers, reso- 
 lute in your defence.' He shook his head and said, 'I 
 could only have saved myself by shedding blood, and 
 never would I kill a man to save my own life, or even 
 lives dear to me.' These words revealed to mo a human 
 type quite new to me, and which I am incapable of 
 understanding, though I admire it with all my heart." 
 
 But FrauQois Coillard, by his own record, was by 
 nature timorous and fearful alike of savage men and 
 savage beasts. In him conspicuously we perceive the 
 
182 WONDERS OF MISSIONS 
 
 working of that influence which in them that have no 
 might increases power. He never saw a trace of heroism 
 in his own conduct or character. 
 
 "We never courted danger," he would say, "all 
 we did was simply each time the only thing possible to 
 do in the circumstances. No, what was committed to 
 us required no heroism, or I should certainly not have 
 been the man for it. People do not know the appre- 
 hensions, the inward trembling that / know. . . . She 
 was the heroine if you like — she never knew fear." 
 
 In 1887, at the close of the second Zambesi expedi- 
 tion, the Ck>illard3 established themselves and their mis- 
 sion station at Sefula on the Zambesi. For six years 
 it was a struggle day by day to hold their post against 
 the evil plots and treachery of the Barotsi who were 
 savage at heart although possessed of "perfect man- 
 ners." 
 
VI 
 
 THE CLOSE OF DAY 
 
 In 1891 Mma Coillard died, but not before she had 
 seen of the travail of her soul. She was satisfied. From 
 the day she came as a bride to Leribe, until she breathed 
 her last in a wretched mud-hut at Sefula, she gave her- 
 self right royally. 
 
 "Is it not wonderful that Frangois should have had 
 such a cordial reception from the Barotsi ?" she wrote 
 in 1885 when her husband was received at Lealui by 
 King Lewanika. "We hav« no earthly good to offer 
 . . . but truly Jeeus is the Desire of all the na- 
 tions. . . . The Framer of the heart has seen and 
 answered their aspirations in sending us to them." 
 
 From the year of his wife's death to his own in 1904, 
 H. Ooillard trod the thorny path he had chosen alone, 
 sorrowful but with faith and courage invincible. 
 
 ^'When I had followed her to the threshold of eter- 
 nity," he wrote, "when I had seen her already radiant 
 with the glory of heaven, when the portals of the City 
 of God closed upon her, and I found myself quite alone 
 in darkness and tears, my heart was broken. ... I 
 shall never have a home on earth. But," he adds, "th« 
 Barotsi Mission has my heart. I shall die in its serv- 
 ice, if the Lord grants my prayer." 
 
 The fruits of all this sacrifice? A vast kingdom 
 transformed, peace and security instead of anarchy and 
 bloodshed; slave-raiding and slave-trading abolished; 
 
 183 
 
184 WONDERS OF MISSIONS 
 
 infanticide, torture, trial by ordeal and witchcraft for- 
 bidden; also, as an indirect result, a gi'eat territory 
 opened to civilised government without the firing of a 
 single shot. 
 
 Of his second Zambesi expedition, M. Coillard, at 
 the ford of the Zambesi, December 12th, 1895, wrote: 
 
 "What a difference between the passage to-day and 
 that of 1884. Then not a soul in that vast region knew 
 even the name of the Lord, not one prayed to Him. 
 To-day let us acknowledge to His glory, 'the Lord hath 
 done great things.' We reckon five flourishing stations, 
 and on each of them a greater or lesser number of Zam- 
 besians who profess to have found the Lord." 
 
 Two at least of his desires were accomplished, that 
 he might die in harness and at the last be buried beside 
 his wife. He died May 27th, 1904, in the midst of his 
 work and was buried under the great tree of Sefula 
 where three years before the body of Christina, his wife, 
 had been laid to rest. A marble cross bears his name 
 and the motto of his life, "To Live Is Christ." 
 
 On June 1st, the railway reached Victoria Falls, two 
 days after the burial of the man who had opened the 
 way for civilisation. The pioneer days were over. 
 
 "Coillard was given to France; he has been taken 
 from the whole world." 
 
 These words were spoken at the memorial service in 
 Paris at the Oratoire where, forty-seven years before 
 Francois Coillard had received his consecration and 
 commission as Christian minister and missionary. 
 
vn 
 
 THE EOAD BUILDEES 
 
 * The scene is in Rhynie, a small Aberaeenshire vil- 
 lage; the time is in the year 1863. In front of the 
 Free Rock manse by the roadside stands the minister 
 "with his little son Alec, for whose benefit he is drawing 
 a map with his stick in the dust of the road. 
 
 "This, you see, Alec," he explains, "is the Zambesi 
 River running through the heart of Africa into the 
 Indian Ocean, and here is the tributary, the Shire, 
 which Livingstone explored." 
 
 In this way first, the lad, Alexander Mackay, just 
 entering his teens, found the name of Livingstone one 
 to conjure by in his own heart. 
 
 Again, it is Christmas-tide and the year is 1875. 
 Alexander Mackay is now twenty years old and has be- 
 come an accomplished engineer, surveyor, mathemati- 
 cian. It is night. He writes in his diary for that day, 
 December 12th — "This day last year, Livingstone died 
 — a Scotsman and a Christian — loving God and his 
 neighbours in the heart of Africa. 'Go thou and do like- 
 wise.' " 
 
 He has been absorbed all day in Stanley's book How 
 I found Livingstone. He has read of the great mis- 
 sionary's gentleness and hopefulness; of "his Spartan 
 heroism, the inflexibility of the Roman, the enduring 
 
 * Passage condensed from Yarns on African Pioneers, Basil 
 Matthews. 
 
 185 
 
186 WONDERS OF MISSIONS 
 
 resolution of the Anglo-Saxon." Like Stanley, his heart 
 says "the rruin has conquered me." 
 
 But he is not through yet for the night with the 
 voices of Livingstone and Stanley. A newspaper lying 
 on the table attracts his attention by the words "Cen- 
 tral Africa." He reads the thrilling call of Stanley 
 from Uganda which just then stirred Great Britain 
 from end to end. 
 
 "King M'tesa of Uganda has been asking me about 
 the white man's God. . . . Oh, that some practical mis- 
 sionary would come here ! M'tesa would give him any- 
 thing that he desired — ^houses, land, cattle, ivory. It is 
 the practical Christian who can cure their diseases, 
 build dwellings, teach farming and turn his hand to 
 anything, like a sailor — this is the man who is wanted. 
 Such a one, if he oan be found, would become the Sa- 
 viour of Africa. . . . Where is there in all the Pagan 
 world a more promising field for a Mission? Here, 
 gentlemen, is your opportunity ; embrace it ! The peo- 
 ple upon the shores of the !Nyanza call upon you." 
 
 These piercing words are not all that Mackay reads 
 this night. In the newspaper before him is a call from 
 the Church Missionary Society for men to respond to 
 the call of Uganda, the country to the northwest of 
 Victoria ITyanza, the great inland sea. He is ready. 
 He lets not an hour pass before writing to the society. 
 This is what he writes: — "My heart burns for the de- 
 liverance of Africa, and if you can send me to any one 
 of these regions which Livingstone and Stanley have 
 found to be groaning under the curse of the slave- 
 hunter, I shall be very glad." 
 
 Within four months Mackay sailed from Southamp- 
 ton for Zanzibar. Illness delayed his reaching Uganda, 
 but time was not lost. He built 230 miles of road while 
 
THE ROAD BUILDERS 18T 
 
 waiting. Then in November, 1878, after incredibld 
 hardships and discouragements, he reached the capital 
 of King M'teea, long his objective. It was a sinister 
 place, despite the fact that the King allowed Mackay 
 to hold service each Sunday at his Court. Dark forces 
 were at work against the evangel which the intrepid 
 soldier of Christ had brought, but he lived and toiled 
 on among them undaunted. Three major menaces 
 darkened every day, besides the minor ones of which he 
 took no account. Always around the King were the 
 slaves, his pages, some of them Christians now, des- 
 tined alas, ere long to pass through a fiery furnace to 
 their death for the Faith. And always, there hovered 
 near, the shadow of the Arab slave-hunter; there were 
 many Mohammedans, devotees of the Crescent stealthily 
 at work against the Cross. Eoman Catholic priests 
 were on the ground before him, bitterly opposed to his 
 simple gosj}el; and it was not easy to forget that the 
 King had put 2,000 innocent persons to death on one 
 occasion in a single day. 
 
 But Mackay, the White-Man-of-Work, as the Ba- 
 ganda ^ folk called him, kept on creating a Baganda 
 language and alphabet, reducing it to letters and words, 
 translating and printing the Scriptures, making his own 
 tools, his own type, digging wells for pure water to 
 oombat fever, working at his lathe, his forge and his 
 grindstone, all for the love of Christ and the barbarous 
 people around him. 
 
 It was hard to explain to them why a man should 
 labour with .his hands unless forced by a taskmaster to 
 do so ! Very slowly the conception of the Carpenter of 
 Nazareth who chose to become a servant for the sake of 
 mankind found a lodgment in the savage minds and 
 
 * Adjective for people and langua^ of Uganda. 
 
188 WONDERS OF MISSIONS 
 
 hearts. Mackay was very humble and childlike on his 
 knees in prayer, men said. 
 
 "Hosts of people come daily for instruction," he 
 •wrote. In 1882 five converts were baptised ; in 1884, 
 the native church numbered 86 members. His prayers 
 were not forgotten before God. He even exerted an 
 influence with the old King against slave-hunting. 
 
 M'tesa, the brutal, and yet not wholly hostile king 
 of Uganda, died in 1884 and was succeeded by his 
 young son M'wanga. He, weak and cruel by nature, 
 proved a ready tool in the hands of the worst elements 
 of the Court. The jealous suspicion that the white 
 foreigners were coming to "eat up" Uganda was played 
 upon by the crafty Arabs; the slumbering opposition 
 to the new Way broke out in acts of fiendish persecu- 
 tion of the Baganda Christians. All such were endured 
 with fortitude unsurpassed in the annals of martyrdom. 
 
 On one day of terror, M'wanga was worked up to a 
 pitch of insane frenzy in which he threatened Mackay's 
 life and gave orders to seize and bum the Christians. 
 Forty-six men and boys were gathered, their arms 
 slashed from their bodies by sharp knives that they 
 might not struggle, after which they were placed on 
 frames above a roaring fire, and so consumed. Yet we 
 read that the number of Christians grew at this time 
 of terror. 
 
 Mackay, expelled from the capital by the King, 
 quietly locked up the mission premises and crossed to 
 the other end of the lake. Thence he issued a circular 
 letter to his scattered converts, printed on his own little 
 hand press. 
 
 "In days of old," he wrote, "Christians were hated, 
 were hunted, were driven out and were persecuted for 
 
THE ROAD BUILDERS 189 
 
 Jesus' sake, and thus it is to-day. Our beloved brothers, 
 do not deny our Lord Jesus." 
 
 When from England came the proposal to give up 
 the mission, Mackay wrote back "Never!" When the 
 Society begged him to come home for a furlough, he 
 replied, "Send us our first twenty men, and I may be 
 tempted to come and find the second twenty." His 
 term of service in Africa was cut short, for he died of 
 fever in 1890. 
 
 Lord Rosebery said of Uganda: "I, for one, as a 
 Scotchman, can never be indifferent to a land which 
 witnessed the heroic exploits of AJexander Mackay, that 
 Christian Bayard." 
 
 Stanley, between whom and Mackay, there existed 
 a firm comradesnip, voiced his reverent admiration for 
 his friend before his death in these words: 
 
 "To see one man of this kind, working day after day 
 for twelve years bravely and without a syllable of com- 
 plaint amid the wildernesses, and to hear him lead his 
 little flock to show forth God's loving-kindness in the 
 morning and his faithfulness every night, is worth go- 
 ing a long journey for the moral courage and content- 
 ment that one derives from it." 
 
 Again, in 1897, in the Atlantic Monthly, writing of 
 Uganda as a smiling missionary oasis in the deep re- 
 cesses of Central Africa, Mr. Stanley speaks of its 
 Christian conquest as "an epic poem," "few secular 
 enterprises, military or otherwise, deserving of greater 
 praise." 
 
 At another time, Stanley expresses his opinion that 
 *Tiad the Society (C.M.S.) yielded to the almost uni- 
 versal desire that the missionaries should give up the 
 effort, Uganda would by this time have been one of the 
 darkest regions of Africa. Faith and perseverance how- 
 
190 WONDERS OF MISSIONS 
 
 ever have made it one of the brightest, thereby more 
 than fulfilling my brightest hopes." 
 
 About the time that Alexander Mackay volunteered 
 to the Church Missionary Society for Uganda, a young 
 Oxford graduate, an Anglican clergyman, hitherto tak- 
 ing himself and things in general not over seriously, 
 was undergoing profound spiritual conflict. From his 
 country parish in Sussex, James Hannington wrote to 
 a friend, "I cannot believe that I can ever be saved, 
 and I feel that I have no right to preach to others." 
 
 Then there came to him the assurance, "Jesus died 
 for me." In that moment his soul was lifted to a 
 higher plane, fitted for Divine Service. "I sprang up 
 and leaped about the room, rejoicing and praising God 
 that Jesus died for me," so he wrote years later. "From 
 that to this, I have lived under the shadow of His wings, 
 in the assurance that I am His and He is mine." 
 
 Adventure ran in Hannington's blood. Fearless, en- 
 dowed by nature with capacity for heroic action, in- 
 stinctively chivalrous, he was par excellence the 
 Christian soldier. When tidings came that two of the 
 band of missionaries who had responded to Stanley's 
 call for recruits for Uganda, had perished on the banks 
 of Lake Victoria ^Nyanza, he felt the call to arms and 
 reported for service. Having reached Zanzibar, he 
 travelled west on the old route which leads to the 
 southern extremity of Lake N"yanza. But as Mackay 
 had been fever-stricken on this pestilential route, so 
 Hannington fell a victim to dysentery and rheumatic 
 
THE ROAD BUILDERS Ipl 
 
 fever. His life endangered, his complete recovery ap- 
 parently impossible, this missionary, although reach- 
 ing Nyanza, was forced to turn hack. For weeks, on 
 that dreadful return march of five hundred miles on 
 foot, he was more than once left for dead by the way- 
 side by his men. Staggering on alone in agony after 
 them, he would in the end reach their camp. Back to 
 England was the inevitable sequel. This in 1883. 
 
 Two years later found him again on the East Coast 
 of Africa, but far to the north of Zanzibar. His health 
 was restored, his will to win out for Africa unbroken. 
 His church had created him Bishop of Eastern Equa- 
 torial Africa at the age of thirty-seven. He was bound 
 for Uganda, but he proposed to escape fevers and pes- 
 tilence by opening a new route from Mombasa to the 
 north end of Lake Kyanza. It was direct, and it tra- 
 versed healthy highlands instead of fever-haunted 
 swamps. 
 
 Men shook their heads. The Masai, a tribe which 
 he must thus encounter, were a fierce and savage peo- 
 ple ; but Bishop Hanning-ton's mind was made up. "If 
 this route is to be opened, I can see no one but myself 
 at present to do it." So on he went. 
 
 But he went foredoomed to death. Suffering out- 
 rage and violence at the hands of the Masai, the party, 
 when nearly three months on the way, escaped their 
 designs, and reached the lake shore at the village of 
 Ukassa, only three days' journey from the capital of 
 Uganda. There Alexander Mackay, single-handed, 
 stood to hold the position, looking anxiously for their 
 coming. Almost at his journey's end, at Ukassa, Han- 
 nington met with insolent challenge and exorbitant 
 greed. What these betokened he did not guess ; his goal 
 was in sight ! 
 
192 WONDERS OF MISSIONS 
 
 MVanga, son of M'tesa, the arcli persecutor of 
 Christians, had been persuaded by his evil counsellors 
 that the white men who were plotting to wrest from 
 him his Kingdom would come from the northeast ; that 
 they were even now on the way and that Bishop Han- 
 nington was their fore-runner. 
 
 Little by little, the savage suUenness surrounding the 
 missionary grew darker. He was separated from his 
 escort and confined in a wretched hut. There he lay 
 for five long days, racked with fever and the torture of 
 mortal suspense. It was then that he wrote with trem- 
 bling fingers, hardly able to gi'asp the pencil, his last 
 words to his friends in England: "If this is to be the 
 last chapter of my earthly history, then the next will 
 be the first page of the heavenly, no blots and smudges, 
 no incoherence, but the sweet converse in the presence 
 of the Lamb." 
 
 There came to him then, at last, the welcome sum- 
 mons to rejoin his men. For this purpose, the Bishop 
 was led to a clearing where stood many people. Among 
 them were his own men ; he recognised them. But each 
 man was naked, bound and guarded by armed war- 
 riors. The end had come. As the savages approached 
 and would have torn his clothes from him, Hannington, 
 with all the compelling physical and moral power which 
 belonged to him, drew himself from their touch, faced 
 them with death's sternness and spoke. "Tell your 
 King that I am dying for the people of Uganda," he 
 said, "and that I have bought the road to Uganda with 
 my life." Having thus said, he knelt and received, 
 from his own rifle in the executioner's hande, the fatal 
 shot. 
 
 To-day, in Uganda, the son of M'wanga reigns. He 
 is a Christian king and rules over a Christian people. 
 
THE ROAD BUILDERS 193 
 
 The railroad to the sea traverses that very road which 
 Bishop Hannington died to open. Even to the fierce 
 and treacherous Masai folk the Gospel is preached. It 
 was hard to die at thirty-eight ; to leave wife and child ; 
 to fail on the threshold of the great adventure so fear- 
 lessly undertaken; but James Hannington did not die 
 in vain. He and Mackay alike were road-builders. 
 
 "These were His servants, in His steps they trod, 
 Following through death the martyred Son of God; 
 
 Victor He rose, victorious too shall rise 
 
 They who have drunk His cup of sacrifice." 
 
 Five years after Hannington died the martyr's death, 
 a messenger of God to bring to fruition the seed sowed 
 by him and Mackay visited Uganda. George L. Pil- 
 kington, an accomplished Irish classical scholar of Cam- 
 bridge, a layman and a "born translator" took up the 
 work so dear to the hearts of those heroes. In another 
 five years, Mr. Pilkington completed the l^ew Testa- 
 ment in the language of Uganda, together with a large 
 part of the Old. The Uganda Bible carries Pilking- 
 ton's influence down the years. 
 
 In 1893, a member of the native church, named Musa 
 Yakuganda, came to the missionaries and asked to have 
 it published that he had returned to heathenism. Asked 
 the reason for this startling request, he replied: "Be- 
 cause I get no profit from your religion. Do you think 
 I have been reading seven years and do not understand ? 
 Your religion does not profit me. I have done with it." 
 
 Mr. Pilkington, as also the missionaries associated 
 with him, were overwhelmed with humiliation and disr 
 
194 WONDERS OF MISSIONS 
 
 tress. They were led to a new and poignant sense of 
 their own need of deeper personal consecration and of 
 the true indwelling of the Holy Spirit in their hearts. 
 Confession of their own short-comings was made to the 
 native church. Followed, one of the mightiest revivals 
 of religion in Christian history. 
 
 Three Pentecostal days in the story of Uganda will 
 never be forgotten, — December 8th, 9th, 10th, 1893. 
 Each morning early, hundreds of people gathered for 
 prayer and confession, and hundreds remained for pei^ 
 sonal light and leading. Musa Yakuganda was among 
 them, finding at last "profit" to his soul in the new 
 Way. 
 
 When he went to England in 1895 to put his Uganda 
 Bible through the press Mr. Pilkington gave the results 
 of the great revival in pamphlet form. The following, 
 the substance of it, is given herewith, but the fact must 
 be added that later reports eclipse even this. 
 
 "A hundred thousand souls brought into close con- 
 tact with the Gospel, half of them able to read for 
 themselves; two hundred buildings raised by native 
 Christians, in which to worship and read the Word of 
 God; two hundred native evangelists and teachers 
 wholly supported by the native church; ten thousand 
 l^ew Testaments in circulation; six thousand souls 
 seeking instruction daily; numbers of candidates for 
 baptism, confirmation, and of adherents and teachers, 
 more than doubling each year for six or seven years, 
 and God^s power shown by their changed lives — and 
 all these results in the very centre of the world's thickest 
 spiritual darkness and death shade!" 
 
 The new Cathedral at Kampala, Uganda, is probably 
 the largest Christian Church in Africa. At the con- 
 secration services which took place recently the vast 
 
THE ROAD BUILDERS 195 
 
 building was quickly filled, and the throng outside was 
 estimated at 20,000. The singing was led by a large 
 surpliced choir of African boys. The following Sun- 
 day 864 communicants sat down to the Lord's Supper. 
 
VIII 
 
 " THE GEE AT- WHITE-MA- WHO-LIVED- ALONE " 
 
 "I go to Africa to try to make an open door . . . Do 
 you carry on the work which I have begun. I leave it 
 to you/' 
 
 These words flashed through the memory of a humble 
 factory girl in Dundee on that day when the tidings of 
 Livingstone's death thrilled all Scotland and England 
 with sorrow. He was dead. His heart was buried in 
 Ilala, where the end had come. His words stirred 
 Mary Slessor like a call. She was ready. Her heart 
 had long been set on service to Africa. She offered 
 herself forthwith for the work at Old Calabar Mission. 
 
 On August 5, 1876, she sailed for the African West 
 Coast on the S. S. Ethiopia. As she watched the dock- 
 hands loading the vessel with casks of spirits, she cried, 
 — "Scores of casks ! and only one missionary!" 
 
 Miss Slessor's first period of service, twelve years 
 spent in or near the established mission at Duke Town, 
 closed with the decision of the missionary authorities 
 to grant her cherished wish and send her into the ill- 
 omened inland District of Okoyong. During the twelve 
 years, her health had twice broken down and she had 
 returned to Scotland for recuperation. Beginning with 
 the year 1888, the dauntless little Scotchwoman became 
 her own solitary explorer, her own defender, colonist, 
 house and home builder, and God's own messenger of 
 peace among unknown and untamed savages. 
 
 196 
 
"GREAT-WHITE-MA-WHO-LIVED-ALONE" 197 
 
 "I am going to a new tribe up-country." So she said 
 in her casual fashion, unconscious apparently of any- 
 thing exceptional in the adventure. "A fierce, cruel 
 people, who, everyone tells me, will kill me. But 
 I don't fear any hurt — only to combat their savage 
 customs will require courage and firmness on my part." 
 
 Courage and firmness belonged to Mary Slessor in 
 high degree, but certain other qualities which were hers 
 were needed to create her matchless story: love for 
 humanity, even for the most hopeless scrap of it ; faith 
 which did not waver in the darkest hour ; also a strange, 
 compelling, personal sway over the minds and con- 
 sciences of those with and for whom she worked. And 
 added to these, an invincible joyousness. Whether Mary, 
 herself, ever realised the mysterious power which she 
 exerted over others does not appear. She was not fond 
 of talking about herself. Not alone was it the uncouth, 
 sullen savages who rendered homage to her. One who 
 knew her well said: "She had the power of attracting 
 young men, and she had great influence with them. 
 Whether they were in mission work, or traders, or 
 government men, they were sure to be attracted. . . . 
 She loved to stir them to do great things." 
 
 Of herself, she once remarked in her picturesque 
 Scotch dialect: "I'm a wee, wee wifie, no very bookit, 
 but I grip on well none the less." This was the limit 
 of her self-exaltation. 
 
 The joyousness of .Mary's temperament (which only 
 the French phrase joie de vivre can properly convey) 
 was part religion, part a happy imagination, part wit. 
 The Eev. J. K. Waddell thus describes her: "A slim 
 figure, of middle height, fine eyes full of power, she is 
 no ordinary woman. It is wonderful to sit and listen 
 to her talking, for she is most fascinating, and besides 
 
198 WONDERS OF MISSIONS 
 
 being a humourist, is a mine of information on mission 
 history and native customs." 
 
 Mary could speak of her own Okoyong home in the 
 depths of the African wilderness on this wise: "In a 
 home like mine, a woman can find infinite happiness 
 and satisfaction. It is an exhilaration of constant joy. 
 I cannot fancy anything to surpass it on earth." 
 
 What of this home ? Wliat of the tribe of Okoyong ? 
 The second question first ; her friends said that no power 
 on earth could subdue the Okoyong short of a gunboat 
 and a British Consul. Physically, they were superior 
 to the people of the coast, but their savagery was deep- 
 dyed, dyed red in blood-shed and cruelty, sinister with 
 witchcraft and treachery. A few months before Miss 
 Slessor started on her journey to the Okoyong village 
 of Ekenge, which she had chosen as her head centre, a 
 chief among these people had died. Many men and 
 women were thereupon put to the ordeal of poison; if 
 the body rejected the poison, innocence was established, 
 not otherwise. Besides the deaths thus brought about, 
 there were buried with the chief eight slave men, eight 
 slave women, ten girls, ten boys and four free wives. 
 Such was the people among whom Mary Slessor elected 
 to spend the years of her life from the age of 40 to 54. 
 
 Picturesque enough was the simple state in which 
 she made her journey up the river to Ekenge on her 
 first prospecting tour. King Eyo, friendly ruler of the 
 semi-civilised tribes she was leaving behind, provided 
 her with the royal canoe, Brussels-carpeted, palm-leaf 
 canopied. The paddle-men (sworn enemies of the 
 Okoyong) sang praises improvised by themselves to 
 "Ma," the White Queen, as they glided along the river. 
 On arriving at Ekenge, the chiefs whom she sought out 
 were quickly won over by the charm of her personality 
 
"GREAT-WHITE-MA- WHO-LIVED-ALONE" 199 
 
 and assented to her taking up her abode in their village. 
 So far, good. Now, back to the home base to collect and 
 bring back luggage and the simple necessities of daily 
 life for a white woman in a nest of savages. At Ekenge, 
 Mary Slessor built herself a two-room hut of bamboo, 
 daubed with red clay, furnished forth with a veranda, 
 and within a fireplace, a dresser and sofa, all of clay, 
 and, strange enough they must have looked; also a 
 sewing machine and a small organ. And here at Ekenge 
 for fifteen years she laboured with unfaltering courage, 
 every day, in the face of mortal danger. Here, through 
 faith, she subdued a kingdom, stopped the mouth of 
 lions, quenched the violence of fire, escaped the edge 
 of the sword, out of weakness was made strong, waxed 
 valiant in fight, turned to flight the armies of the aliens. 
 All this literally, actually. Of whom the world was 
 not worthy! 
 
 Unguarded, she walked through jungles where 
 leopards swarmed about her. "I did not use to believe 
 the story of Daniel in the lion's den," she often said, 
 "until I had to take some of those awful marches, and 
 then I knew it was true. Many times I walked along 
 praying, 'O God of Daniel, shut their mouths,' and 
 He did." 
 
 In her isolation, Mary Slessor interfered with the 
 murderous, cast-iron ceremonies, the rituals of cruelty 
 common to the Okoyong, and was able to bring to naught 
 their vengeful rage. "In some mysterious way she 
 could subdue these wild people and bend them to her 
 will. Her fame went far and wide throughout Okoyong 
 and beyond into regions unexplored, and many thought 
 of her with a kind of awe as one possessing superhuman 
 power. There were, indeed, some amongst those who 
 
200 WONDERS OF MISSIONS 
 
 knew her who had a lurking suspicion that she was 
 more than woman." 
 
 When, her fame spreading far and wide as the great 
 Ma of Okoyong, natives from afar made pilgrimage to 
 visit her at Ekenge, they found nothing of the material 
 pomp and power which they expected. They found 
 just a "weak woman in a lonely house surrounded by 
 a number of helpless children." But they quickly sur- 
 rendered to the spell of the Queen of Okoyong, and by 
 the contagion of faith the good news of the Kingdom 
 was spread abroad. 
 
 For a long time "Ma" had been called upon to decide 
 difficult questions and settle disputes among the people 
 around her. Recognition by the Government of her 
 marvellous power in dealing with the turbulent na- 
 tives, led to her being invested with the powers of a 
 magistrate. The formal proffer of this position came 
 in May, 1905. Mary accepted the office and discharged 
 its duties with her wonted unassuming dignity and 
 good sense. But she was hardly prepared for the im- 
 pression her personality made on the Governor of 
 Southern Nigeria, Sir W. Egerton. On a stormy night 
 he came himself with several attendants to her cottage 
 bringing generous gifts for her comfort. 
 
 "Hoots, my dear laddie — I mean Sir!" she exclaimed 
 as she greeted him ; then later wrote, — "The Governor 
 is a Scotsman and must be sympathetic to mission work, 
 or else why did he come vdth his retinue and all to a 
 mud-house and see me at that cost to his comfort and 
 time on a wet night ?" 
 
 At the age of 54 Mary left the work she had learned 
 to love at Ekenge in other hands, and proceeded to an- 
 other mission at Ipke among the slave-raiding Aros 
 
"GREAT-WHITE-MA- WHO-LIVED-ALONE" 201 
 
 tribe and others which were known to practise human 
 sacrifices. She was worn and weary in body now, a 
 victim to the distressing chills and fever of Africa, but 
 her will to work and to sacrifice remained indomitable. 
 
 When her life work for Africa neared its close, Mary 
 was called upon to receive a signal honour, that of ad- 
 mission to the Order of St. John of Jerusalem, in Eng- 
 land, of which the King is sovereign head. This was 
 conferred "in recognition of her life and record of her 
 self-sacrifice." 
 
 She commented, — "I am Mary Mitchell Slessor, noth- 
 ing more and none other than the unworthy, unprofit- 
 able but most willing servant of the King of Kings. 
 May this be an incentive to work, and to be better than 
 ever I have been in the past." 
 
 When the formal presentation of the Badge, a Mal- 
 tese Cross in silver, had taken place in Duke Town, 
 when all the adulation and ceremony were over, and 
 she could escape to her own little hut in Ipke, Mary 
 murmured, "I shall never look the world in the face 
 again until all this blarney and publicity is over." 
 
 On January 13, 1915, the'great ^'Ma" met her good 
 friend Death, surrounded by the children whose lives 
 had been redeemed by the Divine Love she had made 
 manifest among them. As the news spread throughout 
 the region around Ipke, it was everywhere said, "She 
 was everybody's Mother." Could there be a sweeter, a 
 deeper word spoken ? 
 
 ^ "Mary Slessor laid the foundations of civilised life 
 in Okoyong. . . . The little kirks and huts which she 
 constructed in the bush represented a spiritual force 
 and influence far beyond their material value. They 
 
 * Mary Slessor of Calabar. George H. Doran Company. 
 
202 WONDERS OF MISSIONS 
 
 were erected witli her life blood, they embodied her 
 love for her Master and for the people; they were out- 
 posts, the first dim lights in the darkness of a dark 
 land; they stood for Christ Himself and His Cross." 
 
Part Five: THE SOUTHERN CROSS 
 
"I conceived a great prejudice against missions in the 
 South Seas, and had no sooner come there than that preju- 
 dice was first reduced and then, at last, annihilated. Those 
 who debate against missions have only one thing to do, to 
 come and see them on the spot. . . . Those who have a taste 
 for hearing missions, Protestant or Catholic, decried, must 
 seek their pleasure elsewhere than in my pages." 
 
 Robert Louis Stevenson. 
 
 "The saddest thing for a heathen people is to come into 
 contact with civilisation without Christianity." 
 
 James M. Alexander. 
 
 "Civilisation ! The rampart can only be stormed by those 
 who carry the Cross." 
 
 James Chalmers. 
 
 "Christianity in Oceanica is as real as it has been in 
 the early days of any Christian country, and we may sing 
 peans of praise to God for the conversion of South Sea, 
 Islanders with as much reason as Te Deums were justified 
 when ancient Britons first felt the power of the Cross." 
 
 Joseph King. 
 
 "No portion of Christendom is better supplied with re- 
 ligious instruction than the Christianised islands of Poly- 
 nesia, and nowhere is there more regard paid by the people 
 generally to Sabbath observance, to public worship and to 
 other outward duties of religion. Family worship is almost 
 invariably observed." 
 
 Encyclopedia Britannica. 
 
 "The march of improvement consequent upon the introduc- 
 tion of Christianity throughout the Southern Seas probably 
 stands by itself in the records of history. The lesson of the 
 Missionaries is the Enchanter's wand." 
 
 Charles Darwin. 
 
I 
 
 THE WHITE PEEIL 
 
 The islands of the Southern Pacific Ocean are by 
 way of becoming fashionable resorts. A sprinkling of 
 South Sea spindi-ift splashes across our up-to-date 
 magazine literature, gay with glints of pearl and coral, 
 humorously touched by the grotesqueries of the natives. 
 Men whose ancestors have ruled the islands from time 
 immemorial figure as diverting, picturesque or danger- 
 ous adjuncts in the white man's tales of adventure, 
 hectic romance or sport. 
 
 From the beginning of the last century down to re- 
 cent times three classes of civilised white men have 
 been conspicuous visitors to these islands: — Explorers, 
 coming in the name of profit to geography and other 
 lines of scientific investigation ; traders or adventurers, 
 coming in the name of cash profit ; representatives of 
 European protectorates, notably British and French, 
 coming in the name of commercial and political profit 
 to their nations. And now we perceive this fourth 
 class, made up variously of Americans and Europeans, 
 professional novelty-seekers, the idle rich, sporting and 
 adventuring men and women, who have exhausted their 
 familiar pleasure-grounds. These come in the name 
 and for the sake of new impressions, amusement, ex- 
 citement. That which appears in fiction and travel- 
 sketches has found its origin or suggestion somewhere, 
 in some degree, under the Southern Cross. 
 
 20^ 
 
206 WONDERS OF MISSIONS 
 
 Mr. Charles B. ISTordhoff, in the Atlantic Monthly 
 makes a less flattering analysis. "In general, the white 
 men of the islands," he states, "are there for one of four 
 reasons: work, drink, women or a murky past." 
 
 The scientific investigators in the Southern Pacific 
 have not come as philanthropists to the island folk. 
 They have done them no hann, however, if but little 
 good. The average trader has wrought for them dis- 
 aster incalculable. The European protectorates have 
 produced a degree of civilisation accompanied by many 
 dubious influences. They have made the islands in cer- 
 tain cases more habitable for foreigners, but at the 
 same time less favourable for the life of the natives. 
 
 If the representatives of commerce and civilisation 
 above named continue the destruction they have begun, 
 and if to them there shall now be added the threatened 
 influx in force of the sportsman, the tourist, the jour- 
 nalist, the artist, the novelist, the film producer, the 
 exploiter, — with their habits, their diseases and their 
 vices, the native races of the South Sea Islands on their 
 own soil may, by another century be reduced to a neg- 
 ligible although curious ethnic survival. The indict- 
 ment is a stem one. Is it justified ? Let us see. 
 
 1. The first count is the character of the early set- 
 tlers in the Islands. Early in the last century, an 
 element among these was that of convicts, escaped or 
 released from penal stations in the Continental Islands. 
 These men, the dregs of civilisation, and their descen- 
 dants, form the lowest stratum; but while there have 
 been men of decent habits among the white settlers, the 
 greater number have led senusal and brutal lives, worse 
 than those of the natives. 
 
 2. The second count in the indictment is the char- 
 acter of the sailors and officers as well as traders on the 
 
THE WHITE PERIL 207 
 
 vessels whicli have visited the islands for trade in sandal- 
 wood, beche-de-mer (a marine slug), copra (dried co- 
 coaxiut) , or in the interests of pearl and whale fisheries. 
 These vessels, when in port, were often scenes of wild 
 debaucheiy "like floating exhibitions of Sodom and 
 Gomorrah." The white men's orgies were not confined 
 to the sea, but extended to the shore where the native 
 villages often suggested hell let loose. 
 
 3. The third count against the white man in these 
 waters is the ruin of the native races by the introduc- 
 tion of strong drink. There are some among us who 
 may remember the visit to the United States in 1892 of 
 the venerable and heroic missionary from the l!^ew He- 
 brides, John G, Paton. In his words, 
 
 "The sale of intoxicants, opium, fire-arms and am- 
 munition by the traders among the ISTew Hebrides, has 
 become a terrible and intolerable evil. The lives of 
 many natives and not a few Europeans are every year 
 sacrificed in connection therewith, while the general 
 demoralisation produced on all around has been pain- 
 fully notorious." 
 
 4. The fourth count in the indictment is the intro- 
 duction of diseases contributing to the depopulation of 
 many of the islands. This very serious sequela of the 
 advent of the White Man is in part involuntary, but 
 in part the result of gTeed and malevolence. The na- 
 tives have little or no resistance to the epidemics which 
 are indigenous in the white races, and which are sel- 
 dom, with them in high degi'ee fatal. Thus, in 1858, 
 measles swept away a third of the population on three 
 of the N'ew Hebrides. Stevenson tells of a tribe of 
 400 souls reduced by one-fourth when small-pox came; 
 in another case, a whole region was depopulated through 
 the contagion from one case of tubercular consumption. 
 
208 WONDERS OF MISSIONS 
 
 A returning traveller reports that the inhabitants of the 
 Marquesas Islands are dying rapidly of the same di- 
 sease. "The Marquesan beholds with dismay the ap- 
 proaching extinction of his race." A melancholy fact, 
 we comment, but not so was it regarded by the early 
 traders. Their cry from of old has been: 'TLet the 
 native people perish, and let the white man enjoy these 
 islands !" 
 
 In the year 1860, three captains landed at Tauna 
 of the 'N&w Hebrides and boasted that they had planted 
 in four different ports young men ill with measles. 
 "Our watchword, they declared, is 'sweep away these 
 creatures and let white men occupy the soil.' " This 
 appearing to the seafarers a highly profitable line of 
 action, they invited a chief named Kapuku on board 
 one of their vessels, and when he was in their power, 
 they seized him and threw him into the hold among 
 men sick with measles. There they kept him for a 
 sufficient length of time and then sent him ashore to 
 spread the disease. The experiment was successful. 
 The measles, we are told on highest authority, thus in- 
 troduced, spread fearfully and decimated the popula- 
 tion. In some villages men, women and children were 
 stricken down together, and none could give food or 
 water to the sick or bury the dead. A third of the 
 population of Tanna perished. In some parts of the 
 islands deserted villages and family gravestones within 
 narrow compass can be numbered by the dozen. 
 
 Deeds of wholesale violence, not worse morally than 
 these, at the hands of the traders have resulted in ter- 
 rific reprisals. Seldom has the martyrdom of a Chris- 
 tian missionary taken place save in revenge for some 
 act of treachery or cruelty on the part of the traders 
 
THE WHITE PERIL 209 
 
 "with whom the missionaries were not unnaturally asso- 
 ciated in the minds of the natives. 
 
 5. The last point which w© make against the treat- 
 ment of the islanders by the representatives of civilisa- 
 tion and commerce is what is usually called "labour 
 traffic." It is next of kin to the slave-trade, and the 
 story of its atrocities is too dreadful to narrate. This 
 elave, or Kanaka-traffic, as it is variously called, works 
 fearful havoc among the tribes. Children are kidnapped 
 and kept on the slave-ships thus forcing their parents 
 to follow them rather than be separated forever. Many 
 thousands die of starvation and hardship on the way 
 to the far fields of hard labour. Depopulation goes on 
 its tragic way. 
 
 The ships engaged in the business of transporting 
 the natives en masse to serve as labourers on plantations 
 in other islands, in Guatemala or South America, num- 
 ber a hundred often in one port at one time. Some- 
 times, on a kidnapping expedition, a captain of one 
 of these vessels will resort to the ruse of painting his 
 vessel white to resemble the missionary packets and 
 will land in the character of a respectable Christian 
 missionary. As the natives flock to greet him and re- 
 spond to his cordial invitation to come aboard his ship, 
 they are suddenly seized and manacled. Without de- 
 lay, the captain puts his vessel to sea, leaving behind 
 the canoes loaded with astounded and shrieking wives, 
 diildren and friends vainly seeking to follow. 
 
 The death of John Coleridge Patteson, Anglican 
 Bishop of Melanesia in 1871 was the result of this 
 form of the white man's treachery. 
 
 "Some traders once painted their ship in imitation 
 of his, and by this artifice were able to kidnap some 
 
210 WONDERS OF MISSIONS 
 
 natives from the island of Nakapu of the Swallow 
 Group, for the purpose of sending them to plantations 
 in Queensland and Fiji. When the missionary ship, as 
 it cruised among the islands, again approached Nakapu, 
 the natives, mistaking it for the kidnapping craft, de- 
 termined to avenge themselves. The bishop, unsuspi- 
 cious, lowered his boat and went to meet them coming 
 in their canoes. According to their custom, they asked 
 him to get into one of their boats, which he did, and 
 was taken to the shore. He was never seen alive again. 
 Immediate search was made and his body was found, 
 pierced with five wounds and wrapped in a coarse mat 
 with a palm leaf laid on his breast." 
 
 On ISTakapu stands a simple cross bearing the in- 
 scription : 
 
 In memory of 
 
 John Coleridge Patteson, D.D. 
 
 Missionary Bishop 
 
 Whose life was taken by men 
 
 for whom he would 
 
 gladly have given it. 
 
 September 20, 1871. 
 
n 
 
 THE WHITE BENISON 
 
 We have watched the fleet of the white man's ships 
 cruising for science, trade, selfish gain, pleasure, or 
 for political aggrandisement, among the Islands. It 
 was in the main a vision of doom for the Islanders; 
 while many of these vessels were bent on no mischief, 
 many should have flown the pirates' black flag, for that 
 sinister emblem would have become them. 
 
 Is there no relief to this dark picture? Otherwise 
 the lines of the old hymn we used to sing would be 
 fearfully true, 
 
 "Where every prospect pleases 
 And only man is vile." 
 
 As for the truth of every prospect pleasing, that can 
 never be doubted by one who has seen the glories of 
 nature in the South Sea Islands. The colours of the 
 water, ranging from deep purple to lucent turquoise in 
 sea and lagoon, the atolls, — fairy rings of the sea, — the 
 white reefs and beaches from which the mountains rise 
 above enchanting valleys rich with palm trees, their 
 floors carpeted with flowers and ferns, — all are of in- 
 comparable beauty ; and more than all beside, perhaps, 
 are the changing colours of morning and evening; the 
 latter with its tropical orange flush fading at the sea's 
 rim to pale crystalline green and above in violet depths 
 appearing one by one the brilliant constellations, among 
 
 211 
 
212 WONDERS OF MISSIONS 
 
 them the Southern Cross and the Southern Crown. And 
 the morning! 
 
 "I have watched the morning break in many quar- 
 ters of the world/' wrote Stevenson; "it has been cer- 
 tainly one of the chief joys of my existence, and the 
 dawn that I saw with most emotion shone upon the 
 bay of Anaho.^ The mountains abruptly overhang the 
 port with every variety of surface and of inclination, 
 lawn, and cliff, and forest. ISTot one of these but wore 
 its proper tint of saffron, of sulphur, of the dove and 
 of the rose. The lustre was like that of satin ; on the 
 lighter hues there seemed to float an efflorescence; a 
 solemn bloom appeared on the more dark. The light 
 itself was the ordinary light of morning, colourless 
 and clean . . . and pencilled to the least detail of 
 drawing." 
 
 'to* 
 
 The prospect undeniably pleases! How about man, 
 — the native? Is he really wholly vile? Not wholly, 
 but there is something to be desired. 
 
 It is a common thing to hear from superficial ob- 
 servers and journalists, bent on "featuring" the pic- 
 turesque and the striking, that the natives of the South 
 Seas, these "innocent children of nature," should have 
 been left unmolested in their primitive virtue, un- 
 touched by the artificialities of our modem western 
 life. The ^jopular magazinist indeed is wont to wax 
 furious over the incursion of the "sombre^faced," "woe- 
 begone," "religious cranks" who, as missionaries, are 
 robbing the natives of their charming and artless cus- 
 toms; making them — sad indeed! — too much "like 
 folks." A wholesome rebuke to critics of this stripe 
 was once administered by Charles Darwin. 
 * Marquesas Islands. 
 
THE WHITE BENISON 213 
 
 "They forget," he wrote, "or will not rememher, that 
 human sacrifices and the power of an idolatrous priest- 
 hood, a system of profligacy unparalleled in any other 
 part of the world, infanticide, a consequence of that 
 system, bloody wars, where the conquerors spared 
 neither women nor children, — that all these have been 
 abolished, and that dishonesty, intemperance and licen- 
 tiousness have been greatly reduced by the introduction 
 of Christianity. In a voyager, to forget these things 
 would be base ingratitude; for should he chance to be 
 on the point of shipwreck on some unknown coast, he 
 will most devoutly pray that the lesson of the missionary 
 may have extended thus far." 
 
 Let us look a little into the habits of life of these 
 "innocent children of nature." Capt. Cook, first and 
 foremost of explorers in these waters, described these 
 as given to a degree of licentiousness and depravity too 
 horrible to dwell upon here; and he was a remarkably 
 accurate observer. Of the Tahitians he said : 
 
 "There is a scale of dissolute sensuality which these 
 people have ascended, wholly unknown to every other 
 nation, and which no imagination could possibly con- 
 ceive." He did not deny that his crew was partly re- 
 sponsible for these conditions. 
 
 From one-fourth to two-thirds of the children of the 
 island population were strangled or buried alive, the 
 common rule being only two children to any family. 
 Few of the natives died from natural causes, as the sick 
 and the aged were bi-utally murdered. Polygamy was 
 universal and all widows were strangled on the death 
 of any man of prominence. Innumerable gods and 
 demons were worshipped with human sacrifices and 
 
214 WONDERS OF MISSIONS 
 
 wild carousals like orgies of the infernal regions. Su- 
 perstition, including tahu, held all tr'bes in bondage. 
 
 The climax of depraved and abhorrent cruelty, com- 
 mon to the Islanders with few exceptions, is cannibal- 
 ism. Though not universal, this practice is found from 
 end to end of the South Sea Islands. This is not only 
 a social custom but a sacred religious rite. It is per- 
 formed on every occasion of interest, the building of a 
 hut, the launching of a canoe and the like. The chiefs 
 of the Fiji group were wont to boast with pride of the 
 number of bodies they had eaten. Mothers gave their 
 children portions of the horrible food. The whole life 
 of the people was inwrought with the destroying and 
 devouring of human beings. Prisoners were deliber- 
 ately fattened for slaughter. Limbs cut off living men 
 and women were roasted and devoured in the sufferers' 
 presence, these having been compelled previously to dig 
 the oven and cut the firewood for the purpose. 
 
 It seems best to stop here. Cannibalism is not pleas- 
 ing to read or write of, but it was a dominant fact in 
 the scheme of life in those islands before another fleet 
 than the one we have seen began to visit them, — the 
 fleet of ships sailing under the Cross of Christ, bearing 
 the white flag of peace on earth, good will to men. 
 
 Watch this fleet ! It began coming far back, almost 
 as soon as Captain Cook's Voyages published in 
 England the desperate depradation of the dwellers in 
 the Pacific Islands. It was to Tahiti that William 
 Carey, having read Cook's chronicles, proposed to go. 
 It was the second objective in the story of Modem Mis- 
 sions. 
 
 At the head of the fleet we note a ship called the Dujf, 
 date 1796. This was the first definitely missionary ship 
 known to sail any sea. She was bought by the London 
 
THE WHITE BENISON 215 
 
 Missionary Society, the first action of its corporate life, 
 and despatched to the South Seas, with a Christian Cap- 
 tain and thirty Christian men, — ministers, carpenters, 
 shoemakers, weavers, a surgeon, and representatives of 
 various other arts and crafts. 
 
 There follows The Endeavour, called by the natives 
 The Begvnning, bought for their needs in 1822 by John 
 Williams, the Master-Mariner of the Cross in the 
 Pacific. He had come in 1816, the Apostle to the South 
 Sea Islanders. John Williams could build holy charac- 
 ter out of cannibal savage material and he did it. Also 
 he could build ships with his own hands, first making 
 his own tools. Which he did. There is one ! The Mes- 
 senger of Peace. — Sixty feet long is the vessel, eighteen 
 wide, the sails of native matting, the cordage of hibiscus 
 bark, the oakum of cocoanut husks, the rudder of "a 
 piece of a pickaxe, a cooper's adze, and a long hoe." 
 A more nondescript craft was perhaps never launched, 
 but she was seaworthy, and served her master well. 
 The small craft we can see coming after the Messenger 
 of Peace were all built by John Williams' own hand. 
 But we watch, — and perhaps with bent head and dim- 
 ming eyes, — ^the four following phantom ships which 
 silently pass, for each sails under the name of the 
 martyr-apostle: first, there appears a three-masted 
 barque, and its figure-head is in the likeness of John 
 Williams, whose name it bears ; in three years this phan- 
 tom barque sailed 100,000 miles on her errands of love 
 and light. After her we see a second John Williams, 
 clipper-rigged, with racing spars; and then a third, 
 launched in 1868 ; the fourth John Williams is the first 
 missionary steamship. 
 
 Following now are five small ships, all on one model. 
 Each shows the name of Morning Star. They were built 
 
216 WONDERS OF MISSIONS 
 
 for cruising through Micronesia, the coral island groups 
 lying along the equator. It was from money earned 
 by children in America that those five Morning Stars 
 arose. 
 
 Then we see a neat brig with the name Pitcaim, 
 another the Camden, and two Daysprings. Then the 
 Thaddeiui, the Columbia, the Niue and the John 
 Wesley. Johns and reformers being in order, we catcli 
 sight of the John Knox, and there is the Southern Cross 
 and the Daylight, the Surprise, the Ellengowans, — one 
 and two, the Undine and a goodly company besides, all 
 sailing under the Cross of Christ beneath the Southern 
 Cross. This fleet brings blessing not bale. It has come 
 into these waters, not with the white's man's curse, 
 but with his blessing. To save, not to destroy. To re- 
 store what is cast down. Healing is in its wings. 
 
in 
 
 CHEIST'S MASTER-MARINER 
 
 There was a man sent from God to the South Seas 
 whose name was John. From his forefathers he re- 
 ceived the name Williams. From a fortunate strain of 
 heredity he received genius ; — by the grace of God, re- 
 ligious genius. He had the genius for dealing with men 
 and nature, for piercing to the best in men, undis- 
 couraged by their worst ; the genius for bringing things 
 to pass, things tangible and things spiritual. Begin- 
 ning, a boy of twenty-one, at Eimeo, one of the Society 
 Islands near the eastern limit of Polynesia, John Wil- 
 liams was later stationed on Raiatea, an island in the 
 same group. Thence he voyaged far and wide. Five 
 years before he fell a martyr, no group of islands, nor 
 single island of importance within two thousand miles 
 of his starting-point had been left unvisited. Wherever 
 he touched he left the peace of God in place of diabolism. 
 The cannibals of Erromanga who murdered him did so, 
 not because they knew him but because they knew him 
 not. 
 
 But Williams was not the first messenger of peace 
 to reach these islands. What of the passenger list of 
 the Vujf sent out from England in 1796 ? These 
 pioneers had gained a foothold in Tahiti, largest of the 
 Society Islands, but after they had endured for sixteen 
 years opposition and persecutions indescribable both 
 from king and people, without result, the time came 
 
 217 
 
218 WONDERS OF MISSIONS 
 
 when the London Missionary Society concluded to 
 abandon the enterprise. 
 
 Then arose Dr. Haweis, one of the Society's founders, 
 with earnest protest and a large contribution for the 
 mission's sustaining. John Williams' pastor declared 
 that he would sell the clothes from his back rather than 
 give up the work in Tahiti. Instead of a recall, a budget 
 of letters of encouragement and gifts was accordingly 
 despatched to the missionaries. While the vessel was 
 on her way to carry these letters to Tahiti, a ship passed 
 her in mid-ocean which convej^ed to Great Britain, in 
 October, 1813, the news that King Pomare had been 
 baptised and that idolatry was entirely overthrown on 
 the island. The rejected idols of the native people were 
 on board the ship, sent as tangible proof of the mighty 
 work of God. Pomare, king or chief of Tahiti, himself 
 now a convert to Christianity, has been aptly called the 
 "Clovis of the South Seas. Out of his own resources 
 he built perhaps the most remarkable chapel in mis- 
 sionary history. It was 712 feet long, furnished with 
 123 windows and 29 doors. Three pulpits were placed 
 within the walls 260 feet apart. A stream of clear 
 spring water on its way from the mountains to the sea, 
 ran through the enclosure. Here the king received bap- 
 tism in the presence of 4,000 of his subjects. In a brief 
 period three hundred natives had renounced their idols 
 and given public allegiance to Jesus Christ. In a sur- 
 prisingly short time, at the initiation of the people, 
 sixty-six chapels had been built, in which the people 
 assembled four times a week. A printing-press was 
 established. The gospel of Luke was already translated. 
 The whole Bible in Tahitian was afterwards completed. 
 Laws were enacted against murder, theft, adultery, etc., 
 to which the chiefs and people solemnly subscribed. 
 
CHRIST'S MASTER-MARINER 219 
 
 Idolatry was soon after abolished throughout this group 
 of islands. 
 
 In 1835, Charles Darwin, the great naturalist, made 
 an inland tour of Tahiti. He describes certain of his 
 impressions thus: 
 
 "Before we laid ourselves down to sleep, the elder 
 Tahitian fell on his knees, and with closed eyes re- 
 peated a long prayer in his native tongue. He prayed 
 as a Christian should do, with fitting reverence, and 
 without the fear of ridicule or any ostentation of piety. 
 •At our meals, neither of the men would taste food with- 
 out saying beforehand a short grace. Those travellers 
 who think that a Tahitian prays only when the eyes of 
 the missionary are fixed on him should have slept with 
 us that night on the mountain." 
 
 Discussing the popular rumour that the natives are 
 rendered gloomy and apathetic by the introduction 
 among them of Christianity, he says : "Instead of dis- 
 content being a common feeling, it would be difficult in 
 Europe to pick out of a crowd half so many merry and 
 happy faces." 
 
 Capt. Harvey, master of a whale ship, who visited 
 Tahiti in 1839, made the following statement: "This 
 is the most civilised place I have been at in the South 
 Seas. It is governed by a dignified young lady (Queen 
 Pomare, daughter of the second King of that name), 
 twenty-five years of age. They have a good code of 
 laws, and no liquors are allowed to be landed on the 
 island. It is one of the most gratifying sights the eye 
 can witness to see on Sunday in their church, which 
 holds about five thousand, the Queen near the pulpit, 
 with all her subjects around her, decently apparelled, 
 and seemingly in pure devotion." 
 
 In 1844, the French obtained control of the Society 
 
220 WONDERS OF MISSIONS 
 
 Islands, and the Christian work, begun under the Ix>n- 
 don Missionary Society, was transferred to the Evan- 
 gelical Society of France. This organisation now 
 carries on effectual work in Tahiti and other groups. 
 
 Having accepted the invitation of the King of 
 Kaiatea, one of the largest of the Society Group, John 
 Williams made that island his headquai'ters from 1818 
 to 1827. From the first, however, he had Livingstone's 
 impulse not to tarry among the comforts of a Christian 
 community, however crude, but to push on into regions 
 beyond. His sympathies and his vision were as broad 
 as the Pacific, and on the Pacific again and yet again, 
 he set sail in the tiny craft his own hands fashioned, 
 bearing the Cross to the people in darkness. "I can 
 never consent to be confined within the limits of a single 
 reef," he said. On one cruise, he ventured in his clumsy 
 barque from Rarotonga to the Samoan Islands, a dis- 
 tance of 1,800 miles. Wherever he touched, unless land- 
 ing waa obviously impossible, Mr. Williams preached 
 the Gospel, and left native missionaries to work among 
 the people. 
 
 The last service of this nature which John Williams 
 performed was that of planting the good seed of the 
 Word on that "inveterately cannibal" island, Tanna, 
 from its flaming volcano called the Lighthouse of the 
 Pacific This was in N'ovember, 1839, when cruising 
 among the 'New Hebrides. His ship, the Camden, 
 anchored off Erromanga. Mr. Williams, with another 
 missionary, landed on the island. They were, at first, 
 cordially received by the natives. But swiftly followed 
 one of those appalling deeds of treachery common among 
 savages. Both men were brutally murdered at the 
 water's edge, and their bodies carried into the bushee. 
 A cannibal feast followed. 
 
CHRIST'S MASTER-MARINER 221 
 
 In the words of Sylvester Home, "No idea can be 
 given of the awful grief of those on board the Camden, 
 nor of the terrible sorrow of Mrs. Williams and her chil- 
 dren. But indeed throughout all those islands to which 
 he had devoted his life the news spread anguish and 
 despair. Then it was fully seen what John Williams 
 had been to the Polynesians. The cry that went up 
 from those scattered islands was the orphaned cry of 
 those who felt themselves fatherless. 'Alas, Williamu! 
 Alas, our Father!' was the common wail." When the 
 news of this martyrdom reached England twenty-five 
 men at once offered themselves for missionary service 
 in the South Seas. 
 
 Captain Croker of H. M. S. Favourite reverently col- 
 lected certain remains of the great missionary and 
 carried them to Apia on the Samoan island of Upolu, 
 at this time Mr. Williams' place of residence. There 
 they were laid to rest in the presence of an immense 
 throng of sorrowing natives. 
 
IV 
 
 THE HEEVEY ISLANDS 
 
 Ten years of John Williams' life were spent on this 
 minor group, consisting of six principal islands, and 
 situated about 600 miles southwest of Tahiti. The 
 group was formerly known as the Cook Islands. 
 
 During King Pomare's lifetime, and at his instance, 
 a Missionary Society, auxiliary to the London Society, 
 was organised at Tahiti. John Williams became the 
 first foreign missionary of this, the first organisation of 
 its kind in the South Seas, perhaps in the world. In 
 1823 he sailed from Raiatea to the Hervey group and 
 left on an island there, named Aitutaki, two native 
 Tahitaian teachers as missionaries. Returning after 
 eighteen months, he was welcomed with joy by the 
 natives whom he remembered as utter savages. They 
 hailed him with cries, "Good is the Word of God ! It 
 is now well with Aitutaki ! The good Word has taken 
 root in our land!" Mr. Williams found, with ever- 
 mounting wonder and delight, collections of discarded 
 idols, a large, white-walled chapel, and everywhere the 
 evidence of a new and higher life. 
 
 As he cruised from one to another island of the 
 Hervey group Mr. Williams learned of those on which 
 no white man had ever landed: Mitiaro, Mauke, and 
 Rarotonga, the latter so marvellous in its lofty moun- 
 tains and picturesque charm as to be called "the Queen 
 of the South Seas." The dwellers in the two fijst-named 
 
 222 
 
THE HERVEY ISLANDS 223 
 
 islands anon with joy received the message of the mis- 
 sionary. Thus the first tidings from the outside world 
 to reach those islanders was the glad tidings of the love 
 of God in Christ. It was even so with Rarotonga, but 
 with a difference. 
 
 As the story is told, the king of Rarotonga, on the 
 arrival of the vessel, came on hoard and readily con- 
 sented to receive two teachers and their wives. But 
 the next morning these teachers returned in a canoe 
 in a pitiable condition, with a sad tale of brutal treat- 
 ment received ; for the chief of a neighbouring district 
 had endeavoured to take the wife of one of them for 
 his harem, in which he already had 19 wives, and 
 9he was rescued only after a desperate struggle. One 
 of the unmarried teachers, Papeiha, now offered to go 
 ashore alone, and with nothing but a Testament and a 
 few school books, he swam ashore, and after a little 
 rough treatment found acceptance among the people. 
 
 Papeiha was a hero, a native saint, to be held in ever- 
 lasting remembrance. With one companion, sent later 
 to join him, he visited all the Rarotongan chiefs and 
 reasoned with them concerning the folly of idol-worship. 
 Much impression was made by reading those words of 
 Isaiah, 
 
 "With part thereof he roasteth roast and is satisfied, 
 and the residue thereof he maketh a god, and wor- 
 shippeth it and saith, 'Deliver me; for thou art my 
 God!'" 
 
 Upon one man bringing his idol and laying it at his 
 feet, Papeiha promptly sawed off its head. When no 
 punishment was visited upon him the natives were con- 
 vinced that the idol was indeed a sham. In short order 
 
224 WONDERS OF MISSIONS 
 
 the priests and chiefs repudiated idolatry and set to 
 work to build a Christian church under Papeiha's 
 leadership. All this within a year. 
 
 Here begins the marvellous story of the results won 
 in the South Seas by native Christians. In large part 
 this is due to the wise and far-seeing missionary policy 
 of John Williams. For, early in his work, he saw, as 
 other missionaries have seen, that the Pacific Islands 
 could not be won to Christ by the white man, but only 
 by the islanders, selected, trained and watched over by 
 the European Missionary. He established a training 
 school in Rarotonga for native missionaries, by the 
 agency of which in great measure, with others of like 
 character in Samoa and elsewhere, the evangelisation 
 of the islands of Polynesia, eastern division of the 
 Pacific, was accomplished. Heavy has been the cost of 
 South Seas missions in the life of Europeans, but 
 heavier far in the life of native Christians. Out of one 
 church in the Hervey Islands sixty members have been' 
 killed while in missionary service. But here, as alway», 
 the blood of martyrs has proved the seed of the church. 
 
 In 1827 John Williams, his wife with him, took up 
 his permanent abode on Rarotonga ; there, through much 
 tribulation, they fought the good fight, and spread the 
 good news of the Kingdom far and wide. Food was 
 scanty and ill adapted to their tastes, consisting chiefly 
 of native roots; for ten years they never tasted beef; 
 often months, even years passed in which no vessel but 
 their own touched the island; trials and bereavements 
 visited them, but they "kept on keeping on." The re- 
 sult ? Bits of testimony pieced together make a shining 
 mosaic. 
 
 Said John Williams himself of the Rarotongans, — 
 
 "When I found them, in 1823, they were ignorant of 
 
THE HERVEY ISLANDS 225 
 
 the nature of Christian worship; and when I left them 
 in 1834, I am not aware that there was a house in the 
 island where prayer was not observed, morning and 
 evening." 
 
 ^'The Christian churches in Rarotonga," runs the re-- 
 port of the directors of this mission in 1841, "presentj 
 a most impressive and animating appearance. The 
 social and moral character of the people, a few years 
 previous loathsome and terrific, is now pure and peace- 
 ful." 
 
 The Earotongans, imder British protection, stand 
 high among South Sea Islanders, being now counted the 
 most forward of all in industrial and agricultural 
 advancement. Being geographically off the line of trade 
 and slave ships, they are uncontaminated by the vices, 
 devices and diseases of unprincipled foreigners. Their 
 new religion brings to an end tribal wars and the in- 
 digenous evil practices which elsewhere produce decay 
 and depopulation. The missionaries have taught tribes 
 to live cleanly and to abstain from strong drink. Con- 
 sequently they are not only increasing numerically, 
 unlike most Islanders, but are law-abiding, peaceful, 
 contented, prosperous. There is not a pauper among 
 them. They are generally better educated, more moral 
 and more religious than the people of England and the 
 United States. 
 
y 
 
 DEATH AND LIFE IN THE NEW HEBRIDES 
 
 It was reserved for the genius of Scotch and Nova 
 Scotian Presbyterians to make a permanent impression 
 on the fierce savagery of the New Hebrides. And that 
 happened years after the death of John Williams. 
 
 Native teachers and English missionaries again and 
 again landed on these ill-omened islands only to meet 
 with fierce hostility, often with martyrdom. Erromanga 
 will always bear the name of the "Martyr Isle." 
 
 A hopeful beginning at last was made there, as it 
 seemed, in 1857 by George Gordon and his wife, youth- 
 ful missionaries from Nova Scotia. The work advanced 
 under their leadership, but an epidemic of measles 
 among the natives, introduced by a trading vessel, 
 roused the old vengeful feelings of the natives against 
 foreigners. On May 20th, 1861, George Gordon, brave 
 and saintly soul, and his young wife were murdered. 
 Three years later James Gordon came out to carry on 
 his brother's mission, and in 1868 James McNair came 
 from Scotland, to join him. The latter died in 1870. 
 In 1872 James Gordon, while at work on the translation 
 of the seventh chapter of Acts, and having reached the 
 prayer of Stephen, Lord, lay not this sin to their charge, 
 was tomahawked by a savage who fancied that he had 
 caused the death of his child by the exercise of super- 
 natural influence. 
 
 In a grave near the sea the Christian natives, grief- 
 
 226 
 
DEATH AND LIFE IN THE NEW HEBRIDES 227 
 
 stricken, laid the body and beside it vowed that Erro- 
 manga should yet be won for Christ. Then, sternly 
 and deliberately, they set themselves to the punishment 
 of the dreadful deed. 
 
 The reasoning of one of these men as to the justice 
 of this cause, in the absence of administrative authority, 
 is convincing even in its naivete. "They have killed our 
 Misi!" so they declared, "and are we going to allow this 
 and do nothing? They say, 'These Christians are 
 women; they cannot handle the battle-axe; and we can 
 kill as many as we please.' !Now let us show them our 
 strength if we have any. ... So' we returned, our 
 hands red with blood, and our hearts, perhaps, red 
 too. We would have gone on with the punishment, but 
 we said that if we did, the missionaries would say that 
 we were heathen and murderers ourselves. But, Misi 
 (native title for missionary), though we were sorry 
 afterward for our conduct, I sometimes think we did 
 not do so wrongly as 8ome«said we did. The heathen 
 had killed Mr. Harris and Mr. Williams and Mr. Gor- 
 don and his wife, and now they have killed my own 
 Misi. They said we were 'women.' We showed them 
 we were men as well as Christians, and that we would 
 defend our friends .against their cruelties." 
 
 The news of Gordon's death reaching Nova Scotia^ 
 the Rev. Hugh Robertson and his fearless wife promptly 
 offered themselves for service on Erromanga, deliber- 
 ately choosing its appalling dangers because of its 
 appalling needs. 
 
 At Dillon's Bay in 1880 a Martyrs' Memorial Church 
 was erected, and in it can to-day be seen the monument 
 to Erromanga's Martyrs, placed there on the fiftieth 
 anniversary of the death of John Williams. It bears 
 the following inscription : 
 
228 WONDERS OF MISSIONS 
 
 Sacred to the memory of Christian missionaries 
 
 who died on this island: 
 
 John Williams, 
 
 James Harris, 
 
 Killed at Dillon's Bay by the natives, 80th November, 
 
 1839; 
 
 George IST. Gordon, 
 
 Ellen C. Gordon, 
 
 Killed on 20th of May, 1861 ; 
 
 James MclSTair, 
 
 Who died at Dillon's Bay, 16th July, 1870 ; and 
 
 James D. Gordon, 
 
 Killed at Portinia Bay, 7th Harch, 1872. 
 
 They hazarded their lives for the name of our Lord 
 
 Jesus. Acts 15:26. 
 
 It is a faithful saying, and worthy of all acceptation, 
 
 that Christ Jesus came into the world to 
 
 save sinners. I Tim. 1 :15. 
 
 The man who laid the cornerstone of the church was 
 the son of John Williams' murderer. This man's 
 brother was at the same time preaching Christ in Aus- 
 tralia ! 
 
 The period of violence and murderous opposition was 
 happily over. Mr. Robertson was able to perform con- 
 structive work on his chosen field, unmolested, and to 
 report after 16 years of service most encouraging 
 results. "The converts are doing all in their power," 
 he wrote in 1889, "to help on the work of the mission, 
 and under constant training they are growing in lib- 
 erality and other graces with gratifying rapidity." 
 
 Meanwhile on the island of Aneityum, south of 
 Tanna, another pair of ISTova Scotian missionaries, rein- 
 forced by another from Scotland, were bringing mar- 
 
DEATH AND LIFE IN THE NEW HEBRIDES 229 
 
 vellous things to pass, overcoming all obstacles. In 
 the year 1848, a young Nova Scotian, John Geddie, 
 and his wife, guests of the L. M. S. mission house on 
 Samoa, awaited with impatience the ship which should 
 carry them to the island of Aneityum and their work, 
 they having been eighteen months on the way. The 
 John Williams came at last; the new missionaries 
 reached their desired haven. In 1852 John Inglis and 
 his wife came from Scotland to join them. Steady, 
 unfaltering labour for nearly twenty-five years followed 
 amid discouragements before which other* failed and 
 left. Civilisation followed Christianity. A place of 
 warlike savagery became the centre of peaceful indus- 
 try. Aneityum was the first island of a large group to 
 be visited by scientific explorers, their path having been 
 made smooth and their safety assured by the pioneer 
 work of John Geddie. His life is summed up in the 
 inscription on the tablet in Analgahat: "When he 
 landed in 1848 there were no Christians here, and when 
 he died in 1872 there were no heathen." 
 
 But the work of Geddie and Inglis would have been 
 of comparatively small avail had it not been for the co- 
 operation of their wives. Mrs. Geddie, first of Christian 
 women, began the task of awakening a rudimentary 
 moral sense among the degraded and ignorant women 
 of the New Hebrides. For twenty-five years she worked 
 on patiently and cheerfully among these wretched be- 
 ings, given over to every revolting crime, including 
 humian sacrifice. For four years Mrs. Geddie had no 
 Christian woman with her on Aneityum. 
 
 The coming of Mrs. Inglis was a mighty reinforce- 
 ment to the work as well as a personal comfort and 
 stay to Mrs. Geddie. Mrs. Inglis possessed all the native 
 Scotch constancy and steadiness with astonishing execu- 
 
230 WONDERS OF MISSIONS 
 
 tive ability, and a constitution which enabled her, for 
 more than a half a century, never once to fail in accom- 
 plishing a full day's work. 
 
 On a day of festival celebrating the close of eight 
 years' work, when eighteen hundred persons had re- 
 nounced heathenism and accepted Christ, the com- 
 pany of natives no longer appeared as naked savages. 
 They were clothed decently, and every garment 
 worn had been cut and prepared by Mrs. Inglis's own 
 hands. 
 
 In translating and revising the Scriptures and other 
 publications this marvellous woman was of the greatest 
 assistance to her husband. "I never wrote anything or 
 translated anything for publication which I did not 
 submit to her for criticism. . . . Every final proof she 
 attested twice at least." So he said of her. 
 
 Mrs. Inglis's introduction of the arrow-root industry 
 into Aneityiim proved of vast importance, providing the 
 women with suitable and lucrative employment, all the 
 arrow-root they could raise and prepare for market be- 
 ing in demand in ISTew Zealand. So punctual was 
 Mrs. Tnglis in all matters that a gentleman from Aus- 
 tralia visiting Aneityum said of her, "I have lived -on 
 board a man-of-war, and in many places where order 
 reigned, but I never saw punctuality like hers." A 
 ship's captain who shared her hospitality said, "She 
 could have conducted the commissariat department of a 
 man-of-war." 
 
 When John Inglis of Aneityum, at home on furlough, 
 being present at the General Assembly of the Free 
 Church of Scotland, was asked to make a speech before 
 that august body and cautioned that it must be brief, 
 he said: 
 
DEATH AND LIFE IN THE NEW HEBRIDES 231 
 
 ^ "Fathers and brothers, we are told that missionaries 
 should content themselves with stating facts, and leave 
 the Church to draw the inferences. I wish to bring 
 these facts to 3^our notice. 
 
 "First, I place on your table," suiting the action to 
 the word, "the Shorter Catechism translated into the 
 language of Aneitjum. 
 
 "Second, I place on your table also Pilgrim'^s Prog- 
 ress translated into the language of Aneityum. 
 
 "Third, T place on your table the Holy Scriptures, 
 Old and Kew Testaments translated into the language 
 of Aneityum, and now leave the Church to draw the 
 inference," and sat down amid a storm of applause. 
 
 On ^November 5th, 1858, John G. Paton and his wife 
 Mary landed on Tanna. Their first impression was of 
 the nudity, the ignorance, the ferocity of the natives; 
 their second of the infamous cruelty of the sandal-wood 
 traders. The two factors were inter-wrought to the 
 undoing of Dr. Paton's heroic efforts, continuing over 
 five jears. For the desire for revenge upon the white 
 man for his deeds of cruelty, treachery 'and gi'eed was 
 never permitted to slumber long in the heart of a 
 Tannese. 
 
 It is piteous to read of John Paton, obliged to sit 
 down in deliberate council with ten chiefs of Tanna in 
 order to plead with them for a cessation of certain of 
 their domestic atrocities and to receive from them their 
 answer : 
 
 "If we did not beat our women, they would never 
 work ; they would not fear and obey us. But when we 
 
 *Pierson'3 T^eio Acts of the Apostles. 
 
232 WONDERS OF MISSIONS 
 
 have beaten and killed, and feasted on two or three, the 
 rest are all very quiet and good for a long time to 
 come." 
 
 Forced in order to save his life to flee from Tanna 
 (which remains to-day problematic as concerns Chris- 
 tianity or civilisation), Dr. Paton, in 1866 escaping 
 from the thousand perils which beset him there, began 
 work on Aniwa, a small island west of Tanna. Three 
 years after his arrival he celebrated the Lord's Supper 
 with twelve natives, the most of whom had been mur- 
 derers and cannibals. In 1892 he was able to charac- 
 terise the whole population of Aniwa as "more openly 
 and reverently Christian than any community he had 
 ever visited." 
 
yi 
 
 KIN^G GEORGE TUBOU OF TONGA 
 
 De Quatrefages, in a table giving the stature o£ 
 different races of men, puts the natives of Samoa and 
 Tonga as the largest in the world, giving their average 
 height as 5 feet, 9.92 inches. The men and women of 
 the Tonga or Friendly Islands, which lie southeast of 
 the Fijig, are well formed and graceful; they have good 
 features and beautiful eyes. 
 
 After several apparently vain attempts to reach these 
 islands with the Gospel, a group of Wesley an mission- 
 aries, among them John Thomas, John Hutchinson and 
 Nathaniel Turner, began work upon them about the 
 year 1827. While among the thirty or less inhabited 
 islands, divided into three minor groups, no trace of 
 Christian influence could have been found, the new 
 missionaries were overjoyed to discover on Tongatabu 
 two native teachers from Tahiti. A chapel was in regu- 
 ler use in which these men preached regularly to con- 
 gregations of several hundred persons. Lotu, the 
 common name in these regions for the Christian religion, 
 already was known and loved. Here was a nucleus for 
 their work and upon it the missionaries were not slow 
 to build. Interest gi*ew and spread, and was carried 
 to other islands and other groups in the Tongas. 
 
 Next enters upon the scene another Pomare, a minia- 
 ture C1o\t[s, who by the grace of God and his own sin- 
 cere and potent character was enabled to transform 
 
 233 
 
284, WONDERS OF MISSIONS 
 
 the Tongan Islands from centres of heathenism to cen- 
 tres of Christian civilisation in a generation. This was 
 the Chief of the Habaai group. He heard that some- 
 thing extraordinary was going forward on Tongatabu 
 and promptly betook himself to that group to observe. 
 What he observed impressed him tremendously. His 
 first impression seems to have been a mighty disgust 
 toward the wooden images which he had all his life 
 feared, worshipped, placated with sacrifices. 
 
 When he was again on his own island the Chief set 
 to work energetically to show his sudden contempt for 
 the whole paraphernalia of idol-worship. As usual on 
 such occasions the priests set up strong opposition and 
 sought to counter the move by a great pagan festival. 
 To prevent this taking place the Chief desecrated the 
 temple where the festival must be held by two singular 
 but effective measures; he sent his women servants 
 thither to sleep one night, their presence being naturally 
 pollution; and he caused a drove of pigs to be driven 
 through the sacred precincts. Next he hung the tribal 
 gods by their necks from the rafters. The priests, not 
 liking this suggestion, made haste to get out of reach. 
 
 Having called the Rev. John Thomas to his island 
 to show him the truth more perfectly, the destructive 
 side being always simpler than the constructive, the 
 Chief visited in his canoe Finau, a brother chief on 
 another minor group, and persuaded him to join the 
 New Movement. Finau's treatment of his tribal deities 
 was no less summary than that of his friend. He 
 caused seven principal idols to be set in a row before 
 him. Then he addressed them thus, 
 
 "I have brought you here to prove you. If you are 
 gods, run away, or I will bum you." 
 
KING GEORGE TUBOU OF TONGA 235 
 
 A8 none of them ran, Finau proceeded to bum not 
 only them but 18 pagan temples. 
 
 The Chief of Habaai had now been baptised, receiv- 
 ing the new name, ''King George Tubou." He came to 
 be considered and called the "Father of the Tonga Mis- 
 sion," the influence of his humble, heartfelt faith in 
 Christ as a Saviour making itself everywhere manifest. 
 King George was a powerful preacher, as well as a man 
 of great administrative ability, and pure and lofty char- 
 acter. He is described as upwards of six feet in height, 
 strikingly well proportioned and athletic, with a fine 
 open countenance and unassuming dignity. In process 
 of time he became king of all the Tongas. 
 
 In 1834 a series of remarkable revivals began in 
 the Tonga Islands, on one day 1,000 souls being con- 
 verted. Following this the previous savage despotism 
 was done away, constitutional civil government taking 
 its place. Common schools and a high school, as well 
 as a training school for preachers were established. This 
 last was called "Tubou College," in honour of the King, 
 In 1860 licensed preachers to the number of nearly 500 
 had gone out from this §chool to their own islands and 
 other groups far distant. 
 
 It has been testified that by 1870 the entire popula- 
 tion, with the exception of 50 persons, had confessed 
 Christ; that 8,000 of them could read and 5,000 could 
 write their own tongue, reduced to a written language 
 by the missionaries. 
 
 The Tonga mission long since became self-supporting, 
 and is also a large contributor to the funds of the Wesr 
 leyan Society. The extraordinary success of mission 
 work in these islands is due in large part to their situa- 
 tion, away from the most frequented trade-routes. It ia 
 also due in no small measure to the initial character 
 
Z36 WONDERS OF MISSIONS 
 
 stamped upon it by King George Tubou. And it was 
 to the influence of King George that the evangelisation 
 of tbe Fiji Islands, in no small part, was due. And that 
 is the next story. 
 
vn 
 
 JOELI, "A MAN INDEED" 
 
 The island of Ono, among the Fijis, has a curiously 
 interesting history. One of its Chiefs in 1835 in time 
 of a fearful epidemic, brought forward a rumour, 
 drifted across the seas from Tonga, of a one and only 
 God. His name was said to be Jehovah, and, it was 
 reported, if men would propitiate Him, they must set 
 apart one day in seven for His honour. 
 
 For a time the Ono-ans thus ignorantly worshipped 
 an unknown God. Then, one day, a half-wrecked boat- 
 load of Tongan Christians was driven far out of itdi 
 course upon Ono. These men were able to instruct the 
 people more perfectly in "the Way." They were rein- 
 forced in this endeavour by brief visits of white mis- 
 sionaries from other islands. The Church of Ono sooff 
 became a shining light in the darkness of Fiji. About 
 1842 a great outpouring of the Holy Spirit took place, 
 resulting in an urgent desire among the Christian 
 natives to carry the Cross to surrounding islands, still 
 pagan. 
 
 In her admirable book, At Home in Piji (now un- 
 happily out of print) ^ Miss Gordon-Cummings intro- 
 duces us to Joeli Mbulu, and describes a typical scene 
 
 *Thi8 highly gifted writer in 1875 accompanied the family of 
 Sir Arthur Hamilton Gordon to Fiji, of which he was first British 
 Governor, and there resided, studying the natives and their con- 
 dition with large intelligence and sympathy. 
 
 237 
 
238 WONDERS OF MISSIONS 
 
 on the island of Ono of whose Christian Church he 
 became in, 1845, the first ordained and settled pastor. 
 
 "It was like a story of the early days of the Church," 
 wrote Miss Gordon-Cummin^s, "so wonderful was the 
 flood of light and love that had been poured on these 
 men and women. . . . Many now desired to be allowed 
 to go as teachers to other parts of Fiji (of course in 
 peril of their lives). Of these, eight were selected and 
 the meeting closed with the simple prayer: 
 
 "They go, we stay on this small isle according to Thy 
 will. We would all go, Thou knowest, to make known 
 the good tidings !" 
 
 At the close of the morning service 300 communi- 
 cants knelt together at the Holy Communion; and on 
 the following morning all the people assembled on the 
 beach, and again knelt in prayer for blessings on the 
 teaching of the eight first missionaries sent forth by 
 the little lonely isle to preach the Gospel of Christ to 
 the vicious cannibal tribes throughout the group. 
 
 Of such stuff were the men and women of Joeli's first 
 parish in Ono. 
 
 In the year 1874, King Thakombau, over-lord of the 
 isles, with the lesser Fiji chiefs, had petitioned the 
 Government of the English Queen to extend its protec- 
 tion over their domain, and the petition had been 
 granted, Thakombau gave his reasons for desiring the 
 British Protectorate in concise and significant phrases, 
 from which we quote the following : 
 
 "Any Fijian Chief who refuses to cede cannot have 
 much wisdom. If matters remain as they are Fiji will 
 become like a piece of drift-wood on the sea, and be 
 picked up by the first passer-by. 
 
 "The whites who have come to Fiji are a bad lot. 
 
JOELI, "A MAN INDEED" 239 
 
 They are mere stalkers on the beach. The wars have 
 been far more the result of intruders than the fault of 
 the inhabitants. 
 
 "Of one thing I am assured, that if we do not cede 
 Fiji, the white stalkers on the beach, the cormorants, 
 will open their maws and swallow us. 
 
 "The king gives her Majesty Queen Victoria, his old 
 and favourite war-club, — the former, and until lately 
 the only known law of Fiji. The barbaric law and age 
 are of the past ; and his people now submit themselves, 
 under her Majesty's rule, to civilisation." 
 
 If ever there was a i^an with a past it was this Fiji 
 king, Thakombau. Blood-stained and terrible had been 
 his life ; but he had a Christian neighbour. King George 
 Tubou of Tonga. And King George was bent on Thak- 
 ombau's acceptance of lotu. He wrote to him; and he 
 visited him; he reasoned with him; and he persuaded 
 him to study the doctrines and the effects of lotu on the 
 heart and on the life of men. 
 
 In the end Thakombau confessed publicly, "I have 
 been a bad man," and professed conversion. But he 
 had wives many and the wise missionaries put him, like 
 any other weak brother, on probation. In the year 1857 
 Thakombau, having stood fast and put away all wives 
 but one, with her received Christian baptism. 
 
 King George Tubou of Tonga had powerful allies In 
 giving the evangel to Fiji. There was an heroic band 
 of Scotchmen, Wesleyan missionaries, who from 1834 on 
 laboured to this end. The names of Cargill, Cross, 
 Hunt, Lythe and that of James Calvert can never be 
 forgotten. And it must be remembered that humble 
 Christian natives of Tonga, strong in the Faith, were 
 already on the field with these lifting up the Cross of 
 
240 WONDERS OF MISSIONS 
 
 Christ in Fiji. And among the greatest of these waa 
 Joeli Mbulu. 
 
 It can be asserted incontrovertibly that, in the re- 
 corded history of human endeavour, no such transfor- 
 mation of a people in character, behaviour and condi- 
 tions of life has ever been effected as that wrought in 
 Fiji by the grace of God and the self-devotion of His 
 servants between 1835 and 1875. 
 
 "I often wish," wrote Miss Gordon-Cummings, under 
 date, Bau, Fiji, May, 1877, "that some of the cavillers 
 who are forever sneering at Christian missions could 
 see what has been vn-ought here. Only ten years ago 
 there was not the slightest security for life or property 
 in all these islands. ISTo man knew how quickly his 
 own hour of doom might come. ^Now you may pass 
 from isle to isle, certain everywhere to find the same 
 cordial reception by kindly men and women. Every 
 village on the eighty inhabited isles has built for itself 
 a tidy church, and a good house for its teacher or native 
 minister, for whom the village provides food and cloth- 
 ing. Can you realise that there are nine hundred We&- 
 leyan churches in Fiji, at everyone of which the frequent 
 services are crowded by devout congregations; that the 
 schools are well attended ; and that the first sound which 
 greets your ear at early dawn, and the last at night is 
 that of hymn-singing . . . rising from each dwelling at 
 the hour of family prayers? . . . What these people 
 may become after much contact with the common nm 
 of white men, we cannot of course tell, though we may 
 unhappily guess. 
 
 "A year ago the first to welcome us on landing here 
 was the native minister, Joeli Mbulu, the noble old 
 Tongan chief. . . . To-day we have been to see him. 
 Alas! his work is well nigh finished. He is greatly 
 
JOELI, "A MAN INDEED" 241 
 
 changed this week, — wasted to a shadow; but his face 
 ia perhaps more beautiful than ever, from its sweetness 
 of expression and the bright look which at times lights 
 it up, — just like some grand old apostle nearing hia 
 rest. . . . He has been a Christian teacher in Fiji 
 for the last 30 years, — that is, from the beginning, — 
 amid noise and tumult of war, and in the thick of all 
 the devilry and cannibalism. He has been King 
 Thakombau's special teacher, and many a difficult day 
 he has had with him. . . . 
 
 "Last night there was great wailing and lamentation 
 in Bau, for soon after midnight Joeli passed away, and 
 died nobly as he had lived. He was quite conscious to 
 the very last, and the expression of the grand old fac8 
 was simply beautiful, so radiant, as of one without a 
 shadow of doubt concerning the Home he was so near. 
 No man ever more truly earned the right to say, 'I have 
 fought a good fight; I have kept the faith'; and none 
 ever was more truly humble. If ever the crown of 
 righteousness is awarded by a righteous Judge to His 
 true and faithful servants, assuredly Joeli will not fail 
 to stand in that blessed company." 
 
vm 
 
 PAO, APOSTLE OF LIEU 
 
 The Loyalty Islands, lying soutli of the ITew Hebri- 
 des, facing the large single island of ISTew Caledonia, 
 form a gateway of access to the largest island in the 
 world, Papua, or as we more commonly know it, !N*ew 
 Guinea. 
 
 It is a blood-stained entrance to a yet bloodier battle- 
 field for Christianity, but among the Loyalties lies Lifu, 
 a bright spot in the fierce gloom. And Pao of Karo- 
 tonga is Herald and Hero of the Faith in Lifu. 
 
 Pao, native Christian, bold spirit, feiTent and fear- 
 less, had sailed these Southern Seas again and again 
 in whaling vessels. These voyages had widened his 
 vision; and made many things clear to him, as that 
 "it's wiser being good than bad"; had made him 
 sagacious, sensible, shrewd, and, by force of some native 
 moral fortitude within him, had left him none the worse. 
 This part of Pao's education was followed by a course 
 in the Earotongan Training School, the heads of the 
 mission discovering hero missionary timber. 
 
 Then came a sojourn on Mare, a Loyalty island evan- 
 gelised by Samoan native preachers, stained, too, and 
 deeply by Christian blood. Here Pao was able to study 
 ''methods" in extension work, this in 1842 before proper 
 theories were supposed to have been born. After a little 
 he became impatient. It was time to get to work ! So, 
 one fine morning, with his Bible and a few clothes fied 
 
 242 
 
PAO, APOSTLE OF LIFU 243 
 
 in a bundle, he embarked in his canoe, spread his mat 
 sail to the wind and made for Lifu. 
 
 Here ruled an aged but powerful king who had vision. 
 When Pao landed, alone and defenceless, on an errand 
 so strange and puzzling to the Lifuans, they brought 
 him before the King. 
 
 "Have you a message for me from the Great Spirit ?" 
 inquired the King. 
 
 "Yes, and here it is," was Pao's reply. With this 
 he presented his Rarotongan New Testament. The 
 King perceived that Pao brought something his people 
 needed, so in that hour took him under his wing and 
 gave him a chance to lift the Cross and preach the Gos- 
 pel. Many souls accepted the redemption thus offered ; 
 many proved through fiery trial faithful to the end. 
 When the king died fierce war broke out for the succes- 
 sion ; also an epidemic swept away many of the islanders. 
 For this Pao was naturally held accountable, so escaped 
 to Mare to watch his chance. 
 
 He thought, over-soon, that the chance had come, and 
 visited Lifu while war was still on, and again withdrew. 
 But ere long peace came and with it a great popular 
 demand for Pao's presence. In a few hours after this 
 tidings reached him, Pao was on his way to Lifu. To 
 his joy he found the band of Christians, which he had 
 left behind, refined and purified by persecution, strong 
 in the kingdom and patience of their Lord. All they 
 wanted was a leader. And Pao was able to lead. He 
 knew the way to establish a Christian community. 
 Chapels were built; schools were formed; in course of 
 time war and cannibalism were abolished. Pao did not 
 shrink from personal danger; the darkest haunts of 
 savage fanaticism were visited and cleaned out; every 
 village was shown the better way. 
 
244 WONDERS OF MISSIONS 
 
 Wten tte time came for the guiding hand of Euro- 
 pean missionaries and they arrived on Lifu to organise 
 the work in permanence, they found material for eight 
 churches each with thirty members, confessed fol- 
 lowers of Christ. Later the indispensable training 
 school for native missionaries was established, and the 
 island which Pao of Rarotonga had evangelised began 
 its work of giving forth the blessing it had received. 
 
 In 1871 when the decision was made to open a mis- 
 sion in l^ew Guinea, the call was given on Lifu for 
 native volunteers to go to that island of dark reputa 
 Every native pastor in Lifu and every student in the 
 mission seminary volunteered for the perilous enter- 
 prise. Albeit only two were appointed for the service, 
 one being Gucheng, a convert ef Lifu, a marvellous man, 
 later head of the Papuan Training School. 
 
 In 1893 the people of Lifu placed an obelisk above 
 the grave of Pao, their first evangelist, in commemora- 
 tion of the fiftieth anniversary of his first coming to 
 their island. The inscription reads, 
 
 "A memorial of the jubilee of the religion of Jesus 
 Christ in this land; this stone is erected over the grave 
 of Pao, who first brought the Word of Ood to this 
 Country." 
 
KEKELA AND ABKAHAM LINCOLN 
 
 Once upon a time, an island chieftain from the South 
 Seas was stranded in Hawaii far to the north of the 
 equator. Finding himself in a civilised Christian com- 
 munity he was vastly struck by its superiority to condi- 
 tions in his own home, Marquesas, one of the worst 
 cannibal groups under the Southern Cross. Was it pos- 
 sible that such benefits could be conveyed to his far-off 
 islands ? Could the Hawaiians, would they, send mis- 
 sionaries to Marquesas? 
 
 The Hawaiians, being ardently missionary in senti- 
 ment, responded generously. A large sum of money was 
 raised and a vessel chartered and despatched to the 
 Marquesas. On board, besides this Chief, were two 
 ordained Hawaiian ministers, one of whom was Kekela, 
 two deacons with their wives and others. 
 
 Kekela settled on the Island of Hivaoa, near a rock 
 platform famous for barbaric sports, pagan orgies and 
 cannibal feasts. In the year 1864, Mr. Whalon, a 
 United States iNaval Officer on board the American ship 
 Congress, was kidnapped on going ashore, stripped of 
 his clothing by the Marquesan savages, taken to this 
 place of infernal rites, chained and tortured. On the 
 morrow he was to be killed and his flesh devoured, partly 
 as occasion for high festival, partly as revenge for out- 
 rages of a Peruvian slave-trader recently suffered by the 
 
 245 
 
246 WONDERS OF MISSIONS 
 
 island folk. Death itself cannot satisfy their instinct of 
 vengeance; the enemy's flesh must be eaten. 
 
 Early on the following morning, Kekela, having 
 learned what had happened, hastened to the spot, cut 
 the white man's fetters and rushed him to a spot on the 
 shore where his own mission-boat lay at anchor. Bid- 
 ding the officer enter it without delay and row for his 
 life to his vessel which was standing off the island, 
 Kekela stood his ground before the angry natives as they 
 discovered the loss of their prey. Appeased by the pay- 
 ment of a heavy ransom, the savages abandoned their 
 first threats of vengeance ; Kekela's life was spared and 
 spared for nearly fifty years of faithful service on the 
 Marquesas Islands. 
 
 When President Lincoln heard of this incident, he 
 wrote a letter to Kekela expressing the nation's thanks 
 for his heroic rescue of a United States officer and citi- 
 zen, and with the letter sent gifts and medals of five 
 hundred dollars' value. 
 
 The reply of the humble native missionary to the 
 President's letter follows : 
 
 "When I saw one of your countrymen, a citizen of 
 your great nation ill-treated, and about to be baked and 
 eaten as a pig is eaten, I ran to save him, full of pity 
 and grief at the evil deed of these benighted people. I 
 gave my boat for the stranger's life. This boat came 
 from James Hunnewell, a gift of friendship. It be- 
 came the ransom of this countryman of yours that he 
 might not be eaten by the savages who knew not Jehovah. 
 This was Mr. Whalon and the date Jan. 14, 1864. 
 
 "As to this friendly deed of mine in saving Mr. 
 WTialon, its seed came from your great land, and waa 
 brought by certain of your countrymen, who had re* 
 
KEKELA AND ABRAHAM LINCOLN 247 
 
 ceived the lovo of God. It was planted in Hawaii, and 
 I brought it to plant in this land and in these dark 
 regions that they might receive the root of all that is 
 good and true, which is love. 
 
 "1. Love to Jehovah. 
 
 "2. Love to self. 
 
 "3. Love to our neighbour. 
 
 "If a man have a sufficiency of these three, he is good 
 and holy, like his God Jehovah in His triune character 
 (Father, Son and Holy Ghost), one-three, three-one. If 
 he have two and wants one, it is not well ; and if he have 
 one and wants two, this indeed is not well; but if he 
 cherishes all three, then is he holy indeed after the 
 manner of the Bible. 
 
 "This is a great thing for your great nation to boast 
 of, before all the nations of the earth. From your great 
 land, a most precious seed was brought to the land of 
 darkness. It was planted here not by means of guns 
 and men-of-war and threatenings. It was planted by 
 means of the ignorant, the neglected, the despised. Such 
 was the introduction of the Word of the Almighty God 
 into this group of iN'unhiwa. Great is my debt to 
 Americans, who have taught me all things pertaining 
 to this life and to that which is to come. 
 
 "How shall I repay your great kindness to me ? Thua 
 David asked of Jehovah and thus I ask you, the Presi- 
 dent of the United States. This is my only payment — 
 that which I have received of the Lord, love — (aloha)." 
 
QKEAT-HEAKT OF NEW GTJINEA 
 
 When James Chalmers, missionary of Inverness, in 
 the year 1877 was transferred from Rarotonga to New 
 Guinea, He had been preceded by a pioneer band of 
 natives among whom was Ruatoka, a second-generation 
 Rarotongan Christian. 
 
 Ten years earlier, 1867, when, on first coming to 
 the South Seas, he landed on Rarotonga, Chalmers had 
 been challenged by the negro who was carrying him 
 ashore from the ship, with the question, 
 
 "What fellow name belong you ?" 
 
 Chalmers replied, giving his name. This being un- 
 pronounceable, the man roared out his announcement to 
 those on shore in the syllables : Ta-mate, which appears 
 a common native cognomen for a man of consequence. 
 Thereafter among the Pacific Islands, Chalmers was 
 known as Tamate. 
 
 The perilous expedition of 1877 to New Guinea was 
 of Tamate' s own seeking. 
 
 "For years," he said, "I had longed to get amongst 
 real heathen and savages, and I was disappointed when 
 we landed on Rarotonga and found them so much civ- 
 ilised and Christianised." 
 
 Here we have the keynote of the man's character. 
 He was an Athlete of Christ emphatically; body, soul 
 and spirit were vital, vigorous, virile. After the years 
 of calm, pastoral work on Rarotonga, the call to more 
 
 248 
 
GREAT-HEART OF NEW GUINEA 249 
 
 daring deeds came to him. It was welcome. When 
 Ruatoka's band of native teachers, two years before, 
 departed for New Guinea, he had written: "How I 
 should rejoice to accompany them, and stand in the 
 centre of Papua, and tell of infinite Love ! The nearer 
 I get to Christ and His cross, the more do I long for 
 direct contact with the heathen. The one wish is to be 
 entirely spent for Christ, working, consumed in His 
 love." 
 
 Echoes of Henry Martyn and David Livingstone come 
 to us in those words. 
 
 When Chalmers reached New Guinea, the largest 
 island in the world, and certainly in its population one 
 of the most degraded, ho found awaiting him at Port 
 Moresby, Ruatoka and his wife, both shining lights in 
 that dark place. Together, the missionary and the 
 teacher took long trips, along the coast and inland, pros- 
 pecting for a strategic point at which to plant the new 
 mission. Concerning Ruatoka's courage and constancy 
 Tamate gives us many proofs in his records of those 
 days ; of which, later. What of Tamate himself ? 
 
 We do not often see our missionaries personally 
 through the eyes of outsiders, wholly detached from 
 them and their objective. But Robert Louis Stevenson, 
 prejudiced at the outset, as he confesses, against mis- 
 sions and missionaries, — recognised Chalmers' great 
 nature, rendered to it both his homage and his love in 
 a species of hero-worship, and thenceforth did justice to 
 the work and workers of the Cross in the Pacific. 
 
 The two men with their wives met on shipboard en 
 route from Sydney to Samoa in 1890. Stevenson, as 
 Tamate described it, "had bought 400 acres of land 
 behind Apia and was going to squat." Tamate and 
 his wife were journeying for health and for study of 
 
250 WONDERS OF MISSIONS 
 
 missions in Samoa. We are able by means of his letters 
 to look at this illustrious Scotch missionary through his 
 great companion's eyes. Writing to his mother from 
 Vailima, not long after this meeting, Stex^enson speaks 
 of going to Auckland soon, and wys, "I shall meet 
 Tamate once more before he disappears up the Fly 
 River, perhaps to be one of the unreturning brave — 
 and I have a cuUus for Tamate; he is a man nobody 
 can see and not love. Did I tell you I took the chair at 
 his missionary lecture by his own desire? I thought 
 you would like that ; and I was proud to be at his side 
 even for so long. He has plenty faults like the rest of 
 us, but he's as big as a church. I am really highly 
 mitonari now, like your true son." 
 
 From a letter of Stevenson's of later date to Tamate 
 himself, we quote the exquisite and significant passages 
 which follow: The writer, having expected to meet 
 Tamate by appointment in Auckland, writes to express 
 his disappointment in being unable tO'do so on account 
 of conditions at Vailima. 
 
 "You must go without my farewell; and I must do 
 without the inspiration of seeing you. ... I am a man 
 now past forty, Scotch at that, and not used to big ex- 
 pressions in friendship; and used on the other hand to 
 be very much ashamed of them. 'Now, when I break 
 my word to you, I may say so much : — I count it a privi- 
 lege and a benefit to have met you. I count it a loss 
 not to meet with you again. . . . 
 
 "I hope Mrs. Chalmers will not mind if I send also 
 my love to her; and my wife's. How often have we 
 talked of you both! ... I ask you as a particular 
 favour, send me a note of the most healthy periods in 
 !New Guinea. I am only a looker-on. I have a (rather 
 heavy) charge of souls and bodies. If I can make out 
 
GREAT-HEART OF NEW GUINEA 251 
 
 any visit, it must be done sensibly, and with the least 
 risk. But oh, Tamate, if I had met you when I was a 
 boy and a bachelor, how different my life would have 
 been I 
 
 "Dear Mrs. Chalmers, you say (and very justly), 
 'Tamate is such a rowdy' — your own excellent expres- 
 sion. I wonder if even you know what it means, to 
 a man like me ... to meet one who represents the 
 essential, and w^ho is so free from the formal, from the 
 grimace. My friend, Mr. Clarke, said, 'I wish I could 
 have him for a colleague to keep me up to the mark.' 
 So I; I wish I had him for a neighbour to keep me 
 human. 
 
 "Farewell ! forgive me my failure. I think your 
 Master would have had me break my word. I live in 
 the hope of seeing you again. I pray God watch over 
 you. Your sincere friend, R. L. S." 
 
 Such a letter is worth a thousand formal eulogies. 
 It gives us Tamate, the man. 
 
 For the man Ruatoka, Tamate's humble friend, we 
 have many vivid and affectionate portrayals, as he 
 pressed forward in the dangerous and difficult effort of 
 evangelising the savage tribes of New Guinea. 
 
 For the sake of strangers, this man faced hostile 
 bands, ready to take his life, that so he might save the 
 white man and give the knowledge of his Master to the 
 ferocious cannibal. Once he rescued from death a fever- 
 stricken Englishman, left to die alone in the wilderness. 
 Chalmers thus described Ruatoka's line of action on 
 hearing of the man's plight : "Ruatoka got a long piece 
 of cloth, a small lantern and bottle of water and started 
 (from Port Moresby) in the dark. About five miles 
 out he was searching in the long grass when he heard a 
 low moaning, and going whence the sound came, he 
 
252 WONDERS OF MISSIONS 
 
 found poor Neville nearly dead, then fastening the cloth 
 around him, he bent down, and taking the two ends in 
 his hands, and using all his strength, he got the sick 
 man on his back and began the return journey. He 
 had to cross a range of hills over 300 feet high, and as 
 day was breaking, he arrived at his house, and laid 
 the sick man on their one bed, to be cared for by his 
 wife, while he lay down dead beat. ISTeville was nursed 
 back to life and was able to return inland." 
 
 A quaint but forcible lesson in Sabbath-keeping was 
 given at the mission in New Guinea by Ruatoka on a 
 certain Sunday. He was a strict Sabbatarian, and any 
 infraction of the Fourth Commandment vexed his eoul 
 deeply. 
 
 On this particular Sunday morning, Ruatoka was 
 holding his service in the Chapel when he was disturbed 
 by a loud noise of hammering iron. It proceeded from 
 a new cook-house close at hand which a German settler 
 was building next his store. This settler had hired a 
 Scotchman who happened to have come in from the 
 river, to finish his roof. Ruatoka stood the noisy inter- 
 ruption to his service for a short time; then dismissed 
 his congregation, took his English Bible (which he could 
 read, however, but slightly) and marched solemnly to 
 the cook-house. The German proprietor sat on the door- 
 step of his store watching the workman on the roof. 
 Advancing to a spot just below the man, Ruatoka, who 
 could speak only a little "Pidgen English," pointed to 
 him and called, "Say, come down." The white man, 
 astonished at this abrupt order from a native, made no 
 reply. Ruatoka spoke again, — "Say you know savee, I 
 speak come down." Upon this, the workman in very 
 strong language ordered "the nigger" to betake himself 
 to the infernal regions. "What do you talk?" cried 
 
GREAT-HEART OF NEW GUINEA 25S 
 
 Ruatoka, nothing daunted, gathering words as his 
 righteous wrath kindled, ''You white fellow send mia- 
 eionary along my country and my country he get good, 
 and he like Sabati much. Before my countrymen he 
 eat you, but no now. I come along New Guinea, I 
 epeak man Sabati tabu, he no work, no fish, no hunt, 
 no build house on Sabati. !New Guinea man, he say, 
 Ruatoka, you make lie; white man he work Sabati. 
 What for you make him ? Come down." 
 
 This oration was received with fresh oaths and Rua- 
 toka's wrath rose higher. He was a tall powerful man 
 and he was in earnest. He put his foot on the ladder 
 to ascend to the roof. 
 
 The German, watching from his doorstep, seeing the 
 case hopeless that day for his roof, intervened. "Rua- 
 toka, my friend, stop !" he cried. Then shouted to the 
 Scotchman, "You fool, come down at once. Can't you 
 see, it is our friend, the teacher, and we are wrong ?" 
 
 Ruatoka stood aside in silence while the man came 
 down the ladder; then with sternness which would tol- 
 erate no trifling, he placed the Bible, open to the Fourth 
 Commandment, in his hand and ordered him to read 
 it and at once. Overawed, the white man obeyed the 
 despised "nigger." Then, very quietly, Ruatoka said, 
 "God, He speak you no work now. Put down hammer 
 belong you." 
 
 There was a quiet Sabbath on the testimony of 
 Tamate, for the remainder of that day. 
 
 On April 4, 1901, Chalmers at Daru, entered in his 
 brief diary: "6 A. M. S. E. strong. Heavy showers; 
 8.40 A .M. blowing and showers. Hope to leave. Will 
 go down and see." 
 
254. WONDERS OF MISSIONS 
 
 This was written in the mission house at Dam, his 
 station on the west shore of the Gulf of Papua, a lonely 
 place, and Tamate a weary man of sixty now, his wife 
 dead, his health breaking under the prolonged strain of 
 hard work and many dangers. 
 
 Between the few lines of this record, we can read 
 the few, fatal facts. Tamate was bound on one more 
 exploring tour, for he had set his heart on establishing 
 mission stations all along the coast from Cape Black- 
 wood to the Fly Delta. It was on this errand he "hoped 
 to leave." His next step was to go down to the water's 
 edge where the mission boat, the Nine, lay and take an 
 observation of the weather and the prospects for a start. 
 
 The start was made later in the day. On the 7th, 
 Easter Sunday, the Nine anchored off the village of 
 Dopima on Goaribari Island at the mouth of the Omati 
 River. On the 8th, Tamate with his young colleague, 
 the Eev. Oliver Tomkins (whom he loved) and ten lads 
 from the same mission, went ashore in the whale-boat 
 to return in half an hour. The party left on board the 
 Nine, watched for their return during the day; they 
 watched through the long night. No sign of their 
 friends along the island's coast came with the morning. 
 In the morning of the 9th, the Nine left for Dam to 
 report the matter to the governor. That there had been 
 foul play was obvious. 
 
 Tamate with Tomkins and their attendants were 
 dead, massacred at Dopima in cold blood by the savages 
 they had come to befriend. 
 
 The Lieut. Governor of British New Guinea in his 
 full official report of the tragedy and the just punish- 
 ment dealt the perpetrators of it wrote, — "The locality 
 is one which has a very bad reputation ; the population 
 is large and savage. ... It was stated by the survivors 
 
GREAT-HEART OF NEW GUINEA 255 
 
 of the Nine that Mr. Chalmers probahly anticipated 
 some danger, as he wished to leave Mr. Tomkins ; but 
 the latter would not let him go without him, and they 
 were called away together at each other's side. I am 
 not alone in the opinion that Mr. Chalmers has won the 
 death he would have wished for of all others — in New 
 Guinea and for Kew Guinea." 
 
 Upon the loss of his friend, Ruatoka (who survived 
 Tamate but two years) wrote to the Reverend H. M. 
 Dauncy, a fellow-worker in New Guinea, a letter which 
 gives singular and striking proof of the Christ-like influ- 
 ence of Chalmers' life and spirit. 
 
 "May you have life and happiness," wrote Ruatoka. 
 "At this time our hearts are very sad because Tamate 
 and Mr. Tomkins and the boys are not here, and we 
 shall not see them again. I have wept much. My 
 father, Tamate's body I shall not see again, but his 
 spirit we shall certainly see in Heaven, if we are strong 
 to do the work of God thoroughly and all the time. . . . 
 Hear my wish. It is a great wish. The remainder of 
 my strength I could spend in the place where Tamate 
 and Mr. Tomkins were killed ; in that village, I would 
 live. In that place where they killed men, Jesus Christ's 
 name and His word I would teach to the people, that 
 they may become Jesus' children. My wish is just this. 
 You know it. I have spoken.'' 
 
Part Six: THE SPLENDID ADVEN- 
 TUROUS THIRTIES 
 
"From the first, the missionary in India has been a pioneer 
 in all that enriches life. He was a pioneer in higher English 
 education; in primary education among the ignorant masses; 
 in education for women; in medical work of all kinds; and 
 now by common consent, the missionary is the pioneer in 
 the most successful and useful lines of industrial training 
 and development." 
 
 Robert A. Hume. 
 
 "God has been silently and peacefully doing His work, but 
 He has infinitely greater designs than these. It is not His 
 will that the influences set forth by Him shall cease at this 
 point. Kather shall they course out to the very ends of the 
 earth." 
 
 Echoes from Edinburgh. 
 
 "Women are needed for missions as well as men. On the 
 whole, I think women make better missionaries than men," 
 
 Sir Harry Johnston. 
 
 American Board reports from Angola, "West Africa, state 
 that the Chief of the Galenge Tribe refuses longer to rule 
 unless a missionary is sent to live among his people. He 
 says, "I cannot control the Galenge unless I have schools 
 like those of the American Mission among the Ovimbundu." 
 
I 
 
 THE DECADE 
 
 1832-18J^2 
 
 The year 1830 was designated by the London Spec- 
 tator as the "real birth year" of the nineteenth century. 
 The decade from 1832 to 1842, fifth decade from the 
 annus mirdbilis of Modem Protestant Missions — 1792 
 — might be said to mark the coming of age of the move- 
 ment. 
 
 Great forces were now at work in India, China, 
 Moslem Lands, Africa, the Islands of the Seas. The 
 main lines of action followed to-day were already laid 
 down or projected. Great men stood at their posts. 
 Carey in India and Morrison in China, hoth died in 
 183Jt, but strong men stood ready to take their places. 
 
 Organisation at the Home Base was now largely 
 effected in the major denominations of Great Britain 
 and the United States. From this time, the emphasis 
 for us is in the main transferred from the work of the 
 British Societies to our own, and from pioneering to 
 expansion. A high tide of missionary consecration, as 
 of missionary adventure and initiative, swept our 
 churches in the thirties. Men and women were moved 
 mightity. Fresh impetus was given by the new forces 
 appearing on the field, under marching orders, from 
 the great bodies of American Presbyterians and Epis- 
 copalians. 
 
 259 
 
260 WONDERS OF MISSIONS 
 
 The first note of organisation by women for foreign 
 mission work came from Great Britain in 1834; its 
 purpose being to evangelise and to educate women of the 
 Orient. There were great revivals; — in the Friendly 
 and Sandwich Islands, in South India and in New Zea- 
 land. A conspicuous feature is the inauguration of new 
 missions; — in Persia, Fiji, the Punjab, Siam, Madura, 
 Java, Orissa, Samoa, Assam ; among the Telugus, Garos 
 and Nagas ; in Liberia and at certain points in China. 
 
 The decade is marked by many and great new names : 
 Melville B. Cox, Titus Coan, Dr. Peter Parker, James 
 Calvert, Bishop Selwyn, David Livingstone. And Jud- 
 son, his converts now a thousand, finishes the revision 
 of his Burman Bible, while the Maori l^ew Testament, 
 the Tongan Bible, the Persian and the Hawaiian trans- 
 lations, are published in complete form. 
 
 A great record this for ten years, and full of promise 
 for greater to follow. 
 
n 
 
 THE BIBLE AND THE SCHOOL 
 
 It may be said that the missionary's heart is held by 
 the passion of making known to needy men the love of 
 Christ, — evangelism is the supreme motive. His head, 
 his brain power, is consecrated to the structure of lan- 
 guage itself, where this is required, and to translation 
 and publication of the Bible and Christian literature. 
 His rie:ht and left arms are Education and Medical 
 Work. His tools are the activities and appliances of 
 civilisation, from sanitation and banking, down to mak- 
 ing bricks. These varied lines of labour were well de- 
 veloped in our Fifth Decade. 
 
 The structure of dialects and languages, the transla- 
 tion and printing of the Old and New Testaments in 
 the vernacular, together with other Christian literature, 
 have from the first formed an integral part of every 
 missionary enterprise. And the task is a prodigious one. 
 With the civilised nations, such as India or China, there 
 was a written language to begin upon, however difficult 
 to master. But in the case of primitive people, such as 
 the tribes of Africa and the South Sea Islands, the first 
 rudiments of alphabet and syllables must be constructed ; 
 while definitions could be achieved only by the closest 
 and most accurate study of the actual intercourse of the 
 native people. In various tribes it was almost impos- 
 sible to discover a spoken term for God, for gratitude, 
 for faith, conscience, hope, law, and many another con- 
 cept 
 
 261 
 
262 WONDERS OF MISSIONS 
 
 Only unwearying and sympathetic labour could re- 
 duce these primitive dialects to writing, could produce 
 in them grammar, dictionary and Bible. But James S. 
 Dennis is authority for the record of sixty-one dic- 
 tionaries of different African tongues; thirty-seven for 
 British India, twenty-one for China. The Bible, in 
 whole or in part, has now been translated into 600 
 languages and dialects, the whole Bible into 135 lan- 
 guages. The I^^ew Testament itself has been printed in 
 261 tongues. "Huge is the debt which philologists owe 
 to the labours of British missionaries in Africa!" Sir 
 H. H. Johnston comments in his British Central Africa,. 
 "By evangelists of our own nationality nearly 200 
 African languages and dialects have been illustrated by 
 grammars, dictionaries, vocabularies, and translations of 
 the Bible." 
 
 Probably the Islanders of the Southern Pacific were 
 originally the most completely primitive savages among 
 the nations of the earth. It is interesting to note that 
 among them the Bible in whole or in part can now be 
 found in at least forty different versions suited to the 
 different tribes. 
 
 The earliest pioneers to these tribes made this work 
 of language and translation their foremost aim, begin- 
 ning with Henry IN'ott, one of the band who sailed to 
 Tahiti in 1Y96 on the Duff, and who laboured on his 
 Tahitian Bible for twenty years. John Williams, after 
 working hard and long on his Rarotongan ]*^ew Testa- 
 ment, went to England to see it through the press in 
 perfected form. After four years' absence he returned 
 to the island, five thousand copies of his hard-won 
 Rarotongan Testament with him, on the missionary ship 
 Camden. The welcome which the book received as he 
 distributed it among the native people crowding around 
 
THE BIBLE AND THE SCHOOL 263 
 
 him, he has himself described. "Everyone," he said, 
 "was eager to buy a copy. One man, as he secured hisy 
 hugged the book in ecstasy ; another and another kissed 
 it; others held them up and waved them in the air. 
 Some sprang away like a dart,, and did not stop till they 
 entered their own dwellings, and exhibited their treas- 
 ures to their wives and children, while others jumped 
 and capered about like persons half frantic with joy." 
 Education, Christian Education, we have described 
 as the missionary's right hand, l^ote its growth. In 
 India from 126 Protestant mission schools, attended by 
 10,000 pupils a century ago, we have now 14,000 such 
 schools, attended by over 650,000 pupils; and 38 well- 
 equipped Christian colleges in place of one. China, with 
 3,708 primary mission schools and 553 academies and 
 high-grade institutions, has 18 colleges and universities. 
 In the Turkish Empire, exclusive of Syria, the number 
 of Mission Schools before the war was reported as 432 
 with eleven colleges and four Theological and Bible 
 Schools. Syria, including Palestine, in 1914 was 
 equipped with 306 mission schools of all grades, two 
 colleges and two Theological Schools. 
 
rn 
 
 EDUCATION OF WOllklEN OF THE EAST 
 ISSJt 
 
 Accustomed for several generations in the United 
 States to the work and working of higher education for 
 women, it is only those familiar with the conditions of 
 women of the Orient who can realise what the achieve- 
 ment of colleges for these connotes. For among the 
 Christian colleges ahove mentioned, four in India are 
 exclusively for women, as are two in China, and in 
 Turkey one. 
 
 Not over many, to be sure, but a beginning. The 
 general depression and ignorance of the women of the 
 East is notorious and has led to immeasurable social 
 debasement. Of the women of India only one per cent 
 can read and write. In China only one woman in each 
 thousand can even read. In both these vast realms the 
 seclusion and subordination of women, especially among 
 the higher classes, is entrenched in pre-historic custom 
 and religion. 
 
 The Code of Manu, India's great "moral law," de- 
 clares : 
 
 "Sinful woman must be as foul as falsehood itself. 
 This is a fixed law." 
 
 "A woman must never rule herself; in her childhood 
 she obeys her father ; in her youth, her husband ; when 
 her husband dies, she obeys her sons." 
 
 264 
 
EDUCATION OF WOMEN OF THE EAST 265 
 
 "Though destitute of every virtue or seeking pleasure 
 elsewhere, yet a husband must be constantly worshipped 
 as a god by a faithful wife." 
 
 A common proverb runs, "Educating a woman is like 
 putting a knife in the hands of a monkey." 
 
 It is not, perhaps, surprising that the average Hindu 
 gentleman, even of the present day, though himself 
 university-bred, quails a little before the idea of educa- 
 tion for his wife. For long centuries officially entitled 
 to worship, he dreads the thought that its fervour might 
 depend in some degree upon his own individual char- 
 acter and behaviour ! Woman his chattel, his plaything, 
 his useful slave, — in that capacity she is all very well. 
 But woman his equal, his comrade, his friend, — is it 
 conceivable ? 
 
 Twenty-six centuries of Confucianism have given 
 China polygamy, seclusion of women by foot-binding 
 and general consent of public opinion. The universal 
 estimate of woman is as a necessary evil to be diligently 
 kept in her place. The following is one of the sacred 
 sayings of Confucius: 
 
 "Women are as different from men as earth is from 
 heaven. Women, indeed, are human beings, but they 
 are of a lower state than men and can never attain full 
 equality with them. The aim of female education, 
 therefore, is perfect submission, not cultivation and de- 
 velopment of the mind." 
 
 It is safe to say that awif education for girls and 
 women in these countries, or in any pagan or non- 
 Christian country, is the result, in the beginning, of 
 missionary endeavour. 
 
 The first school for girls in India was opened at 
 Serampore in 1800 by Hannah Marshman, who seven 
 
266 WONDERS OF MISSIONS 
 
 years later established a second school. Mrs. Marsh- 
 man was a woman of great nobleness of character, as 
 well as of conspicuous intellectual and executive ability. 
 For forty-six years she devoted herself unremittingly 
 to the education of India's girls and women with an 
 enthusiasm and devotion which never failed. 
 
 The first mission school for girls in China was opened 
 in Singapore, soon after the memorable visit in 1834 
 of the Eev. David Abeel to England. Although in 1820 
 Miss M. A. Cooke had gone to India and there engaged 
 successfully in educational work for girls, (she being the 
 first unmarried woman to enter the foreign field), her 
 example had not been followed to any considerable ex- 
 tent. Mr. Abeel made known to the women of Great 
 Britain in convincing terms the dire need for the work 
 of single women among the secluded women of China 
 and India. He appealed definitely for two objects: — 
 women to go out as educational workers, thus relieving 
 and extending the labour of the wives of missionaries 
 to whom this branch of service had hitherto been dele- 
 gated ; and, second, the organisation of women's boards 
 at the home-base to sustain and stand definitely behind 
 them. 
 
 Mr. Abeel's appeal stirred the Christian women of 
 England in such degree that there was organised in 
 that same year, 1834, "The Society for Promoting 
 Female Education in the East." Xot until 1861 were 
 like steps taken in America. But before any organisa- 
 tion was formed among us to encourage the entrance of 
 single women into this service, Fidelia Fiske left Mount 
 Holyoko to go to the remote and isolated mission at 
 Urumia, Persia. At the head of this mission stood Dr. 
 Grant, the well-known author of Mountain Nestorians, 
 This was in 1843. Two years later the death of Dr. 
 
EDUCATION OF WOMEN OF THE EAST 267 
 
 Grant left Miss Fiske in a position of peculiar isola- 
 tion. Undaunted, she proceeded to develop the boarding 
 school, which she had opened, into a New Holyoke. 
 The transformation of the Persian girls under her care 
 from a state of indescribable moral, mental and physical 
 degradation into Christian womanhood is one of the 
 wonders of missions. In 1846 a remarkable revival of 
 religion began which continued for ten years, changing 
 the aspect not only of the school but of the whole mis- 
 sion, its character and its prospects. At a celebration 
 of the Lord's Supper in 1858, when Miss Fiske by 
 reason of failing health was forced to leave Persia, 
 between 60 and 70 of her former pupils were gathered 
 with her, some of whom had to travel 60 miles to bid 
 her farewell. 
 
 In 1861 the organisation of American Christian 
 women for the furtherance of Foreign Missions began 
 with the Woman's Union Missionary Society, founded 
 by Mrs. Doremus in ISTew York City. Following this 
 thirty-three woman's societies were formed within 
 twenty-one years. Each one of these is engaged in large 
 degree in the promotion of woman's education in non- 
 Christian lands. Boarding and day schools for girls 
 from the primary to high-school standards are now scat- 
 tered liberally by these agencies through the l!Tear East, 
 in China, Japan and in India and to lesser extent in 
 Africa and the Islands of the Seas. In most of these 
 industrial education in some form is carried on. Euro- 
 pean and American women are still, in general, at the 
 head of the teaching staffs. 
 
 Here we discover in strong light, the acute demand 
 for native colleges for women. These native secondary 
 schools cannot and should not for a day longer than is 
 required by the exigencies of the case, be manned by 
 
268 WONDERS OF MISSIONS 
 
 foreigners. There is no lack of capacity among the 
 women of the Orient to serve as teachers even in the 
 highest grade institutions. What they lack is higher 
 education and training for this and kindred service all 
 along the line of advance. 
 
 When, in Tremont Street Methodist Church in Boa- 
 ion in 1869 a Woman's Foreign Missionary Society of 
 the Methodist Church had heen organised, the name of 
 Isabella Thobum vt^as presented to the just-bom society 
 as one vrho stood ready to sail for India under their 
 auspices, if appointed. The proposition, made thus 
 early, staggered many of those present as premature, 
 but Mrs. E. F. Porter rose and exclaimed, 
 
 ''Shall we lose her because we have not the needed 
 money in our hands ? ISTo, rather let us walk the streets 
 of Boston in calico and save the expense of more costly 
 apparel. Mrs. President, I move the appointment of 
 Miss Thobum as our missionary to India." 
 
 The response of the meeting was unanimous, "We will 
 send her." 
 
 Arrived at Lucknow in 1870 Miss Thobum opened 
 a school for little girls in a single room. In 1884 this 
 was advanced to High School grade. In 1886 it became 
 a College, affiliated with the University of Allahabad. 
 To-day it has become a Union College, one of two such 
 now open in India, the second being the Woman's Chris- 
 tian College of Madras. 
 
 In 1900 Miss Thobum was present at the epoch-mak- 
 ing Ecumenical Missionary Conference in l^ew York 
 City. In her address to that body on April 24th she 
 gave some incisive utterances on the subject of college 
 education for women. "Dr. Duff," she declared, "one 
 of the great educators, said, 'You might as well try to 
 scale a Chinese wall fifty feet high as to educate the 
 
EDUCATION OF WOMEN OF THE EAST 269 
 
 women of India.' The wall has not only been scaled, 
 but thrown down. . . . There is nothing to compare 
 with the opening for educated women in Asia. The 
 West cannot supply this help to the East, there are not 
 hands enough. . . . Mission policy is full of social prob- 
 lems. . . . They will never be solved by men alone, 
 though they give their working years to the study. We, 
 as missionaries, are doing poor work for the women if 
 we are not developing leadership in themJ" 
 
 With Miss Thobum on the platform that day waa 
 her former pupil, then on the college faculty at Luck- 
 now, Lilavati Singh, one of the most engaging and dis- 
 tinguished of the women of India who have visited 
 America. On hearing her address the great audience 
 assembled, Ex-President Harrison exclaimed, "If this 
 was the only result of the money spent on missions, she 
 would justify the expense !" 
 
 Lilavati Singh at the time of her early death, 1909, 
 had been elected president-elect of the Isabella Thobum 
 College to become successor to Miss Thobum, who died 
 in the year following the Ecumenical Conference. 
 
IV 
 
 LOVEDALE AND OTHEES 
 
 In 1841 the first school combining industrial and 
 agricultural features with a regular educational cur- 
 riculum was founded at Lovedale, Cape Colony, Africa. 
 While started by the Glasgow Missionary Society, Love- 
 dale is non-sectarian. Its distinctive work and the high 
 degree of success attained make an irresistible appeal 
 to the co-operation of Christians of every name. 
 
 While industrial and agricultural training have been 
 largely introduced in India and other lands to which 
 the mission enterprise has found its way, these lines 
 of education are more conspicuously followed in Africa 
 than elsewhere, owing to the primitive mental develop- 
 ment of the natives and the crying need for their physi- 
 cal uplift. Says Sir Harry H. Johnston : 
 
 "It is they (missionaries) too, who in many cases 
 have first taught the natives carpentry, joinery, masonry, 
 tailoring, cobbling, engineering, bookkeeping, printing. 
 . . . Almost invariably it has been to missionaries that 
 the natives of Interior Africa have owed their first 
 acquaintance with the turning-lathe, the mangle, the flat- 
 iron, the saw mill and the brickmould. . . . Instead of 
 importing printers, etc., from England or India, we 
 are gradually becoming able to obtain them amongst 
 the natives of the country, who are trained in the mis- 
 sionaries' schools, and who, having been given simple,, 
 
 270 
 
LOVEDALE AND OTHERS 271 
 
 ■wholesome, local education, have not had their heads 
 turned, and are not above their station in life." 
 
 Now all these lines of useful, practical development 
 being embodied successfully in Lovedale, we will 
 enumerate its departments as typical in greater or less 
 measure of mission institutions of this order. 
 
 Boys' Boarding and Day Schools; Girls' Boarding 
 and Day Schools ; the Institution Church ; the Victoria 
 Hospital; High School; Training School; Theological 
 Department ; Elementary School ; Technical Depart- 
 ment; Carpentry Department; Printing and Binding 
 Department; Wagon-making and Black-smithing; Post 
 Office; Book Department; Girls' Industrial Depart- 
 ment; Farm Department; Special Classes in Music, 
 Needlework, Woodwork, etc. ; Literary Society ; Sports ; 
 Library; Students' Christian Association. 
 
 While the exact number of pupils at Lovedale in the 
 present year cannot be given, it may be said that b€>- 
 tween 600 and 800 are commonly enrolled. 
 
 In specialised agricultural mission work the outstand- 
 ing exponent is Mr. Sam Higginbottom of India. From 
 all parts of the land young men, including native princes 
 and nobles, flock to his Agricultural School at Allahabad 
 for practical training. This American missionary is 
 the recognised expert in his line of Northern India. At 
 the same time he retains his connection with Ewing 
 College, where he is free to teach Christ to all who come 
 under his influence. 
 
 Mr. Higginbottom has introduced modem American 
 agricultural machinery into India and has raised the 
 yield of wheat per acre from the old average of ten 
 bushels to a yield of 25 to 30 bushels. The fame of 
 this most vital achievement has spread far and wide. In 
 
272 WONDERS OF MISSIONS 
 
 it lies promise and potency of ultimate conquest of the 
 scourge of those famines which from time to time devas- 
 tate India. 
 
 The British Government in India has met a imique 
 problem in the existence of a hereditary criminal class, 
 similar to the more formidable thugs of an earlier day. 
 These are known as the Enikalas or Red Thieves' Tribe. 
 The Government, finding itself almost impotent either 
 to control or to reform these restless criminals has 
 recently placed large tracts of land in the hands of the 
 Salvation Army and of Baptist and Methodist mission- 
 aries with a view to their betterment. The result of 
 this enterprise appears in the reduction of crime 75 
 per cent in one year. 
 
 At Kavali, South India, and in adjacent villages is a 
 famous settlement of 1800 of these outlaws, in charge 
 of the Rev. Samuel D. Bawden, an athletic young mis- 
 sionary of almost a giant's stature. He is an earnest 
 Christian, possessed, in particular, of a certain com- 
 pelling kindliness of nature. 
 
 The late Rev. A. H. Strong, D.D., a visitor to 
 Kavali, testifies: 
 
 "The success of it proves its value. There are no 
 prison walls. There are no punishments except depri- 
 vation of food-wages. Each member of the conmiunity 
 is paid in food, and in proportion to the extent of his 
 labours. If he will not work, neither can he eat. Op- 
 portunities for education are given to all. There is 
 even a church made up of converted criminals. . . . 
 ^Nothing is given away but education and Christian 
 influence. Everything for the physical man is earned. 
 In this way hundreds of reformed criminals learn to 
 
LOVEDALE AND OTHERS 27S 
 
 gain their own living and to lead an honest life. It 
 was pathetic to see the reverence and affection of theae 
 humble men for their 'big father,' or 'our Saviour, Mr. 
 Bawden/ " 
 
 Oriental countries overflow with orphans by reason of 
 constantly recurrent flood, famine, and warfare, but 
 until missionaries came upon the scene no institution 
 resemblino; an orphanage had been known in them. 
 
 Millions of men in India and China are able to earn 
 but six cents a day. This must suffice in general to pro- 
 vide lodging, food and clothing for a family. It is 
 easy to see that there is but a step between such families 
 and starvation. Scanty harvest and lack of work are 
 common misfortunes, hence localised famines are of 
 constant occurrence, to say nothing of the terrible 
 scourges which at intervals sweep large territories. 
 The parents, with the instinct of parenthood, deny them- 
 selves the scanty food attainable for the sake of their 
 children. Thus they die of starvation and hundreds of 
 helpless orphans are left behind. 
 
 Dr. William Butler, the famous Methodist mission- 
 ary to I^orth India, was among the first to establish 
 orphanages for these piteous waifs. ISTo Mohammedan 
 or Hindu hand reached out to succour them. 'No trait, 
 indeed, is more conspicuous in these peoples than their 
 apathy in the face of suffering. 
 
 It was as an act of faith, as well as of benevolencOj 
 that Dr. Butler in 1860, on the occasion of a famine in 
 Kohilcund, opened the doors of his mission to a hundred 
 and fifty of the orphans in his neighbourhood. There 
 came flooding in upon him children of all ages, from 
 three months to thirteen years, weak, emaciated, some 
 
274 WONDERS OF MISSIONS 
 
 dying. Devoted care saved all but fifteen of the munber. 
 From this beginning sprang two orphanages under Dr. 
 Butler's care, — Christian homes, where the children en- 
 joyed wholesome and happy conditions, and were trained 
 and educated for useful lives. 
 
 In some cases, in the great famines, a single mission- 
 ary has been known to rescue and care for seven hun- 
 dred children until they could be distributed among 
 different orphanages. The orphanage has become one 
 of the familiar features of the missionary economy. 
 They are homes of industry; dairy-farming, rope- 
 making, carving, weaving, wood-working, together with 
 exquisite art and craft in lace and linen work are among 
 the occupations by which these growing boys and girls 
 are trained to self-support. 
 
 An institution of this general class at Dohnavur, in 
 the Tinnevelli District of South India, illustrates one 
 of the darkest sides of Hinduism. There is probably 
 no company of orphans so tragically orphaned in the 
 world as this. It is the home of little girls rescued by 
 Miss Amy Carmichael and her fellow-workers of the 
 Church of England Zenana Society, from the life of 
 temple-harlots, into which they have been sold in early 
 infancy by their parents. The Hindu title of these 
 doomed children is devadasis, servants or slaves of the 
 gods. Slaves of the priests would be the accurate title. 
 The ceremony of giving over one of these little girls to 
 her hideous vocation is called being married to the god, 
 or tied to the stone — image of the god. 
 
 In face of the stern opposition of the Brahman 
 authorities, Miss Carmichael, and those associated with 
 her in the Dohnavur mission, have rescued two hundred 
 of these little girls from the unspeakable degradation 
 to which they were devoted, and have established a 
 
LOVEDALE AND OTHERS 275 
 
 Christian home for them. At Dohnavur are more than 
 twenty separate nurseries, a hospital and school build- 
 ings. With tender care and invincible patience these 
 miserable little ones are led to cleanliness of thought 
 and life, of soul and body. There is plenty of playtime 
 and playroom for them, — a swimming-pool, charming 
 flower gardens and playgrounds. There is a !Kindergar- 
 ten for the youngest little waifs and schools of different 
 grades for the older ones. They grow up sweet, upright, 
 Christian. 
 
 But what of the religious system which creates the 
 need for Miss Carmichael's Christlike enterprise ? Ex- 
 ponents of the lofty philosophy of Hinduism pass very 
 lightly over the human sacrifice of the temple girls. A 
 Swami, unable to deny the fact, says placidly, "The 
 Temple worship is one thing, and religious teaching is 
 another." And very wisely so. The crafty Brahman 
 keeps on the safe side of the law, but within his own 
 domains his despotism is absolute. The temple is his 
 domain. 
 
 Sometimes, as Miss Carmichael shows us in her 
 volume. Things As They Are, a young girl in a high 
 caste home has had even the courage to break her own 
 chains and confess Christ. The result? She disap- 
 pears. Sometimes she is immured for life in a dark 
 comer of the Hindu house ; sometimes a frail little body 
 is found thrown outside the house door. A crime ? Yes. 
 But nobody is convicted. Caste sees to that. Probably 
 a priestly interdict will be laid upon a whole village, 
 forbidding all further communication with Christian 
 missionaries. You can hear the echo of all this fright- 
 fulness in Rudyard Kipling's groan, — "The fotindations 
 of life are rotten, utterly rotten, beastly rotten,'* 
 
 So much for the beauty of Hinduism ! 
 
V 
 
 FLOW AND EBB IN MADAGASCAE 
 1832-1869 
 
 The missionary story of this great postscript to 
 Africa, third largest island on the globe, is deeply 
 marked by the names of two native queens, Eanavalona 
 I and Ranavalona II. The first name is a synonym of 
 infamous cruelty. Ranavalona I is commonly desig- 
 nated as another Bloody Mary, but the title is wholly 
 inadequate. The second name is that of a wise and 
 gentle Christian queen. 
 
 In the early thirties, the native Christian Church of 
 Madagascar was established upon foundations laid by 
 the London Missionary Society as far back as 1818. 
 Important portions of the Bible translated into 
 Malagasy were freely circulated and education was 
 advancing rapidly, in 1833 30,000 natives being able 
 to read. There were then 2,000 professed Christians 
 belonging to the native churches. But a few years 
 earlier, upon the death of King Badama I, Ranavalona, 
 one of his twelve wives, had snatched the reins of gov- 
 ernment from his lavsrful successor, — a fact of ten-ible 
 import to the infant church. She began her reign by 
 putting to death all near relatives of her husband. By 
 reason of much war-making, Ranavalona I was unable 
 for a time to give particular attention to the Christian 
 community, which, though alarmed and watchful, pur- 
 
 276 
 
FLOW AND EBB IN MADAGASCAR 277 
 
 sued its peaceful progress, gathering in yearly many 
 converts from the gross heathenism of the island. 
 
 The first decisive note of warning was sounded in 
 January, 1832, when prohibition of baptism was 
 enacted. In 1834, the queen forbade any native to 
 learn to road or write except in government service. A 
 year later, formal accusation against the Christians was 
 preferred in the following charges : 
 
 1st. They despise the idols. 
 
 2nd. They are always praying. 
 
 3rd. They will not swear, but only affirm. 
 
 4th. Their women are chaste. 
 
 5th. They are of one mind with regard to their re- 
 ligion. 
 
 6th. They observe the Sabbath as a sacred day. 
 
 Holy indictment! A thousand and six hundred souls 
 pleaded guilty to it. Cruel persecution followed. 
 
 The missionaries were ordered off the island. 
 Severest penalties were visited upon all who refused to 
 worship the idols in which the queen had declared upon 
 her coronation she put her trust. And this cruel policy 
 was sustained for twenty-six years. Through it all, in 
 spite of chains, torture and the sword, none of these 
 native Christians turned back to heathenism. To the 
 amazement of the queen, for everyone whom she put to 
 death, a score accepted the new faith. The years 1839 
 to 1842 were marked by extreme fury of persecution; 
 a lull of five years followed; then, in 1849, another 
 baptism of blood came upon the infant church. 
 
 On the 28th of March, 1849, nineteen Christians, all 
 of them of excellent families and four of them at least 
 from the highest nobles, were condemned to die for the 
 
278 WONDERS OF MISSIONS 
 
 crime of being Christians. Fifteen were to be hurled 
 over the cliffs at Ampamarinana, a perpendicular wall 
 of rock 150 feet high, and with a rocky ravine or canon 
 at the bottom. This is now known as the Rock of 
 Hurling of Antananarivo. This was counted perhaps 
 the most terrible form of persecution. The queen looked 
 down from her palace windows and saw her subjects 
 dashed to pieces because they were Christians. The 
 idols were taken to the place of execution, and each 
 victim was lowered a little way over the precipice and 
 the demand made, "Will you worship this god?" or, 
 "Will you cease to pray to Christ ?" 
 
 The answer in each case was an emphatic "No." And 
 the rope was cut, and the martyrs often singing as they 
 went, were hurled down upon the rocks below. 
 
 Only one of the condemned was spared — a young girl 
 of fifteen, a relative and favoui'ite of the queen, who, 
 finding her firm^ caused her to be taken away and sent 
 to a distant village on the charge that she was insane. 
 This noble girl, Raviva by name, lived to found a large 
 Christian church in the place where she was exiled, 
 and to bring her father and her relatives to Christ. 
 
 This crime was followed by a series of monstrous 
 deeds. Queen Ranavalona seeming to bend all her 
 energies to the invention of new forms of ignominy and 
 torture with which to enhance the terrors of martyrdom. 
 But all testimonies, both heathen and Christian, prove 
 that not only was there no recantation, but that the 
 terrible deaths to which the native Christians were sub- 
 jected were borne with quiet heroism and unfaltering 
 trust in God. And wonder of wonders, — the little com- 
 pany of believing men and women, left by their English 
 pastors and teachers as sheep without a shepherd in 
 
FLOW AND EBB IN MADAGASCAR 279 
 
 1836, had multiplied at least twenty fold in 1861, the 
 year of the queen's death. 
 
 Her immediate successors, although not openly Chris- 
 tian, were prompt and sincere in their efforts at restora- 
 tion of religious liberty in their realm. In 1868, when 
 Ranavalona II came to the throne, the joyful word went 
 forth that Madagascar was to be a Christian kingdom, 
 for their new queen was herself a Christian and her 
 life proved her truly consecrated to Christ. She and 
 her prime minister, soon after her coronation, were 
 baptised and received into the "palace-church." Thus 
 was accomplished the supremacy of Christianity in 
 Madagascar. 
 
 As if in a single night, a great evangelical national 
 church sprang into being. An increase of 16,000 wor- 
 shippers was recorded in this year and the cornerstone 
 of a noble Chapel Royal was laid in the Courtyard of 
 the palace where in the reign of Ranavalona I of dread- 
 ful memory, the bloodiest edicts of persecution were 
 proclaimed. 
 
 Upon stone tablets, forming part of the surface of 
 the Chapel, the following inscription, read at the laying 
 of the cornerstone in 1869, is engraved: 
 
 "By the power of God and grace of our Lord Jesus, 
 I, Ranavalomanjaka, Queen of Madagascar, founded 
 the House of Prayer, on the thirteenth Adimizana, in 
 the year of our Lord Jesus Christ, 1869, as a house of 
 prayer for the service of God, King of kings and Lord 
 of lords, according to the word in sacred Scriptures, by 
 Jesus Christ the Lord, who died for the sons of all men, 
 and rose again for the justification and salvation of all 
 who believe in and love Him. 
 
 "For these reasons this stone house founded by me 
 
280 WONDERS OF MISSIONS 
 
 as a house of prayer, cannot be destroyed by anyone, 
 "whoever may be king of this my land, forever and for- 
 ever ; but if he shall destroy this house of prayer to God 
 which I have founded, then he is not king of my land,- 
 ^Madagascar. Wherefore I have signed my name with 
 my hand and the seal of the kingdom. 
 
 "Ranavalomanjaka, Queen of Madagascar." 
 
 Tt is sad to record that in 1895, the island of Mada- 
 gascar having been seized by the French, and the Jesuits 
 having established themselves in the ecclesiastical seats 
 of the mighty, the evangelical churches were systemati- 
 cally opposed, religious liberty being set at defiance. 
 The Paris Missionary Society (Evangelical) with find 
 courage and resolution, has come to the aid of the hard- 
 pressed Protestant population and has succeeded in pre- 
 venting active persecution. But the heroic development 
 of the mid-nineteenth century has been suppressed with 
 a heavy hand. The end is not yet. 
 
VI 
 TITUS COAN OF HILO 
 
 1885-188^ 
 
 From Christianised Tahiti, about 1819, a waft of 
 purified moral air was blown northward over the Pacific 
 to heathen Hawaii, Amazing tidings of a new religion, 
 in which the intolerable system of tabu was done away, 
 excited the natives of the Hawaiian group almost to 
 frenzy. A general iconoclastic rage struck them amain. 
 A royal proclamation forbade forever the worship of 
 images in the islands. 
 
 When, in 1820, the first group of American mission- 
 aries, headed by Hiram Bingham and Asa Thurston, 
 landed on the islands, they were greeted by the an- 
 nouncement that the idols had been destroyed. Hawaii 
 was a non-idolatrous country. This, however, did not 
 signify that it was a Christian country. On the con- 
 trary, king and people alike opposed the landing of 
 the missionaries. They had heard enough by way of 
 Tahiti to know that polygamy, intemperance, gambling 
 and prostitution had no plaoe on the programme of 
 Christianity. But the missionaries succeeded in landing 
 and in getting to work. It was not long before the new 
 Mission won its way into the upper social circles of 
 Hawaii. Kings and queens came to listen and some 
 accepted the Gospel teaching. Most conspicuous was 
 the Princess Kapiolani (the captive of heaven), who 
 
 281 
 
282 WONDERS OF MISSIONS 
 
 "was descended from a line of kings and was the wife 
 of the national orator. 
 
 In December, 1824, she determined to break the spell 
 of belief in Pele, the goddess of the volcano. For this 
 purpose she made a long journey to Kilauea. Her hus- 
 band and a multitude of friends besought her not to 
 provoke the wrath of the supposed goddess. A priestess 
 met her at the brink of the crater and predicted her 
 death if she persisted in her course. But she boldly 
 descended into the volcano and walked to the brink of 
 the burning lake, then half a mile in breadth, and there 
 defiantly ate the berries consecrated to the goddess, and 
 threw stones into the fountains of fire. As she did this 
 she exclaimed, "Jehovah is my God. He kindled these 
 fires. I fear not Pele." She then knelt in prayer to 
 the true God and united with her attendants in singing 
 a Christian hymn. 
 
 Up to her death in 1841, Kapiolani proved in her 
 daily walk and conversation that no taint of the theatri- 
 cal had entered into her startling object-lesson. She 
 was not only sincerely Christian in her private life but 
 marvellous in her work as a reformer. Her influence 
 became all-powerful in combating murder, infanticide, 
 theft, Sabbath-breaking, lust and drunkenness, the 
 tenacious vices of her people. Schools were founded by 
 her efforts; the beauty of an ordered Christian home 
 life was set forth; and like Lydia, she received with 
 kindliest hospitality all strangers who came in the name 
 of Christ, her Lord. 
 
 The death in Hawaii of another wise Christian queen 
 in 1832 was followed by an imhappy reaction from the 
 standards which the missionaries had upheld often 
 against terrible odds. The prince who succeeded, being 
 given over to evil advisers, a period of disorder and 
 
TITUS COAN OF HILO 28S 
 
 demoralisation set in. From the standpoint of the mis- 
 sionaries, the outlook in 1834 was very dark, but in 
 1835 there came upon the scene a new missionary, the 
 Kev. Titus Coan, whose advent marked a new era in 
 Hawaii. 
 
 Mr. Coan was a man of splendid physique, — an ath- 
 lete and full of vital power, spiritually as well as 
 physically. Stationed at Ililo on Hawaii, while still 
 engaged in learning the language, he began the series 
 of tours along the coast for a hundred miles which 
 have made his name famous. Each one of these excur- 
 sions was an adventure hazardous in the extreme. On 
 one, for example, Mr. Coan crossed sixty-three ravines, 
 many of them ranging from 200 to 1,000 feet in depth. 
 "It was often a matter of climbing with both hands 
 and feet, over perilous places, sometimes of being let 
 down by ropes from tree to tree, or being carried on 
 the shoulders of a native while a company of men with 
 locked hands stretched themselves across the torrent 
 to prevent the danger of being carried over the falls." 
 By efforts like these, village after village, heretofore 
 counted practically inaccessible to the missionaries, was 
 visited and was able to hear the good news of the King- 
 dom. 
 
 Hilo was a hamlet of a thousand souls. When in 
 1837, the divine spark kindled into fire all along that 
 coast and Mr, Coan found that 15,000 people in the 
 lonely villages he had visited were clamouring to hear 
 more of the gospel, he was forced to new measures. He 
 bade those to whom he could not go to come to him, and 
 they came flocking in by families and clans, bringing 
 with them their aged and crippled on litters. Hilo's 
 population of one thousand was raised to ten and for two 
 years sustained at that mark. 
 
284 WONDERS OF MISSIONS 
 
 The situation can best be described as "a two-year 
 colossal camp-meeting." Thousands came together to 
 listen to the Word, morning, noon and night. A mighty 
 outpouring of God's spirit came upon the community 
 thus strangely gathered together from many into one. 
 Mr. Coan preached simply, quietly, avoiding all which 
 could produce excitable conditions in the crowds who 
 listened to him, challenging no testimony or confession. 
 !Nevertheless, the people, conscious of evil hearts and 
 vicious habits, cried out aloud in agony of repentance, — 
 What shall we do to be saved ? 
 
 Searching and inexorable, the missionary's teaching 
 probed to the very core, not only of secret idolatry, but 
 of drunkenness, adultery, dishonesty, fighting, murders. 
 Confession of secret and open sin was followed by lives 
 txansfomied. The High Priest and Priestess of Pele, 
 the great crater of Kilauea, two arch-criminals, had for 
 years held the ignorant masses in subjection by threats 
 of violence; unhesitatingly, they would commit murder 
 for sake of a garment or a little food. Even such serv- 
 ants of diabolism as these came to listen. They were 
 pricked to the heart and confessed their treacheries and 
 their foul deeds of deceit and of blood. In humble 
 penitance they bowed before the Christ who could for- 
 give even sinners such as they. Until death, they bore 
 themselves thereafter as true Christians. 
 
 The work thus begun grew until it shook the whole 
 land. In 1838 and 1839 over 5,000 persons were re- 
 ceived into the church. On one Sabbath, 1,705 were 
 baptised and in the Communion of the Lord's Supper 
 following 2,400 participated. When in 1870, Titus 
 Coan removed from Hilo, he had personally baptised 
 nearly 12,000 persons, and not one of these was admitted 
 to Christian fellowship without careful scrutiny and 
 
TITUS COAN OF HILO 285 
 
 testing, and systematic teaching of the standards of 
 Christian faith and living. That the Church of Hawaii 
 was from the first a missionary church was inevitable, 
 for it was in truth an Apostolic Church. 
 
 In 1883, the American Board, counting Hawaii 
 Christianised, withdrew from the field, leaving a church 
 membership of about 15,000. The gifts of the people 
 during that year to church and missions amounted to 
 $21,000. Thirty per cent of their ministers were mis- 
 sionaries on other islands, faithful and devoted in their 
 work. 
 
 The Jubilee of the introduction of Christianity into 
 the Sandwich Islands (Hawaii) was celebrated in 1870. 
 The Rev. Nathaniel G. Clark, Secretary of the Ameri- 
 can Board, who had come to the islands to share in the 
 celebration, thus recorded his impressions : 
 
 "The grandest scene of all that Jubilee day, was the 
 veteran native missionary, Kauwealoha, returned after 
 seventeen years in the Marquesas Islands, where, after 
 the failure of English missionaries and American mis- 
 sionaries, he with two others, had driven down their 
 stakes and stayed on, through trial and hardships till 
 he could report four churches of Christ established, 
 and that 500 men and women had learned to read the 
 Btory of the cross. And there on that 15th of June 
 standing up in the presence of his king, foreign diplo- 
 mats, old missionaries, and that great assembly, he held 
 aloft the Hawaiian Bible, saying, 'JSTot with powder and 
 ball, and swords and cannon, but with this loving word 
 of God and with His Spirit, do we go forth to conquer 
 the islands for Christ/ " 
 
Part Seven: HIGH LIGHTS DOWN THE 
 DECADES— 1852-1922 
 
"There is this difference between Christ and all the re- 
 ligions of India; all the others are passing away. Christ 
 alone will remain." 
 
 A Hindu Ascetic. 
 
 "Forty years of continued, nnstinted service for the people 
 not of one's own race and nation! Let our readers think of 
 it. Is there any one of our countrymen who is thus spending 
 and being spent for our immediate neighbours, the Koreans ? 
 Forty years continued, unostentatious work, not to get 
 money, or praise, but with an aim known only to himself 
 and his Maker! . . . The joy, the contentedness, the sweet 
 submission in his work seemed to imply some source of 
 strength not wholly explicable by physics and physiology." 
 
 Yorochu Cho, Tokio, 1898, 
 on the death of Guide F. Yerbeck. 
 
 "China is poor to-day, not for lack of resources, but be- 
 cause our one burning need is for moral character and moral 
 leadership. Christianity alone can supply this need for 
 China." 
 
 C. T. Wang, 
 Vice-President of the Chinese Senate and 
 Delegate to the Peace Conference. 
 
 "Say to the Americans, I have seen the missionaries and 
 their work at Urumiah, Salmas, Tabriz and Teheran, and I 
 know them and their work, — it is an angel work 1" 
 
 Oeneral Wagner, 
 Drillmaster of the Persian Army. 
 
 "The design is not to send Preebyterianism, Independency, 
 Episcopacy, or any other form of church order and govern- 
 ment, but the glorious Gospel of the blessed God, to the 
 heathen." 
 
 Constitution of the London Missionary Society, 1796. 
 
I 
 
 THE SUNRISE KINGDOM 
 
 The seventh decade in the life of the Protestant Mis- 
 sionary Enterprise, 1852-1862, is one of striking 
 significance for several reasons. But the event, tran- 
 scending all others in importance is by common consent 
 the opening of Japan's closed doors. In 1853 Commo- 
 dore Perry entered the Bay of Yeddo (Tokio). In 
 1858 Townsend Harris, first U. S. envoy to Japan, 
 secured a treaty which opened Japan to commerce. 
 
 For over two centuries an absolute prohibition had 
 banished the Roman Catholic missionaries who, after 
 the middle of the 16th century, had conducted work 
 in Japan. These articles of prohibition were posted 
 throughout the land. They read thus : "So long as the 
 sun shall continue to warm the earth let na Christian 
 he so hold o^ to conne to Japan, and let all know that 
 the King of Spain himself, or the Christians God, or 
 the great God himself, if he dare violate this comimand, 
 shall pay for it with His head." 
 
 But the treaty of 1858 between Japan and the United 
 States opened Japan to Christian missions as well as 
 to commerce. And American representatives of mis- 
 sions were not slow in attack. In the following year 
 American missionaries of the Protestant Episcopal 
 Church, of the American Reformed Church, and of the 
 Presbyterian Church, began work at Nagasaki and 
 Kanagawa, near Yokohama. 
 
 289 
 
290 WONDERS OF MISSIONS 
 
 Into what atmosphere, religious, moral, social, did 
 this company of apostles enter ? 
 
 As far as Japan had a national religion, it was found 
 to be an admixture of Shinto (a species of ancestor and 
 emperor-worship), with a corrupt Buddhism. ISTeither 
 of these cults possessed more than the vaguest concep- 
 tion of one Almighty God. As a religion Shinto is 
 moribund, but it survives in an over-developed intensity 
 of patriotism and in Mikado-worship; as such it is 
 encouraged, as a powerful political force. Neither cult 
 concerns itself with immortality. To orthodox Bud- 
 dhists Japan is the Land of Dreadful Heresies. At 
 about the beginning of the eighth century A. D., Bud- 
 dhism was introduced into the Sunrise Kingdom and 
 by absorbing Shinto into itself won its way. It pro- 
 vided thus gods many and lords many, and, with each 
 god an innumerable train of temples, images, and 
 liturgies. 
 
 The missionaries had to adapt themselves to a situa- 
 tion thus defined : "We speak of God, and the Japanese 
 mind is filled with idols. We mention sin, and he thinks 
 of eating flesh or the killing of insects. The word 
 'holiness' reminds him of crowds of pilgrims flocking 
 to some famous shrine, or of some famous anchorite 
 sitting lost in religious abstraction till his legs rot off. 
 He has much error to unlearn before he can take in 
 the truth." 
 
 A Japanese writer of the 18th century, Kaibara, has 
 made the following comment, "Shinto shrines and 
 Buddhist temples, being public resorts for pleasure, 
 should be sparingly visited before the age of forty." 
 
 Scholars admit that Buddhism in Japan won its way 
 by a long process of self-degradation. Whatever of 
 ethical elevation it originally possessed was lost in the 
 
THE SUNRISE KINGDOM 291 
 
 process of adaptation to the Japanese genius. iNever- 
 theless, Buddhism acted as a civilising agency upon a 
 people advanced little beyond the most primitive stan- 
 dards of life at the time of its entrance. The Japan 
 of a thousand years later, as it appeared to the Ameri- 
 can missionaries, with ordered and spacious houses, 
 artistic oratories, with its beauty and grace of architec- 
 ture and decoration, was the product of an adapted 
 Buddhism. But "the moral night of Japan" was in no 
 degree enlightened. Its social customs in the middle of 
 the 19th century were essentially those of all heathen 
 nations, deeply tainted with cruelty, lust and oppres- 
 sion; its idolatrous rites were often incredibly licen-* 
 tioiis ; its punishment of crime atrocious as, sawing the 
 head off with a bamboo saw, burning at the stake, and 
 the like; its contempt for and enslavement of women 
 truly Oriental. In general the unspeakable vices of 
 heathenism ruled without restraint in old Japan, and 
 the effect of them was the more astounding because of 
 the general appearance of civilisation of the Japanese 
 cities. 
 
 Perhaps nowhere on the face of the globe could have 
 been found a social fabric more corrupt than that dis- 
 closed to the Western missionaries who entered Japan in 
 1859. A writer who visited the country in 1870 thus 
 describes what he saw: "In the licensed prostitutes' 
 quarters girls were sold as slaves, and when past 16 
 were daily and nightly ranged to public view in rows 
 for selection and rent. Phallic shrines were numerous 
 along the roads in many provinces and the emblems 
 exposed for sale by hundreds in the shops. ... In the 
 frenzy of the idolatrous processions the most unspeak- 
 ably indecent performances were gone through with. 
 Huch of the popular literature, even that of the daily 
 
292 WONDERS OF MISSIONS 
 
 press, was simply putrid. The complete expasure of 
 the body by the men's walking to and from the bath 
 naked, and the women and girls taking their tubbing 
 in the street in absolute nudity, as well as the promis- 
 cuous intermingling in the public bath-houses of the 
 sexes, in all conditions of disease; the disregard for 
 human life ; the unquarantined small-pox patients roam- 
 ing freely about; the not uncommon sight of dead men 
 lying by the wayside; the general practice of concu- 
 binage; the universal habit of lying . . . ought not 
 perhaps to be judged by our standards." 
 
 It is safe to say that those interested in the evange- 
 lising of Japan have found the ingrained national im- 
 morality a greater obstacle to the pure Gospel of Christ 
 than idolatry itself. 3ind it can be regarded, perhape, 
 as not easier to bring into the Kingdom primitive savage 
 peoples, like the tribes of Africa and the Pacific Islands, 
 than a people so sophisticated, so proud, so civilised 
 and so highly developed in national consciousness as 
 pagan Japan. 
 
 ]^evertheless, in due time the Gospel became in Japan 
 a mighty force. 
 
n 
 
 APOSTLES TO JAPAN 
 
 Of the group of pioneer missionaries who settled in 
 Japan in 1859 we may name Bishop Williams, James 
 Hepburn, Samuel R. Brown, and Guido F. Verbeck as 
 disdnctivelj representative. 
 
 Dr. Brown landed in Yokohama on November 3rd, 
 1859, accompanied by Guido F. Verbeck and Dr. Sim- 
 mons, all three missionaries of the Reformed Church. 
 Dr. Hepburn, of the Presbyterian Board, had reached 
 Japan a fortnight earlier. From a Japanese newspaper 
 published 30 years later in Tokio we quote the follow- 
 ing characterisation: ''Brown, Hepburn, Verbeck, — 
 these are the three names which shall ever be remem- 
 bered in connection with Japan's new civilisation. They 
 were young men of twenty-five or thereabout, when they 
 together rode into the harbour of Nagasaki in 1859. The 
 first said he would teach, the second that he would heal, 
 and the third that he would preach. All three by their 
 silent labours have left Japan better than they found 
 it." 
 
 These missionaries of the first period worked under 
 mighty difficulties, the chief being the rooted suspicion 
 of them among the ruling and privileged classes among 
 whom, "Expel the Foreigners!" was the popular slo- 
 gan. Christianity being commonly looked upon as a 
 species of sorcery or a shrewd masque for political spy- 
 ing instigated by the white nations of the West, their 
 
294 WONDERS OF MISSIONS 
 
 lives were constantly menaced. Bitter hostility met 
 tliem on every side. Their labours were confined to a 
 few open ports ; they had no prestige, no credentials, no 
 native helpers, no Japanese literature of any kind. 
 
 The mastery of the Japanese language in those early 
 days, from teachers who could not teach except as they 
 were slowly taught to impart, has been described as 
 rather like the muscular labour expended upon a pump 
 than the intellectual effort to-day put forth to the same 
 end. 
 
 From an unexpected source assistance came in over- 
 coming the last named condition. Educated Japanese 
 could read Chinese. Morrison and Milne's Chinese 
 Bible, with not a little related Christian literature, such 
 as the Pilgrim's Progress and Martin's Evidences of 
 Christianity J was circulated and read, the while the mis- 
 sionaries laboured over their work of Japanese transla- 
 tion. It was not until 1887 that the entire Bible, trans- 
 lated by a committee appointed for the purpose, was 
 published, and formally presented by Dr. Hepburn to 
 the Japanese nation. But in the meantime the gospels 
 by the scholarly labours of Hepburn and Brown, had 
 long since been made familiar to the people at large. 
 
 i^rom the year 1859, the first period, was in the main 
 the period of underground work for the men at Naga- 
 saki and Yokohama, work under unfavourable and dis- 
 couraging conditions, as has been the case almost with- 
 out exception at the outset in introducing Christianity 
 in pagan countries. But they worked heroically on, 
 each developing his own especial talent. 
 
 The second period, following the revolution of 1868, 
 bad for keynote the disestablishing of Buddhism early 
 in 1871. In 1872 at Yokohama, the first Christian 
 Church was formed. In 1873 a Christian Sabbath he- 
 
APOSTLES TO JAPAN 295 
 
 came among the possibilities by the official change from 
 the old lunar calendar to the solar calendar, significant 
 token of the birth of Japan into life among the en- 
 lightened nations of the world. While Japan was thus 
 brought into line with civilisation, it was not strictly 
 with Christian civilisation, since she dates her years 
 not from Anno Domini but from Meiji, reference be- 
 ing to the enthronement of the Mikado. In 1873 also 
 the anti-Christian posters were removed from public 
 places. A new day of toleration was ushered in. In 
 the new day the pioneer missionaries bore a noble part. 
 
 The Kev. C. M. Williams, who with the Rev. John 
 Liggins had been first upon the scene (arriving in Ja- 
 pan in June of 1859), was consecrated Bishop of Japan 
 and China in 1866. He resided in Japan from 1869 to 
 1889. On the foundations laid by him six bishopries 
 in Japan alone were later established. Dr. Hepburn 
 has been described as perhaps the most versatile figure 
 who has yet been seen in the Far East. Besides prac- 
 tising medicine, he served as chief Biblical translator, 
 as a notable educator and as the author of a Japanese- 
 English Dictionary, so surpassingly well constructed 
 that on it all similar work is said to be based. Dr. 
 Brown's distinctive achievement also was as an edu- 
 cator and in this his success was conspicuous. !Ee had 
 a genius for imparting his own high ideals and his own 
 high scholarship to his students. He left a noble com- 
 pany of young Japanese Christians who, having come 
 under the power of his personality, exerted in their 
 turn wide influence among their own people as re- 
 formers, preachers and pastors, as Christian laymen, 
 editors and publicists. 
 
 But the missionary achievement was only attained by 
 wrestling with perpetual disappointment by reason of 
 
296 WONDERS OF MISSIONS 
 
 the fierce reactions of the Japanese people. As Dr. 
 Griffis describes it: 
 
 "First there were years of patient waiting, then a 
 rush of the people to hear the gospel. Preaching places 
 were crowded. Church membership doubled every three 
 years, and self-support was almost in sight. The evan- 
 gelisation of Japan in a single generation, was talked, 
 written, and printed. Then came sudden change and 
 reaction. Patriotism ran rampant. These were years 
 of fierce political excitement about internal and foreign 
 affairs. The waves of nationalism and Chauvinism 
 swept over the land. "Japan for the Japanese" was 
 the cry. Native fashions and ideas again came into 
 vogue. Confucian ethics were taught in the govern- 
 ment schools. For a while it looked as if Japan were 
 to return to her hermitage of insular seclusion and the 
 petty nationalism of old days." 
 
 Out of all the confusion of those years one figure 
 emerges as bom to rule the storm, — that of Guide Ver- 
 beck, who may well be called one of the Makers of Ja- 
 pan, in so far as Christian counsels have prevailed in 
 her development. Verbeck, by blood and breeding a 
 gentleman and scholar, was born in Holland. Japan, 
 during the two centuries of peace previous to 1853 had 
 been strongly influenced by Hollanders, colonists 
 settled on the island of Deshima, opposite Nagasaki, for 
 purposes of commerce. She was by no means the her- 
 mit nation she has been frequently called, for through 
 her Dutch contingent knowledge of inventions, of lan- 
 guage, literature and general progress was continually 
 sifting in. Dutch ships, generations before the arrival 
 of Commodore Perry in the waters of Yeddo, were 
 periodically bringing in scientific apparatus and the 
 various commodities of modem European civilisation. 
 
APOSTLES TO JAPAN 297 
 
 Well educated natives spoke and read the language of 
 Holland and reverenced its intellectual and material 
 attainments. Dutch had become the language of science 
 and medicine. 
 
 Guido Verbeck had thus easy access to the educated 
 Japanese, whose native language he was not slow in 
 acquiring, having a talent for languages. As a boy he 
 could speak, besides Dutch, English, French and Ger- 
 man. Later it was said of him that he had "four 
 mother-tongues and could be silent in six languages." 
 He was a cosmopolitan, having become "an Ameri- 
 canised Dutchman" in the years from 1852 to 1859 
 spent in the United States. He was a many sided man, 
 being described as "engineer, teacher, linguist, preacher, 
 educator, statesman, missionary, translator, scholar, 
 gentleman, man of the world, child of his own age and 
 of all ages." Above all he was with all his soul a 
 Christian. 
 
 Furthermore, in course of time, finding himself "a 
 man without a country," having lost his citizenship in 
 Holland and not having acquired such in the United 
 States, and being thus left without national status, he 
 was granted in 1891 privileges from the Japanese Min- 
 ister of Foreign Affairs, never before conferred upon 
 an alien. This entitled him in an especial manner to 
 the imperial protection. All in all, Verbeck had unique 
 entrance into the heart of the Japanese people. He 
 made use of the advantage thus acquired with all his 
 native tact and fine spirit as with all his missionary 
 consecration. 
 
 Beginning his life in Japan in Nagasaki in 1889 with 
 the usual activities of the missionary, Verbeck's peculiar 
 facilities for intercourse with the educated classes soon 
 won for him striking opportunities for service. Prince 
 
298 WONDERS OF MISSIONS 
 
 after prince, high and puissant, visited him in the 
 interests of national education and advancement. His 
 voice was soon heard in the counsels of the nation in 
 which the members who studied under him, men such 
 as Soyeshima and Okuma, were early called to con- 
 spicuous positions. "You may be sure," he wrote in 
 1868, "that my friends and pupils above-named will 
 work hard for not only the repeal of the ancient edicts 
 against Christianity, but, if possible, for universal tol- 
 eration in the empire. ... It was interesting to see 
 how their own . . . reasoning led these men to the con- 
 clusion that at the bottom of the difference in civilisa- 
 tion and power between their own country and coun- 
 tries like ours and England, lay a difference of national 
 religion." 
 
 After the revolution of 1868, in which the Mikado 
 was restored to power and the new Japanese nation 
 began, Verbeck was called to the new capital, Tokio. 
 The younger statesmen in the new regime, the men of 
 the future, feeling their need of guidance, turned to 
 their old master and called him to their aid. It had 
 really been a movement of the students which inaugu- 
 rated the new era. They were bent on making educa- 
 tion the basis of all progress. The Imperial University 
 was the outgrowth of the removal of Verbeck to Tokio. 
 Here his influence for Christianity and a high stand- 
 ard of morals made itself profoundly felt. The new 
 thirst for knowledge made the University all-powerful 
 in its influence, and Verbeck made the University. 
 
 Dr. Griffis, as a guest in the Verbeck household in 
 18Y1, entered intimately into the life of its distin- 
 guished head. He thus describes Dr. Verbeck's 
 activities : 
 
 "I could not help thinking how he imitated his Mas- 
 
APOSTLES TO JAPAN 299 
 
 ter (as a servant of servants). I saw a prime minister 
 of the empire, heads of departments, and officers of 
 various ranks, coming to find out from Mr. Verbeck 
 matters of knowledge, or to discuss with him points and 
 courses of action. To-day it might be a plan of national 
 education; to-morrow the engagement of foreigners to 
 important positions; or the dispatch of an envoy to 
 Europe; the choice of the language best suitable for 
 medical science ; or how to act in matters of neutrality 
 between France and Germany whose war vessels were 
 in Japanese waters; or to learn the truth about what 
 some foreign diplomatist had asserted; or concerning 
 the persecutions of Christians ; or some serious measure 
 of home policy." 
 
 But the event of far-reaching importance in 1871 was 
 the dispatch of the embassy from Japan to Christen- 
 dom, sent to secure measures for full recognition of 
 Japan as a sovereign state. And, in general, to intro- 
 duce that country to the nations of the world. Of this 
 mission Guide Verbeck was both originator and or- 
 ganiser. Deep in his heart lay the mighty hope that 
 it would bring about toleration of Christianity. The 
 plan had been definitely outlined by him two years pre- 
 viously and an outline of its main features deposited 
 with Okmna. 
 
 One of the first results of the embassy was that the 
 eyes of the imperial ministers sent abroad were at last 
 opened to the fact that in all true civilisation the dy- 
 namic was Christianity. Their impressions were cabled 
 back to their government. Like magic the anti-Chris^ 
 tian edicts disappeared from the highways. Verbeck 
 wrote: 
 
 "The great and glorious event of the day is that, 
 about a week ago, the edicts prohibiting the introduo 
 
SOO WONDERS OF MISSIONS 
 
 tion of foreign religions have been removed by com- 
 mand of the government from the public law boards 
 throughout the country! It is equivalent to granting 
 toleration ! The Lord bo praised !" 
 
 For a decade Verbeck occupied the position of min- 
 ister without portfolio, or unofficial attache of the 
 imperial cabinet at Tokio. In the discharge of those 
 duties he impressed his stamp on the whole future his- 
 tory of Japan. At the close of his term of service, 1877, 
 the emperor conferred on him the decoration of the 
 third-class of his Order of the Rising Sun. In an unex- 
 ampled degree this faithful servant of Christ and hu- 
 manity had won the trust, affection and reverence of 
 the Japanese people from the Emperor down to the 
 humblest citizen. 
 
 The ban now being lifted from Christianity, Verbeck 
 was free to devote all his marvellous energies as mis- 
 sionary, educator and translator to the building up of 
 an organised Christianity. This he did to the limit of 
 his strength in the remaining twenty years of his resi- 
 dence in Japan. As an educator the only difficulty with 
 Verbeck was that he was too popular. It became a 
 legend that any man who came under his tuition for a 
 length of time was sure to rise to high position as min- 
 ister, councillor-of-state or the like. 
 
 In Tokio, March 10th, 1898, Dr. Verbeck died sud- 
 denly, worn out by unceasing labour. It has been said 
 of him that his life was best summed up in the words : 
 "I determined not to know anything among you but 
 Jesus Christ, and Him crucified." His first pleasure 
 was preaching, for which he had talents that could have 
 made him notable in any land. Wherever he went, the 
 people came in crowds to see and hear. He wanted peo- 
 ple to think of Jesus Christ, not about himself. "This 
 
APOSTLES TO JAPAN 301 
 
 plain, modest, forceful, learned, devoted missionary will 
 be remembered as are St. Augustine in England, St. 
 Patrick in Ireland, and Ulfilas, the missionary to the 
 GothB. The race of Christian heroes does not f aiL" 
 
in 
 
 JAPANESE PKOGEESS AND PROBLEMS 
 
 Following the organisation of the first Japanese 
 Christian church at Yokohama in 1872, churches were 
 formed in 1874 at Kobe and Osaka. For a time in- 
 crease in the number of converts was rapid, in some 
 years as many as 5,000 new members being received 
 into Christian fellowship. In 1900 the number en- 
 rolled in 538 Protestant churches reached 42,451. The 
 number of communicants is now 116,069. 
 
 In Christian education Japanese progress was 
 marked. In 1871, when the imperial embassy, promoted 
 by Verbeck, started on its way, a Japanese student of 
 Andover was called upon to act as official English inter- 
 preter. This student was Joseph Hardy ISTeesima, who a 
 few years later founded the first Christian College of 
 Japan, the Doshisha. Beginning 1875 with six students, 
 at Neesima's death in 1890 their number was 570. On 
 the benches of the great World Missionary Conference 
 at Edinburgh in 1910 sat four Japanese delegates: Y. 
 Chiba, alumnus of the Missionary College of Aoyama 
 Gakim, and now President of a Theological Seminary ; 
 Harada, alumnus of the Doshisha, — most important 
 Christian College in Japan, — and then its President; 
 Honda and Ibuka, both pupils of the pioneer mission- 
 ary, Dr. S. R. Brown, both Presidents of important 
 institutions. "Four scholars of Christian Schools ; four 
 Presidents of colleges that are helping to mould the 
 national life of Japan V 
 
 302 
 
JAPANESE PROGRESS AND PROBLEMS 303 
 
 From the first Christian school, founded by Dr. 
 Brown soon after his arrival at Yokohama, education 
 has been a conspicuous line of missionary endeavour in 
 Japan, the rather that its appeal is conspicuously strong 
 to the spirit of the Japanese. Miss Kidder, the first 
 unmarried woman missionary to this country, began 
 her work of teaching in 1869. In 1874 Miss Eddy 
 opened a girl's school in Osaka. In 1875 Miss Talcott 
 and Miss Dudley founded the Kobe Girls' School which 
 has since developed into Kobe College. A score of 
 Girls' High Schools have been established since then 
 Tinder missionary auspices. Under government auspices 
 little is provided beyond elementary education for girls. 
 In 1918 Japan appropriated about $22,000,000 for the 
 higher education of her young men; but not a penny 
 for the higher education of young women. In answer 
 to the urgent demand a "Woman's (Christian) Union 
 College has been established at Tokio. In 1918 this 
 college was opened with a class of 84, one girl having 
 travelled all the way from Dairen through Manchuria, 
 crossing the length of Chosen and the breadth of Japan 
 in order to enter. 
 
 But danger signals are out for Japan. The Chris- 
 tian Church of Christian lands may well look to its 
 responsibilities, remembering the word of Prince Ito, 
 called "the Master of N'ew Japan:" "Japan's progress 
 and development are largely due to the influence of 
 missionaries exerted in the right direction when Japan 
 was first studying the outer world." 
 
 The importance of the higher education and Christian 
 education at this crisis in Japan cannot be over-empha- 
 sised. Christian schools for girls have made possible 
 the establishment of Christian homes. And the influ- 
 ence of Christian homes in Japan must be stimulated by 
 
804 WONDERS OF MISSIONS 
 
 all possible means, if the rising tide of reaction to in- 
 fidelity is to be met and overcome. 
 
 Japan counts herself no longer in need of any aid 
 from abroad in her march of progress. She has 
 snatched eagerly at the obvious advantages of higher 
 civilisation, but, as a nation, she is now unmoved by 
 the appeal of the religion of the Man of ]!^azareth. 
 Lowliness and meekness of spirit are not congenial to 
 the national consciousness. Japan has become sensi- 
 tive to being regarded as in any sense a mission field. 
 She has given notice that medical missions are no longer 
 required by her people. Christian schools are by way 
 of becoming superfluous from her view-point since her 
 system of education is one of the most thorough now 
 existing. Ninety-eight per cent of Japanese children 
 are in national schools. Meanwhile industrial condi- 
 tions are in the highest degree destructive to the health 
 and morals of the working class, and the educated youth 
 of Japan drift toward irreligion, immorality, material- 
 ism. 
 
 Says the Rev. Paul Kanomori, Japan's great Chris- 
 tian evangelist: — "It is a fatal mistake to think that 
 Japan does not need more missionaries. For the past 
 fifty years the missionary's work has been chiefly plough- 
 ing and seed-sowing. Now the harvest time is at hand. 
 . . . The reaping must be done quickly. In answer to 
 the question : 'What is the chief obstacle to Christianity 
 in Japan to-day?' I can only say that it is the same 
 the world over — Sin. This is the real stumbling block. 
 The Holy Spirit must first convict the Japanese of sin, 
 then they can be influenced for Christ. It is not neces- 
 sary to spend much effort on secondary things — Pkeach 
 THE Gospel." 
 
IV 
 
 "THE CAUSE OF THE AFFLICTED" 
 
 Paganism has little mercy upon the unfortunate 
 Hindu and Buddhist alike regard the sufferer from 
 leprosy as undergoing just punishment for unpardon- 
 able sin, sin committed in a previous incarnation. "Is- 
 lam has no place for the leper." Blind girls in China 
 and India, as well as orphans and child-widows, are 
 sold and trained to lives of shame. No hospital for the 
 shelter and treatment of the insane had been known in 
 China until 1898, when Dr. J. G. Kerr, successor to 
 Dr. Parker in Canton, opened such an institution, the 
 wonder of all classes of the people. This hospital now 
 accommodates 500 persons. Personal Christian work 
 is a strong factor in the service. Many go out cured 
 in soul as well as in mind. 
 
 During the period of missionary expansion, homes 
 and schools for the blind and deaf have been established 
 in connection with various orphanages and kindred in- 
 stitutions. The followers of Jesus Christ, having this 
 mind which also was in Him, are moved with practical 
 compassion for the helpless and needy. What they dare 
 to dream of they dare to do. Modem Christian relief 
 work for and among lepers is precisely a hundred years 
 old, although its keynote was struck in 1812 by William 
 Carey when he started the first leper hospital in Cal- 
 cutta. It was not until 1822 that permanent work for 
 this class of unfortunates was organised by Moravian 
 
 305 
 
306 WONDERS OF MISSIONS 
 
 missionaries, the noble heralds of the whole Protestant 
 enterprise. 
 
 Leprosy is common in every town east of the Suez 
 Canal. Upon its horrors there is no need to dwell. In 
 China the number of victims is estimated as not less 
 than 450,000. Little more than a generation ago a 
 young missionary in India (where the number is still 
 larger than in China), overwhelmed by the number of 
 lepers whom he saw, and the utter failure on the part of 
 either the Government or the native peoples to deal 
 adequately with this terrible disease, — returned to Eng- 
 land to plead the cause of the leper. His appeal was 
 heeded. Out of it came "The Mission to Lepers in. 
 India and the East," whose beneficent work now ex- 
 tends as far as this curse is found. It has in India 
 alone, no less than fifty-nine institutions for lepers. 
 This Society, the Government and the missionary are 
 working together in a great effort to "cleanse the lepers." 
 The missionary has led the way. 
 
 The founder of this Society, Wellesley C. Bailey, was 
 an American Presbyterian missionary in the Punjab. 
 The date of its organisation was 1874. Asylums to the 
 number of over one hundred are now to be found 
 throughout India, the Near and Far East. Associated 
 with these are homes for the untainted children of 
 lepers, by-product of the undertaking which only the 
 spirit of Christ could have inspired. 
 
 A famous leper colony at Chieng Mai in Siam was 
 opened by Dr. McKean in 1913 with one hundred pa- 
 tients. The leper church connected with this home now 
 numbers two hundred, all of whom are joyfully looking 
 forward to the possession of a church home. When Dr. 
 and Mrs. McKean began their work at Chieng Mai, 
 they began it with the specific prayer, in which they 
 
"THE CAUSE OF THE AFFLICTED" 307 
 
 asked all their friends to join, tliat every leper who 
 came to the asylum should become a follower of Christ. 
 This prayer has been abundantly answered, as every 
 inmate, with possibly one exception, has become a 
 Christian. 
 
 In 1914 there was a voluntary contribution by the 
 Chieng Mai lepers to the American Bible Society. This 
 gift was forwarded to the Bible Society with a letter 
 in the following language: "We, the elders and mem- 
 bers of the Leper Church at Chieng Mai, with one heart 
 and mind, have great gladness in sending our small 
 offering to the American Bible Society, and we beg that 
 our gift of twenty-five rupees ($8.09) may be gra- 
 ciously received by you and used for the distribution 
 of the Holy Scriptures. To have a share in this good 
 work will give us very great happiness. 
 
 "(Signed) Elders— Peang, Toon, Gnok." 
 Dr. Robert E. Speer says : "The morning that we were 
 at the Chieng Mai, Siam, Leper Asylum, twenty lepers 
 were baptised and welcomed to the Lord's table. I think 
 the highest honour I have ever had in my life was to be 
 allowed to hold the baptismal bowl out of which these 
 lepers were baptised. I am taking it home as a price- 
 less memorial." 
 
 A typical institution, planned and equipped along 
 thoroughly modem lines is that at Allahabad, India. It 
 is thus described : 
 
 "There is a large compound, inside which live 250 
 men, women and children of the leper caste. Substan- 
 tial buildings of brick, with concrete floors, have re- 
 placed the thatched huts of former years. Everything 
 that modem science and Christian sympathy, aided by 
 Grovemment assistance could do, has been done for these 
 
808 WONDERS OF MISSIONS 
 
 poor lepers. The missionary in charge, whose hobby 
 is gardening, has used his knowledge to good effect in 
 teaching the lepers how to cultivate the fruits of the 
 earth. Each one is given a plot of ground to cultivate, 
 prizes are awarded, and the health of all greatly im- 
 proved because of the labour of the husbandman. A 
 visitor who wished to photograph a group of inmates 
 was startled by an exclamation of an old man. The 
 pathos of it all came home to him when the interpreter 
 said, "He says he would like to stand and oblige the 
 young sahib, but his feet are gone." Science and sym- 
 pathy here are doing their best to cleanse the leper. 
 A church, a school, a hospital, separate dormitories for 
 women and children, and for untainted children of 
 lepers, attest the thorough character of the work at 
 Allahabad." 
 
y 
 
 OPEOTNG DOOES AISTD MASS MOVEMENTS 
 
 The Decade which saw the opening of Japan to the 
 world saw also, in 1858, the Toleration Treaty cover- 
 ing all parts of China. This treaty led to the penetra- 
 tion by missionaries into Central China, hitherto closed 
 to foreigners. Notable among these was Griffith John, 
 who went out to Hankow in 1861, and there did effec- 
 tual work for over fifty years. 
 
 China Inland Mission 
 
 Hudson Taylor, who has been characterised as "most 
 romantic of dreamers and most practical of saints," first 
 went to China in 1853. He worked as a medical mis- 
 sionary for seven years in Shanghai and ITingpo. He 
 studied the map of China during those years and thus 
 commented: "Think of the 186 millions beyond the 
 reach of the Gospel in the seven provinces where mis- 
 sionaries have commenced to labour! Think of the 
 198 millions in those provinces where NO Protestant 
 missionary is labouring!" 
 
 Broken in health, Hudson Taylor returned to Eng- 
 land, but he left his heart in China, and for China he 
 still worked, raising money for the service of missions, 
 translating that Gospel into native dialects, and, in 
 season and out of season, praying for China's redemp- 
 tion. In answer to the prayers of his strong faith he 
 
 309 
 
810 WONDERS OF MISSIONS 
 
 was enabled to return to China in 1865 accompanied by 
 a large company of Christian men and women workers, 
 bent on founding a China Inland Mission. The prin- 
 ciples on which this mission rested might be summed 
 up in William Carey's noble epitome: "Attempt great 
 things for God; Expect great things from God." 
 Furthermore, it is strictly undenominational, it makes 
 no direct appeal for funds and its missionaries may not 
 reckon upon a stated salary. 
 
 In spite of terrible persecution during the Boxer 
 Kebellion, in which 58 adult missionary workers were 
 murdered, and which broke up many stations, the work 
 still goes on. In 16 provinces over a thousand of its 
 missionaries are at work, in the spirit of the mission's 
 founder, now dead. Surely a wondrous result of one 
 man's faith ! 
 
 To-day the China Inland Mission is doing a more 
 extensive work in China than any other Society. It has 
 235 stations with 1,267 outstations and 1,496 chapels. 
 On its staff are 1,059 European missionaries and 3,338 
 trained Chinese workers. The mission has over 40,000 
 communicants. 
 
 Egypt 
 
 Moslem lands are proverbially difficult fields in which 
 to plant the Gospel. After several unsuccessful attempts 
 to found a pennanent mission in Egypt had been made 
 by European societies, the United Presbyterians of 
 America in 1861 met with distinct and gratifying suc- 
 cess. Their schools, from this date on, grew in num- 
 bers and influence and their mission property was 
 equipped in a dignified and attractive manner. The 
 first native church was organised in Cairo in 1863. 
 This mission has achieved remarkable success, in 25 
 
OPENING DOORS AND MASS MOVEMENTS 311 
 
 years about 100 new centres being added, these stations 
 following the Nile a distance of 400 miles. The mis- 
 sion has 190 schools with 17,000 pupils; also two col- 
 leges, one at Assiiit, one at Cairo. 
 
 There is often a close connection between the open- 
 ing of doors into hitherto un-christianised regions, and 
 great revivals among the populations. Often, however, 
 these mass movements come after long and apparently 
 unproductive labours. 
 
 The Great Telugu Revival 
 
 The mission to the Telugu people of Southern India 
 began with the year 1835, with Madras for centre. So 
 meagre were the results of the enterprise that again 
 and yet again abandonment was seriously considered by 
 the Baptist Missionary Union to which the mission 
 owed its origin. It was not until 1862 that one Telugu 
 Christian showed himself fitted for ordination as a 
 Christian minister, and for a generation converts re- 
 mained few in number. 
 
 In the month of January, 1867, the whole region in 
 and around Ongole was mysteriously moved by a 
 mighty influence. The Spirit of God seemed to find its 
 way into the hearts of the native people. The Divine 
 influence overshadowed towns, villages and even the 
 deserts. The church in Ongole in that year numbered 
 eight members ; in 1874 it numbered 3,300, perhaps the 
 largest Baptist church in the world. It was in truth 
 a new Pentecost, and a continuous one, year after year. 
 
 The Rev. John E. Clough and the Eev. Lyman Jewett 
 were at this time in charge of the mission. Their re- 
 ports were thus expressed in 1873 : "In many instances 
 the seed is scarcely sown before the reaper is needed to 
 
S12 WONDERS OF MISSIONS 
 
 gather in the harvest. Obstacles in the way the proc- 
 lamation of the truth have nearly disappeared. All the 
 gateways seem to be thrown open." 
 
 But the work was suddenly interrupted by a severe 
 famine. Missionary work in its regular form was sus- 
 pended, while those engaged in it devoted themselves 
 altogether to the saving of life. Lest any should make 
 the Christian profession from mercenary motives the 
 churches received no new members for a period of 
 months. But the dark days of famine and stress passed ; 
 in 1878 the revival spirit burned with fresh ardour. In 
 that year on August 5th, Dr. Clough baptised 3,262 
 persons in one day. The Telugu Church since then 
 has gone from strength to strength and now numbers 
 74,257. 
 
 In Far Formosa 
 
 The large island of Formosa, lying off the coast of 
 China is inhabited by two races, the Mongolian and 
 the Malay, the latter in great part savages. On the 
 northern part of this island — ^virgin soil for the Gospel 
 — from the year 1872, the Rev. George Leslie Mackay, 
 ordained and designated by the Presbytery of Toronto, 
 lived and laboured for three and twenty years with mar- 
 vellous results. But he must needs first endure fiery 
 trial of persecution. 
 
 The first ray of light came after conference with a 
 young native who came to his house bringing a group 
 of students with him. "I brought all these graduates 
 and teachers," he said to Mr. Mackay, "expecting to 
 silence you or to be silenced. But T have tliought a 
 great deal about these things and I am now determined 
 to be a Christian even though I suffer death for it. 
 The Book you have is the true doctrine, and I should 
 
OPENING DOORS AND MASS MOVEMENTS 313 
 
 like to study it with you." Mr. Mackay speaks of the 
 "strange thrill of joy and hope" which he knew in that 
 hour. The young man, called A Iloa, became a re- 
 markable Christian student and preacher; 25 years later 
 he was in charge of the 60 churches in North Formosa 
 planted by Mackay. 
 
 Prayer, Preaching and Teaching were Mackay's 
 foundation stones. He declared that he would not 
 spend five minutes teaching the heathen anything be- 
 fore presenting Christ to them. His success with the 
 literati of the community was most marked. When this 
 was established the waves of persecution were subdued 
 and even the haughty Mandarins whose favourite motto 
 was "No place here for foreign devils," became eager 
 to know the wise and fearless teacher. Two thousand 
 native men and women made public profession of al- 
 legiance to Christ. 
 
 After 23 years experience on this field Mackay wrote : 
 
 "I look back to the first days, and recall the early 
 persecutions and perils. I remember the proclamations 
 issued and posted up on trees and temples, charging 
 me with unimaginable crimes, and forbidding the peo-* 
 pie to hold converse with me. In 1879 I was burned 
 in effigy at an idolatrous feast. Again and again I 
 have been threatened, insulted and mobbed. . . . And 
 now the church of Jesus Christ is a real factor and a 
 positive power in the life of North Formosa. . . . And 
 I am prepared to affirm that for integrity and endur- 
 ance, for unswerving loyalty to Christ, and untiring 
 fidelity in His service, there are to-day in the mission 
 churches there hundreds who would do credit to any 
 commimity or to any congregation in Christendom. I 
 have seen them under fire, and know what they can 
 
S14 WONDERS OF MISSIONS 
 
 face. I have looked when the fight was over and know 
 that it was good. I have watched them as they lay down 
 to die, and calmly, triumphantly, as any soldier, saint 
 or martyr-hero, they 'burned upward, each to his point 
 of bliss.' " 
 
 The Cross in Korea 
 
 On May 22, 1883, Korea was declared open to for- 
 eigners. The single word Korea, cabled to Shanghai, 
 early in 1884, declared that the Presbyterian Board of 
 Poreign Missions was ready to begin the work of Christ 
 with the Hermit ISTation of the East. At Shanghai 
 were Dr. H. N. Allen, a young missionary physician, 
 and his wife, waiting for the word of command to start 
 upon the great adventure in Korea. 
 
 The new-comers met a hostile reception in Seoul, 
 owing to the riots which took place on the opening of 
 the first Korean postoffice, — a serious innovation in 
 that conservative realm. With the exception of Dr. 
 Allen and his wife every foreigner fled the city but the 
 missionary stood his ground, as missionaries have a 
 way of doing. Wise as well as valiant. Dr. Allen made 
 his way to the palace and offered his professional serv- 
 ice to the King's nephew who had been severely 
 wounded. The prince recovered, whereupon Dr. Allen 
 found himself suddenly the most popular man in Seoul, 
 with the King himself his friend. In the February 
 following a government hospital was open under royal 
 patronage, the missionary in full charge. Ten thou- 
 sand patients were treated in the first year. 
 
 But the East moves slowly and the Farther East the 
 slower. For years no marked progress was made among 
 the people at large, but an epidemic of cholera in Seoul 
 was instrumental in revealing to the common people 
 
OPENING DOORS AND MASS MOVEMENTS S15 
 
 what the Cross of Christ signified. For, while every 
 one who could left the city, the missionaries, obviously 
 perfectly free to do so, remained at their posts. They 
 toiled indefatigably for the sick and dying, performing 
 offices from which the bravest Koreans shrank, expos- 
 ing themselves, not recklessly, but without fear. Their 
 skilful treatment saved hundreds of those smitten with 
 the epidemic. 
 
 People watched the missionaries working night and 
 day over the sick. They said to each other, 
 
 "How these foreigners love us! Would we do as 
 much for one of our kin as they do for strangers ?" 
 
 They observed one of the foreign doctors hurrying 
 along the road in the dawn of a summer morning, and 
 one said, 
 
 "There goes the Jesus man. He works all night and 
 all day with the sick without resting." 
 
 "Why does he do it ?" was asked. 
 
 "Because he loves us," was the reply. 
 
 That scourge of cholera melted the ice which had 
 held the Korean heart bound. A new life took hold on 
 the mission. In 1905 there were 30,000 native Chris- 
 tians. Five years more and the number had increased 
 to 100,000. "It seemed as if the whole nation were 
 on the eve of bolting into the Kingdom." In one sta- 
 tion the regular attendance of native Christians at the 
 weekly prayer meeting is 1,200. In one year 19 new 
 church edifices were built in Pyeng Yang and its neigh- 
 bourhood. 
 
 A visit to Korea about that time was described as "a 
 tonic to faith." Of the effect of Christianity upon the 
 women a prominent Korean writes, "the change in the 
 women is beyond imagination. I cannot believe my 
 eyes. It seems as if Heaven had touched earth." 
 
316 WONDERS OF MISSIONS 
 
 Since tlien two events have checked the marvellous 
 progress of the church of Christ. First, in 1910 Korea 
 was handed over to Japan by the traitorous action of 
 half a dozen oflScials. The native Government was fa- 
 vourable to Christianity. The Japanese Government c^n 
 never view the missionary work with favour. Japan is 
 not Christian; her fundamental philosophy, though un- 
 spoken, is anti-Christian. The second event is the 
 World War, and the universal unrest together with the 
 new emphasis laid on freedom and self-determination. 
 This eifect is felt in Korea in a complete absorption in 
 the passion for national independence. The Korean 
 is psychologically a man of one idea. This idea now 
 occupies his mind to the exclusion of all else. 
 
 In the Pacific Islands 
 
 In 1898 the Philippine Islands (about 2,500 in nimi- 
 ber) were annexed to the United States. For the first 
 time in history this country was opened to Protestant 
 missionaries. On July 13th of that year a conference 
 of missionary societies was held in New York City, the 
 first of its kind, to ensure denominational comity in 
 operations within the new territory. The Evangelical 
 Union of the Philippines was organised, distinct fields 
 of labour being assigned to each denomination. 
 
 Within three months from that May Simday in 1898 
 when Commodore Dewey broke the Spanish fleet and 
 entered Manila Bay our missionaries were on the spot. 
 In 1900 Dr. J. A. Hall began medical and evangelistic 
 work at Uoilo on Panay. The hospital founded by Dr. 
 Hall is now the Union Missionary Hospital. Asso- 
 ciated with it is a nurses' training school, the first of 
 its order on the Islands. ISTotable work is conducted at 
 
OPENING DOORS AND MASS MOVEMENTS SIT 
 
 Manila, the Mary J. Johnston Memorial Hospital be- 
 ing a life saving station for Filipino babies, 33 per cent 
 of whom die before they are a year old. All features 
 of organised missionary work are now in full swing 
 and are attended with conspicuous success. 
 Two striking illustrations are given herewith, 
 John H. Converse of Philadelphia and Eev. F. F. 
 Ellinwood, D.D., saw an opportunity in the Philippines 
 for training a native ministry. In 1904 Mr. Converse 
 gave the money for the land, and Dr. Ellinwood in- 
 vested a memorial gift to start a Bible School. N^ow, 
 seventeen years later, 3,000 young men and women have 
 been influenced by the Gospel, and have gone out from 
 Ellinwood School as preachers, Bible women, teachers, 
 farmers, home-makers, lawyers, mechanics and busi- 
 ness men. 
 
 Horace B. Stillman, in order to found an industrial 
 school for the young men and boys of the Philippines, 
 in 1901 gave an initial gift of $20,000 with which to 
 open a school at Dumaguete. The Filipino aversion to 
 manual labour has been overcome, and thirty-four prov- 
 inces in the Islands were represented by the 733 stu- 
 dents enrolled last year. In the student church are 
 265 members. On the Island of Mindanao a few years 
 ago a missionary found that while no foreigner had 
 been at work there, the whole coast had been evange- 
 Used by the boys from Stillman. Eeturning to their 
 homes in the summer they had told their friends of the 
 new life which had been given them. 
 
 Among India's TJntoucTmbles 
 
 With the opening of the twentieth century there be- 
 gan a series of mass movements among the lower casto 
 
BIB WONDERS OF MISSIONS 
 
 and out-caste people of India. From 5,000 native 
 Christians in the Punjab, reported by the Presbyterian 
 Mission in 1901, the number had grown to 95,000 by 
 1916. The Methodists doubled their numbers in the 
 United Provinces between 1900 and 1910. 
 
 Unquestionably the Mass Movements towards Chris- 
 tianity among the depressed classes at the present time 
 are the dominating fact in the missionary situation in 
 India. 
 
 From Bishop Wame's India's Mass Movement the 
 following outline of this great work is condensed : 
 
 This movement began definitely about 1890 although 
 for twenty years previous to that something like it had 
 been known. It is among the Chamars or leather- 
 workers' caste, and the sweepers, both counted among 
 the "untouchables" by the caste people. There are in 
 this class some fifty million souls. A little above them 
 in the social scale is the great middle class, numbering 
 142,000,000, the "voiceless millions" in whose hands is 
 the future of the Indian Empire. They are now being 
 mightily influenced and among them, in some places, 
 movements have already begun and among them it 
 would seem that the next great mass movement will 
 occur. Above these are the higher castes, among whom 
 educational, zenana and other missionaries and agencies 
 are preparing the way of the Lord. When the time 
 comes (and come it will) that the power now working 
 mightily at both top and bottom of India's social struc- 
 ture shall permeate the whole, if we all work together, 
 not in the energy of the flesh but in the power of the 
 Spirit, we may confidently expect a movement not on a 
 human but on a divine scale. The possibilities involved 
 are overwhelming. 
 
 This movement is not confined to any one place but 
 
OPENING DOORS AND MASS MOVEMENTS S19 
 
 has found its greatest development in one or two of the 
 conferences. Northwest India has large areas where it 
 is in progress, also South India. Among other places, 
 it has appeared in the eastern, part of the North India 
 Conference and in Gujarat, where it was one of the 
 early phases of the work. It was started by a low caste 
 man who, converted in Bombay, carried the good news 
 to his brothers at home. 
 
 Bishop Warne thus describes the marvellous quicken- 
 ing of this revival : "Then began our great revival in 
 the year 1905. Our people came to us asking what 
 they could do to save the lost about them. We said to 
 them 'Take your Bibles and begin studying from the 
 fourteenth chapter of St. John's Gospel through to the 
 end. Then study the Acts of the Apostles as illustrat- 
 ing what happened.' Shortly they began to come back 
 to us and say, ^e understand now that we are like the 
 early Christians, a little company in the heart of the 
 non-Christian world. We have learned what Jesus 
 taught His early followers to do and we are going to do 
 likewise.' They began to form themselves into praying 
 gi'oups and bands and a short and searching prayer was 
 printed on a card and circulated among them. The 
 first revival came in the boarding schools. It reached 
 others through the pupils of these schools. 'The secret 
 of the movement, as I understand it,' says Bishop 
 Warne, 'is our Indian slogan, "Prayer First." ' " 
 
 Another explanation of the revival is the telling of 
 the story of the Cross. The religions of India have 
 been perpetuated through the centuries by story telling. 
 After the day's work the people gather around the little 
 village court and a story-teller narrates the story of 
 their gods and thus the people come to understand their 
 
320 WONDERS OF MISSIONS 
 
 religion. We have adopted that method in connection 
 with Christian missions. 
 
 The great strength of the Movement lies in the spon- 
 taneous and indigenous character of its growth. These 
 simple village converts are taught to pray, to work and 
 to give of their substance. And they do give out of 
 their poverty, a poverty so deep that unless one has 
 seen it he can scarcely realise what it is like. 
 
 And they endure persecution. In one village there 
 were about YO Christians. They had fled from their 
 homes because of persecution, but their persecutors, 
 who could not do without their service, induced them 
 to return. But now they were forbidden, as Christians, 
 to draw water from the village well. It would be pol- 
 luted! A long distance away, across the fields, was a 
 filthy pond. They might go there for water. About 
 three o'clock in the afternoon the poor people sur- 
 rounded the missionaiy ci-ying, "Please, please do some- 
 thing to get us water." The shimmering heat was ter- 
 rible, 160 degrees in the sun; the missionary was pow- 
 erless; a well of fresh water was close beside them. 
 And yet not one of these native Christians even sug- 
 gested the idea of giving up their new found faith and 
 hope, although all were promised water in abundance 
 if they would do so. 
 
 One missionary says, "The secret of the movement 
 is that those people have a real vision of Jesus Christ.'* 
 
VI 
 A BLOOD-EED SEAL 
 
 In China, the years from 1860 to 1900 have heen 
 fitly characterised as the Period of Missionary Penetra- 
 tion and Progress. On all the fields of Christian 
 entei'prise, work was advancing with a spirit of steady 
 enthusiasm and hopefulness, when, without warning, in 
 June of 1900, a storm of persecution broke over a large 
 portion of the Empire. A strange sect called "the 
 Boxers," a name denoting in Chinese "Fists of Rightr 
 eons Harmony," was organised for bloodshed, their 
 passionate purpose being destruction of all things for- 
 eign. The missionaries were hated, but far less fanati- 
 cally than railroad engineers or other representatives 
 of foreign civilised innovation. 
 
 But a blood-red seal was set on the Century's scroll 
 of missionary annals by the Boxer Kebellion. About 
 16,000 native Christians, 135 Protestant Missionaries, 
 35 Roman Catholic priests, 9 Catholic sisters and 35 
 children were massacred. 
 
 Within the Forbidden City of Peking, during the last 
 days of May in that first year of the new Century, two 
 great Christian Conferences were in session: — the 
 annual gathering of the Congregational Mission and 
 that of the Methodist Conference. The delegates to 
 these large assemblies were gathered from far and near, 
 some of them coming a twelve days' journey from their 
 homes. A sense of vague dread and tension weighed 
 
 321 
 
S22 WONDERS OF MISSIONS 
 
 upon all the Christians assembled in Peking, for the 
 first mutterings of the storm were already heard. And 
 far below any anxiety concerning possible riots and 
 disturbances, those not being unusual in China, — lay 
 the conviction that the Chinese Government was in 
 sympathy with the present unrest ; for in the Imperial 
 palace, holding the reins of power in her hand, dwelt 
 the Empress Dowager, notorious for her fierce hatred 
 of foreigners. The ministers of the various foreign 
 powers resident in Peking in vain urged the Chinese 
 officials to take measures to check the gathering storm, 
 but nothing was done. On Thursday, May 31st, only 
 four days before all railway communication with the 
 world outside was severed, at the call of the ministers 
 themselves, 450 marines of the different nationalities 
 from Tien-tsin came together in Peking. Dr. Game- 
 well of Peking, who was present through all, solemnly 
 says: "A part of God's plan of salvation for us was 
 the presence of those marines who fought so nobly for 
 the defence of the women and children within our 
 lines." 
 
 "In the Methodist Mission," to quote further from 
 Dr. Gamewell, "were gathered together the missionaries 
 of the Congregational, Presbyterian, the London and 
 the Methodist Episcopal Missions, who were there from 
 June 4 to 20. Then came the demand on June 19th 
 that all foreigners should leave Peking within 24 hours. 
 As we had in one enclosure from 60 to 70 foreign ladies 
 and children and .about 600 native converts, men, wo- 
 men and children, to leave was impossible, the rather 
 that the only means of travel was by bullock carts. 
 Furthermore, we knew that order to be simply a subter- 
 fuge to get us outside the city walls where we would 
 all be massacred. That was a night of intense anxiety. 
 
A BLOOD-RED SEAL 323 
 
 On the following morning, Baron von Ketteler, head of 
 the German Legation, while passing through the streets, 
 was shot down and killed in cold blood by a military 
 mandarin. This was the final note of mortal peril to 
 every foreigner in Peking. The company gathered to- 
 gether in the Methodist compound, by instant action, 
 were able to reach the common shelter of foreigners, 
 the British Legation, before four o'clock that afternoon 
 without loss of a life. Once within these precincts, the 
 company of Christians breathed more freely, but dan- 
 gers of the gravest sort still surrounded them, dangers 
 from shot and shell, from incendiary fire, from famine 
 and disease. Yet here, the whole company abode from 
 June 20th to August 14th; crowded together, on short 
 rations, keeping incessant watch, counselling continu- 
 ally as to better measures of defence, seeing the sky 
 lurid at night with the fires destroying foreign build- 
 ings, including the much-loved mission premises, and 
 hearing the cry of the mob surging against the wall, 
 'Kill, kill, kill!' All hands worked to extend and rein- 
 force the existing fortifications. , On August 14th, the 
 allied armies of England, Russia, France, Germany and 
 the LTnited States marched into Peking and put the 
 Boxers to flight." 
 
 The shadow of death, gradually dispelled from Pe- 
 king, settled relentlessly over Pao-ting-fu. The story 
 of its noble company of martyrs requires no detailed 
 repetition here. Throughout the province, placards 
 were posted: "The Gods assist the Boxers. It is be- 
 cause the foreign devils disturb the Middle Kingdom, 
 urging the people to join their religion, to turn their 
 backs on Heaven, venerate not the Gods and forget the 
 Ancestors, etc." 
 
 On the morning of July 1, the Congregational com- 
 
324 WONDERS OF MISSIONS 
 
 pound at Pao-ting-fu was attacked. Horace Pitkin, 
 head of the mission, met the attack bravely and defended 
 the lady missionaries with all the chivalrous courage of 
 his nature. They all leaped through a rear window of 
 the church and took refuge in a small room in the school 
 yard. Here, he died by the sword, a death that any 
 hero might be proud to die. The young ladies were 
 bound and cruelly dragged beyond the city wall, where 
 they too, found the martyrs' death. On Saturday, 
 March 23, 1901, at 11 o'clock, was held a memorial and 
 burial service at Pao-ting-fu. It was the memorial serv- 
 ice to the five Presbyterian missionaries, their wives, 
 children and thirty-four native Christians. On the fol- 
 lowing day, a like service was held in the Congregational 
 compound, where were ranged twenty-six coffins with 
 the names of Horace Pitkin, Miss Morrill, Miss Gould, 
 Pastor Meng and the others. On a banner in front of 
 the coffins were inscribed the names of forty-three Chi- 
 nese martyrs belonging to the mission. It was because 
 he would not leave these helpless disciples to meet their 
 fate alone that Horace Pitkin stayed at his post at 
 Pao-ting-fu. "He that loseth his life for My sake and 
 the Gospel's, the same shall save it." 
 
 One of the young missionaries for whom Pitkin gave 
 his life and whose martyrdom quickly succeeded his, 
 Mary Morrill, had great fruit in her death. 
 
 In the band of soldiers who surrounded the Congre- 
 gational compound on one of those June days of terror, 
 was one named Feng Yu Hsiang, a youth of eighteen. 
 He was a clear-eyed, clear-headed, independent fellow 
 who now and again, though a Chinaman, thought for 
 himself and was capable of drawing impartial conclu- 
 sions. He stood now at his post, a sentinel, while 
 around him the mob, armed with swords and knives, 
 
A BLOOD-RED SEAL S25 
 
 shrieking and yelling in their savage frenzy, battered 
 at the gates. Suddenly, to his amazement, Feng saw 
 the gate open, and a girl walk out alone, — an American 
 girl he knew at a glance. As she stood before them, 
 fearless though utterly unprotected, the furious mob, 
 overawed and astounded as if they saw a supernatural 
 being, became silent and motionless. Then the girl 
 spoke. She was Mary Morrill and she had come from 
 her peaceful ISTew England home to give her life for 
 China. That her term of service must be rudely 
 shortened, as she plainly perceived, was no appalling 
 disaster to a heart fixed on the One who had died for 
 her.^ What Maiy Morrill said in that breathless mo- 
 ment, recalled and treasured by some who were present, 
 was in this fashion : "Why do you seek to kill us ? You 
 must know we are your friends, that we have come here 
 solely to do you good. All these years we have lived 
 among you, we have visited in your homes, we have 
 taught your children in our schools, we have saved the 
 lives of many of your sick in our hospital. We have 
 only love in our hearts. And you have death in your 
 hearts for us. I beg you to go away and spare the lives 
 of us missionaries and the Chinese Christians who are 
 with us." There was a breathless silence as she ceased 
 speaking and waited for a reply. But no reply was 
 given and she went on to make her last appeal : "If you 
 will not spare the lives of my companions, then, I en- 
 treat you, take my life in their stead. I offer myself 
 to you now. I am only a woman, defenceless in your 
 hands. Take me if you will, but save, O save, the 
 others." 
 
 Feng, the sentinel, watched from his place, watched 
 and listened. He saw the mob break up in silence. He 
 
 * Condensed from A Nohle Army. Ethel Daniela Hubbard. 
 
326 WONDERS OF MISSIONS 
 
 saw tLose wlio had just now been filled witli murderous 
 frenzy, subdued and shamefaced, steal away one after 
 the other, leaving the place deserted. He drew his con- 
 clusion, and a veiy solemn conclusion, thus: "There is 
 a woman who is a real Christian. She practises ©very 
 word she says. I never dreamed there could be a per- 
 son so full of love for others. She was ready to give 
 her life for their sakes. She is like the Christ of the 
 Christians, who, they say, suffered death on the cross 
 to save the world from sin. The time is coming when 
 I shall have to be a Christian. I cannot resist a re- 
 ligion like this." 
 
 ^ot many days afterward Mary Morrill, a timid girl 
 by nature, went to her death at the hands of the rioters, 
 they having now shaken off the spell of her appeal. She, 
 with Annie Gould, knowing that their hour had come, 
 went to their rooms, read from their Bible, prayed, and 
 then put on fresh white raiment for their burial, shortly 
 to be accomplished. And so, with gentle composure, 
 and thought of others to the last breath, these maiden 
 martyrs met the end. 
 
 But the end for them was but the beginning for Feng 
 Yu Hsiang. He never forgot the sight or the words of 
 that girl whose courage before his very eyes had put 
 to flight the army of the aliens. In 1912 at a great 
 meeting in which John R. Mott called upon those who 
 heard him to confess Christ, Feng, a Major of the Chi- 
 nese army now, obeyed the voice and was not disobedi- 
 ent to that heavenly vision which abode in the inner, 
 shrine of his heart. He is now described by thought- 
 ful men as "possibly the greatest single Christian force 
 in China." 
 
 General Feng became the military Governor of the 
 Province of Hunan, with its population of seven or eight 
 
A BLOOD-RED SEAL 327 
 
 millions. The military forces under him are said to be 
 nine men out of ten Christianised. The cities in which 
 they are in camps are cleansed of theatres, gambling 
 dens and opium resorts. Athletic grounds, schools for. 
 arts and crafts as well as book learning ; workshops and 
 sanitariums for victims of the opium habit have taken 
 the place of them. Profanity, drinking and gambling 
 are not allowed in General Feng's camps. Song services 
 and study of the Bible are the popular relaxation from 
 drill and manual labour. 
 
 An English missionary associated with General Feng's 
 army in Hunan, baptised 275 soldiers at one service, 
 and at another camp, on the following day, he baptised 
 232 commissioned or non-commissioned officers. At the 
 close of the baptismal service he spoke to the men after 
 this manner, — "You have now confessed the Lord Jesus 
 Christ by baptism. Suppose persecution again broke 
 out as in 1900. I have on my body the marks of Boxer 
 swords and many of your countrymen died for Jesus 
 that year. If such persecution as that arose, would you 
 slink quietly away and not own your Saviour ?" 
 
 "Never," cried hundreds of voices in unison. "ISTever. 
 We will die for Him." 
 
 What of the Christian Church of China, devastated 
 and scattered abroad by the Boxer uprising? Instead 
 of being wiped out by that Eeign of Terror, it has 
 gained nearly 80 per cent in membership. And as for 
 the people of Pao-ting-fu, they are now above any people 
 in China, ready and willing to accept Christianity. 
 Kever will they forget the witness of the martyrs of 
 1900. 
 
VII 
 
 CROSS AND CRESCENT 
 
 Islam has long been known as the Gibraltar of the 
 non-Cliristian world. In India the followers of Mo^ 
 hammed are not the dominant race. In the Turkish 
 Empire, in Persia and in Arabia they are unquestion- 
 ably such and their definite repudiation of the appeal 
 of Christianity is found to be even more obstinate than 
 in India. 
 
 Throughout these lands the missionaries have been 
 obliged to build up a native Church not wholly, but in 
 large measure, from the Nestorian and Armenian pop- 
 ulations rather than from the Moslem. Christian mis- 
 sions throughout the Near East have thus carried on 
 for nearly a century a prosperous work on all the varied 
 lines of Christian effort, since the days of Goodell and 
 Hamlin, medical work having exerted a peculiarly pow- 
 erful influence. Among notable events in this division 
 of the field has been the mission in 1885 of Keith Fal- 
 coner to Arabia. Although his life was cut short his 
 work goes on. Another enterprise of great promise is 
 the undenominational work, for Moslems exclusively, 
 reorganised in 1889 by James Cantine and S. M. 
 Zwemer, with stations chiefly in Arabia. 
 
 The effect of the Great War upon Moslem and Ar- 
 menian has been both tragic and disastrous. The an- 
 nals of the Armenian people, the martyr-nation, were 
 written in blood, fully half of them having perished. 
 
 328 
 
CROSS AND CRESCENT 329^ 
 
 But as in every conflict between the Cross and tlie 
 Crescent Christian missionaries and Christian natives 
 upheld the spirit of love, compassion and forgiveness 
 while the forces of Islam dealt out cruelty, destruction 
 and death on every side. Each ran true to form. 
 
 Among the hundreds of thousands of Armenian and 
 other Christians whose lives have been lost in Turkey 
 and Persia during the war were professors and teachers 
 in mission schools, native pastors, their wives and pupils. 
 Seven native professors of the Euphrates College at 
 Harput were tortured by the Turks with diabolical 
 cruelty ; four of the number died. In some cases death 
 has come, not directly by violence, but as a result of 
 indescribable hardships and exposure to contagious 
 disease. 
 
 On the field nearly all of the millions of dollars that 
 were secured and the hundred of tons of food that 
 were distributed were handled by foreign missionaries, 
 the Presbyterian missionaries doing practically all of 
 this work in Persia and Syria. War raged continually. 
 Hostile armies ravaged the country, destroyed crops, 
 killed the men and boys, and carried helpless women 
 and girls into captivity. Hospitals were seized and 
 looted, and hospital stores taken. Practically the entire 
 nation of !N"estorians was compelled to flee from 
 Urumia ; thousands of them lost their lives. But in the 
 face of war, of pestilence, of famine, of much illness in 
 the mission force, the missionaries laboured on among 
 these people, many of them making the supreme sac- 
 rifice in their efforts to save the lives of others. 
 
 It is difficult to convey a true conception of the serv- 
 ices thus rendered during this Eeign of Terror. The 
 missionaries took the sick and wounded into their own 
 homes, and the medical men and women performed 
 
330 WONDERS OF MISSIONS 
 
 operations on the housetops. At times one could not 
 step without touching the sick, the dying, the dead. 
 
 An old fashioned Turk at Aintab, Central Turkey, 
 said of Dr. Fred Douglas Shepard, "He seems happiest 
 when he is helping somehody." A better description 
 could hardly be given of this great and gallant soldier 
 of the Cross, who closed a term of thirty-four years as 
 medical missionary at the close of the year 1915. He 
 fell a victim to the war epidemic of typhus, against 
 which, as long as he was able, he had fought a good 
 fight "for his people." 
 
 On the twenty-fifth anniversary of the coming to 
 Aintab of Dr. Shepard and his wife a company of over 
 3,000 people were gathered to do honour to the beloved 
 physician. In response to the tributes paid to him and 
 to his noble work in and around Aintab, Dr. Shepard, 
 simple and unassuming as always, gave his own best 
 biography. 
 
 "If one who did not know me," he said, "had listened; 
 to what has been said about me during the last two 
 hours, he would think that Dr. Shepard must be some 
 great man; but you and I know that it is not so. A 
 farmer's son, I grew up as an orphan. I finished school 
 with great difficulty, I have not marked intellectual 
 ability. Yet this great gathering on a busy week-day 
 afternoon must have a reason. I know that this reason 
 is not I, myself. It is One greater than I am — God 
 and His love. For one who knows how God loves men, 
 and how Jesus has saved us, not to tell others about that 
 love is impossible. Because I have understood a little 
 of that love, I try to let others know about it. This is 
 the purpose of my life. I did not come to this country 
 
CROSS AND CRESCENT 331 
 
 to make money or to win a reputation. I came to bear 
 witness to this, that God is Love. And if by my work 
 or life I have been able to show this to you, I have had 
 my reward and for it I thank God. The reason why 
 the world has not yet been set free from its ills and 
 diseases, is not that the necessary medicines have not 
 yet been found; it is that men do not love each other, 
 and that the rich are not willing to use their money for 
 the needs of the poor. I beg and counsel you to know 
 that God is Love, and to love each other in deed and 
 truth." 
 
 In the summer of 1919 two American travellers in 
 the city of Constantinople chanced to catch sight oni 
 the street of a familiar face; the face suggested ITeW 
 England but with a difference. There was the native 
 keenness of intelligence, the meditative, discerning; 
 glance, the gentle yet resolute mouth which they knew 
 well. But this face bore marks of one who had passed 
 through some "abysmal valley dolorous;" of one who 
 has fought with dark forces in mortal combat, and has 
 been proved invincible. It was not quite the face 
 they knew. 
 
 And yet, a second glance, and the Americans recog- 
 nised this woman after all, for their old friend. 
 
 '^Mary Graffam!" they cried. "You in Constanti- 
 nople ! Thank God you are coming home at last. How 
 soon are you sailing ?" 
 
 "Sailing?" Mary Graffam answered, for a moment 
 perplexed. "Sailing for America ? Oh, no. I am not 
 here now to go home. I just came down from Sivas to 
 grind a few axes." 
 
 "Grinding axes" was Mary Graffam's whimsy for 
 working upon the Turkish government to gain succour 
 
332 WONDERS OF MISSIONS 
 
 for her refugees in Sivas. And so she went back after 
 one of her familiar encounters with the craft and cruelty 
 of the Moslem officials, back to her lonely post in the 
 heart of Asia Minor. Her one comrade and companion 
 had fallen, plague-stricken by her side. She was alone 
 now, but undaunted. For two years yet she must keep 
 her lonely light burning. 
 
 There are martyrs whose death is their great glory, 
 of whom it could be said reverently, nothing became 
 them like their dying. But of Mary Graffam, who faced 
 a hundred deaths, it seemed true that she could not 
 die, imtil she had by mighty ministration fulfilled in 
 history the part assigned her. 
 
 When the war broke out Miss Graffam was principal 
 of a prosperous Christian high-school for Armenian girls 
 in Sivas, as well as supervisor of all schools for girls 
 in the Sivas Mission, having in charge a total of seven 
 hundred pupils. Into her peacefully ordered life, not 
 long after Turkey had declared war, came a cry for 
 help from the fighting front at Erzroom. Turkish of- 
 ficials called urgently for a contingent of the foreign 
 doctors, nurses and relief workers from the Mission. 
 Miss Graffam was one of the group which responded. 
 
 After a three weeks' journey through the mountains 
 which intervene between Sivas and Erzroom, the Tur- 
 kish headquarters were reached, and in short order 
 Miss Graffam,^ with no professional training, found 
 herself matron and head nurse of the Red Crescent Hos- 
 pital for wounded officers. Her management of this 
 institution would have afforded entertainment to a 
 shrewd spectator, for she gathered the reins into her 
 OV5T1 hands until her authority was absolute and Turkish 
 
 * Condensed from Marj/ Louise Graffam of Sivas. E. D. Hub- 
 bard. 
 
CROSS AND CRESCENT 335 
 
 oflScials became liuinble subjects of her will. An un- 
 oalaried, unofficial, foreign woman at the head of a Tur- 
 kish military institution, an absolute autocrat in 
 method, yet respected and trusted by all her colleagues 
 and constantly receiving grateful letters from her 
 former patients ! The paradoxes of Miss Graffam's life 
 are indeed an interesting study. It was in the hospital 
 at Erzroom that she deliberately acquired the Turkish 
 language, realising it would be a useful weapon to pos- 
 sess before the war was over. 
 
 The fighting around Erzroom over, Miss Graffam re- 
 turned to Sivas only to be met by a deportation decree, 
 involving the pupils of the Sivas ]\rission. When the 
 date of departure was proclaimed, Miss Graffam went 
 at once to the Vali to see what could be done. When 
 other expedients had failed, she entreated the Vali that 
 at least a few Armenians might be left behind in Sivas. 
 
 "Why keep any behind?" parried the Vali. "They 
 are going safely. Why separate families ?" 
 
 A sudden resolve formed in Miss Graffam's mind. 
 
 "If the Armenians are going to be safely cared for, 
 I intend to accompany them on deportation." 
 
 The Vali was evidently nonplussed by this announce- 
 ment but made no comment. Miss Graffam went out 
 from his presence to make preparation for the journey 
 — another voluntary journey into dangers unimagin- 
 able. 
 
 !Mominally the Government provided an ox-cart per 
 family, but no such provision was made for the pupils- 
 and teachers of the missionary schools and Miss Graf- 
 fam furnished the equipment herself. Slie procured 
 two ox-cart5, two horse arabas, five or six donkeys and 
 a supply of medicine, food and money. On the seventh 
 day of July the exodus took place, the Armenians con- 
 
334 WONDERS OF MISSIONS 
 
 nected with the Mission forming a section by them- 
 selves, about three thousand in all. In her wagon Miss 
 Graffam placed the aged and feeble women, while she 
 herself set out on foot, leading a reluctant cow, the 
 property of a poor woman, which otherwise must be 
 left behind. And so the odd, pitiful procession passed 
 out of the city, which should have been a city of refuge, 
 into the valley of the shadow of death. 
 
 Each day brought new terrors. 
 
 Toward sunset of the day appointed, the gendarmes 
 came and singled out the men, two hundred of them, 
 marching them away to the nearby village. At noon 
 of the next day, not knowing what fate had befallen 
 their husbands and fathers, the women and children 
 were driven on, those who could not keep up with the 
 prescribed speed being killed or left to die. Miss Graf- 
 fam counted fifty who dropped from the ranks in one 
 day and many more escaped her count. She saw them 
 crazed and dying with thirst, she saw them shot down 
 if they went to the river to drink;, she saw girls taken 
 captive by the Kurds ; and as far as her eye could reach 
 over the plain, she watched that endless slow-moving 
 line of ox-carts, toiling along under the July sun. 
 
 "We got accustomed to being robbed," commented 
 Miss Graffam with characteristic conciseness. But 
 there were things to which the human heart cannot be- 
 come accustomed. The final agony came when, arrived 
 at Malatia, she was forced to watch the girls and women 
 whom she had thus far protected by her presence on the 
 Via Dolorosa, marched by on their way to the name^ 
 less inferno resei'ved for them by the Turk. For three 
 weeks she was held captive at Malatia which she de- 
 scribed as an ante-chamber to hell; then, at last, was 
 permitted once more to return to Sivas. 
 
CROSS AND CRESCENT 335 
 
 On the way back occurred the one and only event of 
 her career when Mary GrafFam acknowledged fear. She 
 was passing through a village which bore a particularly 
 unsavoury reputation. The Armenian men were already 
 dead and the Kurdish inhabitants were "seeing red." 
 A crowd collected about her araba, mocking and jeer- 
 ing. The mob spirit was gathering force to spring upon 
 its victim. One stone flung and the demon would be 
 loose ! In the confusion her driver had made a timely 
 disappearance and Miss Graifam was left alone with 
 the aged woman she had retained as servant. Jumping 
 into the driver's seat, she gave the Turks' call to their 
 horses, lashed them with the whip and galloped out of 
 the astounded crowd, who stood gaping after her, cry- 
 ing: "Aman, Aman, Inshalla!" and thinking, "what 
 manner of woman is this?" 
 
 In May, 1916, the mission buildings at Sivas were 
 commandeered for military use and every American 
 ordered to leave the city, except Miss Graffam and Miss 
 Fowle, who were assigned to small quarters in the city 
 compound. The orphans were crowded into a house near 
 by and left unmolested to the guardianship of the two 
 women. Miss Fowle, as well as Miss Graffam, was a 
 past master in dealing with Turkish officials, having 
 perfect familiarity with the language and understand- 
 ing Turkish character. Together they made an in- 
 vincible team and the work they accomplished that 
 summer and fall was stupendous. 
 
 It was not long before thousands of refugees from 
 the East, Moslems and Greeks among them, came stag- 
 gering into Sivas, their cry for help expressed in their 
 pinched faces and scantily clad bodies. With no mis- 
 sion property to utilise Miss Graffam undertook to 
 hire quarters for these refugees, sheltering them as best 
 
336 WONDERS OF MISSIONS 
 
 she could in houses, stables and woodsheds. Every day 
 and all day she sat in her office receiving applicants, 
 hearing their stories, instructing her helpers, investigat- 
 ing every appeal, calculating expenditures, always cool- 
 headed, sane but nei've-racked by the strain of refusing 
 elemental needs. She could have spent four times the 
 money at her disposal. It was in the midst of labours 
 like these that Miss Fowle fell at her post, the victim 
 of typhus fever. Then Mary Graffam was left alone 
 in the tortured city of Sivas. 
 
 The tale of her achievement in Turkey reaches its 
 climax in the relief work she organised for the desti- 
 tute refugees. Originally school principal, then head 
 nurse of the Turkish military hospital, orphanage- 
 director, advocate of the helpless, shepherd of an un- 
 counted flock, she became finally the promoter of an 
 industrial undertaking which developed into a many- 
 sided and productive enterprise. She started a factory 
 which employed two hundred women in the manufacture 
 of flannels and sweaters for the Turkish army. When 
 the presence of Armenian workers in the factory was 
 challenged, she was ready with the reply, "They are 
 working for the Government," in this instance a con- 
 clusive argument. 
 
 She leased a farm in the hills above the city, and 
 secured an option on its purchase. It was Miss 
 Graifam's linguistic skill that enabled her to secure this 
 prize land, for she was on easy terms of intercourse 
 with the German agents in the city, through whom she 
 made the transaction. She cultivated extensive crops 
 upon her farm, and in vision projected an agricultural 
 college upon the former crown property. 
 
 The task which Miss Grafi'am undertook in the chaos 
 of war was carried on and extended after the Armistice 
 
CROSS AND CRESCENT 337 
 
 was signed and new relief workers arrived in Sivas. 
 Her war orphanage expanded into several large institu- 
 tions, harbouring more than eleven hundred boys and 
 girls. The industries she created grew into a many- 
 sided establishment comprising shops for carpentry, 
 tailoring, weaving, a foundry, blacksmith shop and shoe 
 shop. Miss Graffam was appointed director of the 
 American relief unit, and with a more elastic treasury 
 plus a corps of trained workers, the enterprise promptly 
 assumed new dimensions. 
 
 After Miss Fowle's death the Turks became so men- 
 acing that Miss Graffam made up her mind that she 
 must sooner or later die at their hands. She reached 
 this conclusion deliberately and, having reached it, re- 
 solved to sell her life as dearly as possible. With death 
 as a definite expectation she became completely emanci- 
 pated from fear. Willingness to die brought relief 
 from bondage to life's restraints. In their own lan- 
 guage she remonstrated freely with the Turks, appealing 
 to their religion for condemnation of their deeds. 
 "What answer will you give at the Day of Judgment ?" 
 she demanded. To the logic of her demand they began 
 slowly to yield, being well aware that their conduct was 
 contrary to the ethics, even of Islam. 
 
 Despite the high-sounding tributes of recognition 
 which Miss Graffam received, the annoyances she 
 suffered at the hands of the Turkish Government form 
 no trifling episode in the history of her career. Re- 
 peatedly she was ejected from her living quarters ; five 
 times her orphanage was moved; her financial accounts 
 had to be buried first in one place, then another to 
 escape the coveted possession of the Turks. Twice the 
 order was issued that her house should be searched and 
 one time she was tried in court for treason. She was 
 
338 WONDERS OF MISSIONS 
 
 wont to remark that if ever she was in a place where 
 the police did not visit her every day she should be 
 content. 
 
 In the summer of 1919 Major-General Harbord and 
 his staff spent two days in Sivas; and the head of the 
 American Mission to the !N"ear East came into interest- 
 ing contact with the woman missionary whom he de- 
 scribed as the "outstanding figure in this part of Asia." 
 In the World's Work for June, 1920, General Harbord 
 gives two columns to the narration of Miss Graffam's 
 achievement. 
 
 "Her experiences," he asserts, 'Tiave never been 
 duplicated in the history of womankind. Her knowl- 
 edge of Turkish, Armenian and German enabled her 
 to play a part in the stirring events of the last six years 
 which has probably never been equalled by any other 
 woman in the chronicles of missionary effort." 
 
 Suddenly in the Sivas Hospital, in August, 1921, 
 Mary Graffam entered into her rest. 
 
vm 
 
 MAKERS OF THE TUTURE 
 
 "iN'ot since the days of the Reformation, not indeed 
 since Pentecost, has so great an opportunity confronted 
 the Christian Church. . . . The Far East as a whole 
 stands at the parting of the ways." Thus says Bishop 
 Bashford. 
 
 IsTot only is the Far East at the parting of the ways. 
 The same is true of Moslem Lands and in superlative 
 degree of India. Everywhere is unrest and tumult; 
 everywhere a groping for the light. 
 
 One of America's wisest elder statesmen has recently 
 declared, viewing the world situation, that no intellec- 
 tual or material accomplishment can solve the manifold 
 problems of the present. He considers the purified 
 character of the rank and file of the people of every 
 nation the only solution. Such character he describes 
 as having for its essentials, mercy, compassion, kindly 
 consideration, brotherly affection, s,)TQpathy with fellow 
 man, unselfish willingness to sacrifice for others. 
 
 Surely these are the Christian ideals, the fruits of the 
 Spirit of God. Accepting this dictum as simple truth, 
 the missionary enterprise of the Church takes on a new 
 and thrilling significance. Wandering lights have failed 
 the world. The Divine Light alone can lighten the 
 gloom. 
 
 Let us listen to the solemn admonition of a Chinese 
 statesman. ''True liberty does not come from mere 
 
 339 
 
S40 WONDERS OF MISSIONS 
 
 political upheavals," he affirms. ''True liberty comes 
 only when a man is freed from his sins. It only cornea 
 when he has established a true relationship between 
 himself and God, and himself and other men. With- 
 out that he will not be free. One of the best means 
 — indeed the best — of bringing freedom to the world 
 is to carry Christianity to all peoples. In Christianity 
 we find the germs of all democracy. We find service 
 and brotherhood and helpfulness. In service and in 
 love of one another we find the source of freedom. I 
 always maintain in my political work that to have prog- 
 gress we must bring the Gospel to all the people." 
 
 These two Christian statesmen, the Hon. Elihu Root 
 and the Hon. C. T. Wang, Vice-President of the Chinese 
 Senate and Delegate to the Peace Conference at Ver- 
 sailles, have spoken prophetically. Believing that the 
 Christian Church cannot fail to respond in this crisis 
 to the mortal challenge of human need the question be- 
 comes. How best shall Christianity be made regnant 
 among the nations ? 
 
 For a hundred years and more the Church has laid 
 the emphasis upon the number of missionaries and their 
 character. This emphasis must be maintained. But 
 just here two vital points face us at the Home Base. 
 While the number and fitness of missionaries should be 
 developed as fast as possible, they must, first of all, 
 be men of unimpaired faith in the atoning sacrifice and 
 Divine nature of our Lord. 
 
 Warnings come to us from Japan, from China, from 
 other fields, of young missionaries who bring an un- 
 certain message. It cannot be forgotten that the Danish- 
 Halle Mission in India, after a century of noble work, 
 "expired under the influence of rationalism," to use the 
 phrase of Kurtz, the German church historian. "The 
 
MAKERS OF THE FUTURE 341 
 
 factor that is really undennining Christian faith is 
 destructive criticism, shaking faith in the Bible and 
 Christ as the divine Saviour. Buddhism and all other 
 false religions attack us from without and we can fight 
 them squarely, but when destructive criticism comes 
 into the Church, it is like an assault from within, and 
 is most damaging." Thus writes Paul Kanamori, the 
 Japanese evangelist who is giving his life to the procla- 
 mation of the Gospel among his people. 
 
 Other signs point no less clearly to the necessity of a 
 truce to sectarianism in missions. There must be in 
 non-Christian lands an end of competing institutions, 
 in the name of Him in Whom we all are one. 
 
 "Hang on to co-operation like grim death." So speaks 
 a voice from China. And there are signs of promise. 
 Even now various Mission Boards of America and Great 
 Britain at work in China, are considering a plan for 
 the amalgamation of the sixteen denominational uni- 
 versities and colleges, now existing, into five Union 
 universities to be located in five principal centres in 
 various parts of China. Furthermore, besides the five 
 Women's Christian Colleges already named in different 
 lands as under Union auspices, there have recently been 
 established two Union Medical Colleges for women, one 
 in Peking, the other in Vellore, India. 
 
 In September, 1921, a gathering of representatives 
 of all Christian denominations engaged in foreign mis- 
 sion work, and of 14 countries, met at Lake !Mohonk, 
 !N'ew York, and organised the International Missionaryi 
 Council, an outgrowth of the great Edinburgh Confer- 
 ence of 1010. The scene is thus described: 
 
 "Across the table a Church of England bishop, for- 
 merly of Madagascar, looked into the eyes of a Japanese 
 Methodist bishop. Bearing like titles, they represented 
 
842 WONDERS OF MISSIONS 
 
 opposite poles as to ecclesiastical theories of the epis- 
 copacy. A Dutch baron and an English baronet looked 
 across to the son of a West African Chief. Representa- 
 tives of Australian and South African Societies looked 
 across to those of ITorway, Sweden and Finland. Many 
 had crossed the sea to be present. One had been jour- 
 neying forty days to reach Mohonk. Perseverance, 
 purposeful thinking and mutual trust and consideration 
 prevailed." 
 
 As we have rapidly glanced through the annals of 
 missions in these pages one figure and one force have 
 emerged as the units of the whole system: the native 
 Christian and the native Church. In them lies the hope 
 of the future. 
 
 A momentous discussion was held in the International 
 Council on "Church and Mission." The Council was 
 convinced that in particular in India and China, and 
 to a lesser extent in other parts of the mission field, 
 the time has come for measures to diminish the foreign 
 character of the Church in the eyes of the people. This 
 foreign character is a handicap to mission progress 
 which can be overcome only in the degree that the main 
 leadership and direction of the Christian movement pass 
 into native hands. 
 
 Here is the crux of the matter. Can the leadership 
 of the Christian Church now established in India and 
 the Far East in the main be passed on wisely to native 
 hands ? AiSrmative reply can be found by considering 
 a few out of numberless names of native Christians now 
 living who have proved themselves worthy of confidence 
 as Makers of the Future. 
 
 In India and Burma outstanding are Mr. K. T. Paul, 
 ITational Secretary of the Young Men's Christian Asso- 
 ciation of India, and Ah Sou, the celebrated Burman 
 
MAKERS OF THE FUTURE $4,8 
 
 teacher. We note the first native Anglican bishop ; he 
 sprang from a caste so humble that his people would be 
 excluded from Hindu temples. Bishop Asaria is young 
 yet, but he bears the burdens of a diocese of 60,000 
 souls. He can bo looked upon as a maker of Chris- 
 tianity's future in India. Sundar Singh, Christian 
 Saddhu and mystic, has testified to the life of Christ 
 in his soul by endurance of hardships and sufferings out 
 of measure and bv deaths oft, for the sake of the Gospel. 
 His passion to serve has made him wise to remain in 
 all things like unto his brethren, save in religion. He 
 is an "Asiatic devotee following an Asiatic Messiah." 
 Here we discern promise of a new day for India. 
 Among native women of mark in India and Burma the 
 Pundita Eamabai stands pre-eminent. We add the 
 names of the Sorabji sisters, celebrated educators ; Dr. 
 Ethel Maya Das, who is professor in the Ludhiana 
 Medical College; Dr. Ma Saw Sa, head of the Lady 
 Dufferin Hospital in Rangoon, Burma. 
 
 Four commissioners representing China at the Dis- 
 armament Conference at Washington have attended 
 mission schools. Three graduated at these schools and 
 two are professed Christians. Further, Hon. C. T. 
 Wang, to whose earnest Christian character his words 
 have already testified, well represents China. Mr. Wm. 
 Hung, scholar and teacher, now about to take the chair 
 of Church History in Peking University, is a man of 
 brilliant promise. General Feng's story has astonished 
 the world. In a recent letter from a traveller in N^orth- 
 west China we receive a personal impression: "We 
 found the General under canvas with his troops, 11,000 
 men. He is a splendid man — tall and broad-shouldered, 
 full of strength and courage and out for God." 
 Among Chinese women we may mention Miss Dora Yu 
 
344 WONDERS OF MISSIONS 
 
 as showing remarkable gifts for spiritual leadership. 
 The first Christian Chinese woman to receive the degree 
 of Doctor of Medicine, Dr. Hu King Eng, is described 
 as an honour to her race. China has produced a group 
 of eminent Christian women physicians, among whom 
 Dr. Mary Stone, Dr. Ida Kahn and Dr. Li Bi Cu are 
 well known in the United States. 
 
 Coming to Japan we think first of the famous evan- 
 gelist, the Rev. Paul Kanamori, one of the original 
 Kumamoto Band of Japan, who pledged themselves to 
 make it their aim "to enlighten the darkness of the Em- 
 pire 'by preaching the Gospel even at the sacrifice of 
 their lives." The Eev. Kozaki and the Eev. Uyemura, 
 pastors 'of large churches in Tokio, are making a deep 
 impression upon the Capital. The Hon. Soroku Ebara, 
 for twenty years member of Parliament, decorated by 
 the Emperor for his services to education, Y. M. C. A. 
 president, ardent temperance worker, stands out as the 
 great Christian Samurai of modem Japan. Mme. Kaji 
 Yajima, as Japan's foremost woman educator, must 
 head the list of Japanese women. Although her age is 
 eighty-nine years, her record and her influence place 
 her among the makers of the future. Mme. Yajima re- 
 cently came to the United States as delegate to the 
 Disarmament Conference. She brought with her a 
 petition signed by ten thousand Japanese women ask- 
 ing for world peace. We may name after her Miss 
 Yasui of the Woman's Christian College of Tokio; 
 Michi Kawai, effective head of the Young Women's 
 Christian Association in her country, and Miss Ume 
 Tsuda, head of an important girls' school in Tokio. 
 
 The character of the native converts of Africa and 
 of the Pacific Islands has been sufficiently illustrated 
 in earlier chapters of this book. For Africa we may 
 
MAKERS OF THE FUTURE 345 
 
 merely add that Samuel Crowther, slave-boy in Sierra< 
 Leone, consecrated Bishop of the Niger in 1864, in Can- 
 terbury Cathedral, one of the great Christian forces of 
 Nigeria, was the first, not the last in the roll of native 
 bishops. 
 
 From a host of eminent names we have mentioned but 
 a score. They suffice, however, to represent the Native 
 Church throughout the world, as also the individual 
 transformed life — the supreme Wonder of Missions. 
 
 THE EKD 
 
rinceton Theological Seminary j-'bra^ 
 
 71012 01173 0829 
 
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