UL-. .. RiiMGElG.N 
 
^>_ O L' V ..1 
 
 OUTLINE OF A HISTORY 
 
 OF 
 
 PROTESTANT MISSIONS 
 
 FROM THE 
 
 REFORMATION TO THE PRESENT TIME 
 
 <i/{ Contribution to uVlodern Church History 
 
 BY 
 
 GUSTAV WARNECK 
 
 PROFESSOR AND DOCTOR OF THEOLOGY 
 
 Jiutkorised Trafislation from the Seventh <^erma?i Edition 
 
 EDITED BY 
 
 GEORGE ROBSON, D.D. 
 
 WITH PORTRAIT OF THE AUTHOR AND TWELVE MAPS 
 
 FLEMING H. REVELL COMPANY 
 
 NEW YORK CHICAGO TORONTO 
 
 Publishers of E-vangdkal Literature 
 
 I9OI 
 
CO^TE]^TS 
 
 I^OIITRAIT OF THE AUTIIOK ...... FroiUispiccc 
 
 A.rTiiija's PuBFACu to Skvk.ntii Edition . . . . xi 
 
 Editor's Prkface . . . . . . . . xii 
 
 List of Mai-s . . . . . . . . xiv 
 
 PART I 
 
 ^Missionary Life at Home 
 
 INTRODUCTION 
 
 1. Tlic eternal origin of the universality of salvation, p. 1. 2. Its real- 
 isation through Christianity, p. 1. 3, Alissionary character of the 
 Christian Church, p. 2. 4, Apostolic and post- Apostolic missions, 
 p. 3. 5. Christianising of the people, j). ?j. 6. The medieval period 
 of missions, p. 4. ■ 7. The opening of the world in the fifteenth 
 century, and Catholic missions, p. 6 . . . . pp. 1-7 
 
 CHAPTER I 
 
 The A'>E of the lih-FOlUIATION 
 
 8. Absence of niissionaiy action in the Protestant Church explained, p. 8. 
 9. The idea of missions lacking in the Reformers, p. 8. 10. Examin- 
 ation of Luther's position, p. 10. 11. Melanclithou and Bucer, p. 17. 
 12. Zwingli, p. 19. 13. Calvin, p. 19 [with note on Knox, p. 20]. 
 14, Saraviii, the first advocate of missions, p. 20. 15. Fruitless 
 missionary attempt in Brazil, p. 22. 16. Also among the Lapps, 
 p. 23 . . . . . . . . pp. 8-24 
 
 CHAPTER II 
 
 The Age of Orthodoxy 
 
 Section I. —In Germany. 17. Interest in the Orient : Peter Heiling, 
 p. 25. 18. I.>5olated utterances in favour of missions, p. 26. 19. Ad- 
 verse utterances. — Opinion of the Faculty of Wittenberg in opposition 
 to missions, p. 26. 20. The historical and dogmatic basis of the denial 
 of a missionary obligation by Joh. Gerhard, p. 28. 21. Missionary 
 life suppressed by the prevalent views, p. 31. 22. Justinian von 
 
VI CONTENTS 
 
 Weltz, and his summons to united missionary effort, p, 32. 23. 
 Ursinus : his reply to von Weltz, p. 37. 24. Spener and Scriver ou 
 lack of missionary zeal, p. 39. 25. Leibnitz an advocate of missions, 
 p. 41 . . . . . . . . pp. 25-42. 
 
 Section II.— Outside of Germany. 26. Holland : colonial enterprise 
 .uid mission work, p. 1'2. 27. The Dutch East Indian Company the 
 medium, p. 41. 28. Estimate of its mission work, p. 45. 29. Mis- 
 sions to the Dutch colonies in America, p. 46. 30. England : the 
 colonising of New England, p. 47. 31. Joiin Eliot and the Indians, 
 p. 48. 32. The Long Parliament : the S. P. G. : Cromwell, p. 49. 
 33. Fruitlessnoss of these beginnings, p. 50. 34. Denmark : the 
 first mission to India, p. 51 . . . . . pp. 42-5:i 
 
 CHAPTER III 
 
 The Age of Pieti.sm 
 
 35. Tlie missionary genius of Pietisiu, p. 53. 36. Aug. Ilcrni. Francke, 
 and his relation to it, p. 54. 37. The opposition of Orthodoxy, p. 
 56. 38. Halle and the Danish mission to India, p. 57. 39. Danish 
 missions to Lapland and Greenland : Hans Egede, p. 58. 40. Count 
 von Zinzcndorf, p. 58. 41. The Jloravian Brethren : their character, 
 p. 59. 42- The beginning of iloravian missions, p. 62. 43. Their 
 j)rogress, p. 63. 44. The missionary spirit of the Moravians, p. 64. 
 45. Missionary decay in Holland, p. 67. 46. Stray beginnings in 
 England, p. 67. 47. Prevalent irreligiou, p. 68. 48. The .Methodist 
 Revival, p. 70 ; with notes on Scotland and America, p. 72 . pp. 53-73 
 
 CHAPTER IV 
 
 The Present Age of Missions 
 
 49. Dawn of the modern missionary spirit, p. 74. 50. Cook's dis- 
 coveries, p. 74. 51. William Carey, p. 75. 52. Inilueuce of geo- 
 graphical discoveries and new means of coninninication, p. 76. 
 53. The new ideas of political freedom and of the rights of men : 
 Wilbcrforce, p. 76. 54. The East India Compau}', p. 78. 55. 
 Ecclesiastical opposition to missions, p. SI. 56. Consequent initi- 
 ation of free missionary societies, I). 82. 57. Employment of qualified 
 laymen as ndssiouaries, p. 83 . . . . • PP- "■1-84 
 
 CHAPTER V 
 
 History ov the Foundation and Growth ok Missionary 
 Societies 
 
 58. Introduclory, p. S5. i. England.— 59. Baptist Missionary Society, 
 )). 86. 60. London Missionary Society, p. 87. 61. Church Mis- 
 sionary Society, p. 89. 62. The S. P. G., p. 92. 63. Other Anglican 
 societies: Melauesian, Universities', and South African missions, i>. 93. 
 
CONTENTS Vll 
 
 64. Methodist missions, p. 94. 65. Friends' Mission, Irish and 
 English [with note on Welsh] Presbyterians, p. 96. 66. Societies 
 ami Churches in Scotland, p. 96. 67. Free Church of Scotland, p. 98. 
 68. United Presbyterian Church, p. 100. 69. United Free Church 
 of Scotland, p. 101. ,70. Similarity of principles and development, 
 p. 101. 71. New motives and methods : China Inland Mission, 
 p. 102. 72. East London Institute ; North Africa Mission ; Salva- 
 tion Army, p. 104. 73. Development of women's work, p. 105. 
 74. Societies indirectly missionary, p. 105 [with note on p. 144]. 
 2. North. America. — 75. Missionary revival ; the A. B. 0. F. J\l. ; 
 American Missionary Association, p. 100. 76. The A. B. M. U., 
 p. 109. 77. Episcopal societies, p. 109. 78. Methodist societies, 
 p. 110. 79. Presbyterian Churches, p. 111. 80. Lutheran 
 Churches, p. 112. 81. Societies in Canada, p. 113. 82. Student 
 Volunteer Movement, p. 113. 83. Christian and Missionary Alliance, 
 p. 115. 3. Germany. — 84. Decline of Halle Missionary Institute, 
 p. 116. 85. Growth of Moravian missions, p. 116. 86. Father 
 Jjinicke, -p. 117. 87. Basel Missionary Society, p. 117. 88. The 
 Chrischona Institute, p. 119. 89. Berlin I., p. 119. 90. Rhenish 
 Society, p. 120. 91, Korth German Missionary Society, p. 124. 
 92. Leipsic Missionary Society, p. 121. 93. Gossner Society, or 
 Berlin II., p. 123. 94. The Hermaumsburg Mission, p. 123. 95. 
 Development of German missionary life, p. 124. 96. Women's 
 Societies, p. 125. 97. Schleswig - Holstein and Neukirchen 
 
 Societies, p. 126. 98. General Evangelical Protestant Society, 
 p. 126. 99. Colonisation era; Berlin III., p. 127. 100. 
 Work in the German colonies ; ITeuendettelsau Society, p. 127. 
 101. Recent small Societies, p. 12S. 102. Recent development, 
 p. 129. 4. Holland.— 103. Dutch Missionary Society, p. 129. 
 104. Later Dutch Societies, p. 131. 105. General view, p. 132. 
 5. France and French. Switzerland. — 106. Paris Missionary 
 Society, p. 133. 107. Swiss Mission Romande, p. 134. 6. Scandi- 
 navia. — 108. Danish Societies, p. 134. 109. Norwegian Societies, 
 p. 135. 110. Swedish Societies, p. 136. 111. Finuish Societies, 
 p. 139. 7. Protestant Colonies, etc. — 112. Local societies in 
 Australia, India, etc., p. 139. 8. Review of the situation.— 
 113. Summary of missionary agencies and results, p. 140. 114. Mis- 
 sionary duty of the church, p. 141. 115. Missionary methods, p. 142. 
 116. Need of greater unity, p. 143 .... pp. 85-144 
 
 PART II 
 The Field of Evaxgelical Missions 
 
 INTRODUCTION 
 
 117. The field the world, p. 147. 118. Apologetic value of this fact, p. 
 148. 119. Modern opening-up of the world, p. 148. 120. Manner 
 of extension of evangelical missions, p. 148 . . pp. 147-151 
 
CONTENTS 
 
 CHAPTER I 
 
 A.MEUICA 
 
 1, Greenland, Labrador, and Alaska.— 121. Danish Mission in 
 Greenland, p. 152. 122. Moravian Mi.-sion in Gieunland, p. 153. 
 123. Labrador, p. 154. 124. Alaska, p. 155. 2. British North 
 America.— 125. Its native population, p. 150. 126. P<jlitical his- 
 tory, ]). 158. 127. Beginning of missions, ]). 15S. 12S. Present 
 missionary operations, p. 159. 3. United States and Mexico. — 
 129. Present population, p. 162. 130. The Indian population, p. 
 163. 131. British missions to Indians : Eliot, p. 164. 132. Mor- 
 avian missions, p. 167. 133. American work among Indians, p. 168. 
 134. Work among the negroes, p. 168. 135. Chinese immigrants, 
 p. 171. 136. Mexico, p. 172. 4. West Indies and Central 
 America.— 137. West Indies : slavery, p. 172. 138. Cuba, Haiti, 
 and Porto Rico, p. 171. 139. Tlie other islands: iloravian begin- 
 nings, p. 175. 140. Moravian e.xtension, p. 175. 141. The English 
 Methodists, p. 176. 142. English Baptists, p. 177. 143. The 
 Anglican Churcii, p. 178. 144. United Presbyterian Church (Scotch), 
 p. 179. 145. Present aspect of the field, p. ISO. 146. Central 
 America, p. 181. 5. South America.— 147. General aspect of the 
 field, p. 181. 148. Paucity of missions, p. 181. 149, Dutch 
 Guiana, p. 182. 150. British Guiana, p. 183. 151. Ticrra del 
 Fuego, p. 185. Summary.— 152. Statistical results, p. 186 pp. 152-187 
 
 CHAPTER II 
 
 Africa 
 
 153. Introductory, p. 188. i. The West Coast.— 154. General, 189. 
 155. French Senegambia, p. 189. 156. Sierra Leone, p. 190. 
 157. Liberia, p. 192. 158. Gold Coast, p. 193. 159. Slave Coast, 
 p. 195. 160. Lagos and Yoruba, p. 195. 161. The Niger district, 
 p. 197. 162. Old Calabar, p. 199. 163. Fernando Po and Came- 
 roons, p. 199. 164. French Congo, p. 201. 165. Congo Land, p. 
 201. 166. Angola, p. 204. 167. Garenganze, p. 204. 2. South 
 Africa.— 168. General, p. 205. 169. German South-West, p. 207. 
 170. Cape Colony, p. 207. 171. Moravian Mission, p. 209. 
 172. L. M. S., p. 209. 173. Wesleyan.s : Rlienish Society, p. 210. 
 174. Berlin I. Mission. 175. Dutcli Reformed Church, p. 212. 
 176. Anglicau Church, p. 213. 177. KatlVaria, p. 213. 178. Natal 
 and Zululand, p. 215. 179. Swasiiand, p. 216. 180. Biusuto Land, 
 p. 216. 181. Orange River Colony, p. 217. 182. Transvaal, p. 218. 
 183. British Bechuana Land, p. 219. 3. East African Islands. 
 —184. Mauritius and Seychelles, p. 220. 185. Madagas.-ar : the 
 L. i[. S.. p. 221. 186. Other Societies in Madagascar, p. 222. 
 187. The French occupation, p. 223. 4. East and Central 
 Africa.— 188. Krapf'a explorations, p. 224. 189. Livingstone's 
 explorations, p. 226. 190. The Universities' Mi-s-sion, p. 227. 
 191. The C. ^r. S. in Eust Africa, p. 227. 192. Uganda, p. 228. 
 
CONTENTS ix 
 
 193. The Mctliodist Free TChurches, p. 229. 194, Eutiaiice of 
 Gei-maii Societies, p. 230. 195. Berlin III., p. 230. 196. Konde 
 Land, p. 231. 197. L. M. S. at Tanganyika, p. 231. 198. Church 
 of Scotland and Blantyre, p. 232. 199. Livingstonia, p. 234. 
 5. North Africa.— 200. Introductory, p. 234. 201. Swedish 
 Jlission, p. 235. 202. English North Africa Mission, p. 235. 
 203. Statistics for Africa, p. 236 . . . pp. 188-236 
 
 CHAPTER III 
 
 The Old Oriental Churches 
 
 204. Unsucccss of missions to Mohammedans, p. 237. 205. De.sigii of 
 reviving tlie Old Oriental Churches, p. 238. 206. Abyssinian and 
 Coptic Churches, p. 239. 207. English and German work in Pales- 
 tine, p. 239. 208. Missions in Syria and Arabia, p. 210. 209- 
 210. American missions in the Turkish Empire, p. 241. 211, Mis- 
 sions in Russia and Persia, p. 242, 212. Summary, p. 242 pp. 237-243 
 
 CHAPTER IV 
 
 213. Introductory, p. 244. i. India. — 214. Pco^iles and religions, p. 245. 
 215. Caste, p. 247. 216. Earlier Christian missions, p. 248. 217. 
 Beginning of evangelical missions in Southern India, p. 249. 218. 
 William Carey and his companions, p. 251. 219. The Anglican 
 Church, p. 253. 220. Progress of mission work ; Beginnings among 
 women, p. 254. 221. Influence of the Mutiny, p. 256. 222. Mis- 
 sionary census of 1890, p. 257. 223. Quality of the converts, p. 258. 
 224. Hindu reform movements, p. 260. 225. Development of mis- 
 sionary methods, p. 261. 226. Introductory to geographical survey 
 of missions, p. 261. 227. Tinnevelly, p. 262. 228. Madras dis- 
 trict (Madura, Arcot), p. 263. 229. Telugu district, p. 264. 230. 
 Ceylon, general, p. 265. 231. Ceylon, geographically, p. 266. 
 232. Travancore and Cochin, p. 267. 233. Malabar, Kurg, Kanara, 
 Mysore, p. 268. 234. Mahrattaland, Bombay, Gujarat, Scinde, 
 Rajputana, p. 270. 235. Punjaub ; Tibetan Mission, 270. 236. 
 North-West Provinces, p. 272. 237. Central Provinces, p. 273. 
 238. Bengal : Chota Nagpur, p. 274. 239. Santhalistan, Calcutta, 
 p. 275. 240. Assam, p. 278. 241. Burma, p. 277. 242. Upper 
 Burma, p. 279. 2. Non-British Further India. — 243. Siam 
 and Malacca, p. 279. 3. Dutch India.— .244. General view, p. 
 280. 245. Modern mission work, ]^. 2S2. 246. Sumatra, p. 283. 
 247. Nias and Batu Islands, p. 284. 248. Java, p. 285. 249. 
 Borneo, p. 286. 250. Celebes, Snngi and Talaut Islands, p. 287. 
 251, Molucca and Lesser Sunda Islands, p. 287. 4. China and 
 Corea.— 252. The Chinese Empire, p. 288. 253. Language, p. 
 289. 254. Religions, p. 290. 255. Earlier missions : Jesuits, 
 p. 291. 256. First modern missionaries, p. 292. 257, Enforced 
 
CONTENTS 
 
 opening of China, p. 293. 258. The Taiping Rebellion, p. 294. 
 259. Modem missions, p. 294. 260. Statistical results, p. 296. 
 261. The Boxer Outbreak, p. 297. 262. Googi-aphical survey: 
 Hongkong, Canton, Fo-kien, Che-kiang, p. 299. 263. Kiang-su, 
 Shan-tung, Pe-chi-li, p. 302. 264. Tv.-elve inland provinces, p. 303. 
 265. Manchuria, p. 304. 266, Corea, p. 304. 5. Japan.— 267. 
 The ilikado and religions, p. 305. 268. Opening of Japan, p. 307. 
 269. Growth of missions, p. 308. 270. The early advance, p. 311. 
 271. The reaction, p. 312. 272. Christianity, "Japanism," and 
 independence, p. 314. 273. Review of situation, p. 316. 274. Mis- 
 sionary Societies and centres of work, p. 317. 275. 6. Statistical 
 results for Asia, p. 319 . . . . pp. 244-319 
 
 CHAPTER V 
 
 OCE.VNIA 
 
 276. Introductory, p. 320. 277. Evangelical missions in general, 
 p. 322. I. Polynesia.— 278. Hawaii, Marquesas, and Paumotu 
 Islands, p. 324. 279. Society and Hervey Islands, p. 326. 280. 
 Samoan Islands, p. 323. 281. Tonga or Friendly Islands, p. 328. 
 282. Fiji Island.s, p. 329. 2. Melanesia.— 283. Now Caledonia, 
 Loyalty Islands, p. 330. 284. New Helrides, p. 331. 285. Santa 
 Cruz and Solomon Isles, Bismarck Archipelago, p. 332. 286. 
 New Guinea, p. 333. 3. Micronesia. — 287. General account, 
 p. 334. 288. Gilbert, Marshall, and Caroline Islands, p. 335. 
 4. Australia.— 289. General account, p. 336. 290. Work among 
 natives, Papuas, Chinese, and Kanakas, p. 337. 5. New Zealand. 
 — 291. General account, p. 337. 292. Mission agencies anmngst 
 Maoris, p. 338. 293. Statistical results, p. 339. 294. Statist- 
 ical results for the world, p. 339 . . pp. 320-340 
 
 CHAPTER VI 
 
 EsTIMATIi OF THE RESULTS OF EVAXGELICAL MISSION'S 
 
 295. The question .as to results, p. 341. 296. Present attainments 
 niuiiericaily reckoned, p. 341. 297. Three points of view, p. 343. 
 298. Initial character of results, p. 344. 299. Hindrances to mis- 
 sions, p. 345. 300. Results beyond statistics, p. 346. 301. Quality 
 of native converts and congregations, p. 347. 302. Tlie goal to be 
 attained by missions, p. 348 .... pp. 341-349 
 
AUTHOE'S PREFACE TO SEVEJ^TH 
 EDITION 
 
 This Seventh Edition also appears in a form in many respects 
 enlarged and, I hope, improved, apart from the circumstance 
 that it naturally continues the history down to the most 
 recent time. Notwithstanding this revision, it will contain 
 many defects ; the vast amount of original material which has 
 to be mastered is in part very difficult to procure, and is 
 often itself very defective. That we must be content in re- 
 spect of statistics with only an approximate completeness and 
 reliability seems to me every day more clearly demonstrated ; 
 even as regards the principles of missionary statistics a com- 
 plete agreement seems unattainable, as is shown by Dennis's 
 most recent and laborious work. I understand by Missions 
 the whole operations of Christendom directed towards the 
 planting and organisation of the Christian Church among non- 
 Christians, that is, their Christianisation ; Dennis understands 
 by it also the proselytising of non-Protestants. I hold even 
 such non-Christians as dwell in a Christian land — the Indians 
 as well as the negroes of North America — to be proper objects 
 of Missions ; Dennis excludes them from Missions to the 
 heathen, or, as they are called in England and America, Foreign 
 ^fissions, and relegates them to Home jMissions. This natur- 
 ally creates important differences in figures. 
 
 Gladly would I have appended a short survey of Eoman 
 Catholic missions in the several mission fields ; but the hope 
 I had of the appearance of a new volume of the Missiones 
 Catholicae before the publication of the Seventh Edition has 
 been disappointed. And the material otherwise provided in 
 Eoman Catholic missionary literature, both as regards reports 
 and statistics, is too defective, and often too untrustworthy, to 
 form the basis of a survey that would be in some measure 
 satisfactory. 
 
 THE AUTHOR. 
 Halle, Whitsuntide 1901. 
 
EDITOE'S PREFACE 
 
 There is probably no man living who has a completer know- 
 ledge of modern Missions than Dr. Warneck. They have 
 been his Kfe-long study. Not only the progress of Missions, 
 but the questions of principle and policy which constitute 
 the science of Missions, have drawn from his pen works too 
 numerous to mention here, which command the attention of all 
 students of ^Missions, llis pre-eminence in tliis department 
 has led to his being invited to join the professional staff of the 
 University of Halle, and has gathered round his monthly 
 periodical. Die Missions- Zeitschrift, now in its 27th year, a 
 circle of able expert contributors. 
 
 Of all existing histories of Protestant Missions, I have no 
 hesitation in characterising Dr. Warneck's as by far the best, 
 not only in respect of the completeness and orderliness of its 
 survey, but also in respect of insight into historical develop- 
 ment and enlightened sobriety of judgment. The comparative 
 fulness with which Continental, and particularly German, 
 Missions to the heathen are described will supply what has 
 long been a felt want in English missionary hteratm'e. Of 
 course, the history is still only an outline. Every year is 
 happily rendering an adequate history of the ever-expanding 
 enterprise more difficult. 
 
 It is twenty years since the first edition of Dr. Warneck's 
 Outline History of Protestant Missions was published. In 188-4 
 there appeared an English translation of the Second Edition by 
 Dr. Thomas Smith ; the book was only a third of the size of the 
 present volume. After a long interval, and in view of the great 
 advances which had taken place in the intervening years, Dr. 
 Warneck re-wrote his History in an enlarged form. This 
 Third Edition appeared in 1895, and no fewer than four editions 
 have since been called for. Each edition has been revised 
 according to the most recent information, and, through the 
 kindness of Dr. Warneck in supplying advance proof-sheets, the 
 present English translation is made from the Seventh German 
 Edition, published in September of this year. 
 
 With regard to this translation, thanks are due to Dr. 
 
 xti 
 
EDITOR S PREFACE xiu 
 
 Warneck for having cordially authorised it, as well as for other 
 aid besides the kindness already mentioned. Thanks are also 
 due to the Eev. J. P. Mitchell, M.A., Edinburgh, for having 
 undertaken the translation of the First Part, and to the Eev. 
 CJampbell M. Macleroy, B.D., East Kilbride, for having under- 
 taken the translation of the Second Part. My endeavour, in 
 revising their work and preparing the book for publication, has 
 been to render it as useful for English readers as a translation 
 can well be. The very numerous references in the original 
 work to German and other Continental sources of information 
 are almost entirely omitted, as the student to whom such 
 leferences would be of value will naturally make use of the 
 German edition. A few notes have been added where supple- 
 mentary statement or explanation seemed desirable ; to have 
 added to these as largely as the temptation oftered would have 
 lieen to intrude into the province of the author. The number- 
 mg of the paragraphs and a series of maps have been in- 
 troduced into the English edition, in the hope of rendering it of 
 greater service to the increasing number who desire to acquaint 
 themselves with the history and progress of modern Missions. 
 
 I need hardly add that, while in general agreement with 
 "Or. Warneck's views, I am not to be held as concurring in 
 ;dl his criticisms. Some of them appear to me to call for 
 inodification. 
 
 G. R. 
 
 'Pk-rth, September 1901. 
 
LIST OF MAPS 
 
 1. British North America .... To facr. 
 
 2. Central America and West Indies, with Pat agon i 
 
 3. West Coast of Africa 
 
 4. South Africa and Madagascar . 
 
 5. East Africa 
 
 6. Turkish Empire 
 
 7. India .... 
 
 8. Language Map of India . 
 
 9. Burma and Siam (Sumatra) 
 
 10. Malaysia, Sumatra to Philippines 
 
 11. China, Corea, and Japan 
 
 12. Oceania .... 
 
 160 
 17') 
 192 
 203 
 224 
 240 
 256 
 272 
 278 
 2S2 
 304 
 320 
 
PART I 
 MISSIONARY LIFE AT HOME 
 
PART I 
 MISSIONARY LIFE AT HOME 
 
 INTRODUCTION 
 
 1. Christian missions are as old as Christianity itself. The 
 missionary idea, indeed, is much older. In affirming an eternal 
 origin for the Divine decree of salvation, Paul affirms it equally 
 for the universality of salvation (Eph. iii. 1-12). God, who called 
 the universe into being, designed His whole creation from all 
 eternity for a universal salvation. Therefore did He not only 
 
 eate a human race after His own likeness, which is of one 
 ood dwelling over the whole earth, but this human race, formed 
 ter His likeness, and one, He made to be in its totality the 
 bject of His saving love which is determined in Christ.^ That 
 is a root-thought of the Divine plan of salvation from the 
 beginning; but in the time of the Old Testament revelation it 
 still remains a more or less hidden mystery, and becomes first 
 fully disclosed and translated into deed when the salvation of 
 the sinful world in Christ Jesus has emerged from the stage of 
 promise into that of fulfilment. True, even in the period of 
 " particularism," during which the people of Israel stands forth 
 as the only bearer of revelation, the participation of the nations 
 that are not of Israel in the promised Messianic salvation is set 
 p ophetically in view. But this prophecy lies more on the 
 borders than at the centre of the Old Testament circle of 
 thought, and has not yet any practical significance. 
 
 2. The prophetic thought of the universality of salvation 
 first passes into missions proper, i.e. first becomes the actual 
 offer of salvation to all nations, by the sending forth of 
 
 lessengers according to the missionary behest of Jesus (Matt, 
 xviii. 18-20 ; Mark xvi. 15 ; Luke xxiv. 46-48 ; John xx. 21 ; 
 
 ^ Warneck, Evang. Missionslehre, Gotha, 1897, 2nd ed., I. cliap. vii. : "Der 
 Jrspnmg der christlichen Mission." [Many subsequent references to this 
 /aluable work are omitted for the sake of space. — Ed.] 
 I 
 
2 PROTESTANT MISSIONS 
 
 Acts i. 8, ix. 15, xxii. 21, xxvi. 16-18). This commaiulmeiio, 
 however, is not itself the deepest and final basis of missioiis. 
 The Gospel of Jesus Christ necessarily issues in a missioimry 
 commandment. It is penetrated through and tlirough by 
 thoughts of universal salvation which make it a religion f"r tlu; 
 whole world. These thoughts move through all the teaching 
 of Jesus, and necessarily led, when His saving work w.ls 
 accomplished, to the institution of missions, the more so siufo 
 Israel as a nation rejected salvation. Jesus Himself, it is tru..', 
 docs not go as a missionary to the heathen, but from t'le 
 outset He looks upon His doctrine so entirely as a missionai-y 
 religion, that immediately upon the selection of the disciples, 
 whom He chose to carry forward His work. He gave to tlieai 
 the name of " apostles," missionaries. 
 
 3. In accordance with the fundamental char.icter )f 
 Christianity as a missionary religion, missions are fi'oni the 
 beginning a law of life in the Christian church; the Chrit-ii.iu 
 church is a missionary church. The Clnistian nations oi' 
 to-day were all originally heathen. The whole Ciuiatiar 
 church of the present is the result of missionary work in r.Iie 
 past. Tiiat, which gave it its origin, abides as the con.iiit.ion oi" 
 its life. Missions are a natural outflow of the life oi faith in 
 the church, a necessity for its own preservation, and tli'.'n:' ; 
 self-evident duty. The church is untrue to itself, it is false- 
 its origin and false to the essential character of Christianii , 
 if it withdraws from its missionary obligation. On the othi • 
 hand, the discharge of this duty l)rings to it the richest lilesb- 
 ing, according to the old principle of the kingdom of heave)", 
 " tlnto him that hath shall be given." In apostolic times tlie 
 grafting of the wild branches on the roots of the good olivo 
 tree (Rom. xi. 17) not only saved infant Christianity from the 
 dominion of a new legalism, but also secured for it its future as 
 the religion of the world. In the Middle Ages the Greek an 1 
 Roman churches needed anew the grafting of strongor -yvild 
 branches, if Christianity was not to grow numb in dead fomis 
 of doctrine and worship. What ministries of blessing t'lO 
 missions of to-day are rendering to tlie church of the present, 
 only coming generations will learn fully to appreciate. 
 
 4. Most intensely — if not also most extensively — the u- 
 dvvelling missionary energy of the Christian church cvinceti 
 itself in apostolic times. In that youth-time of first love thf 
 wliole church was practically a missionary chnrch. Albeit tl 
 number of missionaries ])roper was not proportionately ver 
 large, yet their spiritual power was all the more signitlcan 
 and the co-operation of the churches the more energetic. Th 
 mission field of this first period extended, in the main, as far a.' 
 
INTRODUCTION 3 
 
 tliose splendid highways led which military necessity and the 
 n-mmerce of the age had made within the Eoman Empire, as 
 far as the knowledge of the Greek language had spread, and as 
 far as the Jewish dispersion had extended. God Himself had 
 paved the path of missions, had ploughed the field of missions, 
 and had marked out the first mission stations. In this Divine 
 preparation lay one of the main reasons for the relatively 
 important results of that earliest missionary work. These 
 results, however, must be exaggerated neither as to quantity 
 n^r quality. At the close of the first century there were in 
 tlic broad Eoman Empire perhaps 200,000 Christians; at the 
 end of the third century, at the most eight millions, i.e. 
 oi)e-fifteenth part of the entire population. Moreover, the 
 congregations of that time did not form pure church soil.^ It 
 was in the centuries following the elevation of Christianity by 
 Constantino to be the religion of the state, that the entire 
 Christianising of the Gra'co-Eoman world was gradually accom- 
 \ ^hed. 
 
 5. By means of individual conversions and the founding of 
 small churches, the mission of the apostles had begun its work 
 from beneath upwards ; and it was essentially l3y means of 
 assimilation that, in the further course of that era, ever 
 i icreasing multitudes were joined to this originally little 
 ni.cleus, imtil it grew to be a moral and religious popular 
 force, with which the political acumen of Constantine reckoned. 
 The measures taken by him, and after him, for the violent 
 suppression of heathenism and tlie official favouring of Chris- 
 tianity, certainly hastened the Christianising of the masses in 
 an utterly unevangelical way, and introduced into it very 
 vorldly motives. Yet the Christianising of the people would 
 have taken place without that mischievous ecclesiastical policy, 
 which carried over so much unsubdued heathenism into the 
 church, and allowed it to go on luxuriating there. This 
 Ciiristianising of the masses in the time of Constantine, and 
 after it, must needs be severely criticised. But it must not be 
 o^'erlooked that it was a historically conditioned occurrence, 
 which did not take place without Divine permission, and 
 which will always take place where the conditions are similar. 
 The Christianising of nations is the aim of missions, and with 
 e achieving of this aim the powers of the world will always 
 ter into a certain measure of concurrence. Only, Christian 
 issions must energetically guard against a resort to force. As 
 le history of missions is a weighty factor in the history of the 
 orld, so the history of the world intrudes with determinative 
 itluence into the history of missions. A missionary period 
 ^ Warneck, Die apostolische und die moderne Jlission, Giitersloh, 1876, 47. 
 
4 PROTESTANT MISSIONS 
 
 is accomplished practically in three stages, which of course are 
 neither always sharply distinguished nor spread over the sar;'- 
 space of time. The tirst stage is that of the actual embas.-;y 
 and of the conversion of individuals, with the gathering of 
 comparatively small churches. The second is that of tlie 
 organised co-operation of the native converts, the upbuildiMg 
 of the churches, the leavening of the life of the people wi^h 
 the power of the Gospel and the extension of Christianity by 
 assimilative incorporation. The third is that of the Chris- 
 tianising of the masses, which for the most part takes place 
 in connection with means and motives not purely religious, 
 with political and social movements, with the acceptance of 
 Christianity on the part of leading men, and so on. Not that 
 this historical course developes with mechanical regularity ; 
 tlie third stage has frequently been the first. In these in- 
 stances, however, they were unnatural, coercive missions, whi<jh 
 for a sound theory of missions liave the significance only ''f 
 warning examples. 
 
 J 6. This was very largely the case in the niissi(jn perioil i 
 the Middle Ages.^ True, the mission work of the Middle^ 
 Ages began at many ponits with individual conversions, and 
 with an upbuilding from beneath tliat was sound in method 
 if not in doctrine. Nor did it lack a whole series of Christiai: 
 personalities, who, with all the defects in their knowledge of 
 the Gospel, had the quality of witnesses of Jesus. Yet if one 
 considers the mission work as a whole — how it stood i:i 
 connection with the policy of conquest, either enlisting that 
 policy in its service or lending itself to the service of that 
 policy ; how (with acknowledged exceptions) it not only totik 
 no umbrage at the violent acts of the political power, but 
 actually sanctioned them as helpful to missions ; if one con- 
 siders how these missions, proceeding from a church which 
 had itself degenerated into a kingdom of this world, and whot-'C 
 functionaries had almost lost the understanding of the inner 
 essence of Christianity and of its spirit of evangehcal frecdon. ; 
 how these missions were virtually a preaching of law in room 
 of the Gospel, were coulined to outward ecclesiastical ordii- 
 ances, and were satisfied if they had but formally drive'i 
 the inwardly imprepared masses into the shcepfold of th'''. 
 church ; liow they accepted as sufficient for baptism a me) 
 rote repetition of the Baptismal creed and the Paternostei 
 how by substituting church usages for heathen customs the, 
 put a Christian varnish on heathenism, so as, one might almos 
 say, to filch the acceptance of Cluistianity by way of accom 
 
 ' Thomas Sniitli, Medieval Missions, Edinburgh, 1880. Barnes, Tw 
 Thousand i'cars of Missions be/ore Carey, Chicago, 1900. 
 
INTRODUCTION 5 
 
 modatioii : when one considers all that, he is disposed to deem 
 th(3 whole mission work of the Middle Ages a huge mistake. 
 Yet that might be said to be "emptying ont the child with the 
 bath." 
 
 Tlie result of the first period of missions, the Christianising 
 of the peoples of the Grteco-Koman world, lay before the 
 church of the Middle Ages as historic fact. This fact was of 
 guiding influence for it in carrying forward missionary effort. 
 The medieval church aimed lijvewise at the Christianising of 
 ]iations, and that too within a region wliich was bounded, as 
 well as opened, by distinct historic leadings, and which practic- 
 ally embraced those peoples of Europe that were involved in 
 the migratory movements and military conquests of the time. 
 From the ideal evangelical standpoint it must indeed be said 
 tliat unhappily the secular power with its politics came into far 
 tor> close association with the church, and that unhappily also the 
 cl. urcli was only too susceptible to this alliance. But from the 
 realistic standpoint it must also be granted that in the coin- 
 cid>3nce of all these movements there lay a historic combination 
 which was not without Divine providence. The missions of 
 the ]\Iiddle Ages had to do with barl)arous peoples who needed 
 (UHcipline as well as training, and who were as amenable to, as 
 in need of, authority. And certainly they were kept under 
 discipline, and were trained to a certain measure of Christian 
 life. At all events, the missions of the Middle Ages were 
 by their severely legal method a schoolmaster to lead unto 
 Christ, a schoolmaster who in the time before the Ee forma- 
 tion rendered to the Christianised peoples of Europe an 
 educative service in religion, morals, and culture of profound 
 importance. 
 
 True, the missionary leaders of the age, whether in the 
 cowl of monks or in the robe of princes, stood on rather a low 
 level of culture. The whole atmosphere was inclement, not 
 to say raw. It was an iron age, and the men who lived in it 
 t<3ok from its rudeness a stamp of character which naturally 
 C(jald not but react upon the church and its missions. In the 
 low state of the civilisation of the time there lay not indeed 
 a justification of, but still an excuse for, the many worldly 
 means of mission work which were employed. We possess to- 
 day quite another measure of spiritual knowledge than the 
 church of the Middle Ages possessed ; and the church, and not 
 merely the missionaries, of the Middle Ages must be held 
 accountable for the manifold errors in the choice of missionary 
 means. In particular, it is the secularised external conception 
 oi the church which is chiefly to blame for the fact that so 
 t ften the hosts of conquerors stood behind the missionaries. 
 
6 PROTESTANT MISSIONS 
 
 and that there were properly no churches, but only, speaking 
 generally, monastic orders and princes doing missionary work. 
 With the increasing obscuration of Bible doctrine and ttie 
 increasing declension in Christian life, missionary activity, 
 which had beoji growing more and more external, came gradu- 
 ally to a standstill in the fourteenth century. Europe was, at 
 least outwardly, almost wholly Christianised. On the other 
 hand, almost all tlie provinces of Western Asia and of Noith 
 Africa, where Christianity had in the first period of missions 
 achieved such magnificent conquests, had been lost to it througli 
 the coimter-mission of Mohammedanism. Only sporadic 
 Christian churches still remained ; in Asia Minor (Syrians, 
 Armenians, Nestorians), in India (Thomasites), in Egypt 
 (Kopts), and in Al^yssinia. These are, to this day, so far 
 from being missionary centres, that they need themselves to 
 be tlie spheres of missionary work. 
 
 7. Then, even bef(jre the Eeformation, a great new mission 
 field was opened. There began an age of discovery, whicli had 
 for its result the disclosure of a hitherto altogether unknown 
 non-Christian world. The most epoch-making event of this 
 age was the discovery of America in 1492. To the end of his 
 life, however, Columbus had no idea that he had discovered a 
 new continent, but remained in the conviction that he lu^d 
 landed in Asia. The great geographical problem which wis 
 then in question was the finding of the sea-way to India. In 
 order to solve this problem, discoverers struck out in two 
 directions : they sailed along the coast of Africa in order, by 
 circumnavigating it, to reach India by the way of the East, 
 whicli at last the Portuguese Vasco da Gama accomplished in 
 1498, after Diego Cam had discovered Congo-land in 1484, and 
 Bartholomeo Diaz the Cape of Good Hope in 1486. On the 
 other hand, incited by hypotheses which certain ingenioi.s 
 geographers liad set up, and supported by Spam, Columbus 
 sought to find India by a way to the West, and on tliat way 
 he came to America. Thus Spain and Portugal, the two 
 nations then most powerful on the sea, set foot on three 
 continents, Africa, Asia, and America, and acquired vest 
 possessions. From the first the discoverers, who at the same 
 time were conquerors, were accompanied by monks, mainly 
 of the Dominican and Franciscan orders, for the purpose of 
 planting the banner of the Cross in the lands which should be 
 discovered and conquered. So discovery, conquest, and missions 
 went hand in hand, and that in both the directions which 
 discovery and conquest took. However pleasing it is, on the 
 one hand, that tlie Catholic church saw a missionary sign;! 
 in the opening of the world, just as fatal, on the other hand. 
 
INTRODUCTION 7 
 
 Wis tlio manner in which this connection worked in practice. 
 It not only sanctioned tlic seizing of territory, making- it, as it 
 were, a sacred act in virtue of tlie aim of conversion, but it 
 secularised the work of missions at the rot)t, as it made the 
 sw'url llie means of conversion. On the oixl of May 1493, 
 1'" K' Alexaudor vi. drew tlie iioLorioiis Inu; of demarcation by 
 which he apportioned the newly discovered and still to be 
 (liKcoverod world to Spain and Portugal, on the condition 
 tli'it Llie inhabitants should be made Christians. Thus, in the 
 I'l rnugu(!se and Spanish colonies of the time, missions were 
 111 leh more crusades than proclamations of the word of the 
 Cross ; they far exceeded the violence and externalism of 
 tlvise of the Middle Ages, and they planted a formal ecclesi- 
 asLicism which at its base remained but white-washed heathen- 
 isn.^ The missionary church was itself degenerate; it could 
 therefore carry on only a degenerate missionary work. Still, 
 it did carry on such a work, and that expansively, in three 
 coiitinouts, and that with much apparent success. 
 How was it in the young Protestant church ? 
 
 Oil the American missions, see Warneck, Protest. Brlimchiuiu/ der romisclien 
 ■' '.■''■.."■ ^''/ die ecaiiij. Heidenmissioii, Gutersloli, 1885, -112. 
 
CHAPTER I 
 
 THE AGE OF THE REFOEMATION 
 
 8. Notwithstanding the era of discovery in whicli tlie 
 origin of the Protestant church fell, there was no missionai y 
 action on her part in the age of the Eeformation. This can be 
 explained, and must be excused, on two grounds — (1) Because 
 immediate intercourse with heathen nations was lacking to t'le 
 Protestant church (especially in Germany), and (2) because 
 the battle against heathenism within the old Christendom, the 
 struggle for its own existence against papal and worldly power, 
 and the necessity of self-consolidation, summoned it primarily 
 to a work at home which claimed all the energy of young 
 Protestantism. By the Eeformation the Christianising of .-i 
 large part of Europe was tirst completed, and so far it may be 
 said to have carried on a mission work at home on an extensive 
 scale. It was exclusively Catholic states — Portugal and Spain 
 — which then held sway on the sea, and which were maldu'^' 
 new discoveries and annexing tlie great territories beyond. No 
 way was then open for Protestant states into the newly dis- 
 covered world; and had Evangelicals sought to enter it as 
 missionaries, they would as certainly not have been permittee'' . 
 even as in Spain and Portugal the entrance of the Gospel w. 3 
 withstood by force. 
 
 9. Only, if the want of a direct connection with the new'y 
 discovered world and the closing of that world against a 
 possible entrance of Protestantism sutticiently explain tl e 
 lack of missionary activity in the churches of the Reformatio i, 
 yet the other fact remains unexplained, namely, that no lamcLt 
 was raised over the practical impossibility of discharging the 
 missionary obligation, which was brought so near by tl e 
 opening of the world. In the time of the Eeformation, we d ^ 
 indeed meet with one complaint as to the want of missionar' 
 zeal, a complaint wliicli is at once an eloquent argument foi* 
 the duty of missions and a powerful missionary appeal to con 
 temporaries. But that complaint was raised by Erasmus, wliom 
 
THE AGE OF THE REFORMATION 9 
 
 W( ciiimot claim as an Evangelical witness.^ If, however, the 
 Eeiormers and their immediate disciples have no word either 
 of .orrow or excuse that circumstances hindered their dis- 
 chuige of missionary duty, while they could not but see that 
 tlie (.'hurch of Eome was implementing this duty on a broad 
 scale, this strange silence can be accounted for satisfactorily 
 only by the fact that the recognition of the missionary obli- 
 gation was itself absent. We miss in the Eeformers not only 
 missionary action, but even the idea of missions, in the sense 
 in which we understand them to-day. And this not only 
 because the newly discovered heathen world across the sea lay 
 almost wholly beyond the range of their vision, though that 
 reason had some weight, but because fundamental theological 
 vie^\-.s hindered them from giving their activity, and even their 
 thoughts, a missionary direction. This fact surprises us in the 
 case of so great witnesses for God ; it pains us. And for that 
 reason it can readily be understood how, by isolated fjuotations, 
 p"'", ci[)ally from the writings of Luther, it has been sought 
 I'.vii i^i'iid over again to disprove it.^ But on closer examination 
 t,]o- quotations do not bear out what they are meant to prove : 
 i'^Q-, less and less has the fact come to be called in question 
 t.re tlie insight into the permanent missionary task of the 
 cii' cli was really darkened in the case of the Eeformers, — it 
 i.- nly upon the reasons which explain it that some slight 
 difference of opinion still prevails. Had that not been the 
 case, all the amplitude of the reformation work within the 
 old Christendom, which was most incumbent on them, would 
 not have kept them back from at least seeking to fulfil the 
 missionary obligation. From the days of the Apostles until 
 
 ' In his Ecdesiastes sive da rationc concionandi. The snb.staucc of it is given 
 by Kalkar, Gcschichte dcr chriitJ ichen Mission untcr den Hciden, Gtitersloh, 
 187'J, i. 53. [The reason assigned by Dr. Warneck for practically disregarding 
 Kra? luu.s in his estimate of the relation of the Reformation to missions, can 
 hardly be regarded as satisfactory. Although Erasmus stands aloof from the 
 Evaii '-elical group at the centime of the Reformation, yet there were elements and 
 aspetts of the general movement which Erasmus most clearly perceived and 
 most eminently represented. The more accurate Dr. Warneck's estimate of the 
 position of the Reformers in relation to missions, the more is it to the credit of 
 Era.>imus that he did not share their theological prepossessions in this respect, 
 and sva.-s able to furnish in this particular a truer interpretation of the meaning 
 and spirit of the Reformation. But what ought to be noticed is that neither 
 Eras.nus nor Saravia, to whom Dr. Warneck afterwards refers, saw the 
 missionary duty of the church in such a light as to make it niatter of a special 
 treatise or of a distinct call to action. Their views on missions were expressed 
 inc'.ientally, — by the one in a treatise dealing with Immilelics, by t\w other in 
 a t; Mtise dealing with Church polity. And no one else in the age of the 
 R"^-' rmation did what they thus failed to do. For a long extract from the 
 treatise of Erasmus, see Dr. George Smith's Short History of Christian Missions, 
 r^thed., pp. 116-118.— Ed.] 
 
 - So Ostertag, in his UehersichlUchc Gcschichtc der 2)Totestantischen Missionen ; 
 PH;t, Kurzc Geschichtc der luthcrischen Mission, Erlaugen, 1871 ; Kalkar, v. ref. 
 
ro PROTESTANT MISSIONS 
 
 to-day, the work to be done within the elnirch has never he^n 
 able to confine tlie (xospel at home, as soon as its extension 
 amiing the heathen luis been recognised to be equally the cuty 
 ot' the church. 
 
 10. Evidence for the assertion that " Lutlier did not neglect 
 the missionary commandment of the Lord ti^ His church, but 
 sought by word and deed to do justice to it," a man like P.'itb, 
 well versed in the life and teaching of the Reformer, can f urr.ish 
 only by altering the idea of " missions " into that of " the 
 Itcformation mission." Even Plitt allows that Luther did lot 
 think of proper missions to the heathen, i.e. of a regular 
 sending of messengers of the Gospel to non-Christian nations, 
 with the view of Christianising them. For by " missions " we 
 understand, and we must not understand anything else than, 
 this sending, continuing through every age of the church, which 
 carries out the commandment, " Go and make diRcii)les of all 
 nations," i.e. of all nations which are still non-Christian. T.iat, 
 however, is'something essentially difierent from what Plitt vs 
 of Luther. " By the heathen ^ lie understands the non-Je 'h 
 nations which had entered the Christian church ; . . . amr. ^^t 
 them the Gospel must ever have freer course. Amongst t^ '^"•i, 
 accordingly, the disciples of Luther went out as raessen '^'S 
 and founded mission stations. iS'ow, too, they sought out ^st 
 the chief centres of commerce, the larger towns, and thencc 
 their preaching broadened into ever wider circles, . . . until th-'^'C 
 was a compact evangelical church-domain. On such wise I'id 
 Luther carry on Evangelical missions." Certainly; only, not in 
 the specific sense of that term. And when Plitt adds: "Frmi 
 the state in which he found the church, Luther allowed hm- 
 self to be guided as to how and where he shoidd carry out 
 the missionary commandment : he saw that the church v^as 
 ignorant of what the substance of missionary preaching shoi Id 
 be, and had either forgotten or was unwilling to know in w'.iat 
 manner the kingdom of God is to be extended. Therefore I'Ore 
 also a work of reformation was set to him. He bore testimony 
 against the secularising of missionary activity," — that fits die 
 Peformer well, but it does not prove that the Reformer 'vas 
 also a man of missionary spirit in the sense of seeking ihe 
 Christianising of the heathen. Luther's mission sphere vas, 
 if we may so say, the paganised Christian church. All he 
 quotations of Plitt attest that, and nothing further. They do 
 not prove that the Eeformer looked upon the non-Chrisi'an 
 
 » [It sliould be cxi)lained to the English reader that in German tlic word 
 (die Heiden^ whicli denotes the hoatlitn is the common expression for 'he 
 Centiles. It may thus signify eitlicr tho nori-Jewisli oi the non-Christ.nu 
 peoples. — Ed.] 
 
THE AGE OF THE REFORMATION H 
 
 world as a spliere of labour for himself and his followers, in 
 accordance with the distinctive missionary commandment. 
 Plitt evades the question at issue l)y substituting an unusual 
 conception of mission?. 
 
 Tlic Reformation cert.iinly did a great indirect service to 
 the cause of missions t(j the heatlien, as it not only restored 
 the true substance of missionary preaching by its earnest 
 ])ro--lamation of the Gospel, but also brought back the whole 
 work («f missions on to apostolic lines. But the church did 
 not become conscious of this gain, nor did missions profit l)y 
 it till a much later period, when, long after the age of the 
 Ee formation, an age of missions opened within Protestantism. 
 Luther rightly combats, as Plitt insists, "the secularising of 
 missionary work," according to which it was believed that the 
 em^mies of the Christian name must be smitten down by the 
 sword, and showed of what sort was the message which was 
 to be brought by the church to all nations. He docs not, 
 hov\■e^■er, do that in view of the perverted missions to the 
 heathen of that time, — of these he makes no mention, — but in 
 ci'uiection with his attitude to the Turkish wars. "It does 
 1 )t b(>long to the Pope, in so far as he would be a Christian, 
 yea, the chiefest and best preacher of Christ, to lead a church 
 army or a Christian army, for the church must not fight with 
 the sword. It has other weapons, another sword and other 
 wars, with which it has enough to do, and must not mix itself 
 up with the wars of the emperor and the princes." Yet Luther 
 never points to the Turks, nor even to the heathen, as the 
 ob,ects of regular missionary work. "There are," he says, 
 " amongst ourselves, Turks, Jews, heathen, non-Christians all 
 t0(j many, both with openly false doctrine and terribly scan- 
 da ous life." Hence in his Little Catechism he narrowed his 
 inierpretation of the second petition of the Lord's Prayer to 
 this : -'In this ]3etition we pray that the kingdom of God may 
 come to us." If Luther speaks of the heathen, he constantly 
 uses the word in the sense of the non-Jewish nations which 
 constitute Christendom. As, e.g., " When it is said in the 117th 
 Psilm, ' Praise the Lord, all ye heathen,' we are assured that ux 
 are heathen,^ and that we also shall certainly be heard by 
 God in heaven, and shall not be condemned, although we are 
 nO; of Abraham's flesh and blood, as the Jews boast themselves, 
 as if they alone were the children of Abraham, heirs of heaven 
 by reason of natural descent from Abraham and the holy 
 pa'i-iarchs, kings and prophets." Certainly he says further — 
 " If all the heathen shall praise God, it must first be that He 
 shall be their God. Shall He be their God ? Then they must 
 1 See note, p. 10. 
 
13 PROTESTANT MISSIONS 
 
 know Him and believe in Him, and put away all idolatry, 
 since God cannot be praised with idolatrous lips or with un- 
 believing liearts. Shall they believe ? Then they must Hrst 
 hear His Word and by it receive the Holy Ghost, Who cleanses 
 and enlightens their heart through faith. Are they to hear 
 His Word ? Then preachers must be sent who shall declari? to 
 them the Word of God." It were a mistake, however, to con- 
 strue this into a missionary programme, as if Luther were 
 summoning to the sending of missionaries to non-Clnistians. 
 He always thinks of ra it)vri in the sense of the Christian nati(ms 
 who have sprung from the heathen. Only in this sense is the 
 word to be understood even in the familiar hymn, " Es woUe 
 Gott uns gnadig sein," where it is said — 
 
 ..." Und Jesus Christus, Heil und SLiirk, 
 ]3ekannt dou Hoideii werdeu 
 Und sic zu (.rott bekt^hreu. 
 So danken, Gott und loben dick 
 Die Heideu ilberalle." 
 
 . , . " And Jesus Christ, His saving strengtli 
 To ("ientiles to make known, 
 And turn them unto God. 
 That TliL*e, God, may thank and i)raise 
 Tlie Gentiles everywhere." 
 
 Of course, Luther maintained with emphasis the univev- 
 sality of Christianity and its elevation above all kinds of limit, 
 whether of place, time, rank, or nation. He was- ([uite certain 
 also that, according to the promise, the Gospel must speed 
 through the whole world and reach all nations. In this con- 
 fidence he finds a wealth of comfort and much reason to praise 
 the free compassion of God. "All the world does not un \n 
 one or two parts ; but everywhere where people are, thither 
 the Gospel must speed and still ever speeds, so that, even if it 
 does not remain always in a place, it yet must come to, and 
 sound forth in, all parts and corners of the earth." But otten 
 as such sayings are repeated, they are never set in connection 
 with a summons to send messengers of the Gospel where its 
 message has not yet come. And this is because Luther's view 
 was that Christianity had already ful rilled its universal calljig 
 , to be the religion of the world. "The spiritual Jerusahm, 
 which is the kingdom of Christ, m\ist be extended by the 
 Gospel thrtjughout the whole world. That has already co.ne 
 to pass. The Gospel has been preached, and upon it he 
 kingdom of God has been firmly established in all places 
 under heaven, so that it now reaches and abides to the end of 
 the world, and in it we, by the mercy and compassion of GoJ, 
 
THE AGE OF THE REFORMATION 1 3 
 
 are citizens." " Everywhere the Word is preached and the 
 sacj-aments are administered. It needs no longer that men go 
 to Jerusalem, . . . another temple or chm'ch has been built 
 whose walls encompass the whole world, . . . for He now lets 
 His Word go to all creatures as He Himself gave commandment 
 to the Apostles, ' Go ye, etc' Though all people do not now 
 believe, yet Christ rules everywhere where people are, main- 
 tains there His Word and Sacrament against all devils and 
 men, for the Gospel and Baptism must go through the world 
 as they have gone and are going day by day." In the parable 
 of the Good Shepherd, too, Luther regards the " other sheep " 
 as already brought in. " Many say that that has not yet been 
 brought to pass. I say, nay, the saying has long ago been ful- 
 till.3(l." He does not say precisely, as later Lutheran theo- 
 logians seek to demonstrate even from history, that the Apostles 
 actually preached the Gospel in tlie whole world, but for his 
 own time he reckons the missionary proclamation proper as 
 accomplished. He often has occasion to speak of the mission- 
 arv commandment, but his beautiful expositions of it — so even 
 in his Epiphany sermons — constantly look back to the past ; 
 they never draw conclusions as to its abiding vahdity for the 
 present and the future. Luther regarded the extension of 
 Christianity in the world as achieved by the missionary history 
 of the past. 
 
 This startling view becomes in some degree intelligible 
 when we further learn that the Eeformer does not understand 
 the progress of the Gospel through the whole world in the 
 sen, e that Christianity would become everywhere the ruling 
 reliuon, or that all men would be won to believe the Gospel. 
 Thi ■' he preaches on the text, " There shall be one fold and one 
 Shepherd," to this effect : " Some interpret this passage to mean 
 that it must be fulfilled soon before the last day, when Christ 
 and Elias and Enoch shall come. That is not true, and it 
 really is the Devil himself who has led to the belief that the 
 whole world will become Christian." And again : " What the 
 Lorl says of other sheep which He must also bring, so that 
 the-e shall be one fold and one shepherd, began to be immedi- 
 ately after Pentecost, when the Gospel was preached by the 
 Apostles through all the world, and will continue so to be until 
 the end of the world. Not so that all men shall turn and 
 accept the Gospel. That will never be. The Devil will never 
 let that come to pass. Therefore there will ever be in the 
 world many different faiths and religions." In an exposition 
 of ?Iicah (iv. 5) we have it : " Multae gentes venient ad montem 
 Si'\i, sed tamen non omnes, multae manebunt in impietate et 
 idolatria sua." [Many nations shall come to Mount Zion, but 
 
14 PROTESTANT MISSIONS 
 
 yet not all ; many shall remain in their impiety and idolatiy.] 
 Luther understands the missionary mandate only m the sense 
 that hy world-wide preaching the Gospel will be offered to all 
 nations. In this sense, however, it is regarded by him as 
 accomplished. 
 
 It must be granted, on the other hand, that some of Luther's 
 sayings seem to stand opposed to this conception, and to suggest 
 the idea that he was cognisant of a missionary task belonging 
 to the church even in the present. Thus he speaks in one of 
 his Ascension sermons : " Here there rises a question on this 
 passage : ' Go ye into all the world,' as to how it is to be under- 
 stood and held fast, since verily the Apostles have not come 
 into all the world, for no Apostle lias come to ns, and also many 
 islands have been discovered in our day where the people are 
 heathen and no one has preached to them : yet the scripture 
 saith their voice has sounded forth into all lands. Answer ; 
 their preaching has gone out hito all the world, thoudi it hns 
 not yet CDUie into all the world. That outgoing has ]hmi 
 begun and gone on, though it has not yet been fullilled a 'id 
 accomplished; but there will be further and wider proaohi'ig 
 until the last day. When tlie Gospel has been preaciuMl, hoai'l. 
 pubhshed through the whole world, then the coimnissiun sIk.II 
 have been fullilled, and tlien the last day shall come."' Fn .n 
 these and similar sayings, which are repeatedly fninid, t>!i'^ 
 might expect tiiat Luther would have summoned the Ciiristiaii.s 
 of his time to carry forward the work of preaching tlie Gos;.( 1 
 to the whole world, which was begun but not finished by Jic 
 Apostles. But one is sorely disappointed when Luther pro- 
 ceeds : " It is with this mission of preaching just as win 'i a 
 stone is thrown into the water, it makes wavelets and ci les 
 and streaks round itself, and the wavelets move always fart ler 
 and farther away, one chasing the other till they come to b: 
 bank. So with the preaching of the Gospel. It was begini I'V 
 the Apostles, and goes on continually, and is sped evtn- farllier 
 by preachers hunted and persecuted hither and thitlier into 
 the world, and so will always be more widely made known lo 
 those who have not erewhile heard it, even althoniii in b.' 
 midst of its course it be extinguished and reckoi. 'I oi- |>ty 
 heresy." Here again there is no reference to any systen)ili<' 
 missionary enterprise. Luther thinks, at the most, of an o-'cn- 
 sional or incidental preaching among non-Christians, es])eciil!y 
 by faithful laymen or preacliers who have been driven from tl'fir 
 home. The systematic work of missions is, in his judgment — 
 as Melanclithon asserts on dogmatic grounds, and the lati-r 
 orthodox theologians demonstrate at greater length — a wirk 
 confined to the Apostles. After them " no one has any \oivj-v 
 
THE AGE OF THE REFORMATION 1 5 
 
 such a universal apostolic command, l)ut each bisliop or pnstor 
 has his appointed diocese or parish." 
 
 It seemed to him, indeed, natural that some devout 
 Christians taken prisoners by the Turks should render service 
 as witnesses by tlieir Christian conduct. Thus he exliorts such 
 as have fallen into Turkish captivity : " Where thou dost faith- 
 fully and diligently serve, there thou mayest adorn and honour 
 the Gospel and the name of Christ, so that thy master, and 
 perha]')S many others, evil as they are, shall be constrained to 
 say, ' Tliese Christians are a faithful, dutiful, pious, humble, 
 diligent people,' and thus thou mayest confound the faith of 
 the Turks, and mayhap convert many vi^hen they see that 
 Christians surpass the Turks in humility, patience, diligence, 
 fidelity, and suchlike virtues. That is what St. Paul means 
 by hi< word to Titus (ii. 10) : ' Let servants adorn or grace 
 the doctrine of our Lord in all tilings.' " That is the spirit of 
 ('.'lu'isLi;ii; testimony, Ijut not missionary work. According to 
 LuliuT. in place of the sending out of missionaries comes per- 
 secution or captivity or some such cause, which scatters 
 Cliristiaiis among non-Christians, and makes them there 
 ]ji -aehei ^ of the Gospel V)y word and life. Nowhere does lie 
 rcc(uuuicnd a purposeful sendnig out or a voluntary going out 
 of preachers to non-Christinns with the view of Christianising 
 them. When he says in the " Deutsche Messe " [German Mass], 
 " I Ijuld not at all with those who attach such great importance 
 to o)ie language and despise all others, for I would fain that 
 your g men and others might be raised up who in foreign lands 
 might 1m; of service to Christ and speak with the people," the 
 poin^ in ijuestion is the right of the mother tongue in Divine 
 wo -ship which Luther claimed for every Christian nation, and 
 not i)reparation for missionary preaching. And thus it is with 
 all M notations which seem to show that he expresses in them 
 real missionary ideas : when their connection is examined we 
 are always disappointed. 
 
 Luther's peculiar attitude towards missions as a constant 
 dut} of the Christian Church is not yet, however, made fully 
 cleai l)y these statements. Account has also to be taken of his 
 doct ine of Election and of his Eschatology. To lay the whole 
 stress upon the former, as Sell does, is certainly one-sided. 
 But when Luther considers the Turks as the obdurate enemies 
 in th3 last time by whom God visits the sins of Christendom, 
 and uoks upon the heathen and the Jews as having fallen 
 undt;]' the dominion of the Devil — and that, too, not without 
 '.'ici- own fault — this view must from the outset paralyse every 
 thought of missionary work among them. God, to be sure, has 
 eve y where His elect, whom by divers means He leads to faith ; 
 
l6 PROTESTANT MISSIONS 
 
 but how He brings this to pass, that is matter of His sovereign 
 grace, — a human missionary agency does not lie in the plan of 
 His decree. Add to this that Luther and his contemporaries 
 were persuaded that the end of the world was at hand, that 
 the signs of the nearness of the last day were apparent, Anti- 
 christ in the Papacy, Gog and Magog in the Turks, so that no 
 time remained for the further development and extension of 
 the kingdom of God on the earth ; and it becomes quite intellig- 
 ible that a regular missionary institution lay entirely outwith 
 the circle of the ideas of the Eeformers. It was the general 
 view, shared both by Luther and ^lelanchthon, that the whole 
 course of the world was divided into three periods of 2000 
 years, ami that the third 2000 years beginning from Christ 
 would be shortened, so that in the middle of the sixteenth 
 century, some time in the year 1558, the last day would come. 
 This eschatological position of the Reformers, resting on their 
 whole conception of history, when taken in connection with 
 the fact that the heathen world of their time lay (piite beyond 
 their sphere of vision, clearly explains how we find in them no 
 proper missionary ideas. 
 
 If it has been objected to this, that in other rases the ex- 
 pectation of the approach of the second advent of Jesus serves 
 much more as an incentive to missionary zeal, as tlie example of 
 the Apostles shows, that objection leaves out of account tlic fact 
 that by Luther and his contemporaries the preaching through- 
 out all the world, as a witness to all nations, is deemed to have 
 been already practically accomplished. It is true that the 
 Reformer does not assign the nearness of the end as a reason 
 for dissociating the duty of missions from the church hi his day ; 
 but this is simply because, even without that eschatological view, 
 he knew nothing of such a duty. True, he asserts once and 
 again : " Before the last day comes, church rule and the Chris- 
 tian faith must spread over all the world, as the Lord Christ 
 foretold that there should not be a city in which the Gospel 
 should not be preached, and that the Gospel must go thriugh 
 all the world, so that all should liave the witness in .heir 
 conscience, whether they believe it or not." But ther. he 
 proceeds : " The Gospel has been in Egypt, but is now away ; 
 then it has been in Greece and Italy, in Spain, France, and 
 other lands. Xow it is in Germany, for how long who knows ? 
 In the eleventh chapter to the Romans St. Paul says also that 
 the Gospel must be preached through all the world, so th; t all 
 the heathen may hear, that the fulness of the heathen is thus 
 to be brought to heaven. And Christ acts as a thresher : brsc 
 He threshes out the ears with a Hail ; then He casts the rhaff 
 into a heap, and gives it to the swine to eat. So did John the 
 
THE AGE OF THE REFORMATION I7 
 
 Baptist, so did the Apostles, so have all Christian preachers 
 done ; they are all threshers, for the Gospel gathers many into 
 the barn of the kingdom of heaven. Where they have done 
 that, nothing but empty chaff remains." Thus it is a chastise- 
 ment of God for the neglect of the Gospel when formerly 
 offered that the unevangeiical or non-Christian world of tlie 
 present does not have it now once more offered, — a thought 
 which we shall meet in its most explicit form in the ortho- _ 
 dox dogmatists of the seventeenth century. All missionary"' 
 obligation falls with this, and the thought of hastening tlie } 
 second coming of Jesus by missionary zeal cannot possibly 1 
 arise. 
 
 According to Luther, it is true, the rejection of the Gospel 
 does not bring its course through the world to a standstill. 
 " If men in one place will not hear or suffer Him (Jesus), He 
 goes elsewhere. He will not cease to go through the world 
 with His Gospel until the last day. Jerusalem, Greece, and 
 Itome were not willing to hear Him, therefore He has come 
 to us, and if w^e also be not willing to hear Him, He will find 
 others who will hear Him." But this unhindered course of the 
 Gospel is not effected by missions, but by the free activities of 
 Divine grace. And Luther's meaning is not so much that Christ 
 turns to nations hitherto non-Cliristian, as that such an offer of 
 the Gospel will always takeplace,particularly within Christen- 
 dom, whereby " the number of the elect will be fulfilled." 
 " Therefore Christ is called a Branch (zemah), because He 
 will be preached unceasingly by the Gospel, and grows and 
 increises in the world, for His kingdom stands in growth and 
 increase until the last day, and ever draws more and new 
 Christians out of the world." With missionary institutions 
 this confident hope has nothing whatever to do. 
 
 11. Luther's fellow-labourers all occupy a similar position. 
 More sharply than Luther, Melanchthon, the dogmatic theo- 
 iogian, emphasises the missionary commandment as valid only 
 for tlie Apostles. The 'locus de vooatione gentium' [article 
 conc(!rning the calling of the Gentiles] serves him only as 
 a proof tliat the forgiveness of sins is both ' gratuita ' and 
 ' universalis ' ; he does not deduce from it an obligation to 
 missions among the heathen. As already before the time of 
 Christ there was given to the heathen, particularly through 
 the cispersion of the Jews, the possibility of coming to the 
 true vvorship of God, so Melanchthon considers this possibility 
 as existing also after Christ until his own day. The view, 
 wliic 1 meets us in the later dogmatists, that God revealed 
 Himself to the whole world in the times of Adam, Noah, and 
 the Apostles, is already found in germ in Melanchthon, who 
 2 
 
1 8 PROTESTANT MISSIONS 
 
 teaches : " Semper sonat vox evangelii. Data est primum 
 Adae, renovata per Enoch, deinde per Abraham, Sem sparsa in 
 multa regna." [The voice of the Gospel is always sounding. 
 It was first given to Adam, renewed by Enoch, then diti'used 
 by Abraham, Shem, into many kingdoms.] God Himself cares 
 for the extension of the Gospel through the world. " Ubique 
 sunt aliqui, qui recte decent, in Asia, Cypro, Constantinopli. 
 Deus mirabiliter excitat vocem evangelii, ut audiatur a toto 
 genere humauo." [Everywhere there are some who teach truly, 
 in Asia, Cyprus, Constantinople. God marvellously stimulates 
 the voice of the Gospel, that it may be heard by the whole 
 liuman race.] Special missionary institutions on the part of 
 the church after the times of the Apostles are therefore not 
 necessary. We find already, however, in Melanchthou, allusions 
 to the duty of civil authorities with regard to tlie extension of 
 the Gospel. 
 
 Bucer does not indeed maintain the view that the Apostles 
 iiad already fully executed tlie mission to the Gentiles, but 
 yet he affirms that through them the preaching of the Gospel 
 had penetrated "ad praecipuas orbis regiones, ex quib'.is facile 
 erat, illam ad mortales reliquos oranes dimanare '' [to ihe prin- 
 cipal regions of the world, from which it was easy to distril^ute 
 it to all remaining mortals]. Only, many^ had again become 
 faithless, chiefly through Moliammedanisni. He speaks of a 
 dissemination of the Gospel in his own time, both among ihose 
 who had thus fallen away and among other non-Christians, 
 specially among those in the newly discovered lands and 
 islands ; and he complains that " men seek the lands and goods 
 of Jews and Turks, and of other heathen peoples, but there is 
 little trace of earnestness as to how one may win their souls 
 to Christ our Lord, and that not merely among ord, nary 
 princes, who are called civil lords, but even amongst those wht) 
 are called spiritual (clergymen)." And he prays, " So may 
 now our only true and good Shepherd Christ grant thai His 
 churches everywhere may be stalfed and provided with 'iglit 
 faithful and diligent elders who will neglect nothing in retpect 
 of all men, even Jews and Turks, and all mibelievers, to whom 
 they may ever have any access, so that all those among chem 
 who belong to Christ may be wholly brought to Him." That 
 sounds quite as if it were a direct summons to mission;., but 
 it only sounds so. Of the duty of instituting missions, Pucer, 
 too, knows nothing. He acknowledges that the Lord gives 
 proper Apostles even to-day, "(i\ii regnum Christi ex uno loco 
 ferunt in alium, tamquam legati domini supremi" [who * arry 
 the kingdom of Christ from one place to another, like le;.ate3 
 of the supreme Lord], with this addition, it is true: "o<nim 
 
THE AGE OF THE REFORMATION 1 9 
 
 neque tot habemus neque tales, qui tanta essent potentia 
 spiritus tantove successu in apostolatu suo ornati ut primi 
 fuerunt apostoli." [Of these we have neither as many as were 
 the first Apostles, nor men endowed with such power of the 
 Spirit, nor with such success in their apostleship.] Th ese view ,s 
 disting;iigh_.liim from the other Lutheran theoloijTans ; but 
 finally he too comes to the conclusion, "ancPthat substantially 
 on the ground of his doctrine of election, that the church 
 has not to devise any institution for the dissemination of 
 Christianity, but that it is God's concern to efiect this through 
 special Apostles. " Christians require to do nothing else than 
 what they have done hitherto ; let every one occupy his 
 station for the Gospel, and the kingdom of Christ will grow." 
 
 12. Almost similar is Zwiugli's ])osition. He expressly 
 asserts that the Apostles indeed filled the greatest part of the 
 earth with the light of the Gospel, but yet that they did not 
 go everywhere ; and he iufers from this that the work of 
 world-missions which was begun by them must be continued. 
 " Id et factum est et fit quotidie." [That both has been done and 
 is being done every day.] There are apostles still, and " their 
 office is ever to go among the unbelieving, and to turn them to 
 the faith, while the bishop remains stationary by those com- 
 mitted to his care " ; and Zwingli contests with the Ana- 
 baptists their claim to apostolic succession, because their 
 apostles do not do that. So there would seem to be in his 
 case the presuppositions at least of continued missionary 
 preaching, but he too does not draw the conclusions. At 
 best his view can be thus explained : if in the present time 
 mes.^engers are willing to go at their own risk beyond t\\o 
 bounds of Christendom, they ought to be certain that they 
 have the call of God to their mission, but in what lie says 
 then, is not a word as to the duty on the part of the church 
 to send out missionaries. 
 
 13. In Calvin, too, there is found no recognition of such a 
 dut}. He does not, indeed, teach directly that already through 
 the ^.postles the Gospel has been preached in the whole world, 
 but " fulgetri instar celeriter Christum ab ortu in occasum 
 pene trare, ut undique gentes in ecclesiam accerseret " [that 
 Christ penetrates quickly, hke the lightning from the east to 
 the west, that he may call the nations everywhere into the 
 chu"ch]. Thus the extension of Christianity is still in pro- 
 gress, albeit the apostolate was a " munus extraordinarium " 
 [extraordinary office], which as such has not been perpetuated 
 in t le Christian church. " Docemur, non hominum industria, 
 vel promoveri vel fulciri Christi regnum, sed hoc unius Dei 
 essf opus ; quia ad solam ejus benedictionem confugere docen- 
 
20 PROTESTANT MISSIONS 
 
 tnr iideles." [We are taught that the kingdom of Christ is 
 neither to be advanced nor maintained by the industry of men, 
 but this is the work of (lod alone; for beHevers are taught to 
 rest solely on His blessing.] lience for him also it follows 
 necessarily that a special institution for the extension of 
 Christianity among non-Christian nations, i.e. for missions, is 
 needless.^ Only the Christian magistracy has the duty of 
 introdui.'ing tlie true religion into a stdl unbelieving land — 
 an idea wliich, after its later canonical development among the 
 Lutherans as among the lieformed, not only came more and 
 more to the front as a theory, but was also practically acted 
 upon, being recommended perhai»s by the example of the 
 Catholic colonial powers, a circumstance which doubtless told 
 in the case of the old Dutch cohjiiial missions. 
 
 1-Jr. Only one theologiuu of the Keformation period has 
 been able to emancipate himself completely from the spell of 
 these views, a man whose name has hithert(j been almost un- 
 known even to specialists, — it is Adrianus Saravia, a Dutch- 
 man, born in 1531, who was a Reformed pastor, first in Antwerp, 
 then in Brussels, and then — after a short stay in Er.Ld.>:;d. 
 whither he tied from Alva — from 1582 to 1587 preacher and 
 professor in Leyden, whence for political reasons he crossi-d 
 over to England for good, and there attained to high esicfni, 
 and died as Dean of Westminster in 1613. This Saravia 
 published in 1590 a treatise, entitled De divcrsis ministronoii 
 
 ^ [It may be also noticed that Calvin's exposition of the missionary lom- 
 raandnicnt is silent regarding a missionary duty on the part of the (^'Inircli. 
 The sound exegesis, historic in.sight, largeness of view, and tine regard to the 
 general s(.'0[)e of the passage, which distinguislied Calvin as a eoinnu'nt..ior, 
 have not failed him in his exposition of these words of the Risen Lord , but 
 they arc polarised by the controversies of his time. And so the words oi our 
 Lord ar(i shown to be in clear and broad antagonisnr to certain Romish and 
 Anabaptist teacliings ; but the command to go into all the world is spok u of 
 only in its connection with the A[iostles, not indeed in such a way as t< ex- 
 clude its application to sul).seq\ient generations, but yet without any >uch 
 application. 
 
 In Scotland the conditions of tlie Reformation practically excluded oj por- 
 tunity or room for the consideration of the duty of the church to the boa' lion 
 world. The struggle for the establishment of the Reformed faith absorbet' the 
 thoughts aud energies of the Reformers. r>ut as indicating the missic nary 
 promise w bit di lay in tiie sentiments entertaincfl by Knox and his collcaj. iies, 
 it may be noticed that tlie very first i)rinted and oHicial edition of the Scottish 
 Confes.sion, which tliey presented to Parliament in 1560, bore on its title-pige 
 the text : "And tliis glad tidings of the kingdom shall be preached througli mt 
 the whole world for a witness to all nations ; and then .shall the end con.e." 
 Furtlicr, the Confession itself is distingiii.shed aniong the Rcfurmod Confi-v> uns 
 by closuig with a prayer, which is as follows: "Arise, Lord, and let Tl ine 
 enemies be confounded ; let them Hee before Thv presence tliat liate Tliy g'dly 
 name. Give Tliy servants strengtli to speak 'Thy word in boldness ; and let 
 all nations attain to Thy true Icnowledge." It is a pr.ayer for the I)i ine 
 presence in its conquering, .sifting, and strengthening power, culminatiu;. in 
 a missionary outlook. — En.] 
 
THE AGE OF THE REFORMATION 21 
 
 evangclii fjradibus, sic ut a Domino fuerunt instiluti. [Con- 
 cerning the diii'erent orders of the ministry of the Gospel, as 
 they were instituted by the Lord.] It is not indeed a directly 
 missionary treatise, .but it deals with missions in a special 
 cliapter, in which he adduces proof that the Apostles themselves 
 could only have carried out the missionary command in a 
 very limited measure, and therefore this command applied 
 not merely to them personally, but to the whole Church in 
 all subsequent times. The proper purpose of the above-named 
 writing is to commend and defend the episcopal constitution 
 over against the Calvinistic. The episcopal office is needed 
 for the maintenance and strengthening of existing churches, 
 as well as for the planting of new ones : so he finds occasion 
 to speak of missions. The chapter in question bears the 
 rubric : " The command to preach the Gospel to all nations 
 l)inds the Church, since the Apostles have been taken up into 
 heaven : for this, apostolic power is needed." 
 
 In tliis chapter Saravia expounds the following ideas : The 
 mandate to preach the Gospel in all the world, and the duty of 
 missions to all nations, extends to every century until the end 
 of the world — (1) Because it is connected with the promise, " Lo, 
 I am with you alway, even unto the end of the world." As 
 certainly as this promise holds good not for the Apostles only, 
 buu for all the disciples of Jesus, so certainly also does the 
 command " Go." (2) Because, by choosing fellow-workers and 
 successors in their mission - work, the Apostles themselves 
 testify that to them was committed only the beginning of 
 this work. (3) Because the work was far too great for the few 
 x\.postles to be able to accomplish it within the short span of 
 thr^r own lives. And (4) because a long missionary history 
 testifies that, as a matter of fact, the dissemination of the 
 Gospel has been continually carried forward among new 
 peo])les. Even to-day the Gospel has not yet been proclaimed 
 to ill nations ; and it is not fanaticism, but the duty of the 
 church, to be obedient to the missionary mandate, which was 
 only in the first instance communicated to the Apostles. As 
 this is the church's duty, so also for this the church possesses 
 the power. If it is not done, the cause is only the lack of 
 apostolic men and of a living missionary zeal. There must 
 in( ced be the possession of spiritual equipment if one is to 
 undertake this great work. But since the individual may 
 deceive himself regarding his call to such work, the power of 
 the church must give him authorisation. This lies in the 
 power of the keys committed not so much to Peter as to the 
 church. If in these expositions the proof of a continuous 
 mijsionary obligation resting upon the church is vivified by 
 
22 PROTESTANT MISSIONS 
 
 that of the necessity of an episcopal constitution, still there 
 is disclosed in them a sound understanding of the missionary 
 command. 
 
 Unhappily, this disclosure was without any influence upon 
 his contejiiporaries. On the contrary, in 1592, Theodore Beza, 
 in Geneva, published a reply : Ad tractatioiicm de ministrorttm 
 cvandelli gradibus ah Hadriano Saravia, Bchja [Upon the Tract 
 by Hadrian Saravia, Belgian, concerning the orders of the Gospel 
 ministry], in which lie not only defended the Calviuistic 
 doctrine of the constitution of the church against the Anglican, 
 but also disputed the interpretation of the missionary com- 
 mand given by Saravia. This command does not extend to 
 the church of post-apostolic times; only, the command to 
 preach the Gospel remains for all time, and every enlightened 
 Christian is bound on every occasion to combat false doctrine 
 and to testify to the true doctrine. It is true, Beza docs not 
 deny that the onus of furthering the kingdom of God in 
 all places is laid upon all believing churches; but "ini o he- 
 atfirms that the Geneva church has also done that, it is 
 probable that he is thinking only of the preachers sent- out 
 by it into lu-ance, Holkmd, and England, and perhaps also i»f 
 the four colonial ministers sent from Geneva to Brazil. With 
 reference to a nussion to the heathen, he expresses himself so 
 obscurely that it is impossible to determine whether in w luit 
 he says he is in earnest or not. For his own part, he says 
 neither that it ought to be effected, nor how. 
 
 The discussion between Saravia and Beza did not produce 
 any change in the Reformers' views of missions, althnngb th(> 
 former wrote a refutation of the latter's reply. Quarter uf 
 a century later, the great Lutheran dogmatician, .!< han 
 Gerhard, in his Loci theologici, entered the lists ag;uust 
 Saravia, with far greater severity and dogmatic subtlety ; >vith 
 what scholastic reasons, we shall afterwards hear.^ 
 
 15. If, nevertheless, the Reformation period gave liirt'. to 
 two imdertakings which have been registered as missions, the.^^c 
 have their explanation in the view entertained of the ecclesi- 
 astical duty of the civil authority; in particular, of the coloi i.nl 
 civil authority. One of tiic.se undertakings issued from 'he 
 Ileformed church, the other from the Lutheran. The for' ler 
 
 ' It may only be notircrl licro liow fifrhanl rcfiitps tiie .i.'isertioii ol' Sa .ivi.i 
 tliat tlic coniiiiiiiid aiul tlie promir.c in Matt, x.wiii. lf>, 20 are in.'>(>i>ai'i'>ly 
 ronnei'teil. In Matt, xxviii. tlie comnmiid alone ajijiiies to the Apo.sllcs tlu» 
 pronii.se annexed applies, on the other hand, not only to all pa.stors, but i>> all 
 believers. For in Matt, xviii. 20 it is written that "where two or thrct aro 
 gathered in My name, there am I in the midst of them." If, then, it is ass- rted 
 that the missionary rommaml is en-extensive with the promise annexi .. it 
 wouM follow that all believers must "o to the hcatlicn,— which is 
 
THE AGE OF THE REFORMATION 23 
 
 had to do with the plantiug of a French colony in Brazil, 
 wliich one must guard against magnifying into a great mis- 
 sionary effort on the part of the Eeformed church. Under 
 the direction of an unprincipled French adventurer, who had 
 outwardly gone over to Protestantism, Durand de Ville gaignon , 
 and encouraged by Coligny, who like them had been TTeceived 
 by false representations, a number of Frenchmen of the Re- 
 formed creed went in 1555 and 1556 to Brazil to found there 
 a French colony, which should also offer an asyhmi to the 
 sorely beset Protestants at home. From Brazil Villegaignon 
 turned to Geneva, and wrote a letter to Calvin, in which he 
 begged the sending out of pious Christians and preachers, that 
 they might exert a good influence upon the colonists and also 
 declare the Gospel to the native heathen. Unhappily, we have 
 not tliis letter to Calvin, nor the reply presumably sent by the 
 Genevan Reformer, so that we do not know how far he took 
 part in tlie undertaking. But even if it could be establislicd 
 as probable that the preachers were sent with Calvin's sym- 
 pathy, the proof is awanting that the Genevan Reformer con- 
 templated an independent mission to the heathen. Four 
 clergymen, besides a number of other persons from Geneva, 
 mostly artisans, actually made the journey, and some 300 
 Frenchmen joined them. But Villegaignon, who meanwhile 
 had gone back to the Catholic church, treated them as traitors, 
 and banished them from the colony ; and since they could not 
 maintain themselves among the natives, they returned home, 
 through great hardships and perils, in a wretched ship, while 
 of tive who again left the frail craft Villegaignon condemned 
 three, on account of their faith, to death. One of the clergymen, 
 indi.'ed, Richier, wrote a few weeks after his arrival in Brazil 
 th;i t they had purposed to win the native heathen for Christ, 
 but that their barbarism, their cannibalism, their spiritual 
 dulness, etc.," extinguished all their hope." Besides, the differ- 
 ence of language and the want of interpreters presented an 
 ins'iperable obstacle. So that, although expression was again 
 given to the hope that " these Edomites might still become 
 Christ's possession" if new settlers should come, the enter- 
 prise certainly never got the length of an earnest missionary 
 encl(;av()ur.^ 
 
 16. The case was similar with the Lutheran so-called 
 miisiouary endeavour. In 1559, King Gustavus Vasa of 
 S\^eden began to incorporate into the Evangelical church the 
 Lapps, who dwelt in the extreme north of his kingdom, and 
 who in the twelfth centm-y had been made nominally Catholic, 
 
 ' Brown, The History of the Chridian Missions in the l%lh, 17th, ISfh, and 
 19/u C-u./vrics, London, 1864, 3 vols., i. 7. 
 
24 PROTESTANT MISSIONS 
 
 but at bottom remained entirely heathen. In rcahty this state- 
 church mission was more a reforming act of territorial church 
 authority than a proper mission to the heathen, as it con- 
 sisted only in the sending of pastors and the establishment 
 of parishes. It failed, and that principally because of the lack 
 of missionary qualities on the part of the clergymen who were 
 sent ; and also later, when Charles IX. and Gustavus Adolphus 
 eagerly favoured the work. It was Thomas von Westen who, 
 in tlie second decade of the eighteenth century, first estal)lished 
 a real mission to the Lapps. But after his early deatli in 
 1727 it almost became extinct, and was revived only in the 
 nineteenth century under Stocktieth {d. 1866).^ 
 
 ^ Brown, The History of the ClirUtiav Missions in the I6th, I7(h, ISfh, and 
 19th Centuries, London, 1864, 3 vols., i. 7. 
 
CHAPTER 11 
 THE AGE OF OETHODOXY 
 
 Section I. In Germany 
 
 17. In the period after the Eeformation, until Pietism 
 reached its strengtli, no real missionary activity be.c^an in 
 Germany. The reason of this did not lie only in the fact 
 that the world beyond the sea had never as yet come within 
 the purview of German Protestantism, and that the political 
 conditions, chiefly the unhappy Thirty Years' War, did not 
 ail!j\\- laissionary enter})rise to be thought of; the reason still 
 lay in the theology which either did not permit missionary 
 ideas to arise at all, or, if these began to find desultory ex- 
 pression, most keenly combated them. It was still essentially 
 the views of the Eeformers which determined the attitude of 
 orthodoxy to missions, only these views assumed a much more 
 systematic and polemical cast. 
 
 There were indeed in the course of the seventeenth century 
 sume single enterprises which have been written of as missionary 
 endeavours. Seven pious young men from Lubeck (all jurists, as 
 it appears), who were together in Paris in the beginning of the 
 fourtli decade of the sixteenth century, bound themselves to- 
 gether — perhaps under the influence of Hugo Grotius, who was 
 then the Swedish ambassador in Paris, and who, by way of liter- 
 ary help to the Dutch colonial mission, had written a treatise, 
 Dc reritatc religionis Christianae, which was afterwards trans- 
 lated into Malay and Arabic — " to awalcen the lapsed churches 
 oi the East to new evangelical life." Only of three of them 
 do we know that they actually journeyed to the East with this 
 aim. Of two of these (von Dome and Blumenhagen) we have 
 no further tidings. The tliird, Peter Heiling, betook himself 
 in 1(534:, after a two years' stay in Egypt, to Abyssinia; there 
 he certainly exerted some influence, and also translated the 
 Xew Testament into Amharic. After about twenty years' 
 residence in the land, he died a martyr. His work, however, 
 had 110 abiding result, for he had no successors ; and besides, 
 
 25 
 
26 PROTESTANT MISSIONS 
 
 it can as little be reckoned a mission to tlie heathen as the 
 endeavours directed to the revival of the Christian churches of 
 the East in the nineteenth century. 
 
 Much less can the embassy to Abyssinia, sent forth by 
 Ernest the Pious, Didce of Gotha, in 1663, which also did not 
 attain its purpose, be accounted a missionary endeavour; or 
 that sent to Persia from the court of Gotha in 1635, in which 
 Paul Flemming, the author of the hymn, " In alien meinen 
 Thaten," took part. 
 
 18. But if there was not yet any missionary action, still, from 
 tlie beginning of the seventeenth century onwards, missionary 
 ideas occasionally emerged, at first very fragmentary, isolated, 
 and hesitating, but gradually more consistent, more frequent, 
 and bolder. Only, they met with the bitterest opposition on 
 the part of the most noted leaders of orthodoxy. Following 
 GnJssel,^ the representatives of these ideas may be divided into 
 tln-ee groups — (1) such as did not recognise a duty resting on 
 the church to send out missionaries, but who imputed to 
 Cliristian rulers of heathen peoples the right, even the duty, 
 of Christianising these; (2) such as owned in principle the 
 missionary duty of the church, but did not deem the time and 
 o[)portunity suitable for the practical discharge of it ; and (3) 
 such as, without reserve, aftirmed missions to be the business 
 of the church. Praetorius, Meisner, Cahxtus, Scultetus, Joh. 
 E. Gerhard (the younger), Duraeus, Dannhauer, Haveman, 
 Veiel, and other theologians were the first to raise their voice, 
 principally, it is true, to complain of the lack of the missionary 
 understanding, or to remind tlie civil authorities of their 
 missionary duties ; - but such voices were very feeble, and as 
 they wanted practical point, they died away almost altogether 
 imheard. 
 
 19. Over-against these friends of missions, however, there 
 was an overwhelming band of adversaries, who, at the utmost, 
 recognised a missionary duty on the part of colonial authorities, 
 or limited that duty to the occasional testimony of Christians 
 living among non-Christians. And it was dogmatic confusion, 
 
 1 Grossel, Die Mission und die cvamjclischc Kirche im 17 Jahrhuiiderf, 
 (Jotha, 1897. 
 
 - Prayi-rs for missions, however, find uttHvanco in several church hymns of 
 the sRvonteontli oentiiry, a.s, <•.</. in Boeiim's "0 Kiinig aller Ehrcn," and later in 
 'Iryiihius' " Erhalt mis roiiii' Lchre,'' P. Cerhardt's "Was Weisheil in der 
 Welt,' and Oleariws' " Komni du wortcs Liisegeld." 
 
 On the liasis of a sound px]>ositi()n of the mi.ssionary comniandnient. Amos 
 Comenius, a far-seeing nicniher of the cliurch of the Bohemian Brethren, 
 includes missions among the essential activities of a living churcl . In 
 particular, this great man had in liis mind the idea of translating the Bible 
 into Turkish ami sending it to the Sultan. His missionary ideas are fo ind in 
 the treatise whicli appeared iu 164i-t5, Judicium dvphx dt rcgn/a Jidei. 
 
THE AGE OF ORTHODOXY 2/ 
 
 perverting both exegesis and history, which motived the 
 repudiation of the missionary obligation. The confusion 
 consisted substantially in tliis — (1) the missionary charge was 
 limited to the Apostles, and it was regarded as a historic fact 
 that the Apostles had already proclaimed the Gospel to the 
 wliole world ; and (2) there was constructed an artificial theory 
 of the apostolic office and its diversity from the office of 
 preaching, from which the inference was drawn, that the 
 church had no call to missions to the heathen, and no 
 authority to impart such a call. Out of this host of adversaries 
 we recall only the best known names — Porta, Hunnius, 
 Ehinger, Joh. Miiller, Balduin, Brochmand, Eichsfeld, Osiander, 
 Musilus, Fecht, Zentgrav. We subnnt a little in detail only 
 two characteristic testimonies from authoritative quarters and 
 of far-reaching influence, which perhaps most signally illustrate 
 the negative attitude of orthodoxy to missions. 
 
 Count Erhardt Truchsess of Wetzhausen addressed him- 
 self to the Theological Faculty of Wittenberg, one of the leading 
 representatives of Lutheran orthodoxy, that, amongst other 
 matters, he might elicit an answer to the "Scruple": "Since 
 faith comes alone from preaching, I would know how East and 
 South and West shall be converted to the only saving faith, 
 since I see no one of the Augsburg Confession go forth thither, 
 ... so reasonable must it surely be to obey the command of 
 Christ, ' Ite in mundum universum ' " [Go ye into all the world], 
 and so forth. In reply, the Faculty issued an Opinion, the 
 substance of which is to us of to-day almost incomprehensible, 
 and is somewhat as follows: — (1) The command Ite mwndvm 
 universum is only ix j^ersoncdc privilerjiiLm of the Apostles, like the 
 gift of miracles, and has actually been already fulfilled, as these 
 Scripture passages prove, Mk. xvi. 20; Eom. x. 18; Ps. xix. 4, 
 etc., Col. i. 23. Else in virtue of such a command all and every 
 preacher, even the Pope himself, must go out and preach in 
 all the world, which nevertheless does not take place. On the 
 ground of Acts xiv. 23, xx. 18; 1 Pet. v. 1 ; Tit. i. 5, it is then 
 inferred that, since the Apostles appointed bishops and preachers 
 liere and there who should tend only the church of Christ 
 specially entrusted to them, therefore neither Papists nor Luther- 
 ans can show a distinct Divine command to preach in all the 
 world, but each is bound to remain by his church to which he 
 has been duly called. (2) But if it is asked. How then shall 
 the Kast, the Soutli, and the West be converted to the 
 Christian faith, since no one of the adherents of the Augsburg 
 Conf(iSsion goes forth thither, the answer is, that no man is to 
 be ex:cused before God by reason of ignorance, because He 
 has not only revealed Himself to all men through the light of 
 
28 PROTESTANT MISSIONS 
 
 nature (lioin. i. and ii. ; Acts xvii. 27) ; " but also in different 
 ages, through Adam, Noah, and the holy Apostles, He has been 
 preached to the whole human race." If they now sit in 
 darkness, that is the punishment of their heedlessness and 
 ingratitude. " God is not bound to restore to such nations 
 ' quod scmel Juste ablcUum est ' [what has once been justly 
 taken away], just as a judge is not bound to give back life or 
 money or goods to an evil-doer from whom by judgment and 
 justice they have once l)een taken, and in ' criminc lacsae 
 Diajestatis ' the children and descendants must suffer for the 
 misdeeds of their ancestors." The Opinion appeals in proof to 
 Acts xiii. 46, and xviii. 6, and then it adds in milder strain that 
 amongst Turks, papal potentates, and barbarous non-Christian 
 peoples " there are always found, Ijy the decree of God, many 
 Christians by whom they may be guided, and ever and anon 
 by the wondrous gracious order of God true believers have 
 suliered, and could in this way do service to God by which 
 others may be brought to the true knowledge of Him." (3) It 
 belongs to the guardians and nurses of the church, that is, 
 to the powers of the state which, whether 'jure belli' or by 
 other lawful means, have brought such sinners and non- 
 Christian nations under their sway, and to the high sovereign 
 authority which the state has over the church, specially to 
 promote right worship, to build churches and scliools, and to 
 appoint preachers, so that everywhere the true knowledge of 
 God shall be spread," — a duty of the authorities which the 
 Faculty urges by the example of the kings of Israel. 
 
 20. With almost greater austerity, at an earlier date, does 
 Joli. Gerhard, the great dogmatic theologian of Jena (d. 1637), 
 state the reason for the negative attitude of ortliodoxy in his 
 time towards missions to the heathen in his Zoci tluoloijki, 
 particularly " l)e ecclesia " (xxiii.) and " De ministerio ecclesi- 
 astico " (xxiv.). He also understands by the " vocatio uni- 
 versalis" [universal call] the revelation of God to all men in 
 the time of ^Vdam, in the time after the liood, and in the time 
 of the Apostles. Tliese last actually preached the Gospel to 
 all nations, or at least the report or eclio of their preaching 
 extended to all nations. l*roof lov this he finds in the four 
 Scripture passages already quoted in the Wittenberg 0|tiniou. 
 Those nations to whom the Apostles ])reaclied, "ex quibus 
 omnes familiae nationum, linguarum ot gentium sunt jiro- 
 pagatae, debuissent sinceritatem verbi ad posteros propagare, 
 rpiod vero illud non fuerit factum, id cum hominum culpa 
 contigerit nee vocationis universalitati nee divinae liberilitati 
 quidquam praejudicat" (sec. 40) [from which all families of 
 nations, tongues, and peoples arc descended, ought to have 
 
THE AGE OF ORTHODOXY 29 
 
 propagated the sincere matter of the Word to their descendants ; 
 that they have not done this happens by the fault of men, 
 and does not in the least prejudice either the universality of 
 the call, or Divine liberality]. 
 
 But yet more surprising is the historical evidence by which 
 the great dogmatic theologian mahitains the reality of the 
 universal preaching of the Gospel in the apostolic age. His 
 attempt is an instructive illustration not only of the uncritical 
 and naive, but also dogmatically biassed treatment of history 
 which prevailed at the time ; and therefore we must here 
 reproduce it at somewhat greater length. 
 
 The paragraph (sec. 186) in which Gerhard repels the 
 Eomish pretension, that the majority of Christians are under 
 the sway of the Pope, discovers marvellous things : in Great 
 Tartary there are more Christians than in all Europe, who are 
 not Romish, but adhere to a purer faith ; India is full of 
 Thomasites, Egypt of Jacobites. " Supra Egyptum panditur 
 ingens illud christiani Ethiopum monarchae pretiosi Johannis 
 imperium, qui regnis plus minus quaclraginta dominari dicitur " 
 [Above Egypt extends the huge kingdom of Jolm, the excellent 
 Christian monarch of the Ethiopians, who is said to rule not 
 less than forty kingdoms], — all full of evangelically minded 
 Christians since the days of the Ethiopian Eunuch. Even in 
 Tunis, Fez, and Morocco true Christianity has its lodging. 
 But even these unsophisticated statements are surpassed in 
 sec. 188. Here, first, the "modus conversionis " which the 
 Jesuits employed in " novo orbe " (America) is described as 
 " tyrannicus, crudelis et apostolico longissime discrepans " 
 [tyrannical, cruel, and as far as possible divergent from the 
 apostolical] ; then protest is made against their assertion, 
 " nomen Christi in illis insulis antea nunquam auditum fuisse " 
 [that the name of Christ had never before been heard in these 
 islands], and it is averred that America had been known to 
 the ancients, and had only again been forgotten and closed : 
 " verishnile igitur est, apostoKcam evangelii praedicationem 
 jam lim ad ilia loca pervenisse, cum Paulus (Col. i. 23 ; 
 Rom. ■;:. 16) testatur, evangelium in toto orbe fructifasse ac 
 primis ecclesiae Christianae temporibus null gens fuerit nota, 
 ad quam evangelii praedicationis sonus nondum pervenerit " 
 [it is therefore very probable that an apostolic preaching of 
 the Gospel reached already long ago to those places, since Paul 
 testifies that the Gospel had brought forth fruit in the whole 
 world, and in the early times of the Christian church there 
 was no nation known to which the sound of the Gospel had 
 not reached], which is established by a host of quotations from 
 Justin, Tertullian, Jerome, Ambrose, Irenaeus, Chrysostom, 
 
30 PROTESTANT MISSIONS 
 
 and Augustine. But the line of proof becomes still more 
 monstrous. The ancient Mexicans received Christianity from 
 the Ethiopians, because with tliem, as with the latter, there is 
 found a connection of baptism with circumcision. The ancient 
 Brazilians must have known it, becauf^e an old man assured 
 Joh. Lerius ^ of having heard about their ancestors, that long 
 time since a bearded foreigner had brought to the land a 
 message like that which he now brought ; only, it had not been 
 believed, and had again been forgotten. The ancient Peruvians 
 had known Christianity, because they believe in an im- 
 mortality of the soul, a resurrection of the dead, and a great 
 universal tiood. And in similar manner the acquaintance of 
 the ancient Indians and Chinese with Christianity is de- 
 monstrated. The Brahmins know of incarnations, of holy 
 days, of the Ten Commandments, etc. ; and in China there has 
 Ijeen found a picture of three heads looking to one another 
 (the Trinity), a picture of a maiden with a child, and another 
 of twelve men, who had become famous through their wisdom 
 and had been transformed into angels. Books also have been 
 preserved by them, according to which the Apostle Thomas 
 had journeyed in China.- 
 
 Alongside of this liistorical demonstration of the alleged 
 universal extension of Christianity in the past, Gerhard up- 
 roots every missionary idea in his dogmatic discussions on the 
 apostolate, which were invested with all the dignity of church 
 doctrine. 
 
 1 One of the four colonial clergymen sent out from Geneva to Er;i7.il, who 
 left a Historia iwru/alionis in Brasiliuvi. 
 
 - Thi.s dogmatically biassed, unhistoric conception, that the Apostle-i 
 ])reached the Gos]iel to the whole world, lasted into the eightci-nth century. 
 Joh. Albert Fabricius records it as still prevailing np to 1731, but for himself does 
 not defend it. This erudite theologi;in of Hamburg has written a large book, of 
 930 quarto pages, showing marvellous reading, concerning the e.xttnsion of 
 Christianity up to his time, a book, indeed, wliioh must be called less a liistory 
 of missions than a catalogue of missionary literature. It bears the circum- 
 stantial title : Saiidaris lux crangelii toti orbi per divinam grnluim cxoruiix, 
 sivc notilia historico-chronoluffica lil.craria cl. ijrof/raphica pro/iKijulurnm per 
 orbcm totuvi Chrislianoruvi siccroruvi (Hamburg, 1731). In thw work 
 Fabricius registers, with almost faultless com])leteness, the literary tesr^monies 
 from the most ancient times onwards, which bear upon the spread of .Jliristi- 
 anity, along witli a modest attempt at historic criticism. Thus in cliap. 5 : 
 Amp/UiUo ct sucressKS propafjittnc per apostolos lucis evangdicae, he -ontents 
 himself, after enumerating authenticated facts, with designating such as are 
 legendary as tradilicmcs nmi pcrindr. ccrtoc, ami in the survey whicli l.e takes 
 of"the countries of Europe (chaps. 15-23\ as of Asia and Africa (cliaps. 32-4G), 
 he at least avoids gross unhistoric exaggeration. He very decidedly co'-.tradicts 
 the assumption that the Apostles had formerly preached even in Anieiica. and 
 in this connection he ventures, in harmony with .loli. Quistorp, whom he cites, 
 to declare that the assertions of the Apostles and the Fathers of the ch irch a.s 
 to the preaching in the whole world Jiaving had place in their tinir, nnii^t 
 partly be referred only to the world as known to them, and partly be under- 
 stood as hyperbole (p. 766). 
 
THE AGE OF ORTHODOXY 3 1 
 
 Locus xxiv. cap. v. sec. 220 reads : " In apostolatu consider- 
 atiir: 1, ministerium docendi evangelium et administrandi 
 sacramenta cum potestate clavium ; 2, sTioKorrrj, inspectio noii 
 solum gregis dominici sed etiam aliorum presbyterorum ; 
 3, potestas praedicandi in toto terrarum orbe cum immediata 
 vocatione, dono miraculorum 'oTipoyji auroiriaTso ac privilegio 
 infallibilitatis conjuncta." [In the apostolate 'there is to be 
 regarded: 1, the ministry of preaching the Gospel and 
 administeruig the sacraments with the power of the keys ; 
 2, supervision not only of the tiock of God, but even of other 
 presbyters; 3, authority to preach in the whole world, con- 
 joined with an immediate call, tlie gift of miracles, the preroga- 
 tive of eye-witnesses, and the privilege of infallibility.] Whilst 
 the first two attributes of the apostleship passed over to the ser- 
 vants and oftice-bearers of the church, and so were contimious 
 functions, Gerhard teaches : " Eespectu tertii nullus fuit apos- 
 tolorum successor. Mandatum praedicandi evangelium in toto 
 terrarum orbe . . . cum apostolis desiit." [With respect to 
 the third, there was no successor of the Apostles. The com- 
 mand to preach the Gospel in the whole world ceases with 
 the Apostles.] There are lacking now the " vocatio immediata," 
 the " infallibilitas," the " iauij^aroupyia miraculosa," the " prae- 
 dicatio ad nullum certum locum restricta," and the " visio 
 Christi in carne." Then in sees. 221-225 all the pleas which 
 might be adduced in favour of a continuous missionary obliga- 
 tion on the part of the church are, with scholastic dogmaticism, 
 refuted as absurd.^ 
 
 21. It is obvious that, with such dogmatic views and with 
 views of history so prejudiced by dogma, an impartial exposi- 
 tion of the missionary charge was as impossible as was its 
 practical execution. And up to the eighteenth century these 
 views dominated almost all orthodoxy. Moreover, they had 
 a still deeper basis, namely, a too one-sided legal emphasis on 
 the doctrines of grace, which, while powerfully admonishing 
 to the acceptance of grace, laid too little stress upon the duty 
 of serving God, which is involved in that acceptance. In 
 connection with the limitation of the universality of the 
 Divine call, and with the satisfaction created by the assurance of 
 one's own standing in the faith, the Reformed, and especially 
 the Lutheran, doctrine of grace encouraged a certain passive- 
 ness in believers, which checked energetic action, both inward 
 and outward. As long as this narrowness and one-sidedness 
 remained unchanged, missionary life was impossible. And the 
 chau<:(e came not suddenly but gradually. A demand arose 
 
 ^ Tliese refutations are specially directed against Hadrian Saravia, as has 
 been already indicated, p. 22. 
 
32 PROTESTANT MISSIONS 
 
 for the bettering of the Christian life, which in large measm-e 
 consisted in a dead ecclesiasticism ; and in connection with 
 this reform missionary voices were lifted up, until by degrees 
 the doctrinal confusion which repressed missionary life was 
 overcome. 
 
 22. Tlie first who came forward was not a theologian, but 
 one who with great earnestness set before the Lutheran church 
 the duty of obeying the missiijuary command by seuduig out 
 messengers of the Gospel to the heathen. This missionary 
 prophet was the scion of a noble Austrian family, l)orn in 
 (Jbemnitz in 1621, and educated in Ulm, Baron Justinian von 
 Weltz.^ At first, indeed, his call to awake was only the voice 
 of one crying in the wilderness : but the missionary idea, which 
 had hitherto scarcely received attention, soon set missionary 
 discussion agoing, and although the controversy had for a 
 time only a theoretical residt, the practical results followed 
 afterwards. 
 
 There were chiefly two ideas which animated this remark- 
 able nobleman : an uplifting of Christian life and a practical 
 manifestation of faith Ijy the extension of the Gospel in the 
 non-Christian world. The former, to which he liad been 
 moved, next to the study of the Bible, probably by that of the 
 Imitation of Christ and of Jolm Arnd's Wahres C'hrisicntuvi 
 [Real Christianity], was for him the presupposition of the 
 latter. That is a point of great significance, that for him 
 missions and living Christianity stand in innermost connec- 
 tion. Granted that his treatise on the life of solitude (1G."'''3) 
 is not quite free from fanatical sentiments, still it is per- 
 meated by sacred earnestness. Shortly after this treatise, 
 which was a call to repentance on the part of his ortliodox 
 but worldly-minded contemporaries, there followed A Brie/ 
 Account as to how a New Society might he formed aiiiov;/st 
 helieviivj Christians of the Augsburr/ Confession, in wh ch he 
 specially summoned German students to missionary woi-k. 
 The very title of this pamphlet is again significant, bc-MU.'^o, 
 althougli not yet in clear contour, it connects the ciU to 
 missions to the heathen with the thought of a voluntary 
 association for the work. 
 
 From 1664 onwards there followed his three principal 
 treatises, after he had procured a kind of Opinion from -inany 
 eminent theologians in favour of his project: (I.) A Christian 
 and Loyal Exhortation to all faithful Christians of the Anys- 
 hurg Confession, concerning a Special Society, through u-hivh, 
 with the heljy of God, our Evangelical Religion may he extc •ulal, 
 
 1 Grbsscl, Justiidamis von Wdlz, der Forkamp/er der lath. Mission, 
 Leipzig, 1891. 
 
THE AGE OF ORTHODOXY 33 
 
 hj Justinian. Put into print for notification — (1) To all 
 evangelical rulers ; (2) to barons and nobles ; (3) to doctors, 
 professors, and preachers ; (4) to students, chiefly of theology; 
 (5) to students also of law and medicine ; (6) to merchant,'; 
 and all hearts " that love Jesus." There followed also in 1 064 
 (II.) An Invitation to the a'p'pToachinfj Great Sujyper, inul a 
 Proposal for a Christian Society of Jesus liaviiuj for its ohject 
 the Bcttermerit of Christendom and the Conversion of Heathen- 
 dom, affectioncdely set forth hj Justinian. Along with Joh. 
 George Gichtel, who was known as a theosophist, ])iit liad 
 been won to his project of missions to the heathen, Welt/ laid 
 both these treatises before the Corpus Evangelicorum at tlie 
 im])erial diet at Eatisbon which was charged with caring for 
 the interests of Protestants. But although the matter was 
 there discussed, the memorial presented was simply laid on 
 the table. Concerning this the indefatigable man made bitter 
 complaint in a third treatise, this time pubhshed in Amster- 
 dam, (III.) A repeated loyal and. earnest Reminder and Admoni- 
 tion to undertake the Conversion of Unlelieving Nations. To all 
 Evangelical Riders, Clergymen, and Jesus-loving hearts, set forth 
 hy Justinian. 
 
 In order to appreciate the significance of these treatises 
 for the awakening of the missionary idea, it is indispensable 
 that we enter a little into their contents. 
 
 Leaving out of account the earnest complaints and accu- 
 sations which the pious baron brings against a lukewarm 
 Christendom, as also the intense questionings and exhortations 
 which he addresses to it, we reproduce only the grounds upon 
 which he urges the necessity of missionary work, the refuta- 
 tions by which he shows the refusal of that work to be 
 untenable, and the proposals which he makes for its practical 
 furtherance. 
 
 As grounds of missions lie adduces — (1) The will of God 
 to help all men and to bring them to the knowledge of the 
 truth (1 Tim. ii. 4). This can only be brought to pass by means 
 of regular missionary preaching of the Gospel (Eom. x. 18). 
 This will of God binds us to obedience, — compare the mis- 
 sionary commandment, — and love to man must even of itself 
 make us willing to obey. (2) The example of godly men, who 
 in eveiy century from the times of the Apostles onward, with- 
 out letting themselves be terrified by pain, peril, or persecution, 
 have extended the kingdom of Christ among non-Christians. 
 (3) The petitions in the liturgy that God may lead the erring 
 to the knowledge of the truth and enlarge His kingdom. If 
 these petitions are not to remain mere forms of words, we 
 must ".end out able men to disseminate evangelical truth. 
 3 
 
34 PROTESTANT MISSIONS 
 
 (4) TIiG example of the Papists, wlio founded the society " De 
 propai^anda fide," must rouse us to emulation that we may 
 extend the true doctrine amou^^ the heathen.^ 
 
 To these leading motives Weltz adds a convincing refuta- 
 tion of th(3 seeming reasons which (a-tliodoxy offered as valid 
 against practical mission work. (1) That the missionary com- 
 mandment was for the Apostles only. Leaving out of view 
 that this conception C(jntradicts the whole history of missions, 
 he rejoins : " It must ever remain true, what Christ said, that 
 His words shall not pass away. If the words of Christ can- 
 not pass away, why then do we believing Christians let tlie 
 words, wliich He so plainly spake before His ascension, have 
 no worth for us? Every ini])artial reader who loves the 
 truth may clearly discern that this command of Christ 
 applies to the church of to-day, and may thus conclude that 
 if Christ charged the Apostles to continue to teach Christians 
 all that He had commanded them. He bade them also teach 
 Cln'istians that in every age they sliould send out able men, 
 and say to them, ' Go, teach and instruct in the Christian faith.' 
 For how does it consist that Christ should have bidden the 
 Apostles teach Christians to obey all His behests, except the 
 foregoing words 'Go ye . . .'?" (2) That the Gospel may 
 not again be preached where its light has been extinguished. 
 " The disciples of the Apostles and others had already kindled 
 the light of the Gospel in these lands ; but since it was 
 extinguished it had to be kindled again by Severus, Amandus, 
 Arbopastus, Callus, Columbanus, Boniface, and otliers; and 
 that is answer to those who say it is enough that the A])ostles 
 once converted heathendom. Love constrains to redeliver the 
 captives." (3) That without a call no preacher has a right to 
 go to the heathen, and that preachers who have been called 
 are designated to their congregations. " Concerning the call 
 to this work, the law of love bears not only on the clergy, but 
 upon all Christians, nor is God so bound as that He may not 
 call a man to it ' extraordinarie.' Who called the pro[)liets in 
 Old Testament times ? Who in the first Christian ages sent 
 
 ^ In the Catholic iiolemic against Protestantism, tiie ri-inoai^li ihat tlio 
 churches of tlio Refonnation did no missionary work played ;i sit;nitic.int jxirt. 
 That reproach might well have led them to reconsider their negative attitude 
 towards missions to the heathen ; instead of which, Protestanf tiioulopians con- 
 stantly seek to justify that attitude on the unreasonable grounds: the exten- 
 sion of the church over all nations is no real work of the uinirch ; only the 
 Apostles had a proper missionary call ; anj-, however, who without a special 
 commandment go to the heathen of their own accord, act against tlic God- 
 given call which appoints teachers to their congregations. Welt/, is die firat 
 Protestant who acknowledges the justice of the Catholic reproach, and, because 
 he feels it painfully, he makes of it an argument for the undeitiking it last of 
 missionary work on the part of Protestantism. 
 
THE AGE OF ORTHODOXY 35 
 
 SO many sons of kings and princes as evangelists among the 
 heathen ? Did not Ambrose, governor of Milan, become bishop 
 there ? IMany such might be cited from the history of the 
 church." (4) That Christianity should be raised to a better 
 position at home, and that the Gospel should only then be 
 preached to the heathen. " That would take far too long, and 
 meanwhile thousands of the poor heathen would die in their 
 unbelief and sin. Instant help is needed. The one duty must 
 be done, and the other not left undone, especially as so many 
 students of theology are roaming about idle, waiting for 
 office." 
 
 The proposals which Weltz made deal as much with the 
 uplifting of the Christian life as with tlie extension of the 
 Gospel. We only sketch the latter shortly. They bear in 
 part the stamp of generality, and also of uncompleteness and 
 impracticableness, a defect which, besides the peculiar diffi- 
 culties of the matter, had for its reason that Weltz did not 
 wish to discover his projects to the Papists.^ (1) A society 
 shall be founded, the aim of which shall be the extension of 
 the kingdom of Christ both within and beyond Christendon). 
 This society sliall embrace confessors and followTrs of Jesus 
 of all ranks, but especially such as are educated, and shall 
 organise itself into ' promotores,' ' conservatores,' and ' mis- 
 sionarii.' The 'promotores' shall, from their social position, 
 care chiefly for the collection of the necessary funds ; the 
 ' conservatores ' shall partly conduct the correspondence and 
 in every way represent and commend the society, and partly 
 as teachers of languages train those who are to be sent out ; 
 the ' missionarii ' shall go to the heathen. As such Weltz 
 had principally students in view, but also young men of good 
 parts who should be specially prepared for their calling by 
 professors in a " Collegium de propaganda fide." (2) As for 
 actual missionary work, Weltz imposes upon the ' missionarii,' 
 besides a thorough study of the country, people, religion, and 
 language, the duty, in particular, of literary labour (trans- 
 lations), and of the gathering of congregations, and also the 
 sending home of reports. And (3) as mission fields he pro- 
 poses the Danish, Swedish, and Dutch colonies, and this 
 probably because, like all his contemporaries, he ascribes 
 before all to the civil powers that govern heathen nations a 
 missionary duty in pre-eminent degree. 
 
 As characteristic of the urgency with which Weltz presses 
 his contemporaries to set at last to missionary work, we 
 add the somewhat sharp conclusion of his third treatise on 
 
 ^ In a private letter to Duke Ernest the Pious and to Haveniann, AVeltz 
 takes up this point of view. 
 
36 PROTESTANT MISSIONS 
 
 missions : " I set you before the judgment-seat of Jesus Christ, 
 Who, righteous judge as He is, heeds not though ye be called 
 liigli and lionoured court preachers, venerable superintendents, 
 learned professors ; before this strict tribimal ye shall give me 
 answer to these <{uestions of conscience. I ask. who gave you 
 authority to mishiterpret the commandment of Christ in Matt, 
 xxviii. ? I ask, is it right that you annul the apostoUc office 
 which Christ instituted, and without which the body of Christ 
 is incomplete, 1 Cor. xii. ; Eph. iv. ? J. ask you, from Matt, v., 
 why you do not show yourselves as lights of the world, and do 
 not let your light shine that Turks and heathens may see your 
 good works, and also that yomig students may appear as lights 
 of the world ? I ask you, from 1 Pet. ii. 12, if ye are following 
 and are exhorting other young people to follow the command- 
 ment of Peter, that you should have a seendy beliaviour among 
 the Gentiles, that they may see your good works and glorify 
 God ? I ask you, from 1 Tliess. i. 8, if ye have brought it about 
 that the Word of God has sounded farther than in Germany 
 and Sweden and Denmark, as Paul so higldy commends his 
 Thessalonians tliat their faith toward God is gone fortli from 
 them into all places ? I ask, are you pre})arcd to answer for it 
 that you have taken counsel neither with your princes nor 
 with your congregations, nor even been willing to take counsel, 
 as to how the Gospel shall be preached to unbelievers, as did 
 the early church, so setting you a fine example ? I ask you 
 clergy if ye are not dealing contrary to conscience when ye 
 pray publicly in the congregation that the holy name of God 
 may become ever more widely known and acknowledged by 
 other nations, while yet ye yourselves do not your part towards 
 this end ? Tell me, ye who are learned, if the Papists do you 
 wrong when they charge you with doing no works of Christian 
 love, since ye seek not to convert the heathen ? Say, in face of 
 the impartial verdict of God, ye scholars, who let yourselves be 
 also called spiritual, is it right in no way to have put a matter 
 to the proof and yet to say it is not practicable ? Whereftjre 
 do ye persuade princes and lords that the conversion of tne 
 heathen is not practicable in this age, while you have neither 
 yet tried it nor sull'ered it to be tried in any land ^ Say, 
 ye hypocrites, where do ye find in the Bible the word ' im- 
 practicable ' ? Did tlie Disciples and Apostles, when Christ 
 sent them fortli, answer Him thus, ' Master, this work is not 
 practicable in this age ' ? Had not the Disciples to preach 
 even to those who were not willing to receive them ' Oh, 
 what a changed world ! Woe to you clergy who act contr iry to 
 the W(n'd of God, and to your own conscience ! Woe to you, 
 and yet again woe, that ye are not willing to help at all that 
 
TPIE AGE OF ORTHODOXY 37 
 
 the kingdom of God may be spread abroad in Lhe world! I 
 wish not to condemn you, but I thus earnestly entreat you 
 that in the future ye do more for the work of converting 
 unbelieving nations than ye have done hitlierto. ... Ye clergy, 
 if from pride, conceit of wisdom, contempt of all earnest counsel, 
 ye will show no compassion towards the heathen, if, I say, you 
 are not disposed because of your voluptuous life to help the 
 advance of tlie kingdom of Christ, and to repent, then upon 
 you and your children and your children's children will 
 fall all the curses which are written in the 109th Psalm.'' 
 
 Even this strenuous appeal had no practical result. In 
 disappointment the Baron betook himself to Holland, to follow 
 up his missionary teachiiig at least with his own missiona.ry 
 action. After receiving consecration ns an apostle to the 
 heathen at the hands of the fanatic Breckling, in Zwoll, having 
 l;iid aside his baronial title, and having deposited in Katisbon 
 a lai'ge sum of mom-y for the furtherance of his projects, he 
 went to Dutch Guiana, wliere he soon found a lonely grave. 
 If the zeal of this first advocate of missions within the 
 Lutheran church may have had in it something offensive to 
 the orthodox clergy, yet w^e must not, witli Plitt, call him 
 a " missionary fanatic." That is a gross injustice, only to be 
 accounted for by the prejudice which seeks to excuse the 
 hostility to missions displayed by the old dogmatic theologians. 
 The indubitable smcerity of his purposes, the noble enthusiasm 
 of his heart, the sacrifice of his position, his fortune, his life for 
 the yet unrecognised duty of the church to missions, insure for 
 hhn an abiding place of honour in missionary history. 
 
 23. How little the Lutheran clergy understood this duty, 
 is manifest from the detailed and sharp refutation of the 
 missionary projects of Weltz by the otherwise excellent 
 " superintendent " of Eatisbon, Joh. Heinrich Ursinus, who 
 was applied to by the Corpus Evangelicorum at Eatisbon for 
 an Opinion on these. This critic of missions does indeed in 
 his thesis recognise a relative missionary duty of the church, 
 and even develops many sound views in reference to the 
 opportunity for discharging it ; but he ultimately rejects the 
 appeal of Justinian as a chimera, charges him with self- 
 conceit and with blasphemy against Moses and Aaron, re- 
 proaches him with a piety of his own devising, a deceiving 
 of tlie people, a spirit akin to Miinzer's^ and the Quakers', 
 and warns against the proposed " Society of Jesus " in the 
 words, " Preserve us from it, dear Lord God." 
 
 ^ [Tlie leader of the peasants in Middle Germany (1725), who taught extra- 
 A-agant views regarding the inner light and the manner of setting np the 
 kingdom of God on earth. — Ed.] 
 
38 PROTESTANT MISSIONS 
 
 The rejoinder of Ursiims bears the title, A sincere, faith- 
 ful, and earnest Admonition to Justinian, respecting his pro- 
 posals for the Conversion of Heathendom and the Betterment of 
 Christendom. Its contents are somewhat as follows : — (1) 
 For Christians there lie in the way of the conversion of the 
 heathen such high re([uirements and such great obstacles, that 
 people will with difficulty be found who shall rise to them. 
 (2) The heathen are in a state which gives no prospect of 
 their conversion. What Ursinus says on this point is too 
 characteristic not to be repeated in liis own words : " The 
 heathen ought not to be positive savages, who have absolutely 
 nothing human about them. Secondly, they ought not to be 
 fierce and tyrannical, suifcring no stranger to dwell among 
 them. Thirdly, they ought not to be ol)stinate blasphemers, 
 persecutors, destroyers of the Christian religion, which through 
 odious ingratitude their ancestors lost. . . . The holy things of 
 ( Jod are not to be cast before such dogs and swine." (3) " It is 
 nut the will of God that to tlie heathen of this age the way of 
 salvation through Christ shall be shown otlierwise than by the 
 ordinary and special means of providence, as hitherto He has 
 willed to lead all in general and some particularly, according to 
 the measure of His grace, to the knowledge of His salvation. 
 For, firstly, there is no nation under heaven so utterly savage 
 as that God has not left to it, along with reason, a portion of 
 His law, by which the heart may be kindled to seek after God, 
 as even also heaven and eartli with tlieir witness, and then 
 the manifold chastisements of God and death itself, are an 
 admonition to all to this end. They who heed not such first 
 discipline of grace are incapable of any other ; they become 
 ever more savage, and can ascribe their condemnation to none 
 but themselves. . . . Have they not heard ? Can they not yet 
 hear ? Therefore the righteous anger of God hes heavy upon 
 them, because they refuse the truth in unrighteousness. God 
 is not bound to help them elsewise than He has been hitherto 
 willing to help; nor even to tliis is He bound. Gracious as 
 He is. He can be angry, to show to the whole world that we 
 must keep what we hear." As a second argument, it is urged 
 that all kinds of Christians live among the heathen, whose duty 
 it certainly is to manifest their Christianity by word and 
 behaviour. Where there are Christians, missions are snper- 
 Huous, and where there are no Christians they are hopeless, as, 
 e.rj. in Japan, China, and Africa. When, in face of great 
 dangers, Justinian makes his appeal to trust in God, that is to 
 tempt God. The God-given call is : Remain at home. " But if 
 the matter is of God, God will Himself further His cause and 
 show ways and means so that the heathen shall ' fiy as doves 
 
THE AGE OF ORTHODOXY 39 
 
 to the windows.' " Then the disputant comes to speak once 
 more on the question whether God is bound to resort to other 
 means for the conversion of the heathen, and denies this 
 (under the assertion of the grounds ah-eady mentioned) except 
 with respect to the potentates of Christendom to whom God 
 has furnished road and bridge to the lieathen, and who may 
 work here and there among them through theologians. 
 " Have we not Jews and heathen amongst ourselves ? Is it not 
 far better to preach the new doctrine of Christ to them than 
 to any others under heaven ? " The heathen are under the 
 wrath of God, and it is enough that Christians living amongst 
 them shall preach to them. " But that any one reasonable 
 Christian is bound by the command of God to go off with you 
 at your summons : ' Let us go among the heathen,' to abandon 
 Ids own calling, of which he is certain, or to employ as helps 
 and agents visionaries who, without any Christian intelhgence, 
 without any means and gifts, nuiy offer themselves for this, 
 . . . lliat is what you teach and prove ! ... If any one is 
 under obligation, it is you, because, as you conceive, you 
 have a special call and a Divine impulse thereto, which yet 
 not a single true Christian besides has or can feel." Wo 
 pass over the manner in which Ursinus sets aside also the 
 proposals of Weltz for the betterment of Christianity at 
 home. 
 
 24. Notwithstanding this rejection of the missionary pro- 
 jects of Weltz, a reaction took place in the last quarter of the 
 seventeenth century, and this through theologians who at the 
 same time exerted a reforming influence on the Hfe of the 
 church. Whether these men were moved by Weltz or from 
 Holland, or whether they were led to missionary ideas through 
 their own enlightenment, cannot be determined to this day. 
 In some cases the influence of Weltz is unmistakable. Perhaps 
 tliat influence is traceable even in Spener. From out of the 
 increasing chorus of these voices we content ourselves with 
 citing only the most influential. Spener, the "Father of Pietism," 
 preaches thus on the feast of the Ascension : — 
 
 " We are thus reminded {i.e. by the words " they went forth 
 and preached everywhere ") that although every preacher is not 
 bound to go everywhere and preach, since God has knit each of 
 us to his congregation, which he cannot leave without a 
 further command, the obligation nevertheless rests on the 
 whole church to have care as to how the Gospel shall be 
 preached in the whole world, and thus may continually be 
 carried to other places whither it has not yet come, and that to 
 this end no diligence, labour, or cost be spared in such work on 
 behalf of the poor heathen and unbelievers. That almost no 
 
40 PROTESTANT MISSIONS 
 
 thought Gven has been given to this, and that great potentates, 
 as the earthly heads of the church, do so verylittle therein, is 
 not to be excused, but is evidence how little tlie honour of 
 Christ and of humanity concerns us ; yea, I fear that in that 
 day such unbelievers will cry for vengeance upon Christians 
 who have been so utterly without care for their salvation. 
 Yea, herein the zeal of tlie Papists puts us to shame, for they 
 by their missionaries and envoys have more earnestness for the 
 spread among the heathen of their religion, mixed with so much 
 error, than we manifest for our pure evangelical truth." 
 
 And Scriver writes this in his Scclnischatz : "When 
 the soul reads that nineteen parts of the known world are 
 occupied by heathens, six by jNIohammedans, and only five 
 by Christians, its heart heaves, tears start to its eyes, and it 
 longs that it had a voice that might sound through all parts 
 of the world, to preach everywhere the Three-One Cod and 
 Jesus Christ the crucified, and to lill all witli His saving 
 knowledge. And if it can do no more, it prays with great 
 earnestness and devoutness for un1)elieving Jews, Turks, and 
 Tartars, that (Jod will have compassion upon them. It pleads 
 with prayers and entreatings that in His great love the Lord 
 will raise up teachers and apostles, endowed with the Spirit, 
 with power, and witli gifts, and seiul them to the unl)elieving. 
 Ye boast you all of faith, but where is the first-born daughter 
 of faith — ardent love ? Look ye, there are yet many unbelieving 
 in the world . . . alienated from the life of God, whose under- 
 standijig is darkened through the ignorance and blindness of 
 their heart. I speak of heatliens, Jews, Turks, Tartars, and 
 other barbarous nations. How do ye think of them ? With 
 what ears and hearts are ye wont to hear of them ? Does it 
 set your spirit on fire when ye needs must learn that there are 
 yet many thousand times thousand souls on earth who know 
 not, nor honour and worship, your and their Kedeemer ? L^o 
 ye cry daily to God that He will at length in His grace have 
 compassion upon them, and bring them out of darkness to 
 liglit, out of death to life ? Do your hearts yearn that ye 
 yourselves, if it were possible, might preach Christ to such 
 blinded people, even if for that ye should have to sutfer 
 poverty, hardship, ignominy, tribulation, and death ? Do ye 
 pray God also that He will raise up leal, spiritual, zen.lous men 
 and send them as apostles to such nations ? Oli, how fow there 
 be who ponder this and grieve over such people! Christians 
 there have been, alas ! eager enough to visit unbelieving lands 
 in tlie way of travel, trade, and commerce, and bring back 
 their gold and silver and other treasures; but how few be- 
 think them that the riches of the Gospel of Clmst might be 
 
THE AGE OF ORTHODOXY 41 
 
 imparted to them in return. Some with their insatiable greed 
 and thirst for gold, with their cruelty and other iniquities, have 
 put a scandal and a stumbling-block in the way of the poor 
 people, and have scared them from Christ ; some have dis- 
 carded the Clnistian name while in these lands, that they 
 might have freedom to trade and traffic there and seek their 
 gain. . . . Now, ye Christian souls, heed these things more 
 diligently for the future, ;uk1 pray with more thoughtfulness 
 tlie words of the Litany : ' Tread Satan under our feet, send 
 forth true labourers into Thy harvest, give Thy Spmt and 
 power to Thy Word, have mercy on all men. Hear us, dear 
 Lord Grod.' " 
 
 These laments, exhortations, and longings were followed 1)y a 
 practical project, namely, that of the founding of a " Collegium 
 de propaganda iide," which subse(j[uently dwindled to a " Col- 
 legium orientalo " for training of teachers for Jews a.nd Turks. 
 'J'hc initiators of this project, which was ;i,p[)rovcd in many 
 ([uartcrs, even liy the Theological Faculty of Creifswald, 
 were two professors of Kiel, Kaue and Wasmuth. But when 
 all was ready for bringing the enterprise into life, no hel}iing 
 hands were found, aJid so it died.'' 
 
 25. Besides the the(jlogians, a philosopher of world-wide 
 fame, Baroii von Leibnitz, came forward at the close of the 
 century as a vigorous advocate of missions.^ It was not so 
 much his travels in Holland and England, or his studies in 
 languages and geography, still less his philosophical theories, 
 which led Leibnitz to missionary ideas, llatlier, it was his 
 intercourse with the Jesuit missionaries to China, dating from 
 his stay in Emue, l)ut wluch seems later to have been broken 
 oCr. This intercourse turned his a.ttention to China as a field 
 for missionaries thoroughly trained in Lutheran theology and 
 in languages. As a connecting road he fixed his eye on Eussia, 
 upon whose emperor, Peter the Great, he set large hopes, and 
 with whose advisers he had many negotiations. With refer- 
 ence to methods of missionary work, and especially to the 
 character of missionary preaching, he offers some suggestions 
 in the preface to the little work entitled Novissima Sinica, 
 a collection of letters from the Catholic mission, in which he 
 speaks chiefly of a true and a false accommodation. Leibnitz 
 urged his plan with great earnestness, particularly on the 
 great ones of the earth. Lie had it embodied also in a more 
 general form in tlie regulations of the Berlin Academy of 
 Sciences, founded in July 1700, in the charter of whose consti- 
 
 ^ Similar Eastern projects were at that time cherisLed also in other circles. 
 Kramer, At',(j. Herm. Franckc, Halle, 1880. 
 
 ^ Platli, Die Missionsgedaiikcn dcs Frcilicrrii von Leibnitz, Berlin, 1869. 
 
42 PROTESTANT MISSIONS 
 
 tiitioii it stands : " Since experience shows that true faith, Chris- 
 tian morals, and real Christianity cannot be better advanced, 
 alike within Christendom and among distant unconverted na- 
 tions, next to the blessing of God, along the line of ordinary 
 means, than by men such as, besides being of pure and blameless 
 life, are equipped with understanding and knowledge, we will 
 that our Society of Sciences shall charge itself with the pro- 
 pagation of the true faith and Christian virtue under our 
 protection (i.e. the jn'otection of the Elector) : yet it is permitted 
 to the society to receive and employ people of other nations 
 and religions, though always with our previous knowledge and 
 gracious approval." 
 
 The brilliant project of Leil^nitz, it is true, never even began 
 to be carried into effect. Yet the impulse emanating from 
 the philosopher did not fall into altogether barren soil, for 
 it helped fnrward on its way the missionary nu)vement of 
 I'ietism which was just originating. It sounds almost as a 
 prophecy when Leibnitz in his second memorial, with reference 
 to the founding of the above-named Academy, thus expresses 
 himself: — 
 
 " Yea, to say still more, who kn(jws whether God did not 
 permit the pietistic controversies, otherwise almost offensive, 
 amongst the Evangelicals for the very purpose that devout and 
 right-minded clergymen, who had found protection under the 
 grace of the Elector, might be at hand for the better furthering 
 of this supreme work ' lidei purioris propagandae,' and for com- 
 bining the reception of true Christianity amongst ourselves 
 and beyond with the growth of real learning, and the increase 
 of the general good as ' funiculo triplici indissolubili ' ? " 
 
 The Novissima Sinica came into the hands of Aug. Hermann 
 Francke, who addressed to Leibnitz a letter regarding it. That 
 letter, indeed, is not extant, but we have the interesting answer 
 which the latter gave, and which is a fine testimony to the 
 genuine interest in missions which animated tlie philosoplier. 
 Although there was never any active intercourse between the 
 two men, yet it admits of no doubt that the missionary ideas of 
 Leibnitz bore fruit in Francke, and so helped towards the first 
 missionary activity of Protestant Germany. This, however, 
 belongs to the following chapter. Meantime we must take a 
 glance at the fields of Protestantism outside of Germany. 
 
 Section TL Outside of Germany 
 
 26. We begin witli Holland. From the beginning of the 
 seventeenth century onwards, the distribution of possessions be- 
 yond the sea underwent a change, in that Protestant powers first 
 
THE AGE OF ORTHODOXY 43 
 
 contested, then divided, and at last far surpassed the donunion 
 on the sea which had hitherto been mainly in the hands of the 
 Catholic powers of Portugal and vSpain. The heathen world 
 beyond the sea was thus brought directly within the purview 
 of the Protestant nations also ; and where that was the case 
 religious life received a missionary impulse sooner than in 
 Germany. The first of the Protestant colonial powers to 
 undertake actual mission work was the Netherlands, which 
 after tlieir heroic emancipation from the Spanish yoke became 
 a rising political and commercial power, drove the Portuguese 
 fr(un most of their East Indian possessions, and in a com- 
 paratively short time founded a considerable colonial empire 
 in the Moluccas, Ceylon, Formosa, and the great Malaysian 
 islands. True, there was lacking here also a living missionary 
 spirit which would have inspired the Evangelical congregations 
 with missionary zeal from inward religious motives; it was 
 lacking, because the duty of missions was conceived as sub- 
 stantially an obligation of the colonial government, which lay 
 in the hands of the East Indian Handelsmaatschappij, founded 
 in 1602. This commercial society, known under the name of 
 the East India Company, was distinctly bound by its state 
 charter to care for the planting of the church and the con- 
 version of the heathen in the newly won possessions. Pro- 
 bably this was due to the remembrance of the converting 
 activity of the Portuguese during their earlier dominion in the 
 colonies, and perhaps its aim, in the first instance, was the 
 winning of the outwardly Romanised natives for Protestant- 
 ism. At the same time, the Protestant doctrine of the church 
 power of civil rulers materially intluenced such a conception 
 of missions.^ 
 
 Missionary work was undertaken by the East India Com- 
 pany before any Dutch missionary writing appeared. The 
 writing of Saravia, already mentioned, cannot be shown to 
 have had any influence on the company, nor even upon the 
 missionary literature which appeared in Holland after the 
 beginning of actual mission work, and which did much to quicken 
 it. This literature was initiated by a writing by Justus Heurnius, 
 who afterwards himself became a missionary, dedicated to the 
 General States and Prince Maurice, and entitled Dc Icgationc 
 cvangelica ad Indos cajjcssenda admonitio. It was quickly 
 followed by other writings from Dankaerts (1621), Tcelinck 
 (1622), [•ilemann (1638), to whom, as witnesses for missions, 
 
 ' The knowledge of the ohi Dutch mission lay long in obscurity, not only 
 in Germany, but even in the Netherlands. In recent years, however, the 
 sources have been discovered, and many ditferent works based on these sources 
 have appeared, which now render an authentic statement possible. 
 
44 PROTESTANT MISSIONS 
 
 there are to be added at a later date Hoonibeek (1G65) and 
 Lodenstein, who is known as a poet. 
 
 27. From the beginning, as has been said, the East India 
 Company was looked upon as the organ of the missionary 
 enterprise. Not only did it defray all costs, but the mission- 
 aries entered into its service as preachers, and had in the first 
 instance to undertake the spiritual care of the Em'opean 
 colonial oliicials, who were often utterly abandoned. There 
 were no special missionaries ; the colonial clergy were the 
 missionaries. At the outset their position was tolerably free, 
 but more and more it became only a " wheel in the machinery 
 of the colonial government," a position which entailed great 
 hindrances and ditliculties. In order to procure preachers, the 
 Company, in accordance with the resolution of its directors, 
 entered into negotiations, through its chamljers of commerce, 
 with the "classes" (the local churcli courts) and the synods, 
 wliicJi nominated suitable men and ordauied them for the East 
 Indian church and missionary service. But when the lack of 
 such men became marked, tliere was instituted at the Univer- 
 sity of Leyden, in 1G22, on the explicit recommendation "if 
 the Theological Faculty, and accor<ling to an admirable plan 
 ]>rojected by it, a " Seminarium Indicum," which under the 
 superintendence of Professor Walaus furnished a succession of 
 capable preachers and missionaries. After twelve years, how- 
 ever, it was discontinued, not indeed merely because it cost 
 the East India Company too much, but l)ecause its pupils 
 addressed themselves more to the conversion of the heathen 
 than suited the colonial programme of the Company. The 
 " classes," indeed, repeatedly urged the reopening of the semin- 
 ary ; the representatives of the church generally, especially 
 the " deputati ad res Indicas," were never weary of bringing 
 their desh'es and proposals anent energetic and better mis- 
 sionary work before the all-powerful " Seventeen Gentlemen." 
 Vet cliaracteristically it did not enter the mind of the church 
 to support a mission seminary out of its own resources, not 
 even when the complaint of the lack of preachers, specially of 
 preachers having capacity for missionary service, became more 
 vehement. It is true that a number of e.xcellent clergymen, 
 full of earnest faith, gave themselves in permanent self-sacritice 
 to the work of the conversion of the heathen, as c.rj. Dankaerts, 
 Pleurnius, Caiididius, Junius, IIaml)roek, Baldiius, Lcydekker, 
 Vertrecht, Valentijn; but the majority had little enthusiasm 
 for the missionary calling, and on the e.xpiry of their five 
 years' period of service, for which they had contracted, they 
 returned home. An experience which must remain for all 
 time an earnest warning against colonial government miseious ! 
 
THE AGE OF ORTHODOXY 45 
 
 28. In other respects also it is no refreshing picture whicli 
 this old Dutch colonial mission presents. In the beginning, 
 indeed, laudable evangelical principles ruled the missionary 
 methods : preaching, and that in the language of the natives ; 
 Bible-translation, and the education of native helpers in sdiool 
 and church. But unhappily only in exceptional cases did the 
 work proceed on these principles. At the Lest tlie preachers 
 mastered the language of the Malays, l3ut the motley popula- 
 tion (if tlie wide Archipelago has many languages, and only 
 in the case of Ceylon and Formosa can it be pretended 
 that they attempted to learn other languages. No doubt 
 there was a Malay and also a Singhalese translation of the 
 Bible; so also in Formosa, some books of the New Testament 
 were translated into the language of the country ; it may Ijo 
 questioned, however, if these translations were much circulated 
 among the people. It is also true that by and hj three educa- 
 tional institutions were founded for native helpers, but in part 
 they did not last long, in part their plan of teaching was 
 unpractical, in part they did not suffice for the need. Most 
 of the native helpers were not e(iual to their calling. To this 
 has to be added, that — w^ith honouraljle exceptions — the mis- 
 sion work itself became very superficial, and, what is still 
 worse, unspiritual, following the Eomish method of introducing 
 the masses into the church. The superficialness was due to 
 the number of preachers not being equal to the magnitude of 
 the mission field, while they crowded together in Batavia, 
 ■and only from time to time, sometmies scarcely once in ten to 
 fifteen years, visited those congregations which were distant 
 and difficult of access, as e./j. those in the Moluccas. The 
 example of Portuguese sham-Christianisation worked infec- 
 tiously. Thousands were received into the church by baptism 
 without heed to inward preparedness, or without imparting 
 lengtliened instruction. Use was made of all kinds of pressure, 
 now by inducements of outward advantage, again by direct 
 resort to force, by punishments, and by prohibiting heathen 
 customs. When in 1674 one of the kings of Timor declared 
 that he and his people were willing to become Christians, the 
 preacher Rhymdyk was sent " to see to what was necessary," 
 i.e. to baptize the whole people off-hand. In the state of 
 Amhoina the chiefs simply received a command to have always 
 at tlie time of the preacher's visit a number of natives ready 
 for baptism, and since for every one who was baptized the 
 preacher received a sum per head (discipelgeld), it will be 
 ea'^ily understood that he was not particular, if, as often 
 hap])ened, he himself was not a man full of the Holy Ghost 
 and of faith. Even against the punishment inflicted on parents 
 
46 PROTESTANT MISSIONS 
 
 if they (lid not bring their children for baptism, or on Moham- 
 medans if they used circumcision, no protest was raised on 
 the part of the missionaries. Even the more earnestly minded 
 amongst them were so unhappily subject to the authority 
 which obtained in a governmental coercive mission of this sort, 
 that they made no resistance to it. With such a method of 
 conversion it can easily be understood how, at the close of the 
 seventeenth century, the number of Christians should be given 
 in Ceylon alone as 300,000 to 400,000, in Java as lOO.OO'O, in 
 Amboina as 40,000 ; and no less easily, how the Christianity 
 of these masses was inwardly worthless, and almost vanished 
 wiien, as in Ceylon, the rule of the Dutch came to an end, or 
 continued to exist only as a dead nominal Christianity when 
 the revolution in the colonial mission policy, of which we have 
 to speak later, took place. On Formosa alone had a better 
 foundation been laid, but tliere, after tlio expulsion of the 
 Dutch Ity the Cliinese pirates in 1G61, tlic nascent Christianity 
 was forciljly extinguished.^ 
 
 29. A second missionary effort on the part of the Dutch 
 was made in Brazil. It was undertaken in a better spirit, but 
 led to no result. The so-called West India Company, formed 
 in 1621, wliich directed its first enterprises towards the Portu- 
 guese-Spanish Brazil, concerned itself, like the East India 
 Company, with missionary ideas. In the furtherance of these, 
 a German prince, Johann Moritz, of Nassau-Siegen, who in 
 1636 was sent to Pernambuco as Governor-General, took a 
 conspicuous part At his request eight clergymen were sent 
 out in 1637, who were to charge themselves with the care not 
 only of the colonists but also of the native heathen. Some of 
 them, D(jrillarius and Davilus, translated the Catechism and 
 baptized several Indians. Besides this, Johann Moritz " erected 
 some schools for the education of the young, that they might 
 l)y degrees be trained in religion and good morals ; also several 
 brief formularies of Christian and saving doctrine were com- 
 piled, and certain persons were appointed to teach and explain 
 these to the young." Unhappily this missionary enterprise 
 soon came to an. end, by the resignation of the governor in 
 1644, and the giving up of the colony in 1667. The mission 
 most characterised by ecclesiastical independence was that to 
 the Dutch colonies of America, undertaken by tlie Walloon 
 Synod in 1646. It laid special stress, in sending out colonial 
 clergymen, upon their qualification for missionary service, 
 cared for suital)le literature, established sound missionary 
 principles, and also contributed from its own resources to the 
 
 ' Campl)ell, An Account of Missionary Success in tin: Islitvd of Fomwsa, 
 London, 1889. 
 
THE AGE OF ORTHODOXY 47 
 
 salaries of the preachers. But these comparatively independ- 
 ent missionary endeavours also had no abiding result. 
 
 30. In England/ whose mastery of the sea began about 
 the turn of the sixteenth century, after the destruction of the 
 Spanisli Armada (1588), continual politico-religious struggles 
 more than anything else hindered the awakening of the mis- 
 sionary spirit.2 These struggles, however, became the occasion 
 of the lirst missionary endeavours among the North American 
 Indians, and these endeavours, by their reaction upon England, 
 excited the first missionary impulses, which were strengthened 
 by the tidings received through Francke as to the Danisli- 
 lialle missions in the East Indies. 
 
 In this way, under the religious tyranny exercised l)y 
 the English crown — tlie colony of Virginia having been founded 
 by Sir Walter Ealeigh in 1584 — there began, especially from 
 1G20, an increasing emigration of Scotch and English Puritans 
 to North America, whicli had also its providential side, in that 
 by it the Eomanising of North America was checked. These 
 first emigrants, who are known under the name of the " Pilgrim 
 Fathers," at once adopted the conversion of the native heathen 
 into their religious colonial programme. Even in tlie Eoyal 
 Charter which Charles i. granted to the Massachusetts Com- 
 pany in 1628, it is provided " that the people from England may 
 be so religiously, peaceably, and civilly governed, as their good 
 life and orderly conversation may win and incite the natives 
 of the country to the knowledge and obedience of the only 
 true God and Saviour of mankind, and the Christian faith." 
 The device on the seal of this Company was an Indian with 
 tlie words in his mouth, " Come over and help us." It was, 
 indeed, twenty-five years before real nnssionary work among 
 the Indians was begun, and meanwhile, unhappily, inucli 
 Indian blood was shed. At first the " Pilgrim Fathers " dis- 
 posed themselves in very friendly manner towards the natives, 
 and treated them with justice and khidness; but when, mainly 
 tlu'ough the fault of other settlers, feuds arose, in which the 
 Indians perpetrated great atrocities towards the immigrants, 
 then they took to arms, moved not only by the thought of the 
 solidarity of the interests of the settlers, but by the idea that 
 
 * Fritscliel, Gesch. der christl. Missionen untcr dm Indiancm JVordamerikas 
 im 17 u. 18 Jahrh., Niirnberg, 1870, 29. A. C. Thompson, Prot. Missions: 
 their Rise and Early Progress, New York, 1894, 39. G. Smith, A Short History 
 of Christian Missions, 5th ed., Edinburgh, 1897, 132. Gniham, The Mission- 
 ary Expansion of the Peforoned Churches, Edinburgh, 1898, 38. 
 
 - The idea of the naval chaplain AVolfall, who accompanied the expedition 
 organised by Captain Frobisher in 1578, with the view of seeking a North-West 
 passage to India — the idea of converting the heathen to whom they came 
 to tlie Christian faith— that idea remained as isolated as it was unfullilled. — 
 Brown, iii. 489. 
 
48 PROTESTANT MISSIONS 
 
 God had given them the land for their possession, and that 
 the natives were the Canaanites who must be exterminated. 
 They were fain to call tlieir New England Canaan, and the war 
 against the Indians was in their eyes a h(d}' war/ a prelude Lo 
 the tragic history «»f tlic dealing of the white man with his red 
 brother : first Puritanism sanctioned war against the Indians 
 by a religious motive drawn from the Old T(!staraent, then tlie 
 most naked self-seeking legitimised it in 1h(! name of modern 
 civilisation. Little, however, as this dark side of the inter- 
 course of the old Puritans with the Indians may be concealed 
 or palliated, it would be one-sided to forget that after and 
 alongside of the conflict there went forward a true missionary 
 W(jrk of peace, which, esjiecially in the persons of Eliot and his 
 friends, discovers the most refreshing points of light in the 
 liistory of tlic Indians. 
 
 ol. Even before the supreme judicature of Massachusetts 
 passed in 164G the resolution to entrust two of the oldest 
 ordained ministers of the church with the preaching of the 
 Gospel among the Indians, John Eliot, the pastor of Eoxbury, 
 in New England, who was 42 years of age, and who had 
 acquired a thorough scientific education at Cambridge, had of 
 his own personal motive attempted the first missionary enter- 
 prise among them. This noble man has the honour of being 
 the first Evangelical missionary wlio, not only from the 
 sincerest motives and amid the greatest toils and hardships, 
 devoted his life to the conversion of the heathen, but who also 
 made use of truly apostolic methods in this work.^ What led 
 him to become a missionary to the Indians was (1) the glory 
 of God in the conversion of some of these poor, comfortless 
 souls ; (2) a heartfelt compassion and ardent love for them as 
 blind and ignorant men ; and (3) the sense of duty, so far as in 
 him lay, to fulfil the promise given in the royal charter : the 
 people of New England shall colonise America with the aim 
 also of imparting the Gospel to the native Indians. With 
 utmost diligence he applied himself to learn the difficult 
 Indian language, that he might be able to use it freely in 
 preaching and teaching, and translate into it the Bible ^ and 
 other good books. Baptism, whicli he was slow to dispense, he 
 made dependent on a real change of mind, and, as his old bio- 
 grapher says, he would sooner have shed his heart's blood 
 than have given the cup of the Lord to such as did not bear 
 
 1 Tlie general counter-assertions of Thompson (78) cannot weaken the evi- 
 dence carelully furnislicd from the original sources by Fritschel. 
 
 - Tliompson, as fitoil, fiS tf., and Fritschel, 35 ff., givi? the original sources. 
 
 ' The New Testament was published in 1661, the Old Testan-nnt in 1(>63 ; 
 twenty years later a second edition appeared. But the tribe to which that 
 Bible was given is extinct, and now there is scarcely any one who can reail it. 
 
THE AGE OF ORTHODOXY 49 
 
 the marks of a disciple of Christ. Those who were won to 
 faith he gathered into well-ordered communities, bound 
 together by good rules, and these he sought also as far as poss- 
 ible to civilise and elevate. Besides, he strove to train well- 
 proved Christian Indians of blameless repute to become capable 
 helpers. All this, indeed, did not speed smoothly ; along with 
 untold toils there was also much hostility on the part both of 
 the white people and the red. Yet the labour of Eliot was 
 blessed. Not alone that the number of Christians (1100), of 
 congregations (13), and of native helpers (24) grew, though 
 they afterwards declined under the unfavourable conditions 
 of war, but the example of the devoted apostolic man found 
 followers. Specially eminent amongst these was Thomas 
 Mayhew, whose family through five generations gave to the 
 Indians missionaries who were blessed in their work. Almost 
 at the same time evangelical missionary efforts were under- 
 taken amongst the Indians by the Swedish settlers in the 
 colony on the Delaware, which was established by Oxenstierna 
 in 1637, and these were still continued after the colony became 
 an English possession. 
 
 32. The missionary work of Eliot, our knowledge of which 
 is derived mainly from the so-called " Eliot Tracts," roused 
 attention in England, especially in London, and soon drew 
 thence financial support. About seventy English and Scotch 
 clergymen, mostly Presbyterian, united in a petition to the 
 " Long Parliament," praying that something might be done " for 
 the extension of the Gospel in America and the West Indies." 
 This elicited from Parliament, in the year 1648, a manifesto 
 in favour of missions, which was to be read in all churches of 
 the land, and which called for contributions to missions. Hence 
 in 1749 arose the Corporation or Society for the Propagation 
 of tlie Gospel in New England, the first of the three organisa- 
 tions designated by the initials S.P.G., whose activity, however, 
 seems to have been restricted to the gathering of contribu- 
 tions for the mission to the Indians ; at least, nothing further 
 is known to have been the case. Under the presidency of the 
 philosopher Eobert Boyle, the Society was reorganised, so that 
 it may be looked upon as the second S.P.G. It exists to-day 
 as the New England Company, and expends its funds in Nova 
 Scotia and New Brunswick. Boyle also bore the cost of trans- 
 lating Hugo Grotius's De veritate reUgionis christianae into 
 Arabic, and a portion of the New Testament into Malayese. 
 About half a century later two more Societies were founded 
 within the Church of England, mainly by the zeal and energy 
 of Dr. Thomas Bray ; in 1698 the Society for Promoting 
 Christian Knowledge, which aided the Danish-Halle mission in 
 4 
 
50 PROTESTANT MISSIONS 
 
 India, and tlien Indian missions in general ;i and in 1701 the 
 Society for the Propagation of tlie Gospel in Foreign Parts, tlie 
 third, and to-day the only Society passing under the designation 
 S.P.G. Its object was the maintenance of clergymen in the 
 plantations, colonies, and factories of Great Britain, and for the 
 l)ropagation of the Gospel in these parts. Accordingly it 
 laboured only occasionally among the Indians and negroes of 
 North America, and not until the second century of its exist- 
 ence did it begin to carry on a widespread missionary work 
 among the heathen." These two Societies are not organisations 
 of the church as such, but free associations.^ 
 
 In connection probably with the resolution of Parliament 
 already referred to, Cromwell brought forward a comprehensive 
 scheme of missions. For the defence and fui'tlierance of Pro- 
 testant doctrine there was to be instituted a " Congregatio de 
 propaganda fide," with seven directors and four secretaries, 
 who were to draw their salaries from the state. The whole 
 earth was divided into four mission piovinces, of which the 
 first two embraced Europe, the tliird and fourth the rest of the 
 world. But the death of Cromwell and the Eestoration pre- 
 vented even the beginning of the carrying out of this scheme. 
 
 33. In 1660, Joseph Alleine published An Alarm to the 
 Unconverted,*' and about the same time another preacher, John 
 Oxenbridge, issued from Boston, whither he liad betaken him- 
 
 ^ Allen and ll'Clure, Two Iluiidrcd Years: the Hist or ii of the Society for 
 Promoting Christian Knoivlcdijr., ] 698-1 S98, Loiulon, 1898. ' 
 
 * A Handbook of Forciijn Mi>^sions, containing an Account of tlie Principal 
 Protestant Missionary Societies in Great Britain, London, 1888, 18, 22, 24 ; 
 and Classified Digest of the Records of the S.P.G., 1701-1892, 5th ed., Loudon, 
 1896. 
 
 ^ [This paragrajth requires supiilementing. Tlie threefold a]i]ilieation of the 
 letters S.P.G. does not desfribe a historical use of tlu-se letters, but a modt-rn 
 and inaccurate generalisation. The original New lingland Corporation (never 
 named a Society) had an adnuuistrative board in New Kngland, whicli em- 
 jiloyed itinerant missionaries and teachers. The reorganisation of the Company 
 was rendered necessary by the Restoration, and was cUccted tlirough a new 
 charter obtained from Charles ir. by the enorl,s of Robert lioyje. The present 
 income of the Society, derived wholly from its endowments, is ai)plied also to 
 work amongst the Indians in Canada. — En.] 
 
 •' [It need hardly lie said that Alieine's book was not a missionary treati.sc, 
 but a personal appeal to the unsaved ; but Alleine was a man of missionary 
 s[iirit, and when, like O.venliridgc, ejected from Iiis living by tlie Act of Uni- 
 formity, he ]iroiinsed to carry tlie Cospei to some lieatlu-n country : the jiro- 
 jiosal, liowever, was never realised. Among otliers animated l>y a missionary 
 sjiirit, mention sliould bn made of Dr. Hyde, wljo superintended tlic translation 
 of the (!os])els and Acts into Jlalayeae, and wlio proposed that Clirist Cliurch, 
 Oxford, should be used as a training college for missionjiry candidates. Nor 
 slionld Ceorgc I-'ox, the founder of the Quak.rs (1643), be overioi.ked. He liad 
 a clear ]ierception of the jnis>ionary duty of Cliri.stiaus, which nut only inspired 
 some of his immediate followers to noble, if isolated, endcavouis, but tlirougli 
 William Penn and otherwise contributed to a true understanding of llie duty of 
 Christians towards the heatlien. — Kd.] 
 
THE AGE OF ORTHODOXY 5 1 
 
 self after a short stay in Surinam and Barbadoes, A Proposition 
 of Propagation of the Gospel hy Christian Colonies in the Continent 
 of Guiana. But all these missionary incitements did not lead 
 to any missionary action in England itself. Neither did the 
 earnest appeal which in 1695 the Dean of Norwich, Humphrey 
 Prideaux, addressed to Dr. Tennison, the Archbishop of 
 Canterbury, in which he showed the grave responsibility of 
 England for the souls of the heathen living in her East Indian 
 possessions. The new possession of lands beyond the sea 
 awakened the missionary conscience only in single men, but 
 was far from so doing in the case of the Enghsh nation. The 
 powerful East India Company, which in 1600 received its 
 famous charter from Queen Elizabeth, was very far from enter- 
 taining any idea of missionary undertakings or even of sup- 
 porting such undertakings, even at the time when, in 1698, the 
 sending out at least of colonial clergymen was imposed upon it 
 as a duty by King William iii. To this, however, we return 
 later on. 
 
 34. From 1620 Denmark had colonial possessions in the 
 East Indies, and from 1672 also in the West Indies and on the 
 Gold Coast. But with all zeal for the orthodox doctrine, no 
 clergyman thought of bearing the " pure " Gospel even to the 
 heathen living in these colonies until towards the close of the 
 seventeenth century. It was King Frederick iv. who fostered 
 the first effective missionary ideas. That Llitkens, who was 
 appointed court preacher at Copenhagen in 1704, who had 
 lived with Spener in Berlin, and had not remained untouched 
 by the influences of Pietism, was not the originator but only an 
 agent of the missionary ideas of the King, may now be regarded 
 as settled. Already, when only Crown Prince, Frederick iv. 
 had concerned himself with thoughts about missions ; yet it is 
 scarcely to be inferred that these thoughts originated in purely 
 religious motives ; for the Prince in question by no means 
 merits the high praise of piety which has been lavished upon 
 him in certain quarters. Probably it was his conviction of 
 his duty as ruler towards his heathen subjects which led 
 him to missionary projects. But whether that came to pass 
 through an impulse received from some particular person, or 
 as a consequence of the theory of the church at the time with 
 respect to the missionary duty of colonial rulers, or as the 
 result of quite independent reflection, cannot be decided. The 
 fact is that, in 1705, the King commissioned the court preacher 
 Llitkens to seek out missionaries for the Danish colonies, after 
 he had given the same charge in vain to two other Copenhagen 
 court preachers. When Llitkens found no men in Denmark 
 both willing and suitable, he turned to his earlier colleagues in 
 
52 PROTESTANT MISSIONS 
 
 Berlin, and this led, through the medium of Joach. Lange, a 
 friend of Spener and Francke, the rector of the "VVerder Gym- 
 nasium, to the call in 1705 of two German Pietist probationers 
 (candidates for ordination), Barth. Ziegcnbalg and Heinr. 
 Pliitschau.i Both, after many petty vexations on the part of 
 the orthodox Danish church authorities, not merely because 
 they were Germans l)ut mainly because they were Pietists, and 
 that the whole enterprise was regarded as fanatical and 
 quixotic, and after a repeated vigorous examination, were 
 ordained at last by express command of the King, and in the 
 end of November 1705 w^ere designated, providentially not to 
 the West Indies, as had at first been intended, liut to the East 
 Indies (Tranquebar). But notwithstanding its Danish head, 
 notwithstanding the royal annual subsidy, at first of 6000 
 marks, later of 9000, notwithstanding the foundation at Copen- 
 hagen in 1714 of a " Collegium de cursu evangelii promovendo," 
 by which the mission was made (not an official concern of the 
 Danish churcli, l)ut) a state institution, the furtherance and the] 
 strictly spiritual direction of the mission lay really in Germany,! 
 and, in fact, in Halle. Aug. Herm. Francke w^as the real leader in 
 the matter. Pietism united itself with missions, and this union 
 alone enabled missions to live. True, it was the Lutheran 
 church within which the first German mission arose; not 
 Lutheran orthodoxy, however, but Lutheran I'ietism was its 
 spring and its support. 
 
 ^ It is an unhistoric legend, that Francke proposed tlicse two fust missionaries. 
 They were, indeed, his spiritual sons, but Francke had no part in their appoint- 
 ment. As to the beginning of this Danish-German mission, cf. Germann, Die 
 Griindnngyahre dn- Trankebarschen Mission, Erlangen, 1868, 41 ; and 
 Kramer, Aug. Herm. Francke, ii. 87. 
 
CHAPTER III 
 THE AGE OF TIETISM 
 
 35. It was in the age of Pietism that missions struck their 
 first deep roots, and it is the spirit of Pietism which, after 
 Piationahsm had laid its hoar-frost on the first blossoming, 
 again revived them, and has brought them to their present 
 bloom. The various theological objections, by which the ortho- 
 dox doctrine prevented the inception of missionary plans, began 
 to die, and that even without their becoming the subject of 
 active controversy ; virtually, it was only round the theory as 
 to the " call " that there was much debate. And this debate 
 would have been more keen had it not been theologians of 
 genuine university training whom the older Pietism — as dis- 
 tinguished from the Moravian church — appointed to missionary 
 service. The vision of the religious condition of the world 
 beyond Europe, to which the growing commerce of the world 
 was ever giving truer adjustment, made the assumption of a 
 universally diffused or previously diffused knowledge of Christi- 
 anity ever more untenable, and so corrected the old exposi- 
 tions of Scripture and the old interpretation of history. But 
 that which brought about the radical change lay in the nature 
 of Pietism itself, which over against the dominant ecclesiastical 
 doctrine exhibited the worth and power of a living, personal 
 and practical Christianity. The energetic seeking of conver- 
 sion, as well as a general zeal for fruitfulness in good works, 
 begat an activity which, as soon as it was directed towards the 
 non- Christian world, could not but assume the tendency to 
 seek the conquest of the world for Christ. It is true, indeed, 
 that much narrow-mindedness clung to Pietism, and that this 
 in many ways impaired the freshness and the popularity of its 
 Christianity ; but notwithstanding that narrowness, so soon as 
 it allowed itself to be impregnated by missionary ideas, there 
 came to it a width of horizon by which it excelled all its 
 adversaries. While derided as "conventicle Christianity," it 
 embraced the whole world with its loving thoughts, and these 
 loving thoughts it translated into works of love, which sought 
 
54 PROTESTANT MISSIONS 
 
 to render help alike to the misery of the heathen and to that 
 within Cliristendoni. In spite of its " fleeing from the world " 
 (WeltfluchL), it became a world-conqncring_j22ii^i'- ^^ ^^ ^^^ 
 parent, as of missions to the heatlreiTrso also of all those saving 
 agencies which have arisen within Christendom for the healing 
 of religious, moral, and social evils, and which we are wont to 
 call home-missions ; a coml)ination which was already typically 
 exemplified in Aug. Herni. Fraucke. Let us now turn back 
 to him. 
 
 36. The merit of Francke, in respect of missions to the 
 heathen, does not consist in his having been the first in 
 German Lutheran Christendom to express missionary ideas, or 
 the first to translate these ideas into action. As we have seen, 
 missionary ^'oices were not wanting even in the seventeenth 
 century, and the initiative to the beginning of the Danish-Halle 
 mission came from King Frederick iv. But even before the 
 Danish initiative, Francke had been no stranger to missionary 
 ideas. True, the notable treatise, Pharus missionis cvangclicac, 
 discovered in tlie archives of the orphanage, — the full title of 
 which reads: "Pharus missionis evangelicae seu consilium de pro- 
 paganda fide per conversionem ethnicorum maxime Sinensium, 
 ])rodromus fusioris operis ad potentissimum regem Prussiae 
 Fridericum, in quo veritatis demonstratio, causae moventes, 
 conversionis praeparatoria, tentamen legationis evangelicae, 
 subsidia necessaria, ut et modus conversionis et conversorum 
 conservatio primis f undamcntis delineantur et censurae societatis 
 Brandenburgicae scientiarum ut et eruditorum omnium et piorum 
 seriae deliberatione subjiciuntuv " [Lighthouse of cvangeUcal 
 missions, or advice concerning tlie propagation of the faith by 
 means of conversion of the nations, chiefiy of the Chinese ; 
 forerunner of a larger work to the most mighty King Frederick 
 of Prussia, in which a demonstration of the truth, moving 
 causes, the preparatories of conversion, the endeavour at an 
 evangelical sending, necessary aids, as well as the mode of 
 conversion and the conservation of the converts, are described 
 in their first principles and submitted to the judgment of the 
 Brandenburg Society, as well as to the serious consideration 
 of all learned and pious men], — is not by Francke, as has 
 recf'ntly becui proved. Its author was a Hessian theologian, 
 Dr. Conrad Mel, who luis fallen into unmerited oblivion. But 
 other works of Francke bordered closely on missions. Evidence 
 of this is fiiniished in the treatise published by Frick, and coni- 
 ]tosed about Easier 1701, eoiitaiiiiiig the niagnilicent "Pioject" 
 of Aug. Henii. l"'raneke for a " Seminariiim universale," or the 
 fouiiiling of a nurseiy (Pllan/garten), in which a real improve- 
 ment of all classes within and wilhnut (lermany, in Euro]ie 
 
THE AGE OF PIETISM 55 
 
 and all other parts of the world, should be looked for. Cer- 
 tainly, in this " Project " Francke had principally in view the 
 (luickening of Christendom, but that he included also " foreign 
 nations," and designated his institute as "Seminarium uationum," 
 is ample testimony to his universal intention. Add to this 
 the founding of the "Collegium orientale" (1702), and the 
 endeavours directed, in connection with the ideas of the younger 
 Ludolf, to the awakening of the Greek and Eastern churches, 
 endeavours which had as consequence the sending of a great 
 number of the scholars of Francke to Eussia and Constanti- 
 nople ; and then, if account is taken of the suggestions offered 
 by Leibnitz, it is evident that the issue of these creative 
 thoughts in real foreign missionary efforts is, psychologically, 
 completely mediated. Besides this universalism of intention, 
 which distinguished Francke amongst his contemporaries, and 
 the powerful personality of the man, who was as mighty in 
 secret prayer as in practical action, as strong in faith as in 
 tact, as narrow as a Pietist as he was wide-hearted as a Chris- 
 tian, there was in effect a threefold qualification which fitted 
 him to be the leader of the new missionary life. First, next 
 to Spener, he was the chief representative of the Pietist move- 
 ment, which, notwithstanding all its one-sidednesses, first 
 awakened within and beyond the Lutheran church the fresh 
 spiritual life, which became the mother-womb of a true mis- 
 sionary vitality. Secondly, as the founder of the orphanage he 
 enjoyed a reputation far beyond Germany, and exercised a vast 
 influence upon the living Christians of his time. And thirdly, 
 as a most gifted teacher, he knew how to make his orphanage 
 a " Seminarium universale " for winning all kinds of workers 
 into the service of the kingdom of God : not that he trained 
 such workers in a school, but that in those who came in 
 near contact with him he stirred a spirit of absolute devotion 
 to divine service, such as he himself possessed in highest 
 measure, and which made them ready to go anywhere where 
 there was need of them. Thus it was quite natural that 
 Francke appointed the missionaries of the Danish mission, that 
 he was their adviser, and that he gathered behind them at home 
 praying and giving missionary congregations. True, he did not 
 succeed in making missions the actual business of congregations 
 or of the church, for the " official " church declined the service. 
 It was (and it remains still) only " ecclesiolae in ecclesia," 
 which formed the missionary church at home. But there was 
 this great advance, that from Francke's time onwards missions i 
 were no longer regarded merely as a duty of colonial govern- 1 
 ments, but as a concern of believing Christendom, that indi- ' 
 vidual voluntaryism (freewillinghood) was involved in them, 
 
56 PROTESTANT MISSIONS 
 
 and iliat this voluntaryism was made active in furnishing 
 means for tlieir support. Without Francke the Danish mission 
 would soon have gone to sleep again. In 1710 lie also pub- 
 lished the first regular mission reports.^ In sliort, Halle was 
 the real centre of the Train [uebar mission. It was in the 
 missionary atmosphere of Halle, too, that later the first mis- 
 sionary hymn originated, that of Bogatzky, " Wach auf, du Geist 
 der ersten Zeugen," which gave to the missionary and reforming 
 ideas of Francke expression in classic poetry. It is to be 
 wondered at how a man overburdened with home work, and 
 entirely dependent for the support of his institutions on the 
 free-will ol'lerings of Christian love, developed such energetic 
 activity on behalf of foreign missions and so magnanimously 
 collected for them. But he knew himself to be a debtor to 
 both. Christians as well as non-Cliristians, and he thought highly 
 of the faith working by love which multiplies itself the more 
 the greater is the field of action which is assigned to it. In 
 Francke there is personified the connection of rescue work 
 at home with missions to the heathen, — a type of the fact that 
 they who do the one leave not the other undone. Home and 
 foreign missions have from tlie beginning been sisters who 
 work reciprocally into one anotlier's hands. 
 
 37. In Germany, still more strongly than in Denmark, 
 orthodoxy opposed the young missionary enterprise, if fur no 
 
 ^ This first periodical missionary paper continued to appear until the end of 
 1880, issued by the directors of the ori)hanage under titles repeatedly clianged. 
 See its history in the conclusion of the last uiinihi-r of the Missioiisruich nchlcn dcr 
 ostindischcn MissionsanslaU zn Ilulle (1880, 12.') If.). Since 1881 a ])opular 
 magazine, Gcschichtcn unci IHldcr uns der Mission, edited by Dr. Frick, tlic 
 director of the institutions of Francke, in copiously illustrated parts, at 2id., has 
 taken its place. And the jireseut director, Dr. Fries, couliuues to i.^sui- it. 
 
 At the command of Duke El)erhard Ludwig of Wiirteiuburg, where a 
 specially warm interest was taken in tlie young Diinish-lliille mission, Dr. 
 Samuel Urlsjierger composed in 1710 a short history of the Tranqnebar mission, 
 which was ordered to be read on the 19th Sunday from the i>ul]iits of all the 
 Evangelical churches of the country. Tliis has been fully printed by Ostcrtag 
 in the Ev. Miss. Mag., 18f)7, p. 23. 
 
 On Franckc's special work for missions, of. Plath, "Was haben die Pro- 
 fessoreu Francke, Vater und Sohn, fiir die Mis.sion gethan ? " Missunissiudicn, 
 75 ff. 
 
 The C. M. Tntrlligcncer (1897, No. 412, note 1) states that the Missionary 
 Rcijister whiih Pratt, the .surretary of the Ch. M. S., issued from 1813, and 
 which ceased to appear in 18r».^>, was the lirst missionary periodical ever issued, 
 and that since its discontinuance tliere exists notiiiiig at all like it now. Both 
 assertions are wrong. Tlie magazine of tlio missions of Franc^ke are a century, 
 and the iteriodieal accounts relating to the Moravian missions about twenty 
 years, ohier. Besides tlie Ev. Miss. Mag. anil tlie J. M. Z. there are also 
 general missionary periodicals in America, Holland, and Denmark. In Englnnd 
 tiie only existing periodical of tlie kind, 'Hv Mission World, edited l>y the Rev. 
 G. Carlyle, and publisheii liy Marsliall Brotiiers, London, has only reached its 
 .seventh year. 
 
THE AGE OF PIETISM 57 
 
 other reason than that it was connected with Pietism, which 
 orthodoxy so keenly combated. The most moderate criticism 
 was that of B. E. Loscher, who in his UnschvMige Nacliriclitcii 
 (1708) declared himself not positively hostile, but only cool in 
 tlie matter, and cautioned against countenancing it meanwhile. 
 Most orthodox opponents, however, were much more vehement. 
 By the Faculty of Wittenberg the missionaries in 1708 were 
 plainly called " false prophets," because, notwithstanding their 
 calling by a princely head, w^hich ought to have broken that 
 reproach, their regular call was not established ; and the 
 Hamburg preacher Neumeister, author of the noble hymn 
 " Jesus nimmt die Sunder an," closed an Ascensiontide sermon, 
 in 1722, in which he declared that " the so-called missionaries 
 are not necessary to-day," with the words — 
 
 " Vor Zeiten Mess es ivohl : geht hin in alle Welt ; 
 Jetzt aher: hleih allda, wohin dich Gott hestellt." 
 
 " ' Go into all the world,' the Lord of old did say ; 
 But now : ' Where God has placed thee, there He would have 
 thee staj'.' " 
 
 Owing to this cool, indeed hostile, attitude of orthodoxy, it 
 was natural that the Pietist circles became the homes of the 
 new missionary life, and moulded its form. If, consequently, 
 certain pietistic narrownesses clung to that life, yet the neglect 
 of the defenders of orthodoxy deprived them of all right to be 
 harshly critical. Without doubt these narrownesses have not 
 been without detriment in various ways to the missions of the 
 present, but — and in face of the one-sided criticism of Pietism, 
 which has liecome the fashion to-day, it is our duty to emphasise 
 this — the blessing which the overruling providence of God Kas 
 caused to rest on the missions of Pietism is much greater than 
 this detriment. For the narrowness of Pietism was a safeguard 
 against the mediaeval error of external conversions in masses ; 
 it led evangelical missions back to apostolic lines, and bred 
 them to a healthy Christian development out of narrowness 
 into breadth. 
 
 38. As to the history of the Danish-Halle mission, to which 
 we shall return in our survey of India, let it suffice to note 
 liere that from Francke's institutions there have been sent out, 
 in the course of a century, about sixty missionaries, amongst 
 whom, besides conspicuous men like Ziegenbalg, Fabricius, 
 Janecke, Gericke, Christian Friedrich Schwartz was distinguished 
 as a star of the first magnitude. Amid various little strifes 
 and ample distress, occasioned partly by the colonial authorities 
 and partly by the confusions of war, this — if by no means 
 ideal, yet on the whole solid and not unfruitful (about 15,000 
 
58 PROTESTANT MISSIONS 
 
 Christians) — mission maintained itself, until, in the last quarter 
 i)i the century and afterwards, Rationalism at home dug up 
 its roots. Only when the universities, having fallen eom]>letely 
 under the sway <»f this \vitheriug mo^'enR'^t, ceased to furnish 
 theologians, was the hrst trial made, in 1S03, of a missionary 
 who had not been a university student, ]\leanwhilo a more 
 living missionary interest had been awakened in England, and 
 so the connection which had already for some time existed with 
 friends of missions there, and especially the alliance with the 
 Church Missionary Societies, saved the Tamul mission from 
 ruin. Then later, the Dresden-Leipsic Lutheran Missionary 
 Society stepped into the old heritage of the fathers, after Halle 
 had long ceased to be an active centre. 
 
 39. Along with the undertaking of the East Indian mission, 
 the missionary college at Copenhagen turned its attention also 
 to two northern mission fields, Lapland and Greenland. lu 
 the formei", besides the faithful schoolmaster Isaac Olsen, it 
 was notably the self-denying Thomas von AVesten (who from 
 1716 to 1722 undertook three missionary journeys) and the 
 Swede, Per Fjellstrom (who was active in literary labours), 
 wlio souglit the spiritual ele^'ation of the still really heathen 
 j)eople. The impulse to the Greenland mission came from the 
 ai-dent Norwegian, Hans Egede, who, after overcoming great 
 diificulties, went himself and his family to Greenland in 1721, 
 in connection with a mercantile company holding a charter 
 from the King of Denmark. He returned, after fifteen years 
 of abounding activity amid toil and sulfering, in order to forward 
 the education in Copenhagen of further missionaries for Green- 
 land, — an elfijrt, however, which led to no real residt. Still, 
 his work, which at first he handed over to his son Paul, was 
 carried on from Denmark, though certainly with feeble energy. 
 But even before the de})arture of Egede, German missionaries 
 joined in the work. They were sent by a coninnmity whicli, from 
 its origin onwards, has been most intimately associated with 
 tlie history of missions : they were missionaries of the chiu'ch 
 of the Brethren. It was througli tliis community that evan- 
 gelical missions took their most decided step forwards. 
 
 40. But how came the little church of the Brethren to put 
 its hand to missions to the heathen, and so to o])ou a new 
 chapter in the history of missions? In a manner whith may 
 be clearly recognised, it was tlie work of God. "He tied the 
 tln-eads, ])rei)ared the ]»aths, clio.se and lifted the men, and then 
 spake His Almighty word, ' Let it be.'" 
 
 Fii'st, as to tlie human instruments whom God ])repared 
 to carry on His work among the heathen, these were Nicolaus 
 Ludwiir, Count von Zinzenclorf, ami the Moravian Jirethren, 
 
THE AGE OF PIETISM 59 
 
 for whom he made ready a home in Herrnhut. Manifestly it 
 was by the special leading of Divine providence that Connt 
 Ziuzendorf, who was to become so eminent an instrument for 
 the work of converting the heathen, came as a boy into 
 Francke's institutions in Halle. He says himself later of that 
 time : " Tlie daily opportunity in Professor Francke's house oi 
 liearing edifying tidings of the kingdom of Christ, of speaking 
 with witnesses from an lands, of making acquaintance with 
 missionaries (especially Bartholomew Ziegenbalg), of seeing 
 men who had been banished and imprisoned, as also the in- 
 stitutions then in their bloom, and the cheerfulness of the 
 pious man himself in the work of the Lord, . . . mightily 
 strengthened within me zeal for the things of the Lord." 
 Under these influences the pious boy, when only fifteen years 
 of age, formed with some like-minded comrades an " Order," 
 whose chief rule ran thus : " Our unwearied labour shall go 
 through the whole world, in order that we may win hearts 
 for Him AVho gave His life for our souls." With his friend 
 Frederic von Watte wille in particular he made a compact " for 
 the conversion of the heathen, and of such as no one else would 
 go to, by instruments to whom God would direct them." 
 Already in early youth Zinzendorf was filled with burning 
 love to the Person of the crucified Saviour, so that he could 
 declare, " I have but one passion, and it is He, He only." And 
 this man, aflame with glowing love for the Saviour, had a 
 peculiar instinct for fellowship. His was not a nature quietly 
 in-turned upon itself, but the craving of his heart was to form 
 societies which were bound to the Lord Jesus. " I admit no 
 Christianity without fellowship," he declared. Besides, Zinzen- 
 dorf possessed quite a pre-eminent talent for organisation, 
 which made him a blessed ' Ordinarius ' [ruling bishop], who 
 knew how to give to every society and to every work fitting 
 order, form, and fashion. 
 
 41. But what could the best organiser with the most ardent 
 love of the Saviour begin without instruments ? With men 
 of commonplace cast even a Zinzendorf could effect nothing. 
 In order to establish an expansive missionary work among the 
 heathen in that age, there was need of men of extraordinary 
 faith and courage. " The storming column of the missionary 
 host must be a chosen troop of daring energy and persistent 
 endurance." God furnished to the Count that chosen troop. 
 It consisted of a number of Moravian Brethren, who for the 
 sake of their faith had been forced to leave their fatherland, 
 and whom Count Zinzendorf, the grandson of a sire who like- 
 wise for the sake of his faith had been driven from Austria, 
 had hospitably sheltered on his estate of Berthelsdorf. On 
 
Go PROTESTANT MISSIONS 
 
 the 17th of July 1722 the first tree at Hutberg, near Berthels- 
 dorf, was felled, on which occasion Christian David the car- 
 penter exclaimed jn'oplietically, " Here luitli the swallow found 
 her house and the hird its nest, Thine altars, Lord of Hosts." 
 That was the beginning of the church of the Brethren, whicli 
 gradually attracted to itself at Herrnhut many especially of 
 the ever-increasing numbers of settlers from Moravia, and 
 which hid within itself the human material out of which the 
 Spirit of God makes His witnesses : men of inllexible resolve, 
 stern towards themselves, ready for every labour and privation, 
 perfectly calm amid the greatest dangers, and burning with zeal 
 to save souls. 
 
 As to their character, only some examples. When the first 
 missionaries, David Nitzschmann, a carpenter, and Leonard 
 Dober, a potter, went to the West Indies in 1732, their pur- 
 pose, to convert the negro slaves, was declared in Copenhagen 
 te be a foolish freak, and the directors of the Danish AVest 
 India Company refused them a p£bll|hge on their ships. That, 
 however could not turn aside men^nth the courage of faith, 
 who were certain of their Divine call. When the chief 
 chamberlain. Von Tless, who was well disposed towards them, 
 asked, " But how will you manage at St. Thomas ? " Nitzsch- 
 mann made answer, " We will work as slaves with the negroes." 
 And when he rejoined, " You cannot do that ; it will never be 
 Ijcrmitted," Nitzschmann averred, " Then I am willing to work 
 as a carpenter at my trade." " Good, but what will the potter 
 do?" — "I shall just pull him through along with me." 
 " Verily then," said the chamberlain, " in that fashion you can 
 go with one another through the whole world." 
 
 Of a great com]iany of brethren and sisters who in 17o-i 
 were also sent to the West Indies, principally to St. Croix, 
 ten died in the course of the year. When the startling news 
 of this sore loss reached Herrnhut, there was indeed, in the 
 first moment, deep depression because of the severe and unex- 
 pected blow. But it did not last for long : with the full joy 
 of faith the congregation sang the verse which Zinzendorf 
 composed on receipt of the tiding.s, and which has becitme 
 so celebrated — 
 
 •* Ks wurden zelin dahingesiit, 
 Ah iriiren nie verlorcn — 
 Auf ihreii Ikelen aher steht : 
 Jhts ist die Sunt dcr Mohren." 
 
 "Ten were sown right far awav, 
 As wore tlicy lost indeed, — 
 But o'er their heds .sUind.s, "These are tlicy 
 01" Afric'.s race the .seed." 
 
THE AGE OF PIETISM 6l 
 
 In January 1739 the Count himself landed on St. Thomas, 
 just when, without his knowing anything of it, the workers 
 there had been cast into prison. Before landing he asked his 
 two companions, " What shall we do if the brethren are no 
 longer here ? " — " So be it ; we are here," rang out the answer. 
 Then he exclaimed, " Gens aeterna — these Moravians." 
 
 Nor did the other members of the church lag behind these 
 Moravians. In ITo-t, along with a comrade who was trained 
 in theology, the physically frail Saxon tailor Gottlieb Israel 
 was sent to St. Thomas, where he laboured with rich blessing. 
 When nearing the island the ship was wrecked, and the faith- 
 less crew immediately abandoned it in the only lifeboat. 
 With some negroes, the two missionaries, who had been left on 
 the wreck, sought to save themselves on the rocks on which 
 the ship was shattered, with the view perchance of reaching 
 land from it. For long they found themselves in most perilous 
 plight on the narrow reef. At length Feder, the companion 
 of Israel, tried to save himself by passing over the stones 
 between the reef and the land on to the rocky shore. A 
 piercing cry ! Feder lies in the water, and the surge throws 
 hmi with full force against the rock ; for an instant Israel 
 looks upon the death-blanched face of the brother, and — the 
 sea has swallowed him. "And what didst thou then, when 
 thou sawest thy brother drowned before thine eyes ? " was 
 asked of him afterwards. " Then I sang the verse — 
 
 " ' Wo seid ihi\ ihr Schiiler der eivigeii Gnade, 
 Ihr Kreuzgenossen unsres Herrn ? 
 Wo spiiret man eure cjeheiligten Pfade 
 Sowohl daheim aU in der Fern? 
 Ihr Mauerzerbrecher wo sieht man each ? 
 Die Felsen, die Locher, die wilden Strcmch, 
 Die Inseln der Heiden, die tobenden Wellen 
 Sind eicre vor alters bestimmeteyi Stcllen.'" 
 
 " ' Where are ye, ye scholars of heavenly grace, 
 Companions of the cross of our Lord '? 
 Your hallowed pathway where may we trace, 
 Be it at home or abroad 1 
 
 Ye breakers of strongholds, where are ye found ? 
 Rocks and dens, and the wild waste ground, 
 The isles of the heathen, the furious waves, — 
 These are from of old your appointed graves.' " 
 
 " How was it with thee in thy soul ? " — " I would have been 
 tne Lord's, if I had died. The text for the day was quite 
 clear to me : ' How the morning star shines, full of grace and 
 truth from the Lord.' " 
 
 When Johann Sorensen was asked if he was ready to go 
 
62 PROTESTANT MISSIONS 
 
 to Labrador, he iiiado answer : " Yes, to-morrow, if you give me 
 only a pair of shoes." And Drachart, before he entered that 
 land of ice, exclaimed, " Strike me dead, yea, strike me dead." 
 Such stout-hearted, resolute, brave warriors were needed for 
 breaking open the way for missions. God therefore called the 
 Herrnlniters. 
 
 42. On the 10th of February 1728 a memorable " day of 
 prayer and fellowship" was observed in Herrnhut. Amid 
 praise and prayer and earnest discourse the Count sat amongst 
 his " Brethren." " The love of Christ constraineth us," and 
 " we cannot but speak the things which we have seen and 
 heard," was the persuasion of all, and all felt a mighty im- 
 pulse "to venture something real for God." Distant lands 
 were named : Turkey and ]\lorocco, (ireenland and Lapland. 
 " But it is quite impossible to reach them," objected the 
 " ] brethren." " The Lord can and will give grace and strength 
 for that," rang out the answer of Zinzcndorf, and his dauntless 
 cliildlikc trust so profoundly inspired all, that on the day 
 following twenty-six unmarried Brethren joined li\gether to 
 prepare themselves in case the call of the I>ord should come 
 to them. Thus that " Brother-chamber " became a kind of 
 missionary school, in which by all sorts of instruction men 
 were fitted for future missionary service. There now lacked 
 only the outward occasion, which should turn tlie missionary 
 idea into missionary action. A si)Coial Divine dispensation 
 furnished that occasion also. 
 
 In the year 1731, Count Zinzcndorf jounioyed to Copen- 
 hagen, to tlie coronation of his friend Christian vi. For many 
 reasons he liad long hesitated about undertaking this journey, 
 but at last he declared confidently '• that as a servant of his 
 Lord he could not do as he would but must go," and lie had 
 ever clearer presentiment " that by his journey God had secret 
 purposes to serve, which in their own time would Ite made 
 manifest." Among the circle of sincere confessors of the Lord 
 Jesus who surrounded tlie Court, Zin/endorf had inlercouse 
 especially with the chief chaml>eilain, ^^>n IMcss, and with 
 Count Laurwig, in whose service there was a negro, by name 
 Anton, a native of the West Indian island of St. Thomas, be- 
 longing to the Danes. The three Brethren who accompanied 
 Zin/.endorf to Co])enhagen came frequently in contact with 
 this negro. Their testimony ojiencd his heart, and he confided 
 to them how, when sitting on the shore in St. Thomas, lie had 
 often looked for a revelation from above, and had ]>rayed to 
 God for light. In vivid colours he further dejiicted the 
 wretched condition of tlic negro slaves there, and told that he 
 had a sister and a brother who were longing for the knowledge 
 
THE AGE OF PIETISM 63 
 
 of God. Of all this Zinzenclorf uaturally received niiimte 
 information. His stay in Copenhagen led also to his becoming 
 acq\iainted with two Greenlanders, who turned his eyes towards 
 tlieir fatherland, where for some years the Norwegian Egede 
 had been labouring as a missionary. The Count, however, 
 was unwilling to do anything without the consent of the 
 church, and on his return to Herrnhut he laid before them all 
 the thoughts which stirred his heart in Copenhagen. Two 
 days later a company of singing Brethren went past his house. 
 Pointing to them, Zinzendorf exclaimed, "Amongst these there 
 are messengers to the heathen, to St. Thomas, Greenland, and 
 Lapland " ; and so it actually proved. Among them were the 
 first four who offered themselves as ready to go to the West 
 Indies and to Greenland. Almost a whole year was spent in 
 cool consideration of the whole matter ; and then when, in re- 
 spect of Dober, the lot gave answer : " Let the lad go, the Lord 
 is with him," all deliberation was at an end, and Dober went 
 witli Nitzschmann to St. Thomas, and the two cousins Matthew 
 and Christian Stach to Greenland. 
 
 43. That small beginning was followed immediately by a 
 strong forward movement. Not only were ever larger bands 
 sent to the West Indies, but in that first " Sturm und Drang " 
 [storm and stress] period missions were begun also among the 
 Samoyedes and the Lapps, in Persia and China, in Ceylon and 
 the East Indies, in Constantinople and Wallachia, in Caucasus 
 and Egypt, — which, it is true, had later to be given up ; while 
 the missions in the West Indies and Greenland, Surinam and 
 South Africa, and others afterwards begun in America, Aus- 
 tralia, and Asia, form until this day the blessed fields of the 
 missionary labours of the " Brethren." There lay indeed in 
 this first busy haste something of the restless temperament of 
 the Count, which by his own confession inclined towards extra- 
 vagances; and tliese numerous missions, undertaken in rapid 
 succession, occasioned a wasteful dispersion of energies ; still 
 there was something heroic in the little community daring to 
 set on foot such world-encircling enterprises. That a com- 
 munity now existed which addressed its whole energy to 
 missions to the heathen, and so had become a city set upon a 
 hill, — that is the permanent historical importance of the 
 missionary work of Zinzendorf. In two decades the little 
 church of the Brethren called more missions into life than 
 did the whole of Protestantism in two centuries. When 
 Zinzendorf passed away on the 9th of May 1760, he could 
 exclaim on his deathbed, " Did you in the beginning really 
 think that the Saviour would do so much as we now see with 
 our eyes ? Among the heathen my design only reached to first- 
 
64 PROTESTANT MISSIONS 
 
 fruits ; now Ihere are thousands. What a mighty host already 
 stands around tlie Lamb from our service ! " Yea, verily, as 
 llie inscription on his tomljstoue reads, " He was appointed 
 to bring forth fruit, and fruit which remains." On his death 
 one of his fellow- workers coidd say of hhn with truth, " The 
 present time may or may not recognise it, but it will not be 
 hidden from posterity that tliis man was a servant of Christ 
 on whose heart lay day and night the salvation of the heathen, 
 and that all ends of the earth might see the salvation of God." 
 It was truth which the pious Count sang on the occasion 
 of the world-renowned communion service on the 13th of 
 August 1737— 
 
 " Herrnhut soil nicht lawjer stehen 
 Ah die Werlce deiaer Hand 
 
 Ungehindert drinnen (jehen ; 
 
 Und die Liehe sei das Band, 
 Bis wir fertig und geivartig, 
 Als ein gutesSalz der Erden 
 Niltzlich ausgestreut zu werden." 
 
 " Herrnhut shall not longer stand 
 Tlian the works of Thine own hand 
 Have free course therein, 
 And love unite within, 
 Till ready we, and willing, he 
 To he spread out o'er the eartli 
 As a good salt for its health." 
 
 The church of the Brethren was a "salt of the cartli," mainly 
 in that it was ^w?* excellence a missionary church, and has 
 remained so even after tlie death of Zinzendorf to this day.^ 
 
 44. The vast missionary energy of the church of the 
 Brethren, numerically so insignilicant (numl)ering to-day 
 about 37,000 souls), is a unique fact in the history of the 
 wliole Christian church, and it is cx]ilained only by the fact 
 that this church, notwithstanding all the weaknesses attach- 
 ing to it, is the manifestation of a fellowsliip grounded in 
 evangelical faitli and rooted in the love of Christ, in wh'ch 
 the dispositions of Mary and ]\Iartha arc healthily lilended 
 into one. " ]\Iissions," writes Baion von Schrautcnliacli, "are 
 characteristically the connnon allair, — so perfectly according 
 to the genius of tlie connnunity that, had they not existed, one 
 could not conceive how they could not but day by day have 
 arisen." Accordingly, the missionary cnter]>rise is the work 
 of the community as such. " The Unily of tlu- Brethren and 
 inissions are indissolubly united. I'liere will never be a Unity 
 of Biolbron without a mission to the heathen, nor a mission of 
 ' A. C. Thoinpson, Moravian Miaxiom^, New York, 1882. 
 
THE AGE OF PIETISM 65 
 
 the Brethren which is not the concern of the church as siich."i 
 Without doubt the church of the Brethren " lives " to this day 
 because of its missions. " It will be difficult to determine," 
 says Schrauteubach again, " whether these missions have in 
 later times borne more fruit within or without." " To venture 
 in faith," — that from the beginning onwards made the little 
 church so brave in action. Its watchword is spoken in the 
 characteristic verse — 
 
 " JVir tcolVn uns gem wagen 
 In unsern Tagen 
 Der Ruhe ahz^isagen, 
 
 Die's Thun vergiszt; 
 Wir ivoWn nach Arbeit fragen, 
 
 Wo welche ist ; 
 Nicht an dem Werh verzagen, 
 Uns frohlicJt, plagen, 
 TJnd Stcine tragen 
 
 Aufs Baugeriift." 
 
 " We will most gladly dare, 
 While here we fare, 
 Best to forswear 
 
 That deed would miss. 
 We would seek labour there 
 
 Where labour is ; 
 Nor of the work despair, 
 But joy in care, 
 And stones would bear 
 
 For the edifice." 
 
 There was no lack of those who offered themselves for 
 missionary service even in the most dangerous fields. Differ- 
 ing from the Danish-Halle practice, missionaries who had not 
 studied were sent out, and their humility and faithfulness 
 gradually overcame the prejudice against the " unlearned 
 laymen." At the first the expenses were comparatively small ; 
 the Brethren were not only accustomed to extreme simplicity 
 and frugality, but had to earn their maintenance by the work 
 
 ^ The article " Eine Streiterfaniihe " (A Warrior Family), in No. 1 of the 
 missionary paper of the Brethren (1882), furnishes an interesting proof of the 
 living missionary spirit which prevailed in the families of the Brethren. In 
 that article it is recorded that often from one and the same family three, four, 
 or more members entered upon missionary service, and very frequently the 
 children followed their parents into that service. But it is truly a unique fact 
 in the history of Christian missions that through j^yc generations members of 
 one and the same family devoted their life to missionary work. That was the 
 case in the family of Bohnisch-Stach, well known in the missionary history of 
 Greenland. In 1740, Anna Stach, who went with her mother to Greenland 
 in 1734, married Friedrich Bohnisch, the missionary already stationed there. 
 Their children and children's children served the Lord in missionary labour for 
 140 years. The last of that generation fell asleep at Herrnhut on the 6th of 
 September 1881, after he had laboured for 33 years on the Mosquito Coast. 
 Meanwhile a sixth generation of this family has entered on missionary service. 
 
 5 
 
66 PROTESTANT MISSIONS 
 
 of their hands. Debts were always quickly discharged, partly by 
 the church, partly by outside friends and well-wishers. With 
 patient self-denying love they interested themselves especi- 
 ally in the most miserable among the heathen " to whom no one 
 else would go." Of mass-conversions — on this point in entire 
 accord with the Pietists of Halle — they would on principle 
 know nothing. " See you," Zinzendorf said to the missionaries, 
 " if you can win some souls to the Lamb " ; and Spangenberg 
 declared, " We are persuaded that our call is not to work 
 anywhere for national conversions, that is, for the bringing of 
 whole nations into the Christian churcli." This principle, as 
 natural under tlie given conditions as it was practically sound 
 for missionary beginnings, became the cause of the lack of 
 independence in mission-congregations, and of the neglect to 
 train a native pastorate ; defects which linger still to-day in 
 the missions of the Brethren, although for a long time now 
 efforts have been made to remedy them. In extenuation, how- 
 ever, we must keep in view that most of the objects of the 
 missions of the Brethren stood on a low level of civilisation, 
 and were formed of populations in part nationally disorganised 
 and degraded. The instructions to missionaries were very 
 simple, and the missionary methods were of a purely spiritual 
 kind. The baptized were organised into congregations altogether 
 after the model of those at home, and these were diligently 
 visited on the part of the missionary directorate, which formed 
 an integral part of the " Unittits-Aeltestenkonferenz " [the 
 governing board of the Moravian church]. 
 
 Thus there arose within evangelical Christendom a mis- 
 sionary centre from which, without any ulterior ideas of 
 colonial interest, and without any connection witli political 
 ])0wers, but from ])urely religious motives, numerous heralds of 
 the faith, men of self-sacrificing s})irit, and blessed in their 
 labour, went forth into three quarters of the globe, — a mis- 
 sionary centre which, as the living embodiment of a missionary 
 church, sunnnoned Protestanism to follow its example. But 
 there was no following. Not only evangelical Germany, but 
 Protestantism outside of Germany, remained cool and un- 
 interested as regards missions. The reason fcir tliis did not lie 
 only in tlie circumstance that Pietism, which had l)ec()me the 
 bearer of missions, was both in its Halle and in its jMoravian 
 complexion out of syni])atliy witli church circles; there was a 
 lack of spiritual life, and tlie age of the Aufkliirung,' wliicli 
 
 ' [Tlio Auflvlaiung [c'loaiing-u]i] is llie coninioiily acce]>teil tcnii for tliat 
 process wliich went on {luring the latter half of the eiglilecnth century iu the 
 l)hiloaoj)hic and relif^ioiis thoupht of ticrniany, exploding the positions of 
 orthodoxy and sul^ordinating revelation to reason.— Ed.] 
 
THE AGE OF PIETISM 6/ 
 
 soon set in and brought all Christendom under the influence of 
 a pedantic rationalism, liad neither understanding nor inclina- 
 tion for missions. It was no longer the objections of the old 
 orthodoxy which were brought forward in opposition to the duty 
 of missions ; but the discounting of the Christian faith, emptied 
 of its mysteries, the indifference to the claim of Christianity to 
 be in possession of the absolute truth, and the consequent 
 form of tolerance, which would allow every one, Christian or 
 non-Christian, to be saved after his own fashion, — these gave to 
 the duty of missions the aspect of something superficial and 
 arrogant. The more this tendency developed into the spirit of 
 the age, not only did the antipathy of its adherents to every 
 missionary effort become the greater, but just so much the 
 more did this tendency fall like a mildew upon the missionary 
 life actually existing. The church of the Brethren, indeed, 
 was only washed round by the waves of the Aufklarung, not 
 flooded by them, and held its missions above w^ater, — one might 
 truly say, its missions held it above water ; on the other hand, 
 the old Pietistic circles in the State churches were decomposed 
 and paralysed by the Aufklarung,— until from South Germany 
 there came a rejuvenescence of the old Pietism, which, in 
 association with the religious revival diffusing itself from 
 England over the Continent, brought forth, about the close of 
 the century, a new missionary life. 
 
 Nevertheless, in what it did for missions, Germany, in the 
 eighteenth century, towered above all the other countries of 
 evangelical Christendom. Missionary labourers like Francke, 
 and especially Zinzendorf, were nowhere else to be found. 
 They were assuredly the "Fathers" of evangelical missions to 
 the heathen ; the other forerunners of the missions of the 
 present were but as the fringe on the evening cloud. On them 
 and their work depends more or less directly almost all that 
 came to pass on a larger scale in the future for the extension of 
 the kingdom of God amongst the heathen. 
 
 45. In Holland the first zeal of the State missions decayed. 
 They had always been becoming more mechanical, and with 
 the dawn of the period of the Aufklarung, missionary duty 
 to the colonies was either forgotten or it was discharged in 
 the most external fashion by incompetent colonial clergymen. 
 Most of the native Christian congregations went to decay from 
 want of supervision. More and more countenance was given to 
 Mohammedanism for political reasons, until this tolerance 
 towards Islam became almost intolerance towards evangelical 
 missions. Only in quite recent times has some change been 
 introduced into this perverted colonial policy. 
 
 46. In England also the eighteenth century presents no 
 
68 PROTESTANT MISSIONS 
 
 pleasant aspect. True, in 1701 there .came to life "The 
 Society for the Propagation of the Gospel in Foreign Parts," 
 designed in the first instance for the British colonies in North 
 America and the West Indies ; but the slender growth of the 
 annual income, from £1535 in 1701 to £2608 in 1791, shows 
 that the society only dragged out a sickly existence. For the 
 actual converting of the heathen it made during that time 
 only some feeble endeavours amongst the Indians and negroes 
 of America.^ More was done by " The Society for Pro- 
 moting Christian Knowledge." Mainly through the zeal of 
 Anton Wilhelm Boehme, a pupil of Francke, who had settled 
 in England and was appointed a court preacher there, it was 
 early induced to enter into \mion with the Danish-Halle 
 mission, and to support it with money. Afterwards it took 
 some of the Danish-Halle missionaries, Schwartz among them, 
 entirely over into its service, and in this way was instrumental 
 to a transference of a portion of the Danish-IIalle mission-field 
 into English hands. As the result of the circulation of tlie 
 writings of Francke in England, this mission was in general 
 rather ])opular ; even at court contributions were gathered for 
 it; and in a friendly private letter King George i. at least 
 assured Ziegenljalg and Griindler of his interest in their work.^ 
 In Edinburgh also there was formed in 1709 a " Society in 
 Scotland for Propagating Christian Knowledge," which, how- 
 ever, did no mission work among the lieathen beyond some 
 measure of activity after 1740 in behalf of the North American 
 Indians. Amongst the few missionaries sent out by its means, 
 David Brainerd,^ in spite of tlie shortness of his work among 
 the Delaware Indians, has a name distinguished in the liistory 
 of missions. He died in 1747, only 29 years of age ; l)ut 
 his biograpliy, written by President Edwards, has exercised a 
 great missionary influence : William Carey, Samuel Marsden, 
 and Henry Martyn received decisive impulses from it. Lastly, 
 the Pvcv. Dr. Doddridge {d. 1751) endeavoured to form a little 
 missionary association in liis congregation at Noi-tliampton and 
 amongst his associates in office, and to train missionaries for 
 the Indians, but his pupils left him from weakness of faith, and 
 the interest in missions whicli he aroused seems scarcely to 
 have gone Ijcyond the l)ounds of his parisli. 
 
 47. Certainly an active ])art in ini.ssions lay near enougli 
 to tlie English at this time, since tlieir supremacy on the sea 
 already surpassed that of all other Euro])ean nations. In 
 North and (Jcntral America, in Western Africa, and alnn'o all 
 
 ' I'.rown, iii. App. I. 
 
 - Slicrring, Tlic Hlslonj of ProK Miysiovs in Indid, London, 1575, i.\. 13. 
 
 3 Tlu)nii)30U, 117. 
 
THE AGE OF PIETISM 6g 
 
 in the East Indies, a wide door to the heathen had in this way 
 been opened to them. But beyond supporting the Indian and 
 Danish-Halle missions, nothing was done by England for the 
 extension of the kingdom of God among non-Christian peoples 
 till towards the end of the eighteenth century. And why during 
 that long time does the history of British missions remain 
 almost a blank page ? — Because there was lacking the spirit of 
 faith which alone has power to write that page. " With the 
 Eestoration a deluge of satire was poured upon the Puritan 
 regime. Court amusements, theatrical plays, and witticisms 
 combined to make Christianity ridiculous, and the fashion of 
 the day was to be a scoffer at religion. In that epoch England 
 produced those ' free-thought ' writings which have wrought 
 so much harm in the world. Both parties in the Church kept 
 aloof, but the anti-hierarchical party gradually lost the inward 
 power which it formerly had ; in the history of that time it 
 figures much more as only a political party, which allied itself 
 to the Whigs. The Episcopal party, however, at the same 
 time suffered a lapse of another kind. In order to counteract 
 scoffers, recourse was had to the idea of exhibiting Christianity 
 chiefly on the side on which it is open to the fewest objections, 
 the side of its ethical teaching, and in order to commend it to 
 the wise of this w^orld the doctrines of faith were by degrees 
 explained aw^ay. ... In short, it was then that the system 
 which is wont nowadays (1797) to be called 'Neology' was 
 devised." ^ How dark the night was which followed on that 
 decline can best be perceived from the conditions which 
 attended the breaking of the new day. The religious and 
 moral decline of the Cliurch of England was so great, that in 
 1726 Bishop Butler refused the election to the primacy be- 
 cause he thought it was too late to save the church. In the 
 Preface to his celebrated Analogy he wrote : " It is come, I 
 know not how, to be taken for granted by many persons, that 
 Christianity is not so much as a subject of inquiry ; but that 
 it is now at length discoyerecl_j^be fictitious . And accordingly 
 they treat it as if, in the presenf age, tliis were an agreed 
 point among all people of discernment." In the upper circles 
 it excited laughter when the conversation happened upon 
 religion. Blackstone, the celebrated advocate, had the fancy, 
 at the beginning of tlie reign of George ill., to go from church 
 to church to hear all the preachers of repute. " I did not 
 hear," he says, " a single sermon which had in it more Christ- 
 ianity than the writings of Cicero, and it was impossible for me 
 to discover whether the preacher was a follower of Confucius, 
 
 ^ Mortimer, Die Missions- Societat in England : Gcsck. Hires Ursj>rungs mid 
 ihrer erstcn Untcrnehmungcn, Barby, 1897, Vorrede xi. 
 
70 PROTESTANT MISSIONS 
 
 Mahomet, or Christ." ^ The great majority of the clergymen, 
 many of whom held several benefices at the same time — one 
 actually 17 — which they attended to through miserably paid 
 viciirs, " liunted, shot, farmed, swore, played, drank, but — seldom 
 preached, and when they preached it was so badly that it 
 was a comfort that they spoke to empty pews." The bishops 
 led the way with the worst of examples: they were wholly 
 worldly men. Archbishop Cornwallis gave such scandalous 
 balls and plays in Lambetli Palace, that the king sent him a 
 written command to stop them. At tlie same time there pre- 
 vailed, especially in the u]:)pcv classes, an immorality which stood 
 in flagrant contrast to tlie beautiful moral sermons which had 
 taken the place of the proclamation of the Gospel. Whoredom, 
 adultery, gaml)ling, swearing, drunkenness. Sabbath desecration 
 passed for aristocratic passions. Among the Dissenters matters 
 were not so bad, but even their communities lay in a spiritual 
 sleep. " In the secure possession of the desired religious liberty 
 they forgot the great living principles of their forefathers, as 
 well as their own duty and responsibility." ^ 
 
 48. With the religious and moral life in such a sunken 
 condition, it was impossible, in spite of all colonial progress, 
 that a missionary life could strike root. There must first come 
 a religious revival to make tlie dead l)ones live, and this revival 
 came, — one of the greatest and most permanent known in 
 Christian church history. It did not come along the way of 
 literature, which Butler and others had entered in defence of 
 the calumniated faith, valuable as are the services which 
 the writings of these men rendered ; and it did not come 
 tlu'ough the labours of the worldly church ollicers, neither of 
 the State church nor of the free church ; these officers only 
 repressed it. It came, as all great spiritual movements liave 
 ever come,' through individual divinely endowed instruments, 
 who — almost all clergymen of the State chm-ch — had experi- 
 enced a personal quickening out of death into life, and then, as 
 witnesses of this life in preaching of spiritual power, brought 
 about the dawn of a new day. At the head of these men 
 stand John Wesley (1703-1791) and George Whitetield (1714- 
 1770).^ These two men, of kindred spirit tliough dillerently 
 constituted, and at a later date severed from nuc;inotlicr,* were 
 
 • Tlic sniiio may lie saiil of miiiiy rationali.st preaiilifrs in titlici lamls. 
 
 ' Rylo, Tin: Chrisliim Lead'-rg nf Laat Ccntnry, or Eiujlmul a Ifuwlrrd Years 
 Aijo, Loiidou, 1869, chnp. i. Stock, The History of thr. 6. M. S., London, 1891, 
 clian. i. 32. 
 
 * Kyle, cliapa. ii.-iv. 
 
 '' Til oil- foUoworfi diviilcd into Iwo >^roii))S, — into Motli.idi.sts proper, al.so 
 r.dlt'd Wcsli'j-an.s : and into C.dvini.stic Mclliodi.sts, also tallfd "The Ccuntes.s 
 of Huntingdon's Connexion," afttT their patroness, the Countess of Huntingdon. 
 
THE AGE OF PIETISM /I 
 
 from their youth religiously inclined ; they sincerely sought 
 the truth, and led a morally earnest, almost ascetic, life ; but 
 they did not know the secret of the Gospel of redemption in the 
 blood of Christ, of the salvation of the sinner by grace, and of 
 justification jjy faith. These fundamental truths they knew 
 not, although John Wesley founded among the students in 
 Oxford in 1730 a society, nicknamed " the Holy Club," for the 
 study of the Bible and for service among the poor and prisoners 
 and destitute persons, which was joined amongst others by 
 Whitefield. Wesley went in 1736 to Georgia in North 
 America as preacher, and at the same time as missionary to 
 the Indians, but did not accomplish much ; here, however, 
 he came into contact with members of the church of the 
 Brethren, particularly with Spangenberg, and through them, 
 especially through liis intercourse with Bishop Bohler in 
 London, whither lie returned in 1738, and after he had in the 
 same year visited Herrnhut, where he met with Zinzendorf, he 
 found righteousness and peace in faith in the crucified Christ, 
 an experience to which Luther's Preface to his " Exposition of 
 the Epistle to the Eomans" materially contributed. In like 
 manner Whitefield also owed his knowledge of evangelical 
 truth substantially to German Pietism, as he testifies in his 
 diaries that " through the reading of the writings of Aug. H. 
 Francke the beam of a Divine light broke into his soul like a 
 flash, and then for the first time he knew that he must become 
 a quite different and new creature." Both these men, who were 
 possessed of great popular eloquence, began now as itinerant 
 preachers to proclaim through the whole land the forgotten evan- 
 gelical foundation truths, with the convincing power of per- 
 sonal experience and burning indefatigable zeal, simply, and with 
 stirring appeal to the heart. The churches being soon closed to 
 them, they preached in the open air, almost daily, to thousands, 
 and with great success, in spite of much derision and persecution. 
 But Wesley and Whitefield did not remain isolated wit- 
 nesses ; they were joined by a small number of men, chiefly 
 from the Church of England, who had been led to a living 
 faith, partly independently of them and partly through their 
 influence. These men have not become so well known as the 
 great initiators of the revival, but they have contributed greatly 
 not only to its expansion, but to its purifying.^ And this 
 movement, of which the Methodist denomination, forced into 
 existence mainly by the opposition of the State church, is only 
 an offshoot,^ was not confined to England alone; amid the 
 
 ^ Ryle, as quoted. Grimshaw, Romaine, Rowlands, Berridge, Henry Venn 
 (seur.), Truro, Harvey, Toplady, Fletcher. 
 
 ' Wesley liad no intention of quitting the State church and founding a 
 
T2 PROTESTANT MISSIONS 
 
 storms and troubles which marked the history of the world 
 towards the end of the century, this movement propagated 
 itself upon the continent of Europe and in North America, 
 bridging over all national and confessional Imundaries, and 
 forming societies in which pulsed the life of primitive love. 
 No doubt this revival, much more than the German Pietist 
 revival, bore a certain impress of the forcing process, and 
 something of its methodist hue it has carried also into other 
 lands ; but what distinguished it was its striving after a 
 personal apprehension of salvation, joy in the glad tidings of 
 the Gospel, the warmth of its testimony, the cordiality of its 
 brotherly love, zeal for the practical attestation of faith, and 
 above all the impulse to save others after one had himself 
 been saved.^ 
 
 new free church. Repeatedly he declared that if the Metliodists — as his 
 followers were named — left the church he would leave them, and as long as 
 he lived his societies remained in at least a loose connection with the State 
 church. But he was at the same time a great organiser ; he enrolled his 
 followers as members of societies with orders of classes ; and on his death a 
 corponition stood ready, which constituted itself indejiendently as a free 
 church, — a ^tep which the State church heljied materially to bring about by 
 its opposition. And as Wesley, so also Whitefield, did not want to found any 
 Dissenting church. But tlie intolerance of the church registered his chapels as 
 Dissenting meeting-houses, and so occasioned the separation from the State 
 church. 
 
 ' [Dr. Warneck's description of the state of matters in the eighteenth century 
 has sjiecial reference to Germany and England, but it may also be taken as 
 ai)plical)le generally to Scotland and to America, but niodilied of course by the 
 dilfercnt ecclesiastical and social forms conditioning tlie manifestation of spiritual 
 life or of its absence. Want of space forbids details. In Scotland, however, 
 the defection in religious life was not so great as in England, and the spiritual 
 quickening was relatively more widely sjjread than in either England or 
 (iennany. The Moderatism which readied its height in the Church of Scot- 
 land about the middle of the century, was mainly the after-working of the 
 leaven introduced into the church at the Revolution Settlement by the facile 
 inclusion of so many of the former Episcopal incumbents. Opposition to 
 evangelical trutli and the suppression of s])iritu:d riglits by secular authority 
 brought about the separation and eviction from the church of the foremost re- 
 presentatives of evangelical life, the founders of the Secession and Relief churches, 
 which afterwards (1847) formed the United Presbyterian Church. In these 
 the missionary spirit manifested itself from the tirst, not indeed in missions to 
 the heathen, but in semling jireachers of the Gospel beyond Scotland in re- 
 sponse to apfieals received, and jiarticularly to the colonies in America, The 
 Secession and Relief were fnndamcntally spiritual movements, which proved of 
 incalculable value in conserving the sjjiritunl life of Scotlan<l through a dark 
 century, while they also reacted helpfully upon the Evangcli'-al jmrtv, which 
 was gradually making headway within the State church. For within that 
 churcli also there was a marked quickening of spiritual life, to which the visit 
 of WhitefK-ld contribnti'd. lu the south it was fostered by the revivals which 
 spread from Cambuslang and Kilsyth through surrounding districts ; in the 
 north of Scotland there was nn independent movement of a similar character. 
 In a remarkable degree this religions life entered into the lionies of the 
 Scottish peci]>le and nKUildcil the family life. It had not y.l awakened the 
 Christian jicoide to the understanding of the missionary obligation, but the 
 wof)d was laiil on the altar for the lire which dcsceudod at the close of the 
 century. — Ed. 
 
THE AGE OF PIETISM 73 
 
 In its beginnings this movement was not a missionary 
 movement/ but the new spiritual life which it brought 
 forth was the soil in which a new missionary life took 
 root. 
 
 ^ [It should be recognised, however, that iu the new sphitual life, as in the 
 Pietism of Germany, the missionary spirit was inherent from the first, although 
 it was long before that spirit gave birth to missions to the heathen. This 
 is evident from the expeditions of the founders of Methodism to America, and 
 from the action of the Secession and Relief churches referred to in the previous 
 note. It should also l)e observed that some of the best known missionary 
 hymns, — "Jesus shall reign where'er the sun," "O'er those gloomy hills of 
 darkness," "Behold my servant, see him rise," and others, date from before 
 the middle of tlie eigliteenth century. Note should be taken, too, of a book 
 published in 1723, by the Rev. Robert Millar of Paisley, entitled The History 
 of the Pro2)agation of Christianity and Overthroio of Paganism. It is a learned, 
 comprehensive, and interesting work, containing many sound views as to 
 missionary methods, and earnest exhortations to prayer, liberality, and devo- 
 tion. But it is without perception as to the missionary character of the church 
 itself, and appeals to "Kings, Princes, and States" to prosecute the missionary 
 enterprise. — iic] 
 
CHAPTER IV 
 THE PEESENT AGE OF MISSIONS 
 
 49. The new spiritual revival quickened evangelical Christ- 
 endom to the understanding of the missionary signal, which 
 God gave in a series of historic events by which He opened 
 the doors of the world. Independently of the religious revival, 
 events liappened which drew attention to the non-Christian 
 world, and through the conjunction of these events with the 
 spiritual awalvcning, which was a clear evidence of the Divine 
 leading, the Holy Ghost recalled the almost forgotten mission- 
 ary commandment, and, by tlius giving to the newly awakened 
 life of faith a missionary direction, brouglit about the present 
 age of missions. 
 
 But very gradually ; for the circles in which this spiritual 
 life was concentrated were comparatively small, and chiefly 
 composed of insignificant people, and it is not to be denied 
 that the conventicle character which on that account clung 
 to it, had an unliealthy after-taste which checked its influence. 
 On the other hand, this modest and limited beginning of tlie 
 present missionary movement gave it a Nativity impress. 
 Like Jesus, modern missions were born as a child that is laid 
 in a manger; and sucli a birth is always tlie sign of tlie works 
 of God, That the missions of the present did not spring from 
 the palaces of kings, or from princely mercantile societies, lias 
 gained for them a position of evangelical freedom, independent 
 of the great ones of the earth, which has enabled tlicm to 
 follow apostolic paths. And as their birth resembled the 
 Nativity, so also their growth has been under the cross. 
 Missions in their youth were no darling of public favour. 
 And this is the other sign of the works of God, that they bear 
 His shame with Christ. It was long ere missions won to them 
 the favour of the age, and since that has hap]»('ned the purity 
 of their task has been threatened. But we must not anticipate 
 the development. 
 
 50. Foremost among those Divine openings of doors, which 
 served as a signal for missions, stand the geograjiliical dis- 
 
THE PRESENT AGE OF MISSIONS 75 
 
 coveries, beginning with Cook's voyages in the South Sea, 
 which stirred afresh the interest of Europe in lands and 
 ])eoples beyond the sea. In an appeal to earnest and zealous 
 lovers of the Gospel in all sections of the church for an enter- 
 prise to send the Gospel to the heathen, issued in connection 
 with the founding of the London Missionary Society, it is 
 said : " The new discoveries in the knowledge of distant lands 
 have contributed to broaden the desires of Christians as to this 
 matter. Captain Cook and others have explored the globe 
 well-nigh from pole to pole, and have shown us, as it were, a 
 new world, a world of islands in the vast South Sea. . . . Can 
 we not help that a well designed and well conducted mission, 
 if sustained by the earnest prayers of thousands amongst us, 
 shall be accompanied by the blessing of God, and turn to the 
 conversion of many sovils ? " Believing Christians in England 
 thus saw in the new discoveries " an opportunity shown them 
 l)y Providence to do something for the poor heathen," and all 
 the more when " they heard that not a few in different places, 
 without knowing anything of one another, had expressed a 
 very ardent longing in this direction." 
 
 51. Already the first great missionary herald, whom God 
 chose as standard-bearer of the present missionary movement, 
 the erewhile cobbler and Baptist preacher, William Carey, had 
 been incited to thoughts of missions by tidings about the 
 savages on the islands discovered by Cook ; and these incite- 
 ments, received in his workshop, which by means of a large 
 self-drawn map of the world he made as it were into patent 
 reminders, led him, at a conference of Baptist preachers in 
 1786, to submit as matter of discussion the subject, "Whether 
 the commandment given to the Apostles to teach all nations 
 in all the world must not be recognised as binding on us also, 
 since the great promise still follows it ? " Whereupon the 
 president bade him be silent, declaring, " You are a miserable 
 enthusiast, to propose such a question. Nothing certainly can 
 come to pass in this matter before a new Pentecost accom- 
 panied by a new gift of miracles and tongues promises success 
 to the commission of Christ as in the beginning." Thereupon 
 Carey had recourse to the press, and published in 1792 the 
 epochal treatise, " An inquiry into the obligation of Christians 
 to use means for the conversion of the heathen, in which the 
 religious state of the different nations of the world, the success 
 of former undertakings, and the practicability of further under- 
 takings are considered." The forcible arguments and exhorta- 
 tions of this treatise led at last to the founding of the first new 
 missionary society on the 2nd of October 1792, immediately 
 after Carey's world-famed sermon from Isaiah liv. 2 and 3 : 
 
76 PROTESTANT MISSIONS 
 
 "Exi3ect great things from God, and attempt great things for 
 God." ^ We return to this fact later on. 
 
 52. The connection of the founding of the first modern 
 missionary societies — the Baptist in 1792, and the London in 
 1795 — with the general interest in the heathen world across 
 the sea, which was aroused by the geographical discoveries 
 in the last quarter of the eighteenth centmy, stands beyond 
 question. Since then geographical research has never again 
 slumbered. An era of discoveries followed, which continues 
 to this day, and which has removed the white spaces one after 
 another from the old maps of the world. This eager research 
 has opened tlic foreign world not only to scientific knowledge, 
 but also to the Gospel of Christ, since the knowledge of the 
 foreigners and interest in them have become for Cliristians 
 an impulse to bring to them salvation and deliverance. Geo- 
 graphy and missions stand in closest connection witli one 
 another. Almost always and everywhere — to use the words 
 of Livingstone — " the end of the work of geography has become 
 the beginning of missionary enterprise," as also conversely, 
 missions have rendered valuable service to geography. 
 
 With the age of discovery there was soon combined, and 
 there coincided with it, an age of invention, especially of new 
 means of communication, railways, steamsliips, and telegraphs, 
 whicli not only made travelling considerably easier, but re- 
 duced remotest distances within a comparatively narrow 
 measure, and so made possible a world-wide intercourse which 
 extended far beyond the intercourse of all earlier times. 
 Commerce, which was rendered much more productive by 
 macliine industry, spread over all known and accessible parts 
 of the earth in a manner l)efore undreamt of, and political 
 relations were entered into between the governments of tJic 
 most distant and hitlierto most unacquainted nations, result- 
 ing in treaties which were CDUtinually ilinging over new 
 bridges between tliem. And tliat it was the Christian, not 
 the heathen, nations of tlie earth which made the discoveries 
 and inventions of tlie new age, and thereby set agoing and 
 placed at their service the modein world-traffic, — by all this 
 Gf)d rang out, as with a peal of lu'llw. His summons to 
 Chi-isteiidom : "I have made a path for yon, — now go: it is 
 now tlie timi^ of missions." 
 
 53. P.ut before tlie modern world-tralhc exercised the 
 influence that operated as a stimulus to missions, tliere were 
 two otiier movements which materially contributed to awaken 
 
 ' Ofiorgo Sniith, Thf Life of Willinm Cnrnj, D.D., Shoemakrr nnd Mission- 
 ary, Prnfi'ssoj- tf Sandril, etc., London, ISSf', diap. ii. : " Tin- Hiitli of 
 Eiigliind's Foreign Missions." 
 
THE PRESENT AGE OF MISSIONS JJ 
 
 and broaden the understanding of missions, namely, the ideas 
 of political freedom which, especially after the North American 
 War of Independence and the French Eevolution, circulated 
 through the nations of Europe, and, connected with these, tlie 
 idea of humanity which proclaimed the common rights of 
 men. Eevolutionary as those ideas were, and little based on 
 religion as was the advocacy of common human rights, yet 
 they rendered preparatory service to the missionary movement 
 by bringing about, in connection witli Eousseau's ideals of 
 nature, a change in the estimate of non-Christian and un- 
 civilised humanity, and by making it materially easier for 
 Christian circles to assert the right of all men to the Gospel 
 also. The old view of the brutishness of the heathen and of 
 their insusceptibility to conversion yielded to a Christian 
 optimism, which regarded them in all their degradation as 
 brethren capable of being saved and needing to be saved. 
 Into this movement in the cause of freedom and hmnanity 
 there came, partly as its fruit, the agitation for the abolition 
 of the slave trade and of slavery. No doubt this anti-slavery 
 movement, which began in the eighties of the previous 
 century, was mingled with much political party zeal and 
 liberal faddism, but it was also charged with much genuine 
 philanthropy, and especially in the case of its foremost leader, 
 the noble A¥illiam Wilberforce, the moving impulses were love 
 for man begotten of Christian faith and a patriotic sense of 
 duty.^ And besides Wilberforce there were many religious 
 men, on this side of the ocean as on that, who brought the 
 movement into process and kept it in proper process until the 
 abolition of the slave trade, and then — at least in the English 
 colonies — of slavery also, was actually accomplished. By tliis 
 movement, continuing through g .veral decades, public attention 
 was directed to the negro slaves, and public sympathy with 
 them excited ; and so, along with the duty of compassion for 
 them, there was stirred also in wider circles the consciousness 
 of the missionary shortcoming and the missionary obligation 
 
 ^ Thus he declared in a speech in Parliament in 1816 : "The grand argu- 
 ments against us are derived from what are called Methodism and fanaticism. 
 What gentlemen mean by the terms I am not very M^ell aware, and I may 
 doubt perhaps if they themselves know ; but this I will say — if to be feelingly 
 alive to the sufferings of my fellow -creatures and to be warmed with the 
 desire of relieving their distresses, is to be a fanatic, I am one of the most 
 incurable fanatics ever permitted to be at large, . . , And I will say that 
 eventually we depend for our success ujion the very principle by which they 
 endeavour to discredit our cause. I rely upon the religion of the people of this 
 country, — because the people of England are religious and moral. Lovingjustice 
 and hating iniquity, they consider the oppressed as their brethren whatever be 
 their complexion ; and they will feel more especially for the despised race of 
 the blacks, because they find that they are so despised and degraded. " — {Life 
 of William Wilberforce, vol. iv. pp. 289-291.— Ed.] 
 
78 PROTESTANT MISSIONS 
 
 of the church, to the strengthening of the incipient missionary 
 movement. Not only was Wilberforce in touch with the 
 little missionary circles which then cxisteil, and not only did 
 lie bring missionaries forward as witnesses before the official 
 commissions of inquiry ; he was himself an active friend of 
 missions, and took a prominent part in the founding of the 
 Church Missionary Society in 1799, as later in that of the 
 British Bible Society in 1804. Tlie anti-slavery movement 
 and evangelical missions were in alliance from the beginning. 
 As the former had helped to bring the missionary movement 
 into process, the latter in turn powerfully influenced the anti- 
 slavery movement, and it is difficult to determine which of 
 the two had the greater gain from the otlier.^ 
 
 54. Finally, there is to be noticed one other significant event, 
 namely, that towards the close of the eighteenth century the 
 national conscience of England was roused with regard to the 
 sins of commission and neglect which the East India Company 
 had heaped upon itself by its scandalous conduct towards 
 the native Indians during well-nigh two centuries. All the 
 princely commercial colonial companies which up to this day 
 have borne rule in possessions beyond the sea, are chargeable 
 with much crime towards the natives, but assuredly none with 
 greater than the powerful East India Company. In this con- 
 nection it is necessary to cast at least a brief glance upon the 
 history of that Company, which " is one of the vastest and 
 most notable, yet certainly also one of the most melancholy, 
 even revolting, spectacles that the world presents." ^ 
 
 The aim of this princely Company, in whose hands lay not 
 only the monopoly of trade and the administration of the 
 interior, but also the right to wage war and to conclude 
 treaties, was solely its own enrichment. It sought gain, 
 always gain ; every idea loftier than a money standard was 
 alien to it. From the view-point of accumulating woaltli all 
 its undertakings were directed, and the (picstion as to the 
 righteousness of the means was never considered. " In our 
 own country," writes an Indian official of liigh standing, 
 in way of excuse, " religion was then at a very low ebb ; 
 so that it need not be surprising that the representatives 
 of commercial interests in India, who were far from any in- 
 fluence which still had force at home, showed in their life Uttle 
 of the spirit of Christianity." That is very euphemistically 
 put, in view of the mass of horrors and crimes vvhicli character- 
 
 ' Warncck, Die Stdlnnij ilcr cranylischen Mision ziir Skluvcnfrage, Giitcrs- 
 loh, 1830, 12. 
 
 '^ Y(iUJ% "Mis-iion Work in India, viewed in its iildlinn to tlie Civil 
 Government," Ch. Miss. IiUcllig., 1885, 83. 
 
THE PRESENT AGE OF MISSIONS 79 
 
 ised the taxation system of the Company, the manner of its 
 wars, and the subjection of Indian princes under its rule. Its 
 two greatest heroes — Clive, who by the battle of Plassey in 
 1757 laid the foundation for the powerful British Indian 
 Empire, and especially Hastings, who as the first governor 
 (1772-1785) completed the structure by a policy of the basest 
 perfidy — have written their fame with much blood, falsehood, 
 and injustice in the history of that empire. When the know- 
 ledge of the scandalous conduct of Hastings spread in England, 
 a cry of indignation and horror rang through the land, demand- 
 ing the recall and impeachment of the notorious governor. 
 At that time (1784) Burke declared in Parliament "that the 
 right conferred on the Company by its charter, to make war 
 and conclude peace, had been abused by it for sowing discord 
 and spreading dissension in every quarter, in order then to fish 
 in troubled waters : all compacts of peace which it concluded 
 with Indian princes were just so many occasions for faithless 
 breaches of the peace. Countries once the most prosperous had 
 been brought to a condition of indigence and decay and depopu- 
 lation, to the diminution of our own power and the infinite dis- 
 honour of our national character.^ . . . Many millions of innocent 
 and deserving natives, whom it was the duty of England to 
 shield from violence and injustice, were placed under a despotic 
 and rapacious tyranny." 2 
 
 That a Company, against which such accusations were made, 
 did not concern itself at all with the intellectual, moral, and 
 religious well-being of its dependents, is self-evident. It is 
 true that in the charter granted to the Company by William III. 
 in 1698, and also in that renewed by Queen Anne in 1702, 
 it was enacted " that in every garrison and more important 
 factory in the said East Indies there shall be a clergyman, . . , 
 and that he shall take pains to learn the language of the 
 country, so as to be in a position to instruct the heathen, 
 whether servants or slaves of the Company, or those with 
 whom it does business, in the Protestant religion." But the 
 handful of chaplains who went to India were not as a rule 
 men of the stamp who would have even interested themselves 
 in heathen servants, nor did the Company so desire. Origin- 
 ally it had no religious policy at all ; from its absolute indif- 
 
 ^ The way in wliicli this happened was through large masses of government 
 troops being placed at the disposal of Indian princes, in order to take venge- 
 ance on their enemies. The princes were immediately encom-agcd to bloodshed 
 amongst themselves if the Company thereby gained money or had the ]n'ospect 
 of obtaining the territory, or at least the revenues, of tliese princes, in case they 
 were not able to pay the stipulated wages to the mercenaries lent to them. 
 This scandalous policy formed a chief count of the indictment against Hastings. 
 
 ^ [The Speeches of the Eight Hon. Edvnmd Burke, London, 1876, vol. iii. 
 pp. 38 and 39.— Ed.] 
 
8o PROTESTANT MISSIONS 
 
 ference to religion it had no idea whatever of Christianising ; 
 and later it resolutely excluded every endeavour in this 
 direction from its territory. When Carey came to India in 
 1793, he had to follow a secular business, that he might settle 
 on British territory. But since along with that he did mis- 
 sionary work, he was soon no longer tolerated as an overseer of 
 an indigo plantation, and along with fellow labourers, who 
 had been sent out after him, he was compelled to remove to 
 Danish Serampore. The Company even demanded the expul- 
 sion of the missionaries from thence, and it was only to the 
 fearless firmness of the Danish governor that the mission 
 owed its continuance. Nor was the policy of the Company, 
 wliicli was afraid of danger to its money interest from every 
 interference with the religious customs of the natives, satisfied 
 with the hostile warding off of all Christian influence; it 
 positively favoured idolatry. The Company not only rendered 
 all public honour through its official representatives to the 
 institutions of heathen idolatry, but also undertook the super- 
 vision of tlie temples and the administration of temple pro- 
 perty ; and whilst, on the one hand, it charged itself with the 
 upkeep of temple buildings, and with the maintenance of the 
 priests and priestesses of the temples, on the other hand, 
 chiefly by collecting taxes on pilgrims, it secured for itself and 
 its officials a not inconsiderable revenue. And that was still 
 the case on the most extensive scale in the end of the eigh- 
 teenth and the beginning of the nineteenth century. 
 
 In 1783 tlie first storm arose against the evil doings of the 
 all-powerful Company. At first the only result was a new 
 organisation of the management l)y enactment of Parliament. 
 Amongst the complaints there were as yet none concerning 
 the neglect of the spiritual and moral well-being of the natives. 
 Nevertheless the question was raised, pubhc opinion was 
 drawn into the conflict, and the conscience of the nation was 
 awakened. The more decidedly the demand was made in 
 Christian circles that the salvation of the Hindoos should be 
 cared for, — and with the sending out of the first missionaries 
 practical expression was quickly given to this demand, — tlie 
 more liostile was the attitude which the Company took up. 
 Immediately after tlie Tarliamentary debates of 1793, which 
 had issued in measures such as " gradually contril)uted to the 
 extension of sound knowledge and the elevation of the re- 
 ligious and moral condition of those peoples," the capitalists 
 of the Com])any declared : " The sending out of missionaries 
 into our Eastern possessions is the maddest, most extravagant, 
 most costly, most indefensible project wliich has ever been 
 suggested by a moonstruck fanatic. Such a scheme is per- 
 
THE PRESENT AGE OF MISSIONS 8l 
 
 nicious, imprudent, useless, harmful, dangerous, profitless, 
 fantastic. It strikes against all reason and sound policy ; it 
 brings the peace and safety of our possessions into peril." But 
 the more immoderately the Company set itself in opposition 
 to the force of the Christian conscience, the more powerful was 
 the counter-action of conscience ; and the more unscrupulously 
 the Company treated the missionaries who were sent out, the 
 more was its own mischievous policy exposed, and the more 
 resolute the conflict became, until in 1813 the ban was broken, 
 and at length by a parliamentary edict missionary work in 
 India was sanctioned, after something at least had already 
 been attempted in behalf of the natives by the sending out 
 of devout Government chaplains, H. Martyn, D. Brown, CI. 
 Buchanan, and others. Once more the brave Wilberforce, in 
 the power of his fiery and convincing eloquence, was the 
 principal leader in this struggle. Buchanan, who while in 
 India had done preparatory work by his two writings. Memoir 
 of the Expediency of an Ecclesiastical Establishment in British 
 India and Christian Besearches in the East, came to England 
 and interested the great English public in the Indian question 
 by his powerful sermons, one of which, with the title The Star 
 in the East, was circulated in thousands of copies. The little 
 band of friends of missions by their indefatigable zeal brought 
 850 petitions out of all parts of the land before Parliament, 
 a number such as had never yet been laid upon the table of 
 tiie House. And under these struggles against the egoist 
 policy of the East India Company, which stirred the whole 
 English people, and which led in 1833 and in 1853 to ever 
 fuller victories, until after the great Mutiny in 1859, its rule 
 was completely set aside, — ^just under these very struggles did 
 there grow up among the Christians of England the sense of 
 their guilty neglect of the heathen who were subject to their 
 rule ; while the consciousness of the national duty of removing 
 that reproach by energetic missionary activity became ever 
 more vivid ; and with the growing discharge of this duty on 
 the part of Britain the missionary conscience was increasingly 
 awakened also in the other lands of evangelical Christendom. 
 
 55. And now it befel the newly awakened missionary life 
 in England at the close of the eighteenth century as had been 
 the case in Germany at the beginning of the same : the official 
 representatives of the church set themselves as a body in 
 antagonism to it. Even amongst the Baptists, to whom be- 
 longs the merit of having been the first to call a missionary 
 society into existence and of having sent the first English 
 missionary to India, the majority of the church officials declined 
 to take an active part in missions. " This activity in the 
 6 
 
82 PROTESTANT MISSIONS 
 
 cause of our great Redeemer," wi'ites Haweis, a minister of the 
 State church and principal founder of the London ^Missionary 
 Society, who was chaplain to the Countess of Huntingdon, " is 
 here at home called Methodism, an indetinite expression which 
 indicates in general a more than wonted diligence in the 
 work of the Lord, very much as in Germany the same spirit 
 is called Pietism or Herrnhutianisin." 
 
 That indicates the main reason of the aversion of the 
 official churches to the nascent missionary enterprise, an 
 aversion which often went the length of hostility. The old 
 theological considerations, which had become untenable, no 
 longer played a part. Only here and there was the Calvinistic 
 doctrine of predestination or the necessity of gifts of miracles 
 and tongues adduced as determining the carrying out of the 
 missionary mandate. It was now much rather the rationalism 
 dominating the government of the church and theology 
 wliich combated the newly awakened life of faith as a retro- 
 grade and obscurantist tendency, and combated as arrogant 
 fanaticism the missions instigated and animated l)y this ten- 
 dency, which it hated. The objection that there is emuigh to 
 do at home, and that those of our own household must be 
 cared for before thinking of the heathen, emerged later. 
 Almost all the attacks made upon missions in their youth 
 amounted to this, that tliey were as extravagant as they were 
 foolish and hopeless undertakings. 
 
 56. In this exigency, when the official church, having taken 
 up an attitude to missions partly of indiherence and partly of 
 hostility, declined the service, no other course was open than 
 to appoint representatives independent of the churcli organisa- 
 tion to whose hands the work of missions might 1)0 connnitted. 
 And thus of dire necessity there was born within the Pro- 
 testant world that free association which was thenceforth to 
 play in its history a role of eminent importance. That this 
 forced birth did not hajipcn without the leading of Providence 
 is to-day readily acknowledged even by the otlicial church 
 itself, it having long ago exclianged its attitude of opposition 
 to missions into that of friendship. For with the free associ- 
 ation founded on the Christian principle of Voluntaryism, 
 specially in connection with the enlisting for service of the 
 energies of the believing laity, there came into oiieration in the 
 Evangelical church not only a form but a ]>ower of life which, 
 both as regards the work of salvation at home and tlie extension 
 of Christianity among the heathen, has done a work which the 
 official cimrch could not have dune ]>y its official representatives.' 
 
 ' Oil tliu superiority of the missionary work of the free societies to tliat of tlie 
 olHcial cimrch, .see Wariieck, Evavg. Misxionslehrc, ii. 37. 
 
THE PRESENT AGE OF MISSIONS 83 
 
 The free alliance of believers in missionary societies has become 
 an inestimable blessing to the church itself ; it began in 
 the church the removal of a social defect which was very 
 materially to blame for the fact that, until the end of the 
 previous century, there had been inside of Protestantism 
 so little of combined action. These societies, which became 
 more and more naturalised outlets for the activities of love in 
 the church at home, supplied to Protestantism an evangelical 
 substitute for the corporations which the church of Eome 
 possesses in its Orders. They had their starting-point already 
 in the ecclesiolce in ccdesia of Pietism, It was a sign of the 
 soundness of the present constitution of missions, that single 
 individuals, who had been persuaded of their Divine call to 
 missionary ser\dce, did not go to the heathen as independent 
 individuals, an error which in recent times has taken the 
 place of a regular sending in the case of the so-called free 
 missionaries, of whom we shall come to speak later ; but that 
 the beginning was made with the founding at home of mis- 
 sionary institutions in the form of free societies. Only by 
 such regular missionary institutions — not to speak of other 
 advantages — was it possible that missions could strike those 
 deep roots at home without which they would have had no 
 secure and lasting support. 
 
 57. Prom the declinature of service by the official church 
 there arose a second emergency : theologians were lacking. 
 What kept pastors and probationers from becoming mission- 
 aries was hardly any longer the dogmatic objection that no 
 summons to mission work among the heathen now exists, or 
 it was so only in a faint degree; the inward call and the 
 spiritual qualification were wanting. In face of this lack, 
 men bethought them of what Jesus did when the priests and 
 scribes of His time declined His service. Kecourse was had to 
 laymen, and this recourse, imposed by necessity, came to be 
 of great importance for the future, for through it powers for 
 service in the kingdom of God at home and abroad were set 
 free which have become the source of greatest blessing to the 
 church. These " unlearned people and laymen " have had 
 indeed for a long time to endure very disdainful treatment, 
 but their courageous faith and their self-sacrifice have put the 
 theologians to shame, and the ability of many of them has 
 given proof that the blessing of success is not bound up with 
 a regular call of the church and a university education. 
 Pietism and Methodism broke through the old rigid dogma 
 of " a call," by giving practical effect to the good evangelical 
 doctrine of the universal priesthood of believers, namely, that 
 every living Christian possesses function and gift to be a 
 
84 PROTESTANT MISSIONS 
 
 worker for God, and that the call of God to the work of His 
 kingdom is not bound by ordinances of men. On the basis 
 of this intuition of the theology of the revival the church of 
 the Brethren had already called to missionary service several 
 laymen, of whose inward qualification and Divine calling they 
 were certified by prayer ; and the missionary societies, founded 
 after the end of the eighteenth century, followed that example 
 everywhere where no theologians were to be found. Certainly 
 the appointment of " unlearned persons and laymen " to service 
 has its darker aspects ; many weak even incapable subjects 
 have become missionaries, but cxen the university curriculum 
 offers no absolute guarantee against uselessness in missionary 
 service, as e.g. the majority of the Dutch and English colonial 
 clergy proves. At first not much pains was bestowed on 
 tlie training of laymen for the service of missions, per- 
 sonal conversion, and of course a certain measure of Bible 
 knowledge, being regarded as the materially sufhcient prepara- 
 tion. More and more, however, except in the case of some 
 missionary organisations with a specially chiliastic aim, a 
 comparatively thorough seminary training has been almost 
 everywhere introduced. Most missionary societies estabhshed 
 missionary schools, in which the plan of instruction is gradually 
 becoming more and more scientific. Only in America, some 
 English Dissenting communities, and the Scottish churches, 
 did the theological seminaries supply the most of the 
 missionaries. 
 
CHAPTER y 
 
 HISTORY OF THE FOUNDATION AND GROWTH 
 OF MISSIONARY SOCIETIES 
 
 58. With the exception of the Established Church of 
 Scotland, in no Protestant State church have missions been 
 from their beginning the concern of the church. In Sweden 
 a State church mission was founded twenty-five years ago, 
 alongside of the free missions, but it has not absorbed these. 
 Only in a number of free churches, especially in America, are 
 missions the affair of the churcli as such, conducted for the most 
 part by a committee or board, which is responsible to the Synod. 
 Thus since the end of the eighteenth century the develop- 
 ment of missionary life at home has been really accomplished 
 in the history of the foundation and growth of missionary 
 societies. Of this let us now attempt to give a survey. We 
 must, however, confine ourselves to the principal societies. For 
 in the course of the nineteenth century the number of Protestant 
 missionary societies has so largely increased, that it is scarcely 
 possible to specify them all with absolute certainty, especially as 
 almost every year new ones are added. Limiting the number 
 only to those which send out missionaries independently, it 
 reaches (with inclusion of those in the colonies) in round num- 
 bers about 150, of which scarcely 60 support more than 20 
 missionaries.^ Gladdening as, on the one hand, is the great 
 number of this missionary host, and much as they have done to 
 kindle an ever stronger missionary fire in all sections of the 
 Protestant church, on the other hand, it signifies an amount of 
 division which works alike to confusion and weakness. It is a 
 fatal watchword which since a short time ago has been given 
 forth, especially in America, by rhetorical enthusiasts, " Not 
 
 ' The handbook of foreign missions already referred to gives general sur- 
 veys of those societies. Bliss, The Encyclopmdia of Missions, 2 vols.. New 
 York, 1891. Gundert, Die EvangeliscJie Missions, Calw. 1894, 3rd ed. Vahl, 
 Missions to the Heathen : a Statistical Review, Copenhagen. It has appeared 
 annually from 1892. This review, however, takes notice also of all non- 
 independent auxiliary societies. Dennis, "Statistical Summary of Foreign 
 Missions throughout the World," in Ecumenical Missionary Conference, New 
 York, 1900, vol. ii. p. 424. 
 
86 PROTESTANT MISSIONS 
 
 couceutration but diffusion," for it leads to a kind of franc-tireur 
 mission work, wiiich dissolves organisation, divides the forces 
 into atoms, and complicates tlie enterprise. Certainly there 
 is to-day still much pioneer work to lie done in new mission 
 fields, but it is just this pioneer work which needs disciplined 
 troops, and in the older mission fields we have already entered 
 on the stage in which the great battles are fought. Not 
 dispersion but concentration and organisation is for to-day a 
 sound missionary watchword ; not ever new little missionary 
 societies, which experiment with novices, but accessions to the 
 larger, experienced, well-ordered missionary societies is what 
 we need. Towards this multiplication of missionary organisa- 
 tions manifold causes have contributed, besides the strengthen- 
 ing of the sense of missionary duty, — confessional peculiar- 
 ities, denominational loyalty, new theological tendencies and 
 ecclesiastical formations, differences as to missionary methods, 
 personal eagerness to found missions, occurrences in colonial 
 politics, etc. 
 
 To make the survey of this vast home apparatus for 
 missionary work as clear as possible, let us arrange it chrono- 
 logically according to countries, and begin with the country 
 from which the missions of the nineteenth century took their 
 rise, and in which they are most energetically maintained, 
 principally because it has the largest colonial possessions. 
 
 Section 1. — England. 
 
 59. On the 2nd October 1792, at the call of Wm. Carey, 
 twelve Baptist preacliers joined at Kettering in Northamptou- 
 s^Mre to found The Baptist Society for Propagating the 
 Gospel among the Heathen (B. M. S.). Already since 1764 
 the first missionary prayer meetings had been held in a little 
 circle of devout Baptists under the guidance of the Eev. 
 Andrew Fuller, afterwards the intimate friend of Carey. The 
 impulse to these was given through the reacUng of a little 
 tract by Jonathan Edwards, publislied in 1747 : An humlle 
 attemjd to promote an explicit ar/reement and visible union of 
 God's pco})le for the revival of religion, and the advancement of 
 Christ's kinfjdom in the earth. Then followed Carey's Inquiry, 
 already noticed, and tlie decisi(»n was reached in liis world- 
 famed sermon on Isaiah liv. 2 and 3. Carey offered himself 
 as the first missionary. His original intention to go to Tahiti, 
 to which he was moved by the narratives of Cook's voyages, 
 was changed througli a sliip surgeon, Thomas, who bad re- 
 turned from India, where of bis own motive he bad done 
 occasional mission work, with thf rcsull tliat India was chosen 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 8/ 
 
 as the first field for the labours of the young society. The 
 intolerance of the East India Company, however, compelled 
 the beginning of mission work in the Danish province of 
 Serampore, and it was not till after more than ten years that 
 the work was first permitted in British territory. Men such 
 as Ward, Marshman, and Yates followed. As early as 1809 
 there appeared the complete Bengali translation of the Bible, 
 done by Carey, who had a gift of languages, the first of his 
 extensive literary — mainly linguistic — works, which admittedly 
 do not all merit the excessive praise which was formerly 
 lavished upon them. (Accordmg to Smith, 238, Carey trans- 
 lated the Bible, or parts of the Bible, into thirty-four lan- 
 guages.) To Hindostan, where in time the field of the Baptists 
 extended to the north, west, and south, were added Ceylon 
 in 1811, in 1813 Jamaica and other West Indian Islands, in 1840 
 West Africa (Fernando Po, the Cameroons, Congo), and China 
 in 1859. In India, besides Carey, the German Wenger in par- 
 ticular won celebrity by his linguistic labours ; in Jamaica, 
 Burchell and Knibb were specially conspicuous as champions 
 of slave-emancipation ; in the Cameroons, Saker and Grenfell ; 
 Comber and Bentley on the Congo did eminent service. The 
 income of the society now reaches in round figures ^ £75,000 
 (6360,000), but hardly suffices to cover its growing needs. The 
 number of missionaries ^ is 160 ; that of native pastors, 70 ; that 
 of communicants, i.e. of actual church members ^ admitted to 
 the Lord's Supper (including the West Indies, where the 
 principal field, Jamaica, alone includes 40,000), 55,000. The 
 organ of the society is the Missionary Herald of the Baptist M.S.^ 
 60. Far more deeply than the founding of the Baptist M. S. 
 did that of the London Missionary Society (L. M. S._) stir 
 Christian circles at home. Enthusiasm had been kindled 
 amongst clergymen and laymen in the Episcopal church and 
 in Dissenting communities by a series of truly edifying letters 
 to "Lovers of the Gospel," which Dr. Bogue opened with a 
 
 1 I give the statistical statement in round figures, as they are annually 
 changing. In the present connection they must serve to furnish only an ap- 
 proximate standard for the position of the societies to-day. 
 
 - Only male missionaries are reckoned throughout. 
 
 '^ In the English and American statistics only the number of communicants 
 —separate church members entitled to partake of the Lord's Supper — is 
 generally given. The number of Christians is about three to three and a half 
 times as great, often greater. 
 
 * Cox, Hidory of the B. M. S., London, 1842. Underbill, Christian iVissimis 
 in thf- East and West in connection with, the Bajit. M. /S*.,' London, 1862. Myers, 
 Centenary of the B. M. S. , London, 1892. Tlie General Baptists united with the 
 B. M. S. in 1891 ; the missions (iuslituted 1861) of the so-called Strict Baptists 
 are unimportant. That the B. M. S., like all the larger English and American 
 missionary societies, has an active auxiliary in a ladies' association may here 
 at once be noted. 
 
88 PROTESTANT MISSIONS 
 
 paper in the Evangelical Mafjazine of August 1794; and a 
 powerful appeal had already been made to the conscience of 
 the clergy through Home's Letters on Missions. On 21st Sep- 
 tember 1795 the first preliminary meeting was held, at which 
 it was affirmed " that an earnest unity of spu-it with the aim 
 of undertaking work for the benefit of the heathen had pre- 
 vailed not only in the present assembly, but amongst devout 
 Christians throughout the whole island." Thereupon the 
 institution of a society was unanimously resolved upon, "in 
 order to send missionaries to heathen and unenlightened 
 countries." " An affecting feeling of gladness took possession 
 of the hearts of many when this weighty resolution was taken. 
 As soon as emotion permitted of speech, Dr. Eyre read the 
 outline of a scheme which on the following day was to be 
 submitted to the whole assembly." On the three following 
 days six solemn ser^dces were held in different London 
 churches, at which sermons were preached to large audiences 
 with demonstration of the Spirit and with power. The char- 
 acteristic feature of the founding of this society, which was 
 called simply " The Missionary Society," was the association 
 of ministers and laymen from the Independents, Presbyterians, 
 Methodists, and Episcopahans. "The petty differences of 
 names and forms among us," said Dr. Haweis in his powerful 
 sermon on Mark xvi. 15 ff., "and the differences of church 
 government, must be swallowed up to-day in the greater, 
 nobler, more significant name Christians, and our only en- 
 deavour shall be, not to further the views of any one particular 
 sect, since Christ is not divided, but with united ettbrt to make 
 known afar the majesty of His Person, the completeness of 
 His work, the wonders of His grace, and the exceeding 
 blessings of His redemption," a declaration which was tlien 
 expressly embodied in the rules. As the primary mission 
 field, under the influence of the narratives of Cook, the 
 South Sea was decided upon. Erom the large number of 
 those who offered themselves for missionary service, 29 
 men were chosen, amongst them 4 ordained clergymen, 1 
 surgeon, and tlie rest artisans. A special missionary sliip — 
 the Buff—wdH bouglit for £5000 ($24,000), and as early as 
 the 10th of August 1796 it sailed under the command of good 
 Ca])tain Wilson, followed l)y the ])rayers of thousands, and 
 on the 4th of Marcli 1798 it cast anVhor off Taliiti. After 
 initial unsuccess and many painful exiieriences, this South 
 Sea Mission found its way, especially under the leadership of 
 John Williams,^ with augmenting trium])h from grou]) to group 
 of islands, and now ninnbers on seven of these about 22,000 coni- 
 ' I'rout, Memoirs of the Life of tlic Itcv. J. Williams, Lomloii, IS 13. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 89 
 
 nnmicants (80,000 adherents). In 1798, South Africa was 
 occupied, where the missionaries van der Kemp, Philips, 
 Moffat,^ and Livingstone ^ have been specially prominent ; in 
 1804, India, where Lacroix, Mullens, and Sherring were con- 
 spicuous ; in 1807, China, where Morrison, Milne, Medhurst, 
 Legge did pioneer work in the language. The most important 
 field of the society's work, however, was Madagascar, occupied 
 in 1820, where the London M. S. before the outbreak of the 
 French war numbered 62,800 communicants, a number which 
 has since been greatly reduced, partly by the coercion practised 
 in connection with the Eoman Catholic counter-mission, and 
 partly by the transfer of many congregations to the Paris M. S. 
 On the other hand, the Tanganyika Mission, begun in 1879, has 
 proved an almost entire failure, notwithstanding great sacrifice 
 of money and life,^ while the New Guinea Mission, undertaken 
 in 1871, under the capable direction of Murray, Macfarlane, 
 and Chalmers, has developed very hopefully. Unhappily the 
 income of the society does not keep pace with its growing 
 expenditure ; it amounts to about £137,500 ($660,000)." In its 
 service there are about 200 missionaries ; the total number of 
 communicants cannot be given with certainty, owing to the 
 imperfect statistics of the society. The last report mentions 
 only 50,730 (171,000 adherents),* but the details are, as usual, 
 very imperfect. It seems as if not only does the management 
 of its mission work leave something to be desired, but the 
 missionary zeal of the Independent congregations in England is 
 somewhat flagging. Organ : The Chronicle of the London M. Soc.^ 
 61. The interdenominational character of the society was 
 not of long duration. As time went on the Independent 
 element gradually preponderated, and for a long time now the 
 London Missionary Society has been exclusively "^ Independent. 
 The Episcopalians were the first to branch off from it. The 
 more deeply the new spiritual life struck its roots amongst 
 them also, the stronger did the desire for a Church Mission of 
 their own become. The idea of founding a Church Missionary 
 Society ripened in two small circles of believing pastors and 
 laymen, which soon came together into one, — the Eclectic 
 
 ^ Moffat, Missionary Labours and Scenes in South Africa, London, 1842. 
 ^ Blaikie, Personal Life of David Livingstone, London, 1880. 
 
 * [Quite recently, however, it has taken a fresh and hopeful start. — Ed.] 
 
 * Almost every statistical table shows "no returns"; in spite of this the 
 defective numbers are added, and the tyro believes that he has before him the 
 real totals. 
 
 ^ Home, Tlie Story of the London M.S., 1795-1895, London, 1894. Cousins, 
 The Story of the South Seas, Loudon, 1894. Lovett, The History oftheL.M.S., 
 1795-1895, London, 1899, 2 vols. 
 
 ^ [Substantially, but not exclusively. Other denominations also contribute 
 and are represented on the directorate. — Ed.] 
 
90 PROTESTANT MISSIONS 
 
 Society and the so nick-named Clapham Sect ; John Venn, 
 John Morton, and Charles Simeon being the leaders in the 
 first, and William Wilberforce in the second. The estabUsh- 
 nient of a penal colony in Sontli Australia, the founding of 
 the philanthropic Sierra Leone Company, and the struggles 
 against the maladministration of the East Indian Company, 
 directed the view of these circles to the heathen ; and since 
 their views of State church doctrine and constitution did not 
 permit their accession to the Baptist or Independent societies, 
 there came together, on 12th April 1797, 26 men who 
 founded the " Society for Missions to Africa and the East," a 
 designation which, in order to make yet more obvious its con- 
 nection with the Episcopal State church, was altered in 1812 
 to that which it presently bears, " The Church IMissionary 
 Society for Africa and the East " (C. M. S.), though in making 
 tliis alteration it was explicitly declared that friendly relations 
 with other Protestant missionary societies were to be main- 
 tained, — a statutory provision wliich is to this day also observed 
 in practice. In its beginnings the society had to struggle with 
 extraordinary difficulties. Apart from the general disfavour 
 under whicli it had to suffer, missionaries were wanting. Out 
 of this misfortune they were helped by having missionaries 
 provided from two German mission seminaries ; that of Jiinicke 
 in Berlin, and later Basle, to the number, as time went on, of 
 120 in all, among whom were men of repute like Ehenius, 
 Weitbrecht, Leupold, Pfander, Kolle, Jolmsen, Hinderer, Schon, 
 Kolle, Gobat, Krapf, liebmann. But what was much worse 
 was that the Anglican Episcopate refused co-operation. Only 
 in 1815 did two bishops join the society, and in 1840 the two 
 had become oidy nine. Then the society laid great weight 
 upon Ijoing a Church Society, and since the constitution of tlie 
 cluuch r(!served to bishops the right of calling and ordination, 
 and their jurisdiction extended over the churcli workers in all 
 fields, embarrassments arose, wliich became the greater as in 
 course of time the number of colonial bislioprics was multi]tlied. 
 Nearly half a century passed, until at length (1841) the wisdom 
 of the gifted secretary, Henrv Venn,^ succeeded in establishing 
 a satisfactory modiis r/<•tmt^*^vitll tlie Episcopate, carrying 
 recognition of the society as a free church organisation and 
 the maintenance of its evangehcal principles. The latter 
 especially was of the greatest importance for the conlHet which 
 the society liad to wage against tlie Tractarian or Bitunli.stic 
 movement, which emanated from Oxford in the thirties, under 
 the leadership of Busey, Newman, Manning, etc., and assumed 
 ever larger proportions. This movement took a very serious 
 ' Kniglit, The Missionary SecrdariiU of Henry Fciin, London, 1880. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 9I 
 
 Romanising direction, which embarrassed the bishop question 
 in many ways. In this conflict the C. M. S., which was a 
 product of the evangelical revival, became, with its adherents, 
 more and more the backbone of the Evangelical party, and in 
 the measure in which this party ]jroadened and deepened the 
 C. M. S. grew in esteem and power. New revival movements, the 
 Evangelistic movement following the visit of Moody in England, 
 the Mildmay and Keswick Conferences, and later the Student 
 Missionary movement emanating from Cambridge, and strength- 
 ened from America, — these, in connection with the new colonial 
 political era, which was energetically utilised for the expansion 
 of missions, have procured to the C. M. S. within the latest 
 decades a simply magnificent advance. 
 
 Since 1841 the number of bishops who have identified 
 themselves with this society has steadily increased, although 
 since then conflicts also have not been wanting. To-day the 
 four archbishops and almost all the bishops, home and colonial,^ 
 belong to it, of whom several, however, seem to figure only as 
 ornaments. With all the value which the society sets upon 
 episcopal polity, it yet represents down to the present time 
 the evangelical tendency in Anglicanism, and on the basis of 
 its evangelical catholicity it maintains a position of brotherly 
 kindliness and courtesy towards other missionary societies, in 
 which respect it shows to great advantage as distinguished from 
 the High Church Propagation Society. In 1815 a Missionary 
 Seminary was called into existence in Islington, London, from 
 which, until to-day, upwards of 500 missionaries have gone 
 forth. During the last half century an ever-increasing number 
 of clergymen and probationers have put themselves at the 
 disposal of the society, so that for some decades it has worked 
 almost preponderatingly with missionaries of university training. 
 The methods of the society are sound, its organisation is 
 practical, its administration is wise. Gradually its fields of 
 labour have extended over the four continents. In 1804, West 
 Africa was occupied, where its missions have stretched from 
 Sierra Leone to Yorubaland and the Niger (Hinderer, Townsend, 
 Bishop Crowther). East Africa had been first taken possession 
 of through Krapf in 1844, but it was only in 1874, in connec- 
 tion with the suppression of the slave trade and the explora- 
 tions of Stanley, that the mission entered on an important 
 development on the coast (Freretown) and in the interior 
 (L'^ganda). Alexander Mackay was the chief pioneer in Uganda.^ 
 
 ^ At present, the Clnireli of England lias 92 colonial and missionary bishojis. 
 Intelligencer, 1S97, 481, "The Colonial and Missionary Ei:>iscopate." Of the 
 missionaries of the C. M. S., 37 have become bishops. 
 
 2 A, Mackay of Uganda, by his Sistei-, London, 1890. 
 
92 PROTESTANT MISSIONS 
 
 A mission was begun in Mauritius in 1856 ; in Egypt in 1882. 
 In India, where the society has its largest field of work, ex- 
 tending almost through the whole great empire, missions were 
 established in 1813 (Fenn, Koble,^ Fox, Baker, Sargent, French,^ 
 Eob. Clark 3), in Ceylon in 1818, in China (Wolfe) in 1845, in 
 Japan (Bickersteth) in 1869, in Persia (Bruce) in 1875, in 
 Palestine as early as 1857. New Zealand (Marsden) was entered 
 in 1814, and British North America (Ilorden^) in 1823. The 
 statistical returns of this greatest of evangelical missionary 
 societies show to-day over 270,000 baptized and catechumens, 
 amongst them 71,500 communicants. Its scholars number in 
 all 104,000 ; 408 ordained and 102 lay missionaries are in its 
 service, besides 326 unmarried women and 365 ordained native 
 pastors. Its total income, which in 1805 stood at £1182 
 ($5674); in 1855, at £114,343 ($548,846), now exceeds £300,000 
 ($1,440,000). Organs: Church Miss. Intelligencer; C. M. 
 Gleaner, and its voluminous Annual Eeport.^ 
 
 62. At the opening of the nineteenth century, and especially 
 since the Tractarian movement, the old " Society for the Pro- 
 pagation of the Gospel in Foreign Parts " (S. P. G.) began to 
 revive, and step l)y step undertook an ever-widening missionary 
 work among the heathen, with which, however, it continued to 
 combine a pastoral care for the British colonists ; and in its 
 reports the former is often liardly distinguished from the latter. 
 More and more decidedly has this society become the repre- 
 sentative of the principles of the High Church or Eitualistic 
 tendency in the Churcli of England, and it is even setting up 
 tlie claim to be the only representative of the missions of the 
 church ; the chief direction of its affairs lies in the hands of 
 its bishops. Hence it pursues with great zeal the erection 
 of new Ijishoprics, in which it sees almost the universal 
 medium of missionary work, and by virtue of wliich it deems 
 itself warranted, as the representative of " The Church," " to 
 build on foreign ground everywhere." By doing so it has 
 caused much confusion, and it stands on friendly footing 
 with really not a single Protestant missionary society, but 
 has more than once jjlayed into the luinds of Pome. The 
 advance of its income from £2500 ($12,000) in 1791, to 
 
 1 J. NoMo, A M.-moir of thi- Jlr. llobert Xoble, London, 1868. 
 
 ^ IJirks, '] he Life and Conrsjiomlnice of Thos. V. French, London, ISSfi. 
 
 •■' C. M. LddVujenccr. litOO, 51.3. 
 
 * Batty, Forty -two Years amonqst the Indians and Eskimo. Pictures from 
 the Life of F. Ilordm., London, 1893. 
 
 ' Sto(!k, The llixtory of th/- ('. M. S. : Its Enmronment, Us Men, and ii^ 
 Work, London, 1899. A standard work which takes the foremost jilace in 
 historical missionary literature. A good informing survey of all the mission 
 fields of the society is added to tlie te.\t of the C. M. Atlas, 8th ed., 1896. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 93 
 
 £6400 (130,720) in 1801, and to £12,858 ($61,718) in 1821, 
 shows tlmt the society lias developed a progressive activity. 
 After the establishment of a bishopric in Calcutta and a kind 
 of Episcopal Missionary Seminary, which, however, notwith- 
 standing the zeal of the second bishop, Heber,^ did not continue, 
 the S. P. G. sent its first missionaries to India, where Caldwell 
 was specially eminent amongst its labourers ; it then gradually 
 occupied not only all those fields in which English colonial 
 bishoprics have been established (particularly North America, 
 the West Indies, Guinea, South and West Africa, Australia, 
 New Zealand, Ceylon, Burma), but it installed missionary 
 bishops also in Borneo, China, Japan, and intruded them even 
 on Haw"aii and Madagascar. No reliable statistics can be given 
 of this work, partly because the yearly reports contain only 
 aphoristic statements, and partly because in the returns the 
 colonial work is not separated from missionary work proper. 
 The total number of its ordained English labourers (including 
 12 bishops) is 613, of whom, however, only about 300 are 
 missionaries to the heathen. There are 172 ordained native 
 pastors ; the number of native Christian communicants is 
 about 42,000, and the entire income of the society runs to 
 more than £125,000 ($600,000). Organ : The Mission Fidel} 
 
 63. In more or less close connection with the S. P. G. there 
 stand or stood a number of small High church, and in part 
 Eomanising, societies and unions, besides a ladies' association 
 and various brotherhoods and sisterhoods : the Cambridge 
 Mission to Delhi (1877), and the Oxford Mission to Calcutta 
 (1881), now constituted as an Oxford Brotherhood of the 
 Epiphany. On the other hand, three larger, likewise High 
 Church ritualistic missionary societies have been formed 
 independently of it : (1) The Melanesian Mission, founded in 
 1840 by Bishop Selwyn, which has become fairly well known 
 through Patteson,^ the martyr and bishop ; (2) the Universities 
 Mission to Central Africa (U. M. C. A.),* called into life at the 
 instigation of Livingstone in 1859, which labours in German 
 and English East Africa on extreme Eomanising lines. It has 
 had able leaders in its bishops, Steere and Smythies, and in 
 Maples,^ who had scarcely been appointed bishop when he was 
 drowned, an eminent missionary. The Melanesian Mission has 
 
 ^ G. Smith, Blshoiy Hehcr, London, 1895. 
 
 - Classified Digest of the Records of the S. P. G., 1701-1892, 5th ed., London, 
 1896. The Spiritual Expansion of the Empire, London, 1900. 
 
 ^ Yonge, Life of John Pattcson, Miss. Bishop of the Melanesian Islands, 
 London, 1874. 
 
 ^ Anderson-Morshead, The Hist, of the Univ. Mission to Central Africa, 
 London, 1897. 
 
 •'' Ch. Maples, Pioneer Missionary in East Africa for Nineteen Years, by 
 his Sister, London, 1897. 
 
94 PROTESTANT MISSIONS 
 
 its headquarters in Norfolk, from whicli it conducts operations 
 on Solomon, Florida, Santa Cruz, and several islands of the 
 New Heljrides, principally by means of native teachers trained 
 at Norfolk, who by the use of a missionary vessel are visited 
 by English missionaries. The mission numbers some 12 
 missionaries and 11 ordained natives, with 170 stations and 
 12,000 Christians; and it has an annual income of £7500 
 ($36,000).^ The Universities Mission numbers 22 "priests," 
 24 lay missionaries, and 38 ladies, a large staff", which is, how- 
 ever, continually changing; it has 1900 connnunicants, 7500 
 Christians, and 3500 scholars. Its income is £35,000 (S125,000). 
 Organ : Central Africa. 
 
 Finally, there must here be noticed yet a third independent 
 mission belonging to tlie Church of England, the South 
 American M. S. (S. A. M.), founded in 1851, which is the con- 
 tinuation of the Patagonian Mission begun by the well-known 
 Allen Gardiner, and so tragically ended. It has its centre and 
 Episcopal See on the island of Keppel and two stations in Ticrra 
 del Fuego, and is working besides amongst tlie Indians in 
 Gran Chaco, in Paraguay, in Southern Chili (Araucanians), and 
 amongst tlie English settlers on the East an^l West coasts 
 of South America. Besides 10 missionaries, there are in its 
 service 12 clergymen for the settlers. The statistical result 
 of exceedingly arduous work is 250 Christians in Tierra del 
 Fuego. It has a yearly income of £1 7,500 (.^84,000). Organ : 
 The South American Magazine. 
 
 64. Amongst the IMetliodists the missionary spirit exhibited 
 itself in vital energy from the beginning. As early as 1744, at 
 the prompting of Whitefield, special hours of prayer were 
 observed " for the outpouring of the Divine Sjiirit upon all 
 Christian churches and over tlie whole inhabited eartli," and 
 from 1779 quite a number of preachers from the ranks of 
 ministers and laymen had gone to North America, whose 
 missionary efforts among the heathen reached as far as the 
 northern boundaries of the British possessions. The Methodists, 
 however, dovelo])ed a much more important mission work in 
 the BriLisli West Indies, to which, in 1786, Thomas Coke, the 
 goal of whose voyage was really Nova Scotia, was providen- 
 tially driven. Tliat earnest man, in whose hands the business 
 of their missions virtually lay, and at whose instigation a 
 beginning of missionary work had lioen already (1811) made in 
 West Africa, after liaving crossed the Atlantic eighteen times, 
 died in 1H14 on a voyage to Ceylon, where, although 76 years 
 of age, he wished to found the third Methodist mission. Only 
 after his death did the necessity arise for the formation of a 
 ' Arm.strong, Thr Ilisiury of the Mclatusian Mission, London, 1900. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 95 
 
 special missionary society, the Wesleyan M. S. (W. M. S.), which 
 bears throughout the impress of the Methodist organisation 
 that forms so much of the strength of this denomination. 
 Soon after the society gained a firm footing in Ceylon (1814), 
 it began, side by side with the London Missionary Society 
 (Schmelen), its work in South Africa (B. Shaw) in 1815, in 
 1817 on the mainland of India, in 1822 in the South Sea, 
 Australia, New Zealand, the islands of Tonga and Witi, 
 where John Hunt and John Calvert were specially eminent, 
 and in 1851 in China, at the same time continuing to extend 
 its two oldest mission fields, the West Indies and West Africa. 
 The three most important of these mission fields, on which 
 missionary work proper has already in part reached its goal, 
 are no longer under the London management of the Wesleyan 
 M. S. The South Sea, Witi, Samoa, the Bismarck Archipelago 
 and British New Guinea, with in all 40,600 communicants, 
 were placed under the Australian Conference in 1854 ; the 
 Kaffir and Bechuana mission (with the exception of the 
 Transvaal, Swaziland, and Mashonaland), with in all over 
 30,000 communicants, under the South African in 1882 ; and 
 the West Indies (excepting Honduras and the Bahama islands), 
 with 50,000 communicants, under the West Indian in 1884; 
 so that to the mother society hi London there still remain only 
 Ceylon, India, China, West Africa, and some Oceanic, South 
 African, and West Indian supplements, wdth in all 40,000 
 native Christian communicants. The total number of mis- 
 sionaries in these fields now reaches 125, and its income 
 almost £125,000 (^^600,000). Unhappily, with all their great 
 zeal, Methodist missions are frequently lacking in sobriety 
 and in thoroughness in their work, and often also they disturb 
 the peace by unbrotherly intrusion into the fields of other 
 societies. Organ : Wesleyan Missionary Notices} 
 
 Let us here just mention in order the rest of the more 
 important Methodist missionary societies. The Methodist 
 New Connexion Missionary Society, founded in 1824, devoted 
 itself at first only to evangelistic work in Ireland and Canada, 
 until it entered upon missionary work proper in China in 1859. 
 It maintains 9 missionaries there, has 2640 communicants, 
 and an average income of £9500. Organ : Gleanings in Harvest 
 Fields. The United Methodist Free Churches Home and 
 Foreign Miss. Soc, originated in 1837, besides working amongst 
 the English population of Australia and New Zealand, labours 
 in China, East and West Africa, and Jamaica, with 32 mis- 
 sionaries, has 12,000 communicants, and collects yearly for all 
 its work about £14,000 ($67,200). Amongst its pioneer 
 
 ' Moister, A History of JFesl. Missions, London, 1871, 3rd eJ. 
 
96 PROTESTANT MISSIONS 
 
 missionaries in East Africa, New and Wakelieltl are well- 
 known names. The Welsh Calvinistic ]\Iethodists Foreign 
 Miss. Soc., founded in 1840, conducts with 17 missionaries a 
 mission amongst the Khasi in India which has been greatly 
 l)lessed, and has about 4300 connnunicants. Its annual in- 
 come readies over £10,000 (J?48,000).i Lastly, the Primitive 
 ]\Iethodist Miss. Soc, which was founded, indeed, in 1843, 
 but first extended its work to the heathen in 1869, carries 
 on a missionary work of no great importance in Fernando Po, 
 in Cape Colony, and amongst the Muschukulumbs, north of 
 the Zambesi. The Sierra Leone M. S., of Lady Huntingdon's 
 Connexion, in existence since 1792, does not seem any longer 
 to do mission work among the heathen. 
 
 65. We may most conveniently insert here also the 
 Quaker missions : the Friends' Foreign Miss. Association 
 (1865) and the Friends' Syrian Mission (1867). Private 
 missionary work had long been carried on on the part of 
 single members of (Quaker congregations ; but it was at the 
 initiative of Ellis, the well-known missionary of the London M.S., 
 who enlisted the co-operation of the Friends in Madagascar, 
 that their missionary energy came to be organised. That 
 island has continued to be the principal field of the Quaker 
 Mission, whilst it has also accomplished a less im})ortant work 
 in India, Ceylon, China, and Syria. There are 30 missionaries 
 in tlie service of this mission, and 3150 communicants (14,000 
 native Christians) under its care. The entire income of all 
 tlie Quaker missions amounts to about £20,000 ($96,000). In 
 1840 the Irish Presbyterian Church, and in 1847 the Pres- 
 byterian Church of England, founded special Presbyterian 
 missions. Tlie former lal)ours with 28 ordained missionaries in 
 India (Gujerat and Kathiawar),and in alliance with the Scottish 
 L'^nited Free Church in Manchuria ; the latter in China with 
 30 missionaries, of whom the first to be sent out, W. C. Burns, 
 has l)ecome the best known. Both together have over 9000 
 communicants, and an income of aljout £40,000 (SI 92,000). 
 Organs : Miss. Herald of the rrcsh. Ch. of Ireland and McssciKjcr 
 and Miss. liec. of the Prcsh. Ch. in EiKjland. 
 
 66. Much more imjiortant arc the Scottish Presbyterian 
 missions. As early as 1796 there were called intti life the 
 
 ' [It is hardly correct, however, to loeutc this diureh nnion^'st the Methodist 
 groiij). Its ijaiiic indicates the connection of its mif^in witli tlio Methodist 
 revival, hut it is now known also as the Preshylerian Church of Wales to 
 emphasise its Presltytcriaji constitution, and niemlxrship in the General Pres- 
 hyterian Alliance. Ita field of oiurations is in the Kasia and Lushai hills 
 hetwecn N.E. IJcnf^al and Assam and the adjoining plains. The Report of 
 1900 tells also of 11 native ordained niini-sters, hut every one of these is stationed 
 alonfjside of a Euroiicau missionary. — Ed.] 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 97 
 
 Glasgow M. S. and the Scottish M. S., both supported by 
 Christians of all church denominations. In that same year the 
 celebrated debate took place in the General Assembly of the 
 State church of Scotland, in which, on the overtures of two 
 Synods to send the Gospel to the heathen, Mr. Hamilton, 
 seconded by Dr. Carlyle, contended that " to spread abroad 
 the knowledge of the Gospel amongst barbarous and heathen 
 nations seems to be highly preposterous, in so far as philo- 
 sophy and learning must in the nature of things take the 
 precedence, and that while there remains at home a single 
 individual without the means of religious knowledge, to propa- 
 gate it abroad would be improper and absurd." The proposal to 
 appoint a collection for missions " would no doubt be a legal sub- 
 ject of penal prosecution." Whereupon the venerable Dr. Erskine 
 rose, and, prefacing his reply with the call to the Moderator, 
 " Eax me that Bible," then read aloud the words of Matthew 
 xxviii. 18, 20, which burst on the assembly like a clap of thunder.^ 
 Both those societies sent missionaries from time to time 
 to Sierra Leone, where Peter Greig was murdered by the 
 Fuhlas, to Cape Colony, Kaffraria, India, and Jamaica, but 
 their labours passed away in part without result.^ When, 
 however, Dr. Inglis brought the cause of missions before the 
 General Assembly in 1824, and carried through the under- 
 taking of a State Church Mission, in the first instance to India, 
 new life came into the cause. In 1829, Dr^Alex. Duff went 
 to India as the first missionary of the Scottish Church, and 
 it fell to that eminent man not only to break open new paths 
 for missions in India, but also to awaken an undreamt of 
 enthusiasm for missions in his native land. The history of 
 missionary life in Scotland is indissolubly linked with his 
 name.^ In the measure in which missionary zeal now grew in 
 the Scottish Church, both the old societies declined. The 
 Scottish M. S. soon gave its three missionaries in India to the 
 State Church, the Glasgow M. S. could scarcely support itself, 
 even when limited to South Africa, especially as in 1835 the 
 Secession Church (afterwards United Presbyterian Church) 
 began a mission of its own to Jamaica, and then a division took 
 place which led to the founding of the Glasgow African Society, 
 which, however, in 1847 joined itself to the United Presbyterians. 
 The Scottish State Church Mission, which had in its service dis- 
 tinguished men (besides Duff, e.g. Mitchell, Nesbit, and Wilson-*), 
 
 1 Graham, as cited, p. 91. 
 
 - [There were abiding and valuable results, however, both in South Africa 
 and in Jamaica. — Ed.] 
 
 ^ G. Smith, The Life of Alex. Duff, London, 1879, 2 vols. 
 
 * G. Smith, The Life of John Wilson ; for Fifty Years Philanthropist and 
 Scholar in the Ea.st, London, 1878. 
 
 7 
 
98 PROTESTANT MISSIONS 
 
 applied itself in India (Calcutta, Madras, Boni])ay) especially 
 to the work of higher education; in South Africa it had five 
 stations among the Kallirs, amongst these Lovedale, which has 
 since become so celebrated, where as early as 1841 a ^Missionary 
 Seminary for natives was established. 
 
 67. Then in 1843 came the Disruption, wliicli led to the 
 formation of tlie Free Church of Scotland, and, far from 
 crippling missionary energy in Scotland, speedily multiplied it 
 more than tenfold. All the missionaries of the State Church 
 in India and Kaffraria went over to the Free Church. The 
 great financial pressure which was imposed upon the young 
 Free Church by the loss of all mission property, and by the 
 care of the missionaries who were left without means of support, 
 was soon surmounted by an amazing liberality, which Dr. Dufi", 
 recalled home for the organising of the work, knew how to 
 stimulate.^ Thus there were now in Scotland two churcli 
 
 ' In No. 1 of the Frrr Church Monlhhj and Missionanj IWord (1S8'2) there 
 is reprinted an intensely fascinating extract from Thomas BroAvu's Annals of 
 the Disrwplion (III.) on "The Missionaries of 1843," of wliich I give the sub- 
 stance, as cliaracteristic alike of the Scottish missionaries of that time, and of the 
 strong spirit of self-sacrifice which was associated with the formation of the 
 Free Church. The Scottish Church in the beginning ot 1843 had about 20 
 missionaries, many of them eminent, amongst tlie Jews and heathen, and much 
 anxiety was felt in circles at liome as to how these would bear themselves 
 towards tlie Disruption. From the standpoint of calculating prudence, every- 
 thing told against their joining tlie Free Church, and the Moderate ]iarty, as 
 well as the Evangelical party, had despatched earnest warnings, especially to 
 India, to guard the missionaries from joining it, since the Free Churcli wa.? 
 utterly unable to do anything for foreign missions, as the sacrifice required at 
 home already exceeded its power. If, notwithstanding, they should do it, then 
 they must do it with the loss of all mission proi)erty, which, as matter of course, 
 remained with the State Church. The lirst to decide were the Jewish mission- 
 aries. With one heart they gladly went over to the Free Church. The men 
 were gained, whilst all the money was lost. There were £3r.00 (§14,700) in the 
 treasury. The proposal to share it equally between both churches, ns it had 
 been contributed liy the members of both, was declined. So the State Church 
 kept all the money, the Free Cliur.h all the missionaries. The first collection 
 for the Jewish mission was now apiiointed, and it realised £3100 (.'?M,280). But 
 what would the Indian missionaries do ? Tlie first news came from Dr. Wilson 
 from Bombay. That acconii)lished missionary was on his w.iy home on fnrlougli 
 when the tidings of the formation of the Free Church reached him in Egyjit. 
 Forthwith he announced his adhesion. In July the missionaries in India 
 itself received from both churches the intelligence of what had happened at 
 home. They unanimously declared their adhesion to the Free Church. The 
 news from Calcutta, Bombay, and Poonah came just after the opening of the 
 General Assoinbly in Glasgow, that from Madras before the clo.se of the sittings. 
 The first .lespatch of it lay at the Ijottom of the Red Sea, wliere the steamer 
 which l>ore it had found(;red. It was recovered lat^r by divers, and is jireserved 
 to-day as a ])eciiliarly interesting document in the mi.ssionary archives of the 
 Free Church. The joy in the General Assembly at the adhesion of all the Indian 
 missionaries was extraordinary,— " the most encouraging event in the beginning 
 of the history of the Free Church." 
 
 Nevertheless, it was not easy for the men in India, i>articularly for Dr. 
 Du(T, to give this adhesion. It meant .severance from ninny dear frieiid.s, "and 
 only' a lieart more cold and dead than mine can take such a step without 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 99 
 
 missions, that of the Established Church (E. Ch. Sc), and that 
 of the Free Church of Scotland (F. Ch. Sc.) ; for the latter also 
 
 pain." But how should it now be in India ? Should two Presbyterian churches 
 be in rivalry with each other? If that were not desirable, then either Dr. DufF 
 must leave Calcutta, or the Scottish State Church must seek another place for 
 its mission work. Against the former alternative, missionaries of all denomina- 
 tions, and all the Christian congregations of Calcutta, and the many Imndreds of 
 Duff's pupils, entered the most resolute protest ; and the latter was as decidedly 
 declined by the State Church, although it had been asked to go to Agra or Delhi. 
 In the excitement which prevailed at home it was resolved rather to eject Dr. 
 Duff and his colleagues from the school buildings they had hitherto occupied, 
 and this decision was carried out even in face of the remonstrance that the 
 buildings had been erected mainly by Duff's energy, that the contributions 
 came mostly from friends who now belonged to the Free Church, etc. On the 
 9th of March 1844 a police officer made his appearance, and demanded the keys 
 of the schoolhouse and of all the buildings annexed to it. Duff handed them 
 over to him, and, stripped of everything, left with a heavy heart the place of 
 his blessed labours. 
 
 In Bombay the case "was similar. A new and large building had just been 
 completed there. Not only this, but even the library and the medical cabinet, 
 M'hich were as good as Dr. Wilson's private property, had to be given over, in 
 spite of all the remonstrances of the friends at home who had furnished the 
 means. The value of all was £8000 ^.$38,400). 
 
 In Madras, more fortunately, the premises were rented, but a collection of 
 £500 (!jp2400) just gathered was in the hands of the missionaries there, who, 
 however, declared themselves ready to return their contributions to the donors if 
 they desired to have them given to the State Church. No one, however, applied. 
 
 Thus the missionaries in India stood utterly poor in possessions, but not poor 
 in faith. And their faith did not deceive them. Dr. Duff received the first gift 
 from a merchant in America, £500 (^■'?2400) ; the second from a physician in 
 Calcutta, also £500 ($2400). Other large gifts followed. When Duff received 
 the American contribution he sent proportional parts of it to Madras and 
 Bombay. But he had a reply from Mr. Anderson : " Immediately on receipt of 
 your letter it was clear to me that I must take nothing. We thank the donor 
 as much as you do, but we are not in such straits as you are. Give us your 
 prayers, but keep your money ; we have enough, my brother." 
 
 By the 4th of January 1845, Duff had a larger school building than formerly, 
 free of debt, and more pupils than in earlier times — 1257. Everything else 
 also, library, apparatus, etc., were soon furnished by a noble liberality. 
 
 But more than all that — the missionary spirit spread its wings more strongly 
 than hitherto. "Now," wrote Dr. Wilson, even before he reached Scotland, 
 — "now we must extend our work." At Nagjmr, in India, a new mission was 
 begiin, towards which an official in Madras gave £500 ($2400). 
 
 Shortly afterwards its South African Mission was taken over from the 
 Clasgow Society and extended. Thus, in spite of the enormous sacrifices which 
 had to be made for the reorganisation of the church at home, the contributions 
 to missions grew apace, as is clearly shown by the following table of the mission- 
 ary income in the United Scottish Church during the last six years before the 
 Disruption, and that in the Free Church alone during the first six years after 
 the Disruption. There was received — 
 
 Li 
 
 the United State Church. 
 
 In the Free Church. 
 
 1837 
 
 . . £10,070, 
 
 about $48,336 
 
 1843-4 
 
 £23,874, about $114,595 
 
 1838 
 
 . . 13,800 
 
 
 66,240 
 
 1844-5 
 
 35,526 
 
 ,, 168,125 
 
 1839 
 
 . . 14,353 
 
 
 68,894 
 
 184.5-6 
 
 43,310 
 
 207,890 
 
 1840 
 
 . . 16,156 
 
 
 77,549 
 
 1846-7 
 
 43,327 
 
 207,970 
 
 1841 
 
 . . 17,588 
 
 
 84,422 
 
 1847-8 
 
 47,568 
 
 216,326 
 
 1842 
 
 . . 20,191 
 1 £92,158 
 
 
 96,817 
 
 .$442,258 
 
 1848-9 
 Total 
 
 49,214 
 £242,819 
 
 236,227 
 
 Tota 
 
 $1,151,133 
 
lOO PROTESTANT MISSIONS 
 
 made its missions the concern of the churcli from the first. In 
 the former, althougli the mission property remained to it, the 
 continuance of mission work was already in jeopardy from lack 
 of men to till the places that had become empty, and a con- 
 troversy broke out whether the hitherto educational method 
 should not be replaced l)y an evangelistic method. The crisis, 
 however, was overcome ; in 1845 new missionaries were sent 
 to India, where an endeavour was made to combine the educa- 
 tional and evangelistic methods ; in 187G to Central Africa 
 (Slur(^ Highlands), and in 1877 to Chma. At home also 
 earnestness and income increased, so that in the State Chm-ch 
 (6-48,500 meml)ers) missionary life has signally grown since 
 1843. The number of its European missionaries is 39, and 
 its annual income over £50,000 (.^240,000). Its mission 
 work in the chief cities of India is still to-day mainly 
 educational, but in tlie Punjaub, Darjeeling, etc., it has also 
 considera]jle congregations. The Central African ]Mission 
 (Blantyre) grows very hopefully ; in China little has as 
 yet been accomplished. The total number of its baptized 
 native Christians is 10,000; and of its scholars, 15,300. 
 Organ : The Church of Scotland Home and Forcvjn Mission 
 Record ; since the beginning of 1901, Life and Work. 
 
 The mission w^ork of the Free Church is more important. 
 As a result of the admirable home organisation into local 
 societies, introduced by Dutl", the income of the Free Church, 
 with only about 361,000 communicants, has grown to over 
 £07,000 (S334,400). Tlie total number of male missionaries 
 in India, Africa (Kaffraria, Natal, Xyassa), the New Hebrides 
 (since 1876, where the IJcformed Presbyterians joined their 
 missions there with tlie Free Church), Syria, and Southern 
 Ai'abia, reached [at tlie time of union with the United Pres- 
 byterian Church] 07 ; including the unordaiucd, there were 
 118 male missionaries, besides GO women. The number of 
 scholars in 6 colleges and 516 schools, 35,000 ; that of com- 
 municants, 11,500; and of the rest of the baittized, 10,000. 
 In India (Miller) the missions of the Free Church still lay 
 main stress on educational work ; and in South Africa also it 
 has done excellent work in this direction, chieliy by means cf 
 its Lovedale Institute, which is also an industrial school (Dr. 
 Stewart). The 25-years-old Livingstonia or Nyassa Mission 
 (Dr. Laws) is flourishing in a most gladdening wav.' Oigan : 
 The Free Chunk tf Scotbind Monthly. 
 
 68. The United I'rosbyterian Church (U. P. ( 'h.) in Scotland, 
 which was constituted by the union (1847) of (he Secession 
 and the llelief Church, and which has now entered into a 
 ' Jack, Daybreak in Liviiigslonia, Edinburgh, 1901. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES lOI 
 
 union with the Free Church, has also been distinguished for 
 its great liberaHty. With a total membership of only about 
 199,000, this denomination contributed annually for its eccle- 
 siastical necessities and home charities about £392,000 
 (§2,081, 600) ; and for missions alone, which it makes the 
 concern of the church, £44,000 ($211,200). Both the Secession 
 and Eelief Churches had before their union [through separate 
 societies ^] 1)egun mission work in the West Indies, and from 
 thence in West Africa (Old Calabar) and in Kafiiaria, but only 
 after the union was this work brought into organised connec- 
 tion witli the church ; the West Indies (Jamaica and Trinidad), 
 Old Calabar and Kaft'raria, North-West India, China (properly 
 jManchuria), and lastly, in union with the American Presby- 
 terians, Japan,^ have been occupied. These missions together 
 include over 95 male missionaries, and more than 30,000 com- 
 municants, of whom the majority are in Jamaica, Kaftraria, and 
 Manchuria, where the eminent missionary Eoss opened up the 
 way, and the success of the mission has within recent years 
 rapidly increased. Organ : The Missionary Becord of the United 
 Presbyterian Church. 
 
 69. On 31st October 1900 these two churches united to form 
 the United Free Church of Scotland. From the Ijeginning of 
 1901 tlie Missionary Becord of the Un. Free Ch. of Sc. takes the 
 place of the two former organs. The United Free Church also 
 carries on missions as a concern of the church, and it forms 
 one of the most important evangelical missionary organisations, 
 with 330 missionaries and unmarried women missionaries, 
 41,500 native communicants, 56,000 scholars, and a home 
 income for missions of about £120,000 ($576,000), which, it is 
 hoped, may be soon increased by a half.^ 
 
 70. All the leading missionary societies enumerated up to 
 this point are more or less distinctly denominational in 
 
 1 See p. 97. 
 
 2 [The mission to Japan is now being abandoned, in view of the number of 
 societies working there, and the growing needs of other fields where the church 
 has a more exchisive responsibility. — Ed.] 
 
 ^ [It may be added that of the number of missionaries given above, 128 are 
 ordaineii, 54 hold a British medical qiralification, and 4 others a local medical 
 qualification. The native agency numbers 2230, of whom 35 are ordained 
 pastors and 18 licentiates. In addition to the 41,500 communicants gathered 
 round 156 principal stations, there are 13,667 candidates; and in addition to 
 the home income above named, £62,533 was received at various stations abroad. 
 The largest work is done in India, where, besides educational colleges in the 
 three Presidency towns and Nagpore, extensive evangelistic work is carried on 
 iu the districts of Bengal, Madras, Bombay, the Central Provinces, and Raj- 
 ]>utana. Manchuria, Syria, and South Arabia are its other fields in Asia. _ In 
 Africa, besides the Katfrarian Missions in Cape Colony and tlie Zulu Missions 
 in Natal, there are the Livingstonia and Old Calabar Missions. Jamaica, 
 Trinidad, and the New Hebrides complete the list. — Ed.] 
 
102 PROTESTANT MISSIONS 
 
 character, and owe their origin mainly to the felt necessities 
 of ecclesiastical separation at home. There were, it is true, 
 many differences as to the manner and methods of mission 
 work, Imt as good as no differences in principle. E\'ery- 
 where the work of missions was begun with a certain 
 simplicity (NaivitJit), without entering much on questions 
 belonging to tlie theory of missions, and practical experience 
 led on the whole to similarity of methods. First, there was 
 the aiming at individual conversions ; then came the founding 
 and organising of small congregations and the concentration of 
 mission work about fixed stations, the building of schools, even 
 of higher schools, for the education of native helpers, Bible 
 translations and other literary work, gradually also — especially 
 under American incentive — the training of congregations to 
 self-support. Almost insensibly the advance was made from 
 the stage of individual conversions and the gathering of pre- 
 sumably elect congregations, to that of the Christianising of 
 larger circles of people, but always without attaining any clear 
 theory as to this course of development. 
 
 71. In the latter half of the nineteenth century, at first in 
 England and later in America, other motives began to operate 
 in the founding of new missionary societies. These had refer- 
 ence to the methods of carrying on missions in connection with 
 certain interpretations of Scripture and forms of Christian life. 
 This first appeared in the China Inland Mission (C. I. M.), 
 founded in 1865, to whicli we must devote a somewhat fuller 
 notice, for this reason, that not merely the strong jjcrsonality 
 of its founder, but also his Christian and missionary principles, 
 have since exercised a great influence upon wide circles even 
 beyond England, and have not incon.siderably altered the carry- 
 ing on of missions. The founder of tlie China lidand Mission 
 was the physician, J. Hudson Taylor, a man full of the Holy 
 Ghost and of faith, of entire surrender to God and His call, of 
 great self-denial, heartfelt compassion, rare ])ower in prayer, 
 marvellous organising faculty, energetic initiative, indefatigable 
 perseverance, and of astonishing infhience with men, and withal 
 of childlik(> humility.^ After having worked as a physician 
 and evangelist in Cliina from 1853, and after the sjjiritual need 
 of th(> vast Chinese Empire had ])een laid as a burden on his 
 soul, hv. founded with some few friends, on the occasion of a 
 lengthened furlough in England, a soeiety which should jtreach 
 the Gos])cl exclusively in China, and tliat too in all its pro- 
 vinces. 'J\vo sorts of ]»rinciples, which ctincern ]>iirtly the 
 missionary instiunienls an<l ]iMvtly tin- missionary task, gave 
 
 ' A Ji>'/rospccl hij Jfrv. J. II. Tuylor In C/tlnn's Mi/liom, ISSd-lSSS. Geral- 
 Jino CJuiiines.s, The Story of the Chiiw, Inland M., Lomlon, 1893 and 1894. 
 
FOUNDATION AND GROWTH OF ^IISSIONARY SOCIETIES IO3 
 
 to this China Mission its wholly peculiar cast. As to the 
 former, they are the three following: — (1) The acceptance of 
 missionaries from all sections of the church, if only they 
 personally possess the old scriptural faith ; that made the new 
 mission interdenominational. (2) To qualify for missionary 
 service, spiritual preparation is essential, but not an educa- 
 tional training. Missionaries from the universities are welcome, 
 but equally so are sucli as have had the simplest schooling : it 
 is imperative only that they have Bible knowledge and acquire 
 the Chinese language. Also no difference is made as to sex. 
 Women are as qualified for the service of missions, even for 
 missionary preaching, as are men. And so at least half the 
 missionaries of this society — if married women are included 
 (as is always done in their statistics), almost two-thirds — are 
 women, and since its foundation the number of women entering 
 upon missionary service has steadily increased. Women, even 
 unmarried, are employed as evangelists, even for missionary 
 pioneer service in the interior. (3) No direct appeal is 
 ever to be made to men for contributions to the expenses 
 of the mission. Nor are the missionaries to reckon on a fixed 
 salary, but must depend for ^neir maintenance solely upon what 
 God supplies. In a specific sense they are to be faith mission- 
 aries. The second series of principles is virtually determined 
 by the expectation of the approaching second advent of Jesus. 
 They have in view the hastening of His coming, by accomplish- 
 ing the preaching of the Gospel as speedily as possible through 
 the whole world. And so : (1) Witness-bearing is regarded as 
 the essence of the missionary task. Since the matter in hand 
 is not Christianising, but only that the Gospel be heard in the 
 whole world, the missionary commission is limited to evangelis- 
 ation ; planting stations, building up congregations, educational 
 work, extensive literary work, etc., are not absolutely necessary. 
 Itinerant preaching is the chief thing ; albeit practical good 
 sense and experience have largely modified this principle, and 
 stations have been almost everywhere organised. (2) In order 
 speedily to bring the Gospel within the hearing of all nations, 
 the largest possible hosts of evangelists must be sent out. 
 " If," as Taylor preaches and writes, "on a very low estimate 
 there are in China 250 millions of people, that signifies not 
 more than 50 million families. If now we had 1000 evangelists 
 and colporteurs, each of whom reached 50 families daily, then 
 in the course of 1000 days, or less than three years, the Gospel 
 as written or preached might be offered to all. ... Is an enter- 
 prise which 1000 men and women, after two years' preparation 
 in the language, might overtake in three years of steady work, 
 to be considered a chima?ra, that is beyond the power of the 
 
I04 PROTESTANT MISSIONS 
 
 fliurcb?"^ On the basis of these theories, after repeated 
 prayer to God for a definite number of missionaries, large Ijands 
 of ev^angeUsts were sent out within a short time, as we shall 
 see later on was also the case with the Alliance Mission. Espe- 
 cially when, througli the so-called " Cambridge Seven " (Studd, 
 the two Polhill-Turners, etc.), a very storm of enthusiasm for 
 the C. I. M. was stirred in 1885, the sending out of missionaries 
 increased, and that not alone from England, Ijut also from 
 Scandinavia, Germany, America, and Australia. In 1899 the 
 number of missionaries is given as 811, of whom, however, 
 484 are women, married or unmarried, while of the 327 men 
 only 75 are ordained. Worthy of respect as are the personal 
 piety and self-sacrifice of these workers, yet, on the authority 
 of reports deserving of credit, it must be doubted if all of them 
 have been equal to their calling. It appears also that many 
 must have returned, Ijecause after the numerous outsendings 
 which have taken place every year the total number should far 
 have exceeded 2000. The income derived without collecting 
 reaches over £50,000 ($240,000), of which about £42,500 
 ($204,000) comes from England. The number of Chinese com- 
 municants, scattered through 15 provinces, is about 8500. The 
 catastrophe of 1900 has smitten the work of the C. I. M. the 
 most severely of all the Chinese missions. Almost all the inland 
 stations had to be abandoned, and of their workers 58 (exclusive 
 of 20 children) have been murdered.^ Organ : Chinas Millions. 
 
 72. Quite on the lines of the C. I. ]\I., only in some respects 
 less moderate and laying stronger emphasis on the nearness to 
 the Second Advent of Jesus, stands the East London Institute 
 for Home and Foreign Missions, founded in 1872 by Grattan 
 Guinness and his gifted wife. It has already trained by short 
 courses 1100 young men and women for home and foreign 
 mission work, most of whom ha^'e passed into the service of 
 established societies. The institute, however, works a mission 
 of its own among the Iialolos in Mid-Congo, witli 2G mis- 
 sionaries, including WTjmen, which as yet lias had little re- 
 sult. In 1878 it began a Congo Iidand Mission, wliich, after 
 the loss of many lives, was handed over to the Nortli American 
 Baptist Union. Its annual missionary income is £11,000 
 (S52,800). Organ : Regions Uci/ond. 
 
 Akin in s])irit to both of these is the North African 
 Mission, whicli spi'ang from a mission to the Kabyles. It has 
 
 * It is certainly bo to be considered, not bocaiisc it exceeds tlic power of the 
 church, but because the wliolo way of looking at the matter is unspiritual. Cf. 
 the criticism of this whole evangelisation theory in Wiirneuk, Kr. Mism'ois/chrr, 
 iii. 224, and A.MZ., 1897, 30.^: "Die nioderne Weltevangelisations-Theorie." 
 
 ■^ Rroomhall, Mariijred Afissionarim of the C. I. M., with a JiccorU of the 
 Peril:! and Sufferiuffs of some uho escaped, London, 1901. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 105 
 
 established one after another from Morocco to Egypt about 
 20 stations with 85 missionaries, for the most part young 
 women, who in addition to preacliing seek to work specially 
 by home visitation, medical labour, and the circulation of the 
 Scriptures among the people of Arabia and Barbary, up till 
 now with little success and not always in a sound way. Its 
 income is about £10,000 ($48,000). Organ : North Africa. 
 
 Not in connection with these societies, yet resembling them 
 in so far as it also breaks with traditional methods and would 
 conquer the world by storm, the Salvation Army has entered 
 upon mission work in India, Ceylon, and South Africa. Over 
 GOO " officers," male and female, shout their " War Cry " in 
 these regions amongst Christians as well as heathens, and in 
 their meetings tens of thousands profess themselves " converts." 
 In their mission work they follow the same charlatan fashion 
 which they exhibit at home, often enough to the offence of the 
 most earnest Christians. Indeed, on the mission fields this 
 theatrical style makes a much more injurious impression than 
 at home. Moreover, the inconsiderateness with which the 
 officers intrude upon the fields of other missionary societies 
 creates much confusion. Excitement but httle real result 
 is the issue of their wild evangelism. 
 
 73. As already indicated, women's missionary societies have 
 in the course of the latter half of our century been formed in 
 ever increasing number. These are for the most part in con- 
 nection with the larger missionary societies, and either send 
 out lady missionaries (especially teachers, deaconesses, and 
 pliysicians), or support certain branches of mission work by 
 money, or gifts in kind, etc. The number of these is considerable. 
 Unhappily, this female missionary activity, which employs the 
 services of about 3000 unmarried female missionaries, chiefly 
 from England and America, does not always work on sound 
 lines. The employment of women as evangelists is always in- 
 creasing ; perhaps the sad catastrophe in China will somewhat 
 moderate it.'- 
 
 74. Of the many otlier British societies which directly or 
 indirectly support the work of missions, four may be specially 
 mentioned : — 
 
 (1) The old " Society for Promoting Christian Knowledge," 
 which annually devotes £15,000 (.S72,000), chiefly for literary 
 purposes (translations), and mainly in connection with Indian 
 missions. 
 
 (2) The "Keligious Tract Society," founded in 1799, which 
 sets apart a similar sum for like purposes not only in behalf 
 of almost all British missions, but in behalf also of the missions 
 
 ^ Warneck, Ev. Missionslehre, ii. 248. 
 
I06 PROTESTANT MISSIONS 
 
 of foreign countries. In the course of last century it lias 
 issued books in nearly 200 different languages and dialects. 
 
 (3) The great " British and Foreign Bible Society," called 
 into existence in 1804, which spreads its l)lessed work over 
 the whole earth. Of its total income, of about £225,000 
 (81,706,000), it expends about £90,000 (8432,000) upon 
 missions, partly for the publication of Biljle translations and 
 new editions of the Bible, partly for the maintenance of male 
 and female colporteurs. Since its foundation this society has 
 at its own cost had the Bible translated in whole or in part 
 into more than 350 languages, or has aided the publishing of 
 the translations ; and it now supports 725 liible colporteurs, 
 without reckoning the 500 Bible-women to whose maintenance 
 it contributes. The great majority of the translations have 
 Ijeen made into the missionary languages, and of the col- 
 porteurs about 280 are in missionary service.^ 
 
 (4) The " Edinburgh Medical 5lissionary Society " (since 
 1841) and the " London Medical Missionary Association " (since 
 1878), which prepare doctors for missionary service, with a total 
 income of about £5000 ($24,000). 
 
 In sura-total the British contributions for missions to-day 
 stand close upon :— Income, £1,500,000 (s7,200,000); male 
 missionaries, 2750, including non-ordained ; unmarried ladies, 
 about 1700. 
 
 Section 2. Nokth America. 
 
 75. From Great Britain we turn first of all to the kindred 
 land of North America. As has already been sliown, the first 
 Protestant missionary endeavours were made there as early 
 as the seventeenth century, the occasion for them lying close 
 at hand in the nearness of the heathen Indians. These 
 endeavours, however, which remained mostly individual enter- 
 prises, liad to suffer greatly, and gradually failed, under the 
 adverse influence of increasing race-hatred and repeated wars ; 
 and they gave no impulse to an extension of mission work in 
 tlie rest of the heathen world. That impulse came much more 
 from England, alike through the reports of the new missionary 
 societies founded there, and througli a treatise by Buchanan, 
 tlie Indian government chaplain. The Star in (he Edst. In 
 tlie first instance there arose several small ]'.aptist, Presby- 
 terian, and Congregational missionary societies, whose aim was 
 the circulation of missionary intelligence, llie gatliering of 
 contributions, and the fostering of prayer for missions. Some 
 
 ' III IH'.t!) tliorc were in all 406 liililo trajislatioiiH, ii.aniely, 111 t.l" tlir wli.ilo 
 liible, 91 of the New ToaUmont, ami 20 1 of ac'imrut.! hooks (.f tlie Bii.]i«. Watt, 
 Four Hurulred Tongues, London, 1899. [Sec udditi<in:'.l note, p. 144.— Ed.] 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES I07 
 
 new magazines also were started, which earnestly advocated 
 the cause of missions : The Connecticut Evangelical Magazine, 
 The Massachusetts Missionary Magazine, and The Baiitist Mis- 
 sionary Magazine, The Panoplist and Religious Intelligenecr. 
 But the missionary movement first came into active flow 
 through the instrumentality of some young students who were 
 awakened during a spiritual revival which stirred a number 
 of theological seminaries, notably that of Andover.^ The first 
 impetus was given by Samuel Mills, who with some comrades 
 (Richards and Hall) had privately bound himself in Williams' 
 College " personally to carry out a mission to the heathen." 
 In Andover this band was increased by the accession of Nott, 
 Newell, and Judson, and these young men, full of missionary 
 enthusiasm, in June 1810 addressed to the Conference of 
 Preachers of Massachusetts, met at Bradford, the inquiry : 
 " Whether they would probably ho, supported by a home mis- 
 sionary society in their purpose to go as missionaries to the 
 heathen ? " That question led forthwith to the formation, in 
 the autumn of 1810, of the American Board of Commissioners 
 for Foreign Missions (A. B. C. F. M.). At first an alliance with 
 the London Missionary Society was thought of, since in 1811 
 the young missionary society had only collected about £200 
 (S960) ; but when in 1812 that sum rose to £2722 ($13,066), it 
 ventured to send out the first missionaries (Judson, Newell, 
 then Hall, Pace, and Nott), and that to India. Mills ^ remained 
 still in America to raise funds for the mission at home, and 
 did so with large success. Moreover, on his incentive, the 
 American Bible Society and the Colonisation Society for 
 Western Africa, which settled negroes from the United States 
 in Liberia, were both founded in 1816. In India, the East 
 India Company gave the American missionaries a very in- 
 hospitable reception. Judson and Rice, who had joined the 
 Baptists and had been baptized in Serampore, had to leave the 
 country. They went to Burma, where, especially amongst the 
 Karens, a future rich in blessing awaited them; and their 
 action occasioned the foundation of an American Baptist 
 Missionary Society. The others, after many reverses, at last 
 gained a footing in Ceylon and Bombay. In 1817 the Board 
 began its missions in the Indies. In 1819, moved by some 
 young Sandwich islanders who had come to America, it sent 
 the first missionaries to Hawaii, and in the same year to 
 Palestine, from which the work gradually spread to the 
 Eastern churches in the whole of the Turkish Empire. To 
 
 ^ Leonard, "The Origin of Missions in America," Miss. Review of the World, 
 1892, 422. 
 
 2 The Church at Home and Abroad, July 1897, 52 : "Sam. John Mills." 
 
I08 PROTESTANT MISSIONS 
 
 these fields there were added in 1830, West Africa (Sierra 
 Leone and Gal)oon); in 18o5, Soutli-East Africa (Zululand) ; in 
 1847, China ; in 1852, Micronesia ; in 1SG9, Japan ; and in 1880, 
 West Africa again (Bihi') ; whilst from 18."51 its missions in 
 India liave gradually extended to six dilferent fields. Origin- 
 ally the Dutch lieformed and the Presbyterian churches be- 
 longed to the American Board ; but at a later date both 
 separated from it to work missions of their own, and obtained 
 from the Board the conveyance to them of several fields 
 already occupied (Amoy in China, Arcot in India, Syria, Siam, 
 Galloon), so that the Board is now purely Congregational. 
 As, according to the principles of tliis denomination, missions 
 are in the home land really a congregational concein, and not 
 subject to strict guidance, so also on the mission fields the 
 aim is not towards the organisation of churches but of single 
 independent congregations, whose independence unhappily has 
 repeatedly, as in Hawaii and Japan, been forced in a manner 
 contrary to sound development. We are indebted to the 
 American Board, especially to its most distinguished secretary, 
 Kufus Anderson, for his energetic advocacy of the training 
 the native Christian congregations to self - support, self- 
 government, and self-expansion, but we cannot giA-e to the 
 " doctrinaire " haste with which he sought to realise these 
 principles, the praise of educational wisdom. Only well- 
 educated men are sent out as missionaries, l)ut the choice of 
 tlieir field of work is left free to themselves, and unliappily 
 they often change. Amongst them is a splendid list of 
 eminent men, e.rj. Scudder and Winslow in Soutliern India, 
 Boor in Ceylon, Parsons and Fisk in Syria, Bridgcman in 
 China, and Greene, Gulick, Davis, Defoicst, Berry in Japan. 
 At present the lioard has 177 ordained and non-ordained 
 missionaries, and 18G unmarried female missionaries on 17 
 mission fields, and, including Hawaii, aljout 55,000 members in 
 full communion. Its income, which of late years has not met 
 the expenditure, so that its work has had to be curtailed, 
 reaches nearly £135,000 (§(148,000). It would ai)pear that the 
 f»ld missionary zeal is somewliat llagging among the Congrega- 
 tionalists. Organ : The Missionary Herald} 
 
 The American Missionary Association, estalilishcd in 1846, 
 is also virtually Inde})endent. After a passing activity in 
 Western Africa, it confines itself now to work among the 
 negroes, Indians, and Chinese in the United States. Especially 
 
 ^ Tracy, TTiilonj of the A. B.C. F.M., New York, 1842. Memorial Volume 
 of the first fifty years' of the A.li.C.F.M., Boston, 1863. Anderson, History of 
 tJir Missioiin'of the A.B.V.F.M. -(a) to the. Sandwich Islands, (/i) to the Oriental 
 Churclies, {y) to India, Boston, 1872, 1873, 1875. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES IO9 
 
 amongst the first, who nominally at least are no longer 
 heatliens, it carries on an extensive work in schools and con- 
 gregations. Organ : American Missionary. 
 
 76. In 1814 the second great American Missionary Society 
 came into life, the General Convention of the Baptist De- 
 nomination in the United States of America for Foreign 
 Missions, which later took as its title the American Baptist 
 Missionary Union (A. B. M. U.). Its foundation was occasioned 
 by the going over to the Baptists of the missionaries Judson 
 and Eice, sent by the American Board, as has been already 
 noticed, the English Baptist Missionary Society having already 
 declined to take these men into its service. The young society 
 carried on with growing earnestness the mission already begun 
 in Burma, to which was added in 1827 the prosperous mission 
 amongst the Karens, in which, besides Judson, Boardman, 
 Wade, and Mason, were the heroic and I )lessed leaders. Missions 
 in Siam and Assam followed in 1833 and 1836, in 1840 
 amongst the Telegus in India Proper, in China in 1843, in 
 Japan in 1872, and in 1866 on the Congo. Besides the 
 mission among the Karens, that amongst the Telegus has 
 been especially successful. In all its fields the Baptist Union 
 has to-day over 120,000 members in full communion and 
 180 missionaries, besides a large mass of native workers. Its 
 total income for missions to the heathen amounts to over 
 £100,000 ($480,000). Organ : The Baptist Missionary Magazine. 
 In 1845, owing to the question of slavery, a separate Southern 
 Baptist Convention was formed. It carries on mission work 
 amongst the heathen in China, Western Africa, and Japan with 
 35 missionaries, has about 5000 communicants, and expends 
 about £20,000 ($96,000). Organ : Foreign Missionary Journal. 
 The Free Baptists and the Seventh-day Baptists maintain only 
 small missions in India and China. They have 10 missionaries 
 and 850 communicants. Their united income is £6000 ($28,800). 
 
 77. In America it now came to pass, as it had done in 
 England : — Missionary efforts became linked to separate de- 
 nominations, and there is a really l^ewildering mass of in part 
 quite small societies, wdiich the American spirit of division has 
 from time to time called into existence. I confine myself to 
 citing only the most important of each leading denomination, 
 and simply registering summarily the rest.^ I leave out of 
 consideration the proselytising and evangelising work amongst 
 
 ^ For information as to the many ecclesiastical forms of North American 
 Protestantism, of. Dorchester, ChrisLianity in the United Stales from the First 
 Settlement doimi to the Present Time, New York, 1888 ; and Carol], The Religious 
 Forres of the United States. The American Church History Series, vol. i., New 
 York, 1893. The Miss. Reviev of the Woi'ld furnishes annually a survey 
 of all the American mission societies. 
 
no PROTESTANT MISSIONS 
 
 Protestants and Catholics which most of the American mis- 
 sionary societies combine with their missions to the heathen. 
 
 At the instigation of the English Church Missionary Society, 
 a " Domestic and Foreign j\Iissionary Society " (P. E. M.) was 
 founded in 1820 by the Protestant Episcopal Cliurch in the 
 United States of America, but only fifteen years later did it 
 establish a mission, that under Bishop Auer in Western Africa 
 (Cape Palmas). In 1834, as a second mission field, China was 
 added (Boone and Schereshewsky) ; in 1859, Japan (Bishop 
 Williams) ; in 1862, Haiti. Besides these, the Episcopalians 
 carry on an extensive " domestic mission " which emljraces the 
 coloured population of Nortli America. The number of their 
 missionaries to the heathen is 50, of their communicants 5800, 
 and the income devoted to missions to the heathen is almost 
 £50,000 ($240,000). Organ : The Sinrit of Missions. 
 
 78. Amongst the Methodists, the Episcopalian l»ranch 
 (North and South) is most earnest in mission work. The 
 Northern Methodist Episcopal Church (M. E. N.) founded its 
 missions amongst the Indians in 1819, amongst the hcatlien 
 abroad in 1833, first in Li1)cria, then in 1847 in Cliina, in 
 1856 in Northern India, in 1872 in Japan, in 1885 in Corea. 
 Besides these, it carries on an extensive work not only in 
 different Catholic countries (now also on the Philippines), but 
 also in evangelical countries on the continent of Europe, wliicli 
 naturally do not concern us here.^ It supports 210 mission- 
 aries to the heathen, ];)esides a great number of native helpers ; 
 reckons l)Osidcs 55,000 communicants, and has a yearly income 
 of £200,000 (S960,000).2 Organ : The Gospel V/t all lands. 
 The Soutliorn Methodist Ei)iscopal Church (M. E. S.) entered 
 upon missionary work in 1846, and lal)Ours besides amongst the 
 Indians in China and Japan. It has in all 40 missionaries and 
 7000 communicants. Its annual income is £37,500 (SI 68,000). 
 
 In loose connection with tlie Nortliern Episcopal Metliodists 
 was the somewhat adventurous mission of William Taylor, wlio 
 had been consecrated " Bisliop of Africa," a romantic revival 
 preacher of as great energy and devotion as of feverish unrest 
 aiul fleclamatory rhetoric, who had travelled through almost 
 all the world, and in 1884, when over 60 years of age, attenqited 
 
 ' I take this opportunity of rcnewin<; my public ]>rotost, made over ami 
 over again, ajjainst tiie impropriety of cataloguing in tlie Reports the Catholic 
 an<l Protestant lands in which the Methodist proi)agation is carried on, right in 
 the midst of the heathen fields. Thus in tlie Kcport.s for IS'tS the mission 
 fields are hronijht forward in the following order, as if heathen fields were being 
 dealt with without ilistitiction : Liberia, C'ongo, South America, KucJiow, Gin- 
 ghcra.Ciiina, North and South fJernnmv, Switzerhmd, Sweden, Finhind, Norway, 
 Denmark, India, Malaysia, Hnlgaria, ftaly, Ja])an, Mexico, and Corcn. 
 
 = Reid, Afissiom mid Mi.ifi. Soc. of thr M,(h. Episcopal I'lt. Revised and 
 extended by Gracy, ."} vols., New York, 18!t(3. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES I 1 1 
 
 to found a so-called " Self-sustaining Industrial Mission " in 
 West Africa (Liberia, Angola, Congo), with a great band of 
 almost utterly untrained male and female evangelists. From 
 this " heroic " — one would more fitly say fantastic — mission 
 Mr. Taylor has now retired ; and his successor, Bishop Hartzell, 
 passed an unmistakable criticism upon it in his first report. 
 The former wordy and hazy reports gave no reliable details 
 either of the extension, or the results, or the expenditure of 
 the mission. The organ of the mission too has repeatedly 
 changed its name ; at first it was called African Neivs, then 
 Illustrated Africa, then The Illustrated Christian World; and 
 now it seems to have become extinct, — at least it no longer 
 comes under my eyes. With the departure of Taylor the 
 mission he unsoundly conducted has been placed under the 
 supervision of the General Missionary Society of the Methodist 
 Episcopal Church ; the wholly inadequate statistical statements 
 of the last annual report, so far as concerns the Congo M. Conf. 
 or Angola, show how exaggerated the former bulletins have 
 been.i A little African Methodist Episcopal Church, composed 
 of negroes, which up till now has worked with only 3 mission- 
 aries in the West Indies and Western Africa (income £4000 
 ($19,200), 100 communicants), has recently sent its bishop, 
 Turner, for a temporary stay to South Africa with the view of 
 organising there an independent negro church, the so-called 
 Ethiopian Church, with the watchword, " Africa for the 
 Africans." The theatrical appearance of the black "Eight 
 Eeverend," however, after creating no small excitement, seems 
 not to have been followed by a second visit. 
 
 79. Among the Presbyterians, the Board of Foreign Missions 
 of the Presbyterian Church in the United States of America 
 takes the foremost place. It was instituted in 1837, after 
 separation from the American Board, and, without taking into 
 view Mexico, South America, and recently the Philippines, it 
 has from time to time begun missions amongst the Indians, 
 in Syria, Persia, India, Siam, West Africa (Gaboon), China and 
 Japan, where it was first in the field (Hepburn). There are 
 290 missionaries to the heathen in its service, and its income 
 is nearly £150,000 ($720,000). The number of its communi- 
 cants from among the heathen is over 31,000. Unhappily, in 
 consequence of the falling off of its income, its work has been 
 curtailed, and this has proved disastrous especially to its 
 evangelistic labour among the Christians in Syria. Organ : 
 Assemlly Herald of the Fresh. Ch. U.S.A., formerly The Church 
 
 1 lllustr. Chr. World, 1897, 2. The first account which Bishop Hartzell 
 gives sustains our criticism, namely, that the "work" of Taylor proves itself 
 as a house built on sand {Miss. Herald, 1897, 298). 
 
112 PROTESTANT MISSIONS 
 
 at Home and Abroad. Next to it the Presl>yterians of the 
 South, "Foreign Missions of the United rreshytcrian Church 
 in the United States (South)," and the United rreshyterians 
 (Board of Foreign Missions of the United Presbyterian Church 
 of North America), do the most important missiijnary work : 
 the former since 1861, in China, Japan, on the Congo, and in 
 Corea, with altogether 50 missionaries, 2000 communicants, and 
 an income of £20,000 (?9G,000), (Organ: The Missionary); the 
 latter since 1859, in China, India, and Egypt, with 45 mission- 
 aries, 8000 communicants, and an income of £25,000 (§120,000). 
 The Reformed (Dutch and German) churches maintain together 
 46 missionaries in China, Japan (Dr. Verbeck ^), India, and 
 Arabia, and have over 7000 communicants. Their total income 
 is about £35,000 (^^168,000). The Disciples of Christ have 55 
 missionaries and 2700 communicants in China, Japan, India, and 
 Turkey. Income, £.30,000 (!^144,000). The most of these 
 missionary societies are olYicial organisations of their respective 
 churches, and ol)tain their ordained missionaries from the theo- 
 logical institutions of these churches. 
 
 80. The same holds of the Lutheran churches of the United 
 States. In proportion to their numerical strength,- they do 
 but scant service in missions to the heathen. Two older 
 romantic missionary enterprises among the Indians in Michigan 
 have passed away with almost no result, and a more recent 
 Indian mission of tlie Wisconsin Synod in Arizona is still in 
 its beginnings. No doubt the tardy and inadequate participa- 
 tion of the Lutheran or German churches of North America 
 in foreign missions may be accounted for by the extensive 
 and intensive work among immigrants, whose ingathering and 
 organisation of churches claimed their principal energies ; tliese 
 churclies, too, have sent contriljutions, certainly not very large 
 ones, to different German missionary societies ; but if they liad 
 nrjt waged so many fruitless confessional controversies among 
 tlicmsclves, their activity in respect of missions to the heathen 
 would not iiavc been so far bchiinl that of other denominations. 
 The General Synod and the General Council support, one since 
 
 ' Giillis, Vcrhrck of Japan, New York, 1900. 
 
 - They arc divided into tlio i"ollowin<^ bodies: — (1) OeiuTal Synod, const. 
 1820, rcinescnting the new or Ainciican (" lay ") Lutheranisni. (2) (Jencral 
 Council, const. 1867, rejnesentinK i moderate Lutheran crccfl. (3) Synodal 
 Confercnee, const. 1872, witli Missouri, represontinp the most exclnsivo 
 Lutheranism. (4) United Synod of the .South, const. 1886, between the (leneral 
 Synod and (leneral Council. (f<) 1(J Imb'iienilent Synods (Ohio, Iowa, etc.). 
 These bodies have idtojtether a totil mi-mbership of l,fi»5.'i,H7H i-omnninicants. 
 To these have to be adileil tlie IJTiitcd Ccrnian Kvangclical Synod of N. America, 
 with 203,574 connnunicants, and the Cernian Kvan. I'rot. Ciiurch, also not of 
 the Lutheran creed, with about SG.l.'jfi conininnirants. If even tlic Lutheran 
 churches alone formed one community, they would form, next to the Methodists 
 and the Dajitists, the strongest evangelical church body in N. America. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES II 3 
 
 1841, and both since 1874, a mission in Teluguland (India), 
 with 15 missionaries and about 8000 communicants ; and the 
 former also supports the little Miihlenljerg Mission in Liberia 
 (Day). The G erman Evangelical Synod has been at work since 
 1867 in the Central Provinces of India with 7 missionaries (800 
 communicants). The Missouri Synod carries on amongst the 
 Tamuls a limited mission with few workers, which has un- 
 happily placed itself in unfriendly opposition to the Leipsic 
 Mission there. The total incomes range about £16,000 
 ($76,700). 
 
 81. In Canada there are eight Evangelical missionary 
 societies, of which the Baptist, the Methodist, and the Presby- 
 terian are the most important. They have in all 87 mission- 
 aries, and an income exceeding £63,000 ($302,400), and 10,000 
 communicants. Their main mission fields are the East and 
 West Indies, Japan, China, and the New Hebrides. 
 
 82. Whilst the wealth of North America in missionary 
 societies has its chief reason in the great denominational 
 division of Protestantism there, and in its independent spirit 
 of freedom, since the middle of the " eighties " a powerful 
 double movement has come to the front, which bears an inter- 
 denominational character and approximates very closely in its 
 principles to the direction taken by the China Inland Mission, 
 namely, the Student Volunteer Movement for foreign missions, 
 and the Alliance Missions. At the close of 1884, by means 
 of the so-called " Cambridge Seven," who entered the service 
 of the China Inland Mission (p. 104), a potent missionary fire 
 was kindled among the student youth of England and Scot- 
 land ; it soon caught hold also of the youth of North America, 
 where the Young Men's Christian Associations, and especially the 
 so-called " Endeavour " societies, as also the evangelistic labours 
 of Moody, had well prepared the ground for missionary move- 
 ment amongst pupils in the high schools and male and female 
 students. At a conference of students which Moody summoned 
 to Mount Hermon, Massachusetts, in the middle of 1886, and 
 which was held for some weeks and devoted to practical study 
 of the Bible, there was formed, chiefly on the incentive of 
 young Mr. Wilder, a band of such students, or those of both 
 sexes preparing to be students, who made a written declaration 
 that they were willing to become missionaries if God permitted, 
 and who chose as their watchword : " The evangelisation of the 
 world in this generation." The first hundred who so united 
 themselves at Mount Hermon then organised an agitation in 
 the colleges and seminaries, which, certainly not without 
 Methodistical forcing and the rhetoric of enthusiasm, set a 
 movement at work that in a comparatively short time made. 
 
114 PROTESTANT MISSIONS 
 
 it was said, over 5000 young people willing to join the band, 
 which was now constituted as the Student Volunteer Mission- 
 ary Union (S. V. M. U.). 
 
 Although in recent years the movement has become in some 
 measure clarified, still the rhetorical watchword, which is treated 
 like an inspiration,^ creates some confusion, and the expositions 
 which are given of it are very contradictory. If it is understood 
 literally, that (not the Christianising, — that is dechned, but) the 
 evangelisation of the whole non-Christian world should be actu- 
 ally carried through in the life-time of those now living, then 
 the realisation of this phrase " within a generation," apart from 
 all other improbabilities, is rendered impossible by this, that 
 within such a short space of time the crowd of languages 
 which are spoken in the world where as yet no missionaries 
 have been placed, cannot be mastered in a manner quahfying 
 for the intelligible expression of the fundamental truths of the 
 Gospel. But if by this fascinating motto is understood only 
 a temperate appeal to the present generation to sacrifice every- 
 thing in its power in order that it may in its time carry the 
 Gospel as far out into the world as God may open the doors 
 and provide the means, then indeed this call deserves to be 
 taken universally to heart; but the watchword in which it is 
 embodied expresses it in a way very open to misapprehension. 
 Happily the movement has not led to the founding of new 
 missionary societies, and up till now its leaders have decided 
 to resist all pressure in that direction, and also to discounten- 
 ance the going out as individual missionaries. They have also 
 distinctly declared themselves against the conception of evan- 
 gelisation as only a hurried proclamation of the message of 
 salvation through the whole world. It is to be hoped that this 
 movement, otherwise so gladdening, will become increasingly 
 sound and healthy by avoiding all wholesale driving and 
 dropping the rhetorical phrase. Able advocates besides Wilder, 
 esi)ecially Mr. ]\Iott, have sought to transplant the movement 
 not only into England and the Continent, but also upon the 
 mission fields of Asia, — in England with much success, as yet 
 with less on the Continent. Organs: The Student Vvlnntccr, 
 and 2'he Student Movement^ 
 
 1 Mott, The Eranfjelisation of the World in this Oeneration, Lonrloii, 1000. 
 
 • Misi. Iter., 188'.i, 824: " tlie Sttnlciit Missionary Uprising. K.-]>ort oftiie 
 Detroit Convention," Boston, 189-1. Wishanl, "A Now Prograinnio of Missions," 
 Nrw York, 1895; cf. Miss. Rev., 1895, 641. Report of the. lutrrnatiomd 
 Students' Miss. Conference at Liverpool, 1896. Intel Ht/eiicfr, 1896, 253: " Tlie 
 Evanjtelisfttion of tlin World in this Oeneration." "Memorial itftlie Stud. Vol. 
 Miss. Union to the Clnireli of Christ •>( IJritaiu " ; Inlelligeneer, 1897, 371, and 
 The Stud. nt Foliniire,; 1897, 77. "The Student Miss. Ajipeal. Addresses of 
 the Third International Convention of the S. V. M. at Clev.land, 1898; cf. 
 A. M. Z., 1898, 278. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIFS II 5 
 
 83. Whilst the Student Missionary movement contents itself 
 with enlisting workers for the existing missionary societies, a 
 new mission has arisen in 1887 out of the Christian Alliance, 
 of which the evangelist Simpson is the leader. This mission, 
 indeed, was originally designated the International Missionary 
 Alliance, but it soon divided into three branches : an Amer- 
 ican, a Scandinavian, and a very small German one. ISTow it is 
 called the Christian and Missionary Alliance. A characteristic 
 feature of this most recent mission is the " Fourfold Gospel " 
 of the Alliance : Redemption, Sanctification, Healing, and the 
 Second Advent. On the basis of this Gospel a Christian 
 brotherhood has been formed, which is " to unite the great 
 number of sanctified Christians in the various evangelical 
 churches, who believe on the Lord Jesus as on Him who 
 redeems, sanctifies, heals, and is coming." The aim of this 
 union is by fellowship and prayer to encourage and strengthen 
 the members in the different forms of Christian faith and of 
 active Christian love, everywhere to quicken a deeper Christian 
 life, and so to prepare the Advent of the Lord. It is altogether 
 under this last point of view that the work of missions is 
 placed, their task being simply to make known the message 
 of the Gospel in the world, and, in order that this may be 
 accomplished as quickly as possible, to send forth great hosts 
 of evangelists. The idea was, with the help of 20,000 mission- 
 aries, to evangelise the world before the end of 1900 ! In the 
 course of eight years this whimsical mission has not only 
 attracted an amazingly large following, but has also sent out 
 more than .330 missionaries, male and female, most of them, it 
 is true, little trained and not equal to their calling, into the 
 four quarters of the earth, " to claim these for God." Aston- 
 ishing as this growth is, just so much ground does it give for 
 most serious reflections. The works of God are not of such 
 hot-house growth, and from such intemperate enthusiasm 
 nothing healthy can be born. Without enlightened leading 
 much noble energy will be scattered through the wide world, 
 and misspent to no profit. Already a paralysing coolness seems 
 to have begun; the means of support, which at first flowed 
 in to superfluity, — in a single meeting once £20,000 (.^96,000), 
 — do not suffice to protect the numerous missionaries from 
 the bitterest need, and irregularities in the administration 
 have already led to a painful public discussion. Of any 
 results from the past twelve years' work there is nothing to 
 report. At present the Missionary Alliance has about 100 
 missionaries, 95 unmarried women missionaries, and deals with 
 an income of about £20,000 ($96,000). Organ: The Christian 
 Alliance. 
 
Il6 TROTESTANT MISSIONS 
 
 Totahfor North America, including Canada. 
 
 Male missionaries, including non-ordained, aboi;t . 1630 
 Unmarried female missionaries, about . . . 1200 
 Income (for missions to the heathen), about £850,000 
 (4]- million dollars). 
 
 Section 3. Germany 
 
 84. lieturniiig now from America to tlie continent of 
 Europe, in order to glance at the development of missionary- 
 life during last century, our attention is first claimed for 
 Germany. At the close of the eighteentli century there were 
 two home centres of missions in our Fatlierland : Halle and 
 Ilerrnhut. But, as already noticed, the Danish-Halle Mission 
 was leading as yet only a sickly existence. The State mis- 
 sionary college in Copenhagen had already governed it half- 
 way to death, and in Germany rationalism brought matters to 
 such a pass that no suitable missionaries for India were any 
 longer to be procured. Under the influence of rationalism, the 
 East Indian Missionary Institute at Halle was gradually de- 
 serted, until at length it ceased entirely to send out messengers. 
 To-day it has only the name and a capital of £12,000 ($57,600), 
 with the interest of which it supports chiefly the Leipsic and 
 Gossner missions. 
 
 85. On the other hand, the Church of the Brethren was 
 little affected by the current of rationalism, and tliat not 
 only saved its own missions, but also gave it a great direct 
 and indirect influence upon the new missionary movements that 
 were beginning to arise on both sides of the Channel. The 
 period from 1800 to 1832 may, it is true, be described as " the 
 quiet time." The work of missions, however, suil'ered no in- 
 terruption, and after the centenary rejoicings it began to grow 
 considerably, both inwardly and outwardly. It now embraces 
 twenty-one mission fields, most of which lie in America (Green- 
 land,' Laltrador, Alaska, the West Indies, Mi»skito, Surinam), 
 four lie in Africa (South and German East Africa), two in 
 Australia, one in British India, with in all 32,500 communicants 
 (95,500 Christians). There are 194 missionaries in its service; 
 the income from contrilmtions reaches £27,500 (.i?133,200),wlnlst 
 the expenditure exceeds £83,000 (S398,400). The great excess 
 is met by profits from trade, government subsidies, and church 
 offerings in the mission fields. Out of the large number of its 
 well-known missionaries let it suilice to nanu' David Nitsch- 
 mann, Frederic Bimisch, Matthew Stach, Kleinschmidt, David 
 
 ' [The Moravian Clnirch withdrew it.s missions from Grccnlaml in Sopteniber 
 1900, tranaferring thoir con^jrcgations and tliu work by an amicable arrangement 
 to the Danish State chnrcli.— En.] 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 1 17 
 
 Zeisberger, Christian H. Eanch, Hallbeck, Kohlmeister, liiscke, 
 Hagenauer. Organ : Missionsblatt der Brudcrgcmeine, and 
 Periodical Accounts relating to the Moravian Missions. 
 
 86. In the year 1800, " Father " Jriuicke, preacher of the 
 Bohemian Chnrch in Berlin, a soUtary witness of the Gospel in 
 a time of little faith, made the beginning there towards a larger 
 participation by Germany in the extension of Christianity, by 
 founding a missionary school. Alike through his earlier con- 
 nection with the Church of the Brethren and through his 
 brother, who was a missionary of Halle in the East Indies, 
 missions had for a long time lain close to Janicke's heart ; but 
 the actual impulse to the opening of the missionary school he 
 received from a pious layman, the chief ranger von Schirnding 
 in Dobrilugk, who on his part had been inspired with mis- 
 sionary stimulus from England, and had been invested with the 
 office of a director of the London Missionary Society in Germany. 
 From that missionary school, begun with much prayer and 
 great boldness of faith, there went out, up to the death of 
 Jiinicke in 1827, about eighty missionaries, many of them very 
 able men, e.g. B. Ehenius, Nylander, the two Albrechts, Sclimelen, 
 Pacalt, Riedel, GutzlafF, who, however, were appointed to the 
 service of English and Dutch missionary societies, since there 
 was as yet no thought of sending missionaries out from the 
 school itself. The school subsequently went to decay in con- 
 sequence of incapable management, but it gave an impulse to 
 the founding of the Berlin Missionary Society, which came to 
 life in 1824 
 
 87. The English influences were more decided in Basel. 
 Here a preparation had been made for missionary action by means 
 of the " German Society for the Promotion of Pure Doctrine 
 and True Godliness," called into existence in 1780 by Augustus 
 Urlsperger, Dean of Augsburg, a society which, in the first 
 instance, it is true, had aimed only at a union of scattered 
 believers and a revival of dead Christians. This " Deutsche 
 Christen thumsgesellschaft," which had its seat in Basel, came, 
 however, also to take a lively interest in the new English 
 missionary enterprises, and by the ample information regarding 
 these enterprises which it gave in its organ, Gatherings for 
 Lovers of Christian Truth, it sought also to foster an interest 
 in missions to the heathen within the circles connected with 
 it. Such circles already existed, especially in Wiirtemberg and 
 in Switzerland, where the old Danish-Halle Mission had had 
 many friends, amongst them men so influential as the court- 
 preacher Samuel Urlsperger, father of the Dean of Augsburg, 
 Bishop Bengel, and Albrecht von Haller. In these circles the 
 first secretaries of the German Christenthumsgesellschaft, 
 
Il8 PROTESTANT MISSIONS 
 
 Frederic Steinkopf, Christian Gottlieb Blumhardt, and Christian 
 Frederic Spittler, who may be said to be tlie fathers of the Basel 
 Missionary Society, found such an intelligent apprehension of 
 missions that in 1815 they ventured to proceed to the founding 
 of a German missionary institute of their own, and that in Basel. 
 True, here also the beginning was in the first instance only 
 with the opening of a missionary school. Its first inspector 
 was Blumhardt, who in 1816 issued a quarterly missionary 
 magazine, Neucstc Magazin fiXr die Geschichtc dcr jirotcstaniischcn 
 Missions- und Bihelyesellschaften, which, in somewhat difierent 
 form, still exists under the title Evangel. Miss. Magazin, and 
 has rendered incalculal^le service in the diffusion of missionary 
 intelligence and the awakening and stimulating of missionary 
 life in Germany and Switzerland. But in 1822 the missionary 
 school, from which in the course of these years eighty-eiglit 
 pupils had passed over to the Church IMissionary Society, 
 broadened into an independent institute for sending forth mis- 
 sionaries. Of the many who quickened and fostered missionary 
 life in the missionary circles connected with Basel, the most 
 influential was Christian Gottlieb Barth. The first missionary 
 efforts were directed to the revival of the Eastern churches in 
 the Russian Caucasus (Zaremba, Pfander). These efibrts were 
 gradually extended as far as Persia. But in 18o5 they were 
 brought to an end by an imperial interdict. An enterprise 
 begun in Liberia in 1827 had also no abiding result. Only 
 very slowly and after overcoming great difficulties was a firm 
 footing obtained on the Gold Coast, where to-day the Basel 
 mission field stretches into Ashanti and up to the Volta with 
 increasing success. In 1834 India (the South-West Coast), 
 in 1846 China (the Province of Canton), and in 1886 the 
 Cameroons were added. On all these fields tlie P)asel Mission- 
 ary Society now maintains 189 missionaries, and reckons 40,700 
 baptized Cliristians (29,000 conmumicants), and 20,000 scliolars 
 in its admirably organised scliools. Its income amounts to 
 £56,000 ($268,000). Besides tlie first inspector Blumliardt, 
 the society had eminently ca])al)le directors in W. Hoffmann 
 and J. Josenhans. Amongst its many able missionaries we 
 name Didy liiis, Zimmennann, Christaller, Eamseyer (C<old 
 Cuast), lleliich, MiigHng, Gundert, Weiglc, Moricke (India), 
 Lechler (China). It is a eluiracteristic fe.'iture of the P.iisel 
 mission work that it lias combined with it an industrial entei- 
 prisc which is ])lacod under a sj)ecial missionary trading 
 society. Basel also was the first of the Geiinan missionary 
 societies to incor)>orat(^ medieal missions in its ojicrations, and 
 of these it gives every y«\'i.r a Hjjocial report. In its lioginning 
 the Basel Mission united believing Christians of both evangelical 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES II 9 
 
 creeds iu Germany and Switzerland ; subsequently separations 
 took place on confessional and territorial grounds. Wiirtemberg 
 and Switzerland, however, preserved the old united relation. 
 In spite of its Swiss centre, the society has always kept its 
 German character. Organ : Der evangdischc Heidenhote. 
 
 88. On account of its local nearness to and its historical 
 connection with the Basel Missionary Society, we shall best 
 here include the Pilgrim Mission School, founded in 1840 by 
 Spittler, a man of agile spirit, on the Chrischonaberg, near 
 Basel, which gradually developed into a home and foreign 
 mission institute. The Syrian Orphanage in Jerusalem was 
 established by it, and the laying out of an Apostles' Street 
 between Jerusalem and Gondar was planned, of which, how^ever, 
 only two stations, and these temporary, were formed in Egypt. 
 Missionaries were sent directly from the Chrischona Institute 
 to Palestine, Egypt, and Abyssinia, whilst it allowed a larger 
 number of its pupils to enter the service of other missionary 
 societies. Latterly the institute confined itself exclusively to 
 home mission and evangelistic work, and it is only in very 
 recent times that it has again sent out some of its envoys as 
 missionaries to the heathen, and this to China, in loose connec- 
 tion with the China Inland Mission. 
 
 89. From Basel we turn back to Berlin, where in 1823 ten 
 notable men, theologians (Neander and Tholuck), jurists 
 (Bethmann-Hollweg, Lancizolle, and Lecoq) and officers (von 
 Gerlach and von Eoder) issued " An Appeal for Charitable Con- 
 tributions in Aid of Evangelical Missions," the result of which 
 was the institution in 1824 of a Gesellschaft zur Beforderung 
 der evangelischen Missionen unter den Heiden (Society for 
 Promoting Evangelical Missions to the Heathen) (Berlin I.), the 
 provisions of which received the royal sanction. . As the en- 
 deavour to amalgamate this society w^ith the missionary school 
 of Janicke did not succeed, an independent missionary seminary 
 was founded in 1830, and as early as 1834 it sent out its first 
 missionaries to South Africa, where the w^ork, at first indeed 
 gradually, and after several sore experiences, entered on a 
 career of blessing. The mission field there has by degrees 
 broadened out into six well organised synods : Cape Colony, 
 Kaffraria, Orange Free State, South and North Transvaal, and 
 Natal. In 1872 the work of the old Berlin Chinese Missionary 
 Society in the Province of Canton, founded by Giitzlaff, was 
 taken over; and in 1891, in German East Africa, the Konde 
 Mission was begun, which has already extended to the Wahehe, 
 embraces 12 stations, and has reaped its first harvest. Alto- 
 gether the society reckons, apart from merchants and colonists, 
 100 missionaries, but its income of about £25,000 ($120,000) does 
 
I20 PROTESTANT MISSIONS 
 
 IK it meet its growing needs. The total number of 1 laptized native 
 Christians under its care is 37,300. Its confessional position is 
 the Lutheran within the United Church. It had gifted and 
 energetic directors in Wallmann and Wangemann, and in Ahlfeld, 
 Knack, Gorke, Licht, men of power for awakening and fostering 
 missionary life at home. Out of the number of its able mission- 
 aries we name only the original Posselt, the philologist I). Kropf, 
 and jMerensky. Organ : Die Berliner Missions- L'erichtc. 
 
 90. As early as 1799 a little union of twelve pious laymen 
 (Pelzer, Ball) was formed at Elberfeld, for the purpose of inter- 
 cession for missions to the heathen. After some time it issued 
 the periodical, Nachrichten von dcr Ausbrcitung des Reichcs Jesu 
 insbesondere unter den Heidcn. Gradually the union was en- 
 larged by accessions of members from without ; it f(junded the 
 Bergische Bible Society and the Tract Society of Wup|)erthal, 
 and began mission work among the Jews, which led to the 
 founding of a home for proselytes in Diisselthal, which, however, 
 was given up in 1828. On the initiative of Blumhardt, the Basel 
 inspector, a missionary society came into existence in Barmen 
 in 1819. At first it was united with Basel, but in 1828 (after 
 it had already in 1825 opened a missionary school) it joined 
 with Elberfeld, Cologne, and Wesel to found a Ehenish Mis- 
 sionary Association of their own. Amid great popular interest 
 the first four missionaries were appointed to South Africa in 
 1829, where the lihenish mission field now extends over Cape 
 Colony, Namaland, Hereroland, and a part of Ovamboland. In 
 1834 a further mission was undertaken to Borneo, in 1862 on 
 the neighbouring island of Sumatra, and in 1865 on Nias; in 1846 
 a mission w^as begun in China, and in 1887 in Kaiser Willielms- 
 land. With the exception of China, where the work lias been 
 considerably curtailed, and Borneo, where there is still always 
 the expectation of the opening of a great dooi', tlicre are in- 
 creasing harvests on all the fields of the Bhenish mission. 
 The Cape congregations are, at least financially, entirely self- 
 supporting, and a native Cliristian clmrch is Iteing formed 
 amongst the Bataks in Sumatra. Of tlie 82,000 l)a]ttized native 
 Christians connected with the society, 46,000 are in Sumatra ; 
 130 missionaries, including 4 medical missionaries, Itesides 15 
 female missionaries, are in its service, and its income amounts 
 to £33,750 ($102,000). Amongst the inspectors of the society, 
 next to Walhuann, Faltri has become the best known. Of its 
 missionaries, Hugo Halm, the founder of the Ilcicro Mission; 
 Nommensen, the fatlier of the mission to the Bataks (despite 
 the sending of Van Asselt to Sumatra in the Fifties by 
 an Amsterdam Women's Association), and Di'. E. Falter, the 
 Chinese missionarv, wlio latterly entered tlie service of the 
 
FOUNDATION AND GROAVTII OF MISSIONARY SOCIETIES 121 
 
 General Evangelical Protestant Missionary Society, deserve to 
 lie specially mentioned. In the history of its missionary life at 
 home the " Pietist-General " Volkening of Minden-Ptavensl^erg 
 occupies the most important place. As in Basel, so in Barmen, 
 tlie ecclesiastical circumstances of the home church have led to 
 the society being divested of an expressly confessional character, 
 and by wise compromise it has up till now succeeded in keeping 
 the Lutheran and Eeformed parties in peaceable confederation. 
 Organ : Bcrichte der rheinisclien Missions-Gcsdlschaft. 
 
 91. The confessional question presented greater difficulties 
 to the North German (Bremen) Missionary Society than to 
 the Rhenish. In 1836 seven North German missionary 
 associations, amongst them tliat of Bremen, constituted them- 
 selves in Hamburg as the North German Missionary Society. 
 To that society from time to time 39 other societies attached 
 themselves, extending from East Frisia, where since 1802 a 
 " Mission Society of the Mustard Seed " had been established 
 at the instigation of the Church of the Brethren and the 
 London Missionary Society, to the Eussian provinces on the 
 Baltic. In 1837 a missionary school came to life in Hamburg. 
 In 1842 the first missionaries w^ere sent out to New Zealand ; 
 in 1843 a short-lived mission to India was founded, and in 1847 
 a further mission amongst the Evhes in West Africa. In- 
 creasing confessional friction, however, hindered a prosperous 
 development at home. A large section of the society separated 
 from it to join the Lutlieran Leipsic Missionary Society, another 
 to unite with that of Herrmannsburg, founded later by Harms. 
 The management of the mission was transferred to Bremen, where 
 Mallet and Victor were its chief promoters, and since then dis- 
 sension has ceased. The society has no missionary school of 
 its own, but draws its missionaries from Basel, with which it 
 occupies the same ecclesiastical position, allowing them to be 
 educated at the seminary there. Its only mission field at 
 present is West Africa, where painful sacrifices are continu- 
 ally required by the deadly climate, to which almost the half of 
 the labourers succumb, often after a short time. It has lost 65 
 men and women by death. These losses involve great inter- 
 ruption in the continuity of the work, especially as the little 
 society has only a small number of missionaries at its disposal 
 (at present 19). The total number of Evhe Christians approaches 
 2400, that of scholars is about 1000, the income about £6500 
 ($31,200). Organ: MonatsUatt der Norddeutschcn Missions- 
 Gcsellschaft. 
 
 92, Confessional reasons led to the founding in 1836 of the 
 Evangelical Lutheran Missionary Society at Dresden (later in 
 Leipsic). Already since 1819 a missionary society existed in 
 
122 I'ROTESTANT MISSIONS 
 
 Dresden which had been formed in connection with Basel. But 
 just in proportion as the Lutheran confessional consciousness 
 awoke to stronger life in Saxony, the cooler became the relations 
 with Basel, although there it had already l)een declared 
 that pupils from Saxony would be ordained according to 
 Lutheran ritual. Hence in 1832 a preparatory missionary 
 school was first opened, then in 18.36 a regular missionary 
 semiiinry and an independent evangelical Lutheran missionary 
 society was constituted. It was first, however, through Graul, 
 who was appointed director in 1844, that this society received 
 its peculiar impress. He was as resolute an ecclesiastic as he 
 was a thoroughly equipped theologian, as dihgent an investi- 
 gator of missions as he was sober in his theories of missions, 
 and a man of energetic cliaracter. He aimed at nothing less 
 than to make the Dresden Society the centre of tlie missionary 
 work of the whole Lutheran Church ; that work was to be 
 carried on in accordance witli its confession. In this, however, 
 he only ]>artially succeeded. Besides Saxony, Bavaria, Meck- 
 lenburg, Hannover, the llussian provinces on the Baltic, and the 
 Old Lutheran Church of Prussia formed the principal cfuistitu- 
 ency of the society. Soon after entering on his directorate, 
 Graul issued a vigorous pamphlet, The Evangelical Lutheran 
 Mission of Dresden to the Evangelieal Lutheran Church in all 
 Lands. A Plain Statement and an Unjcnt Admonition. For- 
 ivards or Backioards. With the clearness of a conscious aim he 
 went on his way. He first divested the local society of Dresden 
 of its dominant inlluence, then he carried through the trans- 
 ference of the Mission Institute to Leipsic in 1848 ; he also 
 secured the decision that only theologians of university train- 
 ing should bo sent out, a principle which, it is true, had later 
 to be abandoned ; lastly, he made a journey of visitation to 
 India extending over some years (1840-1853). He had a 
 thorougli knowledge of Tanndese, entered with loving sympathy 
 into the intellectual life of the pcoitlc, and interpreted its 
 literary productions with poetic ])ower {BIbliothvca Tamulica). 
 By liis criticism of missions also, albeit often somewhat harsli, 
 he has gained for himself not a little merit in connection with 
 tlie writing of missionary history. 
 
 After attempting s(ime mission work in South Australia and 
 amongMt the North American Indians, wliich ])rovcd only tem- 
 porary, tlie Leipsi(; Society entered in 1840 ui)on the iidierit- 
 ance of the old l)ani.sh-IIalle Mission among the Tamuls, so 
 far as that liad not already lieen oc('U]»ied by the English. 
 After much friction and disputing, both at home and abroad, 
 over tlie question of caste, in regard to whicli perhaps an 
 attitude of too gentle tolerance was adopted, the work entered 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES I 23 
 
 on a fruitful career. Up till 1892 the society confined itself 
 to its Indian mission field among the Tamuls. Then it took 
 over the Wakamba Mission in East Africa, which had been 
 founded by a Bavarian society, and soon afterwards opened 
 quite a new mission on German territory in Kilimandscharo. 
 It has to-day altogether 47 missionaries in its service, 20,000 
 baptized Christians, 7500 scholars, and an income of £25,000 
 (|120,000). Organ : Evangdisch-luthcrisches Missionsblatt. 
 
 93. The year 1836 was fruitful in the foundation of new 
 missionary societies in Germany. In that year Gossner left 
 the committee of the Berlin South African Society, as he was 
 opposed to the increasing emphasis which was set on the con- 
 fessional element, also to the purchase of a mission-house, and 
 further, to the growing insistence on the scientific education of 
 missionaries. He was also of opinion that, after the example of 
 Paul, the missionaries of to-day should share the care for their 
 maintenance by working with their own hands, a principle 
 which, amongst his missionary ideas, was the first to prove 
 untenable. Accordingly, although an old man of 63, he began 
 a mission of his own, in which he privately prepared young 
 artisans, who were directed to him, for missionary service, 
 confining himself to their instruction in Scripture and the 
 deeper grounding of their personal piety. In the course of 
 the first ten years Gossner sent out no fewer than 80 mission- 
 aries to Australia, British and Dutch India, North America, 
 and West Africa, many of whom passed into the service of other 
 missionary societies. He himself was all in all : " Inspector, 
 House-father, Secretary, and Pack-ass," as he was wont humor- 
 ously to say, and " rang the prayer bell rather than the begging 
 bell." After joining with the kin-souled Dutchman Helclring, 
 he sent in the second ten years 25 workers to the Indian 
 Arcliipelago, and 33 to the fields which he had himself entered 
 earlier, especially to India on the Ganges, and to the Kols. 
 On his death in 1858 the management was put into the hands 
 of a Board of Administration, an inspector was appointed, and 
 one after another his peculiar ideas were abandoned, so that to- 
 day the Gossner Mission is entirely without the characteristic 
 features which distinguished it at its origin. At present the 
 Gossner Missionary Society (Berlin II.), which unfortunately 
 publishes no annual report, works only the mission on the 
 Ganges and the more particularly successful mission to the 
 Kols. It has 41 missionaries, about 46,500 Christians, 17,000 
 catechumens, and an income of about £10,500 ($50,400). 
 Organ : Die Biene anf dc7n Missionsfeldc. 
 
 94. The Hermannsburg Mission, like the Gossner, owes its 
 origin and its impress to the earnest faith and the originality 
 
124 PROTESTANT MISSIONS 
 
 of a singular man, Liidwig Harms, the popular pastor of the 
 village congregation, which underwent a revival through his 
 ministry, at Herniannslmrg, in Liinelnirg Moor. He liad early 
 entered into connection with tlic North German IMissionary 
 Society, which would gladly have appointed him as teacher in 
 its missionary school. Two things, however, gradually and in- 
 creasingly loosened that hond : the strong Lutheran confessional 
 tendency which mastered the whole spiritual life of Harms, 
 and a kind of mediieval missionary ideal that the Christianis- 
 ing of nations could be accomplished most safely and most 
 economically by sending out whole missionary colonies. When 
 a number of young sons of the peasantry offered themselves to 
 him for missionary service, and when tlic confessional friends 
 of missions directly invited him to open a Lutheran mission 
 institute, he began operations in 1849, and after four years' 
 tuition sent his first twelve pupils, accompanied by eight 
 colonists, on a missionary vessel of their own, to East Africa, 
 where, however, they had to settle in Natal instead of amongst 
 the G alias. Every four years, and latterly, after the building 
 of a second mission-house, every two years, large numbers con- 
 tinued to 1)0 sent out, and that not merely to South-East Africa, 
 but also to India, Australia, and New Zealand. The colonisation 
 ideas have long ago been abandoned as impracticable, and the 
 first missionary ship has not been replaced by a second. A 
 serious crisis befel the mission by the separation of the Her- 
 mannsburg congregation (from the State church), caused by 
 Theodore Harms in the beginning of the Seventies. But the 
 crisis was overcome without any real injury to the mission, 
 inasmuch as, after the death of Th. Harms, judicious mutual 
 advances led to a friendly compromise with the provincial cliurch 
 of Hannover. Only a few missionaries and congregations in 
 South Africa, Australia, and New Zealand did not fall in with 
 that compromise. The former joined the Evangelical Lutheran 
 Free Church of Hannover, which seceded from the sci)arated 
 Hermannsburgers. This ecclesiastical body, with a meml»er- 
 ship of only about 3000, contributes £1000 ($4800) annually 
 for the South African Mission among the Bechuanas and the 
 Zulus. The llcrmannsljurg Australian Mission was taken over 
 by the Evangelical Lutheran Immanucl Synod in Australia ; the 
 New Zealand Mission appears to have been entirely given up. 
 Thus at ])resent tlieic are Hcrmannsburg Missions only in South 
 Africa and India, with in all 02 missionaries and 50,000 baptized 
 native Christians, of whom the largest ]iroportion (40,000) be- 
 longs to the ])articularly successful IJcchuana Mi.ssion. The 
 entire income amounts to £20,500(l?08,400). Organ: llcrmanns- 
 hur(jcr Missionsldatt. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 125 
 
 95. Thus within thirty years (apart from the Church of 
 the Brethren) seven German missionary societies, with 
 capabilities of growth, took their rise. In the little circles 
 of Pietism, in which they all had their origin, there must 
 have lain a mighty power o-f life, in that they were able to set 
 such enterprises in operation. The energy of this young 
 missionary life certainly had the benefit of the reaction, 
 which, since the time of Schleiermacher, had taken place in 
 theology, and gradually in the church also, in the overcoming 
 of rationalism, in room of which came, along with a theological 
 science quickened from Scriptural sources, a church life 
 inspired by the old faith in the Bible, and which felt a need 
 of practical work. This reaction did not indeed, in the first 
 instance, influence public opinion in favour of the derided 
 missionary efforts, but it began to alter the attitude of the 
 official representatives of the church, so that from being 
 opponents of missions they at length began to become their 
 supporters, a change which very much facilitated the begin- 
 nings of home mission work. And it was time for that change, 
 so that both missions and the church might be saved from 
 harm, — missions, in that they might not, through living in a 
 conventicle atmosphere, contract a measure of sickly narrow- 
 heartedness, perhaps a separatist character ; the church, in 
 that it might not, by hardening itself against one of its life- 
 tasks, rob itself of an enriching blessing. 
 
 In the first instance the young missionary life of Germany 
 concentrated and consolidated itself round the eight missionary 
 societies which have been named. Gradually each organised 
 for itself a constituency, which formed for it the missionary 
 church at home ; missionary associations and mission festivals 
 multiplied ; missionary views became clearer, and the societies 
 themselves grew stronger. It was well that for almost twenty 
 years there was a pause in the founding of new societies, and 
 it is still open to doubt if the new societies formed after that 
 interval were a real necessity, and have contributed more of 
 blessing to missions than if the existing older societies, which 
 had gradually acquired a rich experience through their labours, 
 had been enlarged so as to take into their hands the new tasks. 
 
 96. In 1842 the Berlin Ladies' Association for the Christian 
 Education of Women in the East was instituted (Frauen-Verein 
 fiir christliche Bildung des weiblichen Geschlechts im Morgen- 
 lande); in 1850, through the influence of Gutzlaff, the Berlin 
 Ladies' Association for China (Frauen-Verein flir China) ; in 
 1852 the Jerusalem Association ( Jerusalem- Verein). All 
 three, however, do very limited work : the first, by the agency 
 of unmarried teachers (at present nine), whom it sends to India 
 
126 protp:stant missions 
 
 in connection with the missions of the Church of England ; the 
 second, by nicans of a foundhng hospital, which it maintains in 
 Hong-Koug ; the third, by means of evangelistic and educational 
 labours, which, along with a benevolent care for evangelical 
 Germans in Palestine, it carries on at six stations with four 
 missionaries, among the corrupt Oriental Cliristians (400 evan- 
 gelicals), with increasing support from home circles since the 
 visit of the German Emperor. Income, £5500 (.S2G,400). 
 Organs : Missions- JJlcUt des Frauen- Vcrcins fiir Bildung, etc. ; 
 Mitteilungen des Berliner Frauen- Vercins fiir China ; Ncucste 
 Nachrichten aus dcm Monjenlande. In loose connection with the 
 Berlin Ladies' Association there was formed some years ago a 
 " German Mission for the Blind among the Women of China," with 
 its seat at Ilildeslieim, wliich sui)])orts one female missionary. 
 
 97. Two somewliat larger new missionary societies were 
 founded in 1877 and 1882, — the Schleswig-Holstein, which has 
 its centre in Jheklum ; and the Xeukirchen, in Neukirchen,near 
 Mosr, in the lihine province. Both of these owe their foundation 
 to the personal incitement of two men, Pastors Jensen and Doll. 
 The former was prompted by a territorial motive, namely, the 
 wish to have a mission institute in the province. With Doll 
 the founding of the society was in the first instance the issue of 
 a vow made during a severe illness, but along witli this there 
 was in play the inclination to have in Germany an institution 
 representing the standpoint of the so-called Faitli Mission, which 
 should fuinish a working centre for circles of free church ten- 
 dency in Pthineland and Westplialia ; but over against the 
 English-American Faith Missions the attitude of the Neukirchen 
 society lias Ijecome more and more one of missionary sobriety. 
 The Schlcswig-IIolstein Missionary Society has an income of 
 £7350 ($35,280), and at present maintains 12 missionaries 
 in India (Telegu and Jaii)ur, 1100 native Christian.s). The Neu- 
 kirchen Society contriljutes for missionary jjurposes £4G00 
 (.S22,000), and has 17 missionaries in Java and P.ritisli likst 
 Africa (about 1000 Christians). Organs: Srlilrsiviy-llohtcin 
 MissionsUatt and Dcr Missions- und Heidenhoie. 
 
 98. In 1884, on the initiative of J^uss, from Switzerland, 
 there was founded the Allgemeiner ev. prot. Missionsverein 
 (General Evangelical Protestant Missionary Society), which 
 has its seat in Picrlin. This society, which seeks to labour 
 exclusively among civihsed ])eoplcs, and principally among 
 their up])cr classes, and that according to a new and magnifi- 
 cently planned missionary method, which lays s]K'cial stress 
 u]»f)n literary work and scientiiic instruction, diHers from the 
 rest of missionary societies by its liberal theological stand- 
 point, albeit maintaining a peacefully tolerant attitude towards 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 12/ 
 
 the " Pietistic " missions of the old order. Up till now its in- 
 tiiience at home and its success ahroad have been little. Since 
 the death of its most eminent worker, Dr. Faber, who passed 
 into its service in 1885, from the Ehenisli Mission, it has in its 
 service 7 missionaries in Japan and in China, and only in the 
 former a small number of baptized Cliristians. Its income is 
 about £3750 ($18,000). In any case it is a welcome proof of 
 the strength of tlie missionary spirit which presently prevails, 
 that even Liberal Protestantism has been infected by it, and has 
 passed from criticism of missions to missionary work. Mission- 
 aiy experience must supply the evidence of what success its 
 missionary principles have. Some modification of these has 
 already been brought about l)y practice. Organ : Zeitschrift fur 
 Miss'kms-kunde und Religionsivissenschaft (Z. M. B.). 
 
 99. A fresh impulse to the founding of missionary societies 
 has been given in the era of German colonisation since 1885. 
 In the first storm-and-stress period of that era some fanatical 
 advocates of the colonial policy, who had no understanding of 
 missionary work and no interest in missions other than that 
 of a national and commercial egoism, went so far as to demand 
 that German Protestantism should, in order to serve the 
 Fatherland, abandon all its former missions and concentrate 
 its whole missionary strength upon the German colonies. 
 Even in certain circles friendly to missions men lost their 
 heads, and in rash excess of zeal entered into perilous 
 alliances. It was only by degrees that missionary sobriety 
 gained the upper hand, but not before some new societies had 
 been founded. The Lutheran Bavarian Missionary Society 
 (Pastor Ittamaier), it is true, united afterwards with the 
 Leipsic Mission ; but the Berlin Evangelical Missionary 
 Society for East Africa (Berliner Evang. M.-G. fiir Ostafrika), 
 founded by Pastor Diestelkamp in 1886 (Berlin III.), fought its 
 way through all critical stages, and, after its connection with 
 von Bodelschwingh, came gradually into regular and sound 
 methods of procedure. Its two main centres are in the districts 
 of Usaramo and Usambara. At present it has 20 missionaries 
 (all theologians), and an income of £5250 (1^25,200). Its success 
 is now exhibiting a happy increase (468 baptized). Organ: 
 Nachrirhten aus dei' ostafrik. Mission. 
 
 100. After a clearer understanding of the situation had been 
 brought about, the older societies began extensive mission 
 work in the German colonies. The Pihenish and North 
 German Missionary Societies were already labouring in such 
 colonies (German South-West Africa and Togoland), and 
 needed only to expand their labour. But entirely new 
 missions were undertaken in Cameroon (Basel), in German 
 
128 PROTESTANT MISSIONS 
 
 East Africa (Berlin I., the Moravians, and Leipsic), in Kaiser 
 Wilhelm's Land (Neuendettelsau and Barmen) ; Neukirchen, 
 wliich had occupied Witu, was (h'iven by unexpected adjust- 
 ments of colonial policy into the En|i;lish fsphere of influence. 
 The Neuendettelsau Society for Home and Foreign Missions, a 
 society adhering to the Lutheran Church, did not first come 
 to life through the German colonial movement. As early as 
 the Forties it had done missionary work, in association with 
 Lutheran immigrants, among the Indians in America, and 
 from 1885 among the Papuas of Australia, in association with 
 tlie Immanuel Synod ; but the mission begun in Kaiser 
 Wilhelm's Land in 1885 was its first independent enterprise. 
 It now supports 12 missionaries at a cost of £4000 (819,200). 
 Organ : Kircldiche Mittcilanfjcn cms unci iihcr Nordcimerika, 
 Australicn, und Nci'[/uinecc. Thus in barely ten years all the 
 German colonies were occupied by German evangelical 
 missions, although not completely enough. It is beyond doubt 
 that the colonial movement has quickened a new missionary 
 movement in our Fatherland ; only, it is still much to be 
 desired that this missionary movement might take hold 
 increasingly of such circles of the people as have hitherto kept 
 aloof from missions. 
 
 101. Within the last decade there has set in a new mission- 
 ary movement, which not only threatens to split German 
 missionary life into fractional divisions, but also threatens the 
 German missionary spirit with a grave inward peril. First of 
 all, in the Cliina Inland and Alliance Missions, which have 
 established themselves in four branches separate from one 
 another ; further, in tlie Chriscliona Mission alreaily mentioned 
 (with 5 agents) ; in the Kiel China Mission, from which, how- 
 ever, the China Inland Mission has severed itself, and which 
 is now only a mere personal undertaking of Pastor Witt 
 (with 2 missionaries and some young women) ; in the Ham- 
 burg Society, under Pastor Corper (witli 1 missionary and 
 3 young women), and in the Barmen (German Alliance 
 Mission, under Polnick, a merchant (with 9 missionaries and 
 7 young women). To these tliere have to be added quite 
 recently Mohammedan missions separated into three sections: 
 the German Orient Mission under Dr. Lepsius, in connection 
 with the Armenian relief-work ; tiie so-called Soudan Pioneer 
 Mission under llerr Kinum.a s(m-in-law of (;rattan (luinness; 
 and a mission to tlic Mobammetlans, which lias not yt't received 
 a name, under the Armenian Amirchanjan/,. All these new 
 undertakings, which nrr in part, indeed only in ]»roces8 of 
 formation, and }»articularly those last named, seek to gain a 
 constituency in thi- so-called Fellowship eireles. With the 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES I 29 
 
 cxceptiou of the Lepsius Society, they are imported fioiu 
 without, and it will be difficult for them to strike root in 
 German soil. The fractional division which they occasion is 
 lamentable. Finally, there is to be noted a missionary 
 society of the German Baptists in Berlin, which has five 
 missionaries labouring in the Cameroons, and a liranch society 
 of the German Methodists, which aids the Methodist Mission 
 in Togo and in the Bismarck Archipelago by sending out some 
 German missionaries.^ 
 
 With a view to the fostering of missionary life at home, 
 there have been instituted, since the end of the Seventies, 
 a series of (now 18) Provincial Missionary Conferences, whose 
 task consists principally in introducing the mission-workers at 
 home, foremost among them the pastors, into the knowledge and 
 understanding of missions, as well as into practical work for 
 them in the congregations. The most of these conferences are 
 meeting-points for the friends of the different missionary 
 societies, and in this way the nurseries of an ecumenical mis- 
 sionary sentiment. 
 
 102. If we survey the entire service which Germany, 
 including Switzerland so far as connected with Basel, renders 
 to foreign missions, it stands — by no means in respect of the 
 sterling quality of its work, but in regard to the number of its 
 missionaries and the amount of its income — far behind that 
 of England and America. It has, however, taken a welcome 
 upward movement. In the course of the last ten years the 
 number of German missionaries has increased by more than 250, 
 that of native Christians under their care by almost 200,000, 
 and the income by about £75,000 ($300,000). Total number 
 of German missionaries, 880 ; of baptized native Christians, 
 380,000, or, including catechumens, 423,000 ; and income about 
 £250,000 ($1,200,000). The German missions have in their 
 service, exclusive of about 100 Kaisers werth sisters labouring 
 in the East, 96 unmarried lady missionaries; there are 9 
 medical missionaries. 
 
 Section 4. Holland 
 
 103. In Holland, after the old Government Mission had 
 fallen into complete decay, and there had actually come in its 
 stead through the blindness of colonial politics an official 
 patronage of Mohammedanism, a missionary society of the new 
 order was founded earlier than in Germany, The political 
 
 ^ [All the undertakings referred to in this paragraph are discussed at length 
 hy Dr. Warneck in the first numbers of the Alhjcmelnc Missions- Zcitschrift for 
 1901.— Ed.1 
 
I30 PROTESTANT MISSIONS 
 
 conditions were as unfavourable as could be ; at liomo, Holland 
 was in vassalage to France, and its colonies were being taken 
 from it by the English. In that time of humiliation God 
 opened the ear of a little circle of devout preachers and lay- 
 men in Rotterdam to an address issued by the young London 
 Missionary Society, so that, cliieHy in consequence of the 
 energetic instigation of Van der Kemj), then in his fiftieth 
 year, they took courage to found the Nederlandsche Zende- 
 linggenootschaft vorvoort planting en l^evordering van het 
 Chi'istendom bijzonder ouder de heidenen (19th December 
 1797). This society was constituted quite on the model of 
 the London M. S., except that from the beginning a certain 
 connection was established with the Dutch Keformcd Church. 
 At first it did not seek to be more than an auxiliary of this 
 society, in wliose service Van der Kemp, Kicherer, and several 
 other Dutchmen went to South Africa, where, indeed, the 
 colonial government made life very unpleasant for them. In 
 1816 a mission seminary was opened in Berkel, which in 
 1821 was transferred to Kotterdam, and was made use of even 
 by pupils of Janecke and Basel. Even before the Dutch flag 
 again waved in Batavia, Joseph Kam had gone to India in 
 1813 under an agreement with the colonial governuiont, which 
 paid his salary, and had been appointed in Amboina as preacher 
 to the Dutch and Malay congregations. He found these con- 
 gregati(jns in a state of deplorable neglect. When he was sent 
 out there was only one single Dutch preacher in the vast 
 colonial empire. Kam exerted all liis energy in the first 
 instance to revive the old congregations, but he also did such 
 diligent mission work among the lieathen that he has been 
 called the Apostle of the Moluccas. By degrees the Dutch 
 Missionary Society extended its labours l)eyond the IMoluccas 
 to Timor, the South West Islands, the Celebes, Java, (where 
 Jellesma laid tlie basis of the prosperous work in Modjowarno), 
 and Sumatra (Deli), with especial success in ]\linaluissa, on 
 Celebes, where one of Jiinecke's missi(.)naries, Joh. Friedr. 
 Bicdcblaljoured with much blessing. The colonial government 
 hami)ered the missions in every way, tlie democratic manage- 
 ment at home left much to be desired, and as ]>road CiuuThism 
 Ijccame increasingly paramount in it the society declined. 
 Many old friends f(jrsook it; the income became ina(lc<iuate, 
 and even the mission lield whore the l)h'ssing had i)ecn 
 greatest, that of Minaliassa, whicli had become a comj.letely 
 Christianised land, liad to be given over to the Dutrli ccduuial 
 cliurcli, wliich at present leaves it in charge of its curates. 
 The old Dutch Missionary Society has to-day (jnly somewhat 
 over 12,400 Christians under its care, cbi(>ily in Java and 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 13I 
 
 Sawn, 11 missionaries, and an income of £8750 ($42,000). 
 Organ : Maandherigt van het Ned. Z. G., partly also Mcdedcc- 
 lingen ran wcge het Ned. Z. G. 
 
 104. Up to the middle of this century the missionary 
 activity of Holland was concentrated in the Nederl. Z. G. 
 Then began a process of division, which continues down to the 
 most recent times, and which has tended to weaken rather 
 than to expand the missionary strength of Holland. First of 
 all the Anabaptists, who since 1824 had been almost in the 
 position of an auxiliary to the English Baptist Missionary 
 Society, separated over the question of infant baptism, and in 
 1847 founded the Doopsgezinde Vereeniging tot bevordering 
 der Evangelie-verl)reiding in der JSTederl. overseesche bezit- 
 tingen. It has over 1500 communicants in Java and Sumatra. 
 Of its few missionaries (at present 5), Jansz (senr.) is prominent 
 as the translator of the Bible. Its income is about £3750 
 ($18,000). Organ: Jaarsverlag. 
 
 In the same year, Heldring, who has rendered such signal 
 service both to the home and foreign missions of Holland, 
 instituted a new association which he called De Christen- 
 Werkman, and which aimed at sending out plain artisans as 
 colporteurs, catechists, evangelists, and also as teachers of trades 
 and agriculture, who were to care for their own maintenance, 
 — in this resembling the like-minded Gossner, with whom, in- 
 deed, he soon entered into alliance. But after fifty such persons 
 had in the course of ten years been sent to different points of 
 the Dutch Indies, their unfortunate experiences compelled the 
 abandonment of the project. A new society came to life in 
 1855, called Het Java-Comite and formed the Nederl. afdeeling 
 van het Genootschap van in-en nitwendige Zending te Batavia. 
 At present it has 5 missionaries in Java and Sumatra, 630 
 native Christians, and an income of about £2000 ($9600). 
 Organ : Geillustrecrd Zend. Blad. 
 
 Then in 1856 the pious separatist. Pastor Witteveen, at 
 Ermelo, founded a church mission, which, however, flourished 
 for but a little while. Of its missionaries in Sumatra and 
 Java, some entered the service of the Khenish Society, some 
 into that of the Salatiga Mission in connection with the 
 ^STeukirchen Society, some into the Ver. tot nitbreiding van 
 het evangelic in Egypte. The Ermelo church, which has split 
 into two separate camps, now carries on only a small inde- 
 pendent mission in the west of Java, and practically confines 
 itself to being a recruiting agency for the Salatiga Mission. 
 
 Towards the close of the Fifties the opposition to the 
 modern " liberal tendency " of the Ned. Zend. Gen. became 
 ever stronger. Not only strict orthodox men of the Calvinist 
 
132 PROTESTANT MISSIONS 
 
 order (Groen v;in Priusterer, da Costa, Cappadose), but also 
 men of tlio old Tietist faith (Heldring, Oester/.ee, van lihijn), 
 and even the Moderate school of Groening (Hofstede, Grotius), 
 charged the directorate of tliis old society with a departure 
 from the fundamental truths of the Bible, above all from faith 
 in the Divinity of Jesus, and as they received only unsatis- 
 factory answers, separation followed, a portion of the contri- 
 butions for missions having for some time previously been sent 
 to Paris, Barmen, and Hermannsburg. Unhappily this separa- 
 tion was not followed by united action, but by the founding of 
 three new missionary societies : the Nederl. Zend. Vereeniging 
 (1858), the Utrechtsche Zend. Yer. (1859), and the Xederl. 
 Gereformeerde Zend. Yer. (1859). It would be going too far 
 afield to detail tlie sliglit differences of these societies. Up till 
 now none of them has succeeded in surpassing the old Ned. 
 Z. G., which, moreover, is again inclining to soundness of faith. 
 The Nederl. Z. V., whose seat is also in Kotterdam, lalxnns with 
 10 missionaries in West Java (1600 Christians), and has an 
 income of about £4000 ($19,200). Organ : Orgaan dcr Ned. 
 Z. V. The Utrechtsclie Z. Y. maintains 14 missionaries in 
 Dutch New Guinea (van Hasselt), Almaheira, and Burn, has in 
 all 4000 Christians, and an hicome of nearly £4250 ($20,400). 
 Organ : Berichtcn van. dc Utr. Z. V. The Gereformeerde 
 Z. v., now the Gereformeerde Kerken-Mission, works in Mid- 
 Java with only 5 missionaries, and has about 5000 native 
 Christians. It has great plans in its mind, to whicli un- 
 happily its means are not proportionate. I'j) till tlie present 
 its income reaches only aliout £1500 ($7200). Organ: Be 
 Hcidcnbode. 
 
 In 1872, Schuurmann founded a Central Connnittcc vuor 
 oprichting en instandhonding van een seminarie nal)ij Batavia 
 (in Dcpok), the aim of which was the training of native 
 helpers for the whole Archipelago, and wliich has also given 
 the impulse to the institution of general missionary conferences 
 in Holland. Finally, in 1882, the few Lutherans in Holland 
 liave founded a society of their own, the Nederl. Luthersch 
 (renootschap vor in-en nitwcndige Zending. It maintiiins two 
 missionaries near Nias on tlie l>alu Islands, and has an income 
 of about £500 ($2400). 
 
 105. Including the C(»iinuittcc for tlic Sangi and Talaul 
 Islands, which cares oidy for tlie travelling exjicnses ami 
 equipment of the missionaries there, and the auxiliary 
 societies for the Moiavian and Phenish Missions, Holland 
 contributes annually for missions alx.ut £30,000 ($144,000), 
 and supplies about GO missionarioH. 
 
 Besides tbc missions of these in(l(']>fn«l('nt societies, how- 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES T33 
 
 ever, the church in Holland does a work not merely in 
 providing for the spiritual needs of the European congrega- 
 tions in its colonies, but extending also to the native Christians 
 in the Dutch Indies. The clergymen are in the service of 
 the " Protestant Church in the Dutch East Indies," and are 
 described as preachers (36) and curates (26). To the latter, 
 many of whom were formerly missionaries, is assigned the 
 pastoral charge of the inland, so-called settled, congregations, 
 from which they are able also to do mission work. In review- 
 ing the missions in the Indian Archipelago, we shall return to 
 these relations. 
 
 Section 5. France and French Switzerland 
 
 106. The religious revival which quickened missionary life 
 in England, Germany, and Scotland, laid hold also of the 
 Protestants of France, whose numbers were greatly dimin- 
 ished, and who had become languid under the indifference of 
 the age more than during the long period of persecution. 
 The new awakened faith urged to activity. All manner of 
 Christian associations were formed, and soon, as the result of 
 the special information concerning missionary societies in 
 foreign countries which was afforded by the Archives du 
 Cbristianisem established in 1818, as also by a pamphlet 
 that appeared in Geneva in 1821 {ExposS de I'itat actuel des 
 missions evangeliques chez les peuples infidUes tel qiCon le 
 connaissait au commencement de Vann4e 1820), the idea of 
 founding a distinctively French missionary society was so 
 keenly agitated, that in 1824 the Societe des Missions Evangel- 
 iques came to life in Paris. The intention at first was merely 
 to found a society for collecting funds which should support 
 by its contributions societies that sent out missionaries. As 
 early as 1825, however, a mission house of their own was 
 opened, and after an independent field of mission work had 
 been occupied among the Basutos in 1829, missionary life in 
 France took a most gratifying upward leap. It is true that 
 under the pressure of political disturbance it has repeatedly 
 passed through severe crises, but these have been always 
 happily overcome and have even fallen out unto the further- 
 ance of the work. Even when the free church of the 
 Vaudois withdrew its support from Paris because of having 
 founded a mission of its own, the loss in contributions was 
 covered by the French Protestants. The prosperous Basuto 
 Mission, in which C. Casalis, Arbousset, and Mabille were 
 eminent, and the Zambesi Mission, began as an offshoot from 
 that by the intrepid Coillard, did not remain the only spheres 
 
134 PROTESTANT MISSIONS 
 
 of the society's labours. Besides Senegambia, where up till 
 now no real progress has Ijeen made, the society was forced 
 by the intolerance of the French colonial policy, which suffered 
 no evangelical missionaries other tlian French in its colonies, 
 to take over in 1865 the Society Islands (Tahiti), whicli had 
 already been almost Christianised through the work of the 
 London Missionary Society. In 1887 the Missionary Society 
 of Paris had to take the place, at least in part, of the 
 American Presbyterians in Gaboon, and also found itself con- 
 strained to begin a new mission in French territory on the 
 Congo. Now there is laid upon her a new and great task in 
 Madagascar, where it has recently had to take over a large 
 part of the work hitherto done by the London M. S. That is 
 almost too much for the Protestants of Franco, wlio number 
 scarcely 650,000, and a largo percentage of whom have been 
 till now rather indifferent to missions. But with each task 
 lias come tlie strength. In 1898 the income of the society 
 (including foreign contributions, mainly from Alsace) reached 
 in round figures £40,000 (SI 92,000), and there were GO mis- 
 sionaries in its service, — a creditable performance in view of 
 the smallness of the missionary church at home. The native 
 communicants in South Africa and tlie South Seas — statistics 
 from the other fields are wanting — number more than 15,500, 
 and more than 8000 catechumens. Organ: Jotiryial des mis- 
 sions 6van[) cliques. 
 
 107. An independent mission was founded in French 
 Switzerland in 1874. For a long time Christians there had 
 been satisfied with supporting the societies of Basel and Paris, 
 not oidy by money contributions, Init also by furnisliing mis- 
 sionaries. The Vaudois free church, wliich arose after many 
 struggles in the middle of the Forties, liegan that new mission 
 by itself alone: but in 1879 the free churches of Geneva 
 and Neuchatel joined with it to form the Mission des cglises 
 libres de la Suisse Eomande (Miss. Komande). Their imited 
 field of lal)our was Nortli Transvaal and the Portuguese settle- 
 ments on the coast of Delagoa liay. At present over 1200 
 Ijaptizcd Christians have been gathered into eight congrega- 
 tions. The society maintains 18 missionaries. Its income 
 is over £7500 (S:-56,000), a notable contribution from the 
 members of these free churches, wliich have only about 8000 
 adult members. Organ : Jlidlrtin wissiunaire des I'ljlisrs, etc. 
 
 Section G. Scandinavia 
 
 108. Denmark. — In s].ite of the missions tn India having 
 been sent mit tinm I)cniniirk, there was almost no missionary 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES I 35 
 
 life in the country. The main reason of this was that these 
 missions were in the hands of a Eoyal Corporation, which 
 inchided among its numbers men who declared that a heathen 
 who changed his religion was to be despised. The mission to 
 Greenland had made but poor progress ; for which its con- 
 nection with the State and Trading Society were alike chiefly 
 to blame. Even the founding of a free society, der Danske 
 Miss. Selskap, by the earnest Pastor Eonne in 1821, did not 
 at once develop a fresh missionary activity. That society 
 interested itself in the old mission in Greenland, and after 
 much conflict with the Government officials it gradually 
 secured the sending out of more capable clergymen, and the 
 taking of active steps for the training of suitable native 
 helpers. In 1827 the society formed an alliance with Basel, 
 which led to the sending of some Danish missionaries to the 
 field on the Gold Coast already occupied by the Basel society, 
 and at that time still under the Danish Crown, but not to the 
 founding of an independent mission of the D. M. S. Various 
 other efforts came to nought ; then followed the Grundvig 
 agitation, whose influence was adverse to missions ; and so it 
 was not until 1862 that the society built a mission-school of 
 its own, and in connection with the missionary Ochs who had 
 severed himself from the Leipsic Society on the caste-question, 
 Ijegan a mission of its own in Tamil-land, which is, however, 
 until now not of great importance (11 missionaries and about 
 1650 baptized Christians). Since 1896 the society has also 
 carried on a mission in Northern China (Port Arthur) with 7 
 workers. Income, £8500 ($40,800). Organ : Dansk Mission Blad. 
 A Danish Evangelical Association for China is affiliated with the 
 society, and a special committee supports the Indian Home 
 Mission to the Santhals founded by Borresen the Danish 
 missionary, and Skrefsrud the Norwegian, which has from all 
 Scandinavia 10 missionaries in its service, and gathers about 
 £4000 (619,200). The so-called Loventhals Mission is insig- 
 nificant (2 missionaries) ; it was a small mission among the 
 Karens begun in 1884, which has since been given up. The 
 entire missionary contributions of Denmark amount to about 
 £10,000 ($48,000). 
 
 109. Norway. — In Norway, which up to 1814 belonged 
 politically to Denmark, the first missionary society sending 
 out missionaries (Norske Missions Selskab) was founded in 
 1842 in Stavanger, where it still has its headquarters. It is, 
 like the Danish, Lutheran, but with a democratic constitution, 
 which permits of a lively interest in the missionary manage- 
 ment on the part of the many (nearly 900) associations closely 
 linked with it as branches. After many fruitless endeavours, 
 
I3<5 PROTESTANT MISSIONS 
 
 its first missionary, Schrevider, obtained a firm footing among the 
 Zulus in Natal, and in 1865 the society began its prosperous 
 work in Madagascar. Schreuder quitted its service in 1873, 
 choosing to be an agent of the Norwegian Church rather than 
 of a democratically governed society. The separation, however, 
 although maintained after the death of Schreuder in 1882, 
 has met with little support (5 missionaries, and income about 
 £500, $2400), nor up till to-day has any real Church mission 
 been the result. As the home organisation of the Norwegian 
 Missionary Society is popular, so also is its mission work solid. 
 Progress among the Zulus has been slow owing to many dis- 
 turbances from war; it was rapid in Madagascar until the 
 French occupation, and has since proceeded without any 
 material disturbance. Its baptized Christians in Matlagascar 
 number about 55,000, and among the Zulus, 2000 ; its 
 missionaries on both fields about 50, and its income is about 
 £30,000 ($144,000). Organ : AWsk Missiomtidende. 
 
 This leading society is still the centre of the missionary 
 activity of Norway, although it has not remained the only 
 missionary institution in the country. A free church tendency, 
 moving on the lines of the Alliance Mission, has begun to infiu- 
 ence missionary life in Norway, which had been the case long 
 before this, and on a more extensive scale, in Sweden. This 
 tendency has called various societies into life since 1889, — two 
 China missions and a free Norwegian mission for East Africa, 
 — which work in part independently and in part m connection 
 with the China Inland and the Alliance missions, but even 
 when independently quite in the spirit of these societies. 
 Their work is steadily growing. To the new missions of this 
 modern tendency there was added in 1891 a Norwegian 
 Lutheran Missionary Society, which has 6 missionaries and 
 an income of £1750 ($8400). It also aids the Indian Home 
 Mission to the Santhals. The entire contributions of Norway 
 for missions to the heathen may amount to about £45,000 
 ($216,000). 
 
 110. Sweden. — The missionary organisation of Sweden, 
 which is completely mi.xed up witli its confused ecclesiastical 
 divisions, is altogether independent of that of Norway. Tlie first 
 Swedish missionary society (Svenska Missions Siilskapet),whicli, 
 however, confined itself to some educational work among the 
 Lapps, and to supjiorting other foreign missionary societies, 
 was founded in Stockliolm in 1835. In 1855 it united with 
 the missionary society at Lund, foiiiuled in 1845, which was 
 practically auxiliary to the Leipsic Tamil Mission, into the 
 service of which some Swedes had entered. But in Lutheran 
 circles of a more Pietistic tendency there arose some disagree- 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES I 37 
 
 ment with the churchly tendency of the Swedish Missionary 
 Society, and also a desire for an independent Swedish mission. 
 In consequence of this, the Evangehcal Society of the Father- 
 land (Evangeliska Fosterlands Stiftelsen), which had been 
 established for home mission work in 1856, was in 1861 broad- 
 ened into a society for foreign missions also, opened a mission 
 seminary of its own, began a mission of its own in' East Africa 
 (on the border of Abyssinia), and later in India (among the 
 Gonds), the former at the cost of great sacrifices, both with 
 but as yet little success ; the latter with over 1000 church 
 members. Its missionaries are 34. Its income is about 
 £12,500 (S60,000). Organ : Missionstidning. 
 
 Meanwhile a current of missionary sentiment adverse to 
 missionary societies, which had for long existed in the State 
 church of Sweden, gained steadily in strength, and, in opposition 
 to the divisive free church tendency, which was often keenly 
 hostile to the State church, sought an incorporation of mis- 
 sionary activity into the official church organisation. After 
 long negotiations, the statute framed in behoof of the church 
 received royal sanction in 1874, and a "Missionary Directorate 
 of the Swedish Church" was instituted. To this the older 
 Swedish Missionary Society joined itself in 1876, but not the 
 Society of the Fatherland, so that unity in the missionary 
 organisation of Sweden was not attained. This mission of the 
 Swedish Church, the income of which has recently grown to 
 about £5000 ($24,000), maintains 23 missionaries, partly in 
 connection with the Leipsic Missionary Society, partly in Zulu 
 and Matabele lands. Organ: Missionstidning tender inscende 
 af Svenska Kyrhans Missionsstyrelse. 
 
 Since the end of the Seventies, however, the free church 
 movement has taken hold of the missionary life of Sweden 
 much more powerfully than has the movement connecting it 
 with the church. There was first a genuine Swedish move- 
 ment in connection with the Waldenstrom movement, and then 
 one introduced from England and America, which adopted the 
 missionary principles of the China Inland and Alliance Missions, 
 Both are akin in spirit. The former had for long been a home 
 mission power in the country, not indeed in the German sense 
 of the term, but as evangelistic activity awakening religious 
 life. The many friends of this movement, who while remaining 
 in the church maintained a thoroughly independent position, 
 urged the Fatherland Society to send out as missionaries men 
 who did not hold themselves bound by the Lutheran confession, 
 and when their request was declined founded in 1878 the 
 Swedish Mission Union (Svenska MissionsfcJrbundet), which 
 within a short time won a large following (at present over 900 
 
138 TROTESTANT MISSIONS 
 
 associations). Its mission fields are on the Congo, in Algeria, 
 Ural, Asia Minor, or rather Persia, China, and Chinese Turki- 
 stan ; Alaska has been handed over to the Swedish Mission 
 Union in America. The number of its missionaries is about 
 50. Its annual income is abmit £12,500 (.%0,000). Organ: 
 Missions/ orhu7idct. 
 
 The missionary unions formed under English influence in 
 the Eiglities also quickly gained large numbers of adherents : 
 (1) The Swedish Mission in China (Svenska Missionen i Kina), 
 founded in 1887 by E. Folke, and labouring with 9 mission- 
 aries (exclusive of ladies) in connection witli the China Inland 
 Mission ; its income being about £2250 (S10,800). Organ : 
 Sannigsvittnrt. (2) The " Holiness Union," founded in 1885 
 l)y a millowner in Nerike (Helgelseforbundet i Nerike), which 
 holds a yearly anniversary in Torp attended by thousands. It 
 sends evangelists to China and Ziduland (10 at present, exclud- 
 ing ladies), and has an income of nearly £1250 (S<:1000). 
 Organ : Trons Scgrar ( Triuviph of Faith). (3) The Scandi- 
 navian Alliance Mission, called into life by Franson, which, like 
 the Simpson Alliance Mission of America, has sent out within 
 a very short time large numbers of mostly very young male 
 and female evangelists to China, Japan, Himalaya, and Swazi- 
 land, more indeed than 130, of whom, however, the majority 
 were not only without preparation, but also without fitness for 
 the missionary calling. Characteristic is the declaration of 
 one of their China missionaries : " Literary work — it is only 
 tract literature wliicli is in view — requires much time and 
 hard labour, and meanwhile (»ne is uncertain how far he 
 should devote his time to this work, or whether tlie time is 
 so short that it is best to employ the last days of this soon 
 expiring age in purely evangelistic work." This society, how- 
 ever, has its headquarters in Chicago, and most of its workers 
 are American Swedes. Its annual income reaches about 
 £6000 (S28,800). The Society for Home and Foreign Mis- 
 sions, founded in Jonkoping in 1863, on lines similar to the 
 Mission Union, and the Ostergothland Society in I JnkiJping, 
 are not societies which send out missionaries of their own. 
 The total contribution of Sweden for missions to the heathen 
 amounts to ahnost £50,000 (^f^240,000), and the number of 
 male missionaries to 150. 
 
 At the fifth North Lutheran Missionary Confrrcncc, held 
 in Stockholm in 181)7, the entire income of the Danisji, Nor- 
 wegian, and Sweilish Missionary Societies was stated as at 
 l)re.sent alxmt £70,500 (S3.S 1,600). The number of male and 
 female Scandinavian missionaiies (including the American) 
 was returned as 526, only a third of whom, however, belong to 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES I 39 
 
 the confessional societies. The other two-thirds, a large per- 
 centage of whom are probably young ladies, belong mainly to 
 the non-confessional missions, and are in the service of other 
 than Scandinavian societies. The wliole nmnber of baptized 
 native Christians under the care of the Scandinavian missions 
 reaches 60,000. 
 
 111. Finland. — Of Scandinavian countries Finland was 
 the last to enter the missionary movement. For a long time, 
 indeed, contributions had been gathered in little circles for the 
 Swedish Missionary Society. But in 1859, on the occasion of 
 the 700th anniversary of the conversion of Finland to Christi- 
 anity, the Finnish Lutheran Missionary Society was founded, 
 with its headquarters at Helsingfors. It was not until 1870, 
 however, that the society began an independent mission, on the 
 advice of the Ehenish missionary Hugo Hahn, in Ovamboland, 
 where its often changing missionaries only slowly effected a 
 footing (at present about 800 baptized persons). It has to- 
 day 6 missionaries, and an income in round figures of £6000 
 ($28,000). Organ: Missions Tidning for Finland. 
 
 A small Finnish Free Church Mission has existed since 
 1891, in connection, as it seems, with the China Inland Mission, 
 and in 1898 there has been founded a Finnish Alliance 
 Mission for India. 
 
 Section 7. Protestant Colonies, etc. 
 
 112. Moreover, in those colonies which have been increas- 
 ingly occupied by European settlers, and in several mission 
 fields in part already Christianised, quite an array of missionary 
 societies has arisen. We note here only the most important 
 of these. 
 
 In Australia the Wesleyans there maintain an extensive 
 mission in Polynesia and the Bismarck Archipelago, the 
 Presbyterians similarly on the New Hebrides ; and these two 
 bodies, along with the Church of England, the Baptists, and 
 several Lutheran Synods in Australia itself, amongst the 
 natives and also among the heathen immigrants. Altogether 
 they support about 130 missionaries, have an income of more 
 than £90,000 (S240,000), and have about 60,000 communicants. 
 
 In India, besides a great number of Bible, tract, colportage, 
 zenana societies and the like, there are several independent 
 missionary societies proper, of which the most prominent is 
 the Indian Home Mission to the Santhals already alluded to. 
 
 In South Africa 15 missionary associations and auxiharies 
 are working in the various African fields, some belonging to 
 the Dutch Pteformed Church, some to the Church of England, 
 
I40 PROTESTANT MISSIONS 
 
 some to the Wesleyaiis, some to the Baptists, some to the Con- 
 gregationalists. These combined have ahnost 200 missionaries, 
 with about 100,000 communicants, and an income of £40,000 
 (.^192,000). 
 
 Of mission fields, which from beuig tlie objects uf mission- 
 ary work have come to do that work, tlie West Indies stand 
 at the head. There are 12 missionary societies engaged in 
 home and foreign missionary work in the West Indies them- 
 selves, and latterly also at various points in Africa. (Including 
 the independent mission provinces, they have about 100,000 
 communicants.) And the young church of Hawaii maintains, 
 in connection with the American Board, a considerable mission 
 in Micronesia, for which it contributes about £4000 (819,200). 
 
 It has finally to be noted that there are a number of so- 
 called "free" missionaries who cannot be calculated. These 
 stand in no relation to any organised missionary society at 
 home, but choose each on his own account a field for evangel- 
 istic effort. These " free " missionaries, who form a kind of 
 " franc-tireurs " in missionary service, exhibit the furthest 
 extreme of Independentism, and the sacrifices made by and 
 for them are out of all proportion to the results which they 
 attain. 
 
 Section 8. Review of the Situation 
 
 11.3. Owing to the multiplicity of this missionary apparatus 
 and the incompleteness of statistics, it is impossible to state 
 with absolute certainty the total number of evangelical 
 missionaries and the sum-total of the missionary expenditm-e 
 of all denominations of tlie Protestant church. Approxi- 
 mately, however, the former may be reckoned in round 
 figures as 6300, about 5000 of wlioui are ordained ; and the 
 latter as from £2,750,000 to £3,000,000 (813,200,000 to 
 $14,800,000). Add to this that tliere are now almost 3GU0 un- 
 married women in missionary service,^ and that some 700 (luali- 
 fied medical men and women are included among the number of 
 miKsionaries,^ and it must be confessed tliat in tlic course of the 
 nineteenth century, especially in the last quarter of it, evangel- 
 ical missions have made a magnificent advance and form a power 
 
 ' Esi»ecially in America, jiartly, however, in En;;liinil also, it is now the 
 custom to jay even marriotl ladies as missinnaries. Althouj,'!) certainly many of 
 these ladies remler a direct and yet more an indirect valuable missionary service, 
 still they can as little he designated missionaries as can the wives of pastors at 
 home be desij^nated pastors, or tlvo wives of the apostles as apostles. They are 
 helpers of their husbands, hut not independent missionaries. To reckon thcni 
 as such is to frame misleading mission statistics. 
 
 - Dennis, ChriMinn Missiom and So-inl Progress, New York, 181*9, vol. ii. 
 40, note 2 and 400. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES 141 
 
 to-day which can no longer be ignored as a mere sectional con- 
 cern. We are now, in fact, in a missionary century, which, in re- 
 spect at least of the extent of the mission field and of missionary 
 instrumentality, surpasses every former century. The results 
 are far beyond statistical returns. The civilising, intellectual, 
 aiid moral effects which everywhere follow in the train of 
 missionary work, and which touch wide circles beyond those 
 who are gathered into Christian congregations, have more and 
 more transformed public opinion at home, so that missions 
 have begun to be spoken of with respect, even where the under- 
 standing of their religious task is absent. Especially has the 
 modern colonial policy, often as it has been in conflict with 
 missions, come to learn the value of the vast civilising service 
 which they render to it, so that to-day no colonial power is any 
 longer hostile to missions. Their political favour, indeed, is not 
 without some measure of temptation to missions, since it is 
 only too frequently associated with the demand that missions 
 shall be made of service to its secular interests. Without 
 exception, the official church has passed from antagonism to 
 friendship towards missions. 
 
 114. The missionary duty of the church is generally 
 acknowledged by its ofiicers, its synods, and its clergymen, and 
 that not merely in theory. The church in its official capacity 
 has become an active co-worker. Indeed, it may be said that 
 its office-bearers are its leaders in missionary endeavour. This 
 fact has repeatedly suggested the idea of giving over the whole 
 management of missionary enterprise to be matter of State 
 church administration, but, with the exception of a single 
 experiment of this kind in Sweden, the conviction has gradu- 
 ally become clearer that the carrying on of missions by free 
 societies is of Divine leading, and is to be retained as a blessing 
 both to missions and to the church ; only, the sound reciprocal 
 attitude between the free missionary societies and the official 
 church must be wrought out into preciser form.^ Even more 
 and more distinct has been the recognition of the reflex 
 influences upon the church at home, not only of practical 
 obedience to the missionary command in general, but in par- 
 ticular of the method of carrying on missions by free societies, 
 so that to the latter is due in great measure the transformation 
 of the passive congregation into an active one. Most tardy 
 of all has been the entrance of scientific theology into the 
 
 1 [This necessity presses, of course, where the official church and the mis- 
 sionary societies are separate organisations, particularly when a State connection 
 on the part of the church is an element in the case. But for those who liold 
 that the church itself ought as such to be the missionary society, and who hud 
 their idea realised, as in Scotland and in many churches in America, the 
 problem no longer exists. — Ed.] 
 
142 PROTESTANT MISSIONS 
 
 inissioiiary movement. It has, indeed, never Ijeen signalised 
 by animosity towards missions, but it has eminently ignored 
 them ; and so it has happened that through a very long period 
 it has neither itself been enriched by them, nor has exercised 
 on them an illumining influence. Tlie impulses towards such 
 reciprocal action have not issued from the universities. Tliey 
 have given us neither a scientific history of the missions of the 
 present, nor — saving some essays of practically little use — a 
 theory of missions. We have no scientific history of missions 
 to this day. Towards a theory of missions the author of this 
 sketch has been the first to ofl'er an essay in his Evangel- 
 ische Missionslchre. For the rest, missionary literature, both 
 historical and instructional, has reached a significant develop- 
 ment among all the nations and denominations of Trotestantism, 
 especially in England and Germany.^ ]\Ioreover, the attitude 
 of theology to missions is in process of change ; scientific 
 missionary workers are multiplying, and the universities ar: 
 beginning to accord a place to the knowledge of missions.^ 
 And — what is specially gratifying — the number of men trained 
 in theology who enter upon active missionary service is grow- 
 ing in Germany, after it has for long been increasing in England, 
 and in America has always formed the majority. 
 
 Missionary seminaries, indeed, will probably long continue, 
 perhaps must always continue. Apart from tlie advocates of 
 the modern theories of evangehsation, all the older missionary 
 societies have learned by experience that a genuine heart con- 
 version is not the only pre-requisite for jiractical missionary 
 service, but that a certain measure of general education and 
 theological training, besides natural end(jwment, is indispens- 
 able, and accordingly they have a])[)lied ever increasing dili- 
 gence to the thorough equipment of tlieir missionaries. 
 
 115. In respect of missionary methods, while the principles 
 still show a great divergence in a whole series of special 
 questions, they have become more and more harmonious : only 
 the most recent theory of evangelisation has introduced con- 
 fusion into the conception of the task of missions and into the 
 working of missions. From the beginning of modern missions 
 nil sections of Protestantism have been perfectly clear as to 
 this, that a kingdom which is " not of this W(»rld " is not to be 
 advanced Ijy worldly means. Protestant mi.ssions diller most 
 sharply from Poinan Catholic, especially of the older time, in 
 
 • trri/tnfisii- (lurch (lax rolkatilmlkhc u-ir. dnrch die irlsseii.ich(\fl/ifhc uud 
 pastomlc di-iitsche .Vissim^alitternUir, 15erliii, 1S96 u. 1808. Mott, The Evangel- 
 ization of Uui World in Uiis Ocueration, 207, IJibliograjihy ; Ecumenical Mis- 
 sionary Conference:, Nuw York, 1900, ii. 43.1, Hililiogra]ihy. 
 
 * Warneck, Das Biireferreehl dee .^fission im Organumus <lcr fheol. Jrissen- 
 schafi, IJorlin, 1897. 
 
FOUNDATION AND GROWTH OF MISSIONARY SOCIETIES I43 
 
 that they bring ouly the spiritual means of the Word to bear 
 on the conversion of the heathen. Hence they constrain their 
 missionaries, as a matter of principle, to acquire the language 
 of the people to whom they are sent, that they may be able to 
 preach and teach in it. Everywhere missions are tlie mother 
 of schools. At least 20,000 schools owe their existence to 
 Protestant missions, and a million children are being in- 
 structed in these to-day. Everywhere the Bible has been 
 translated into the language of the people. Bible translation 
 is hurried rather than neglected. More than 300 translations 
 of the Bible in whole or in part have been made l)y evangelical 
 missionaries, and of these more than a half into languages 
 hitherto entirely without literature. Upon these translations 
 there have followed numerous literary works, spiritual and 
 secular in their contents, by means of which the missions of 
 the present day have rendered a vast educative service to 
 heathen nations.^ Complete agreement also obtains as to the 
 necessity of making native Christian congregations self-sus- 
 taining, both by training native teachers and preachers and 
 by educating them to financial self-support, although all mis- 
 sionary societies are not equally energetic in working out this 
 principle, while some, notably the Independents, unduly hasten 
 its realisation. As a general rule, the English, and especially 
 the American missions, are in this matter far in advance of the 
 German, and the missions of the free churches are in part far 
 ahead of those of the State churches. In all there may be 
 about 60,000 helpers of various kinds from among the natives, 
 particularly school teachers, including in that number over 
 4000 ordained pastors. Industrial missions, too, i.e. such 
 missions as combine with preaching and education a direct 
 activity in civilisation, and aim especially at training the 
 natives to labour, have been taken up in a great variety of 
 ways. As to the value of these, however, opinions still differ. 
 It has been already noticed that the sending out of physicians 
 on missionary service is becoming ever more general. Up till 
 now, Germany has taken little part in these medical missions, 
 but the number of German medical missionaries is growing. 
 Moreover, while England and America send out very many, 
 perhaps too many, women for direct missionary service, we 
 have as yet sent out but few. 
 
 116. It may be regretted that there is not greater unity in 
 the organisation of evangelical missionary work, such as is in 
 the Eomish. The great variety of form characterising the 
 Protestant church and the tendency to freedom characterising 
 
 ^ Warneck, Modern Missions and CuUvrc : thn'r 3Iuttial Relations, translated 
 liy Thomas Smith, D.D , Edinbiirgh, 1883, p. 157 ff. 
 
144 PROTESTANT MISSIONS 
 
 Protestantism assert themselves even in its missions. The 
 dark sides are undeniable : friction between the missionaries of 
 various denominations, stumbling-blocks to the heathen and 
 difiieulties in the subsequent formation of national native 
 Christian churches. Albeit in the diversity there is also con- 
 siderable gain. For not only has the profusion of missionary 
 societies at home multiplied interest in missions, but also in 
 this way a great variety of individual, national, and denomi- 
 national gifts and powers has come to Ije employed in the 
 mission field. And, notwithstanding much unseemly rivalry, 
 the common missionary work has fostered the " ecumenical " 
 conception within Protestantism, as, e.g., the many general 
 missionary conferences attest. The founding of new missionary 
 societies to-day is certainly not desirable, were it only for this 
 reason, that they lack the experience which the old societies 
 possess. We have enough of societies. Tactical wisdom now 
 demands that our growing missionary power be concentrated 
 about tlicse agencies, and especially al^out the older and larger 
 of them. Instead of the founding of new missionary societies, 
 the endeavour should much rather be towards the union of 
 missionary societies. It is one of the disastrous phrases to 
 which currency has been given by Dr. Pierson, the editor of 
 the Missionary Rrvieio of the World, a man fertile in invent- 
 ing rhetorical watchwords, " Not concentration but diHusion." 
 We have diffusion more than enough. If it is carried still 
 furtlier upon principle, it must ultimately lead to the breaking 
 up cf evangelical missions into atoms. Separation is weakness, 
 concentration is strength. Hence the watchword must be 
 reversed and read, " Not division but organisation," and not 
 merely expansion but also solid development. 
 
 [Aflditional note to p. 106. — In addition to the Societies named by Dr. 
 Wanie-jk, mention should also be made of the National Bible Society of 
 Scotland. Of its income of over X;30,000, nearly a fifth is expended on heathen 
 lands. In China, in particular, it is doinj? a ^reat work. Under 6 European 
 a;;ents there arc upwards of IfiO native cdliiorteurs, who dispo.se annually of 
 ov( r 300,000 Bibles, Testaments, and Scripture portions. In India and iu 
 Japan it is also doing a considerable work. — Ed.] 
 
PART II 
 THE FIELD OF EVANGELICAL MISSIONS 
 
PART II 
 THE FIELD OF EVANGELICAL MISSIONS 
 
 INTRODUCTION 
 
 117. Of the three missionary rehgions, Buddhism, Christi- 
 anity, and Mohammedanism, Christianity alone is in earnest, 
 in theory and in practice, with its mission to the world. It 
 is so in theory, for on the ground of its qualification for an 
 universal religion it expressly defines as its field of expansion 
 " all the nations," " the whole world," " the uttermost parts of 
 the earth," "all men everywhere" (Matt, xxviii. 19, xxiv. 14, 
 xxvi. 13; Mk. xiv. 9; Luke xxiv. 47; Acts i. 8, xvii. 30, 31). 
 It is so in practice, for it is actually on the way towards 
 gradually making the whole world its mission field. Gradu- 
 ally, we say, for God's method of education has in its wisdom 
 distributed the Christianising of the w^orld into different eras, 
 by spreading the time of missions over the whole present age 
 until the second coming of Jesus. The time of missions is 
 divided into different periods, and each separate period has its 
 mission field opened up, as well as bounded, by the leadings 
 of the world's history. Apostolic and sub-apostolic missions 
 were virtually Hmited to the countries of the Grteco-Eoman 
 world around the Mediterranean ; the missions of the Middle 
 Ages were confined to the Germano-Slavonic nations, which at 
 that time were beginning to step into the centre of history. 
 The present missionary period is the first to be fully in earnest 
 with the mission to the whole world. Its field far surpasses 
 in extent those of the previous periods put together, for it 
 stretches over all quarters of the globe. There are still, it is 
 true, wide regions, especially in central Asia and Africa, not 
 at all or very poorly occupied by Christian missions ; but 
 from decade to decade the field gains so much in extent, that 
 without rhetorical exaggeration it may be said, " The field is 
 tlie world." 
 
 147 
 
148 TROTESTANT MISSIONS 
 
 118. The world-wide extent of the missions of to-day is 
 a significant fact, even in an apologetic aspect. Eighteen 
 liundred years after it was given, the command of Jesus be- 
 comes again such a vital force in Cliristendom that it gives 
 rise to a mission to all nations. In face of a criticism that 
 •seeks to deny the authenticity of that command, God brings 
 ill- a missionary century which translates it into deed. A 
 more powerful irony upon negative criticism there could not 
 be. At the end of the nineteenth century we are face to 
 face with the fact of Christian world-missions, and the com- 
 mission to which it owes its existence is declared never to 
 have been given at ' all ! The words of Jesus are proved true 
 l)y the continuous working of their power. And if this work- 
 ing after nineteen hundred years still stirs CIn-istendom into 
 a world movement, we have therein a Divine criticism, to 
 which human criticism must lay down its arms. The words 
 of Jesus may be pronounced dead, but cannot l)e made 
 dead ; they may be buried, but they rise again from the 
 grave. 
 
 119. In close connection witli the activity of the Holy 
 Spirit in recalling the words of Jesus, there have gone, and 
 are still going on, openings up of the non-Cln-istian world, 
 which on the human side were by no means designed to open 
 the doors for the spread of Christianity, but which the world- 
 ruling hand of God has made to serve the cause of missions ; 
 just as in the apostolic time the Jewish dispersion, the spread 
 of the Greek language, the Koman world-dominion and com- 
 mercial intercourse, were made to serve it. To-day it is 
 specially geographical discoveries, the acquisition of colonial 
 territory, and the world commerce, facilitated and increased 
 to gigantic proportions by modern means of comunmication, 
 that have led the missions of the present time along their 
 paths, and have iniluenced the clioice of the several parts of 
 the mission-field. God led Christianity to understand the 
 missionary significance of the opening up of the world, so 
 that it not only became an impulse to obey the command 
 "Go," but also showed her "Whither." 
 
 120. When modern missions began, there was no ))liin as 
 to wlicre a beginning should be made. The plan was made 
 in heaven, and men followed it almost withdut knowing, 
 llefiection came afterwards. Tlie missionaries went where a 
 way was open, where entrance was permitted them and 
 receptivity showed itself. Often, especially at the outset, 
 Christian colonies were cliosen as mission iields. Often tlic 
 end of a geographical achievement became tlie beginning of 
 a missionary undertaking. Kepeatedly political transactions, 
 
INTRODUCTION 149 
 
 agreements of peace or commercial treaties, have given the 
 signal for beginning a mission. 
 
 The stage of civilisation of the people has had little 
 influence on the selection of the mission fields. The Divine 
 leadings guided to the cultured peoples as well as to the prim- 
 itive peoples ; and so it has come to pass that in reference to 
 civilisation the missions of to-day embrace at the same time 
 objects which had been separately assigned to the apostolic 
 and the mediaeval missions. Under the influence of these 
 leadings, the part of the present mission field tliat falls to the 
 primitive peoples has been more strongly occupied than that 
 falling to the ^cultured peoples. In India, China, and Japan, 
 there m£y be altogether about 2300 evangelical mission- 
 aries, for a population of over 700 million non-Christians; 
 and, apart from their historical significance, this is a small 
 proportion compared with the 4000 missionaries for the 
 180 millions of heathen in the lower and lowest grades of 
 civilisation. But this distribution of workers is providential : 
 the peoples poor in civilisation have shown themselves more 
 accessible and more fruitful for missions than those rich in 
 civilisation; they were also in danger of becoming a prey to 
 the great compact religions, if their Christianisation were not 
 liastened. In Japan, evangelical missions began immediately 
 on the opening of the long-closed land. As soon as there is a 
 similar change in China in its attitude towards the West, the 
 number of the missionaries there will at once increase. A 
 beginning has already been made. And when the old religions 
 in India give way more, and especially when the resisting force 
 of caste is more broken, mission work will there too gain an 
 altogether different energy. Besides, in the civilised lauds 
 the number of workers does not need to be so great as among 
 the uncivilised peoples, because in them it is easier to get 
 capable and independent helpers from among the natives. 
 
 Up to the present the great Mohammedan world, especially 
 that part of it which is under Mohammedan governments, has 
 least of all been made the object of evangelical missions. 
 Eeligious fanaticism, the volcanic character of which has 
 been anew terribly demonstrated by the latest massacres_of 
 Christians _in_Armenia, keeps the Mohammedan world almost 
 entirely closed to the Gospel of Christ ; and it is an unwise 
 excess of zeal to seek to force its opening before the time". 
 
 The mission field of to-day has come only very gradually 
 to its present world-wide compass. The strengthening of the 
 missionary spirit within Christendom and the progressive 
 openings of the non-Christian world have in the course of a 
 century gradually made it what it is. We cannot meanwhile 
 
I50 PROTESTANT MISSIONS 
 
 follow this process chronologically, because this method would 
 make the survey of the mission field difficult, and would 
 indeed confuse it by leading us, in constant change, to mission 
 fields far removed from each other. We shall therefore follow 
 the more practical course of arranging oui- survey of the 
 gradual extension of evangelical missionary activity up to 
 its present position^ according to the geographical point of 
 view. 
 
 ^ The original sources arc the monthly and ainuial reports of the several 
 missionary societies mentioned by name in the First Part. The references to 
 these aie omitted in the following survey, as they wouhl have occujjied too 
 much space. The literature cited underneath the text substantially indicates 
 the relative monographs. 
 
 Among works giving a survey of the whole mission field of the present, 
 which are mentioned here once for all and are not further cited iu the foot- 
 notes, the following should be mentione I -.—(1) Wiggers, Grsch. der. evang. 
 Mission, Hamburg u. Gotha, 1845. Although antiquated, a solid work based 
 on theu existing sources. (2) Kalkar, Gcsch. der chrisll. Mission vntcr den 
 Ileiden, Giitersloh, 1879. The only history of missions which treats also of 
 Roman Catholic missions. A rich assemblage of matter, but critically little 
 sifted, and also wanting in mastery and proportionate division of the matter. 
 (3) Burkhardt-Cirundemann, Rhine (4 vols.) Miss.-Bihliothrl:, 2nd edition, 
 Bielefeld u. Leipzig, 1870-1881. And (4) as its completion, Grundemann, Die 
 Eatw. der crang. Mission im letzten Jahi-zehiif, 2nd edition, liielefeld u. Leipzig, 
 1890 ; a compendious compilation which also contains nnuh geographical and 
 ethnological matter, as well as matter connected with the history of religion 
 and natural science. (5) Christlieb, Der rjegcawartige Slidul der evang. Hciden- 
 mission, Giitersloh, 1880. And as its comi>lement, (6) Vahl, Der Stand der 
 I'cang. Hcidenmission in den Jahrcn 1S45 und 18'.»0, (nitcrsloh, 1802. Good 
 instructive surveys : that of Christlieb fresh and sappy, that of Vahl somewhat 
 dry, but furnished with valuable statistical tables, which the well-informed 
 Danish author continued in the purely statistical Missions to the Heathen 
 which he ]iublished annually. His brief (151 \i\).) Laerebog i den erangeliske 
 Missionshisloric, puljlished in Copenhagen in 1897, has not been translated 
 into German. It is concise and trustworthy. (7) Zahn, Dr Aclcr ist die 
 Welt: Blickc in das Arh'itsfeld der evang. Mission, Giitersloh, 1888. Not so 
 much liistory, as able expositions of the history of missions on the jmrt of a 
 competent judge of missions, but with much historical matter. (8) Ciumlert, 
 Die erang. Mission, ihrc Lander, Volker, und Arheitcn, 3 Aufl., Calw, 1894. 
 The most trustworthy book of reference, presenting with great precision and 
 almost without an omission all that deserves to be known regarding the fields 
 of evangelical missions and the present state of mis.sions. (9) Grundemann, 
 KIcine Missions-Gcngrapliii XI. Statistik zur Darsiellung des Staudcs der crang. 
 Mission am Schlusse dc.< 19 Jahrhundcrls, Calw u. Stuttgnrt, 1901. An admir- 
 able compact survey : unhappily, in the endeavour to make absolutely sure of 
 not exceeding minimum numbers, the statistical statements in many fields are 
 too low. Tlie indispensable geographical complement is (10) Grundemann, 
 Xeuer Missionsiitlas, Calw, 1896. 
 
 Gut of English missionary literature the following works arc to be named, 
 which, however, as a wliole arr inferior to the German in thoroughness and 
 trustworthiness : — (1 ) Brown, 7'hr llistonj of Chridian Missions of the Sixteenth 
 to Nineteenth Centuries, 3 vols., London, 18G4. A compilation of material that 
 is neither complete nor adequately sifted ; more a chronicle than a liistory. 
 (2) George Smith, Short Jlistonj of (JhrisHan Missions/ri-m AhraJiam and Paul 
 to Carey, Livingslmu;, and Dujj] 5tli eilition, Edinburgh, 1897. Gives only a 
 scanty survey, which besides is not without inaccuracies and rhetorical 
 exaggerations. (3) Dennis, Foreign Missioiis after a Ceiduri/, 3rd edition, New 
 Yni-k, 1893. Neither a history of missions nor a survey of their present con- 
 
INTRODUCTION I51 
 
 dition, but a kind of philosophy of the history of missions, with many good 
 tlioughts, but not always free from rhetoric. (4) Graham, The Missionary 
 Expansion of the Reformed Churches, Edinburgh, 1898. The best among short 
 and popular English histories of missions, but including at the same time 
 many errors, and exhibiting great gaps : in particular, the German missions 
 are very scantily treated. 
 
 Finally, there must also be mentioned the Evang. Missions- Magazin (from 
 1816) and the Allg. Missions-Zeitschrift (from 1874), both of which may be 
 described as encyclopsedite of missions. Especially their "Look-rounds" 
 (Rundschauen) give current surveys of the progress of missionary work. The 
 Missionanj Revinu of the World (from 1888), published in New York, and 
 often very rhetorical, is inferior to both these magazines, and is a source which 
 unist only be used with critical carefulness. The later years are, however, much 
 more solid than the earlier. On the other hand. Bliss, in his voluminous 
 E)bcyclopa'dia of Missions (2 vols, of over 1300 pp., New York, 1891), presents 
 a mass of matter, not altogether free from gaps, but very rich and relatively 
 reliable. The Ncderlandsch Zendingstijdschrift (from 1889) and the Nordisk 
 Missionstidsskrift (from 1890) furnish slighter gleanings for the general history 
 of missions; the latter more than the former. [In view of the fact that the 
 English missionary works mentioned in this Note are so mentioned in connec- 
 tion with the use made of them by the author, it would clearly be out of place 
 to name others which might otherwise have been added to the list. An 
 excellent bibliography will be found in the appendix to the second volume 
 of the Ecumenical Missionary Conference, New York, 1900. — Ed.] 
 
CHAPTER I 
 AMEKICA 
 
 Section 1. Gkeenland, Labkador, and Alaska 
 
 121. We begin our survey with America. Greenland, the 
 largest island in the world, quite four times as large as the 
 German Empire, but inhabited almost exclusively on the 
 indented west coast by a scanty population, was colonised from 
 the eleventh to the fourteenth century by Norsemen from 
 Iceland. Although the colonists were already Christians, 
 and formed a bishopric of their own, they exercised no 
 Christianising influence upon the native Eskimo. Since the 
 fifteenth century the Norse colony has disappeared, probably 
 wiped out by the ill-treated Eskimo, and only old ruins of 
 churches testify that once Christianity was known. When, 
 two and a half centuries later, the memory of the old settlers 
 was revived in Scandinavia, and new attempts were made 
 to enter into commercial relations with Greenland, the Nor- 
 wegian pastor, Hans Egede, in the Lofoden Islands, was seized 
 with a mighty impulse to care for the people of that land, who 
 were treated with inhumanity by the sailors, and among whom 
 he believed he could still detect some of the neglected posterity 
 of the old Norsemen. With energetic persistency tliat brave 
 man overcame all the ob.stacles that stood in his way, and at 
 last, in 1721, ol)tained permission to begin a mission in (Jrcen- 
 land from King Frederick iv. of Denmark, under wliose rule 
 Norway at that time was. Even a royal grant was guaranteed 
 for its support. But the greatest ditlicultiesaccruetl in Green- 
 land itself — the inhospitable climate, frecpient scarcity of food, 
 the distrust and dulness of the natives, the enmity of tlieir 
 magicians, tlie unknown language so hard to learn, the coarse 
 conduct of the Europeans in the service of the commercial 
 company wliich was joined to tlie mission ; and it re(|uired 
 untold patience, amid all the discouragements whicli followed 
 one after another, to continue during fifteen years to labour on 
 this bard soil with unvicltHu^ failbi'ulncss. AVbcn, in 1736, 
 
AMERICA 153 
 
 Egede left Greenland, he had rendered the great service of 
 making the first investigation of the language, and had gained 
 some native helpers, but otherwise had attained little visible 
 result, so that he preached his farewell sermon on the text, 
 Isaiah xlix. 4. On his return home he conducted a seminary 
 for the training of preachers for Greenland, and produced trans- 
 lations, while his son Paul continued his father's work among 
 the Eskimo. Since then the Danish Mission in Greenland has 
 held on its way, though much hindered by its association with 
 trade and colonisation, and also by the Mission Bureau of the 
 State, to which it was subject. Often incapable preachers 
 were sent out, and even the better men remained as a rule but 
 a short time. Since the Danish Missionary Society, at a later 
 date, took up the work, there has been a great improvement. 
 Especially has great attention been given to the education of 
 native catechists, some of whom have even been ordained. 
 There are thirteen Danish trading stations, divided into two 
 inspectorates, a northern and a southern, and of these ten are 
 also mission stations ; and the whole population around them, 
 numbering about 8200 souls, and consisting partly of half- 
 breeds, has been long since Christianised. Since 1894 there 
 has also been a Danish mission station among the people of 
 East Greenland, who are still heathen (Angmagsalik). 
 
 122. Much better known than the Danish, although not so 
 extensive, is the Moravian Mission in Greenland, which was 
 begun in 1733 by Matthew Stach from Herrnhut. It was 
 connected with Copenhagen through Count Zinzendorf, and, 
 like the Danish, was undertaken with the approval of the 
 Danish king, but without dependence upon the State govern- 
 ment. The beginning of this mission, too, was trying and 
 difficult, and many things combined to discourage the Brethren. 
 A proper understanding was never effected with Egede ; the 
 learning of the language caused the unschooled Moravian 
 missionaries unspeakable trouble, and an imported epidemic of 
 smallpox caused great mortality among the natives; and, in 
 addition to the other adversities that were due to the wildness 
 of the country, there came a famine, in consequence of imperfect 
 provisioning from Copenhagen, during which the Greenlanders 
 showed great hardness of heart. They wished to know nothing 
 of the message which the Brethren brought with them; they 
 scoffed at them, and even sought their life. In this way 
 passed five years of fruitless labour, till John Beck experienced 
 the joy of seeing the story of the sufferings of Jesus making 
 for the first time an impression on their dull natures, and the 
 well-known Kayarnack cried out with quivering voice : " How 
 v/as that ? — Tell it me once again. I too would be saved." 
 
154 PROTESTANT MISSIONS 
 
 He was the iirst-fniits among the Greeiihiiulers, and after long 
 preparation the Brethren baptized him in 1739 along with his 
 whole house ; in spite of the persecution that arose at lirst, the 
 ice was now broken. For twenty years the work centred 
 mainly around the first station, New^ Herrnhut, and then 
 four stations more were laid down one after another to the 
 south of it, and a fifth was founded to the north-east and near 
 to New Herrnhut. These stations have to-day over 1600 
 Eskimo Christians, often, it is true, widely separated from each 
 other. Within their territory the work of Christianisation has 
 long since been completed, so that the proper missionary 
 activity has passed entirely into the pastoral. Only on the 
 almost inaccessible east coast are there still isolated heathen 
 Eskimo, some of whom are ever and again being bai)tized on 
 the occasion of visits to the most southerly station of the 
 J3rethren. The New Testament and a large part of the Old 
 have been translated into the Eskimo language, and the 
 church life is well ordered. Although heathenism has been 
 vanquished, the Christianity of the Eskimo is still very 
 rudimentary, and with the majority full of shadows. Bright 
 lights appear only occasionally. The missionary aim, the 
 erection of an independent church of Greenland, which should 
 support itself by its own means and be governed by a native 
 pastorate, has not been attained either by the Danish or by the 
 Moravian Mission, and will probably never be attained. The 
 blame lies not merely in this, that from the beginning the work 
 has been but little directed towards this end, but chielly in the 
 inhospitable conditions of the country, which by the anxiety 
 they create about eking out the natural life by uncertain and 
 poor earnings, hinder a higher develui)ment and exert a 
 depressing inlluence on the character of the Eskimo, who are 
 in any case intellectually poorly endowed. There are, indeed, 
 some energetic native helpers, but they are not ripe for in- 
 dependent church leadership. At their General Synod in 1899, 
 the Moravians handed over their work in Greenland to the 
 iJanisli church, after receiving from that church an assur- 
 ance that their congregations would be sufticicntly jirovidcd 
 for. Tiiey have done tliis because their missionary task in 
 Greenland has l)een fulfilled, and in order tlmt with the forces 
 and means tlius set free " they may be able tu go forward upon 
 new i)aths." ' 
 
 128. Siiiiilar to the conditions in Greenland are tliose in 
 the still colder peninsula of Labrador, of which, indeed, only 
 the outmost coast-line is inhabited l>y Eskimo, and likewise 
 
 ' [Tlie transfer has boon liajipily iicconiplisho*!, anil tlic Inst of tlif Moravian 
 niisiiionarifs quitted Grcenlaml on 21th Scptenibcr lUOO. — En.] 
 
AMERICA 155 
 
 occupied by the mission. So early as 1752 the Moravians had 
 attempted a settlement here, which came to nought through the 
 murder of the missionary. The first station, Nain, was founded 
 in 1771, and soon two others (Okak and Hopedale) were added. 
 But it was in 1804 that, in consequence of a general awaken- 
 ing, the Gospel first found an extended entrance among the 
 degraded population. Gradually three stations more were estab- 
 lished; and to-day, of the population numbering only some 
 1500 souls, 1300 are Christians. These are cared for spiritually 
 with great diligence and faithfulness, and their religious life 
 stands higher than that of their Greenland compatriots. From 
 long ago the mission here has been combined with trade. This 
 is in the hands of a Moravian company in England, which for 
 this purpose maintains a special ship, the Harmony } Tliis 
 missionary trading has the advantage of guarding the natives 
 from Ijecoming the prey of unchristian traders, but it has also 
 the bad result of making the careless Eskimo often very ill 
 behaved towards their benefactors. The numerous American 
 fishermen who live on the coast during the summer, and of whom 
 many have settled on it, are also an object of the spiritual care 
 of the Moravian missionaries, who are energetically supported 
 in this work by the English Deep Sea Fishermen's Mission. 
 
 124. From Labrador we take a leap over to the great 
 north-western peninsula of the North American continent, 
 bounded by the Behring Straits, the now much-talked-of 
 Alaska, because we find here again a considerable Eskimo 
 population (15,000) and almost 2000 Aleutians, with a strong 
 admixture of Indians (18,500), in addition to more than 2000 
 Chinese and a now rapidly increasing number of white im- 
 migrants and half-breeds. Since 1867 this huge territory, 
 covering about 577,390 square miles, has been the property of 
 the United States, which bought it from Eussia for £1,450,000 
 ($6,960,000). A Greek Catholic mission continues from Eussian 
 times, which counts 13,000 adherents, mostly Aleutians and 
 Eskimo, who have, however, only in the most external fashion 
 been made nominal Christians. The climatic conditions are in 
 a great part of tlie laud similar to those of Greenland and 
 Labrador ; the economic conditions are much better, especially 
 on the coast, but also inland, where there are woods and 
 water. The pursuit of fur animals is very profitable, and there 
 is great wealth of mineral treasures. Eecently the discoveries of 
 gold on the Yukon Eiver (Klondyke) have enticed a wild host 
 
 ^ [For 130 years ships bearing this name made the annual voyage to that 
 iuclemeut coast without any disaster. In 1900, for the first time the ordinary 
 channels of traffic had so extended as to suffice for the purposes of tlie mission. 
 —Ed.] 
 
156 TROTESTANT MISSIONS 
 
 of adveuturers into this icy land, wlio, it is to be feared, will 
 corrupt the native population even more than the white im- 
 migrants have hitherto done. Evangelical missions are here of 
 still recent date, having been begun in 1877, when the first 
 station was established at Fort Wrangel by the Northern 
 Presbyterian Church of the United States under Dr. Jackson, 
 who is now in the service of the Government as general 
 inspector of schools, and laljours untiringly for the good of the 
 country. Gradually the mission has grown to eight stations, of 
 which Point Barrow, next to the Danish Uj)eruiwik in Green- 
 laud, is the most northern in the world, and Sitka, the capital 
 of the territory (in tlie south-eastern part) is the most im- 
 portant, and through its industrial school the most influential 
 for civilisation. The total number of Christians belonging to 
 the Presbyterian mission is 3500. Stirred by the Presby- 
 terians, the American branch of the ]\Ioravians began in 1885, 
 in the south-west of the country, particularly among the 
 P^skimo ])opulation, a mission which bus now three stations 
 (Bethel on the estuary of the Kuskokwim being the central 
 one), and which through the self-sacrificing laljour of courageous 
 missionaries fiourishes hopefully, and has over 700 Cliristians. 
 Of the seven remaining missions, all proceeding from North 
 America, which since 1886 have been undertaken in Alaska, 
 tlie most extensive is that of the Protestant Episcopal Church, 
 with its numerous stations (2800 Christians), its centre of 
 gravity lying in the miglity river Ijasin of the Yukon ; the 
 most original, especially on account of its combination with 
 the work of civilisation, is that of the independent mission- 
 ary, Mr. Duncan, wlio, after his separation from the pjiglish 
 Church Mission, migrated in 1887 from Metlakahtla with the 
 greater part of tlie Indians of tlie place to Annelta Island, 
 and tliere founded a New JMetlakahtla. All the evangelical 
 missions in Alaska together have at present about 9000 Chris- 
 tians under their care, a considerable result when one re- 
 members the difficulty of the field of labour and the shortness 
 of the time. For the work among the g(.>ld-seeking white 
 adventurers, in addition to the Church Missionary Society, 
 quite a number of church communions in North America have 
 ])rouii)tly girded themselves. 
 
 Skction 2. Bimisii NoitTii .\>rERiCA 
 
 125. We come now to J'.rilish Nortb America, or the 
 Dominion of Canada, the imim'iise territory which embraces all 
 the land north of the ITnited States, with the exception of 
 Alaska, to the Arctic Sea on tlie north, the Atlantic Ocean on 
 
AMERICA 157 
 
 the east, and the Pacific Ocean on the west, a space quite 
 fifteen times as large as the German Empire. The 5 millions 
 of colonists who inhabit it live chiefly on its southern part, 
 traversed by the Canadian Pacific Piailway, while in the forts 
 and factories scattered throughout tlie whole territory there is 
 1)ut a sparse white population. Still it presses ceaselessly 
 northwards, as far as the nature of the soil makes settlement 
 profitable. The natives, with the exception of a number of 
 Eskimo in the north, are composed of various tribes of Indians, 
 who are believed to number about 122,000 (35,000 in Canada 
 proper, 52,000 in Manitoba and the North-West, and 35,000 
 in British Columbia), of whom some 75,000 dwell in reserva- 
 tions allotted to them by the Government. These have for the 
 most part become agriculturists, but the increase of colonisa- 
 tion threatens to reduce them to proletairism. 
 
 It is only remnants of the old Indian population that are 
 now met with here and in the United States. It will never 
 be definitely ascertained how large their number was before the 
 white immigration. In any case it has been much reduced by 
 the ceaseless wars which they have waged with each other and 
 in which they have l^een involved by the whites, by the reck- 
 less treatment they have received at the hands of the self- 
 seeking immigrants, and by the destruction which brandy has 
 wrought among them. Never, however, have the Indians been 
 such noble men as the well-known fiction of Seume depicts for 
 us in the Canadian unacquainted with the superficial polite- 
 ness of Europe, although in their character certain chivakous 
 features were found in which romantic fiction had some 
 support. But that is true only of the full-blooded Indians, 
 not of the numerous half-breeds, who as a rule combine in 
 themselves the vices of both races. The religion of the Indians 
 too has been much idealised. Their belief in the Great Spirit 
 takes a very subordinate place beside the worship of wild 
 beasts and demons, and has had no power to break the curse of 
 witchcraft which enthrals them so terribly. What has made 
 and still makes the mission among them so difficult, in addition 
 to their hatred of their white oppressors, is their wild intract- 
 ableness, their revengefulness, their unsettled nomadic life, 
 their dispersion over immense distances, and their complicated 
 polysynthetic or agglutinative language, divided into many 
 dialects, which by reason of its insertions and endless append- 
 ages is a real cross to the missionaries. Of the numerous tribes 
 of Indians in Canada, the most important are, in the east, the 
 Algonquins, with the Crees and Ojibwas, or Sotos ; on the Great 
 Lakes, the Hurons and Iroquois ; in the west and north, the 
 Tukuds [or Loucheux Indians] and the Athabascans. 
 
158 TROTESTANT MISSIONS 
 
 126. The Canada proper of to-day was formerly a French 
 colony. From 1608 there was an always increasing French immi- 
 gration and occupation of territory, with which there went hand 
 in hand an energetic thougliHery external conversion to Catholi- 
 cism, chiefly on the part of the Jesuits. Colonisers and 
 missionaries worked into each other's hands, and since the im- 
 migrants for a long time consisted only of French people, the 
 colony became Cathohc and was almost entirely dominated by 
 the Jesuits. Even to-day the Catholic element predominates, 
 although numerically it has been overtaken by the Protestant. 
 There are some 2 millions of Catholics as against 2f millions of 
 Protestants,^ who are weakened, however, by their denomina- 
 tional divisions. 
 
 While the French occupied chiefly the south and south-east 
 part of the land, the English found a footing in the north-east 
 on the vast Hudson's Bay, named after its discoverer (1610), the 
 hinterland of which was called Hudsonia,and afterwards Pupert's 
 Land. Soon a trading company, the Hudson's Bay Company, 
 was formed, with privileges granted by Charles 11., in 1669, 
 which extended its rule ever farther to the west. This com- 
 pany had not the remotest thought of Christianisation ; indeed, 
 later they took a very hostile stand against it, because they 
 thought the introduction of Christianity into their territory 
 would injure their profitable trade. Even their officials they left 
 for a long time without any spiritual care. It was a dogma of 
 these merchants, that the Indian was not capable of civilisation, 
 and was only to be treated and made use of as a slave or animal. 
 
 In 1763, England conquered French Canada, and in 1869 
 the English crown acquired also tlie Hudson's IJay territory, so 
 that now tlie whole of America lying north of the United 
 States, with tlie exception of Alaska, is a British colony under 
 the name of tlie Dominion of Canada, though it is only loosely 
 connected with tlie mother country. Politically it is divided 
 into Canada, Hudsonia, and Britisli Columljia, each of which 
 falls again into various provinces. 
 
 Since the jjolitical conditions have been consolidated, the 
 treatment of the Indians in Britisli Nortli America has become 
 much more humane than formerly, and their condition is much 
 better than it is in the United States. 
 
 127. Evangelical missions began first in tlic ])reseiit Dom- 
 inion of Canada in 1820, and it was a chajilaiii of the Hudson's 
 Bay Company, John West, wIk^ gave the iiii])ulse to it. After 
 lie himself in Iiis l(»ng journeys had, witli st'lf-saciiticing zeal, 
 interested himself in the Indians, and had educated several 
 Indian boys, of whom two, Henry liudd and James Settee, after- 
 
 ' Tlie census of 1891 gives 1,992,017 Catholics ami 2,773,081 rmtcstants. 
 
AMERICA 159 
 
 wards rendered eminent service as ordained missionaries among 
 their countrymen, he induced the Church Missionary Society 
 to set on foot an Indian mission, which in the course of 80 years 
 has extended enormously, and stretches from Lake Superior 
 in the south-east to Herschell Island on the borders of Alaska 
 in the north-west (70° N.) of Canada. 
 
 Of the two first missionaries of the society, to Cockran, 
 who spent 43 years in the service, belongs the importance 
 attaching to a pioneer. After overcoming great difficulties, he 
 established in the years 1831-33 the first Indian settlement on 
 the Eed Eiver, a little northward of the present Winnipeg, in 
 which he combined with missionary activity a successful work 
 of civilisation. When Smith, the missionary, visited it in 
 1840, he could testify that he could find as good peasants and 
 workmen as in England. It has now grown to be an in- 
 dependent Indian community, well ordered and economically 
 flourishing, with more than a thousand members, under the 
 care of a native pastor. In 1840 a similar settlement was 
 founded in Cumberland, on the north-west of Lake Winnipeg, 
 by Henry Budd, who has been already mentioned, and in 1872 
 there was no longer a single heathen in the place. Up to 
 1857 quite a number of stations came into being on the Sas- 
 katchewan Eiver, on Moose Lake, between Manitoba Lake and 
 Winnipeg Lake, and on the Assiniboine and the English Elvers, 
 and all of them developed hopefully. In 1849 the diocese of 
 Eupert's Land was constituted, with Dr. Anderson as the first 
 bishop. That great diocese, which stretched from Eed Eiver 
 to Moose Fort on Hudson's Bay, was in 1872 divided into four 
 dioceses, and in 1884 and 1887 four more were added in Hud- 
 sonia, and in 1879 three in British Columbia. We shall go 
 through the extensive Canadian mission field as far as possible 
 in geographical order. 
 
 128. We may pass over Lower Canada (Quebec) as well as 
 Xova Scotia, New Brunswick, and Prince Edward Island, 
 because in them the Eomish Church almost entirely dommates 
 the field. On the other hand, in Upper Canada (Ontario), of 
 some 18,000 Indians, 9600 are Protestant and 7500 Catholic, 
 and the small heathen remnant will soon be assimilated. The 
 work among the Indians here is no longer of a missionary 
 ]jut of a pastoral character, and is partly in the hands of 
 capable native pastors. The congregations are incorporated 
 respectively in the colonial churches. Careful attention is given 
 both by the Anglicans and by the Methodists, who carry on work 
 here beside them, to the different educational institutions, in- 
 cluding industrial schools. New Fairfield, the little Moravian 
 station north-west of Lake Erie, merits special mention, not 
 
l60 PROTESTANT MISSIONS 
 
 merely because it is the oldest in the whole district, but on ac- 
 count of the fascinating history which led to its founding. It 
 was liere that the Christian Dolawares, tlie fruit of the labour 
 of Zeisberger, cruelly persecuted in repeated wars and driven 
 hither and thither, were settled, for the first time in 1794, for 
 the second time in 1815. 
 
 The Canadian mission field proper begins with the diocese 
 of Ptupert's Land ; only, the independent Indian congregations 
 of old standing on the Eed Ifivor are immediately incorporated 
 with the colonial church,^ and appear no longer in the mission 
 statistics. The mission diocese, in which also Canadian 
 Methodists and Presbyterians labour with success, numbers 12 
 Anglican stations, with 3500 Indian Clu'istians, among them 
 St. Peter and Fairford, with each over 1000. Besides Cockran, 
 another missionary, Cowley, whose period of service likewise 
 extended over 40 years, laboured here witli marked success. A 
 college connected with the Church of P2ngland and a higher 
 school for boys and girls provide a solid education. 
 
 On the east and north Ptupert's Land touches the diocese 
 of ]\Ioosonee, which lies around Hudson's'' Bay, with a widely 
 scattered population of only 10,000 souls, the itineracy of 
 which is attended with unspeakable hardship and danger. It 
 has now 9 stations, with 2300 Christians, of wliom the majority 
 are very isolated. The most distinguished of the missionaries 
 of this great district is Ilorden,^ who was promoted from 
 schoolmaster to Ijishop, a man who has lal)oured unceasingly 
 during 42 years among four tribes with difl'erent languages as 
 itinerant preacher and \dsitor, while he was also engaged in 
 literary work. The Cree tribe of Indians especially has been 
 almost wholly Cliristianised by liim. Towards tliis result tlie 
 translation of the Bi])le into the Cree language gave material aid. 
 It is in the syllabic writing invented so lr»ng ago as 1840 by the 
 Methodist missionary Evans, and now universally used. The 
 Ojibwas too are almost wholly Christianised, chielly by two 
 ])reacher8 of their own race, who have also given them a 
 literature. 
 
 To the west Piupert's Land is bounded by the comparatively 
 small diocese of (.»)uAi)])elle, whicli was divided ofl' first of all in 
 1884, and is still in the main a field for itinerant preaching. 
 It has only one settled station of the C. M. 8., but also other 
 two which are under tlie S. P. (1. 
 
 North of it lies Saskatclicwan, the scene of tlie far-reaching 
 activity of Henry Budd. Its 8 stations, with 3500 Cbristiaiis, 
 
 ' Regarding this cliurdi, sec C. Af. Iiilclligni<-er, 1898, \y. TiS. 
 ' Batty, Forlii-two Years amongst the Lidianis and Kskhno. Picliirt'sfrom 
 the Life of John Harden, London, 1893. 
 
AMERICA l6l 
 
 are for the greater part on the river which gives the diocese 
 its name. When the Catholic half-breeds here rebelled in 
 1885, under the well-known leader Kiel, the Protestant Indians 
 stood faithful to the Government. 
 
 West of these two dioceses lies Calgary with 4, and north 
 or north-west, Athabasca with 6 stations. The work here 
 is hindered by a spiteful Eoman counter-mission. This evil 
 is also much felt in the large and inhospitable diocese of 
 Mackenzie Eiver, which borders on the north of Athabasca 
 and extends to the Arctic Sea. From its 6 stations, lying on 
 the river of the same name and connected with the forts of the 
 Hudson's Bay Company (900 Christians), there proceeds far and 
 wide an effective missionary and civilising influence, whicli is 
 always being extended by active itineracy, difficult though that 
 is, and hindered by the differences of language. Notably Mac- 
 donald and Bompas have in this way rendered heroic service. 
 
 The extreme north-west diocese in Hudsonia is Selkirk, 
 which reaches to the borders of Alaska. It has now 5 stations 
 in course of hopeful development, with 1000 Christian Indians, 
 of whom the Tukuds are the most numerous. 
 
 As already remarked, the Canadian Methodists have 12 
 stations scattered through Hudsonia, with some 10,000 Chris- 
 tians ; and the Presbyterians 13, with 1000 Christians. On 
 the part of the latter there has also been a careful attention 
 to industrial work, which has been blessed with increasing 
 success. How great may be the number of native Christians 
 in the Dominion in connection with the S. P. G. is not 
 apparent from its reports. 
 
 The third chief territory of the Dominion of Canada is 
 British Columbia, on the Pacific Ocean, which is divided into 
 the three dioceses, Columbia, New Westminster, and Caledonia. 
 Close on 65,000 whites have settled here, half of whom, how- 
 ever, are on Vancouver Island and in Vancouver City on the 
 mainland, which is the terminus of the Canadian Pacific 
 Ptaihvay. Besides about 9000 Chinese immigrants, there are 
 in this district, still rich in promise for the future, some 
 35,500 Indians, of whom 12,000 are Catholic and at least 11,000 
 Protestant (Anghcans and Methodists). They are divided 
 into many tribes, with different languages, and those of them 
 who are still heathen are in a condition of great savagery. The 
 mission among the Zimshians has been the most successful. 
 In 1862, Duncan, a man of rare practical missionary genius, 
 who had been a schoolmaster, settled among them in Met- 
 lakahtla, opposite the Queen Charlotte Islands. In a compar- 
 atively short time, successfully overcoming all obstacles, he 
 formed a weU-organised Christian community of 1200 souls, 
 II 
 
1 62 PROTESTANT MISSIONS 
 
 which at tlie same time he transformed to an independent 
 centre of civilisation quite unique in that wilderness, the fame 
 of which spread over the whole land, and aroused the high 
 admiration of the Governor-General when he visited it.^ Un- 
 fortunately, Duncan's disohedience to the ecclesiastical prin- 
 ciples of the C. M. S. necessitated his removal from the society's 
 service, and this was the occasion of his emigration with the 
 great majority of his Indians to Alaska, where, as already 
 mentioned, he founded a new Metlakahtla.^ The old station, 
 however, has recovered from this crisis ; only the congregation 
 is reduced to 240 souls. 
 
 There are altogether 11 stations belonging to the C. M, S. 
 in British Columbia ; but alongside of it the S. V. G. has, in the 
 two dioceses of Columbia and New Westminster, 5 stations, and 
 the Methodists, 20 (?). The latter also carry on work among 
 the immigrant Chinese, not without success (600 Christians), 
 although the white colonists hinder this work seriously by 
 their hatred of the Mongolian element. In the whole Donunion 
 of Canada the numljer of native Christians amounts to at least 
 41,000. 
 
 Section 3. The United States and :Mexico 
 
 129. The great territory of the United States of North 
 America, which stretches from the south of the Dominion of 
 Canada as far as the Mexican frontier, and west and east to 
 the Atlantic and the Pacific, contains, according to the census 
 of 1900, a population of 76,295,220, which, witJi the exception 
 of about 8 millions of coloured people, consists of white 
 settlers, who have all come into the new fatlierland as 
 Christians. Of these, now more than 76 millions, about 
 10 millions belong to the Konian Churcli, while the 
 remainder are to be reckoned as Protestants, althougli there 
 are some millions of them who are marked as " unclassified," 
 because they liave attached themselves to no definite evan- 
 gelical church connnunion. The I'rotestant population is 
 divided into 16 main denominations, and the number 
 increases to 143 if the numerous subdivisions of the chief 
 groups are counted, l)ut without including the very small sects. 
 The Methodists, Baptists, Lutherans, and Presbyterians have 
 most adherents.^ 
 
 ' Mrtlakahtla and the Xnrth Pacific ^fil!sion, Loiulon, 1880. 
 
 -• Missionary Jie.ricw, 1899, jip. 500 and .139. 
 
 ■-' Dorcliester, 67//-/s//a?n7y in t/ie Uitiktl Slates, from the First Settlement down 
 to the Present Time, New York, 1888. ('aroll, Thr Religions Forces of tlic 
 United Stale,s, cnumera/ed, classified, and described, on the Basis of the Oovem- 
 onent Cejisus of ISW, New York, 1893 (vol. i. of American Church Uistory). 
 
AMERICA 163 
 
 The white immigration had its earliest beginning from 
 Mexico in the south-west with the Spaniards in the first half 
 of the sixteenth century, and they were followed successively 
 ])y the French, mainly in the north-east, the English in 1600 
 and 1620 in two settlements on the Atlantic (Virginia and 
 Massachusetts or New England), and the Dutch and Swedes 
 just between the two English colonies. In Virginia the 
 immigrants were mostly staunch English Churchmen (Cava- 
 liers); in New England, Puritans; later came Quakers, who 
 under William Penn settled in Pennsylvania in 1682, and to 
 whose honour be it added that they treated the natives with 
 most consideration, as they also were the first to declare 
 strongly against slavery.^ Since that time the infiow from 
 almost all the countries of Europe has grown immensely, but 
 the English element has so greatly gained predominance that 
 it has set its national stamp on the whole population. 
 
 The coloured population falls into three groups : Indians, 
 Negroes, and Chinese. 
 
 130. The Indians,'^ so called because it was supposed that 
 the newly discovered America was India, form the original 
 population of the country. Although they consist of a single 
 race, they do not call themselves by a single name, but by the 
 names of the many tribes, of different languages, into which 
 tliey separated, and which lived mostly in a state of war with 
 each other. Their number within the United States before 
 the white immigration, as in Canada, cannot be determined ; in 
 any case it was much greater than now, when it has melted 
 down to about 250,000. The diminution is not due to a law 
 of extinction, but to the constant wars, the diseases brought in 
 from abroad, the ruin brought by brandy, and the cruel treat- 
 ment on the part of the white colonists. It is not necessary 
 to repeat the sad story of the intercourse of the white man 
 with the red, which is made up of bloodshed, constant expul- 
 sions, broken agreements, and a whole long series besides of 
 cruelties, abuses, falsehoods, deceits, spoliations, and crimes of 
 every kind ; the story is too well known. Even to-day, when 
 the red man is no longer feared, that is reckoned the best 
 Indian policy which proclaims the principle : " The only good 
 
 ^ "The first step which Penn took," writes Voltaire, "was to conchide a 
 treaty with liis American neighbours, and that is the only treaty between 
 Indians and Christians which was not confirmed by an oath, and was never 
 broken." And the historian Mackenzie states that, while in the surround- 
 ing settlements the colonists massacred and were massacred, "no drop of 
 Quaker blood was ever shed by the hand of an Indian in the territory of 
 Pennsylvania." 
 
 - Schoolcraft, Ilistorical and S'f,atis/ical Information respecting the History, 
 Condition, and Prospects of the Indian Tribes of the United States, Philadelphia, 
 1857. 
 
1 64 TROTESTANT MISSIONS 
 
 Indian is the dead Indian." There have arisen, indeed, from 
 time to time humane voices on behalf of the poor hunted 
 red man. Notably, various church societies (Aletliodists, Pres- 
 b}'teriaiis, Congrej^ationalists), and from time to time even 
 statesmen, have taken up his cause with energy, but on the 
 whole they have failed to turn aside his tragic fate. Even the 
 concentration of Indians in the Indian Territory beyond the 
 Lower Mississippi, where the so-called five civilised tribes (65,400 
 souls) are now settled, and in the 93 Eeservations scattered 
 over the States, in which there live 132,800 Indians, was for 
 the most part attended with crying injustice and severity, and 
 not seldom secured no sure protection at all for the Indians 
 against the land-hunger of the white settlers who pressed in 
 after them. The Union Government, indeed, made considerable 
 grants in aid of the transplanted Indians (£1,600,000 in 1893) ; 
 but apart from the fact that the lion's share of these stuck 
 in the pockets of dishonest agents, these doles of money and 
 natural products conferred a very doubtful benefit on the 
 Indians, Ijecause, by making tliem sure of bounties, they 
 rendered their education to independence illusory. The first 
 change to a just and really educative treatment of the Indians 
 was brought in in 1887 by the so-called Dawes' Bill, that is, 
 the law that all Indians who give up their tribal connection 
 and name may become citizens of the State in which their 
 Keservation lies, and receive, instead of the usufruct of the 
 Eeserve, a piece of ground of their own free from taxes and 
 inalienable, a privilege of which up to the present about 50,000 
 Indians have availed themselves with good results. Of the 
 250,000 redskins of the United States, only 92,000 are yet Chris- 
 tians — 71,000 Evangelicals, 21,000 Cathohcs; and the majority 
 of these are good, reliable, earnest Christians, and, moreover, 
 quite settled in their habits. This implies that Christianity has 
 been for them the beginning of civilisation. The remainilcr of 
 the Indians are the object of the missionary work of to-day. 
 
 131. The mission among the Indians, now two and a half 
 centuries old, forms one of the most romantic and heroic, but 
 also, alas ! one of the most tragic sections in the history of 
 modern missions. The tragedy lies in the continual destruction 
 of hopeful Ijcginnings l)y most inconsiderate land-gral»bing on 
 the ijart of the white immigrants. Again and again the young 
 shoots have been trodilen down by tlie iron foot of so-called 
 civilisation, which manifested itself towards tlic natives as the 
 crudest barljarity. With more luimano treatment the Indians 
 wo\dd have been one of the most grateful objects of missionary 
 elTort, and would long ago have been all Christians. 
 
 As has been mentioned before, missionary activity among 
 
AMERICA 165 
 
 the Indians was first begun when the Puritans had been 
 already 25 years in the country, by John Ehot, pastor in 
 lioxbury, Massachusetts, who had been born and highly 
 educated in England. He was an original man, who combined 
 with many peculiarities sincere piety and a heart full of love, 
 and led an earnest consecrated life.^ On account of his 
 Christian walk he was held in such respect among the colonists, 
 that they had a tradition that the land could not be destroyed 
 so long as Eliot lived. After he had got some command of 
 the difficult language, he began in 1646 his first missionary 
 attempt among the Indians at the Falls of the Grand Eiver. 
 On their side he was met with a great desire to learn, and if 
 he had been so easy with baptism as the Eoman Catholics, he 
 might soon have baptized thousands. But although the Indians 
 listened diligently to the Word of God, prayed in their wig- 
 wams, and changed their heathen mode of life according to a 
 Christian set of rules, Eliot delayed long with baptism. From 
 the very beginning he laid stress both on the civilisation of the 
 Indians and on the founding of civilly independent Indian com- 
 munities in Christian colonies, in which he hoped to be able to 
 realise his Puritan ideal of a kind of Old Testament theocracy. 
 Tlie first colony of Natick began not far from the present 
 Boston in 1651, and was organised exactly according to Exodus 
 xviii. 1.3 sqq., and then followed the first baptisms. Besides, 
 he translated the Bible and established a seminary for Indian 
 helpers. And now Eliot was no longer alone. On Martha's 
 Vineyard, where the pious colonist Mayhews devoted himself 
 to the Indians, 283 of them formed a Christian settlement 
 exactly like that in Natick, and in 1652 made a covenant with 
 God with this declaration : " To-day we choose Jehovah to be 
 our God in Christ Jesus, our Teacher, our Law-giver in His 
 Word, our King, our Judge who rules us througli His magis- 
 trates and the pastors." And so, in spite of much enmity on 
 the part of the medicine-men and some of the chiefs, there 
 arose one after the other in New England 14 "Praying 
 Indian Villages " with some 3600 Christians, who led a quiet 
 and peaceful life in all honesty, and made pleasing progress in 
 a very great variety of the labours of civilisation. Everything 
 was going well, when in 1675 the desolating war broke out 
 between the Indians and the English which is known as the 
 war of " King Philip," the chief of the AVampanongs. In this 
 l)loody war the Christian Indians stood between two fires,and had 
 
 ^ At a great age, when bowed beneatli raauy painful experiences, particularly 
 the enmity of the colonists, he wrote to Robert Boyle : "My understanding leaves 
 me, my memory fails me, my utterance fails me ; but I thank God my charity 
 holds out still." 
 
1 66 PROTESTANT MISSIONS 
 
 almost as much to suffer from the suspicious Enghsh as from 
 their heathen countrymen, on whose side only a few ranged 
 themselves. It caused Eliot, who was now growing old, great 
 pain to see how this war destroyed almost all his tiourishing 
 plantations, — a typical occurrence which has been repeated 
 only too often in the course of two centuries. AVhen Eliot 
 died in 1690, there were left only sorrowful remnants of the 
 work which had been so greatly blessed. 
 
 Besides Eliot the famil}' of the Mayhews laboured as mis- 
 sionaries to the Indians — through five generations down to 
 the end of the eighteenth century — on the islands of Martha's 
 Vineyard, Nantucket, and Elizabeth, strenuously supported 
 from the beginning by lliakumes, the first convert of the 
 Christian Indians. They gathered some 1800 Christians in 
 dillerent congregations, which seem to have remained more 
 secure in the war troubles than Eliot's Indian villages. Some 
 preachers, too, of the Swedish settlers made missionary 
 attempts among the Dela wares, which appear, however, to 
 have been only feebly carried on and to have yielded scant 
 results. Altogether there set in after the death of Eliot a 
 considerable ebb in the Indian mission. British eflbrt was 
 limited mainly to that of the Scottish Society for the Propaga- 
 1 ion of Christian Knowledge, which, however, was only sporadic. 
 This society, founded in Edinburgh in 1701, established a 
 Board of Correspondence in New York in 1741, wdiose most 
 important agent was David Ih-ainerd, a man who combined 
 Puritan one-sidedness with an equal degree of the most self- 
 denying faithfulness, and amid continuous inward struggles 
 wrought not without success in Pennsylvania and New Jersey, 
 lie also gathered the converted Indians in a special settlement 
 — " Betliel," and laboured to make husbandmen of them ; but 
 after four years' labour the sickly man died in 1747.^ A true 
 evangelist too was John Sergeant, who founded a small Indian 
 settlement at Stockbridge in Massachusetts (1734-1749). A 
 deeper influence was exerted l»y Eleazer AVheolock, a Puritan 
 clergyman of New England, who in 1754 made a beginning 
 with the education of Indian youths both as teachers and 
 missionaries among their e(nmtrymen, and as farmers and 
 artisans, and f<»r tliis ]»uri)ose erected an Indian Missionary 
 Institulinn in Lebanon, Conn. Althougii he too did not 
 succeed in bringing into operation a mission niaintaiiu'd and 
 conducted ([uite indejwndently l>y Indians, there went forth, 
 nevertheless, from his school a number of ca]>able native 
 helpers, of whom the two ordained prcjichcrs Uccum and 
 
 ' Tlioiii]i.soi), J'rokdanf Missions .- th»ir /.•/>"- ,:,/,/ Kitrhi r,o.,,r-.x. \, w York, 
 1M)4, cha|i. iv., with sources iucuUoiicmI. 
 
AMERICA 167 
 
 Kirklaud in particular achieved permanent results as mission- 
 aries and pastors, the former among the Oneidas, the latter 
 among the so-called Six Nations. 
 
 132. More important than the British missionary efforts 
 were those of the Moravians, among whose Indian missionaries 
 Ilauch and, particularly, the apostolic David Zeisberger are 
 pre-eminent. As far back as 1735, when the Brethren under- 
 took colonisation in Georgia with permission of the British 
 Government, their heroic work began. Its history forms the 
 most shocking episode in the whole tragic Indian mission. 
 Flourishing life was again and again choked in blood ; peaceful 
 congregations gathered with much pains were hunted from 
 place to place ; harmless missionaries were suspected as men 
 dangerous to the State, and dragged before the Courts and 
 even to prison, — and all this from white people who bore the 
 Christian name ! After the Brethren had to retire from 
 Georgia, Eauch founded in 1742 the first station, Shekomeko, 
 in the State of New York, after patiently overcoming unspeak- 
 able difficulties. It developed into a peaceful oasis in the 
 midst of a wilderness of barbarism, and for that reason became 
 an offence to the white settlers and had to be given up. The 
 founding of Gnadenhiitten in Pennsylvania followed in 1746 ; 
 in 1749 it had a population of 500 Indians, and for almost ten 
 years it developed happily both outwardly and inwardly. Then 
 war broke out between the British and the French, and the 
 heathen Indians became involved in it and were induced to 
 set the mission-house on fire, whereby eleven of its inhabitants 
 lost their lives and the beautiful station was completely 
 destroyed. A sorrowful time followed, in which the Christian 
 Indians were scattered in flight, and scarcely had they been 
 gathered into the new colonies of Nain and Wechquetank 
 when they were overtaken by the same fate as at Gnaden- 
 hiitten. In 1765 the colony of Friedenshiitten was founded. 
 For seven years the people lived here in peace, cultivated their 
 land, organised themselves as a Christian congregation quite 
 in Herrnhut fashion, and from this centre carried on an active 
 and far-reaching mission. But being always oppressed anew, 
 they had to withdraw farther, and gradually settled in four 
 villages on the Muskingum, all of which developed into per- 
 manent colonies. Then the North American War of Inde- 
 pendence broke out, and both British and Americans tried to 
 draw the Indians to their side, while the missionaries made 
 every effort to keep them aloof from the war. Once the 
 British Governor sent a note to the missionaries ordering that 
 their Indians should advance against the Americans beyond the 
 Ohio and bring him their scalps, but Zeisberger in anger threw 
 
1 68 PROTESTANT MISSIONS 
 
 the letter into tlie fire. Tliis action filled the Governor with 
 furious hatred towards the Christian Indians, who, moreover, 
 had not all followed the advice of tlie missionaries. It induced 
 him also to cause the heathen Hurons to destroy a part of 
 their beautiful settlements by fire, on which occasion, too, 
 Zeisberger's valuable manuscripts were burned. Still more 
 shocking, however, was the bloody deed perpetrated by a band 
 of American volunteers, who, on 8th March 1782, slaughtered 
 in cold blood 96 defenceless Indians, including 27 women and 
 34 children. Not till 1791 did the hunted Christian Indians 
 find a permanent resting-place at Fairfield in Canada. The 
 chief hero of this much-sulfering mission was, as has been 
 already remarked, the brave Zeisberger. He had become quite 
 an Indian to the Indians, and worked among them from 1745 
 to 1808, loved as a father and honoured as a patriarch. Of 
 the once so liopeful work of the Brethren, Fairfield alone 
 remains to-day for a witness ; but quite recently two Indian 
 stations have again been founded in Soutli California. 
 
 133. After the Government of the United States was con- 
 stituted, quite a number of American church societies under- 
 took mission work among the Indians, to some extent with 
 gratifying success, especially in the Reserves. But the land- 
 hunger of the colonists, with all the dishonesty, cruelty, rapacity, 
 and the unjust wars which it brought with it, always lay like 
 a poisonous mildew on the sprouting seed. It would lead us 
 too far afield to enumerate all the separate Indian mission 
 centres that to-day are scattered throughout almost the whole 
 territory of the United States. It is calculated that there are 
 193 missionaries at work among the Indian population. Should 
 the Government at last adopt, for all time to come, a just and 
 humane Indian policy, the disinherited redskins will in time 
 forget the crying injustice tliat lias for centuries been meted 
 out to tlicm,and then the chief hindrance to tlieir Christianisa- 
 tion will have been removed. 
 
 134. Much more numerous tliau tlie Indians of the United 
 States are the negroes, who number to-day at least eight 
 millions. The very existence of this population is a reproach 
 to the white Christians of North America. Not to them alone, 
 it is true: the whole of Western Christendom lias been stained 
 by the part it has taken in tlie slave trade and in the intro- 
 duction of slavery. Yet Nortli America, along with the West 
 Indies, became tlie c.liief slave-market. In no other colony has 
 the number of negro slaves ev(^r been so great. Even aUhougli 
 it be granted that thc^ir lot was in many respects quite toler- 
 able, yet inseparable from it there was much inhumanity, 
 which must be reckoned as a disgrace to the Christian slave- 
 
AMERICA 169 
 
 holders, and as a demoralising degradation to the slaves. 
 After Christian North America had for centuries tolerated 
 slavery, and indeed protected it by law, even although it had 
 long been proscribed by the example of England, it required a 
 bloody civil war (1860-65), in which motives mainly political 
 at last brought about its abolition.^ 
 
 Hardly any organised mission, such as that among the 
 Indians, was carried on among the negroes of North America 
 till 1860. Many pious Christian people, however, and Christian 
 congregations of the most various denominations, particularly 
 the Methodists and the Baptists, made the Gospel known to 
 the slaves living in their districts, and provided church care 
 for the converts. This occasional work of converting and 
 caring for the negroes met with bitter opposition from some 
 of the slave-holders ; others, however, not only tolerated it but 
 treated it with favour. In this way a work of Christianisation 
 went on steadily, which was materially facilitated by the fact 
 that the negro slaves were settled people who could always be 
 reached, and that the English tongue could be used as a means 
 of instruction. As the result of this work there were in 1860 
 some half a million Baptist and Methodist negro communicants. 
 Since emancipation the Christianisation of the negroes has 
 been carried on so energetically also by other sections of the 
 church, and in particular by the negro Christians themselves, 
 that, according to the church census of 1900, the principal 
 coloured churches alone numbered 3,314,900 communicants. 
 The greatest number belonged to the Baptists (1,864,600) and 
 to the Methodists (in five sects, 1,411,300); but there are also 
 Presbyterian, Congregationalist, Episcopal, and other coloured 
 church communities, which together number scarcely less than 
 100,000 communicants. If we add to this, that especially in 
 the Northern States there are also many Christian negroes 
 within the white congregations, we must reckon the total 
 number of evangelical coloured Christians in North America 
 to-day as at least 7^ millions.^ That is the most compact body 
 of converted native Christians to be found in present-day mis- 
 
 ^ It may be remarked in passing, that this war cost the almost iiicrcdilile 
 sura of 10 milliards of dollars (2000 millions sterling) and 803,000 men, — 
 the costliest war of modern times. Perhaps one may see in these sacrifices a 
 kind of atonement (Busse, in the old-German sense of the word) for the wrongs 
 perpetrated on the slaves. 
 
 ^ Noble, The Redemption of Africa, New York, 1899. This book (chap. xiv. : 
 "Africa in America : fissions to Black Americans") is the first, so far as I 
 know, which gives a survey of the missions to North American negroes ; it 
 reckons the total number of negro communicants in the United States in 1890 
 at 2,673,977. But it is not manifest whether the detailed statistical statements 
 which then follow regarding the several coloured denominations, organisations, 
 and churches, and which are unfortunately not very clear, refer to the same 
 
I/O TROTESTANT MISSIONS 
 
 sious. Only a very small percentage of the uegroes of the 
 United States are Catholics ; the still heathen remainder will 
 soon be assimilated by the evangelical Home ^Mission. The 
 Christianity of the majority of these black millions is still 
 indeed at a tolerably low stage, and imposes heavy tasks on the 
 educative missionary activity. But in this educational work 
 great zeal is being shown by the whites as well as by the blacks. 
 In particular the (Congregationalist) American Missionary 
 Association has rendered valuable services in this respect by 
 means of its extensive school activity. Among the colleges 
 founded by it for the blacks, tlie Fisk University has become 
 the best known, because it has been founded essentially by the 
 contributions collected some twenty years ago in America and 
 Europe by the black Jubilee Singers. But the principal work 
 has been done, and is being done to-day, by the negroes them- 
 selves. Since the liberation of the slaves they have gathered 
 for school purposes, inclusive of buildings, the amazing sum of 
 £5,713,000 (.$27,422,400); and for church buildings, £8,000,000 
 ($38,400,000). Two and a half millions of negro children are 
 now attending schools, 45,000 of them at high schools, and 
 in these schools there are 35,000 black teachers. That is an 
 advance in forty years deserving of every recognition. It is true 
 that there is much that is only an outward varnish of culture, and 
 combined with much self-conceit, and the great mass are still 
 on a low level both of culture and of morality. It was a rash 
 stroke on the part of the North American Liberal doctrinaires 
 to confer the franchise immediately after emancipation on tlie 
 negroes, morally and spiritually neglected, and even wasted as 
 they were by their long slavery; it pulled them up, while at 
 the same time making them the play-ball of political parties. 
 Another fantastic American scheme, which is every now and 
 then being started afresh, is that of tlie emigration on a large 
 scale of negroes to Africa. Whether the North American 
 negro Christians are called to play an important part yet in 
 African missions is a question which can scarcely 1)6 answered 
 at present. As yet the hopes entertained in this respect have 
 not been fidfiUed. The large and steadily increasing number 
 of negroes in tlie United States, whose very colour renders 
 them an clement in the population bearing a certain stigma, 
 and provokes the white mob to continual acts of violence, 
 presents to the politics as well as the t'hristianity <if North 
 
 year 1900, or to a later year. ]>nt since it is saiil, " By actual church nicnilicr- 
 ship, or by domestic ami social tics, 4 luillion black citizens of the I'liitcd 
 States possess Hajjlist affiliations" (p. 484), the total estimate of 7.^ million 
 evangelical uegro Christians in the year 1900 is more lik'-ly to bo too low than 
 too liiyh. 
 
AMERICA 171 
 
 America a problem in national ethics the sound solution of 
 which demands much wisdom. 
 
 It is a remarkable fact tliat, while more than half of the 
 Indians, the original inhabitants of North America, are still 
 heathen, the imported negroes have almost all accepted 
 Christianity. With respect to the negroes, the fault of the 
 whites is at least as great as with respect to the Indians, for 
 the sin of the slave trade and slavery cannot be considered 
 less of an evil than the cruelty that has been shown to the 
 Indians. If, however, the black population of North America 
 had accepted Christianity, and that in the case of many of them 
 while still slaves, the fact is to be explained only by the 
 twofold circumstance that the misery of slavery made the 
 negroes more susceptible to the comfort of the Gospel, and 
 that the messengers of the Gospel appeared to them as their 
 friends and protectors. There was also among the black slaves 
 much fierce hatred of their white oppressors, and frequently 
 this hatred blazed forth in the flames of rebellion ; but their 
 transportation into a strange land, and the deadening of their 
 feeling of independence, broke their power of resistance ; and 
 as there was not lacking a Christian charity which took a 
 friendly interest in the oppressed and was able also to reach 
 them, their oppression under slavery created a receptivity for 
 Christianity. After emancipation, their eagerness for education 
 and for the attainment of a social position alongside of the 
 whites has probably co-operated towards their Christianisation. 
 Men's treatment of the black people was very bad, but God's 
 all-wise mercy directed it so that out of it good came to them. 
 The missionary history of the West Indies will introduce us 
 once more to the question of slavery. 
 
 135. The third section of the coloured population of North 
 America consists of Chinese immigrants, who for half a 
 century have been coming especially into the Western 
 States.^ They number to-day about 108,000, and they would 
 be much more numerous, were they not kept in check by the 
 often violent enmity of the American workmen towards their 
 yellow rivals, and by unjust legislation. This immigration 
 has its dark side. It cheapens labour, and in the segregation 
 of the Chinese element has led to dangerous immorality 
 through the disproportion of the immigrant men to the 
 women ; but their illiljcral treatment by the Americans is not 
 thereby justified. These heathen of the Middle Kingdom have 
 been zealously befriended by the American friends of missions, 
 especially by the Presljyterians, Episcopal Methodists, and 
 Baptists, mostly by the agency of missionaries who have been 
 ^ Gibson, The Chinese in America, Cincinnati, 1877. 
 
172 PROTESTANT MISSIONS 
 
 in China ; and, in view of the abusive treatment which they 
 often meet with in free America, it is a great result of 
 Christian cliarity tliat, by preaching and teaching in schools, 
 over 1000 Chinese have been converted, of whom probably the 
 half have returned to their country and are there doing much 
 for the extension of Christianity. Of the many Japanese, 
 too, who stay for a time in the United States, mainly for their 
 education, not a few take home with them as their most 
 precious treasure the Gospel of Christ. 
 
 136. In Catholic ]\lexico a large number of North 
 American missionary societies prosecute an active work of 
 evangelisation, which meets with violent opposition on the 
 part of the priests, and has repeatedly stirred up the fanatical 
 people to bloody persecutions. The work, however, is always 
 extending farther over the whole country, and already more 
 than 50,000 natives have been gathered into Protestant 
 congregations. This, however, is not properly a heathen 
 mission, and so we content ourselves with this reference and 
 pass on at once to the West Indies. 
 
 Section 4. The West Indies and Central Amekica 
 
 137. West Indies. — In this great archipelago an African 
 population early took the place of the aborigines, who were 
 almost exterminated by the inliuman cruelty of the Spaniards.^ 
 The introduction and treatment of these Africans belong, in 
 like manner, to the darkest pages of the world's history. There 
 is no foundation in fact for the legend that tlie African slave 
 trade was introduced by the Dominican Bartolomeo de Las 
 Casas, the noblest figure of that time among the Spaniards of 
 the West Indies. What is true is that this brave champion 
 of the ill-treated natives recommended tlie introduction of a 
 number of African negroes to the West Indies in order to check 
 the frightful depopulation of the islands. It was sympathy 
 with the perishing Indians that led him to give this advice, 
 and at a later time he bitterly regretted it as the greatest 
 mistake of his life. But Las Casas certainly did not introduce 
 slavery. Long before his time l)lack slaves were no unfamiliar 
 article of trade. It is to the Portuguese that the shame 
 belongs of Iiaving first brouglit tlic "black wares" into tlie 
 market. . As far back as 1442 they brought slaves to Lisbon 
 from the West Coast of Afiica. And so far was the Poman 
 Churcli, then all-jtowerful, from con(l('mning this disgraceful 
 trade, that it even made it lawful. Jn 1452, Po]i(' Nicholas v. 
 wrote to King Alfonso of Portugal : " P>y virtue of our Apostolic 
 
 ' Helps, The Life of La» Ciis(us, London, ISliS. 
 
AMERICA 173 
 
 office, we confer on thee free and unlimited authority to 
 transport the Saracens and heathen and other unbelievers and 
 enemies of Christ into perpetual slavery." Eugene iv., it is 
 true, threatened excommunication, on paper at least, to those 
 who should make slaves of baptized negroes or catechumens, 
 but he offered no objection to making slaves of heathen 
 negroes and keeping in slavery those who had been baptized. 
 From time to time there appeared a feeble papal disapproval 
 of the inhuman practices connected with slavery, but the 
 institution itself was not condemned. Both Dominicans and 
 Jesuits fought strongly against the cruel treatment of the 
 slaves, but they did not lay the axe at the root of the evil 
 itself. Not even Las Casas did so, for his recommendation to 
 import African negroes into the West Indies can only be 
 explained on the supposition that he did not consider slavery 
 itself a wrong. 
 
 In 1501 the Spanish Crown expressly permitted the 
 importation of African slaves, and after that this accursed 
 trade in human beings was regarded as legally sanctioned. 
 Gradually all the seafaring Christian nations began to take 
 part in it, — English, French, Dutch, Danes, and at times 
 Brandenburgers also. An approximate estimate can hardly be 
 formed of the total number of slaves exported from unhappy 
 Africa during all the centuries of slavery. There must in 
 any case have been many millions ; and if we consider, in 
 addition, how many lost their lives in the slave raids and in 
 the course of transport to the coast and to the place of settle- 
 ment, how many, too, under the cruel treatment of their 
 masters; and if, finally, we reckon up all the misery and 
 suffering, as well as the moral degradation, which were 
 inseparably bound up with slavery, we shall not find any 
 exaggeration in the words of Lord Palmerston : " The crimes 
 which have been committed in connection with African 
 slavery and in the slave trade are greater than all the crimes 
 put together which have been committed by the human race 
 from the beginning of the world till the present time." In 
 the West Indies themselves the treatment which the slaves 
 experienced was very varied in character. Many had to suffer 
 inhuman cruelties ; but in some cases the relations were of a 
 patriarchal type, and we must guard ourselves against repre- 
 senting all the slave-holders alike as brutal masters. From 
 the beginning the evangelical missionaries took the part of the 
 slaves when they were oppressed, and they hold a place in the 
 front rank of those who fought for the abolition of slavery ,1 
 
 1 Warneck, Die Stelluncj dcr evangelischen Mission zur Sid avenf rage, 
 Giitersloh, 1889, 13. 
 
174 PROTESTANT MISSIONS 
 
 thus drawing upon themselves no small enmity on the part 
 of the planters. At last, in 1838, England gave freedom 
 to all the slaves in its colonies, granting to their masters 
 an indemnity of £20,000,000. Gradually this example 
 was followed in the otlier West Indian possessions ; in the 
 Spanish last of all. As happened later in the Southern 
 States of the North American Union, tlie bypast wrongs of the 
 slaves in the West Indies avenged themselves after their 
 emancipation, for by far the greater part of them had not 
 been educated to the right use of freedom, and in consequence 
 the colonies fell back industrially. There arose a scarcity of 
 workers, and it was found necessary to bring in coolies from 
 India and China, by which the population, already pretty 
 mixed, was made still more varied, and their stamlard of 
 morality was lowered.^ Over the whole of the West Indian 
 islands there is to-day a population of about five millions, 
 including numerous white people and mulattos, divided 
 variously through the Spanish, British, French, Dutch, and 
 Danish possessions. 
 
 138. The island of Cuba,^ formerly misgoverned by Spain, 
 but now under American government, with its 1,573,000 
 inhabitants, among whom there are only half a million negroes 
 and 15,000 Chinese, is nominally Catholic. It was only sixteen 
 years ago that evangelical missions succeeded for the iirst time 
 in gaining some entrance here, at first by the agency of two 
 Spanish pastors, then of a native Cuban, Diaz, a physician and 
 a leader of insurgents, who had to flee and was com])letely 
 converted in New York, and then returned as an evangelist to 
 his native country. This man has succeeded in forming a 
 scattered evangelical congregation, which at present has 2500 
 adult members, and in winning 10 of the natives as hel]iers. 
 Now tliat tlie intolerable Spanish rule has been aljolislied in this 
 Itcautiful and unhappy island, an extended evangelical mission 
 will doul)tless soon come into operation. The xVmerican 
 missionary societies are already organising such a mission, 
 
 Haiti, with a population of 1,370,000, wliich in its two 
 republics has given itself a caricature of self-government, is 
 also outwardly Catholicised, but is in reality filled witii the 
 darkest African superstition. Here also it is a ratlicr limited 
 work of evangelisation that is carried on, mainly l»y the 
 
 ' Very iiistniotivc glimpses into the social life of tlie West India]) nofrnics 
 arc given hy W. P. Livingstone, Black Jamaica : a Study in Evolution, 
 LoiKlon, ISO!). 
 
 * The American census lias shown that not even r)0,000 of the population 
 attend a .school, nnd two-thirds of the .same arc illiterate. Only 21 per cent, 
 of the adult population have formed legitimate marriages. 
 
AMERICA 175 
 
 American Protestant Episcopal Church. As a result of it, 
 there are some six or seven thousand evangelical Haitians. 
 
 Porto Kico, whose population of 807,000, including 343,000 
 coloured people, is likewise nominally Catholic, has during its 
 subjection to Spanish rule scarcely been touched by evangelical 
 missions, but now, like Cuba, has become the object of 
 evangelisation by eight American societies. 
 
 139. The remaining part of the West Indian archipelago 
 forms, on the other hand, a mission field, or rather now a 
 church territory, which is in the main evangelical. Here 
 again it is the Moravians who have the credit of having begun 
 evangelical missions in 1732. Besides Leonhard Dober and 
 David Nitschmann, the founders were Friedrich Martin and 
 Gottlieb Israel. At first there was very much to suffer, 
 and only such courageous faith as animated the young 
 Moravian Church could supply the energy for carrying on the 
 mission. In particular the loss of human life was great. Up 
 to 1739, 22 Brethren, some of them colonists, died in St. 
 Thomas and St. Croix. To the loss of life was added violent 
 persecution by the whites. When Zinzendorf himself came to 
 St. Thomas in 1739, he found the Brethren in prison because 
 the Danish Governor supposed them to be dangerous agitators. 
 Soon, however, there was a change. Ten years later, when 
 Spangenberg visited the island, the same Governor led him to 
 a window of his house and asked him if he had seen his 
 " castle." He pointed to the plantation of the Brethren and 
 said, " There it lies. It is that that gives us our security in 
 this island, and makes it possible for me without any fear to 
 sleep a night outside of the fort, which otherwise I should not 
 venture to do." An attempt at colonisation in St. Croix failed, 
 but nothing could shake the perseverance of the brave Brethren, 
 prepared as they had been even to become slaves if by that 
 means they could carry the message of Him who breaks all 
 bonds. Besides St. Thomas and St. Croix, the Moravians also 
 occupied St. Jan in 1754, and so in a short time their mission 
 extended over the whole of the Danish West Indies. In the 
 three islands which have been named it has to-day about 
 5000 Christians under its care at eight stations, and maintains 
 a theological seminary for the education of native preachers 
 and teachers. Of 32,700 inhabitants, 10,000 are Catholic, the 
 rest are almost entirely evangelical ; the majority — about 
 12,000 — belong to the Anglican Church. 
 
 140. From 1764 onwards the Moravians occupied also the 
 western part (Jamaica) and then the eastern part (Antigua, 
 St. Kitts, Barbadoes, Tobago, Trhiidad) of British West Indies. 
 In Jamaica, however, it was only after 1815, and especially 
 
176 PROTESTANT MISSIONS 
 
 after the abolition of slavery in 1838, that success attended the 
 mission work, and in 1860 a great awakening took place. At 
 present the Moravians have 19 stations in tlic island, with 
 10,000 Cliristians, 75 schools, 2 institutions for men and 
 women teachers, and 7 native preachers. As it was the 
 first, so it was for long the only mission in Jamaica. Now, 
 liowever, work is carried on also by the English Church, the 
 Methodists, the Baptists, and the Scottisli Presbyterians. In 
 tlie Lesser Antilles, the eastern part of British West Indies, 
 where also many initial difhculties and reverses have been 
 experienced, the Moravians have to-day, in connection with 
 8 stations, over 18,000 Christians, 50 schools, and 7 native 
 preachers. Along with them Anglicans and ]Methodists and 
 Catholics are also at work here. The West Indian mission 
 field of the Moravians, with its 40,000 coloured Christians, in 
 which hardly any baptisms of lieathen now take place, is at 
 present in course of being transformed into an independent 
 church province. Financially it is supported even now almost 
 entirely by its own resources. The schools are provided 
 with native teachers, and many congregations with native 
 pastors. The co-operation and supervision of the European 
 missionaries can, however, not be dispensed with. Unfor- 
 tunately, during recent years, in consequence of the decline 
 of the sugar industry, the whole economic condition of the 
 West Indies has so deteriorated that the prospect for the 
 future is very cloudy. The church life, which here too moves 
 in Herrnhut forms, is on the whole flourishing. Morality, 
 however, is still elementary, and suHers from the after-eOects 
 of slavery. 
 
 141. After the Moravians, the English Methodists entered on 
 a West Indian Mission, beginning in 1786, wlien Thomas Coke 
 was driven by a storm to Antigua while on his way to Nova 
 Scotia ; and the fearless zeal with which he succeeded in 
 awakening an interest in England for the West Indian slaves, 
 and maintained their cause there, soon brought the work into 
 successful operation.^ The greater the enmity of tlie slave- 
 holders to the missionaries, the more rece])tive did the negroes 
 show themselves. They revered the missionaries as their pro- 
 tectors, and the stirring Methodist ways, so accordant with 
 tlieir own character, had for them a peculiar attractiveness. 
 At Coke's death, which took ]ilace in 181.') on his way to 
 Ceylon, the Methodists could covint already 11,000 negro 
 Christians. The West Indian Mission, after bearing till this 
 time an essentially personal character, was now organised by 
 
 > Moister, The Father of our Missions: Being the Story of Ihr Life and 
 Labours of the Lev. Tlwmas Coke, London, 1871. 
 

 
AMERICA 177 
 
 thu fuuiiding of the Wesleyan Missionary Society. In 1820 
 the whole of the West Indian mission field was divided into 
 four districts, — Antigua, St. Vincent, Jamaica, and the Bahama 
 Islands, — each of which was again divided into various circuits. 
 In spite of much enmity on the part of the slave-holders, the 
 Methodist Mission increased from decade to decade. In 1870 
 there were in all its districts 42,000 church members ^ in f uU 
 communion, who may have increased now to some 48,000 
 (160,000 Christians). With the exception of the Bahama 
 district, with 3600 church members (14,400 Christians), the 
 West Indian mission field is now an independent Wesleyan 
 Church Province, news of which is no longer given in the 
 missionary organs. The Christianity of the negro Methodists 
 is not free from superficiality, although it has supplied many 
 examples of brave and joyful suffering for the faith, especially 
 in the times of slavery. Along with great self-sacrifice for 
 the church there goes much moral laxity, which has not been 
 overcome even by the repeated revivals, the religious value of 
 which has been often too sanguinely overestimated. The great 
 diligence which has been applied to the education of the 
 Christian negroes has produced much good fruit, but also much 
 distasteful caricature. 
 
 142. Third in order came the English Baptists, who soon 
 developed great activity, which was energetically directed not 
 only to the mitigation of the lot of the slaves, but also to their 
 liberation. Among their missionaries, Thomas Burchell and 
 William Knibb ^ are especially pre-eminent, fearless men who 
 could be wearied by no calumnies or suffering, and whose zeal 
 contributed not a little to the carrying out of emancipation 
 in the British West Indian possessions. The Baptist Mission 
 began its work in Jamaica in 1813, following in the steps of 
 an original negro from Virginia, G. Liele, who had laboured 
 in Kingston since 1783 and had gathered a congregation, which 
 under his successor Killick, also a negro, increased before 1830 
 to a membership of several thousands. Under Burchell and 
 Knibb the Baptist Mission advanced rapidly. In 1831 it had 
 already 10,800 full church members, and by 1842 this number 
 had increased to 24,000 (about 100,000 Christians) in over 
 123 congregations, which joined together to form the Jamaica 
 Baptist Union, and were supported almost entirely from their 
 own resources.^ 
 
 ^ Moister, A History of Wesleyan Missions in all Parts of the World, 
 London, 1871. 
 
 2 F. W. Burchell, Life of Rev. Thomas Burchell, London, 1849. Hinton, 
 Memoirs of Rev. W. Knibh, London, 1847. 
 
 ^ Underbill, The West Indies : their Social and Religious Condi'ion, London, 
 1862. 
 
 12 
 
178 PROTESTANT MISSIONS 
 
 There are now 186 congregations with 37,000 members, 
 who represent a Christian community of 115,000. There was 
 a great revival in 1861, which, however, extended far beyond 
 Baptist circles, and was much talked of at the time. A 
 negro rebellion took place in 1865, in which the whites 
 far surpassed the blacks in cruelty. Besides the mission 
 in Jamaica, the Baptists have also missions in Trinidad, the 
 Turks Islands, San Domingo, and the Bahamas, which to- 
 gether have 6000 church members (19,000 Christians). These 
 congregations, too, contribute a considerable share of the 
 money needed for their support. There appears, however, 
 to be a want of capable negro pastors. Perhaps part of 
 the blame is to be attributed to an erroneous method of 
 education, characterised by an excess of subject matter. The 
 religious life of the Baptist Christians, like that of the 
 Methodists, moves up and down in revival fashion. At 
 present there seems to be an ebb, wliich gives occasion for 
 much regret. 
 
 143. In British West Indies by far the greatest number of 
 the coloured people belong to the Church of England, which 
 has here a complete episcopal organisation, and stands only 
 in a partial missionary connection with the Society for the 
 Propagation of the Gospel. Before the founding, in 1824, of 
 the first Anglican l^ishopric, the Church Missionary Society 
 had begun in 1819 a mission in Antigua, which was soon 
 extendetl to Jamaica and Trinidad, but was given up again in 
 1839, as the Colonial State Church became more organised. 
 At first the mission of this church and its clergy had not 
 much to show. These gentlemen, indeed, performed baptisms 
 enough, but gave themselves little concern about the education 
 and care of the negroes, who in consequence did not respect 
 the clergy, and in particular saw in them the allies of the slave- 
 holding party. It was therefore not surprising that botli the 
 religious and the moral life of the numerous negroes wlio be- 
 longed to the official Ci)l(mial Churcli stood en a miserably low 
 level. After emancipation, however, a change began which led 
 gradually to better conditions. Meantime the rei)orts afford 
 too little material for us to form a reliable judgment concern- 
 ing these ; ^ even the organs of tlie S. 1*. G. give only sporadic 
 and unsatisfactory notices. There may be some 380,000 
 
 ' In the icj)oit of tlic doputation soiit by the C.M.S. to tlio We.st Indies in 
 the lic^Miining of 1897, to ]ti"(;nre workiis for tlieir West African Mission from 
 the coloured nimnhors of lln- An^dii-im ('Imrrh there, it is said {Inldl. iai>7, 
 1>. 294) : "On all sides it was said to us that tiie coloured Christians arc wanting,' 
 in steadfastness, that suixrstition and immorality jirevail, which are often 
 a.ssociatcd with a largo amount of emotionalism, external luofcssion, and 
 regular participation iu public worsliip." 
 
AMERICA 179 
 
 coloured people belonging to the Church of England in its six 
 dioceses,^ of whom the large majority belong to Jamaica, the 
 Windward and Leeward Islands (Barbadoes, Antigua, etc.). 
 The education of a coloured pastorate according to sound 
 methods receives careful attention. In Jamaica the third part 
 of the Anglican clergy are men of colom-. In Anglican circles, 
 too, an independent missionary society has been formed, the 
 West Indian Missionary Association, which in conjunction 
 with the S. P. G. sends missionaries to West Africa (Eio 
 Pongo). The considerable State grants which in former 
 times came to the Anglican Colonial Church have long ceased, 
 and with them has passed away the unjust church-tax, which 
 all the subjects of the British Crown had to pay to this 
 church, whatever denomination they might themselves be- 
 long to. 
 
 144. Of the remaining Protestant Church communions 
 which support missions in the West Indies we mention only 
 the Scottish United Presbyterians, who in 1847 took over 
 the mission which had been begun in Jamaica by the Scottish 
 Missionary Society in 1824, and soon largely extended it. 
 In particular the revival of 1861 already mentioned increased 
 considerably the number of church members, which then, 
 however, declined greatly in consequence of a time of severe 
 distress, till in 1868 a new period of success began. To-day 
 this solid- mission has, in Jamaica, 11,200, and in Trinidad 
 440, members (altogether, 21,500 Christians) in 60 well-organ- 
 ised congregations, who contribute the large sum of £7500 
 yearly for church purposes, and so are well advanced towards 
 tinancial independence. Though much is done for higher 
 school education, and though there is even a Theological Faculty 
 which sends out capable coloured pastors, yet there is quite 
 intelligibly an unwillingness to force on separation from the 
 home church. Over fifty years ago the Presbyterian Mis- 
 sion in Jamaica originated the Old Calabar Mission in West 
 Africa, which was then, however, undertaken by the church 
 in Scotland.2 
 
 145. The total number of the evangelical coloured popula- 
 
 ^ But the Anglican Church Province under the jurisrliction of the PriTims 
 embrace.s also Honduras and Guiana, and so numbers eight dioceses. — Mission 
 Field, 1895, p. 326: "History and Prospective Work of the West Indinn 
 Church." 
 
 - Goldie, Calabar and its Mission, Edinburgh, 1890. [It may also be men- 
 tioned that this church alone, of all the churches in Jamaica, lias liegun a 
 special mission to the new heathen papulation of the island, the 14,000 coolies 
 from India. Five trained East Indian catechists are at work among them, 
 under the superintendence of a former Indian missionary, and the results of 
 the mission in foui- years have been surprisingly great. — Ed.] 
 
I So PROTESTANT MISSIONS 
 
 tion of the West Indies, including the imported coolies, is 
 much greater than was formei'ly supposed, and amounts to 
 at least 800,000 souls. Jamaica, and most of tlie Lesser 
 Antilles, may be considered, on the whole, as Christianised, 
 although there are still heatlien enough, and the Christians 
 are much in need of an elevation of their religious, and especi- 
 ally of their moral, life. The formation of the mission Pro- 
 vinces into fully independent church Provinces, an end which 
 is earnestly sought after by all the missions in that field, is 
 hindered by circumstances the removal of which, if it is 
 attained at all, cannot be expected within a measurable time. 
 These are, besides the inconstancy of the negro character, its 
 still greater corruption by reason of long slavery, and the 
 severance of the people from their natural environment by 
 their removal from their native land. Even the abolition of 
 slavery, which forms the most important epoch in the history 
 of the West Indies, could not remove these evils. Besides 
 the economic difficulties which followed on emancipation, and 
 which, so far from having been overcome, are only now felt 
 in their real magnitude, slavery almost entirely destroyed 
 the marriage relation and family life, so that up to the present 
 day these are still very defective, while the mere community of 
 colour has not yet produced any feeling of national community 
 among the masses of individuals. If their ecclesiastical inde- ' 
 pendence takes a form like that among the negro population 
 in the United States, what is attainal>le will have been 
 attained. 
 
 146. Central America, the narrow bridge which connects 
 the two compact halves of America, consists of five States — 
 Guatemala, San Salvador, Honduras, Nicaragua, and Costa 
 Rica. Its population of about five millions is inade up of 
 Indian aborigines, half-breeds, and negroes, and is nominally 
 almost entirely Catholic. Besides several small North Amer- 
 ican and West Indian societies, whose main work is evangelistic, 
 and amongst which is a special Central American Mission founded 
 in 1891, and emanating from Texas, the Anglicans (S. P. G.), 
 the Wcslcyans, and the Moravians are engaged in labouring 
 amongst the various coloured i)eoi)le with a view to their 
 Christianisation, especially in British Honduras (Belize), the 
 republic of Rattan, upon tlie island of that name, and the 
 Mosfjuito Coast. The result of their lal)()urs is over 10,000 
 Christians, of whom the half belong to the 14 stations 
 of the Moravians. On Ibc Mosquito Reserve, the chit-f Mor- 
 avian Held, which until a sliort time ago was a self-governed 
 State under English protection, Itut has now been annexed by 
 Nicaragua, the chief stati(jn is Bluefields ; and amongst the 
 
AMERICA l8l 
 
 Indians, Ephrata, to which Dakura was added in 1893. The 
 seizure of the country by the Catholic State of Nicaragua has 
 endangered the mission not a little. In particular, the school 
 work has lieen almost paralysed by the introduction of Spanish 
 as the language of instruction. 
 
 Section 5. South Ameiuca 
 
 147. The great South America, with its population of 
 about 38 millions, made up of whites, half-breeds, and 
 Indians, is nominally Catholicised, with the exception of a 
 heathen Indian remnant of some hundreds of thousands. The 
 Catholicism, indeed, is of a kind that, according to even 
 Catholic testimonies, is more heathen than Christian, and its 
 morality is on a sadly low level. There are many crosses, but 
 no word of the Cross ; many saints, but no followers of Christ.^ 
 The original inhabitants were by no means, as in the West 
 Indies, exterminated by the conquering Spaniards, but every- 
 where have been enslaved ; and in places, for example in Peru, 
 nourishing civilisations have been destroyed. Of the aborigines 
 proper, there are believed to be still about 5 millions : the 
 remaining population is a mixed one of European colonists, 
 Indians, and Africans, affected with all the Haws of half-breeds. 
 Since the wars of independence (1809-1824) the territories 
 which were formerly Spanish have been formed into nine 
 republics. To these were added in 1889 the United States of 
 Brazil, into which the former empire of Portuguese descent 
 was transformed. Almost all of these free States are still 
 subject to anarchy and revolutions, — a fact which is as dubious 
 a proof of their political maturity as of Eoman Catholic 
 capacity for the education of nations. The Spaniards and 
 Portuguese have kept house for four centuries in South 
 America without rivals, and what a difference there is be- 
 tween their sphere of government and the Protestant North 
 America ! 
 
 148. South America has been described, with respect to evan- 
 gelical missions, as " the neglected continent," — not unjustly, for, 
 with the exception of a part of its northern margin (Guiana) 
 and its southern extremity (Tierra del Fuego), it has no proper 
 evangelical mission field. Evangelistic work, indeed, is carried 
 on by a number of societies, particularly from North America, 
 and by many isolated agencies among the Catholic population 
 of all the South American States, and about 20,000 Protestant 
 
 ^ Warneck, Protest. JBeleuchtung der romiscJicn Anyriffe auf die evang. 
 Heidenmission, Gutersloh, 1884, pp. 121 and 425. 
 
I 82 PROTESTANT MISSIONS 
 
 clnirch members are said to have been gathered out ; ^ but 
 there is no proper evangeUcal mission to the heathen, except 
 in Paraguay, Argentine, and Chili, and in these only very 
 recently, and within very modest compass. 
 
 On the other hand, Dutch and IJritish Guiana forms a large 
 and fruitful evangelical mission field, the former being worked 
 by the Moravians, the latter l)y Anglicans and ]\Iethodists. 
 
 149. Dutch Guiana, better known as Surinam, as fruitful 
 as it is malarial, has a population of only some 60,000, com- 
 posed of old Indian remnants (Arawaks), imported negroes, 
 half-breeds, Chinese and Indian coolies, and about 2000 whites 
 in varied combination. Almost half of the people live in 
 Paramaribo, the capital ; the other half are widely scattered 
 through the colony, and about 9000 of them have their home 
 in the bush country with its covering of primeval forest. 
 These bush negroes are the descendants of the imported Africans, 
 who saved themselves from slavery by flight, and after long 
 struggles won for themselves a position independent of the 
 colonial government, which they maintain till the present 
 time. Slavery existed till 18G3 ; since its abolition the industry 
 of the colony has declined, and the gaining of freedom has not 
 always proved a blessing to the former plantation hands. The 
 country is dominated by a Jewish plutocracy, which is often 
 a cause of grief to the mission. Surinam is one of the mission 
 fields that have demanded the greatest sacrifices. Of 360 men 
 and women sent out up to the present time, the unhealthy 
 climate has brought almost the half to an early grave. The 
 Moravians have laboured here since 1738, with temporary 
 interruptions and repeated abandonments of individual stations. 
 After an unsuccessful attempt among the negroes in Berbice, 
 they began work among the Arawaks, and the first converts 
 were Ijaptized at Pilgerhut in 1748. Special lilessing attended 
 the work of Missionary Schumann {d. 1760), who was the 
 author of an Arawak grammar and dictionary. The flourishing 
 work, however, was disturbed, and in part destroyed, by a 
 plague and by a rebellion of the busli negroes. This gave 
 rise to a mission to the negroes in the bush country, in the 
 cai)ital, and gradually also on the plantations. The first, as 
 arduous on account of the difliculties occasioned by their 
 associations as it was dangerous on accomit of the unhealthy 
 climate, was, it is true, rej^eatedly 8to])ped; but it was always 
 taken up again by lu-ave workers, lioth on the u])per Surinam 
 (Gansee, Bcrgendal) and on the Sarawacca (Maripastoon, 
 Kwattahede). In 1778 the first negro church was erected 
 
 ' Missionary Rn-icw, 1803, p. 860. I'roffslaiil Missions in South America, 
 imblished by the S.V.M.U., New York, 1900. 
 
AMERICA 183 
 
 in Paramaribo. Most of the plantation stations have been 
 founded only in this century, particularly between 1835 and 
 1860. The emancipation of the slaves was followed by a 
 great movement of the negroes to the capital, where there 
 are now about 15,000 Christians gathered in three congrega- 
 tions. In very recent times a mission has also been begun 
 among the Auka negroes on the Cottica and the Marowyne 
 (Wanhatti, Albina). At present the Surinam Moravian Mis- 
 sion has under its care 29,600 coloured Christians in connection 
 with 20 chief stations. The superstitious heathenism of the 
 negroes is dying away more and more, and confidence in Chris- 
 tianity is increasing. Unfortunately the moral condition of 
 the Christians is still very defective, especially in regard to 
 the relations of the sexes. In the time of slavery there were 
 no lawful marriages, and the custom of irregular marriages 
 still holds. In spite of all the wise discipline of the mission- 
 aries, and of the law now conferring a civil status, the Christian 
 celebration and observance of marriage has not yet become a 
 universal custom. Besides this, the unfavourable social con- 
 ditions render it diiiicult to train native workers, although 
 there have not been wanting some admirable helpers, such 
 as John King. In very recent times much difficulty has 
 been caused by the Catholic counter-mission, which has some 
 10,000 adherents. 
 
 150. British Gruiana is divided into three counties, taking 
 their names from the rivers Berbice, Demerara, and Essequibo. 
 It has a total population of 288,000, among whom there are 
 now only about 20,000 Indian aborigines. The number is 
 made up mainly of about 100,000 negroes, whose ancestors 
 were brought in as slaves ; of about 105,000 Indian and 
 Chinese coolies, who were brought in after emancipation ; 
 and of half-breeds, — once more a very composite population, 
 forming a difficult mission field. 
 
 The London Missionary Society began work here in 1807 
 among the plantation slaves, at the invitation of a pious 
 Dutch planter. Post, who, unfortunately, found among his 
 class very few like-minded with himself. The first agent 
 was the excellent missionary Wray (d. 1837), and the 
 work rapidly began to flourish. The majority of the slave- 
 holders were bitter enemies of the mission ; and when, in 
 1823, there was a rising of the negroes, who believed that 
 their masters were concealing from them resolutions of the 
 British Parliament giving them the prospect of liberation, 
 the slave-holders used this opportunity to condemn the suc- 
 cessful missionary Smith to death as the instigator of the 
 rebellion. He was indeed pardoned, but in consequence of 
 
I 84 PROTESTANT MISSIONS 
 
 ill-treatment and anxiety he died in prison in 1824, before his 
 perfect innocence was judicially established.^ Notwithstanding, 
 the work went on again successfully from the year 1829 ; 
 gradually there were established 7 stations in Demerara, 
 and 9 in Berbicc ; and before 1838 the number of the 
 black Christians rose to 18,000. In that over-hasty zeal for 
 the independence of congregations which characterises the 
 London Missi(niary Society, it withdrew more and more from 
 this field, although no satisfactory substitute could be found 
 among the coloured people for the European missionaries. 
 Part of the congregations formed themselves into a Congrega- 
 tional Union, which has to-day about 3200 church members, 
 while another part have sought connection with the Church 
 of England. 
 
 In 1815 the Wesleyans entered upon the work, their first 
 missionary having been banished from the country in 1805. 
 Throughout the three counties they have laid down, one after 
 the other, 5 chief stations, and they have a native East Indian 
 working as coolie missionary among the Asiatic labourers 
 of some 80 plantations. The whole Guiana Mission, with 
 its total church membership of about 5500, is attached to the 
 Methodist West Indian Conference. In addition to them, the 
 Plymouth Brethren carry on work from Georgetown, the 
 capital, as centre, at 16 different places, among negroes and 
 Indians, and have about 1300 church members. The way was 
 opened up for them among the Indians by Meyer, a devoted 
 independent missionary. Since 1878 the Moravian ^lission 
 has, l)y the agency of two native ]ireachers, cared for a 
 Christian congregation of immigrants from the West Indies, 
 numbering 800 souls, on the Grahamshall plantation, and a 
 dependency of it in Demerara. 
 
 The most extensive work, however, is that done by the 
 Anglican Church, which has zealously given itself to the care 
 of the whole coloured population, including the Indians, and 
 reckons— probably too highly— about 150,000 (over 20,000 
 communicants) of them as belonging to it. After working 
 for a short time among the Indians, the C. M. S. handed over 
 this field to tlie S. P. G., which sent out, in the person of the 
 gifted Brett, a missionary of great pre-eminence, to whom it 
 was granted to labour twenty-six years in that dangerous 
 climate. At lirst amonLT the Arawaks, and afterwards also 
 
 ' WIiPii Smith ])n'soiito(l himsolf to iho Govcnior in 1820, tlio latter received 
 liini with (lark uiifrieii'lly looks, and said to him sliar|ily and crossly : " If you 
 take it into your head to teach a nef,Mn to read, and I hear of it, I will hunt 
 yon out of tlie colony." — The London Misn. Rrp. of the Piocfcdimjs afjiainsl tlic 
 Inlc Rev. J. Smith of Demerara, London, 1825. 
 
AMERICA 185 
 
 among some other deeply degraded Indian tribes, he accom- 
 plished so much by his preaching, Bible - translation, and 
 ])ictures, that the visiting bishop was filled with astonishment. 
 His work was continued by faitliful hands, and so to-day there 
 are 21 Anglican Indian stations with some 8000 Christians in 
 all, of whom probably tlie half have been gathered by Brett.^ 
 But the negroes, the Asiatic coolies, and the half-ljreeds have 
 not been neglected. The Anglican Colonial Church had the 
 good fortune to possess in Bishop Austin, who was also Primus 
 of the West Indies, a chief shepherd who, from 1842 till his 
 death in 1892, had as much at heart the spiritual care of the 
 Christians in his diocese as the conversion of the heathen. It 
 is true that the average level of the coloured Christians in 
 respect to religion and morals is still rather low, and there is 
 still a deficiency of capable native helpers, as well as of liberality 
 towards the church, which is due not to poverty alone, but 
 also to the fact that the Christians belonging to the State 
 church are accustomed to receive their means of support from 
 the Government ; but if one takes into account the unfavour- 
 able conditions under which the mission here operates on a 
 demoralised human material, standing, moreover, on a low 
 plane of civilisation, the result is still, as in Surinam, very 
 considerable. 
 
 151. The last of the evangelical missions in America is 
 found at its extreme southern point, in the inhospitable Tierra 
 del Fuego, the population of which, divided into three tribes, 
 numbers at most 5000 souls, and stands probably on the very 
 lowest level of human civilisation. To begin a mission among 
 the wild natives of this desert country was one of the boldest 
 undertakings of Christian love ; and since this love, in spite 
 of the tragic history which made all its sacrifices seem for long 
 to have been offered in vain, was never discouraged, and has at 
 last begun to gain the victory, this page of the history of 
 evangelical missions, with its record of heroic courage, is worthy 
 of special mention, even though it be written with numbers 
 which are but small.- 
 
 A pious English naval officer, Allen Gardiner, in a voyage 
 in 1822, became acquainted with the deep moral and spiritual 
 degradation of the aborigines of Southern America ; and in his 
 ardent missionary zeal he found no rest till, after various vain 
 attempts and a prolonged activity as an independent mis- 
 sionary in South Africa, he succeeded in 1844 in establishing a 
 Patagonian Missionary Society, which was afterwards enlarged 
 
 ^ Brett, Indian Missions in Guiana, London, 1851. The Indian Tribes of 
 Guiana: their Condition and Habits, London, 1868. 
 
 " March, A Memoir of the late Gaidain Allen Gardiner, London, 1874. 
 
1 86 PROTESTANT MISSIONS 
 
 to the South American Missionary Society. The two first 
 attempts issued in faihire, and, after untold hardships, he had 
 to return to England, robbed by the natives of all his posses- 
 sions. The third attempt, which he made in 1850 along with 
 six brave companions, ended in the destruction of the whole 
 expedition : the hostile Indians withdrew and left them with- 
 out the means of sustenance, and all seven perished of hunger. 
 Nothing more pathetic could be read than the journal of these 
 devoted heroes, which was afterwards found. I3ut this mourn- 
 ful endhig gave the first real stimulus to the Enghsh friends of 
 missions to carry forw^ard the work. At the end of October of 
 the same year a new missionary expedition set sail in the 
 mission ship Allen Gardiner, and succeeded not only in found- 
 ing a station on Keppel Island, in the Falkland group, but also 
 in bringing to it Tierra-del-Fuegians, and by their agency 
 entering, as it appeared, into friendly relations with the in- 
 habitants of the mainland. Then in 18G0, during a visit, the 
 whole crew of the ship were treacherously surprised and put to 
 death, with the exception of the cook, who saved himself. In 
 spite of this, the work was not given up. In 1862, Missionary 
 Stirling, who in 1867 was designated Bishop of Falkland, 
 again established relations with the Tierra del Fuegians, and 
 in 1868 he succeeded in establishing at Ushuwaia the first 
 mainland station, at which in 1872 the first converts of the 
 Tierra - del - Fuegians, 36 in number, were baptized. The 
 station at Tekonika (or Lagutoia) was added in 1888, and 
 now forms the centre of the mainland mission. All the three 
 stations have now been transformed into fairly tidy villages, pro- 
 gressing in civilisation, which excite the adniiration of strangers. 
 In these there are altogether over 200 baptized Christians. 
 The difficult language has been mastered ; separate portions of 
 the Bible have Ijcen translated, and 5 natives are already at 
 work as teachers. On the occasion of the fiftieth anniversary 
 of the Soutli American Missionary Society, the British 
 Admiralty gave expression to its thankful recognition of the 
 transformation which its missionaries had brought about among 
 the Tierra-del-Fuegians. Already, at an earlier date, Darwin 
 had written to the same society : " The results of the Tierra del 
 Fuego Mission arc perfectly marvellous, and surjtrise me the 
 more that I liad prophesied for it complete failure." 
 
 SUM.MAIiV 
 
 152. Summing u]) the statistical result of evangelical 
 missions in America, we find it to be in round nund)crs some- 
 what as follows : — 
 

 AMERICA 
 
 
 Greenland, Labrador, Alaski 
 
 1 . . . 
 
 . 20,000 Christians. 
 
 Canada 
 
 
 . 41,000 
 
 United States- 
 
 
 
 Indians 
 
 74,000 
 
 ,, 
 
 Negroes ^ 
 
 . 7,225,000 
 
 ,, 
 
 Cliinese 
 
 3,000 
 
 ,, 
 
 
 
 7,302,000 
 
 West Indies 
 
 
 810,000 ,, 
 
 Central and South America 
 
 
 193,000 
 
 
 Total 
 
 8,366,000 Christians. 
 
 187 
 
 ^ Along with Grundemann {Kleine Miss.-Geogr. u. Statistik), I have 
 decided to include the North American negro Christians in the missionary 
 statistics. If the West Indian negro Christians are included, there is no 
 intelligible ground for excluding those of the United States. The one as well 
 as tlie other are the result of the missionary work of the present period among 
 the heathen. But I differ from Grundemann very materially as regards the 
 numbers. In the endeavour to supply as far as possible only figures that are 
 sure, even if they have been meanwhile revised, he repeatedly puts down figures 
 that are too low. When he says (p. 176, note 5), "Even as the proofs are being 
 corrected, I am informed on reliable authority that the number of evangelical 
 negroes in the United States can hardly be less than 8 millions," and adds, 
 "which I myself readily believe," he should not have left it standing at 4 
 millions, the number he had put down. I have only entered it as 7^ millions, 
 although 7J millions is probably the correct mmiber. On the other hand, I 
 have somewhat reduced my former number for South America, through a re- 
 duction of the statistical figures for British Guiana. 
 
CHAPTER II 
 AFEICA 
 
 Introductory 
 
 153. From America we pass to Africa, so closely connected 
 with it tbrougli the slave trade. Till a quarter of a century 
 ago the survey of African missions meant hardly more than 
 a glance round the continent, in the proy^er sense of the 
 words ; for, apart from South Africa, it was almost exclusively 
 on the coast region that missions had set foot, and even 
 there the interior had been penetrated no more than a few- 
 days' journey. And this was not to be wondered at. Africa 
 was not only the dark, but also the closed continent, and its 
 waterways hardly gave access to more than its margin. The 
 rest of the continent formed an inaccessible Colossus, and it is 
 not a missionary duty to open up the doors of the world, 
 but to go wliere they have already been opened.^ Under the 
 providential leading of God, the desire of knowledge and the 
 instinct of acquisition open the drurs of the world by the 
 agency of explorers, merchants, and colonial politicians ; and 
 this door-opening is the missionary contribution, made for the 
 most jtart imconsciously, and even involuntarily, by the world. 
 Ever and again, indeed, — and this has in a very conspicuous 
 way been the case in Africa, — it has Ijeen missionaries who, by 
 the exploration of unknown territories, have literally made 
 new ])aths for missions ; but on the whole this work has fallen 
 to woildly forces. 
 
 In the last decades the appointed time in the world's 
 
 history for tlie o])ening up of Africa has come, brought on 
 
 chiefly tlirou^li (lie mighty impulse given l)y Livingstone, the 
 
 jtrince of African explorers ; and, in proiiortion as tlie closed 
 
 continent lias l>een o]»ened up, it lias also become a mission 
 
 field. Tlie interior is accessible now, not only from the south, 
 
 but also from the east and from the wesl, and the result of the 
 
 making of ways into the heart of the daik continent has been 
 
 ' Warnock, Er. Missionslchrc, iii. l-ll. 
 188 
 
AFRICA 189 
 
 an abundance of Central African missions. The fact that at 
 present no other continent can show so many new mission 
 fields, and these occupied at great expense, affords a very 
 tangible proof of the inward connection subsisting between the 
 opening up of the world and missionary enterprise. We must 
 begin our survey, however, not with these recent undertakings, 
 but with the older coast mission fields in the west, south, 
 and east.^ 
 
 Section 1. The West Coast 
 
 154. The oldest African evangelical mission field, next to 
 South Africa, is found on the west coast from Senegal to the 
 Congo. In this far-stretching field English, German, American, 
 Swedish, French, and also many native missionaries are at 
 work, at more than 100 chief stations, representing some 20 
 societies, and having about 175,000 converted heathen in their 
 care. They are working under very varied conditions, and with 
 varied success, everywhere under the greatest disadvantage 
 from a deadly climate, in the midst of a deeply degraded 
 fetichistic heathenism, holden in the fear of spirits and the 
 superstitions of witchcraft, and still further demoralised 
 through European influences in the widespread gin trade ; 
 and they are working under a growing competition on the part 
 of Mohammedanism, which, too, is always pressing nearer to 
 the coast. The largest part of this region consists of French, 
 English, German, and Portuguese colonial territory, to which 
 has to be added the Congo Free State, whicl] belongs to the 
 King of the Belgians. 
 
 155. In French Senegambia, in contrast to the north of 
 Africa, which has a population of another, more of a Caucasian, 
 sort, begins the zone of the negro race, which, again, includes 
 two, or rather three, families of peoples considerably different 
 from one another. Here the Paris Missionary Society conducts 
 an evangelical mission at two stations, with meagre forces and 
 in the face of many hindrances ; with its frequent changes of 
 workers, it makes slow progress, compared with the extensive 
 Catholic Mission. The Wesleyan Mission in the small hemmed- 
 in British possession on the Gambia, with its scarcely 700 
 members, likewise seems to have indifferent success, and to be 
 confined at present to the single station at Bathurst. Farther 
 south we come on the third small evangelical mission on the 
 Ptio Pongo, in what is now French Guinea. After several 
 missionary attempts whicli were afterwards given up, a 
 
 ^ Noble, TIlc Redeviptiiiii of Africa: a Slory of Civilisation ; with Majjs, 
 Statistical Tables, and Select Bibliography of the Literature of African Missions, 
 New York, 1899, 2 vols. 
 
I90 PROTESTANT MISSIONS 
 
 uiLssiou was begun in 1855 by coloured niissionaiies from 
 Barbadoes in the West Indies, under the nominal supervision 
 of the S. P. G., which has gathered some 2000 negro Christians 
 at its three stations : the religious and moral condition of 
 these converts, however, seems to be rather defective. In 
 1892 this mission was placed under the inspection of the 
 Anglican Bishop of Sierra Leone, and has been visited by him. 
 Literary work, especially in translation, has been done to a 
 small extent in the native languages in all these districts, 
 and schools are held throughout. 
 
 156. Sierra Leone is the first gi-eat evangelical mission 
 field that we come to. It is a British colony, having been 
 bought by the African Company in 1790, and in 1808 lianded 
 over to the Crown, in order to provide a place of settlement 
 both for the negro soldiers who had fought on the side of 
 Britain in the American War of Independence and had 
 received their freedom, and for the African slaves liberated by 
 the British Sea Police after the legal abolition of the slave 
 trade. The first attempts that were made among the black 
 settlers were directed to civilisation alone, and failed. Then 
 in 1804 the C. M. S. began the work of Christianisation with 
 German missionaries, among whom Nylander and Jansen ^ 
 (called by the English Jolmson) were pre-eminent. Then- 
 efforts were at first grievously hindered, not only by the 
 deadly climate, but still more by the disorderly mass of human 
 beings slumped together out of many tribes and languages. 
 Up to 1846, 50,000 Ulcerated slaves were brought in. The 
 first 1100 among whom the mission began its work spoke 22 
 different dialects ; altogether there gradually came to be, it 
 was said, 117 different tribes represented in the colony.^ hi 
 face of this Baljel of tongues hardly any other course was open 
 than to introduce English. Another hindrance was the fact 
 that this confused mass, being destitute of the slightest feeling 
 of community, lived in a state of constant conflict among them- 
 selves, and were dull, lazy, and in tlie last degree unchaste, 
 besides l)eing in bondage, without exception, to heathenish 
 8uy)erstition. And how great was tlic mortality among the 
 missionaries! — In 25 years 109 men and women died. And 
 yet all these difficulties were overcome. Ilepeatcdly the Eng- 
 lish officials boie witness to the great blessing wrought intel- 
 lectually, morally, and industiially through the work of the 
 mission. From the l)Cgiiniing gi'cat i)ains were taken with 
 school work, and more recently higher schools and seminaries 
 
 ' Pier.son, .V'CC/t Vairs in Sicirn Leon-c, New York, 1897. 
 ^ In this African IJnltel the missionary Knllo afterwards gathcrnl the material 
 for liis famous Pohjglolta Africana, Louuon, 18f>4. 
 
AFRICA 191 
 
 were begun, among which Foorah Bay College, which has 
 trained many able preachers, takes the first place. Its be- 
 stowal of academic degrees is certainly very flattering for the 
 black theologicals, but not always favourable to the solidity 
 of their education or to their humility. At the present time 
 complaints are made about the small attendance. In the 
 High School, too, the subjects of instruction are too numerous 
 and the aims too high. In 1852 an Anglican bishopric was 
 established, which up till now has been held by seven bishops, 
 and in 1861 the Sierra Leone Church, which at that time had 
 about 12,000 Anglican members, was declared independent, 
 though somewhat prematurely, by the directorate of the 
 mission. The society, however, while retaining in its own 
 hands only the direction of the higher educational institutions 
 in Freetown, the capital, carries on a mission among the 
 heathen Temnes in Port Lokkoh, and at two other places 
 farther inland. The Sierra Leone Church is doing mis- 
 sionary work on the Bullom peninsula and the island of 
 Sherbro. The result, however, is as yet scanty (400 native 
 Christians). 
 
 Besides the C. M. S., the English Methodists, so far back as 
 1814, entered into the work, and, in spite of the frequent 
 change of workers, attained a numerically greater result than 
 the Anglicans, — at the cost, however, of solidity in the 
 Christianity planted by them, as is shown already by the 
 great fluctuations in their statistics, which indicate at one 
 time 7000 communicants and at a subsequent date far fewer. 
 Of their workers at present only one is a European. Besides 
 these. Lady Huntingdon's Connexion numbers 1650 adherents, 
 and an African Methodist community 5300 adherents, so that 
 of the population of the colony of Sierra Leone, amounting to 
 some 75,000 souls, 41,000 are evangelical Christians, who are 
 almost entirely under the spiritual care of native pastors. The 
 Catholic mission has not succeeded in gaining much of a footing. 
 In reference to the condition of the Sierra Leone Christians in 
 religion, morals, and civilisation, it must be said that, along with 
 a great deal of mere churchliness, there are many moral defects 
 and much that is but the outward varnish of civilisation. But 
 in spite of all the deficiencies, which are greatly exaggerated 
 by the opponents of missions, the mere existence of this 
 energetic colony, which has developed from a chaos into what 
 is, in comparison with Africa generally, a civilised community, 
 is an achievement that reflects great honour on missions. 
 The fact deserves special recognition, that the Sierra Leone 
 Christians have taken an active part in the further exten- 
 sion of Christianity, especially into Yoruba Land and up the 
 
192 PROTESTANT MISSIONS 
 
 Nigcr.^ The adjacent hcatheu territory, however, has been 
 evangelised very little by the Sierra Leone Christians, but 
 (apart from the C. M. S.) by the American United Brethren, 
 and more recently by the International IMissionary Alliance, 
 witli most success in the Sherbro region, wliere nearly 12,000 
 Christians have been gathered. On the occasion of the rising 
 of the savage Temne tribe against the British Government 
 in 1898, 15 members of the mission staff of the United 
 Brethren (7 Europeans and 8 Africans) were murdered with 
 the utmost cruelty, — a blow, the first consequence of which 
 has been the stopping of the whole mission. A worker of 
 the C. M. S. was also a victim of this rebellion ; its work has, 
 however, already been resumed. 
 
 157. In the neighbouring Liberia we have anotlier unique 
 negro State, that, like the Sierra Leone colony, owes its origin 
 to a philanthropic scheme. In 1817 there was formed in 
 Washington, mainly at the instigation of S. J. Mills (p. 107), 
 an American Colonisation Society,"^ which set itself the task 
 of settling free American negroes in Africa. After an un- 
 successful attempt on Slierbro Island, this was at last effected, 
 amid many misfortunes, on Cape Mesurado, where in 1824 
 Monrovia was founded, the future capital of the settlement 
 that received the name Liberia. Meantime the immigration 
 from America was by no means so considerable as the optim- 
 ism of the Colonisation Society liad hoped. On the highest 
 estimate, up to the present day it amounts to 20,000 souls, 
 and all fresh attempts to transplant American negroes back 
 to Africa in great troops have failed. The greatest folly was 
 committed by doctrinaire Republicanism wdien, in 1847, it de- 
 clared Liberia a free State, quite after the model of the United 
 States, — an error, to the account of which may chiefly be laid 
 the social and industrial failures which have brought discredit 
 on the Duodecimo Ilepuljlic, aptly styled by Zalm " the land 
 of big words and small deeds." There have been, indeed, 
 among the Lil)crians some intellectually eminent men, like Dr. 
 Blyden, but till now the majority are caricatures of culture, 
 whom tlie veneer of education has made very high-minded, but 
 has not yet made ripe for self-government. 
 
 The immigrant negroes ))eing already nearly all Christians, 
 there was no need to Christianise them, but there was need of 
 ecclesiastical consolidation, or rather of a home misHirn work, 
 to whicli especially tlie American rresbyterians and Episcopal 
 Methodists gave themselves, employing to a very large extent 
 
 ' Jnbi/er Ilcp. of I he Sirrnt Lamr. Anxiliarii, <J. M. .S'., London, 1S07. 
 - Tlie organ of tlii.s society is the African Jir-pusilorj/, a, ^)ciiorlii;al somowlmt 
 rhetoric.illy written, whose rcprescutiitioiis arc to bo used with care. 
 
AFRICA 193 
 
 coloured pastors as their agents. The natives proper, who are 
 composed of various native tribes (Vey, Bassa, Kroo), and 
 number over a million, were an object of missionary effort, not 
 1 jy the Liberians, but by the American societies already named ; 
 to which have to be added the Protestant Episcopal Church and 
 the Lutheran General Synod, the Basel Missionary Society 
 having unsuccessfully made some first attempts, beginning in 
 the early Thirties. The Protestant Episcopal Church in par- 
 ticular, among whose workers Bishops Payne, Auer (formerly 
 Basel missionary on the Gold Coast) and Ferguson (a Liberian) 
 are pre-eminent, carries on active missionary work, and at 
 many stations not without success, especially in the Cape 
 Palmas district. Worthy of mention is also the small Lutheran 
 mission station of Muhlenberg (Missionary Day), which com- 
 bines religious work with industrial training and is self-sup- 
 porting, and exerts an influence for good over the surrounding 
 district.^ In recent years the unstable William Taylor (p. 110) 
 has kindled at many stations in various districts of Liberia 
 a quantity of Methodist straw fire, which, however — as is shown 
 by the marked fall in the statistics — does not seem to have 
 burned long, as indeed this roving spirit had only set up here 
 a temporary theatre for his romantic activity. The Liberia 
 Conference of the Methodist Episcopal Church estimates the 
 present number of its full church members there at 2667. 
 The total number of the Christianised aborigines of Liberia 
 cannot be determined, on account of the defectiveness of the 
 statistics to hand. The literary productions in the native 
 tongues are also scanty. Altogether one may reckon 20,000 
 as the number of Christians in Li!)eria. 
 
 158. The Ivory Coast, adjoining Liberia, is up till now a 
 land without a mission. The Gold Coast, however, forms 
 another extensive evangelical mission field, occupied in the 
 west chiefly by the Wesleyan, in the east by the Basel, Mission- 
 ary Society. The former took up the work there in 1834, and 
 had in the mulatto Freeman a capable pioneer. Its work lies 
 chiefly among the Fante, but in various places it has in a very 
 unfriendly way intruded into the Basel field of labour. Of its 
 14 chief stations, the oldest and till now the most central 
 is Cape Coast, but Elmina, west of it, and Anamabu, Winneba, 
 and Akra, east of it, are also important. The majority of the 
 workers are coloured. The total number of its church mem- 
 bers, including the so-called " Junior Society," is 13,000, with 
 32,000 adherents and 13,000 scholars. The fluctuation in 
 these figures proves, however, the revivalistic character of 
 the Methodist work, which lays more stress on enthusiastic 
 
 1 iViss. F.ci:, 180.5, 47. 
 
194 PROTESTANT MISSIONS 
 
 awakening, to which the negro is so susceptible, than on sober 
 deepening of the Christian life ; hence the sudden forward and 
 backward movements are so frequent. As yet only some of 
 the Gospels have been translated into the Fante language. 
 
 On the eastern side of the Gold Coast, after an unsuccessful 
 attempt by the Moravians in the previous century, the Basel 
 Mission in 1828 began a work which has proved as costly as 
 it has been solid. This work extended by degrees among the 
 tribes of the Ga, Chi, and Ashantee negroes, wlio number alto- 
 gether over 350,000 souls, the Chi people being the most 
 numerous. None of these nations had any writing, but the 
 Basel missionaries Zinimermann and the linguistically gifted 
 Christaller created a literature both in Ga and in Chi, and 
 translated the Bible into both languages. While the Wesleyan 
 Mission has kept mainly to the coast, the aim of the Basel 
 Mission from the beginning has been the interior of the 
 country, in which it has kept extending to the north, east, 
 and west, and has now entered the xishantee kingdom, in which 
 the Ih'itish occupation has put an end to the reign of terror 
 which formerly prevailed. The principal part of its field of 
 operation lies within British territory, but a small part beyond 
 the Volta is German. It was only in the Forties that the 
 mission, after overcoming great initial diiiiculties, slowly began 
 to be successful, thanks especially to the courageous endurance 
 of missionary Andrew Riis, and afterwards of Dieterle, and 
 to the wise patience of the home directorate, which gradually 
 transferred the mission field from the coast (Christiansborg) 
 to the interior. Eleven chief stations arose one after another : 
 Akropong, the first inland station ; Abokobi, Odumase, and 
 Ada in the Ga district ; with Nsaba, Aburi, Begoro, Abetisi, 
 Anum in the Chi district; to which have now been added 
 C(jomasee, which was occupied by the veteran Ramseyer, and 
 Bismarckljurg, the farthest outpost (besides Worawora) in 
 tbe hinterland of German Togoland. In spite of numerous 
 deatlis of missionaries and repeated oi)position of heatlicn 
 cliiefs and feticli priests, rising even to persecution, — in spite, 
 too, of emljarrassmeut l)y wars and colonial politics, — the 
 tliorough and sober work of the i)atient Basel missionaries 
 has brought in harvests increasing in growing measure from 
 decade to decade. At the end of 1857, after 'SO years' 
 ];il»our, there were only 3G7 Christians; but in 1867 these 
 numbered 1500, and in 1877, 3G00; in 1877 there were 7500, 
 and in 1899 the number liad increased lo 18,000, making 
 the increase of the last decade alone greater than that of the 
 first six decades put together. Tlic Basel ]\Iission has devoted 
 s[>ecial attention to its school system, whirli is splendidly 
 
AFRICA 195 
 
 organised, from the simplest elementary schools up to the 
 theological seminary, and provides at present for 5000 pupils. 
 It has also educated capital native teachers and pastors (22). 
 Excellent industrial results, too, have been attained, so that the 
 mission has produced a very marked change even in respect to 
 civilisation. For about a decade a medical mission has been 
 conducted with ever-increasing success. 
 
 159. On the adjacent Slave Coast, beyond the Volta, the 
 North German (Bremen) Mission has been at work since 1847 
 among the Evhe negroes, who number some 2 millions, but 
 its progress has been very slow. Its limited forces have been 
 decimated by constant sickness and death, — 65 men and women 
 having died in its service. Its field of labour is partly in 
 British, partly in German (Togo) colonial territory, a circum- 
 stance which occasioned great difficulty in school administra- 
 tion on account of the language question ; and it is divided 
 into three districts, after the three older chief stations — Keta, 
 Ho, and Amejovhe. A fourth chief station, Lome, has now 
 been added. Around these centres 30 out - stations have 
 been erected, chiefly by the Evhe people themselves, and these 
 are manned by natives. After the first quarter of a century 
 the Evhe church numbered only 93 members : to-day it has 
 about 2500, and its 36 schools are attended by 1000 pupils. 
 The peoj)le have been supplied with a small but good literature 
 in their own tongue, and a third edition of the New Testament 
 has already appeared. The introduction into the service of 
 missionary deaconesses has exercised an educative influence of 
 increasing inportance, especially upon the female sex. The 
 elevation of the life of the people, even in respect of culture, 
 which has been brought about through the mission, is unmis- 
 takable. The small Wesleyan mission which labours beside 
 the North German mission in Togoland (Little Popo) has only 
 about 500 Christians, but now it seems likely to be carried on 
 more energetically by German Methodists. In the adjoining 
 kingdom of Dahomey, now a French possession, there is only 
 an inconsiderable and rather neglected evangelical mission of 
 the Wesleyans on the coast. 
 
 160. At the eastern end of the Slave Coast there is again 
 an extensive evangelical mission field, the Lagos district, with 
 its hinterland of Yoruba inhabited by the Aku people. Lagos, 
 the " African Liverpool," is a British colony : Yoruba is re- 
 garded only as a Protectorate. Immense ruin is wrought here, 
 as on the whole of the West Coast, by the gin which is imported 
 in great quantities, and the scandalous life of the white people 
 has terribly demoralised the Coast population proper. Thus 
 the work of the mission, which here is in the hands of the 
 
196 TROTESTAXT MISSIONS 
 
 C. M. S. and the Wesleyan M. S., is seriously impeded, and the 
 life of the Christian community is deteriorated to a rather 
 low level. 
 
 The beginnings of the mission go back to the Thirties and 
 Forties. A number of freed slaves, natives of Yoruba Land, who 
 had become Christians, emigrated from Sierra Leone back to 
 their native country. When they had begun the preaching of 
 the Gospel here, missionaries, chiefly coloured, were sent after 
 them. In this way arose the mission stations of Badagry 
 (1845) and Lagos (1852) on the coast, and Abeokuta (1846), 
 Ibadan (1852), and later Onde Ondo (1876), and others in 
 the interior. Abeokuta especially has a romantic history. 
 In 1820 the Mohammedan Fula people burst into Yoruba 
 Land and devastated it ; and from Ilorin as a centre they 
 engaged in plundering expeditions and slave-hunts. Scat- 
 tered remnants of the hunted population gradually gatliered 
 under the huge granite blocks on the river Ozun, and called 
 their place of refuge Abeokuta — i.e. " Under the rock." In 
 1842 their numbers had grown to 50,000, which afterwards 
 increased to 100,000 and even more. In this place Freeman, 
 Townsend, and Crowtlier — who found his lost motlier here — 
 all laboured for a time, and, in spite of violent persecutions 
 and repeated warlike invasions of the Dahomey tribe, there 
 arose a flourishing Christian congregation, whose condition 
 may of course have been greatly idealised in the time of the 
 first enthusiasm, but which was able, even though greatly 
 reduced, to maintain itself when a fresh outbreak of enmity 
 on the part of the heathen drove out all the whites. There 
 was afterwards, indeed, a new crisis, when the able black 
 missionary Johnson became pastor, and exercised cliurch 
 discipline with perhaps too little discretion. Within the last 
 few years the much persecuted and disorganised congregation 
 has begun to recover both internally and externally. Of the 
 numerous other inland stations, Ibadan especially has become 
 known through its missionary, Hindorer.^ The greatest number 
 of Christians are at Lagos, where they are organised in ditlerent 
 parishes, and where also the central schools are situated. The 
 C. M. S. has unfortunately somewhat neglected this important 
 mission field, owing to the demands made by its immense new 
 undertakings in Central Africa. Now at least there liave 
 been apjwmted two black assistant lu-shops 8])ecially for 
 Yoruba Land, wlio cany on diligent visitation, while Lagos 
 stands under the jurisdiction of the English Bislio]) of Sierra 
 Leone. Tiie total number of Christians belonging (d the 
 
 ' A. Iliinlcrcr, Sc venter n Vcurs in the yornhn C'onntn/, 3nl oil., LdiuIoh, 
 1877. 
 
AFRICA 197 
 
 C. M. S. is about 15,300, while the Wesleyans return more 
 than 2600 members, with 10,000 adherents. The American 
 (Southern) Baptists have about 1000 baptized. The results 
 would have been greater if more steadfast attention had been 
 given to tlie work, and if a larger number of European workers 
 had been kept in the service. The quality of the Christianity 
 there has also suffered from the same want of care ; but, ac- 
 cording to the most recent reports, an improvement has begun 
 both inwardly and outwardly. The school education, too, has 
 its defects, especially where it is perverted and denationalised 
 by the almost exclusive use of the English language. On the 
 other hand, the financial achievements are considerable. The 
 Anglicans alone raise a yearly church contribution of £3500. 
 On the occasion of tlie fiftieth anniversary, a black merchant 
 gave £1000 for the native pastorate, and promised a like sum 
 for the erection of an industrial school. The whole Bible 
 has been translated into the Yoruba language. On the 
 coast, however, the language of the church seems to be 
 English. 
 
 161. Another field of labour of the C. M. S. bordering on 
 Lagos lies in the region of the Niger estuary and the so-called 
 Oil Kivers, which with its hinterland is also a British Pro- 
 tectorate. Here work is carried on both on the coast and up 
 the Niger. This field is of especial interest, from the fact that 
 from the beginning it was wrought entirely by black mis- 
 sionaries, chiefly from Sierra Leone, and was governed by a 
 black bishop, the well-known Samuel Crowther. The motive 
 for pursuing this method was afforded partly by the deadliness 
 of the climate for Europeans, and partly by a certain doctrinaire 
 idealism, which regards the converted Africans as at once ripe 
 for ecclesiastical and missionary independence and activity. 
 It was this idealism that prematurely constituted the Sierra 
 Leone congregation and a part of the Lagos and Yoruba con- 
 gregations as independent native churches. The history of 
 the Niger Mission, even more clearly than the history of 
 these congregations, has proved the danger of this experiment. 
 Not a few of the black pastors are already highly qualified in 
 respect of intellectual education, and many of them are men of 
 -real piety ; but still, with individual exceptions, they are lacking 
 in ripeness of character, in firmness of disciphne, in self-control, 
 in steadfastness, and unfortunately also in humility. What 
 an experienced and sober missionary said of the Oceanic native 
 workers is in the main true of the African : " They do splen- 
 didly under good European direction, but they cannot be relied 
 on yet as officers." The C. M. S., too, was unprejudiced enough, 
 when the facts corrected its idealism, to appoint an English 
 
198 PROTESTANT MISSIONS 
 
 clergyman as directing bishop of the Niger IMission on the 
 death of Crowther in 1891. 
 
 The Niger Mission had its origin in the three voyages of 
 exploration up the Niger which were undertaken in 1841, 
 1854, and 1857, in the first and third of which Crowther 
 joined. The inhabitants of the river banks, who are divided 
 into various tribes and speak various languages (Iju, Ibo, 
 Igbara, and in the farthest north Nupe and Hausa), although 
 on the lowest level of crude heathenism, were found to be 
 willing to receive Christian teachers. And so, in 1857, the 
 mission stations of Onitsha and Gbebe were planted, and in 
 1861 and the following years, Lokoja, Bonny, Brass, Asaba, 
 Okrika, Ogbonoma, Obochi, and some others ; and all were 
 manned by black missionaries. Crowther was designated 
 bishop in 1864, and later two coloured deacons, one of them 
 his son, were given him as helpers. Along with triumphant 
 advances and much encouraging success, there were also re- 
 peated reverses and retreats of the most painful kind, with 
 warlike disturbances and ever-renewed outbreaks of the wildest 
 heathenism, even to the extent of human sacrifice and canni- 
 balism, as well as persecutions and complications with the 
 whites. In the midst of all these difficulties the black mis- 
 sionaries did not always stand firm, although some held on 
 l)ravely, and gross offences among them were exceptional. 
 From 1880 onwards the indications multiplied that the black 
 teachers and preachers were not quite equal to their task ; and 
 when, a little later, some English missionaries, excellent men 
 tliough somewhat enthusiastic, were sent to the I'pper Niger 
 in order to extend the mission into the Soudan (an under- 
 taking that completely failed in consequence of tlieir death), 
 it was patent that even in the Christian congregations things 
 were not as tliey should be. It was not, however, till after the 
 death of tlie aged Crowther that a thorough change in the 
 management of tlie mission was brought into operation by the 
 appointment of an English bishop and the sending out of some 
 Englisli missi(jnaries. This brought about the separation of 
 the large Delta congregations from the C. M. S. These Delta 
 congregations, with Bonny as their centre, form a relatively 
 independent native church, which has now received a coloured 
 assistant bisliop, and again stands in friendly relations witli the 
 C. M?S. Both hcie and in tlic two other mission centres, 
 Ouitslia and Lokoja, tlie work seems once more to ])e making 
 a lio]»eful advance. May the work in Yorul)a and in the Niger, 
 now being carried on somewhat moio energetically, not be 
 again neglected for the recently pl.innofl and once more un- 
 fortunate Soudan Mission ! The lulal number of negro 
 
AFRICA 199 
 
 Christians, considerably reduced by the crisis of the last 
 decade, is 1700, exclusive of the native church, which is 
 not included in the mission census, and numbers perhaps 
 2000 members. 
 
 162. The Old Calabar bay, with its Efik-speaking popula- 
 tion, forms the boundary of the British Protectorate, though 
 still belonging to the Oil Kivers.^ Here the Scottish United 
 Presbyterians have been at work since 1846, following an 
 impulse proceeding from their West Indian congregations. 
 Encountering the very greatest hindrances from a super- 
 stitious as well as barbaric and demoralised heathenism, and 
 suffering, too, from a deadly climate, the mission was only 
 able very slowly to gain a foothold and attain success. After 
 long struggles, especially with the chiefs, — " King " Eyo Honesty 
 excepted, who was friendly to the missionaries from the begin- 
 ning, — they succeeded in the course of decades in securing the 
 abolition of sacrifices for the dead, twin-murder, the burial of 
 living infants with the corpse of the mother, the poison-bean 
 ordeal, and similar inhuman customs. With great diligence 
 the missionaries (Waddell, Goldie, Anderson) mastered the 
 Efik language, speedily set about translation of the Bible, 
 erected schools, and gained helpers from among the natives. 
 At three stations on the Calabar estuary, in the Efik towns 
 proper, there gradually arose small congregations, and in the 
 Eighties a venture could at last be made up the Cross Eiver 
 into the interior. At present there are 8 chief stations 
 and 10 out -stations, at which there are altogether over 600 
 communicants; and towards 1000 pupils attend the schools, 
 the chief institute at Duke Town being also an industrial 
 school. The real success of this faithful and patient mission, 
 however, goes far beyond this humble statistical result. It has 
 exerted an influence for morals and civilisation which has 
 broken the power of the old heathen terrorism, and has laid 
 a solid foundation for the future Christianising of the tribes 
 within its sphere.^ On the most easterly of the Oil Eivers, 
 the Qua Ibo, there is a young offshoot of the Old Calabar 
 mission, with two stations (70 communicants), occupied by 
 missionaries sent out by Grattan Guinness; these stations 
 were opened on the invitation of the Scottish Presby- 
 terians.^ 
 
 163. The mission of the English Primitive Methodists on 
 
 1 [The Protectorate is now known as Southern Nigeria. — Ed.] 
 ^ Goldie, Calahnr and its Mission, Edin. 1890. Dickie, Story of the Mission 
 in Old Calabar, Edin. 1896. 
 
 ^ [Beyond furnishing information and advice at its initiation, the Presby- 
 terian mission has no connection with the Qua Ibo one. — Ed.] 
 
200 PROTESTANT MISSIONS 
 
 Fernando To, the island lying south of Calabar, is conducted 
 with but small forces, and is much hindered ]>y the opposition 
 of the Spanish olllcials. It has about 150 connuunicants. 
 
 On the other hand, there is a hopeful and flourishing 
 mission in the German colony of the Cameroons, next to Old 
 Calabar, where the region of the Bantu negroes begins. So 
 long ago as 1845 the English Baptists from Fernando Po, 
 under Saker,^ a missionary of great linguistic ability and 
 practical enterprise, began a work here, wliich, thougli it had 
 no considerable numerical result, yet rendered valualjle services 
 in preparing for the future. With the German occupation 
 in 1884 there arose all sorts of misunderstandings, in conse- 
 quence of which the Baptists ceded to Basel their Cameroon 
 mission field, which had iDeen rather neglected, especially since 
 the commencement of their Congo Mission ; the Basel Society 
 having also been requested by friends in Germany to begin a 
 mission in their colony. Unfortunately the Basel Mission 
 could not retain hold of the Baptist congregations : particu- 
 larly the severe discipline of the German Mission occasioned 
 their separation. At present they possess two chief stations 
 and numerous out-stations, witli altogether some 2000 ad- 
 herents, some of whom form free congregations, while others 
 are under the superintendence of German Baptist missionaries. 
 The relations between them and the Basel people ha^'e now 
 become tolerably friendly. In an astonishing way, though 
 with great sacrifice of human life, the Basel missionaries have 
 succeeded, by virtue of their solid method of working, in 
 founding 9 chief stations and over 100 out - stations, not 
 only in the Cameroon basin among the Dualla (Bethel, 
 Bonabcri), but also northward up the Wuri and Mungo Rivers 
 as far as Nyasoso and Bakundu, southward on the Sannaga 
 (Lobethal), and westward as far as the Cameroon Mountains 
 (Buea). At these stations they have already gathered 2600 
 baptized Christians in congregations, organised an extensive 
 school system with over 3300 scholars, and have won a goodly 
 l^ody of native helpers. In literary wo^k, too, the Basel mis- 
 sionaries have already been very diligent. Saker's translation 
 of the Bible into Dualla has just been republished after being 
 revised. In the soutliern part of the Cameroon region, in 
 Batanga Land, there are 7 stations of the American Pres- 
 byterians, who have been at work in some cases from 1875, 
 and in others from 1893. Under the pressure of French 
 colonial intolerance, they were compelled to limit their old 
 work on the Gaboon and the Ogowe, and to hand part of it 
 over to the Paris Missionary Society. Their congregations in 
 1 Un.U'ihill, Jlfred Saker, Loudon, 1884. 
 
AFRICA 20I 
 
 the German Cameroons are at present composed of 2000 
 Christians. 
 
 164. The older mission fields of these American Presby- 
 terians are on the Gaboon River and Corisco Island. The 
 great moral corruption of the Mpongwe negroes there, the 
 rivalry of the Roman Catholics, and the intolerant colonial 
 policy of the French, seriously hindered the progress of the 
 work, notwithstanding all the faithfulness of the workers. 
 The greatest success was attained on the Benito and Ogowe 
 Rivers. Including the 2 stations handed over to the Paris 
 Missionary Society, there are in French Congo 6 evangelical 
 chief stations with altogether some 1600 church members. 
 The whole Bible has been translated into the Mpongwe 
 language. 
 
 165. The epoch-making exploration of the whole course 
 of the Congo by Stanley (1876-77),^ which was followed by 
 the establishment of the Congo Free State — a hundred times 
 as large as Belgium — and by the new era of African colonial 
 pohtics, opened a new western door of entrance into the 
 interior of Africa, which, especially since the completion of 
 the railway up to Stanley Pool, gives access to an unob- 
 structed way almost as far as the region of the East African 
 Lakes. The opening of this wide door acted immediately as 
 a mighty missionary signal, and a whole series of missionary 
 undertakings were begun, which, however, at the outset w^ere 
 divested of steadiness and solidity by the restless haste to 
 spread as quickly as possible a great network of mission 
 stations over huge tracts of country. The Roman Church had 
 already in the sixteenth and seventeenth centuries carried 
 on in the old Portuguese Congo domain a mission that had a 
 great reputation on account of its outward success. This had, 
 however, long lain in ruins, because it had been conducted in a 
 way so unevangelical that it must be described as a caricature 
 of the mission of the Middle Ages. In San Salvador, the capital 
 of this old Congo domain, the English Baptists from the 
 Cameroons began a mission in 1879, and they had the honour 
 of being the pioneers of the now so very widespread evan- 
 gelical missions of the Congo. They were induced to undertake 
 this work by Mr. Arthington, a rich Englishman, who was a 
 very liberal, though often eccentric, friend of missions, who 
 cherished a special fondness for miS'Sion ships, and was un- 
 tiringly urging new missionary undertakings in fields hitherto 
 unoccupied. The first journey of exploration was undertaken 
 by the Cameroon missionaries. Comber and Grenfell; the 
 
 ^ Stanley, Through the Dark Continent, London, 1877. The Comjv and the 
 Foxmding of the Congo Free State, London. 1885. 
 
202 PROTESTANT MISSIONS 
 
 second, carried out by Bentley and Crudgington, led at the 
 lieginning of the Eighties to the founding of the hrst Congo 
 station proper. Induced especially by Arthington's gift of a 
 mission ship, to which he afterwards added a second, the 
 missionaries pressed steadily up stream, and in a comparatively 
 short time laid down 9 chief stations, some of them at great 
 distances from each other, up to a point beyond the equator 
 and close to the Stanley Falls. Led away, perhaps, by the 
 mission ships and by the love of travel and exploration which 
 characterised Grenfell in particular, this mission has developed 
 a spirit of unrest which has interfered with steady station 
 work, and which is chiefly to blame for the smalluess of the 
 missionary result in proportion to the expenditure of force. 
 There are so far only 400 church members, including those 
 in San Salvador, who make up fully the half. According to 
 report, the period of the founding of new stations has now at 
 last come to an end. 
 
 Almost simultaneously with the English Baptists, Grattan 
 Guinness, the founder of the East London Institute, began a 
 Congo or Livingstone Inland Mission, whose name declares its 
 kinship with the China Inland Mission. He also with undue 
 haste laid down too many stations, which in repeated instances 
 had to be given up again, and pressed on too rapidly as far as 
 the equator. A great number of men and women, quite 50 
 in number, were sent out in six years, without sufficient 
 preparation for a work which was not sufficiently prepared 
 for them. After great sacrifices of life, the mission, which had 
 grown too large for its founder, was fortunately taken over by 
 the American Baptist Missionary Union, under whose manage- 
 ment it is now prospering. At present it embraces 8 prin- 
 cipal stations. The great majority of the 2000 church members 
 gathered up to this time belong to tlie two stations on the 
 Lower Congo, Banza Manteke and Lukunga, 
 
 Wlien Guinness's stations were given over to the American 
 Baptists, the station of Mukimbungu, on the Lower Congo, was 
 left independently to some missionaries belonging to the 
 Swedish Missionary Alliance. Since that time this Swedish 
 mission has extended to 4 stations, which, liowever, are 
 prudently concentrated in a somewhat limited field. This 
 concentration, combined with tlie faithful work done at the 
 stations, has had as a result the founding of hopeful con- 
 gregations, with about 1400 communicants, who exert a 
 considerable influence on the heathen around them. In 1886, 
 GratLan (Juinncss, for the second time, founded, by the agency 
 of John Mackittrick, a Congo mission whicli has cost much 
 sacrifice; it is situated beyond the equator, among the wild 
 
AFRICA 203 
 
 tribe of the Balolo, who hve on the basin of the Liilongo, 
 a tributary on the left of the Congo south of its great bend 
 (Balolo Mission). At the 7 stations which have been laid 
 down up to the present time, real success seems not yet to 
 have been attained, notwithstanding the number of men and 
 women workers who have been sent out, and of whom 23 have 
 died. A mission steamer is used by this mission. 
 
 The former Government stations occupied by W. Taylor on 
 the right bank of the Lower Congo and on Stanley Pool, where 
 his boastful plans of self-supporting missions, of which he 
 wished to establish 1000 in Africa, have come to almost total 
 wreck, appear now to have been entirely given up. There is 
 little news of the quite solitary mission of the American 
 Southern Presbyterians in the Kasai region, which has since 
 1891 been stationed in Luebo, not far from Luluaburg. Nor 
 can much be reported of the achievements of the International 
 Missionary Alliance, which is at work at 9 stations, of the 
 Adventists, or of the Seventh-day Baptists. Besides these 9 
 societies, with together over 100 missionaries, exclusive of 
 women, there are also on the Congo individual free mission- 
 aries, as they are called, of whose work one hears only 
 occasionally. 
 
 What presents a special difficulty to the young missions in 
 the Congo is — apart from a method that is in many respects 
 unsound, and the frequent change in the mission staff occa- 
 sioned by the deadly climate — the depth of heathenism which 
 is met with almost everywhere, and the inhuman cruelties 
 practised directly and indirectly by the officials of the Congo 
 Free State, which very greatly embitter the feelings of the 
 population towards the whites. The difficulties of language, 
 too, are very considerable. Even the eminent achievements 
 of the English Baptist Bentley and of the Swede Westlind are 
 only the first attempts at the opening up of some of the Congo 
 languages. The unwise beginning of missions almost simul- 
 taneously among many tribes speaking quite different languages, 
 has set linguistic problems for the solution of which especially 
 the poorly educated missionaries of the Guinness and Alliance 
 kind have not shown themselves competent. In all the 
 missions referred to, the aim from the outset is to make the 
 native congregations themselves take the chief share of the 
 work of Christianisation, in order to make the mission as little 
 as possible dependent on the white staff, of whom so high a 
 percentage fall victims to the climate, and that only too often 
 in the first years of residence on the Congo. This method, 
 altogether right in principle, is in practice caricatured through 
 excessive haste, when natives, still wholly immature as 
 
204 PROTESTANT MISSIONS 
 
 Christians, as repeatedly happens, who themselves do not yet 
 understand the most elementary truths of the Gospel, are 
 employed as evangelists, and when, nevertlieless, too sanguine 
 hopes are built on tlie very bungling work of these young 
 evangelists. When one takes into account the shortness of 
 the time, the frequent deaths and the consequent interruption 
 of work, the diiliculties of language, the deep religious and 
 moral degradation of the people, and the numerous scandals 
 occasioned by the whites, the 10,000 Christians and the 6000 
 scholars who have been gathered up till now are by no means 
 contemptible first-fruits, and give assurance of a larger harvest 
 in the future. Besides this, however, a great inllueuce on the 
 side of morality and civilisation has already been exerted 
 which cannot be statistically registered. It is still, of course, 
 a very elementary Christianity that is found in the yoimg 
 congregations, but there are not wanting individual proofs that 
 it has already shown its life-transformhig power. There has 
 been heroic self-sacrifice on the part of tlie numerous mission- 
 aries who have found their graves on the Congo, — the family 
 Comber, for example, six meml)ers of which have given up 
 their lives, — and when the natives are saying of these men, 
 " How they must love us, to die for us ! " there is justification 
 for the hope that these many wheat-corns laid in the Congo 
 earth will bear fruit. 
 
 166. In the Portuguese colony of Angola, lying south of the 
 Congo, there are, besides the Baptist Mission in Salvador, two 
 other evangelical missions. (1) The W. Taylor Mission in 
 Loanda has 7 stations in the river region of the Kuansa. 
 These were to become the model self-supporting stations, but 
 they seem to have as little success as the Congo stations. 
 Like its method, its reports are also exaggerated, and the actual 
 result of these missions, set agoing with so much boasting, is 
 very inconsideiablc. This mission is now in the liands of the 
 American Methodist Episcopal Cliurcli, which has reduced it 
 to 5 stations and 6 industrial schools, and is conducting it, 
 it is to be hoi)ed, in a more enlightened manner. (2) The 
 work begun by the American Board in 18S1 in the kingdom 
 of l>ih(', with 4 stations and diligent literary and educa- 
 tional work, is much more solid ; and yet the numerical result 
 of at present about 1250 Christians has been very slowly 
 attained, 
 
 167. A ])ious free mi.ssionary, AriKjt, belonging to the 
 Plymouth Brethren, began an inde])cndent mission in 1886 in 
 the kingdom of tJarenganzc or Katanga, which is reckoned in 
 the Congo State, eastward of tlie Portuguese territory, between 
 the Lualaba and the Lufira, which unite and fall into the 
 
AFRICA 205 
 
 Upper Congo. This mission, with 15 missionaries, has occupied 
 5 mission centres from Bihe to Lake Mweru, and has begun 
 to gather small congregations. The most hopeful work is that 
 on Lake Mweru. Arnot himself lives at present as an invalid 
 in England. 
 
 Section 2. South Africa 
 
 168. The second great, and very predominantly evangelical, 
 mission field of the Dark Continent is South Africa. By the 
 term we understand that whole part of Africa, from Cape 
 Town in the south, that is bounded northwards by the Cunene 
 river on the west, and by the Zambesi on the east. 
 
 Besides the Bantu negroes, split up in their numerous 
 tribes, we encounter here a population quite distinct in kind, 
 which has probably been the genuine South African popula- 
 tion, but to-day consists only of remnants, some of which are 
 very degraded, the Hottentots (Nama) and their kinsmen the 
 Bushmen. In addition. South Africa is inhabited by a steadily 
 increasing number of white immigrants, who are debarred from 
 the West Coast and its hinterlands by the climate. If the 
 mingling of the dilierent races and tribes of the coloured 
 people is itself great, the white element also adds considerably 
 to the half - breed population. The white population, which 
 numbers now at least 700,000, by reason of its superior 
 civilisation and its increasing hold on the land, has the in- 
 dustrial power every year more and more in its own hands, 
 as it also already possesses, or is striving to attain, political 
 dominion over the natives. When these facts are considered, 
 it becomes evident that an ethnographical, national, and social 
 decomposition of the native population is going on with 
 irresistible necessity ; and thus the attainment of the aim 
 of missions, the founding of independent national churches, is 
 either rendered quite impossible or is at least made very difficult. 
 This decomposition has not indeed been able as yet to suppress 
 the native languages, but their domain is crumbling away 
 more and more with the advance of Dutch and English, and 
 in this way, too, the melancholy process of denationalisation 
 is being hastened. The rule of the Christian civilised powers 
 might be made a great blessing for the education of the natives 
 in civilisation, and also indirectly for their Christianisation, if 
 it were exercised with justice, philanthropy, and fatherly care 
 for their welfare. Such blessing has not been entirely want- 
 ing, but, unfortunately, in place of these virtues of colonial 
 government, there is found more and more the most incon- 
 siderate oppression, the policy of which is to make the native 
 a slave of the white intruders. Almost greater difficulties 
 
206 TROTESTANT MISSIONS 
 
 than those due to the power of heathenism, which is not yet 
 by any means everywhere broken, are now in store for the 
 mission in South Africa in the manifold prol^lems connected 
 with the race question. These may be expected to lead to 
 many a struggle yet, not only between blacks and whites, 
 but also between the white despots and the missionaries, who 
 feel called on, as the guardians of the natives, to represent 
 their interests in so far as these are bound up with 
 the work of Christianisation. This work in South Africa is 
 not yet done, but still among not a small number of tribes 
 Christianity has already become such a force that the time is 
 not far distant when its victory will be universal. Among 
 the coloured population of South Africa, numbering about 
 3h milHons, there are to-day perhaps 575,000 Christians,^ 
 under the care of some 30 missionary societies, English, 
 German (with 120,000 baptized), Dutch, Frencli, Norwegian, 
 Swedish, Finnish, and American. Everywhere native helpers 
 have been educated who give assistance in church and school ; 
 but their subordinate social standing prevents the native 
 pastors from enjoying the same respect as the Europeans, 
 although there are not wanting commanding individual person- 
 alties. It is indeed the case that, within recent times especially, 
 a stronger feeling of independence prevails among the black 
 pastors, with which vanity has not seldom something to do, 
 but then this leads at most to separations, and not to the 
 founding of national churches of matured independence. The 
 " African ]\Iethodist Episcopal Ethiopian Church," with a pre- 
 tended membership of 5000, of wliieli the black American 
 Bishop Turner (p. Ill) boasts himself the founder, is probably 
 more rlietoi'ic than fact, and seems now, after occasioning much 
 confusion among the discontented elements in the dill'erent 
 missions, to be in process of collapse as a result of its chief 
 leader, Dwane, having gone over to the Anglican Church. The 
 coloured pupils will number over 90,000 ; but at present the 
 mission schools, although receiving in the liritish colonies a 
 Government grant, are ntjt in favour with the white Africanders, 
 wlio grudge the natives an education going beyond the scantiest 
 elementary acquirements, and would like best of all to have 
 them only ignorant laliourers. Literary works, especially 
 translations of the Bible, exist in all the native languages of 
 South Africa, even in those which have been brouglit to the 
 point of extinction by Dutch and English. "What consocpiences 
 the unhappy Scjuth African War will have for missions cannot 
 
 ' Tlio statistics of the sc|)aratc missionary soricties do not exhaust the 
 number of native Christians, wliirlris hero sunimod iip in nccordanfc with the 
 Ciovernnicnt census. 
 
AFRICA 207 
 
 yet be foreseen. In the first instance, it has exercised a very 
 disturbing and demoralising intiuence. 
 
 169. In the present German South-West Africa, through 
 which passes the boundary between the Negroes and the Hot- 
 tentots, and which stretches from the Cunene to the Orange 
 River, Rhenish missionaries have been at work since the 
 Forties, first in Kama Land, then in Herero Land, and recently 
 also in Ovambo Land. In the last they work in company 
 with agents of the Finnish Missionary Society, who settled 
 down in 1870 at the invitation of the Rhenish missionaries, and 
 have gathered at 3 stations small Christian congregations 
 with 900 baptized members. In ISTama Land, on both sides of 
 the Orange, the London Missionary Society, which has now 
 withdrawn, opened up the way with German missionaries from 
 Janicke's school, among whom Schmelen is especially out- 
 standing ; in Herero Land the Rhenish missionaries (Klein- 
 schmidt, Hugo Hahn, and Brinker) were the pioneers. It has 
 been a laborious work of patience that the missionaries have 
 done in these countries, industrially so poor, — a work made 
 difficult by the great inconstancy of the Hottentots and the 
 strong opposition of the Herero, as well as by the entangle- 
 ments of war, — and more than once in Herero Land the workers 
 were on the point of withdrawing. But German fidelity at 
 last carried the day. Now the whole of this great region from 
 the Orauge River to beyond Walfisch Bay, far into the in- 
 terior of Great Nama Land and Herero Land, and even up to 
 Ovambo Land, is covered with a network of 23 chief stations 
 and 20 out-stations, the most important of which are, in Nama 
 Land, Warmbad, Bethanien, Keetmannshoop, and Rehoboth : 
 and in Herero Land, Otjimbingue, Okahandja, and Windhuk, 
 the seat of the German Government. All the points that could 
 be occupied have been made mission centres, and the whole 
 population, including even the downtrodden Bergdamra, have 
 been brought under the educative and civilising influence of 
 Christianity, although the total of baptized Christians has 
 only reached 11,000. Unfortunately, the peace restored by 
 the overthrow of Hendrik Witbooi has repeatedly been dis- 
 turbed by the rising of other tribes. The great loss of cattle 
 caused by the rinderpest perhaps marks the beginning of a 
 new industrial era. 
 
 170. The chief mission field of South Africa is Cape Colony, 
 which with its annexes (British Kaftraria, 1865 ; Griqualand, 
 West and East; Transkei, 1877 and 1872; Tembu Land and 
 Bomvana Land, 1885), had at the census of 1891 a population 
 of about 1,150,000 coloured people, among whom were 392,000 
 Christians, who have now increased far above 400,000. In the 
 
208 PROTESTANT MISSIONS 
 
 west and south-west of the Cape Colony the Hottentots are 
 in the majority, while the Kaffirs dominate the east. Now, 
 indeed, liardly any pure Hottentots exist, except perhaps in 
 Great Xama Land ; their place is taken by a population that 
 should lie called a mixed rabble rather than a mixed people, 
 being composed of crosses between Hottentots, Bushmen, 
 Whites, Malays, and negroes of various tribes. It has lost all 
 original nationality, and to some extent even its language, 
 which has been supplanted by a corrupt Dutch mingled with 
 scraps of English. Even the Koranna, who live far inland in 
 the Orange Free State on the Orange and Vaal Kivers, have, 
 like the Griqua, become almost a bastard people. The Kaffirs 
 in the east of the colony, even though not pure, have kept 
 themselves far more free from mixture. Their chief tribes are 
 the Xosa, Pondo, Mpondomise, Tembu, and Fengu (or Fingu). 
 Of the remaining Kaffir tribes, there are also 13assuto in the 
 northern districts. In the case of all these Kaffirs, too, political 
 independence has been completely broken ; but yet they stand 
 on a much higher level socially and industrially than the 
 mixed Hottentot population of the west, while at the same 
 time Christianity has hitherto not found among them so much 
 acceptance as among the latter. 
 
 The immigrant white population consisted originally of 
 Dutch and French refugees, who gradually became blended 
 together as the African Boers. Later there came in increas- 
 ing numbers Englishmen and also Germans. Between the 
 Dutch and English elements there has developed more and 
 more a political opposition, which at a former time expressed 
 itself in the founding of independent Boer States, and has now 
 led to. new complications in a melancholy war. This opposi- 
 tion, however, does not hinder Dutch and English colonists, 
 who in common style themselves Africanders, from being 
 at one in the policy of oppressing the natives. This policy is 
 as old as South African colonisation, and forms a dark chapter 
 in the history of colonial politics, which, wherever we turn, is 
 so rich in bloody and dirty pages. In the south and west of 
 the colony the oppression was carried through violently enough, 
 indeed, but still without any actual wars, while in the east 
 bloody Kaffir wars have repeatedly been waged. In spite of 
 all the successes of missions, even in regard to civilisation, — in 
 spite, too, of many endeavours on the part of individual well- 
 disposed colonists and officials, — the abolition of the old racial 
 enmity between the white and tlic coloured elements has not 
 yet been attained ; it is still to-day a burning ilamo, and there 
 is little prospect of the attainment in the future of that 
 which has been attempted in vain in the past. The incor- 
 
AFRICA 209 
 
 poration of the coloured Christians into the white congrega- 
 tions, although it takes place in isolated cases, is a very 
 unlikely solution of the prol:)lem of the formation of the South 
 African Mission Church. 
 
 171. Apart from sporadic endeavours to gain some natives 
 to Christianity, put forth by some preachers of the Dutch 
 Colonial Government, which held South Africa till the begin- 
 ning of the nineteenth century, the first proper missionary 
 attempt was made among the Hottentots by the Moravian 
 Brother, Georg Schmidt. He settled at Bavianskloof in 1737, 
 but so soon as 1744 he was under the necessity of leaving the 
 country, after he had succeeded in baptizing some first-fruits of 
 his labour. 
 
 It was 1792 before the Moravians could take up again 
 the broken thread, and then — especially under the British 
 colonial rule, which took the place of the Dutch in 1806 — 
 they succeeded, largely through the wise guidance of Hallbeck, 
 their missionary president, in laying down, one after another, 
 9 stations in the south-west corner of the colony, at which 
 altogether 10,500 Christians have now their home. Of these 
 stations, among which Gnadenthal, with its influential school 
 for native helpers, is pre-eminent, part are institutes, i.e. site 
 and land are the purchased property of the mission ; and 
 part are grant plots, i.e. site and land are put by the Govern- 
 ment under the management of the mission for the good of 
 the natives. Far distant from this western region the Mora- 
 vians have another field of work in the east, among the Kaffirs 
 on the Kei Paver and throughout Kaffraria. This field, which, 
 owing to the different kind of population, bears quite a dif- 
 ferent stamp, is occupied at 10 chief stations, Silo being the 
 mother station, at which there are 6300 Christians. While 
 the work in the west now consists chiefly of the care of 
 congregations, in the east it is still mainly that of a heathen 
 mission. 
 
 172. In 1799 the Moravians were followed by the London 
 Missionary Society, whose pioneers were the two Dutchmen, 
 Van der Kemp and Kicherer. In contrast with the quiet 
 work of the Moravians, that of the London missionaries 
 bore a more romantic, but at the same time a more 
 agitated stamp, especially on account of its interference in 
 the movement for the emancipation of the slaves, in which 
 Dr. Philip above all played a leading part.^ After a fruitless 
 attempt among the Kaffirs, the London missionaries directed 
 their missionary activity, with varying success, mainly to the 
 Bushmen, Hottentots, and mixed people. The most persevering 
 
 ^ Philip, Researches in South Africa, London, 1828. 
 14 
 
2IO PROTESTANT MISSIONS 
 
 work among them was done by Schmelen, and Moffat also was 
 engaged in it for a time, and made a great sensation by his 
 visit to Cape Town with the converted outlaw Africaner. 
 Afterwards Moffat turned his attention to Griqua Land and 
 then to the Bechuana farther north, among whom he worked 
 many years in Kuruman ; and, along with Livingstone, his 
 son-in-law, he gave to the London Mission its expansion as far 
 as Lake Ngami and up the Zambesi. He translated the whole 
 Bible into the Bechuana language, and erected a seminary for 
 natives at Kuruman ; but his romantic hopes were not all 
 fulfilled.^ At the end of the Fifties the London Missionary 
 Society, in accordance witli its independent principles, set free 
 from connection with it both its western and its eastern con- 
 gregations in Cape Colony, and formed them into a Congrega- 
 tional Union. This Union has now close on 50 congregations 
 with 10,000 communicants and 35,000 adherents, and is 
 reported to be in a satisfactory state as to church concerns, 
 and to ])e also displaying missionary activity. One learns, how- 
 ever, little about them.^ Soon after that time, too, the society, 
 for some unintelligible reason, sold the institute properties to 
 natives ; and since the experiences connected with this sale 
 were particularly unfortunate in Hankey, in the vicinity of 
 Port Elizabeth, that place alone is still continued as a mission 
 station. It has 350 connnunicants and 1500 adherents. 
 
 173. The Wesleyans were third in order in beginning 
 missionary work at the Cape. After a stirring but incon- 
 siderable and temporary work in Little Nama Land, they 
 spread themselves, under the capable leadership of their 
 superintendent, B. Shaw, over a great part of the colony, 
 much more, however, in the east than in the west. Of the 
 9 western congregations, witli 6000 Clu'istians, the most import- 
 ant are those in Cape Town and Stellenbosch, while their 
 eastern colonial field includes, in three districts (Grahams- 
 town, Queenstown, and Clarkebury), 70 congregations or 
 stations, with over 90,000 baptized, the congregations in 
 Clarkebury being almost entirely composed of Kaffirs. The 
 schools, including the boarding-schools, are numerous and 
 well attended. Since 1832 the Wesleyan Clmrch in South 
 Africa lias liad an independent organisation, and, as the Wes- 
 leyan Methodist South African ^Missionary Society, carries on a 
 mission independently of the London administration, with the 
 
 ^ MolFat, Miasionary Lalioursand Sceii-cs in South Africa, Isted., 1842. T/ic 
 Liv.t of Iloherl ami Marij Mofal, liy tlicir Son. .1. S. MolFat, New York, 1866. 
 Modat returiicil to EiiRlniHl in 1870, nml died in 1883, aged 88. 
 
 - According to tlie t-Jovernmcnt ciii.su» of 1891, 67,048 coloured Christiana 
 are returned as belonging to the Congregational Union nud the London Mis- 
 sionary Society. 
 
AFRICA 211 
 
 aid of many native workers. The methods of this mission are 
 emotional, but not always solid and discreet. 
 
 The Khenish Missionary Society has its Cape Held of 
 labour, which it entered in 1829, exclusively on the West 
 Coast, from Stellenbosch, near Cape Town, up to the Orange 
 Eiver, with the exception of its station at Carnarvon (formerly 
 Schietfontein), which lies a little to the east in the Karree 
 Mountains. The nearly 16,000 Christians who are under its 
 care form 10 splendid congregations, 6 of which (Worcester, 
 Stellenbosch, Wupperthal, ^haron, Steinkopf) number between 
 1500 and 3900 souls, and all of them are financially independent. 
 The cliurch life in these congregations, of which some are 
 institutes, is very active, but the moral life leaves much to 
 be desired. Notably the old national sins, drunkenness and 
 impurity, are the cause of much trouble to the missionaries, 
 as they are in other parts of Cape Colony. 
 
 174. The first missionaries of the Berlin (I.) Missionary 
 Society landed in South Africa in 1834, but they began their 
 work among the Koranna, between the Orange and the Vaal 
 Elvers, in the region that became afterwards the synodal 
 circle of the Orange Free State, although not entirely within 
 the territory of the Boer Republic so named. In Cape Colony 
 proper they first established themselves in 1838 in the south- 
 west, and, to begin with, in conjunction with the South African 
 Missionary Society, founded by Van der Kemp, but at that 
 time somewhat crippled: the first station was Pniel, and 
 Amalienstein was added after a decade. Alongside of stirring 
 revivals, which are characteristic of the first period of South 
 African missions in general, unprofitable disputes were always 
 recurring throughout this initial period, and they only ceased 
 when the connection with that society was broken off. There 
 arose gradually 12 Cape stations, which now make up two 
 synods — Cape Colony in the west and Kaft'raria in the east, 
 with together 7000 Christians. In the latter, which at an 
 earlier date had much to suffer in the repeated Kaffir wars. 
 Dr. Kropf rendered noteworthy service in connection with the 
 translation of the Bible into the Kaffrarian tongue. Apart 
 from these two synods, there are two other Berlin stations in 
 the north of the present Cape Colony — Kimberley and Pniel, 
 which are incorporated in the Orange Free State Synod ; the 
 reason being that, when towards the end of the Sixties diamonds 
 were found in the hitherto desert region between the Vaal and 
 the Orange, the Colony, in spite of every protest on the part 
 of the Orange Free State, annexed the whole district under the 
 name Griqua West. In the first decades of the century the 
 London Missionary Society had maintained a flourishing mis- 
 
2 12 PROTESTANT MISSIONS 
 
 sion here in the midst of several thousand mixed Hottentots, 
 who had adopted the collective name of Griqua, but afterwards, 
 in consequence of the scattering of the population, it was 
 almost entirely given up. From 1870 onwards, however, the 
 diamond district became the scene of a great contlueuce of 
 people, coloured as well as white, and Kimberley especially 
 became an important mission centre. This rapidly increasing 
 locality was occupied in 1874 by the Berlin miHsionaries, 
 taking as their base tlie old Korauna station, Pniel, which 
 likewise lies within the domain of the diamond fields ; but not, 
 indeed, by them alone, for the Wesleyans, the Congregation- 
 alists, the Dutch Reformed Church, and the Society for the 
 Propagation of the Gospel are at work here among the coloured 
 working ])opulation, composed of many various elements and 
 only partially residential, and numbering in all about 90,000. 
 It is evident that such a crowd of human beings, always 
 coming and going, drawn together only by the pursuit of 
 money, and brought into contact with many doubtful white 
 elements, a contact full of temptations, presents a very hard 
 soil for missions. Still, the direct and indirect result of the 
 mission work is by no means inconsiderable. 
 
 175. Through the development of the colonial conditions 
 within Cape Colony, it has come about that two Protestant 
 churches have to a certain degree gained the position of State 
 cluirches, — the Dutch Informed Church, with at present about 
 230,000, and the Anglican, with aliout 70,000 white members. 
 The former owes its standing to the former Dutch colonial 
 rule, the latter to the present colonial rule of Britain. Till 
 far on in the nineteenth century, the Dutch Eoformod Church, 
 with tlie exception of individuals of missionary ;^eal. Van Lier, 
 Vos, and some pious laymen, maintained an indifferent, if not 
 adverse, attitude to the Christianising of the natives. The 
 South African Society for the Promotion of the Extension of 
 Christ's Kingdom, which Van der Kemp originated, never 
 called forth any fresli missionary work. It was only when 
 new spiritual life awoke in the Reformed Church of the Cape 
 Colony, cliicrty tlirough the accession of some Scottish pastors 
 (particularly the Murrays) to its service, that a missionary 
 8i)irit began, about tlie middle of tlie century, to be aroused, 
 which led tlio church to a growing activity in missions, not 
 merely in tlie Colony but also beyond its bounds in the Free 
 State,' the Transvaal, and on Lake Nyassa. Within the colony, 
 besides missionaries proi)or, there arc many pastors of con- 
 gregations who arc engaged in the work of Christianising the 
 coloured people, a method of conducting missions which is 
 very natural in the present state of things in Cape Colony. 
 
AFRICA 213 
 
 The number of natives Ijelonging to the Dutch Eefoimed 
 Church far exceeds the 25,000 or so who are gathered at the 
 30 mission stations. The Government census of 1891 give 
 77,693 coloured Christians as belonging to the Dutch Ee- 
 formed Church. 
 
 176. Of the ten dioceses which the Anglican Church has 
 in South Africa, three belong to Cape Colony — Cape Town, 
 Grahamstown, and St. John's (Kaffraria). All the South African 
 l)ishoprics are connected with the High Church Society for 
 the Propagation of the Gospel, which began its mission work 
 there as early as 1820, in connection with the British occupa- 
 tion of the colony, but did not prosecute it in comprehensive 
 fashion until thirty years later, under the energetic leadership 
 of Bishop Gray, who was afterwards the Metropolitan. Its 
 church and mission work being so indistinguishable, it is 
 diiiicult, particularly in the diocese of Cape Town, to deter- 
 mine what share falls to the latter. In any case the share is 
 considerable, but on account of the deficiency of the statistics 
 the number of coloured people at present under the care 
 of the Anglican " priests " cannot be determined with cer- 
 tainty : according to the Government census, it is 69,269. 
 Much careful attention is given to the education of native 
 teachers and pastors, and among the numerous stations, some 
 of which have large congregations, St. Matthew's (Keiskam- 
 ahuk), in the diocese of Grahamstown, is especially worthy of 
 mention on account of its famous industrial school. St. Mark's, 
 in Transkei, with its congregation of about 3000 souls, has also 
 won a good name through Masiza, its excellent native pastor. 
 
 177. To avoid separating too much the work of the indi- 
 vidual societies at work in Cape Colony, we have already 
 repeatedly passed from the western to the eastern part of the 
 colony, because the different evangelical missionary societies 
 have unfortunately not confined themselves to separate spheres, 
 but work in a very large degree interlacing through one another, 
 and in consequence, in a survey of their labours, a certain con- 
 fusion is quite unavoidable. If our arrangement be purely 
 geographical, w^e must repeatedly recur to the same societies ; 
 and if the grouping be according to societies, we have to 
 make leaps geographically. From this point we have to 
 do with societies that have their field only in the east 
 of the colony. As has been already indicated, mission work 
 proper predominates here much more than in the west, where 
 it is already receding behind church work, or is being carried 
 on in conjunction with it. In the east, too, the native popula- 
 tion is considerably mixed, but the Kaffir type predominates, 
 and the national decomposition and social deterioration are 
 
214 PROTESTANT MISSIONS 
 
 not so far advanced as in the west. In consequence, the 
 subjection to the foreign colonial power has here occasioned 
 much greater struggles than in the west, and in particular 
 the three great Kaffir wars, which play such a bloody role in 
 the colonial history of South Africa, have not only been a 
 hindrance to missions, but in many places have had on them 
 a very destructive influence. 
 
 In addition to the Moravians, the Congregational Union, 
 the Berlin Missionary Society, the Dutch Eeformed and 
 Anglican Colonial Churches, and the Wesleyans, the other 
 agencies are chiefly two Scottish missions, which are at work 
 in the eastern part of Cape Colony among the Kaffirs, the 
 Free Church of Scotland, and the United Presbyterians, now 
 amalgamated as the United Free Church of Scotland. The 
 former entered on the work begun by the Glasgow Missionary 
 Society in 1820, and extended it to a South and North Kaffir 
 Mission on the two sides of the Kei Eiver. It now has in 
 both together 10 chief stations and many out-stations, with 
 about 8000 communicants and catechumens and 7000 scholars. 
 Besides the stations of Cunningham and Burnshill, which have 
 the largest congregations (1300 communicants each), the chief 
 centres of this solid mission, the influence of which goes far 
 beyond the number of those baptized, are the two famous edu- 
 cational and industrial institutes — Lovedale,^ in the southern 
 Fingoe district, and Blythswood, in the northern. The former 
 is under the approved leadership of the eminent Dr. Stewart ; 
 the latter bears the name of Blyth, an English magistrate 
 who gave £4500 ($21,600) for the building of it, and who, by 
 his just and humane treatment of the natives, so gained their 
 affection that they erected also another special memorial of him. 
 The Scottish United Presbyterians, whose work also bears 
 the stamp of great solidity, have their mission field likewise 
 on both sides of the Kei Kiver, where they occupy 13 chief 
 stations and over 100 out-stations. The number of full church 
 members, which is steadily increasing, amounts at present to 
 over 4500, of whom it is reported to their honour that they 
 not only pay the salaries of their own teachers and evangehsts, 
 but also take an active part in the extension of Christianity. 
 At Emgwali Station there laboured from 1857 to 1871 the 
 greatly blessed Tiyo Soga, the first ordahied Kaffir pastor, who 
 was as deeply grounded a Christian as he was a thoroughly 
 trained theologian ; ^ at present his son is engaged at Malan 
 
 ^Lovcdalc: Past and Present, Loveilalc, 1887. Stewart, Lovcdale, South 
 Africa, illustrated Ly 50 Views, Edi». 1894. 
 
 "Chalmers, Tiyo Sorja : a Page of South African Mission Work, 2nd cd., 
 Ellin. 1873. 
 
AFRICA 215 
 
 station in successful work as an ordained medical missionary. ^ 
 To the two Presbyterian missions the census of 1891 ascribes 
 24,418 Christians. 
 
 The comparatively small Kaffir mission conducted by the 
 English Primitive Methodists on the Upper Orange, and the 
 two or three French Eeformed and Apostolic congregations in 
 Griqua Land East, must only be mentioned in passing. We 
 must also merely name the missions of the Anglicans and 
 Wesleyans, with perhaps 4000 Kaffirs baptized, in Pondo Land, 
 which is not yet incorporated with the colony. 
 
 178. In the north, along the coast, the colony marches with 
 Natal and Zululand, with a population together of 692,000 
 natives, exclusive of 53,000 imported coolies ; the former a 
 relatively independent British Crown colony, the latter also 
 a British possession since 1887. The Zulu tribes who live 
 here, and w^ho are considerably different from the other Kaffirs, 
 have sowed much bloody seed under their notorious chiefs, 
 Chaka, Dingaan, Umselekasi, Ponda, and Cetewayo. Since the 
 end of 1879 their power has been broken, but not the resist- 
 ance of their hearts to the Gospel. The Zulu Kaffirs have 
 formed up to the present time a difficult mission field, though 
 under British rule they have been treated with the greatest 
 forbearance, — perhaps with too much doctrinaire regard to their 
 own law, — and have been left in possession of their own land, 
 and on the whole have become prosperous. Witchcraft, super- 
 stition, polygamy, unchastity, immoderate beer-drinking, are 
 now the chief hindrances to successful Christianisation. There 
 are at present perhaps some 48,000 baptized coloured people 
 in this region, and of these probably no more than half belong 
 to the native Zulu population. And yet for some fifty years 
 active missionary work has been carried on to an ever-increas- 
 ing extent, with, it is true, numerous interruptions and re- 
 peated disasters. This difficult work among the Zulus is 
 shared by American Congregationalists, South African Wes- 
 leyans, Norwegians, Swedes, the Berlin and Hermannsburg 
 Societies, the Anglican, Scottish Free and Dutch Eeformed 
 Churches : only very recently the prospect has begun to be 
 more hopeful. 
 
 The American Board, which made the beginning, has at 
 10 chief stations 3250 communicants and 14,000 adherents; 
 the Wesleyans, w^ho followed, have some 5500 communi- 
 cants and 15,000 adherents at 18 stations, of whicJi Edendale 
 and Maritzburg are the most important. The Norwegian 
 Missionary Society, with the small Schreuder Mission which 
 separated from it, and the Swedish State church, have together 
 
 ^ [And a second son as an ordained missionary at Mount Frere. — Ed.] 
 
2l6 PROTESTANT MISSIONS 
 
 at 23 stations perhaps 3000 Christians; the Berlin Society 
 has 2500 at 6 stations ; the Hermannsburg Mission has 
 5000 at 20 stations ; the Hanoverian Free Church has 2700 
 at 8 stations ; the Anglican Church in its two bishoprics — 
 the well-known liberal Colenso was the first bishop in Natal — 
 has perhaps from 4000 to 5000 Christians; the Scottish 
 Free Church has almost 5000 baptized at 4 stations; while 
 the Dutch Eeformed Church, which leans on the Free 
 Clmrch, has only some hundreds. Lastly, mission work is 
 also done by the Wesleyans and Anglicans among the 53,000 
 immigrant Indians in Natal, but with slight success (400 to 500 
 baptized). 
 
 179. In Swasiland, which borders on Zululand to the north, 
 and has a population closely allied to the Zulus, missions first 
 secured some footing about fifteen years ago, earlier attempts 
 at settlement on the part both of the Berlin and the Hermanns- 
 burg Societies having proved futile. The Anglicans, who 
 erected a separate bishopric here in 1891, — Lebombo, wliich 
 includes also the Portuguese coast territory, — and the "Wes- 
 leyans, have some stations, with together only a few himdred 
 baptized. More successful is the work, likewise recent, of the 
 free churches of French Switzerland in the Portuguese terri- 
 tory of Delagoa Bay, an offshoot of their mission in Valdezia 
 in the north of the Transvaal, which is ten years older : both 
 are among the same tribe of the Amatonga. In the Yaldezia dis- 
 trict, this mission, which is conducted by excellent missionaries, 
 has about 1000 adult Christians, and in tlie Delagoa Bay or 
 Lorenzo Marquez district there are 1500. Kecently, however, 
 the rising of the natives against the Portuguese, who in their 
 distrust suspected the Swiss missionaries of taking the side of 
 the natives, occasioned trouble, whicli lias again, liowever, been 
 composed. Farther north, in the part of Gasa Land now lying 
 in Britisli Kh(jdesia, the American Board lias supported for 
 some ten years a small and difficult mission, with up to this 
 time only 2 stations, at which no congregations have yet 
 been formed. Nevertheless an extension of the mission is 
 contemplated from the Mashona Mountains to the ocean. 
 
 180. Before we turn from here farther west to Mashona 
 Land, we must once more go back to the south, in order to 
 reach the Zambesi through J')echuana Land by way of Basuto 
 Land and the Boer States. North-west of Pondo Land and 
 Gricjua Land East, beyond the Kathlamba(I)rakonberg) Moun- 
 tains, we enter tlie higli-lying IJasutn Land, which since 1884 
 lias been a British Crown colony. Its inhal>ilants form the 
 southern branch of the Sotlio negroes, who again are a variety 
 of tlie Bechuana family, which extends to the west and north. 
 
AFRICA 217 
 
 Expelled from their former eastern habitations by bloody wars, 
 they gathered in the Twenties under their young chief, the 
 brave and gifted Moshesh, at the mountain stronghold of 
 Thaba Bosiu. This became the centre of a Basuto kingdom, 
 which at a later time, in order to defend itself against the 
 neighbouring Boers, placed itself under the protection of 
 Britain. Under this benevolent protection, which has wisely 
 left to the natives a great measure of self-government, and 
 especially under the growing influence of Christianity, the 
 nation has attained a considerable degree of civilisation and 
 prosperity. 
 
 So early as the beginning of the Thirties, missionaries of 
 the Paris Evangelical Missionary Society, who were seeking 
 a field of work in South Africa, had come by a remarkable 
 leading to Moshesh, who was anxious to get missionaries for 
 his people, and the work which they began among them de- 
 veloped, after many difficulties had l3een overcome, to a grati- 
 fying success. Among the excellent missionaries to whom the 
 French Basuto Mission owes this success, Arbousset, Casalis, 
 and Mabille are especially prominent, the two last being also 
 distinguished as the chief collaborators in the translation of 
 the Bible into the Sotho language. At the 19 chief stations 
 and 154 out-stations, of which Morija, Hermon, Thaba Bosiu, 
 and Thebana Morena are the most important, there are now 
 10,G00 communicants and over 7700 catechumens. The con- 
 gregations are well ordered, and the system of education, in- 
 cluding higher education, is well organised, there being 150 
 schools with 10,000 pupils. A large number of efficient native 
 helpers assist the missionaries in church and school, and the 
 financial achievements of the Christians amount to £3000. 
 In 1885 the Basuto church there, under the leadership of the 
 heroic Coillard, began a mission in the midst of a distant 
 isolated Sotho tribe on the Zambesi. This mission has been 
 attended wuth very many troubles and hindrances : it has now 
 5 stations (Sesheke, Lealugi, Sefula), and after a long sowing 
 in tears begins to yield a harvest of joy. The Anglican High 
 Church Mission, in spite of all friendly protest, has since 1873 
 been pressing into the Basuto field of the Paris Missionary 
 Society, where such good work has been done, and at its four 
 stations there are some 500 communicants. Even more than 
 by this mission, however, confusion and trouble have been 
 caused by the hostile competition of Roman Catholic mission- 
 aries, who have at their eleven stations only some 700 or 
 800 baptized, and very few scholars. 
 
 181. West and north-west of British Basuto Land lie what 
 were formerly the Orange Free State and the Transvaal, the 
 
2l8 PROTESTANT MISSIONS 
 
 two Boer Eepublics which came into being after changeful 
 pohtical struggles. Among their coloured population the 
 Bechuana predominate, and among these again, particularly 
 in the Transvaal, the northern branch of the Basuto. In the 
 Orange Free State, the natives, who are mingled with the 
 Koranna and all sorts of impure breeds, are in a comparatively 
 favourable position, since they are well treated by the Boers 
 there, and are provided for in church and mission in connection 
 with the congregations of the Dutch Eeformed Church of the 
 country. 
 
 In addition to this pastoral care on the part of the Dutch 
 pastors, which embraces a great part of the coloured population, 
 mission work has been carried on here since 1833 by the 
 AVesleyans (now by their South African Conference) at some 
 10 stations, of which Thaba Nchu, with 15,500 adherents, is the 
 largest ; by the Anglican Church, which has had here since 
 1863 the bishopric of Bloemfontein, and has 2200 baptized ; 
 and by the Berlin Missionary Society, which has laboured 
 since 1834 at Bethanien among the Koranna, who have, 
 however, in later times been almost disappearing before the 
 Bechuana. The Orange Free State Synod, in connection with 
 the Berlin Mission, at present em])races 8 stations (5800 
 baptized), of which, however, those belonging to the diamond 
 fields are situated in what is now Griqua Land West. Besides 
 Bethanien, specially worthy of mention is Adamshoop, founded 
 by Adam Oppermann, a coloured man. 
 
 182. Much less favourable than in the Orange Free State 
 is the condition of the black people (Bechuana or Basuto) in 
 the Transvaal, where their hard treatment became a tradition. 
 In recent times the gold fever has come, to add moral tempta- 
 tion to oppression. The chief missionary work here is in the 
 hands of two German missionary societies, both of which 
 carry it on soberly and thoroughly, — the Hermannsburg Society 
 since 1857, and the Berlin since 1859. Tlie former, whicli was 
 called in by the Bt)ers on account of dillerences witli the 
 neighbouring London missionaries, has laid down one after 
 another 26 stations in two circuits (Kustenburg and JMorico), 
 of which Saron has a congregation of nearly 4000 souls, 
 Bethanien of 2800, and 4 others of over 2000 each ; some 
 of these stations, Jiowever, are situated to the west of the 
 Transvaal in liritish territory. Altogether they represent a 
 total of 43,300 Bechuana Ciu-istians, whose numbers are now 
 being increased yearly by thousands. The Berlin Missionary 
 Society, whose Basuto mission in the Transvaal lias had an 
 eventful origin and history, particularly under the Chiefs 
 Maleo and Secucuni, has now at its 25 stations over 18,000 
 
AFRICA 219 
 
 Christians, the great majority of whom belong to the South 
 Transvaal Synod, in which the station of Bochabelo, founded 
 by Merensky, is outstanding, with 3700 Christians ; while 
 in the thickly populated Xorth Transvaal, in which are 
 also included the two young Bonjai stations north of the 
 Limpopo in Mashona Land, the hard soil has begun at some 
 stations — Mphome, Medingen, ModimoUe or Waterberg — to 
 yield a richer fruitage. It was Knothe who did the chief 
 pioneer work in this North Transvaal district, which is so rich 
 in promise for the future. Among the Bapedi Christians, in 
 what was once the kingdom of Secucuni, a separation un- 
 fortunately took place m 1890, which was favoured by mission- 
 ary Winter ; this led to the founding of a " Free National 
 Church," a step which has occasioned much confusion. In 
 the North Transvaal is also stituated Yaldezia (Spelonken), 
 the little mission of the Swiss free churches, to which refer- 
 ence has already been made. 
 
 The work of the Dutch Eeformed and the Anglican 
 Churches in the Transvaal is of little importance : the latter 
 has here another bishopric, Pretoria; together they have perhaps 
 5000 native Christians. On the other hand, the English (not 
 the South African) Wesleyans have a mission with numerous 
 stations which extends throughout the whole Eepublic and 
 Swasilaud, and which is divided into three sections — Central, 
 North - east, South - west. This mission is reported to have 
 a membership of 8000, but it is not quite clear whether 
 all of these are natives. Here, as almost everywhere, they 
 intrude discourteously into the fields of other societies, while 
 the maturity of their Christians and the education of their 
 native helpers leave much to be desired. Their Em-opean 
 missionaries, who are often changed, have for the most part 
 only a superficial knowledge of the language of the natives. 
 
 183. Between the [former] Boer Eepubhcs and CTcrman 
 South-West Africa there lies the very thinly populated British 
 Bechuana Land, which consists in great part of the Kalihari 
 Desert, and, to the north-east of it and directly north of the 
 Transvaal, of Matabele Land and Mashona Land. As has been 
 already remarked, there is a hne of old stations of the London 
 Missionary Society, w^ith about 60 outposts, stretching through 
 Bechuana Land as far as Lake Ngami and into ]\Iatabele Land. 
 Moffat, who was in his time so greatly, perhaps too greatly, 
 lauded, founded here as a centre tlie station of Kuruman, with 
 a very costly Theological Seminary. North of Kuruman was 
 Livingstone's field of missionary labour (Kolobeng, afterwards 
 ]\Iolepolole), through whom the Christian chief Sechele, who, 
 however, did not maintain his reputation, has won a world-wide 
 
220 PROTESTANT MISSIONS 
 
 fame. The chief Khama, formerly at Shoshong, now at Phala- 
 pye, baptized by a Hermannsburg missionary, has also become 
 famous, and is a more faithful and active Christian ; he has 
 displayed great energy, particularly in the struggle against the 
 l)randy pest. Unfortunately this old and once greatly extolled 
 mission field of the L. M. S. has been much neglected, and the 
 society has only lately begun again to devote some more atten- 
 tion to the half-ruined congregations. Hardly any progress 
 seems to have been made within tlie last decades in the pro- 
 pagation of Christianity ; at least, none is to be made out 
 from the extremely scanty reports. The number of Christians 
 may be about 10,000, 3500 being communicants. As on 
 many another mission field, the London Society is here also 
 lacking in patient persistence and educational wisdom : it 
 does much pioneer work, but it builds up too little. The 
 missions of the Englisli Episcopal and tlie Cape Eeformed 
 Churches, and that of the Wcsleyans in Bechuana Land, are but 
 limited. So too in IMatabele Land and Mashona Land, the Angli- 
 can, Wesley an, Cape, and Berlin missions are still very much 
 in their infancy. The despotic rule of warlike tyi'ants, and 
 then the liorrible turmoils which the occupation by the South 
 African Chartered Company has brought with it, occasion 
 hindrances which are hard to surmount. When at last quiet 
 shall have been established, a more hopeful time for tlie work 
 of missions may perhaps come. 
 
 Section 3. East African Islands 
 
 184. Before making our way farther to the north and into 
 Eastern Central Africa, let us leave the mainland to make an 
 excursion to the islands situated in the south-east. The oldest 
 evangelical mission is to be found on the island of Mauritius, 
 a British possession since 1810, and before then French, which 
 has a population made up to the extent of two-thirds of im- 
 ])orted Indian coolies. The language of ordinary intercourse, 
 in consequence of the long French domination, is a corrupted 
 French, and likewise almost a third part of the population con- 
 tinues from that time outwardly Catholic. The im]»ulse to 
 an evangelical mission was given in 1814 by the British and 
 Foreign Bible Society, which was followed by the L. ]\I.S. 
 Lel)iun, who was sent out by the latter society, succeeded in 
 tli(^ course of decades of labour in gathering some congrega- 
 tions with several thousand members, and in the Seventies, 
 when the L. M. S. withdrew from Mauritius, these were de- 
 clared independent. The chief work is now done, under the 
 supervision of the Anglican bishop of the island, by the two 
 
AFRICA 221 
 
 societies of the Church of England, the C. M. S. confining itself 
 to the imported Indians. Both societies devote special at- 
 tention to their schools. There are altogether perhaps 4000 
 Christians in their care. Many, however, of those who have 
 been baptized have returned to India. The mission does not 
 seem to be carried on with the energy which is to be desired, 
 Catholicism also predominates —a survival of the French occu- 
 pation — in the neighbouring Seychelle Islands, which like 
 Mauritius are now British, and which are inhabited by a small 
 mixed population of East Africans and Creoles. There the two 
 English Church missions do not yet make up 1000 members. 
 
 185. There is, however, a fruitful mission field, largely 
 evangelical, on the French island of Madagascar, which ex- 
 ceeds in size the German Empire. It has a population of 
 some 4 millions, allied to the Malays, in which the Hova 
 and Sacalava are the most important tribes. In 1820 the 
 London Missionary Society obtained a firm footing here, 
 especially in Antananarivo, the capital. It gave special at- 
 tention to educational work, which on account of its value 
 for civilisation was encouraged by the eminent Hova prince, 
 Eadama i., who was recognised by the British as ruler of the 
 whole island. Fortunately, a complete translation of the Bible 
 had been prepared and two congregations of living Christians 
 had been formed, when, in the middle of the Thirties, a long and 
 severe period of persecution began under Queen Eanavalona I., 
 who was hostile to foreigners and Christians. During its 
 course many believers lost life, property, position, and freedom, 
 but in spite of the expulsion of the missionaries it only con- 
 tributed to the spread of Christianity. With this queen's 
 death in 1861 the reign of terror ended, and religious freedom 
 was secured under the short and troubled rule of her two 
 successors, Eadama ii. and Queen Eosaherina, for whose favour 
 French and British made rival claims. Then under Queen 
 Eanavalona ii., after her own conversion to evangelical Chris- 
 tianity, a mass-conversion set in from 1869 onward, especially 
 in the central province of Imerina, from which it also spread 
 southward over part at least of the province of Betsileo. In 
 the more remote parts of the island, however, especially in the 
 west and north, where the population was ill-disposed towards 
 the ruling Hova tribe, Christianity found little entrance. 
 This mass-conversion did not spring from motives purely re- 
 ligious. Although the queen did not desire to make her 
 subjects Christians by force, yet many believed they must 
 follow her example ; and as there w^ere not wanting over- 
 zealous Government officials who represented the matter to 
 the people as if the queen were ordering baptism, so these 
 
222 PROTESTANT MISSIONS 
 
 considered the acceptance of Christianity to be their simple 
 duty as subjects. Thus there came to be in a comparatively 
 short time tens, even hundreds, of tliousands of Madagascar 
 Christians, of whom naturally the great majority were Christians 
 only in name. The Christian world, however, was for some 
 time intoxicated with joy at this unexpected movement, re- 
 garding it as entirely a mighty work of the Holy Spirit, the 
 more so as the reports represented it in extravagant rhetoric 
 as a new Pentecost. But, in any case, it was a result of 
 the highest importance in missionary history. Almost as in 
 a night a great evangelical national church was in being, and 
 the mission directorate saw a problem set before it which de- 
 manded for its solution as much wisdom as devotion of energy. 
 The number of missionaries was, it is true, increased, but, 
 owing to a new and costly undertaking then being entered on 
 at Lake Tanganyika, not nearly to the extent demanded by 
 the crying necessity. Much attention, too, was given to the 
 training of native helpers, but with not nearly the sobriety 
 and thoroughness which were to be desired. Very soon, indeed, 
 the missionaries were sobered by the actual condition of the 
 new Christian masses, and began to sift them, but the dis- 
 cipline was far from being sufficiently energetic. And so the 
 L. M. S. has only imperfectly succeeded in more deeply ground- 
 ing in Christian knowledge and introducing into Christian life 
 its 280,000 Christians, who are gathered in more than 1300 
 congregations, the less so as the greater number of its thousand 
 and more native pastors were only in a scanty degree equal 
 to this task. There were besides two other mistakes. Under 
 the malign influence of its independent doctrine, it granted 
 independence to the immature Madagascar congregations and 
 pastors much too soon and in far too large a measure, and in 
 particular it favoured the formation of a fully iiulejicndent 
 Byzantine Court-and-Palace Church, which has gathered more 
 than 00,000 adherents. This church represented chiefly the 
 Hova Government. This Christianised Government has of 
 course done much good in legislation and social reform, but 
 even since it became Christian it has practised much oppres- 
 sion, and because it failed to gain the attachment of the 
 population of the island, it has indirectly jmved the way for 
 the Jesuit counter-mission, which since tlie French occupation 
 has boon at work at high pressure. So much for 1-lic situation 
 creat('(l by the work of the L. M. S. 
 
 186. In addition to tliis society, three other missions took 
 up the work in Madagascar, — the C»)uakers, the Anglican 
 S. P. G., and the Norwegian Missionary Society. The Quakers 
 or Friends, urged to the work by missionary Ellis in 18G8, were 
 
AFRICA 223 
 
 engaged in conjunction with the London missionaries at some 
 stations in the south-west of the Antananarivo district, around 
 which 15,000 Christians were gathered. Their work was more 
 thorougli than that of the Independents, and in particular their 
 school and medical mission work was highly esteemed. The 
 S. P. G., which entered the field in 1864, and even created a 
 hishopric in Madagascar, had some 11,000 Christians under 
 its care. The Norwegians, by friendly agreement with the 
 London Mission, chose the Betsileo province as their field of 
 labour. Their work is the most solid and the most hopeful 
 in Madagascar, and their missionary administration at home 
 and abroad is exemplary. 
 
 187. A third fateful period in the missionary history of 
 ]\Iadagascar began in 1895 with the violent seizure of the 
 island by the French. This occupation gave the Jesuits, who 
 since the end of the Fifties had been forcing their way into the 
 country, the opportunity they desired of turning the hatred 
 felt by the fanatical French colonial politicians towards the 
 British to account, in order to procure l)y skilful intrigue the 
 systematic oppression of the evangelical missions. Under the 
 watchword, " French is equivalent to Catholic," the religious 
 liberty which was proclaimed with so much display of rhetoric 
 has been set at defiance. Evangelical Christians and native 
 pastors have been suspected as rel^els, imprisoned, and put to 
 death ; many evangelical churches and chapels have been con- 
 fiscated ; and by the violent introduction of French, first as the 
 language of instruction, and afterwards as only the chief matter 
 of instruction, many evangelical schools have been ruined, not 
 to speak of the numerous conversions wrought by violence and 
 cunning among the terrorised people. In this critical situation 
 the Paris Missionary Society, with brave determination and 
 brotherly self-sacrifice, has come to the aid of its hard-pressed 
 Madagascar co-religionists, by sending out French pastors and 
 teachers, and it has succeeded, chiefly through two deputations, 
 first Professor Krliger and then Director Boegner, not only in 
 checking the persecution of the Protestants, but also in pro- 
 curing for the non - French evangelical societies the same 
 missionary liberty which it desired for itself. Along with 
 1200 schools, with about 62,000 scholars, the Paris Society 
 has taken over a large number of the former congregatioL'S 
 of the English Independents in the provinces of Imerhia and 
 Betsileo, about the half of the field they formerly occupied. 
 There are now 9 principal stations, with a male and female 
 staff of 26 missionaries and teachers, around which the society 
 is concentrating its work of building up the church. While 
 the work of the Anglicans and of the Quakers has suffered 
 
224 PROTESTANT MISSIONS 
 
 only a little from the violent counter-mission of the Jesuits 
 in the great colonial-political storm, and that of the Norwegians 
 almost not at all (the number of their native Christians up to 
 1900 has risen even to more than 57,000), the congregations 
 of tlie London Society have been decimated in a manner that 
 is simply startling, and the Court church seems to have almost 
 wholly disappeared. The London Society has scarcely the 
 third of its old adherents ; the annual report for 1900 gives 
 only 20,216 church members and 37,500 adherents, and even 
 if it may be supposed that tliousands of those who have fallen 
 away will yet return, still the loss is enormous, — a manifest 
 indictment of the superficial missionary work of the Independ- 
 ents ! What is the number of evangelical Mulagash belonging 
 to the district of the Paris Society can only be approximately 
 computed, since, as a matter of prudence, statistics will only be 
 published when the ecclesiastical conditions have been in some 
 measure consolidated. If they are estimated at 30,000 — prob- 
 ably the number is higher, — there are to-day in all Madagascar 
 only 184,000 evangelical natives, a decrease from 209,000 inl895; 
 on the other hand, the number of scholars has increased from 
 126,000 to 135,000. x^ccording to the Miss. Oath., the number 
 of Catholic Malagash in 1896 or 1897 was given roundly at 
 60,500 ; but in July 1898, scarcely a year and a half after the 
 French occupation, it was triumphantly reported that, includ- 
 ing the catechumens, they now numbered 320,450 ! — and in 
 1890 the central office of the Jesuit missions reported only 
 93,000 baptized and 266,800 catechumens and enrolled ad- 
 herents. So that is progress by steam ! It is to be hoped 
 that the severe crisis through wliich evangelical missions have 
 l)assed in Madagascar will fall out to their jnuifying.^ It 
 may be added, that since about a year ago the French colonial 
 policy has begun to relax its intimate association with Jesuit 
 missions. 
 
 Section 4. East and Central Africa 
 
 188. East Africa was till half a century ago a completely 
 closed land. Here tlie impulse to geographical exploration 
 was given chiefly by British missionaries, and this was followed 
 at a later time by the seizure of colonial territory. With both 
 
 ' Ellis, Thr Martyr Church : a Narrative of the Intruduction, Progress, and 
 Triumph of Christimiitij in Madagaacar, London, 1870. Mullens, Tittlve 
 Months in MatlagoHcar, London, 1875. Cousins, Madagascar of To-day, 
 Loniion, 1895. 
 
 In 1898 the Paris Missionary Society published an excellent man of 
 Madafjascar, paitioilarly of the Christian provinres, and accompanied by a 
 short explanatory text. This text gives for 1895 the following missionary 
 statistics, which, however, must have been not immaterially reducid through 
 
Jjt^l 
 
 .^' 
 
 )f CaTLceT 
 
 
 
 -^^^"^^^4^ 
 
 
 ^'A v„^'X 
 
 
 « ^,' 
 
 suWfcL 
 
 ''•X«f"'l? 
 
 35 Lon^ Tast 40 f Gree.Lvach 45 
 
AFRICA 
 
 225 
 
 processes was closely associated an extensive missionary occu- 
 pation. 
 
 In May 1844 the German missionary L. Krapf, a skilful 
 linguist, who was in the service of the C. M. S., after unsuc- 
 cessful missionary attempts in Abyssinia and among the Galla 
 tribe, landed at Mombasa, and on the mainland opposite opened 
 the first East African mission station. Two months later his 
 wife and only child died. Himself sick to death with fever, 
 the deeply stricken man wrote to the directorate of the 
 society the prophetic words : " Tell our friends that in a 
 lonely grave on the African coast there rests a member of 
 the mission which is connected with their society. That is 
 a sign that they have begun the struggle with this part of 
 the world ; and since the victories of the church lead over 
 the graves of many of her members, they may be the more 
 convinced that the hour is approaching when you will be 
 called to convert Africa, beginning from the East Coast." 
 During his convalescence Krapf projected bold plans for 
 the realisation of this prophecy, plans which at first people 
 smiled at as idealistic dreams, but which are now actually 
 in process of being carried into eflect. These plans were (1) 
 to lay down a chain of mission stations diagonally across the 
 African continent from Mombasa in the east to the Gaboon 
 Eiver in the west, each occupied by 4 missionaries ; (2) to 
 establish in the vicinity of Mombasa a colony for liberated 
 slaves like that on the West Coast at Sierra Leone ; (3) to 
 obtain for the conversion and civilisation of Africa a black 
 evangelical bishop at the head of a native ministry. In 1846, 
 Krapf gained in Johann Eebmann, like himself a native of 
 Wiirtemberg, a fellow-worker who, in spite of slight success, 
 held out with heroic patience and faithfulness for 29 years 
 at the station of Eabai (Kisulutini) till relief came, while 
 
 the losses which have since occurred, aud which are at the moment not to be 
 exactly discussed : — 
 
 
 Mission- 
 aries. 
 
 Native 
 Pastors. 
 
 Communi- 
 cants. 
 
 Adherents. 
 
 Scholars. 
 
 Province of Imerina . 
 
 34 
 
 913 
 
 61,481 
 
 262,688 
 
 57,282 
 
 Betsileo . 
 
 22 
 
 168 
 
 33,503 
 
 92,047 
 
 51,756 
 
 East Coast . 
 
 9 
 
 38 
 
 2,030 
 
 28,797 
 
 12,828 
 
 Sihanaka . 
 
 3 
 
 3 
 
 487 
 
 8,817 
 
 3,481 
 
 South-West Coast 
 
 3 
 
 
 239 
 
 600 
 
 403 
 
 Bara .... 
 
 4 
 
 
 60 
 
 150 
 
 245 
 
 Total 
 
 75 
 
 
 97,800 
 
 393,099 
 
 125,995 
 
 15 
 
226 I'ROTESTANT MISSIONS 
 
 Krapf had to return home with broken licaUh in 1855. 
 Besides important linguistic works accomplished by these 
 two pioneers, they also won distinction by their geographical 
 attainments. In particular, by their discovery of the snow- 
 capped mountains of Kilima Njaro and Kenia in the interior 
 of Africa, and their communication of the existence of a 
 great inland sea in Central Africa, they first astonished the 
 European geographers, and then led them to send out a whole 
 series of exploring expeditions. About the middle of the 
 Seventies, their pioneer labours, linguistic and geographical, 
 began to bear fruit for the mission also. 
 
 189. Much more ellective even than theirs was the part 
 taken by the great Livingstone in the opening up and mis- 
 sionary occupation of Central East Africa, both by his dis- 
 coveries, extending as far as the north end of Tanganyika,^ 
 and by the impulse to the continuation of these given by 
 him to Stanley,- and by liis summons, untiringly repeated, 
 to the combating of the slave-trade. To the influence of 
 Livingstone was due, directly and indirectly, at least the 
 first starting of the East African Coast and Lake missions. 
 These missions are the memorials after his own heart which 
 his fellow-countrymen have erected to him in Africa. 
 
 While Livingstone was still on mission service, he was 
 occupied with far-reaching missionary plans, which had for 
 their aim to open up to Christianity, in connection with an 
 organised colonisation, large tracts of the interior of Africa. 
 This African explorer is by God's grace distinguished 
 from the great majority of travellers bent on discovery, by 
 this, that the people whom he got to know were of more 
 importance to him than the countries which he discovered, 
 and that not merely for their scientific interest, but for the 
 sake of helping them. The advancement of the welfare of 
 the natives had for him greater importance than tlie en- 
 richment of our scientific knowledge: lie was impelled, not 
 by the ambition of the scholar, but by the pitying love of 
 the Christian philanthropist. All his discoveries had as their 
 final end humane objects, — the abolition of the slave-trade, 
 the o|)ening uj) of roads for lawful commerce, the introduction 
 of sound culture, and, above all, the propagation of Christianity. 
 Once he wrote, " I am tired of discovery, if no fruit folldws it" ; 
 and at finother time, "The end of geogra]ihieal achievement is 
 only the beginning of missionary undertaking." Livingstone 
 
 ' Livingstone, Missionni-ii Jonmcys and Discoveries in f^oulh Africa ; Acw 
 Minsionanj Jminirys in South Africa; LaM Journals in Central Africa. 
 Blaikie, Personal Life of Livingstone. 
 
 ^ S^nley, Through the Dark Continent. 
 
AFRICA 227 
 
 is king of modern discoverers, — a king, too, who sacrificed him- 
 self in following his Saviour that he might open up the way 
 for the redemption of the Africans. Of him, too, it was true 
 that the corn of wheat must fall into the earth and die before 
 it can bring forth fruit. While he lived, ho saw little of the 
 fruit of his life-work, but on his grave trees of life have grown. 
 The victorious struggle against the African slave-trade, the 
 opening of the interior of Africa, and the abundance of new 
 inland African missions, with which we shall now make ac- 
 quaintance, have been the work of Livingstone after his death. 
 
 190. So early as 1859, on the occasion of Livingstone's visit 
 to England, there was founded at his instigation the Oxford, 
 Cambridge, and Dublin Mission, which afterwards assumed the 
 name of the Universities Mission. Its first very imperfect 
 missionary effort in the Shire Highlands was unfortunately 
 an utter failure, and cost the leader, Bishop Mackenzie, and 
 several of his companions, their lives.^ Under his disheartened 
 successor the mission withdrew to Zanzibar, where it main- 
 tained a feeble existence till, revived by events at the be- 
 ginning of the Seventies, it again extended its work to the 
 mainland, under the leadership of the able Bishops Steere and 
 Smythies, and developed an increasing activity in Usambara, on 
 the Kovuma, and on Lake Nyassa.'^ The Christians now under 
 the care of this mission number altogether 7000 ; its schools 
 are attended by 3300 pupils. It has a large staff of workers — 
 56 ordained and lay missionaries and 38 unmarried lady 
 missionaries. Unfortunately, however, constant changes in 
 the staff greatly interfere with the continuity of the work. 
 The growing catholicising tendency of the mission weakens 
 our sympathy with it. 
 
 191. The first impulse to the beginning of the modern East 
 African missionary epoch was given by the energetic action of 
 Britain against the Arab slave-trade, which had its chief centre 
 in Zanzibar. In consequence of the treaty abolishing this 
 trade, which was wrung from the Sultan of Zanzibar by Sir 
 Bartle Frere, the British warships liberated a large number 
 of slaves ; and the embarrassment of the British Government 
 in regard to providing for these slaves was met by the offer of 
 the C. M. S. to establish a refuge for them near Kebmann's old 
 station at Eabai, on the model of Sierra Leone. And so, in 
 1874, there arose opposite Mombasa the colony of Frere Town, 
 which was intended to become at once the centre and the point 
 
 ^ Rowley, The Story of the Universities Mission to Central Africa, London, 
 1861. 
 
 - Ilistorij of the Univcrsilics Mission to Central Africa, 1859-1896, Loudon, 
 1897. 
 
228 PROTESTANT ^rISSIOXS 
 
 of departui'e of missionary acti\'ity in East Africa. After the 
 overcoming of great difficulties, and amid frequent complica- 
 tions with the hostile slave - holders, the work was slowly 
 brought into order. The East African Coast district of the 
 C. M. S., in which are also included the three Usugara stations 
 situated in German territory, now embraces, besides Frere 
 Town, 7 stations, of which 2 — Taita and Taveta — are planted 
 already some distance into the interior on the way to Uganda : 
 there are in the district 1800 Christians. 
 
 192. The second and more successful impulse was given 
 by Stanley, who had already made a name for himself by his 
 discovery of Livingstone at Ujiji on Lake Tanganyika, and 
 who by his intercourse with the discoverer, who even as a 
 man impressed him immensely, was moved to resolve to con- 
 secrate his life to the continuation of Livingstone's work. 
 Soon after Livingstone's death in 1874, he entered on his 
 famous first great journey through the Dark Continent, which 
 determined the course of the Congo. On this journey he 
 stayed for some months with King Mtesa of Uganda, and 
 from here in 1875 he wrote an enthusiastic letter to the 
 Christians of England, in which he challenged them to begin 
 in tliis kingdom a mission of civilisation. The letter exerted 
 an electrifying influence. Means and men for the projected 
 mission were soon forthcoming, and so soon as June 1876 the 
 first 8 missionaries of the C. M. S., belonging to the most varied 
 callings, stood on the eastern margin of Africa, ready to enter 
 on the long road, then but little trod, to the VictDria Nyanza. 
 This bold missionary undertaking has had a history full of 
 romance and vicissitude, as rich in suffering as in surprising 
 results. At first the obstacles in the way of the mission were 
 the difficulty of communication, the unhealthiness of the 
 climate, the capriciousness of the despotic King Mtesa,^ the 
 Roman Catholic intrusion, tlie recrudescence of lieatlienism, 
 and the emulation of tlic Moliammedans. Under Mtesji's 
 successor, the young debaucliee Mwanga, there occurred also 
 bloody persecutions of the Uganda Christians, then but few 
 in number, the murder of the missionary, Bishop Ifannington,^ 
 devastating revolutions, and the fatal intermeddling of the 
 European colonial y)olicy, which was follr»wed by a destructive 
 civil war. In this the Evangelical party fought on the side 
 of the British, and the Boman Catholics against thcni. lUit, 
 thanks to the solid foundation laid by able missionaries, 
 especially by Alexander ^Mackay,^ the mission, though re- 
 
 ' Ashe, Two Kings of Uganda, London, 1889. 
 
 - Dawson, Bishop Janirs Hanni'ngton, London, 1887. 
 
 ' A. M. Mdtkmj, l>y liis Sister, London, 1890. 
 
AFRICA 229 
 
 peatedly threatened with ruin, rose above all these storms 
 and turmoils; and after the British occupation had brouglit 
 some quiet into the disturbed country, an astonishing reaction 
 set in, which in the first instance manifested itself in an almost 
 epidemic desire to read and learn, and which became a great 
 Christian movement. By 1895 the number of the so-called 
 "Eeaders " had risen to almost 60,000 ; the number of church 
 attenders to 26,000. The movement began in Mengo, the 
 capital, but it soon spread not only over the provinces of 
 Uganda, but even into the neighbouring lands of Budu, Busoga, 
 Toro, Bunyoro, and Usukama, into which parts bands of native 
 evangelists journeyed, who found willing helpers in Uganda, for 
 the most part among the chiefs. Tlie English missionaries, 
 who now numljer 33, including 13 laymen, and who are sup- 
 ported by 14 lady missionaries, have their hands full, apart 
 from preaching, with teaching, literary work, the organisation 
 of congregations, the directing of evangelistic activity, and the 
 training of native helpers. While in 1882 there were only 
 5, and in 1892 scarcely 1000 baptized evangelical Christians 
 in Uganda, their number had increased at the end of 1899 to 
 nearly 25,000, including 2500 catechumens, and it would be 
 still greater l^ut for the care exercised in dispensing the 
 sacrament. At any rate, a wide door has been opened to the 
 Gospel on the Victoria Nyanza, and though the " many adver- 
 saries " are not wanting — -the Eoman Catholic counter-mission, 
 — and though reverses will scarcely fail to be met with, as is 
 proved by the recent risings, first of Mwanga, then of the 
 Soudanese mercenaries, and again of Mwanga, who is now a 
 prisoner, a work is nevertheless in progress here for which 
 God is to be greatly praised. Since the overland route to 
 Uganda from Mombasa, of which half is already railway, has 
 become the usual one for the English missionaries, the three 
 old stations on the route through German East Africa 
 (Usagara), of which the best known is Mpwapwa, seem to be 
 treated in a somewhat step-motherly fashion, the more so 
 as the result of the mission here is inconsiderable (250 
 Christians). In British East Africa, north - east of Kilima 
 Njaro, on the Eiver Kibwezi, there was established in 1892, 
 at the instigation, and, to a considerable extent, at the cost of 
 the British East Africa Company, the station of New Lovedale, 
 which, on the model of the South African Lovedale, is to form 
 the centre and point of departure of a so-called Industrial 
 Mission. 
 
 193. So early as 1862, through the influence of Krapf's book 
 {Reisen in Ostafrika, 1839-1855), and under his personal leader- 
 ship, the United Methodist Free Churches of England began a 
 
230 PROTESTANT MISSIONS 
 
 mission among tlie Wanika at Ribe, near to EeLniann's station 
 of Rabai, which was intended to spread also to the Galla people. 
 But continuous sickness and mortality among the missionaries, 
 of whom only Wakefield and New ^ were permitted a lengthened 
 period of labour, and at a later time a predatory invasion of the 
 Masai, which destroyed Golbanti station and cost missionary 
 Houghton and his wife their lives (1886), have greatly hindered 
 the development of this little mission. Some 1200 Christians 
 have been gathered at 7 stations. 
 
 194. The third factor in the history of the founding of the 
 East African missions is the era of colonial politics, which 
 began in the middle of the Eighties. The occupation of 
 territory by the Germans led to the initiation of 6 German 
 missions. The earliest movement was in Bavaria, when a little 
 circle under the influence of Krapf's missionary ideas had been 
 for a considerable time occupied with the plan of a Wakamba 
 Mission. In the expectation that the whole East African coast 
 up to Somali Land would become German, a " Bavarian Society 
 for an Evangelical Lutheran Mission in East Africa " was con- 
 stituted at the beginning of 1886. In putting this plan into 
 execution from the coast near Eabai as starting-point, the 
 society had soon to experience an unpleasant disappointment, 
 since by diplomatic arrangement its mission field fell within 
 the British sphere of interest. A similar disappohitment befell 
 the Neukirclien Mission, which in 1887 began at Witu, near to 
 the United Methodists, a mission whicli has now extended to 
 2 stations, — Lamu and Ngao on the Tana llivcr, — but has 
 achieved only some slight initial results. The Wakamba 
 Mission, which works in a very hard soil and has passed 
 through great affliction, Ijut wliich has now a numl)er baptized 
 at 3 stations, passed over in 1893 to the Leipsic Society, 
 which in the same year began a new work among the Jagga 
 on Kilima Njaro, from which the C. M. S. had had to retire. 
 Here it has 4 stations, the erection of the formerly pro- 
 jected station on Mount Meru having been put oft' owing to 
 the murder of two of the society's missionaries. Here, too, 
 some first-fruits have been baptized. 
 
 4 195. In the province of Usambara, south-east from Kilima 
 Njaro and not far from the British Ijoundaries, besides the 
 Universities j\Iission at Magila, the German African Mis.sionary 
 Society (Berlin I II.) has its nortliern mission field, which, in- 
 clusive of Tanga on the coast, comjjrises 4 flourishing stations, 
 of whicli Hohcnfriedberg (Mlalo) has made most })rogre8S. 
 Farther south, in the ]»rovince of Usaramo, in tiie hinterland of 
 Dar-es-Salaam, there are 3 more stations, including this coast 
 ' New, Life, Wanderings, and Lcibour in Eastern Africa, London, 1874. 
 
AFRICA 231 
 
 town itself, which is important as the seat of the German 
 Government ; of these, however, only Kisserawe has up till 
 now developed some degree of success. The work among the 
 Suaheli on the coast continues to be rather unfruitful. The 
 hospital originally founded in Zanzibar and then removed to 
 Dar-es-Salaam, which has occasioned so many disagreements 
 and rendered to the mission itself services so slight, has, in 
 consequence of the erection of a Government hospital, been 
 given up. The German East Africa M. S., which at present 
 supports 19 missionaries (all University men), also undertook 
 the spiritual care of the Germans in Dar-es-Salaam ; now, how- 
 ever, a special German colonial pastor has been appointed there. 
 At Kisserawe station a home was provided for liberated slaves, 
 but since the Evangelical Africa Union took over the care of 
 these, having founded a refuge for them, combined with a 
 sanatorium, in Lutindi in Usambara, the missionary society 
 has l:»een relieved of this work for the future. There are 340 
 baptized and 570 scholars. 
 
 196. In Koude Land, at the north end of Lake Nyassa, in the 
 south-western corner of German East Africa, the Berlin (I.) 
 Missionary Society and the Moravians — the former in the east, 
 the latter in the west — took up in 1891 an entirely new mission 
 field ; and here, too, first-fruits have already been gathered in 
 (2.30 baptized). The Berlin missionaries occupy 11 stations 
 (including 4 among the Wahehe), the Moravians 6, and both 
 are thinking of extension. With courageous faith the Mora- 
 vians, at the request of the L. M. S., have even taken over 
 in addition their solitary Urambo station in the German 
 Unyamewesi territory, and have placed 2 missionaries in 
 charge of it. 
 
 197. The London Missionary Society, which with pride 
 counts Livingstone among its missionaries, could not think to 
 lag behind, when the death of the noble African explorer fired 
 his Scottish countrymen to great missionary undertakings in 
 the region of Lake Nyassa, which he had discovered. It chose 
 as its field the country around Tanganyika, the middle lake 
 of the three in inland Africa, which was the scene of important 
 events in the life of Livingstone. The point of departure of 
 their Central African Mission was to be Ujiji, notorious for 
 its slave markets, and memorable as the meeting-place of 
 Livingstone and Stanley. But the whole undertaking, which 
 has cost so much money and so many lives, including that of 
 Mullens, the secretary of the society, has taken a course yield- 
 ing little satisfaction, not merely through the difficulty of 
 communication and the hostility of the Arab slave-traders, but 
 also from the want of a firm and clear-sighted administration 
 
232 TROTESTANT MISSIONS 
 
 and of suitable missionaries. The frequent change of stations, 
 for whicli, perhaps, the two steamers which were at great cost 
 taken to the lake are partly accountable, and still more the 
 constant change in the mission staff, have hindered a success- 
 ful development. Since the intermediate station of Urambo, 
 which was founded so early as 1879, passed over to the 
 Moravians, the L. M. S. maintains now only 3 stations on the 
 southern shore of Tanganyika, and even at these the work is 
 frequently interrupted and the results are meagre. It is re- 
 ported, however, that quite recently more than 1000 hearers 
 of the word have been gathered in. 
 
 198. More systematic and successful, liowever, are the two 
 Scottish missions of the Established and the Free Church, 
 which entered on work in the Nyassa region as a memorial 
 of Livingstone. In the Shiro Highlands, at the soutli of the 
 lake, and still within the British Protectorate, though close to 
 the Portuguese boundaries, we first come on the field of labour 
 of the Church of Scotland, which has its centre for the work 
 of Christianisation and civilisation at Blantyre, the important 
 station named after Livingstone's birthplace. After success- 
 fully overcoming a grave crisis, brought on by the exercise of 
 magisterial jurisdiction on the part of the first lay missionaries, 
 this station, with its two offshoots in connection with the 
 plantation work of the brothers Buchanan, has on the whole, 
 in spite of many deaths and many further critical em1>arrass- 
 ments, developed so satisfactorily that it has become, both for 
 Christianity and for civilisation, " a city set on a hill." It is 
 true that the number of those baptized is only somewhat more 
 than 700, Ijut there are twice as many natives under the hi- 
 lluence of tlie preacliing, and tlie i)upils number 2.'^00 : a 
 Theological Seminary has also just been opened. The develop- 
 ment of the Blantyre Mission lias rather been hindered than 
 helped l)y an undertaking in plantation culture, carried on 
 since 1893 liy an adventurous Australian colonist, a Baptist 
 named Booth, with the support of Scottish capitalists. It 
 bears the name of the Zambesi Industrial Mission, and aims 
 at conducting a self-supporting mission by means of the 
 revenue of extensive coffee plantations, chiefly among the 
 workmen employed in these. The founder of this enterprise, 
 which lias less of a missionary than of a commercial colonisa- 
 tion character, was, on account of his indiscreet conduct towards 
 the Scottisli Church Mission, dcju-ived of the sujx'rintcndent- 
 sliip, and ho then founded a Bajitist Industrial Mission of 
 Scotland, which only increases tlie unpleasant coni]iotition. 
 Yet more fantastic is the scheme of Thornc, a negro from 
 Barbadoes, who proposes with 1000 Christian West Indians 
 
AFRICA 233 
 
 to found a colony in the Shire Highlands on a piece of ground 
 placed at his disposal without cost by the British Government. 
 199. The Livingstonia Mission of the Scottish Free Church, 
 begun in 1874 and since that time admirably led by Dr. Laws, 
 is more extensive, stretching as it does up the whole western 
 shore of Lake Nyassa, and has recently made a magnificent 
 advance. Its centre is the station of Bandawe, which is 
 situated about the middle of the western shore. Its southern 
 district is South Ngoni Land, which at a point southward from 
 the lake almost touches the Blantyre Mission, and which has 
 to some extent been attached to the Reformed Church of the 
 Cape; this church, with over 1500 scholars, makes common 
 cause with the Scottish missionaries in its work. The northern 
 district is the Tanganyika plateau within British territory, as 
 far as the commercial settlement of the Fife Lakes Company ; 
 here, however, the mission is very much in the experimental 
 stage. This mission systematically combines the work of 
 civilisation with that of evangelisation, and gives quite peculiar 
 attention to its schools. The 117 schools are attended by more 
 than 12,000 pupils, and exert a far-reaching influence for 
 Christianity and civilisation. The Livingstonia Institution, 
 opened in 1895 on the high-lying Kondowe plateau, westward 
 of Florence Bay, is arranged on the plan of Lovedale, and has 
 a large number of pupils : it is a pity that the concluding 
 theological instruction is given in the EngUsh language. The 
 Scottish missionaries are very cautious in administering baptism, 
 and so the number of those baptized and of candidates for 
 baptism, which is now increasing rapidly, amounted in 1899 
 to only 5000 ; while 3000 to 7000 would be present at religious 
 gatherings. The Christians, moreover, are animated by great 
 zeal in bearing witness for the faith, and, along with numerous 
 native catechists and teachers (250), serve the mission as 
 voluntary evangelists. On account of the great stress which 
 this mission lays on the independent co-operation of the natives, 
 it contents itself with 7 ordained and 12 lay missionaries, a 
 European staff which is scarcely proportionate to the size and 
 importance of the field, where 9 different languages and 
 dialects are spoken, of which 7 have already been raised to 
 be literary languages. Already the whole of the New Testa- 
 ment and part of the Old have been translated into the Nyanja 
 language. The influence which this mission has exercised on 
 behalf of civilisation is great. Acknowledgment must also be 
 made of the aid rendered to the mission by the Scottish African 
 Lakes Company, which is conducted in a Christian spirit ; it 
 has erected a chain of factories from the estuary of the Zam- 
 ])esi to the Tanganyika plateau. The British Protectorate, 
 
234 PROTESTANT ^rISSIO^^S 
 
 prepared for by missions and commerce, has almost entirely 
 made an end of the slave-trade, which used to liourish especially 
 in the countries about Lake Nyassa, and in general by its 
 sound administration has made a hopeful beginning with the 
 pacification and elevation of these countries.^ It has already 
 been remarked that the Universities Mission has a field of 
 labour within German territory, on the northern part of the 
 east coast of Lake Nyassa, which centres in the island of 
 Likoma and is an adjunct to its Kovuma Mission. 
 
 Section 5. Noktii Afiuca 
 
 200. The immense region of North Africa, which extends 
 from the Mediterranean to the southern limits of the Soudan, 
 and from the Atlantic to the Indian Ocean and the Eed Sea, 
 embracing almost the half of the Dark Continent, and which, 
 with the exception of the negro tribes in the west, south, and 
 south-east, is inhabited by a llamitic i)opulation, has been 
 touched by evangelical missions in part very slightly and in 
 part not at all. The reason for this lies not only in the 
 climatic conditions and the difficulty of coiinnunication, but 
 far more in the inaccessibility of the inhabitants. For the 
 first time we here come on a compact domain of Islam, which, 
 by means of a propaganda, direct and indirect, beyond our 
 control and carried forward with more or less fanaticism 
 and violence, is proselytising more and more towards the 
 west, south, and east, with results which, in the judgment 
 of all experts, are injurious to Africa. Like solitary islands 
 in the midst of this Moliammedan ocean, there stand Al)yssinia 
 and the Coptic population of Egypt, with, it is true, a very 
 much deformed Christianity, and the Roman missionary 
 churches of Algiers and Tunis. 
 
 If at present we leave out of account the attempts at 
 evangelisation among the old African Christian churches, 
 to look at them later in connection with those among the 
 remnants of the Asiatic churches, the other evangelical mis- 
 sionary undertakings in North Africa are confined to the 
 countries on the coast of the Mediterranean and the Red Sea. 
 Plans liave repeatedly been laid for ])ressing into the Soudan 
 from the west and soutii-west, but until now the endeavours 
 in this direction have all come to grief. Even the Jiritish 
 victory over the Mahdi at Omdiirnian, which gave them a 
 new impulse, has not until now eflected any change. 
 
 ' Report of Commissioner Johnston of the first tliroo yf^nrs' lulministration of 
 the Eastern Portion of Hritish Ccntnil Africa, datdl March 31, 1801. Jack, 
 Daybreak in Liviufjstonia, Edinburgh, IHOO. 
 
AFRICA 235 
 
 201. In 1866 the Swedish Fatherland Institute began a 
 mission from Massowah on the Red Sea, partly iu Cunama 
 Land on its north-west borders, partly in the province of 
 Hamasen in the north-east of Abyssinia, and an attempt was 
 also made to press forward from Khartum to the Galla tribe, 
 in each case at the cost of great sacrifice and without success. 
 The dangerous climate, the hostihty of the priests, and the 
 savage character of the natives, necessitated withdrawal. 
 Abyssinia continued to be as much closed to the missionaries 
 as the way to the Gallas. They had therefore to withdraw 
 to the colony of Erythrea, which is at present Italian, and in 
 it they maintain two stations — Moncullo, near Massowah, and 
 Geleb, which have small congregations and a mission school. 
 They were able to resume the work in Hamasen, and there at 
 3 stations they have 380 church members. A new forward 
 movement towards the Gallas is also in progress. A trans- 
 lation of the New Testament into their language has already 
 been completed, and is at present being printed. 
 
 202. In the countries along the north coast of Africa the 
 interdenominational North Africa Mission, which originated 
 from an Algerian mission instigated by Pearce, Glenny, and 
 Grattan Guinness, has, since the beginning of the Eighties, 
 been developing an extensive activity among the Moham- 
 medans from Egypt as far as Morocco.^ Its work centres 
 around 16 stations, but up to the present it has had no 
 success worthy of mention. The staff is certainly a large 
 one, but of more than 85 workers (it is uncertain, however, 
 whether all are in the service), 63 are ladies, who not merely 
 make house-to-house visits, care for the sick, impart instruc- 
 tion and distribute Bibles, but also preach in public — a special 
 offence iu the Mohammedan world — and occupy some stations 
 quite alone. It is also very doubtful if the men missionaries, 
 of whom not one is ordained, are equal to their difficult task. 
 In the mission staff, too, constant changes are taking place. 
 There are, besides, another interdenominational Scottish 
 Southern Morocco Mission with 4 stations, and a Central 
 Morocco Mission with 1 station, which are likewise at 
 present only sowing in hope. In Egypt, at Cairo, Miss 
 Whately in 1861 began school work, combined with a medical 
 mission, and this work has been carried on since her death 
 in 1889 : it seems now, however, to be confined entirely to 
 secular instruction. Of almost 700 scholars (boys and girls) 
 who attend the school, more than half are children of Moham- 
 
 1 Haig, Daybreak in North Africa .- an Account of Work for Christ begun in 
 Morocco, Algeria, Tunis, and Tripoli, London. Organ : North Africa. The 
 ■Gos^kI in North Africa, by Rutherford and Glenny, London, 1901. 
 
236 TROTESTANT MISSIONS 
 
 inedan parents : of conversions to Christianitj' there is no 
 word. At tlie request of Miss Whately, the C. M. S., having 
 given up its earlier work among the Copts, l)egan a limited 
 Mohammedan mission in Cairo, and has gathered a small 
 congregation, witli 116 baptized and 300 scholars. The Dutch 
 mission in Kaliub is unimportant. 
 
 203. Before turning to the work of evangelisation among 
 the old Christian churches, we may gather together the 
 statistical results of the evangelical heathen mission in 
 Africa : — 
 
 West Africa .... 175,000 Evan. Christians. 
 
 South Africa .... 575,000 „ „ 
 
 African Islands .... 190,000 „ „ 
 
 East and Central Africa . 43,000 „ „ 
 
 Total . . 983,000 Evan. Christians. 
 
CHAPTER III 
 
 THE OLD OEIEXTAL CHUECHES 
 
 204. The Mohammedan world, which extends over the 
 whole of North Africa, part of south-east Europe, and from 
 Arabia and Asia Llinor through Persia as far as China and the 
 Dutch East Indies, and which numbers 196^ millions of ad- 
 herents, is still almost entirely closed against the Gospel. 
 This is true not only where there is Mohammedan rule, and 
 where conversion to Christianity is by the direction of the 
 Koran punished with death, but also in the Christian colonial 
 dominions of British and Dutch India. Missions to Moham- 
 medans, it is true, have been, and are still, carried on by 
 various evangelical societies and by the agency of specially 
 able missionaries {e.g. Pfander, Kolle, French i) ; and a small 
 number of converted Moslems, including some outstanding 
 men like Dr. Imaduddin in North India, are the fruit of this 
 work. But considerable congregations have nowhere yet been 
 formed from the confessors of Islam, with the single ex- 
 ception of those in Java and Sumatra. The time of the mis- 
 sion to the Mohammedan world seems to be not yet fully 
 come, and the hope which rested on the fall of the Turkish 
 power has been again removed into the far distance by the 
 victories of the Turks over the Greeks. In these circum- 
 stances, to think at present of beginning a direct Moham- 
 medan mission would be a venture opposed to Christian 
 prudence, in view of past failures and unavailing sacrifices, — 
 e.g. in the Scottish Free Church mission in South Arabia and 
 the utterly futile attempt of Pastor Faber in Persia. Even 
 the most wonderful self-sacrifice, like that of the noble Scottish 
 professor, Keith Falconer, and the excellent Bishop French, 
 who both found lonely graves in Arabia, was not sufficient to 
 open the doors which God's key had not yet unlocked. Be- 
 sides Mohammedan fanaticism, a special hindrance which has 
 to be reckoned with is the unfortunate implication of religion 
 with politics. Not only are the Mohammedan governments 
 
 ^ Birks, Th'^ Life and Correspondence of Th. V. French, London, ]895. 
 237 
 
238 PROTESTANT MISSIONS 
 
 inspired with the greatest distrust towards evangelical mis- 
 sionaries, as if they were the instigators of sedition, bnt mis- 
 sions are also impeded by the political jealousy of the Christian 
 powers. The antagonism of Russia to Britain, which sees in 
 all that is called evangelical a danger for its plans of conquest, 
 extends even to the protection of Mohammedanism, so that it 
 forbids even the Orthodox Church to conduct a mission among 
 its own Mohammedan subjects. Britain's aml)iguous Eastern 
 policy, too, is calculated to give ever fresh fuel for the distrust 
 of both Russia and Turkey. European politics altogether, the 
 German included, treat the Turkish dominion as a Noli me 
 tanrjere, and this protection is unfavourable to all missionary 
 effort. Under these circumstances our task must meantime 
 be limited to the prosecution of a direct Mohammedan mission 
 mainly in the Christian colonial dominions, to the counter- 
 acting of the Mohammedan propaganda in heathen countries 
 by means of Christian missions, and to the spiritual revival 
 of the old degenerate Christian churches within the ^Moham- 
 medan world. 
 
 205. This last work has been carried on by evangelical 
 missions somewhat extensively since the beginning of the 
 nineteenth century, and not without success. It is, strictly 
 speaking, not mission work but evangelisation work, but since 
 it has an important missionary significance, we are justified in 
 considering it in this place. At the beginning the principle 
 guiding this work was a very ideal one. Both Germans and 
 Englislimen and Americans, who took part in the enterprise, 
 repudiated the thought of making proselytes and forming Pro- 
 testant congregations within the Oriental churches. ISo far 
 from cherishing this purpose, they desired nothing more than 
 by word and writing, especially by the evangelical education of 
 pastors and teachers, to help on a reformation within these 
 churches. But as life came into the dead bones, the oflicial 
 church functionaries everywhere manifested opposition, ex- 
 tending even to persecution and excommunication : and this 
 compelled the founding of iude]iendcnt Protestant congrega- 
 tions, if work whicii liad l^een blessed was not to be given 
 up. This expedient was the more reconnnended, since the 
 Turkish Government allowed to organised Protestant congre- 
 gations a certain measure of religi(uis liberty, ]jrovided they 
 were recruited only from the old Christian churches. Almost 
 everywhere the emissaries of Rome took part witli zealous 
 intrigue in the hostile movement against the evangelical efforts 
 towards reformation. Their aim was the mere outward sub- 
 jection of the Oriental churches to the Pope, without any 
 regard to their religious and moral renewal. 
 
THE OLD ORIENTxVL CHURCHES 239 
 
 206. Ou African soil there are still left two branches of 
 the old Monophysites, the Abyssinian or Ethiopian Church and 
 the Coptic. Both have been made the object of evangelical 
 attempts at reformation. The work in Abyssinia was first 
 taken in hand by the C. M. S., which had so far back as 1815 
 erected a central school in Malta with a view to the revival of 
 the Oriental churches. It sent out (1830) notable men, like 
 Gobat, afterv/ards Bishop of Jerusalem, Krapf and Isenberg ; 
 but after little more than ten years' labour they were driven 
 out of the country, leaving behind as the fruit of their labour 
 only the translation of the Bible and some awakened Abys- 
 sinians. Nothing more enduring was accomplished by the 
 Chrischona Brethren sent out in 1856 by Spittler at the in- 
 stance of Gobat. Only Flad had some success among the 
 Jewish Felasha. In 1885 all the missionaries had to leave the 
 country. Spittler, a man fertile in resources, formed a far- 
 reaching plan for an apostolic road from Jerusalem to Kondar, 
 but little of it has been put into execution. And in the 
 present political conditions every attempt to penetrate dis- 
 trustful Abyssinia is hopeless. 
 
 Among the Christian Copts of Egypt, who number about 
 200,000, work of a temporary kind was done last century by 
 the Moravians, and this century by the C. M. S. and the 
 Chrischona Brethren, but without any noteworthy success. 
 The American United Presbyterians, however, who began their 
 work in 1861, have succeeded in forming 50 organised con- 
 gregations, ministered to mostly by native pastors, which have 
 altogether 6400 communicants and 23,000 adherents. The 
 official Coptic Church, it is true, has rejected the Gospel, but 
 an intiuence for good has gone forth to the church as a whole 
 from the mission stations, in number more than 200, wliich 
 extend from Alexandria and Cairo to the Nile Cataracts ; from 
 the schools, 184 in number, with 14,000 scholars ; and from the 
 active literary and colportage work in which the Presbyterians 
 are engaged : this influence manifests itself in all sorts of 
 movements towards reformation. 
 
 207. In Asia the first object of the work of Protestant 
 evangelisation that we meet with is the population of Palestine, 
 in religion very mixed, and morally and economically very 
 degraded. This work first assumed a regular form in connec- 
 tion with the English - Prussian (now exclusively English) 
 Bishopric of Jerusalem erected in 1841, particularly under 
 Gobat, the second bishop, whose labours, especially in the 
 founding of schools, were greatly blessed, and at wliose impulse 
 the Chrischona Brethren and the C. M. S. entered on the work. 
 The C. M. S. has more than 2000 members at 19 stations, and 
 
240 PROTESTANT MISSIONS 
 
 by means of its schools, which are attended by about 2500 
 pupils, its press, and its medical mission, it exerts on Greek 
 Christians and Mohammedans an inlluence in favour of the 
 Gospel. By its side the German Jerusalem Union (Verein) 
 has been at work since 1852 ; this must be carefully distin- 
 guished from the Jerusalem Institution (Stiftung) for the 
 German evangelical congregation in Jerusalem, which was 
 set up in 1889, and which stands under the official authority 
 of the Government. The Jerusalem Union, in atldition to its 
 work for German congregations, conducts mission work mainly 
 among the old Christian Arab population at 4 stations in the 
 Holy Land, with indeed but moderate direct success (400 
 church members). The Schneller Syrian Orphange for boys, 
 and the Kaiserswert Deaconesses' Talitha Cumi Orphanage 
 for girls, as well as their hospital, exert a beneficial though but 
 limited influence. The journey of the German Emperor and 
 Empress to the dedication of the Church of the Eedeemer 
 m Jerusalem has given a new and powerful impulse to all 
 these branches of w^ork. Of course, in the old land of the 
 Jews, Jewish missions are also carried on. 
 
 208. Of much greater influence is the work begun by the 
 Americans shortly after 1820, carried on first by the American 
 Board and then by the Presbyterian Church, to which latter 
 Syria, with Beyrout as centre, was in 1878 given over, and 
 whose mission work there is chieHy among the Arabic-speaking 
 Greeks. Both of the American missions, whose field of opera- 
 tions extends from the Bosphorus to the Caspian Sea, are 
 engaged not only in evangelisation, but also in a grand educat- 
 ive and literary work, by means of which they have gained 
 a deep inlluence for the intellectual and social elevation of the 
 whole population, women as well as men.^ In Syria the 
 Presl)yterian8 have organist Protestant congregations at 5 
 chief stations and numerous out-stations, with altogether nearly 
 2000 communicants, who are as salt to the society in which 
 they live. Tiie efficacy of the mission, however, through school 
 and press, extends far beyond this organisation of congrega- 
 tions. Besides a university in I>eyrout with over 200 students, 
 there are morj than 100 schools of the most diverse grades, 
 attended by nearly 9000 scholars, which are centres of light 
 in the country ; of these schools, it should be said, about half 
 are supported by other smaller missionary societies. Their 
 erection has so stimulated the Christians and ]\Iohammedans 
 of Syria, that school after school has arisen among them in 
 order to paralyse the inlluence of Protestantism. Eriually 
 
 ' Thi' Ooxjtrl in the OUomaii. L'mjx'n; : Procrediiii/.t of the Mildmay Covf,, 
 1878, 107. 
 
THE OLD ORIENTAL CHURCHES 24I 
 
 successful has ])een the extensive literary work, the crown of 
 which is the masterly Arabic translation of the Bible by Smith 
 and Van Dyke, completed in 1865. The medical mission is 
 extending its operations more and more widely. There are, in 
 addition, quite a number of smaller missionary societies, mostly 
 Presbyterian, at work in Syria, as far up as ancient Antioch ; 
 these taken together have probably as many pupils and church 
 members as the American Presbyterian Church.^ 
 
 In Arabia — it may here be inserted — the Hon. Ion Keith- 
 Falconer from Scotland began among the Mohammedans at 
 Sheikh Othman, near Aden, a mission work which, since his 
 death shortly thereafter, has been carried on by the Free 
 Church of Scotland, — until now without any result. The 
 missionary efforts of the venerable Bishop French in Muscat, 
 as well as those of the North Africa Mission and of the Alliance 
 Mission among the Bedouins, have come to nought. At present 
 the North American Eeformed Church maintains 6 mission- 
 aries, including 3 doctors, at 3 stations (Busra, Bahrein, and 
 Muscat), but without having as yet effected any conversions. 
 The brave pioneer of this mission, P. Zwemer, died in 1898 
 after six years' toilsome labour.^ 
 
 209. The whole of Western Asia, from European Turkey as 
 far as Persia and on into Eussian Armenia, forms a prosperous 
 mission field, worked mainly by the American Board. In its 
 4 districts of European, West, Central, and East Turkey, in 
 spite of the great slaughter among the Armenians, which may 
 have somewhat reduced the numbers, the Board has 127 
 Protestant congregations, 13,000 communicants, 48,000 ad- 
 herents, over 23,000 pupils in about 400 schools, 70 ordained 
 native pastors, and 600 teachers. And the Christians con- 
 nected with the Board raise yearly for church requirements 
 £17,000 ($81,600), a considerable financial achievement, which 
 shows that the congregations are already almost self-supporting. 
 Besides Greeks and the Old (not United) Nestorians or Syrians, 
 it is the Monophysite Jacobites, — not very numerous, — and 
 above all the Gregorian Armenians, who are the object of this 
 work of evangelisation. The Armenians are found dwelling 
 in scattered fashion from Constantinople all over Asia Minor, 
 but are to be found in the most compact bodies between 
 Kurdistan, the Caspian Sea, and the Caucasus. It is among 
 them that the Protestant influence has become most powerful. 
 
 210. In Constantinople there are a considerable Protestant 
 Armenian congregation, which is now independent, and an 
 
 ^ Andei-son, History of the Missions of the Amer. Board to the Oriental Churches, 
 Boston, 1873, l. 40, 224. Church at Home and Abroad, 1893, No. 84. 
 
 2 S. W. Zwemer, Arabia: the Cradle of Islam, Edinburgh and London, 1900. 
 16 
 
242 PROTESTANT MISSIONS 
 
 independent higher educational institution, the Eobert College, 
 which from 1863 to 1900 has been attended by about 2000 
 pupils, of whom 390 Imve giachiated. Here the talented 
 linguist. Dr. Eiggs, laboured for the last 47 years of his long 
 and fruitful life (d. 1901); he translated the Bible into 
 Armenian, Bulgarian, and Turkish. In West and Central 
 Turkey the higher schools at Marsowan, Marash, and Aintab 
 make these places centres of influence. In East Turkey, 
 Armenia proper, where, iiowever, successful work has also 
 been done among Nestorians, the horrible massacres of 1896 
 seriously disturbed the extensive operations of 5 chief stations 
 and 130 out-stations. (Erzrum, Harput, and Mardin are the 
 principal centres.) But the common suffering and the ener- 
 getic assistance rendered have opened up for the Gospel more 
 widely than ever beft)re a way into the Armenian Church. 
 An eloquent proof of the deep power of the Gospel is furnished 
 by the fact that in the bloody period of persecution, none of 
 the Protestant native pastors and very few of the church 
 members could be induced to accept Islam. 
 
 211. Evangelical missions have also cast their net beyond 
 the Turkish Empire among the Gregorians and Nestorians 
 living in Eussia (Caucasus) and in Persia. First the Basel 
 Missionary Society began in 1823, by the agency of the former 
 Russian Count Zaremba,a transitory, thougli not fruitless, work 
 in Schuscha and Schamachi ; and then tlie Nortii Americ«an Pres- 
 byterians came into the field among the Nestorian Christians 
 living on the Urmia Lake as far as to Tabris and Teheran, 
 But about the beginning of 1899 this renmant of the Nestorian 
 Church ceased to exist, owing to its conversion en masse to the 
 liussiau Church, a change which sprang from political motives, 
 and was brought about in a ])urely external way. Of the 
 Protestants, only a small fraction seems to have gone over. 
 The missionaries of the C. M. S., both in Bagdad, which is still 
 on Turkish ground, and in Julfa, the suburb of Is])alian in 
 Persia, aim more at the Mohammedan population. Through 
 Dr. Bruce this society has brought out a well- translated 
 Persian New Testament. 
 
 Besides the Anglican High C'hurch mission, which alti>- 
 gcth(!r eschews proselytism, and even works directly into tlie 
 hands of the Pussian ]>ropaganda, there are also London 
 Baptists, Nf)rwegian Lutherans, IL-iniaunHburg missionaries, 
 etc., at work in and around Tal)ris. 
 
 212. Reviewing the whole work of evangelisation directed 
 by Protestants to the Orieiitul churclies under Moiiamniedan 
 dominion, we find the statistical result to be already consider- 
 able. Tliero are 200 organised evangelical congregations, with 
 
THE OLD ORIENTAL CHURCHES 243 
 
 24,000 to 25,000 communicants and 80,000 to 90,000 Christian 
 adherents; 1100 schools of very varied grades, with 55,000 
 scholars (boys and girls) ; and 12 solid translations of the Bible, 
 in addition to an abundance of other literature. But these 
 numbers denote a leaven, mingled witli the old Christian 
 population, which has produced fermentation even where the 
 ecclesiastical officials are hostile to all reforming movements. 
 Very specially among the Armenians is this quickening breath 
 traceable, whicli has gone forth from evangelical preaching and 
 schools, and it may be just the intellectual awakening of the 
 people that has specially provoked the fanatical hatred of the 
 Turks. In any case, in the success gained up to this time, 
 there is justification for the hope that within the Oriental 
 churches there are men qualified to become witnesses of the 
 Gospel among the Mohammedans when God's hour for missions 
 among them strikes. 
 
CHAPTER IV 
 
 ASIA 
 
 213. The mission field in Asia is in more than one respect 
 essentially different from the fields hitherto traversed. We 
 have here to do, not exclusively but chiefly, with great 
 empires, of which some are still politically quite independent, 
 while others are wholly subject to, or stand in greater or less 
 dependence upon, some European colonial power. National 
 consciousness, it is true, is not everywhere equally strong 
 and ambitious ; but there exists throughout a great compact- 
 ness among the peoples, by which they are always held to- 
 gether, whether ])y means of State organisation, historical 
 tradition, or agreement in customs, language, or religion. 
 From this proceeds a national solidarity which presents to 
 Christianity a resistance quite diricrent from that of small 
 tribes which are broken up and in process of decomposition. 
 Moreover, these empires embrace the civilised^ peoples of 
 the non-Christian world. The civilisation which they repre- 
 sent is, indeed, neither equal in quality to that of the Christian 
 West, nor does it penetrate the nations through and through, 
 but nevertheless it raises them higli above the so - called 
 Nature-peoples. It bears witness to a great past history of 
 civilisation, and it fits them to appropriate for themselves 
 the attainments of the civilisation of tlie Christian West. The 
 j)OS8ession of civilisation is in itself, indeed, not at all a power 
 hostile to tlie Gospel. On the contrary, it may become a 
 factor of great helpfulness to the mission, in facilitating the 
 intellectual apprehension of the Gospel and tlic training of 
 native helpers, and in furthering tlie independence of the 
 native congregations. In any case, however, it modifies mis- 
 sionary operations, and when it is combined with arrogance, 
 national pride, old-fashioned customs and religious prejudice, 
 it may become a great liindrance to the ])r()pagation of the 
 Gospel. A third circumstance, too, should be considered, 
 
 Mil this paragraph "civilisation" is used as, on llie •wliolc, tlio most 
 serviceable equivalent for the German word " Kultur."— Tit. 
 
ASIA 245 
 
 namely, that these civilised peoples have old compact religions, 
 with sacred literatures, on which their intellectual education 
 rests, and that these religions dominate their whole moral, 
 social, and to some extent their political life. Hence it will 
 be understood that for the victory of Christianity among them 
 a longer and more strenuous struggle will be needed than 
 among the Nature-peoples, with their religions of animism or 
 fetichism, which are also devoid of literature. 
 
 Section 1. India 
 
 214. The first of these great empires to which we come in 
 Asia is India,^ an immense territory with a population, by the 
 last census, of 287 millions, which has presumably increased 
 in the meantime to about 300 milhons.- This huge empire, 
 indeed, presents a unity only inasmuch as, notwithstanding 
 the 153 vassal States, whose independence is only in appear- 
 ance, it stands under the sceptre of Britain. In other respects 
 it is a very variegated world, witFgreat differences as to race, 
 language, and religion. According to race, the population is 
 divided into the tw^o chief groups, fundamentally distinct from 
 each other, of the innnigrant Aryans and the native Dravids, 
 each of which again embraces very various types. Although they 
 live mingled together throughout the whole of India, yet the 
 northern triangle, Hindustan, is mainly inhabited by Aryans, 
 the southern Deccan by Dravids. But the Aryans, who make 
 up the great majority and are the custodians of the old Indian 
 civilisation, and the Dravids, some of whom have been drawn 
 into this development of civilisation, while others have re- 
 mained untouched by it and stand almost on the level of the 
 Nature-peoples, represent only four-fifths of the Indian popu- 
 lation. The remnant is made up of Mohammedans (57| 
 millions), partly immigrants and partly proselytes, a mixed 
 multitude of various races, amongst whom the religious bond 
 of unity has become almost a national bond. With the 
 ethnographic variety is closely associated the linguistic. Be- 
 sides the two chief families of languages, the Aryan, spoken by 
 more than 200 millions, and the Dravidian, spoken by over 50 
 millions, which possess literatures, there is a third family, the 
 Kolarian, spoken by some 6 million hill-people, who had no 
 writing till missions came among them. Besides, there is a 
 large number of isolated languages which cannot properly be 
 brought under this classification. The two chief families of 
 
 1 Caird, India: the Land and the People, London, 1883. 
 ^Statistical Ahdract relating to British India from 1882-83 to 1891-92, 
 London, 1893. 
 
246 PROTESTANT MISSIONS 
 
 languages again branch into a multitude of separate languages, 
 which differ from each other as much as, or even more than, 
 the different languages of Europe. According to the last 
 census, there were 117 languages in India, of wliich, indeed, 
 only 20 were spoken"T)y more than a million people.^ Hindi* 
 and Bengali are most widely spread, the former being spoken 
 by 85i millions, and the latter by 4:1} millions; and next to 
 these come Marathi and Punjaubi, which likewise Itelong to 
 the Aryan family, and are spoken l)y 19 and 18 millions re- 
 spectively. Of the Dravidian family, Telugu with 19 1 millions, 
 and Tamil with 15 millions, have the largest constituencies. 
 Finally, the religions are also very varied.^ The most numerous 
 adherents — 208 millions — have been won by Brahmanical 
 Hinduism, which again really combines the most varied forms, 
 from the sublimest pantheistic pbilosophy (Vedantism) to the 
 coarsest polytlieistic idolatry, profound speculations and the 
 wildest fantasies, even childish absurdities, moral trutlis and 
 immoral myths, in wonderful mixture. Eeligious thougbt and 
 moral conduct are alike dominated by pantheism, which makes 
 it exceedingly difficult for the people to understand the 
 Christian conception of personality, alike in God and in man, 
 and, combined as it is with the doctrine of the transmigration 
 of souls, deadens the sense of personal responsibility and guilt. 
 Next in respect to the number of adherents comes Moham- 
 medanism, most widespread in the north, with 57i millions. 
 In India it has clung fast to its monotheism and fanaticism, 
 but it has accommodated itself in many ways to the social life 
 of the country. More than 9 millions of the aboriginal popu- 
 lation, mostly mountain tribes, favour a coarse demon-worsbip, 
 wliich enslaves them with tlie fear of enchantments. Buddhism, 
 although its home is in India, and although it is the strictest 
 consequence of the Indian religious views, has few adherents 
 in India proper. The 7 millions of Buddhitr^ls given by the 
 census belong to Burma, and the religion which they ]>ractise 
 now is much less like the atheistic, ascetic, and ethical Bud- 
 dhism of the ancient sources than, say, the Bomanism of South 
 America is like primitive Christianity. There are still two 
 other Indian sects, the Jains and the Sikhs. The Jains, who 
 
 ' Ciist, The Moilrrn Lanynnijrn of End fiuHii, London, 1878. Linguistic 
 and Oriental Essajis, London, 1887, ii. sor. .13. 
 
 * To be niinifiilly distinguished from Hindustani or TTnlu, wliii-li is a dialect 
 of Hinili interspiisi'd with Persian, is .spoken by all Molianmiedans, and in the 
 I inrfua franca of North India is (along with KnglislOthe official language of the 
 Anglo- Indiiin Government. 
 
 ' Vaughan, The Tridrn', the Crescrnl, and thr Cross: a Firw of the JtrHf/ious 
 Jfidlonj of Iiidia during the Hindu, lliDiilliint, Afolianunj-Uan, and C/iristian 
 Periods, London, 1876. 
 
ASIA 247 
 
 are the older sect, aud number li millions, are to be fovmd 
 especially in the Bombay Presidency. Their faith is a mixture 
 of Brahmanism and Buddhism; they reject caste, practise 
 worship of the saints, and spare most religiously every living 
 thing. Much younger is the sect of the Sikhs in the Pun- 
 jaub, who number 2 millions, and whose faith is a mixture 
 of Brahmanism and Mohammedanism. At the first they 
 laid stress on piety of life and union with the Deity ; but they 
 soon came to form a political party, and with its overthrow 
 their religious enthusiasm was quenched. The fire-worship- 
 ping Parsees, of whom there are only 90,000, occupy, in spite 
 of their small number, a respectable and influential place. 
 Many of them are prosperous and enlightened merchants. 
 
 215. In addition to this great variety, ethnographic, 
 linguistic, and religious, or rather, in combination with it, 
 there is a social division which is quite peculiar to the popu- 
 lation of India, and which corresponds to no difference of 
 rank elsewhere, namely, caste. Tliis undefinable institution, 
 bound up with birth, and therefore inheritable and in- 
 dissoluble, which makes the variety in nationality, social 
 standing, and calling into an insurmountable separation of 
 classes, and is so interpenetrated with religion that the cere- 
 monial caste-purity forms the Indian ideal of holiness, and the 
 violation of caste rules is, for a Hindu, the chief sin, — this un- 
 natural institution, which bids defiance to all healthy social 
 life, imposes fetters on all healthy progress, and along with 
 the dominant pantheistic view of the world kills all sense of 
 personal responsibility, is such a peculiar and gigantic hin- 
 drance to Christian missions as is to be found in no other 
 mission field. Even the increasing inflow of Western civilisa- 
 tion, which has indeed begun here and there to sap the 
 foundations of the edifice of caste, has up till now not been 
 able to shake it in any considerable degree. 
 
 It is almost impossible to form a conception of the multi- 
 tude of ramifications in the caste-system. The traditional 
 fourfold division into Brahmans (priests), Kshatriyas (warriors), 
 Vaisyas (peasants and artisans), and Sudras (servants) does 
 not at all correspond with the actual facts of to-day. Even 
 the Brahmans are divided into innumerable subordinate castes, 
 which mutually refuse to associate with each other. The usual 
 reckoning of the castes as 3000 in number is only a summary 
 taking account only of the chief castes. In South India alone 
 there are said to be 19,000 caste divisions. In Travancore, 
 which is comparatively small, there are 420 castes, and in 
 Mysore there are 84, with 340 subdivisions. Conversion to 
 Chidstiauity _ always_ irtvplves loss of caste^ and this implies 
 
248 PROTESTANT MISSIONS 
 
 a social isolatiou which threatens even the means of existence. 
 If a considerable number of the members of one caste are 
 gained for Christianity, the members of every other caste bar 
 themselves against it. The greatest evil of all would be if the 
 Christian society itself came to be regarded as a caste. And 
 thus caste, and the relation of Ciiristianity to it, constitute one 
 of the most dillicult problems of Indian missions.^ 
 
 216. Christianity was undoubtedJy known in the first 
 centuries on the snuth-west coast of India (Malabar). Even 
 if the legend of the missionary labour of the Apostle Thomas 
 in India cannot bear criticism, yet the fact is indisputable that 
 at the end of the second century Panttenus visited India from 
 Alexandria, and that in the third and fourth centuries there 
 were Christians there, who at a later time came under the 
 influence of the Persian Nestorians. The Syrian or Thomas 
 Christians of the present day, of whom there are still 300,000, 
 are undoubtedly connected with these. This old Christianity 
 was indeed soon isolated, and has remained in a degenerate 
 state and without missionary influence. Then in the sixteenth 
 century, with the Portuguese dominion, the Eoman Church 
 entered on mission work in India, which it has continued with 
 varying energy till the present day ; but in proportion to the 
 length of time it has been at work and the large number of 
 workers, some of them highly gifted, the result attained 
 is, even quantitatively, but scanty (about IJ millions of 
 Eoman Christians 2), — a ready-made criticism of the boastful 
 rhetoric which depicts in brilliant colours especially the old 
 heroic period of Xavier, Eobert de Nobili, Jao de Brito, Lainez, 
 and the rest, and which also extols with exaggerated phrase 
 the present success.^ Neither the mere outward admission to 
 the church, with which since Xavier's time the Eoman mission 
 has contented itself, nor the refined accommodation by which 
 
 ^ Wanieck, Ev. Missionslehre, iii. 301. 
 
 ^ The Roman statistics, oven the official statistics of the Propagamla, are 
 very untrustworthy. For 1886 the Miss. CatJioUcae gave for India, iiichuling 
 Ceylon, 1,18.5,000 Catholics ; for 1891, 1,080,000 ; and for 1897, 1,178,000, each 
 tiTue ajiart from "about 300,000 " Goanese under Portuguese jurisdiction : tlie last 
 Government census gives 1,243,529 Catholics. The 300,000 Syrian Christians 
 are reckoned by themselves. The Government census, however, does not 
 include Ceylon, but does include Burma. If we deduct from the official 
 statistics of the Propaganiia the 247,000 pertaining to Ceylon, and add the 
 50,000 belonging to Burma, we have as the result 980,000 Catholics for the 
 area included in the Government census of 1897. Whether the difference of 
 263,000 between this result and the Government census rejircsents "those 
 under Portuguese jurisdiction," or how it is to be explained, I am unable to 
 perceive. 
 
 ^ As type of the rhetorical writing of the history of missions may be cited 
 Marshall's book, declared liy Jansscn to be ' ' classic, " — Christian Missions, London, 
 1863; and as a critique on the same, Warneck, Protestant ischc Belcuchfung der 
 romischen Angriffe an/ die evangelische Heidenmission, Gutersloh, 1884, chap. ii. 
 
ASIA 249 
 
 De Nobili sought to filch the introduction of Christianity/ has 
 been able to achieve greater or more enduring results. 
 
 217. Evangelical missions began their work in India ^ in 
 1706 at Tranquebar on the south-east coast, which was at that 
 time a Danish possession. Its pioneers were the German 
 missionaries Barthol(»mew Ziegenbalg and Henry Pllitschau, 
 who were sent out by Frederick iv. of Denmark ; both were 
 pupils of August Hermann Francke, and most of their suc- 
 cessors were also Germans and Pietists. Besides the natural 
 difficulties connected wiih the beginning of the first mission 
 in India, Ziegenbalg had also much to endure from the hostility 
 of the Danish governor and from the unwise management of 
 the authorities at home. He died so early as 1719, but by his 
 preaching in the native tongue, by instruction, Bible transla- 
 tion, and the erection of a seminary for teachers and catechists, 
 as well as by his prudent attitude towards Indian manners and 
 customs, he had laid a good foundation. He gathered a little 
 congregation, built a beautiful church, which is used up to the 
 present day, and spread Christianity even beyond the bounds 
 of Tranquebar. His second successor was Benjamin Schultze, 
 an earnest but self-willed man, who was engaged especially 
 in literary work and itinerary preaching. He afterwards went 
 to Madras, at the cost of the Society for Promoting Christian 
 Knowledge, and there gathered a congregation, and to his other 
 literary productions added some elementary translations in 
 Telugu. In Madras he was followed by Philip Fabricius, an 
 extremely amiable and linguistically gifted missionary, who 
 so admirably improved the Tamil translation of the Bible that 
 in a new revision it is still in use to-day. Meanwhile the 
 W9rk in and around Tranquebar had gone on, and had spread 
 already to Tanjore and even to Madura. In 1740 this old 
 Lutheran mission had counted 5G00 Christians. Then, ten 
 years later, there entered on the work the man wdio became 
 not only the most eminent of the old Lutheran missionaries, 
 but one of the greatest of Indian missionaries in general — 
 Christian Frederick Schwartz, During a period of service of 
 nearly fifty years, ending with his death in 1798, he did a truly 
 apostolic work. After twelve years of varied activity in and 
 around Tranquebar, he was led to go, at the cost of the 
 
 1 Miillbauer, Geschichte dcr katholischen Mission in Ostindien, Freiburg, 1852. 
 Compare Watneek, Prot. BeleiLchtunrj, 389. Even to-day the Romau Church not 
 only enilures, but actually favours, caste. The Kath. Missionen, 1899, No. 1, p. 
 15, praises the formation of a .separate congregation of Brahmans as gi-eat wisdom. 
 
 - Hough, Histm-y of Christianity in India from the Commev cement of the 
 Christian Era, London, 1849-60, 5 vols. Sherring, The History of Protestmt 
 Missions in India from their Commencement in 1706 to 1871, London, 1875. 
 G. Smith, The Conversion of India from Pantxnus to the Present 'Time, London, 
 1893. The Church Miss. Atlas, 8th ed., London, 1896, 81, India. 
 
2 50 PROTESTANT MISSIONS 
 
 S. P. C. K., t(j which he afterwards entirely transferred his 
 services, to Tricliinopoly and later to Tanjore, from which place 
 his missionary influence extended over the whole of South India, 
 and in particular to Tiunevelly. He was called tlie " King's 
 priest," because the dying Rajah of Tanjore, with unbounded 
 confidence in his honour, had entrusted him with the guardian- 
 ship and education of the heir to his throne ; but still more 
 honourable was the name of " Father," accorded to him by the 
 universal love and respect which he enjoyed among all the people. 
 His pupil Serfojee erected to his memory in the church 
 of tlie fort at Tanjore a splendid marble monument with the 
 inscription : " The spotless uprightness and purity of his life 
 called forth as a tribute the respect of Christians, Moham- 
 medans, and Hindus. For ruling princes, both Hindu and 
 Mohammedan, chose the modest priest as intermediary in 
 their political transactions with the British Government." And 
 on the granite slab which covers his bones there stand these 
 verses in English from the pen of the same Hindu prince — 
 
 " Firm wast thou, liiun1)le and wise, 
 Honest, pure, free from disguise ; 
 Father of orphans, the widow's support, 
 Comfort in sorrows of every sort : 
 To the benighted, dispenser of light, 
 Doing and pointing to that which is right. 
 Blessing to jjrinces, to people, to me. 
 May I, my father, be worthy of thee, 
 Wisheth and prayeth thy Serfojee." 
 
 Unfortunately this hopeful mission was supplied more and 
 more poorly with money and men ^ from home, and the gifts 
 of the Jinglish S. P. C. K., too, became scantier. And so Uie 
 South Indian congregations, the membership of which about 
 the beginning of the nineteenth century amounted at most to 
 15,000, went back both outwardly and inwardly because of the 
 want of elHcient care. It was only considerable remnants that 
 were afterwards received into connection with the C. M. S, 
 when, in 1818, it began its work in India, or attached them- 
 selves in 1845 to the Leipsic Mission of the Lutheran Church. 
 In Tinnevelly the work begun by Schwartz was carried on 
 from 1814 to 1838 by a German missionary in the service of 
 the C. M. S., Karl Pthcnius, a pupil of Jiinicke, who had been 
 ]}reviously settled in Madias, a man regarding whom Caldwell, 
 afterwards Bishop of Tinnevelly — a High Churchman — bears 
 
 * The few more missionaries wlio were sent were — with the exception of 
 Gcrifike and .Jaiiickf!— men unsuitable for the missionary vocation, goort ration- 
 alists, who admired in .lesiis the sage of Nazareth, and at best sought to perfect 
 the morality ol the heathen poets, but who could allirm the proposition that 
 "missions must cease to be an institution for conver.sion." 
 
ASIA 251 
 
 this testimony : " A more able, discerning, practical, and zealous 
 missionary India has hardly ever seen." His great merit is 
 that he early laboured to give a healthy measure of ecclesiastical 
 independence to the native congregations, and that he trained 
 capable helpers from among the natives, with whose aid he 
 succeeded in adding more than 10,000 souls to the existing con- 
 gregations. He came into conflict with the Indian Episcopate and 
 the C. M. S. on the question of episcopal ordination and matters 
 connected with it, his ecumenical church standpoint having for 
 a long time previously caused all sorts of friction. After being 
 dismissed from the service of the C. M. S. in 1835, he laboured 
 during the last years of his life {d. 1839) as a free missionary. 
 
 218. But we must return once more to 1793. In this year 
 William Carey, whose acquaintance we have already made (pp. 
 75, 86) as the chief pioneer of the modern missionary movement 
 in England, and the founder of the Baptist Missionary Society, 
 set foot on the shores of India. As undismayed by the power- 
 ful opposition of the Government and the whole tendency of 
 the time, so hostile to any mission, as he was undiscouraged 
 by all the disappointments due to friends and the difficulties 
 occasioned by his own mistakes and those of his fellow-workers, 
 he held out for forty years on the battlefield till the victory 
 was won.^ The capital of Bengal shut its gates against him ; 
 and when he could not stay on British territory even as 
 indigo -planter, he removed after some years to Serampore, 
 at that time Danish, some six hours to the north of Calcutta, 
 where the governor had already given a friendly" reception to 
 the two fellow-workers sent after him, Marshman and Ward. 
 Here this " Serampore Trio " developed during many years 
 a steadily growing evangelistic, educational, humanitarian, and, 
 above all, literary activity, which has been of the most far- 
 reaching significance for the work of missions in India, and has 
 put to shame all attempts " to harry the nest of these conse- 
 crated cobblers." One translation of the Bible after another 
 issued from the busy Serampore printing-press.^ Conversions 
 followed which attracted attention ; and at the death of Carey 
 in 1834, and of Marshman in 1837, there were 18 stations, 
 of which Serampore was the parent, manned in part by native 
 preachers, extending up to Allahabad and Benares, and even 
 as far as Burma and Ceylon. Much trouble was caused by 
 malicious slanders, by a great fire, by financial embarrassment, 
 
 ^ G. Smith, The Life of Williavi Carey, Shoemaker and Missionary, Pro- 
 fessor of Sanskrit, Bengali, and Maralhi in the College of Fort William, 
 Calcutta, London, 1885. 
 
 - Marshman even hegan, before the London missionary Morrison addressed 
 himself to this work, a Chinese translation of the Bible, which was completed 
 in 1822 ; and he published a Clavis Sinica. 
 
252 PROTESTANT MISSIONS 
 
 and by a long-continued strife with the missionary adminis- 
 tration at home. Yet the word was always, " Cast down, but 
 not destroyed." The hostility to Carey reached its sharpest 
 point after the departure of Governor-General Lord Wellesley 
 in 1805. He had at least shown good-will to the scientific 
 labours of the Serampore missionaries, and had even made 
 Carey professor of Bengali in a college erected by him in 
 Calcutta. At Carey's instigation he had also taken the first 
 step towards the abolition by law of some cruel Indian prac- 
 tices, first of all that of the drowning of cliildren ; the burning 
 of widows (Suttee) was not forbidden till 1829, under Lord 
 Bentiuck's administration. The " old Indians " became ever 
 more eml)ittered on account of the growing influence of the 
 missionaries, forbade them all further work on British soil, 
 and tried even to render impossible the continuation of the 
 mission in Serampore. The missionaries were surrounded with 
 spies ; the matter of their writings was traduced by false 
 English translations; they were charged with uttering pro- 
 vocative speeches ; ^ and all this was used as a justification for 
 shutting out the new missionaries of the L. M. S. and the 
 American Board on their arrival. 
 
 This increase of hostility towards the missionaries, even to 
 extreme intolerance, was tlie East India Company's answer to 
 the attacks which meanwhile were l)eing made in England on its 
 wicked policy (p. 80). In earlier days, when the Company was 
 purely an association for trade, it liad put no hindrances in the 
 way of the German missionaries in South India, and had even 
 shown much favour to Schwartz. But when it had become 
 a conquering power, it imagined its dominion would be 
 threatened if the religion and customs of the Hindus were 
 in any way interfered with. The Court of Directors frankly 
 favoured Indian heathenism, and ]iated"the Saints " for this 
 further reason, that tlie Anglo-Indians felt themselves em- 
 barrassed liy them in their own immoral life. With the 
 watchword, " Missions threaten the security of the Indian 
 Government" they were denounced, and only after a struggle of 
 20 years, waged both in India and in England, w;is their battle 
 won. In iHl'.j tlie Ih'itish rarliament, moved by the powerful 
 eloquence of the untiring Wilber force, determined on the ad- 
 missi(ni of the missionaries, and witli the uisertion of the 
 
 ' For example, one of these "old Indian.s " as-serted that ho him.self had seen 
 Carey stan«ling on a tub " harangiiinc" tlie crowd in the street with such un- 
 measured vitii|>erati()n, that he would have been done lor but for the inter- 
 vention of the jHilice. It was a slander without a shred of Iwsis. Carey never 
 preached in the streets of Calcutta ; no missionary ever preached there from a 
 tub ; the police never interposed on bcluilf of any missionnry. Afterwards the 
 man acknowlcilged that he was only repeating a report. 
 
ASIA 253 
 
 so-called " pious clause " ^ into the renewed charter of the Com- 
 pany a new period in the history of Indian missions begins. 
 
 219. A condition was also introduced into the Company's 
 new charter, which stipulated for the erection and extension 
 of an Anglican Episcopal Church in India. By 1814 the first 
 Bishop of Calcutta, Middleton, was already appointed, but he 
 showed so little friendliness to missions as to refuse ordination 
 to the missionaries of the C. M. S. This attitude on the part of 
 the Indian Episcopate was, however, reversed in 1822 under 
 Heber,2 the second bishop, who was not only a warm friend of 
 missions, but also became an active helper in their work, and 
 ordained the first native pastor, Abdul Masih, a convert of 
 Martyn. In 1835 and 1837 two other bishoprics, Madras and 
 Bombay, were erected. The former diocese in 1877 obtained 
 two missionary bishops for Tinnevelly, one (Sargent) for the 
 C. M. S. and one (Caldwell) for the S. P. G., and after the death 
 of these two, Tinnevelly and Madura became an independent 
 bishopric in 1896. In 1877 and 1879 three more bishoprics 
 were added, — Lahore, whose first bishop was French,^ the learned 
 as well as practically able missionary of the C. M. S. ; Eangoon, 
 in Faither India, and Travancore with Cochin. In Rangoon 
 the second bishop, and in Travancore the first, were missionaries, 
 the one of the S. P. G., the other of the C. M. S. Lastly, an 
 eighth bishopric was created in Chota Nagpur in 1890, and a 
 ninth in Lucknow in 1892. The missionaries of the English 
 Church missionary societies are under the jurisdiction of these 
 bishops, who are now without exception promoters of missions, 
 although the different positions they assume in regard to the 
 different parties in the church lead to various kinds of friction. 
 
 A greater and earlier infiuence than that of the English 
 episcopate, in the direction of a change in favour of missions, 
 was exerted by 5 excellent chaplains of the Company, David 
 Brown, Claudius Buchanan, lienry Martyn, Daniel Corrie, and 
 Thomas Thomason. By their personal piety and their biblical 
 preaching, by courageously exposing and contending against the 
 wretched circumstances of India, by their positive proposals for 
 amelioration, and their open advocacy of the cause of the 
 calumniated and persecuted missionaries, these men rendered 
 pioneer service of the most effective character to Christianity, 
 to the Anglican Church, and to evangelical missions in India. 
 So early as 1788, Brown, along with two distinguished converted 
 
 ^ The clause read thus : "It is the duty of this country to encourage the 
 introduction of uselul knowledge and of religious and moral enlightenment into 
 India, and in lawful ways to afford every facility to such persons as go to India 
 and desire to remain therefor the accomplishment of such benevolent purposes." 
 
 - Smith, Bishop Heber, London, 1895. 
 
 ^ Birks, The Life and Correspondence of Th. V. French, London, 1895. 
 
2 54 PROTESTANT MISSIONS 
 
 laymen in Calcutta, sketched the plan of an Englisli Church 
 mission, and gained for it the approval of Simeon, tlie pious Cam- 
 bridge pastor, who extended it and helped to bring it to fruition. 
 It was Buchanan who gave the first inipul>^e to the erection of 
 an Indian episcopate. Martyn, who carried the mission right 
 on to Persia, and prepared a Persian translation of the Bible, 
 exerted an electrical influence by an example of the most unself- 
 ish devotion to his calling. Corrie became later the first lUshop 
 of Madras, and in that position actively fostered missions. 
 
 220. The new period of the Indian Mission, beginning in 
 1813, extends to 1857, when the great Mutiny broke out, 
 which led to the abolition of the Company's rule. This 
 period was characterised by a progressive occupation of the most 
 diverse provinces of the great empire by an increasing number of 
 English, German, and American societies, by all sorts of experi- 
 ments in methods of work, and by the tardiness of the initial 
 successes, except at Tinnevelly, where the seed sown by Schwartz 
 and Rhenius bore comparatively rich fruits. The work was taken 
 up, or rather extended, most energetically by the English Dissen- 
 ters of the London, Baptist, and Wesleyan Missionary Societies ; 
 the two English Church societies followed much more slowly. In 
 1825, Scottish missionaries began work ; and from 1834 onwards 
 Americans of different denominations, and German missionaries 
 of the Basel, Leipsic, and Gossner Societies, entered the field. 
 
 Of far-reaching importance for the prosecution of missions 
 w^ere the first beginnings of a work among tlie Indian women 
 and girls, which were made so early as 1822 by Miss Cooke of 
 the C. M. S., who opened the first girls' school in Calcutta. 
 These first modest endeavours, continued by Mrs. IMarshman 
 and Miss Tucker, and organised by the Society for Promoting 
 Female Education in the East, which was founded in 1834, 
 inaugurated amongst the female sex, which at the outset 
 was finite inaccessible, the women's missions now so widely 
 spread, especially the greatly blessed Zenana IMission. Of still 
 greater moment was the entrance of the Scottish missionaries, 
 particularly of Wilson and Dull', men of large mouUV with 
 whom also Anderson w%as associated. Both Wilson and Dutt' 
 were men of thorough scientific education, and they directed 
 all their energy to the work of bringing the gospel near to the 
 higher classes of the Indian populitioii. For this end Wilson, 
 besides the erection of Christian high schools, made use of 
 positive preaching of the Gosi)el in the native language, which 
 lie had fully mastered, ])reaching based on a thorough under- 
 standing of the Indian religious conceptions and social rela- 
 
 ' G. Smitli, l)iograi)hies already citod. Braidwooil, True Yokf-fillou-a in the 
 Misdon Field : the Life and Labours of J. Anderson and Ji. Johnston, Lond. 1 862. 
 
ASIA 255 
 
 tioiis. Duff sought to attain the same end mainly by means 
 of solid school education conducted in the English language. 
 Wilson, by his comprehensive studies of the Indian religions, 
 his rehable apologetic arguments, and liis diligent endeavours 
 to find adequate expressions in the languages of the country 
 for the fundamental conceptions of Christianity, gave a fruitful 
 stimulus to a presentation of the Christian message of salva- 
 tion which was really intelligible to the natives and appealed 
 to them individually. Dutf made the higher school instruction, 
 which embraced all the branches of knowledge, but was ceatred 
 around the Bible, a channel for missionary influence to ex- 
 tensive circles of the educated population, which deepened 
 with time, and contributed not a little to raising Christianity in 
 popular esteem. It was not his intention, in using the English 
 language for instruction, to displace the native languages. He 
 only wished it to serve as a channel for the conveyance of a 
 deeper general and Christian education, which should then, 
 through the medium of the native languages, spread itself 
 gradually over the whole population. It is not our task here 
 to weigh against each other the merits and defects of Duff's 
 missionary method. It is, at any rate, a fact that this method 
 has introduced into the process of Christianising India a leaven 
 which is producing a powerful ferment up to the present day. 
 The direct missionary result of it is indeed limited, if the 
 conversions achieved be counted and not weighed ; but so much 
 the greater are the indirect results, not only the negative result 
 that it has helped greatly to undermine heathenism, but also 
 the positive result that it has rendered important services in 
 the direction of a more friendly attitude towards Christianity. 
 
 The success of missions increased but slowly. When the first 
 general missionary statistics were issued in 1851, there were in 
 India proper,exclusive of Burma andCeylon,no more than 91,000 
 native evangelical Christians, and among these only about 15,000 
 communicants, divided over 260 far-scattered congregations. The 
 number of pupils in the higher and elementary schools amounted 
 to 64,000. It was still essentially the time of foundation laying. 
 
 With the influence of Christianity thus slowly increasing, 
 the Anglo-Indian Government ventured, from the Thirties 
 onwards, especially under the administration of the benevolent 
 Lord Bentinck, to introduce a series of reforms which are also 
 of significance for the history of Indian missions : the burning 
 of widows and self-torture were forbidden; the Government 
 patronage of idolatry was removed ; natives were admitted to 
 influential public offices without regard to belief ; the right of 
 inheritance was assured to natives who had become Christians ; 
 the higher schools were organised on the principles of Duff; 
 
256 PROTESTANT MISSIONS 
 
 and support was given to mission schools of every kind, on 
 condition of a certain attainment in suljjects of secular in- 
 struction. In matters of religion the Government adopted the 
 principle of neutrality ; and though it did not always maintain 
 it impartially with respect to Christianity, yet on the whole 
 the time of opposition to the mission was past; indeed, there 
 was an increasing number of pious Government officials, who 
 privately rendered to missions various kinds of service. 
 
 221. Then there broke out in 1857 in North India the 
 terrible Mutiny, which for a time seriously imperilled the 
 continuance of the British dominion there. With its sup- 
 pression the Company's rule came to an end, and the Queen 
 of England in 1858 took over the government with a notable 
 proclamation, in which she as decisively confessed her Christian 
 faith as she assured her non - Christian subjects of religious 
 liberty. This important step introduced a new period in 
 Indian history, a period which, in spite of all that remains 
 still to be desired, has brought the country an abundance of 
 benefits ; and it marks a new section in the history of missions. 
 The anti - missionary party, which would gladly have made 
 missions responsible for the outbreak of the Mutiny, in order 
 to find a scapegoat for its own guilt, was so little able to 
 debauch popular opinion, that, on the contrary, the convic- 
 tion became even more and more dominant that Cliristianity 
 was the greatest benefit to be conferred on the Indo-British 
 Empire, and the best guarantee for the permanence of British 
 dominion. This conviction, which had begun to prevail owing 
 to the fidelity of the native Christians during the Mutiny, 
 and especially owing to the heroic courage of the Christian 
 soldiers and statesmen, who by holding the Punjaub, the most 
 threatened province, had saved India for liritain, received its 
 first official expression on the occasion of the census of 1871, 
 when the Government declared its indebtedness to " the bene- 
 volent exertions made l)y missionaries, whose blameless example 
 and self-denying labours are infusing new vigour int (j the stereo- 
 typed life of the great populations placed under English rule, 
 and are preparing them lo be in every way better men and 
 better citizens of the great empire in wiiich they dwell." 
 
 Mission.s, too, had sufl'ered severely from tlie Mutiny, but 
 few of the North Indian stations having escaped destruction. 
 Besides a number of missionaries, many native Christiaiis had 
 been murdered, wlio had chosen death rather than deny their 
 faitii. But the whoat-corns laid in the earth had brought forth 
 much fruit, and North Indian missions arose to new life. Pious 
 Indian Government officials, particularly the two Lawrences, 
 II. Montgomery, Herbert Edwards, M. Taylor, 1). Macleod, W. 
 
90 
 
 
 '^^^^jL^ 
 
 
 
ASIA 
 
 257 
 
 Muir, E. Temple, and many others, were warm defenders and 
 helpers of missions. The C. M. S. and the American Episcopal 
 Methodists especially began in Northern and North-Western 
 India a work which kept increasing in extent and in success, 
 while in the South also, English, American, and G-erman missions 
 made considerable extensions, and Indian auxiliary societies, in 
 particular literary and women's missions, gave increasing aid. 
 Altogether there are now 60 evangelical missionary societies at 
 work in India, of which, besides the two great Anglican societies 
 (C. M. S. and S. P. G.), the London and Gossner Societies, the 
 American Baptists and Episcopal Methodists have fully two- 
 thirds of all the Indian Christians under their care. The German 
 missions — Basel, Leipzig, Gossner, Moravians, Hermannsburg, 
 and Schleswig-Holstein, which are represented in India by 194 
 missionaries and over 100,000 Christians — also occupy quite a 
 respectable place. 
 
 222. The last missionary census took place in 1890.^ It is 
 instructive to review the numerical progress of missions in 
 India proper (Burma and Ceylon being excluded) from the 
 first census in 1851 onwards. We shall simply give the tables, 
 without commenting on them : — 
 
 
 1851 
 
 1861 
 
 1871 
 
 1881 
 
 1890 
 
 Foreign missionaries . 
 
 339 
 
 479 
 
 488 
 
 586 
 
 857 
 
 Native pastors ^ . 
 Evangelical congregations . 
 
 21 
 
 97 
 
 225 
 
 461 
 
 797 
 
 267 
 
 291 
 
 2,278 
 
 3,650 
 
 4,863 
 
 Communicants 
 
 14,661 
 
 24,976 
 
 52,816 
 
 113,325 
 
 182,722 
 
 Native Christians ^ 
 
 91,092 
 
 138,741 
 
 224,258 
 
 417,372 
 
 559,661 
 
 Higher schools ^ . 
 
 91 
 
 162 
 
 417 
 
 441 
 
 541 1 
 
 Scholars . . . . 
 
 12,407 
 
 21,090 
 
 41,280 
 
 46,484 
 
 55,148 1 
 
 Elementary schools 
 
 1,166 
 
 1,446 
 
 1,912 
 
 3,020 
 
 4,770 
 
 Male scholars 
 
 40,449 
 
 38,936 
 
 54,241 
 
 84,760 
 
 122,193 ! 
 
 Female scholars . 
 
 11,191 
 
 15,969 
 
 27,519 
 
 50,121 
 
 71,500 j 
 
 Total of all male and female 
 
 
 
 
 
 
 scholars^ 
 
 64,043 
 
 75,995 
 
 122,372 
 
 107,652 
 
 279,716 
 
 ^ On this occasion in the same year as the decennial Government census, 
 but independently of it. The missionary census was instituted by a General 
 Indian Missionary Conference, which met for the third time in 1892 in Bombay, 
 and which assembles every ten years. Although very defective, it is more 
 reliable than the Government census. The last enumeration covers not ten, but 
 only nine years, in order to bring the missionary statistics into conformity with 
 the Government census, which takes place at the end of each decade. — Protestant 
 Missions in India, Burma, and Ceylon; Statistical Tables, Calcutta, 1890. 
 
 - The native preachers, catechists, etc., who are not ordained are not in- 
 cluded, for the statistics of these, owing to the indefiniteness of the titles, do 
 not seem to be very reliable. 
 
 3 This class includes those baptized and the catechumens. Some societies, 
 however, reckon mere "adherents." 
 
 * Theological colleges, seminaries, and high schools. 
 
 5 Inclusive of orphan children, but exclusive of Sunday-school scholars. 
 
 17 
 
258 
 
 PROTESTANT MISSIONS 
 
 These numbers, however, are very variously distributed 
 over the diflerent regions and classes of the population of the 
 innnense country. The great majority fall to the Madras 
 Presidency, and next in order comes Bengal, while the Central 
 Provinces have the smallest proportion. This distribution and 
 the progress within the difterent provinces can best be shown 
 by another statistical table : — 
 
 Bengal .... 
 North-West Provinces 
 I'unjaub .... 
 Central Provinces 
 Bombay .... 
 Madras .... 
 
 Total . 
 
 Christians. 
 
 1851 
 
 1861 1 1871 
 
 1881 
 
 1890 
 
 108,901 
 30,321 
 20,709 
 11,343 
 22,455 
 
 365,912 
 
 14,117 
 
 1,732 
 
 98 
 
 271 
 
 638 
 
 74,171 
 
 20,518 
 
 3,942 
 
 1,136 
 
 526 
 
 2,531 
 
 110,078 
 
 46,968 
 7,779 
 1,870 
 2,509 
 4,177 
 160,955 
 
 83,583 
 12,709 
 4,762 
 4,885 
 11,691 
 299,742 
 
 91,027 
 
 138,731 224,258 
 
 1 
 
 417,372 
 
 559,641' 
 
 Bengal .... 
 North-West Provinces 
 Punjaub .... 
 Central Provinces 
 Bombay .... 
 Madras .... 
 
 Total . 
 
 1851 
 
 Communicants. 
 
 1890 
 
 3,371 
 
 573 
 
 25 
 
 66 
 
 290 
 
 10,334 
 
 4,620 
 
 1,030 
 
 358 
 
 138 
 
 1,100 
 
 17,730 
 
 13,502 
 
 3,031 
 
 707 
 
 665 
 
 1,591 
 
 33,320 
 
 28,689 
 5,021 
 1,998 
 2,173 
 4,887 
 
 70,607 
 
 37,918 
 
 14,728 
 
 6,034 
 
 4,580 
 
 9,122 
 
 110,276 
 
 14,659 
 
 24,976 
 
 52,816 
 
 113,375 
 
 182,658 
 
 223. The great mass of the native Christians belong to the 
 lower castes or to the casteless (as is even said now, to the r»0 
 
 ' Up to 1899 the most of those numbers, es|teeially the number of native 
 Christians, increased very coiisidcniljly. At present only an estimate is poss- 
 ible, but wi- can scarcely err in putting tliis class down iit 790,000 for 1900. 
 There is one sure statistical result, nannh', tliat in tlie forty years from 1851 
 to 1891, till' numbt-r of hulian evangtdical (.Ihristians lias been nndtiplied more 
 than sixfold, a result far in advauce of tlie numerical result of tlie Roman 
 mission. In IS'.t] tlic Roman mission had (according to the Mixs. Calh.) 
 843,000 Indian ('hristians (excluding those in Burma and Ceylon). If it 
 increased in the simc i)roportion as evangelical missions, in 18.'»1 tljcre 
 must have been only 141,0(KJ Catholics in India. If this number be adtnittcil 
 to l)e correct, it is l)ut a sorry result of more than 300 years of Catholic mis- 
 sionary ai-tivity. But if in iSfil the result of Roman missions was greater, and 
 it was greater, then the |>rogress of Roman missions since 1851 is much poorer 
 tlian that of Protestant missions — Tcrlium non dafur. 
 
ASIA 259 
 
 millions or so of ranshamas), and to the aboriginal tribes, liill- 
 peoples, etc. In the case of many, the hope of improving their 
 social and industrial condition has contributed to the accept- 
 ance of Christianity, and, as a matter of fact, missions have 
 set on foot an improvement in their state, not only morally 
 and intellectually, but also socially and economically. While, 
 on the one hand, the comparatively great attachment of the 
 people of the lower castes to Christianity has brought it into 
 a certain contempt ; on the other hand, the devotion and pains 
 directed towards raising them have been matter of admiring 
 recognition even on the part of the Brahmans, and begin to 
 provoke some imitation among heathen Hindus. And it may 
 well happen in India, as it happened in the ancient Eoman 
 empire, that the process of Christianisation will move from 
 beneath upwards. The spiritual quality of these Christians 
 is very varied. In most cases it is still very elementary, 
 but there are many individuals who by their childlike faith, 
 their intensity in prayer, and their self-sacrifice, do all credit to 
 Christianity. Of the morality, the same holds true ; with the 
 great mass the upward movement from heathen immorality 
 to Christian purity is very slow. So far as criminal statistics 
 furnish a criterion, they tell in favour of the Christians. In 
 South India there is 1 convicted of crime out of 2500 
 Christians, 1 out of 447 Hindus, and 1 out of 728 Moham- 
 medans. 
 
 The number of converts from the higher castes seems to be 
 increasing, although a larger Christian movement among them 
 has not yet come. Among the Christians of these castes, 
 whose conversion to Christianity is made difficult by the 
 special sacrifice involved, there are many living disciples of 
 Jesus who by word and conduct give proof of their faith ; and 
 among the native pastors there are outstanding phenomena, 
 men like Banerji, Sheshadri, Satthianadhan, Koshi, Bose, 
 Imaduddin, who also carry on a literary work which may 
 well be set side by side with that of the first Christian 
 apologists. It may also be presumed that the majority of 
 the 52 native Christian jurists, 590 qualified doctors, i098 
 Government officials, and 646 authors and editors, consists 
 of those belonging to the higher castes. The number of 
 baptized people is far exceeded by that of the " Secret 
 Christians," who either lack the courage to step over openly, 
 or regard baptism as a superfluous ceremony. Though the 
 edifice of Hinduism is not yet tottering, it is at least crunjb- 
 ling ; and were it not for the thraldom of caste, which even 
 the average Hindu with an European education is too faint- 
 hearted to break, it would in itself alone have far less power 
 
26o PROTESTANT MISSIONS 
 
 of resistance. It is true that along with Western civilisation 
 and the higher school education, cared for as it is by a Govern- 
 ment neutral in matters of religion, a broad stream of modern 
 unbelief is rolling into the laud, and under its inHut-nce an 
 educated proletariat is growing up wliich rejects everything 
 with as much arrogance as superficiality, and constitutes an 
 object for missionary effort almost more difficult than the 
 most bigoted orthodox heathen. And yet this movement has 
 a part in the process of undermining, which, though it does 
 nothing positively to prepare a way for Christianity, at any 
 rate removes obstacles from its path. 
 
 224. The case is simdar with the many kinds of reform 
 movements that have been originated by enlightened Hindus. 
 The enthusiastic hopes that for some time were bound up in 
 the so-called Brahmo Somaj movement,^ particularly under its 
 rhetorical leader, Keshub Chander Sen, have not indeed been 
 fulfilled, as its sober critics predicted at the outset. The 
 movement, whose real father was Ram Mohun Eoy, originated 
 from an apprehension of religious truth, but it degenerated 
 more and more, either to an ordinary rationalistic liberalism, 
 or to a mysticism rich in phrases and ceremonies, and its 
 whole energy was spent in words. Though in its language 
 often much inclined to Christianity and friendly to missions, 
 it has not on the whole proved a bridge to Christianity, 
 nor has it exerted any noteworthy reformatory inlluence on 
 Hinduism. Nevertheless it was a characteristic symptom of 
 the religious ferment which tlie Christian leaven, along with 
 Western education, had begun to stir among the Hindus. An 
 equally characteristic symptom is afforded by the direct re- 
 actions of tlie old Indian heathenism against tlie ellbrts of 
 Cln-istian missions. These take the form both of a polemic, 
 ])artly coarse and abusive, partly trimmed with science, which 
 borrows its weapons from the arsenal of Eur()i)ean unbelief, 
 and of an attempted apologetic on belialf of Hinduism. Both 
 forms of the heathen reaction imitate tlie Christian missionary 
 method. Tliey found tract societies, distribute literature, send 
 out itinerant preachers, and even attempt the founding of 
 scliools. As is the case with the heathen attempts at reform, 
 reactions of this kind first make their aj)pcarance when 
 Christianity lias begun to become a power, and to this extent 
 they are a sign of increasing missionary success. The support 
 wliich the heathen reactionary movement lias received from 
 some adventurous American and Eurojtean renegades — Colonel 
 Olcott, Madame Blavatsky, Mrs. ]]esant — is only a piece of 
 
 'Collet, A'shul Chand'r ficn : the Brahmo Somaj; Lectures and Tracts, 
 London, 1870. 
 
ASIA 261 
 
 theatrical fireworks, wliicli receives too much honour when it 
 is taken seriously. 
 
 225. Besides the old missionary instrument of preaching, 
 which is also employed now in the form of English addresses 
 to the educated, and instruction, an increasingly important 
 place has been taken within the last decade, especially in 
 Northern India, by medical work, including that done by 
 women (begun by the American ladies, Miss Swain and Miss 
 Seelye), by the work of women for the female sex, including 
 the Zenana, village, and school missions, and by literary work. 
 The number of medical missionaries is over 100 ; that of their 
 native assistants is twice as large, and of the hospitals about 
 170. There is also quite a number of leper asylums, the 
 founding of which is due chiefly, though not exclusively, to 
 a special " Mission to the Lepers." The lady missionaries in- 
 creased from 370 in 1871 to 711 in 1890, their female native 
 helpers from 837 to 3278 in the same time ; and in the course 
 of the Nineties these numbers received a further considerable 
 addition. Forty years ago the women's apartments were as 
 good as inaccessible, but now 50,000 of them are open to the 
 Zenana mission. Even Hindu women take a share in this 
 work, among whom the Pundita Eamabai is conspicuous. 
 With devoted self-sacrifice she interests herself especially in 
 the young Hindu widows, and in the last famine she rendered 
 extensive assistance. The whole Bible is translated into 13 
 of the chief languages of India, and the New Testament into 
 13 others. The religious literature of books and fugitive 
 writings amounts to hundreds, if not thousands, and a multi- 
 tude of newspapers and journals in English or one of the 
 Indian languages represent the interests of Christianity both 
 to the higher and to the lower classes of the population. The 
 organisation of the congregations is almost everywhere pro- 
 gressing, and if the formation of fully independent Indian 
 churches is as yet a mere hope for the future, nevertheless the 
 process of training for these is proceeding on sound lines, both 
 by steady increase in the number of native pastors, by grow- 
 ing financial attainments, and by the more and more general 
 introduction of church government, for the most part by 
 synods. 
 
 220. To this sketch of the history of Indian missions we 
 now add a brief survey of the extensive Indian mission field. 
 Although its various parts cannot always be adjusted to the 
 political divisions of the country,^ in this survey we shall keep 
 
 1 The old division into three Presidencies (Bengal, Madras, and Bombay) no 
 longer exists. In their stead there are now 12 administrative provinces of very 
 unequal extent (Punjaub, North- West Provinces, Central Provinces, Bombay, 
 
262 PROTESTANT MISSIONS 
 
 as close to these as possible, making our way from the south 
 to the north. 
 
 South India, which consists mainly of tlie Madras Presidency 
 and the vassal States of Travancore (with Cochin) and Mysore, 
 contains, as was remarked before, the most compact body of 
 Ciiristians. Here are the Thomas Christians, and here Roman 
 missions since Xavier's time have had the great mass of their 
 adherents, and here, moreover, evangelical missions, which were 
 instituted by Ziegenbalg, and had as pioneers Schwartz and 
 Rhenius, count 475,000 to 500,000 Christians. 
 
 227. The eastern part of the southern point of India, as far 
 as the city of Madras, consists of Tamil Land, or more exactly 
 tlie region of the Tamil language. Tinnevelly, already referred 
 to repeatedly, is its most southerly district. Here the two 
 Anglican societies took over the inheritance of the old Lutheran 
 missionaries, which was, to be sure, somewhat embarrassed. 
 Rlienius struck out new paths, and a number of excellent 
 workers, among whom Sargent and Caldwell — both subse- 
 quently missionary bishops — were especially prominent, ex- 
 tended the fruitful mission field almost over the whole country.^ 
 Particularly among the Shanar (rice farmers) Christianity 
 more and more found an entrance ; the famine at the end of 
 the Seventies brought an increase to be reckoned by tens of 
 thousands, Ijut there was much chaff among the grain. From 
 an early period the training of a native pastorate received 
 careful attention. The two Anglican societies employ at 
 present over 130 ordained Tinnevelly pastors, so that they 
 have been able to reduce greatly the number of English 
 missionaries ; in the case of tbe C. M. S. the reduction has been 
 made somewhat too quickly and to an excessive degree. The 
 cluirch organisation is exemplary, and the way is being opened 
 up for the formation of an independent Anglican church in 
 Tinnevelly. Tlie total number of Anglican Christians, who are 
 distributed over more than 1300 locahties, amounts at present 
 to 83,000, and it woidd have been still greater if a rigorous — 
 l)erhaps too rigorous — course of action towards the still exist- 
 ing remnants of caste had not driven some 8000 to attach 
 themselves to the Roman mission. Of the numerous educa- 
 
 Madnis, Binj^al, As-ani, nuriiui, AJnici'i, Btrar, Kiiiig. Aii.lainan, and Niro- 
 bar). or th(! 1.^)3 vass.il States iin(icr native princes, the nio.st important are 
 Kafiristan, Caslirnere, Nepaiil, the Rajputana States, llio .Maliratta States 
 (fJwalior, Imhtre, Barmla), Hyil<nil)ad, Mysore, Travari(v>re, and Coeliin. [There 
 lias just been formed in tlie hej^inning of 1901 another adniiuistrative province 
 on the extreme north-west frontier, — Ki».] 
 
 ' Caldwell, Lrchins n,i th-r Tiiiiu;vHii Mi as- inns, London, 1857. Pettitt, 
 Tlie Tinifvc/h/ Muinion o/ /fu; C. M. S., London, 1851. Stock, History of the 
 C. M. A'., Loudon, 1899, i. 182, 312, ii. 176, ui. 162. 
 
ASIA 263 
 
 tional institutions, the Sarah Tucker Institute in Palamkotta 
 deserves special mention. It is conducted by the Church of 
 England Zenana Missionary Society, and in the course of the 
 last 20 years has sent out over 300 native female teachers, 
 who have all passed the Government examination. 
 
 228. North of Tinnevelly Hes Madura, which in the begin- 
 ning of the seventeenth century was the scene of the activity — no 
 less admired than condemned — of Kobert de Nobili. Evangel- 
 ical missions made their first beginning here in the Thirties of 
 the nineteenth century, and are represented by the S. P. G., the 
 American Board,^ and the Leipzig Missionary Society, the last 
 having only three stations here. There are in Madura some 
 23,000 Christians, of whom a considerable percentage have 
 l)een converted in somewhat large groups. In the old king- 
 doms of Trichinopoly and Tanjore, which march on the north and 
 north-east, we once more encounter, besides the S. P. G., the 
 Leipzig Mission, extending as far as the coast, and having 
 here 14 of its 30 stations, the most important of them being 
 Majaveram, Poreiar, Shiali, Tanjore, and the ancient Tran- 
 quebar ; after these two societies the Wesleyans also entered 
 on work here. The number of Christians belonging to the three 
 societies together is 21,000. The region still farther north, 
 up to the boundaries of the domain of the Tamil language, 
 embraces the southern part of the Coromandel Coast with its 
 hinterland, as far as Madras in the north-east and Coimbatoor 
 in the south-west. The city of Madras forms the centre of 
 this extensive district, in which we again come on the tracks of 
 the old Lutheran missionaries, Schultze, Fabricius, and Ehenius. 
 Eight different missionary societies have one after another 
 taken possession of Madras, and of these, the Leipzig Mission, 
 the two Anglican societies, and particularly the two Scottish 
 missions, exert the greatest influence, — the two last chiefly by 
 means of their largely attended higher schools. The Madras 
 Christian College of the United Free Church of Scotland, 
 founded by Anderson in 1837, and now presided over by 
 Miller, has about 1800 students, and ranks as the most ex- 
 cellent of all the higher educational institutions of India. The 
 city congregations of Madras had in 1890 altogether 7000 
 native Christians. The congregation of 2230 Christians be- 
 longing to the C. M. S. is fully independent and is administered 
 by native pastors alone, of whom Satthianadhan, who died in 
 1892, attained special distinction. Westwards from Madras 
 the Eeformed Dutch Church of America has a mission in 
 Arcot (south), which was given over to it in 1857 by the Amer- 
 
 ^ Anderson, History of the Missions of the A. B. C. F. M. in India, Boston, 
 1875, 220. 
 
264 PROTESTANT MISSIONS 
 
 ican Board, and which has now 23 congregations witli 9000 
 Christians. A special characteristic of tliis mission is that all 
 of the eight sons of its founder, Dr. Scudder^ {d. 1855), as ■well 
 as two grandsons and two granddaughters, have been — and some 
 still are — in its service. In the south and south-west the 
 Leipzig Mission has 9 other stations between the east coast 
 and Coimbatoor, and alongside of it there are at work the 
 S. P. G., the L. M. S., the Episcopal Methodists, and others, 
 having altogether about 21,000 native Christians. 
 
 229. To the north of Madras, though not exactly at the 
 bounds of the Presidency, tlie Tamil language domain passes 
 into that of the Telugu. In the south-eastern part of the 
 Telugu region, the Hermannsburg mission has since 1866 
 gathered over 1800 baptized Christians at 9 stations ; of 
 these, Naydupett has the largest congregation, and there, 
 too, is the seminary. Farther northward is the fruitful 
 mission field of the American Baptists (B. M. U.), in which, 
 after twenty years of almost fruitless labour, great multitudes 
 have, since the end of the Sixties, been turning to Christianity. 
 When, after twelve years of discouraging work, missionary 
 Jewet came to America to recruit, the field would have been 
 abandoned, had not the sick missionary declared : " I know not 
 what you will do. But for myself, if the Lord gives me my 
 health, I will go back to live and, if needs be, to die among 
 the Telugu." " Then," was the answer, " we must surely send 
 a man tc give you a Christian Inirial." So the mission was con- 
 tinued, and to-day in this region, once so unfruitful, there are 
 25 chief stations and almost 300 out-stations, with 53,600 com- 
 municants (the district of Ongole alone has 19,000 Christians), 
 and yearly this number is increased by from 1500 to 2000; so 
 that the 32 American missionaries and 70 ordained native 
 preachers liave plenty to do with the work of spiritual over- 
 sight. In the Held of tlie L. M. S., wliich adjoins to the west, 
 there was a similar Clu-istian mass-movement, especially among 
 the out-caste Mala within the cu-cle of the stations Guti and 
 Caddapa; but from want of workers full advantage of the 
 movement has not been taken. At tlie society's 8 chief 
 stations and 190 out -stations, 20,000 Cliristians have been 
 gatliered. The liarvest of the S. P. G. in its Telugu mission is 
 not so considerable — about 10,000 Christians. In the region 
 of tlic estuary of the two large rivers, Crishna and Codavari, 
 lies the Telugu mission of the C. ^1. S., which is concentrated 
 around the three districts of ^lasulipatam, EUur, and Beswada, 
 and has 15,000 Christians. At Masulipatam is tlie liobert 
 
 ' H. E. Sciiil.kT, D. C. Scu>hl,r, New York, 18C4. WaU'il-iny, /. Sniddcr, 
 New York, 1870. 
 
ASIA 265 
 
 Noble College, named after the founder of the station, from 
 which a number of young converts have been sent out who 
 afterwards attained great influence. In this field of the 
 C. M. S., as in its other fields, the church organisation is in 
 process of healthy development. To the south and north of 
 the rivers named above, in addition to various free mission- 
 aries and the Canadian Baptists (with 13,000 Christians), the 
 American Lutherans are at work — those of the General Synod 
 at Gantur and those of the General Council at Eajamandri, 
 — and liave achieved considerable success (31,000). In close 
 proximity to them the Schleswig-Holstein Missionary Society 
 labours in and aromid Jaipur, after a vain attempt to press 
 into the closed Bastar. Of its 6 stations, however, only 2 
 are within the Telugu language domain. This still youthful 
 mission is flourishing hopefully (1500 baptized Christians). 
 
 The great vassal State of Haiderabad — the Nizam's do- 
 minions — which adjoins on the west, belongs to the Telugu 
 region in the west only, and in the east to the regions of 
 the Marathi and Kanara languages. Here for a long time 
 missions were refused admittance. Now work is carried on 
 by the Anglicans, the American Episcopal Methodists, the 
 American Baptists, and the Wesleyans at a great number 
 of stations, with as yet, however, but moderate success (6000 
 Christians). 
 
 230. We must now return once more to the southern pohit 
 of India. Before, however, continuing our wanderings up the 
 west coast within the Madras Presidency, we shall make an 
 excursion to the island of Ceylon, famed for its natural beauty. 
 Its population amounts to over 3 millions, and, apart from the 
 Veddahs, the small remnant of the rough aboriginal Dravidian 
 population, consists mainly of the descendants of Arab con- 
 querors, — the Singhalese, — of immigrant Tamils, of the offspring 
 of Arab (Moorish) traders, and all varieties of Portuguese and 
 Dutch half - breeds (Burghers). The predominating rehgion 
 of the country is Buddhism, mingled with Brahmanism, 
 Nature- and Demon-worship, and other crude superstitions : its 
 chief sanctuary, with the famous tooth of Buddha, is in Kandy. 
 
 The first work in Christianisation in Ceylon dates as far 
 back as the middle of the sixteenth century, having been 
 begun in connection wuth the Portuguese dominion. The Dutch, 
 who a century later drove out the Portuguese, in propagating 
 Protestantism, followed just the same outward and mechanical 
 method, supported by allurement and force, as the Portuguese 
 (p. 45). Hundreds of tliousands adopted a semblance of Chris- 
 tianity, which consisted mainly of the sprinkling with baptis- 
 mal water, partly in the expectation of all manner of gain, 
 
266 PROTESTANT MISSIONS 
 
 partly from fear of punishment. Hardly any care at all was 
 given to the baptized. Schools were indeed established, but 
 teachers were wanting, and but few could read the New 
 Testament translated into Singhalese. Of the few colonial 
 clergymen, it was seldom that one understood the language 
 of the country. It is little wonder that this house built on 
 the sand fell in ruins when, at the beginning of the nineteenth 
 century, the Dutch dominion came to an end. The English 
 Government, which dissolved it, had at that time not the 
 slightest regard for mission work, and in consequence the 
 Ceylonese took advantage of its absolute religious indifl'erence 
 to shake off' a yoke which they had never felt to be an easy 
 one. The evangelical missions, which pushed into the field in 
 the second decade of the nineteenth century, had to lay an 
 entirely new foundation. After an unsuccessful attempt on 
 the part of the L. M. S., the work was taken up, one after 
 another, by the Baptists from Serampore, the Wesleyans, 
 the American Board, the C. M. S., and the S. P. G., and it is 
 still chiefly in their hands ; and it is comprehensible how, after 
 the deterrent incidents of the older missions, the new missions 
 achieved only a slow success, and not without manifold reverses. 
 Their chief centres are Jafl'na in the north, Kandy in the 
 middle, Colombo and Galle in the south-west and south. A 
 very comprehensive school work centres round these points, 
 and it is mainly in wide circles around them that tlie work 
 of missionary itineracy is so extensively carried on. 
 
 231. Let us now pass through the island from north to 
 south. In Jaffna, which, like the whole north-western part 
 of Ceylon, has mainly a Tamil population, we find the Wes- 
 leyans, the English Church societies, and the American Board; 
 tlie Wesleyans have 23 stations, of which a nnniber are on the 
 north-east coast, and .3000 Christians, besides 10,000 scholars; 
 the Englisli Church has 5 pastorates with 1500 Chri.stians and 
 3700 scholars ; and the American Board has 7 chief stations 
 with 3300 Christians and almost 10,000 scholars. In the 
 central province of Kandy, in which itinerant mission work 
 nourishes remarkaljly both among the Singhalese and among 
 the coolie Tamils, the C. M. S. has over 5000 Christians at 20 
 stations, witli more than 9000 scholars; and tlie Wesleyan 
 Missionary Society over 3500 Christians at 10 stations, with 
 a like number of scholars. In the Colombo and Galle di.strict 
 the S. P. G. predominates, with 5000 Christians and almost as 
 jnany scholars at 15 chief stations, of whicii some, however, 
 lie outside of this district. 1'here belong to the ('.M.S. here 
 15 stations witli some 4000 Christians and over 4000 scholars; 
 and to the Wesleyans, 28 stations with 5000 Christians and 
 
ASIA 26j 
 
 over 9000 scholars. The total number of evangelical Christians 
 in Ceylon is thus, in round numbers, 32,000. A backward 
 movement appears to have set in, which, however, is not 
 explained in the reports. 
 
 Since 1845, Ceylon has constituted' a separate bishopric 
 of the Anglican Church. The claims to the leadership of 
 the mission made by Coplestone, the present bishop, who 
 belongs to the most advanced ritualists, led to a sharp conflict 
 between him and the evangelical C. M. S. ; after prolonged 
 discussions, a decision was given by an episcopal college of 
 umpires in England, which was on the whole in favour of 
 the society. 
 
 232. From Ceylon we shall turn again to the south of the 
 Indian continent, on the west or Malabar Coast. There the 
 chief language domains are those of the Malayalim, the 
 Kanara, and tlie Marathi, the last of which brings us 
 within the Bombay Presidency. Almost entirely in the 
 Malayalim region are the most southerly territories of the 
 west coast, the two still half-independent kingdoms of Tra- 
 vancore and Cochin, which are separated from the southern 
 Tamil country by the Western Ghats mountains. In these 
 the caste-system and the dominion of the Brahmans flourish 
 in special strength. So long ago as 1806 the first evangelical 
 missionary entered southern Travancore, the pious and talented, 
 though somewhat eccentrically ascetic, Eingeltaube, who had 
 been appointed from Halle to the service of the L. M. S., and 
 there he laboured with success for ten years. Through many 
 a struggle the society continued his work, with so much suc- 
 cess tliat it has gathered here a Christian community of 
 63,000, which for the most part is under the care of native 
 pastors and teachers. Somewhere about the time of Eingel- 
 taube, Chaplain Buchanan, who is already known to us, directed 
 attention to the old Syrian or Thomas Christians, — inde- 
 pendent of Rome, — who have their home in Travancore and 
 number about 300,000 souls.^ His Christian Researches, 
 wliich awakened universal interest in the Oriental Christians, 
 and a direct invitation from Munro, the English Resident, so 
 influenced the C. M. S., that from 1816 onwards it sent a 
 succession of able men (Baker, Fenn) to Travancore in order 
 to quicken the Syrian Church from within, chiefly by the 
 education of pastors well grounded in the Bible. A work in 
 this direction carried on for twenty years produced the most 
 hopeful results, till, in the beginning of the Thirties, a new 
 Metropolitan, hostile to reform, put an end to the efforts that 
 
 1 Collins, Missionary Enterprise in the East, with especial reference to the 
 Syrian Christians of Malabar, London, 1873. 
 
268 PROTESTANT MISSIONS 
 
 were being made; despite tliis check, the old seed bears fruit 
 up to the present day. A heathen mission proper was then 
 begun, and many awakened Thomas Christians united with 
 heathen converts in forming evangelical congregations, with 
 Gottayam as centre, which have to-day a membership of 
 39,000. A sectarian movement of the so-called Six-Year 
 People, who expected the Second Advent of Christ in 1861, 
 passed over without doing much harm. From Travaucore, 
 where the work of the congregations is chiefly in the 
 hands of natives, the C. M. S. passed over to occupy the 
 small State of Cochin (at Trichur), and founded here also 
 among the Arayer, a hill -people in the Ghats, a branch 
 mission (at Mundaka}am) which includes several thousand 
 Christians. 
 
 233. In Malabar, which adjoins Cochin on the north, and 
 likewise belongs to the Malayalim language region, we come 
 on the most southerly part of the Basel mission field, which is 
 of great extent and includes many languages. Its first station, 
 Talacheri, was occupied by Gundert in 1839; Hebich, an 
 original man, passed over to Kannanur in 1841, and Fritz took 
 possession of Calicut in 1842. Calicut is the most important 
 of the Malabar stations, and after it comes Kodakal. DiH'erent 
 from Malabar in respect of race and language is the beautiful 
 mountain region of the Xeilgheri (Blue Mountains) in the south- 
 east, with Ottakamand, a favourite summer resort of the 
 English. Various missions have also sanatoria here for workere 
 in need of rest. But there are also mission stations. Besides 
 2 Basel stations, the Wesleyans have a few, and the American 
 Keformed and the C. M. S. have one each. The native popu- 
 lation of the Toda and the Badaga is, however, a hard soil : 
 the most of the adiierents of the Cliristian congregations there 
 (1600 Christians) are immigrant Tamils. Just as diilicult a 
 field is the JCurg roinitry, north-east of Malabar, which is 
 inhabited by the Kodaga tribe and contains 2 r)asel stations, 
 ^lalabar is bordered on the north by Kanara, which stretches 
 along the coast and extends into the Bombay Presidency. Its 
 nortiiern portion, with tlie station Honor, is, on account of its 
 language, reckoned by the liasel Missionary Society along with 
 South Mahratta. In the whole of Kanara, including Tulu 
 Land, with its di.stinct language, this society lias agahi 7 
 stations (inclusive of Honor), of wliicji Mangalore and Udapi 
 are the chief. The Basel mission field, liowever, extends still 
 farther north into South Mahratta Land, but the missionary 
 lesult at its 5 chief stations tlicre is of the scantiest. 
 Altogether in its Indian mission field the P)asel Mission 
 reckons 1 5,000 baptized Christians, and in its si)lendi(l schools 
 
ASIA 269 
 
 9500 pupils of both sexes. It is characteristic of this mission 
 that connected with it is a great mission industry, — weaving, 
 brick-work, joiner-work, — which was originally called into 
 being in order to give employment for Christians repudiated 
 by their caste or otherwise suffering from want, a pattern 
 which has been followed to a large extent in other mis- 
 sions. 
 
 Eastward of Kanara, and still within the Madras Presidency, 
 lies the vassal State of Mysore, which is mostly in the Kanara 
 language domain. There London missionaries have long Ijeen 
 working from Bellary as centre, and English and American 
 Methodists and the S. P. G-. are also engaged, but the result has 
 been slight (7000 Christians). The Leipzig Missionary Society, 
 too, has one station in Bangalore for Tamils. 
 
 234. In Mahratta we find ourselves in the Bombay 
 Presidency, to which North Kanara has already introduced us. 
 On the east IMahratta is bounded by a line of dependent States, 
 from Mysore in the south across Hyderabad to Eajputana ; on 
 the west it runs up the coast as far as Gujarat and Scinde, and 
 to the north-west it reaches as far as Baluchistan. Besides 
 Marathi, Gujarati and Scindi are the chief languages. The 
 population, which is very mixed, even with respect to religion, 
 is a rather unfruitful soil for missions. The statistical 
 result will at present scarcely exceed 35,000 evangelical 
 Christians, inclusive of those of the Basel Mission belonging to 
 this territory. 
 
 The oldest evangelical mission in Mahratta is that of the 
 American Board, which has now about 7000 Christians. From 
 1820 onwards they were followed successively by the C. M. S. 
 (3000 Christians), the L. M. S. (only 200 Christians at Belgam 
 station, northward of Goa), the S. P. G. (6000 Christians), and 
 the Free Church of Scotland (2700 Christians). The region 
 occupied by these missions has its chief centre about Bombay 
 and the district east of it. In the city of Bombay itself, where, 
 besides the societies named, Baptists and Methodists are also at 
 work, the native Christians do not yet number much over a 
 thousand, and this in spite of the splendid higher schools, here 
 again especially those of the United Free Church of Scotland 
 (Wilson College). It does not quite reconcile us to this meagre 
 statistical result to be told that the influence of the mission 
 goes far beyond statistics. Of the other stations, in addition 
 to Ahmednagar and Nasik, which was formerly celebrated for 
 its asylum for liberated East African slaves, Aurangabad m 
 Haiderabad, and Poona are worthy of special mention. Here 
 successful work was carried on by a convert of Duffs, the 
 former Brahman, Narajan Sheshadri, particularly in evangelis- 
 
270 PROTESTANT MISSIONS 
 
 ation, and, by means of her asylum for widows, by the Brah- 
 man widow Pandita Eamabai, who did a great work of rescue 
 in the last famine for hundreds of orplian girls. In Gujarat the 
 Irish I'resbyterians liave since 1841 been engaged in a hopeful 
 work, which is now prosecuted at 10 chief stations. They 
 have, however, as yet only gained about 3000 Christians, whom 
 they have also encleavoured with some success to elevate both 
 industrially and socially. Last of all, in Scinde, which 
 ecclesiastically is reckoned in the bishopric of Lahore, there 
 are only 5 mission stations, which belong to the C. j\I. S. and 
 the American Episcopal Methodists, and which all alike have 
 still but small congregations. The majority of the population 
 here is Mohammedan ; indeed, throughout tlie whole of the 
 Bombay Presidency, and particularly in the dependent States, 
 Mohammedans are numerous, there being about -i^ millions 
 of them. Although here and there with varying energy 
 missionary effort has been directed towards them, the result 
 has been only a few individual conversions. 
 
 Eastward of Gujarat and Scinde lies Pajputana, with its 
 numerous small vassal States surrounding the British Ajmeer. 
 Mission work here is carried on mainly by the United Free 
 Church of Scotland^ and the American Episcopal Methodists, 
 and also by the C. M. S. among the hill-people of the Bhils ; 
 but they number only one or two thousand Christians. 
 
 235. Turning northwards from Scinde and Pajputana, we 
 reach the Punjaub, or Land of the Five Pivers. Half of it con- 
 sists of semi-independent States, — Cashmere and 35 smaller 
 ones, — and a great variety of languages yirevails in it ; of 9, the 
 most important are Punjaubi, Hindi, Urdu, and Pushtu. Half 
 of the population is Mohammedan ; Hindus make up the great 
 part of the remainder, and there are almost 1^ millions of 
 Siklis. Evangelical missions liave been very active here, 
 especially since the period following the great Mutiny ; and 
 although up to the present the statistical result seems to be but 
 small, — alx)ut 32,000 Christians, — yet by itinerant preaching, 
 as well as by the work of the schools and the medical mission, 
 much good seed has been scattered far and wide, which 
 promises a large harvest in tlie future. Tlie greatest activity 
 
 ' [Tliis iiiiH.sic.n was licfnni by thf riiitc<l rivshyti'iiaii Clmirli in IS.'iP with 
 ■\Villiiini.soii Slioollircd as pioiici'i-. It lias now !> iiriiic-ijial station.s, 3 of which 
 are in British tpiiitnry and tlio rest in native States. By its medical mission 
 work, hoys' ami yirls' schools, and ailmiral.le Z-nana work, it is exercising a 
 grnwin;^ inflmnce. There arc G9.'> comniuiiic.ants, and 3 ordained native i)astor8, 
 si)ii|ii>rt<il l>y the j)eoi)le, and several licentiates. The last famine has left about 
 IGUO orphMns under the care of the mission. The solidity of llic work accom- 
 jdished is generally recognised. The other two ndssii>iis in Rajiiutana aw very 
 small. — Kd.I 
 
ASIA 27 1 
 
 has been shown by the C. M. S., which, largely invited and 
 supported by pious Government officials and officers (the two 
 Lawrences, Montgomery, Edwardes, ]Martin), came gradually to 
 occupy a field as large as it is important with a succession of 
 very able men, — Clark, Fitzpatrick, Batty, Elmslie, Eidley, 
 Trumpp, Hughes, and above all French, — and has also organised 
 its work admirably. Its stations fall into the two groups of the 
 Central and Frontier stations. The leading Central stations 
 are Alultan, Amritsar, and Lahore, the two last being surrounded 
 by a large circle of out-stations. Of the Frontier stations, 
 which are the points of departure for the Indian Frontier 
 countries, the principal are Kochur (once Prochnow's station), 
 with Simla and Kangra (on the Himalaya), Srinagar, in Cash- 
 mere, Peshawar, on the famed Khyber Pass in Afghanistan, 
 Bannu, Dera Ismael Khan, and Dera Ghasi Khan in Baluchistan. 
 Of some 6000 Christians gathered here by the C. M. S,, many 
 are Mohammedans, and one of these, the learned Dr. Imaduddin, 
 recently dead, exerted a great influence, especially through his 
 literary work.^ 
 
 In the Southern Punjaub, — in Delhi and the surrounding 
 district, — in addition to the C. M. S., the Baptists and the 
 S. P. G. are at work ; and in the east and centre, at Lodiana ^ 
 and Lahore, the American Presbyterians (Dr. Newton) and 
 Methodists and the Church of Scotland. These have gathered 
 at numerous stations altogther 26,000 Christians, of whom the 
 great majority belong to the Presbyterians. 
 
 In the (West) Himalaya district of Kunawar, Lahul, and 
 Ladakh, which are still reckoned as part of the Punjaub, and 
 are subject to British rule either directly or indirectly, the 
 Moravians began work at the end of the Fifties among the 
 Buddhistic Tibetan population. This work was to be the 
 starting-point for a mission in Tibet proper, but up till now 
 this design has not been realised. At the three stations of 
 Pu, Kyelang, and Leh, to which a fourth, Chini, is now added, 
 in spite of the very faithful and patient work of excellent 
 missionaries, only small congregations with some 80 Chris- 
 tians altogether have as yet been gathered. Most excellent 
 work has been accomplished by Jaschke in the investigation 
 
 1 To the Chicago Congress of Religions Imaduddin sent a paper, in whicli he 
 related tlie history of his own conversion, and gave the names of some 90 
 eminent Mohammedans converted to Christianity. — " In memoriani : the Rev. 
 Manlvi Imad-ud-din," C. i[. Intelligencer, 1900, p. 932. [Dr. Imaduddin, wliose 
 theological degree was conferred on him by the Archbishop of Canterbury, died 
 in tl'.e'latter half of 1900.— Ed.] 
 
 2 From this place was issued in 1859 the invitation to the observance of a 
 week of universal prayer in the beginning of the year, which is still very widely 
 maintained. 
 
272 PROTESTANT MISSIONS 
 
 of the language. He and Eedslob translated the Bi))le into 
 Tibetan. 
 
 236. South-east of the Punjaub and east of Eajputana lie 
 the densely populated North-West Provinces with Oude : this 
 region is the centre of Hinduism, and contains its chief 
 sanctuaries. Of the 58 cities of India whicli have a population 
 of more than 60,000, there are here 14, including Agra, Cawn- 
 pore, Lucknow, Allahabad, and Benares. The chief language 
 is Hindi, but in the towns Urdu is also much spoken. On the 
 whole the soil here is a hard one for missions ; within the last 
 ten years, however, the number of Christians has increased con-- 
 siderably, and to-day it is some 80,000. The way was opened 
 up for the Gospel by various Government chaplains, par- 
 ticularly Martyn and Corrie, and by individual Baptists, but it 
 was not till much later that the work was taken up by the 
 missionary societies, particularly by the C. M. S., the S. P. G., 
 the American Episcopal Methodists and Presbyterians, the 
 L. M. S., and the English Baptists. Of these the Episcopal 
 Methodists have in their two principal districts (cast of the 
 Ganges with Oude, and west and south of the Ganges, and 
 including the smaller district in Eajputana and the Central 
 Provinces) 68,000 communicants and catechumens. At 
 many of their stations mass-conversions have taken place 
 within the last decade, but unfortunately these do not 
 seem to have been preceded by any thorough instruction. 
 According to the latest reports, a considerable sifting has 
 taken place. The work of the C. M. S. is carried on in 
 connection with three chief centres : Agra, with which are 
 connected various stations up along the western frontier of the 
 Province, where from 1840 to 1855 a great inihieuce was exerted 
 by Pfander, in particular among the Mohammedans ; then 
 ((|uite near to Agra) Sikandra, with its large orjihanages, a 
 village Zenana mission, and a largely attended training institu- 
 tion for native woman hel|>ers ; at .'^ikandra, too, the lady 
 missionaries of tlie Berlin Wonum's TTnion are at work; and 
 tliirdly, Lucknow, in Oude (with Faisabad), and Benares in the 
 south-west (with Allahabad and Goraklipur). Of the work here, 
 Smith and Leupolt were the able pioneers from 1832 onwards.^ 
 Tlie total numl)er of Christians at all tlie stations belonging to 
 these three groups amomits to nearly 5000. The fields of the 
 other missionary societies are partly in tlie same districts and 
 partly in the north of the Prtjvince, in the Himalaya districts 
 of Garhwal (Paori,l)elira) and Kamaon (Alnn)ra), in Eohilkand 
 (Amroha, Bareli, Moradabad), in the Duab ])lain (Farakhabad), 
 
 ^ Leu])olt, Rrcolledions of an Indian Missionaru, London, 1862 ; and 
 Furllier Jlccolkcl ions, 1884. 
 
^ p ,/ ^ 
 
 v^ ^ Language Map 
 
 IMBIA 
 
ASIA 273 
 
 and in the Benares district. There is here also the Ganges 
 field of the Gossner Mission (to be carefully distinguished from 
 its Kols mission), which, however, with several of its stations, 
 penetrates into the Province of Bengal. But in spite of faith- 
 ful work done by zealous missionaries, — by Kibbentrop in 
 Chapra and Ziemann in Ghasipur, — no real success has as yet 
 been attained. The congregations move rather backward than 
 forward. The adjacent mission of the English Baptists at 
 Patna, which likewise belongs to Bengal (Bihar), is also rather 
 unfruitful. 
 
 237. To the south of the North-West Provinces lie the 
 Central Provinces, with Berar. Distinct from these, and 
 situated between the two, are the vassal States south-east of 
 Eajputana (Gwalior, ludore, etc.), which form the Central Indian 
 Agency. In the latter the only workers are American and 
 Canadian Presbyterians and an Anglican High Church brother- 
 hood ; their activity is limited to a few stations, and only in 
 recent times has it begun to show some result. In the British 
 territory there is a considerable variety of languages : in the 
 north Hindi is spoken, in the east Uriya, in the west Marathi, 
 in the south Telugu, and Gondi and Kurku are used by 
 the Dravidian hill-tribes. Of all the Provinces of India, the 
 Central Provinces have hitherto afforded the least entrance 
 to Christianity (about 12,000 Christians), although there has 
 been no want of missionary effort. The field of the C. M. S. 
 here centres around Jabalbur and at Mandla, from which a 
 mission has been commenced among the Gondhs. There are 
 also to be found here missionaries of the United Free Church 
 of Scotland (Nagpur ^), the Swedish Patherland Institution 
 (Sagar), the Anglican Cowley Brotherhood (Chanda), and, most 
 successful of all, the German Evangelical Synod of ISTorth 
 America (Bisrampur). There are also Episcopal Methodists, 
 Quakers, American Disciples of Christ, and a number of 
 independent missionaries, of whom the American Methodist 
 Norton is the most active. 
 
 238. On the east of the North-West Provmces and on the 
 north-east of the Central Provinces lies Bengal. It extends 
 northward to the Himalaya, eastward as far as Assam, south- 
 ward to the Brahmaputra and the Ganges delta, and to the 
 Madras Presidency. It is the largest and most populous Pro- 
 vince of India, having 75 million inhabitants, and makes up 
 in itself alone a respectable empire. About the half of the 
 population speak Bengali ; of the otlier half the great majority 
 speak Hindi ; the remainder speak Uriya and various Kolarian 
 
 1 To be distinguished from Cliota Nagpur, the seat of the Gossner Mission 
 in Bengal. 
 18 
 
274 PROTESTANT MISSIONS 
 
 dialects. There are 45| millions of Hindus and 23i millions 
 of Mohammedans ; the rest are demon-worshippers. The 
 non-Aryan element forms a considerable proportion of the 
 population. 
 
 Pioneer work was done in Calcutta by isolated missionaries, 
 — by Kiernander of Halle (1758) and some of the chaplains 
 already referred to, — and then the " Serampore Trio," Carey, 
 Marshman, and Ward, began evangelical missions in Bengal. 
 The Baptists were followed by the C. M. S., the S. P. G., the 
 L. M. S., the Scottish Established and Free Churches, the 
 Gossner Mission, the Indian Home Mission (to the Santlials), 
 and various other Baptist and Methodist societies. Altogether 
 Bengal has at present about 140,000 evangelical Christians, of 
 whom the main body belong to the Kols (78,000) and the 
 Santhals (18,000). 
 
 We shall pass over the southern tributary States (Orissa), 
 with the sanctuary of Jaganath, the " Lord of the World," at 
 Puri ; in these, two Baptist missions in particular, at Katak 
 and Midnapur, are prosecuting a solid and not unsuccessful 
 work (5000 Christians), which extends even into the territory 
 of the wild Khonds, who offer human sacrifices. Let us turn 
 at once to the much-blessed Gossner Kols Mission, the field of 
 which lies mainly in Chota Nagpur. In 1850, five years after 
 the beginning of tlie mission, a Christian movement began 
 to spread from Ptanchi, the present central station. It was 
 mingled with national and social endeavours, and gained an 
 ever -widening influence. Many mistakes were made by 
 missionaries and the missionary directorate. A harmful 
 division was brought into the country by the S. P. G. A Jesuit 
 counter-mission was violently prosecuted, which was not very 
 nice as to the means employed in conversion, but it has now to 
 a considerable extent lost support.^ The Hindu landowners 
 were hostile, and the Sardars stirred up commotions by 
 inciting both Christians and heathen against the missionaries, 
 because they did not agree to their immoderate and imi)rudent 
 demands. In spite of all these hindrances, however, the 
 movement could not be suppressed, although it passed through 
 critical times and once and again was checked. Perhaps the 
 result would have been greater if the mission directorate had 
 been able, l)y means of a larger number of missionaries, to deal 
 
 ^ Sonio years ago, in the liigli tide of this Ji-snit mission, wlun witliin a few 
 (lays 10,000 heathen were haptized without any jueiiaration, it was hoaSted 
 tliat tlicrc were more than 90,000 Catholic Kols ; now the Catholic sources of 
 information reduce this numl)er to 33,ir*.'i, of whom 27,719 arc haptized and 
 543G are (catechumens. The Catholic organs are now silent aliout the mission 
 to the Kols, whereas formerly thr\' were never tind of citing it ;i8 their .sliow- 
 lueee. 
 
ASIA 275 
 
 with the work more energetically. Besides Eanchi, with its 
 l;)eautiful large church and its seminary, the chief centres are 
 Patrasburg and Govindpur or Gossnerpur, each of which has 
 in its district over 10,000 Christians. A great disturbance was 
 caused among the Mundari Kols in 1895 by a young apostate 
 Christian who came forward as a pretended Messiah ; but 
 this, when he was unmasked, turned out to be a gain to the 
 mission. Among the Urao Kols a Christian movement has at 
 present taken hold of the populations of whole villages, and 
 they are eager for baptismal instruction. In all the Gossner 
 Mission numbers, inclusive of candidates, 63,000 Christian 
 Kols. The English S. P. G., which has confined its work 
 mainly to the Eanchi district, has now about 15,000 Kols 
 Christians. After a period of very unpleasant rivalry, a toler- 
 able 7nodus Vivendi between it and the Gossner Mission seems 
 to have been attained. 
 
 239. Evangelical missions have also been conducted with 
 success in Santhalistan, which lies to the north-east of Chota 
 Nagpur, and which is likewise inhabited by Kolarian tribes. 
 It was a terrible insurrection of these sorely oppressed tribes, 
 which had in vain sought help against their oppressors, that 
 attracted public attention to them and occasioned the 
 l)eginning of a mission among them in 1860. The lead was 
 taken by the C. M. S., which had already initiated a mission 
 in 1850 among a kindred Dravidian hill-people, the Pahari, who 
 inhabit the Piajmahal mountains ; this Pahari mission had its 
 point of departure (under Missionary Drose) in Bhagalpur, 
 which is, however, situated in Bihar, but it only in small 
 measure fulfilled the hopes which were built on it. Of the 6 
 Santhal stations of the C. M. 8., with 4000 Christians, the 
 most important are Taljhari and Barharva. Then the Indian 
 Home Mission, founded by the two active Scandinavians, 
 Borresen and Skrefsrud, followed in 1867 ; with its 11,000 
 Christians, already in a considerable degree educated to 
 independent activity, it forms the real centre of the Santhal 
 mission ; its chief station is Ebenezer. In loose connection 
 with it, a number of independent missionaries (Haegert) are at 
 work at various stations (Bethel), and around these at least 
 another 1000 Santhal Christians have been gathered. In 
 addition, the Free Church of Scotland entered the field in 1871, 
 and it likewise has more than 1300 Christians at 4 stations 
 (Pachamba). Some other small missionary beginnings may Ijc 
 passed over. 
 
 Apart from these mountain districts, the chief mission 
 centre is the capital of the Province with its outlying environs. 
 Calcutta, situated on the Hoogli, the greatest western arm of 
 
276 PROTESTANT MISSIONS 
 
 the Ganges, has a population of the most varied religious 
 character. Among its million inhabitants (or thereby) there 
 were said to be in 1890, according to the Church Missionary 
 Atlas (p. 102), 11,000 native evangelical Christians. In any 
 case, there is concentrated at Calcutta the missionary activity 
 of many societies, — the Anglican societies, the L. M. S., the 
 Baptist and Wesleyan Missions, the Scottish Established and 
 United Free Churches, etc. These together have 25 congrega- 
 tions in tlie city and suburbs, and maintain a large nmnber of 
 educational institutions, among which the Scottish Colleges, and 
 after them the Theological School of the C. M. S., are outstand- 
 ing. The most of these societies show great zeal in preaching ; 
 they also endeavour specially to bring the Gospel near, in all 
 kinds of ways, to the educated classes, and they carry on 
 Zenana missions on a large scale. 
 
 From Calcutta the mission field extends on all sides, south- 
 ward across the rice plain, with its numerous canals, as far as 
 the Sunderbunds, eastward and northward to the Ganges, and 
 westward nearly to Chota Nagpur. It is co^^ered over with a 
 large number of congregations — not, indeed, for the most part 
 large ones — of the Anglican, Scottish, London, Baptist, and 
 Wesleyan societies, which have together 30,000 evangelical 
 Christians. The largest of these congregations are those of 
 the English Baptists in Barisal and Madripur on the Ganges 
 estuary, and in the Krislmagarh or Nadiya district of the 
 C. M. S., to the north of Calcutta and about half-way between 
 it and the Ganges. In tliis last-named district tliere were 
 mass-conversions to Christianity half a century ago, but these 
 were the som'ce of more care than joy, owing to the caste 
 wranglings and Jesuitical intrigues which followed. East of 
 this district lies l>ardwan, Weitbrecht's ^ station, once much 
 talked of, but now unfortunately for some time in a retrograde 
 condition. 
 
 Lastly, we must look at the East Himalaya mission of tlie 
 Established Church of Scotland in the Sikkim region, which is 
 as romantic as it is solid. It has two brandies, — Darjeeling 
 and Kalimpong, — and its work is chiefly among the hill-tribes 
 of the Lepclia, Gurkha, and ]>hutia. In conjunction with an 
 indej)endent Scottisli Universities mission, it lias gathered 
 over 2500 Christians and as many scholars in its primary 
 schools.- 
 
 240. The ])rovince of Assam forms the connection between 
 Nearer and Further India. Its ]K»])ulation contains Indian and 
 
 1 Mnmir of llu Rev. J. J. Jfrifbrcchl, by liia Widrnv, London, 1873. 
 ^Crahain, On fhc Threshold of Three Closed Laiuls {Tibet, Nepal, Bhotan), 
 Eflinburgh, 1897. 
 
ASIA 277 
 
 Indo-Chinese elements mingled together, and it is always 
 becoming more mixed by continued immigration, especially of 
 labourers (coolies) for the tea plantations. The Assamese proper 
 have mostly become Hindus, but the wild hill-peoples (Garo, 
 ISTaga, Khasi) ])elong to the demon-worshippers, who still to 
 some extent offer human sacrifices. And yet it is just among 
 these peoples that the Assam missions have gained their chief 
 success. They are conducted mainly by the American Baptist 
 Union, the S. P. G., and the Welsh Calvinistic Methodist 
 Church. The American Baptists, who were first in the field, 
 labour, indeed, also among the Assamese, their oldest station 
 being Sibsagar, but their chief field embraces the Garo, with 
 Tura as chief station, while amongst the Naga they have as 
 yet achieved little success. Altogether they have gathered at 
 11 stations more than 4000 baptized adults. The S. P. G., 
 apart from its converts among the Assamese (at Tezpur), 
 has 4 stations among the Kachari (Attabari), with 2700 
 Christians in its care. Most important of all is the mission of 
 the Welsh Methodists among the Khasi; at 16 stations, 
 of which Shillong is the chief, there are 18,000 Christians.^ 
 If we add what these and some other societies do for the 
 immigrant Kols and Sauthals, of whom fully 7000 are 
 Christians, we may estimate the total statistical result of 
 evangelical missions in Assam to be at least 35,000 
 Christians. 
 
 241. Finally, with Burma, which lies beyond the eastern 
 frontier of Assam, we reach the last Province of the great 
 Indo- Britannic empire. It falls into the two principal districts 
 of Upper and Lower Burma : the former, with its capital 
 Mandaleh, came under British dominion only in 1885; the 
 latter, with its capital Eangoon, has been British since 1826. 
 The Burmans, who constitute the main body of the population, 
 
 ^ In proof of there being among these Christians of the Khasia Mountains 
 some to whom their Christianity is dear, there may be quoted the testimony 
 which tlie Lieutenant-Governor of Bengal, Sir Charles Elliott, recently bore in 
 reply to the prejudiced critics of missions : " I remember the very interesting 
 case of a ruler of a small independent kingdom in the Khasia Mountains. The 
 heir to this principality was converted in his youth through the instrumentality 
 of the admirable missionaries from Wales, who have occupied the Khasia Moun- 
 tains in Assam. His Avife was also a Christian. Wlien the old prince died, the 
 people came to him and said : ' We will gladly have you, but we cau on no 
 account allow you to undertake the government as long as you are a Cliristian. 
 There are sacrilices to be offered to all our gods, else they would without doubt 
 send all sorts of plagues amongst us, kill our children, and destroy our harvests, 
 if they were not appeased, and as a Christian you are not in a position to offer 
 those sacrifices. Give up your Christianity, and we will receive you with open 
 arms.' But he steadfastly refused to entertain their proposal. He remained 
 faithful to Christianity, and surrendered the highest position and the highest 
 rank to which a native in that region could attain." 
 
2/8 PROTESTANT MISSIONS 
 
 are adherents of a Buddhism which is sunk in dead forms. 
 They are mixed to a very great degree with Tamils, Tehigu, 
 Bengalese, and coolies from other parts of India, and even with 
 Mohammedans. The various uncivilised 'tril)es — mostly hill- 
 tribes — especially the Karens, Shan, and Kachin, practise 
 demon-worship. 
 
 Evangelical missions established themselves iirst in Lower 
 Burma. Judson settled here in 'Bangoon, when expelled from 
 Calcutta in 1813, and from this place he gave the impulse 
 to the founding of the American Baptist Missionary Society 
 (B.M.U., p. 107),whicli has now 38,500 members (at least 90,000 
 Christians) in Burma. When Judson was driven from Bangoon 
 by the war, which caused him the keenest sultering, the mission 
 was in 1827 transferred to Moulmein, and in the following 
 year a station was established in Tavoy, wliicli lies still farther 
 south, and from it the successful Karen mission took its start. 
 A kind of Messianic hope, based on old traditions, made ready 
 a fruitful soil for the preaching of the Gospel here, and eminent 
 missionaries — in addition to Judson, Boardman, Wade, INIason 
 — as well as native preachers, who gave their testimony with 
 great power — Kothabyu and Sa Quala — opened paths for it far 
 and wide. Tlie congregations have been so practically and 
 energetically trained in the way of self-support,^ that they now 
 contribute £15,000 ($72,000) yearly for the needs of church 
 and school. The nation has also been considerably elevated 
 industrially by means of industrial schools. There have, indeed, 
 been many crises. Mrs. Mason caused much confusion liy 
 teaching odd heresies ; and, becoming herself an Anglican, she 
 drew the S. P. G. into the Baptist mission. The Catholics, too, 
 undertook a counter-mission, which was carried on with much 
 use of dishonourable means, and Buddhism made attem])ts at 
 conquest. Besides the American Baptists, the S. P. G. in par- 
 ticular has made Burma a mission Held. It took possession 
 in 1859, at tlie instigation of the British Government ciiaplain 
 in I\Ioulmein, and began by cstablisliing here, and at a later 
 time at Bangoon, Christian schools, whicli were brouglit, under 
 the capable Dr. Marks, into a vigorous condition. From tliis 
 school work there was soon developed a mission which increased 
 more and more in extent, especially after Bangoon l>ecanie the 
 seat of a bishop in 1877; this mission took in the Karons as 
 well. Now over 7000 Christians belong to the Anglican liurma 
 mission. A strict separation l)ctwecn the l^urnian and the 
 Karen mission is diflicult to maintain, since the Burman 
 stations foi- the most ]mrt comprise larger or smaller Karen 
 
 ' Carpcutcr, Sri f-xuppurt il/uslmUd in tic Ilistorij of the Basschi Kami 
 Mission from 1840 'to 1880, Boaton, 1883. 
 
ASIA 279 
 
 congregations, and often both missions have the same centres. 
 We must therefore content ourselves with giving the chief 
 stations. Besides those ah-eady named, Tavoy, Mouhnein, and 
 Eangoon, where the Leipzig Mission lias also a small Tamil 
 congregation, there are Bassein, Henthada, Taungu, Schwegjin, 
 and Prome. 
 
 242. In Upper Burma all mission work was forbidden till 
 the Fifties. In 1868, Dr. Marks, who has been already men- 
 tioned, was, by the favour of the King of Burma, then still 
 independent, allowed to establish a Christian school and 
 church in Mandaleh, and he was even entrusted with the 
 education of Theebaw, the heir to the throne. But favour 
 passed into disfavour, when the missionary did not bring about 
 tlie political advantages which the King had hoped for. And 
 when Theebaw ascended the throne in 1878, he not only 
 disappointed the hopes which had been formed of him, but he 
 even carried on such a reign of terror that England waged 
 war on him, and, after deposing him, annexed his kingdom. 
 Since then missions have had free course in Upper Burma, 
 but up till now the results attained by both Baptists and 
 Anglicans, and by the Wesleyans, who entered later (1887) 
 among the Burmans, as among the Shan and Kachin, have 
 been but meagre. The most northerly of the stations there is 
 Bhamo, which is the entrance gate to China. 
 
 On the Andaman and Nicobar groups of islands, lying off 
 the west coast of Burma, beyond isolated missionary attempts, 
 nothing has been done. For a time — from 1768 to 1787 — the 
 Moravians carried on a mission in the Nicobars which called 
 for much sacrifice. 
 
 Section 2. Non-Beitish Fuethee India 
 
 243. In non-British Further India evangelical missions are 
 to be found only in Siam and on the long Malay peninsula 
 (Malacca). The remaining portion (Indo-China), which is 
 almost entirely under French rule, is exclusively a Catholic 
 mission field. In Siam, to which Laos now belongs, the 
 population, estimated at from 10 to 12 millions, is again a 
 very mixed one. It is made up of the Siamese proper (Thai), 
 of the Laos, a kindred race, — both of these belonging to the 
 Shan family and speaking a monosyllabic speech like the 
 Chinese, — and, for the rest, mainly of Burmans, Chhiese, and 
 Malays. The chief religion is a purely ceremonial Buddhism, 
 mixed with all sorts of fetich worship, and among the Laos a 
 belief in spirits prevails. Giitzlaff laboured here temporarily 
 
28o PROTESTANT MISSIONS 
 
 among Chinese settlers, and some influential missionaries of 
 tlie American Board (Dr. Bradley and Jesse Carswell) were 
 also engaged in work for a time. But only the North American 
 Presbyterians have since 1840 succeeded in establisliing an 
 enduring and to some extent important mission. In Siam 
 itself the school-work of the mission is valued by the King, 
 who, though in other respects a despot, is favourable to Western 
 civilisation, and here there are about 1000 Christians at 3 
 chief stations, of which the central one is in Bangkok, the 
 capital. The result in Laos is more considerable. Althougli 
 the mission here is more recent, dating from 1867, there have 
 been gathered, after a period of cruel persecution, perhaps fully 
 5000 Christians (2500 connnunicants) in connection with 5 
 stations, of which Chieng ]\Iai is the chief. The greater success 
 is to be explained by the fact that Buddhism, with its greater 
 power of resistance, has not here to be dealt with. ]\Iuch 
 solid work is to be found in this mission ; it devotes as much 
 attention to itinerant evangelisation as to the schools and 
 medical work, and there appears to be a hopeful prospect of 
 extension. 
 
 In Malacca faithful work, especially school work, is done 
 for the most ])art among Chinese, at various points in the 
 island of Pulo-Penang and in the British Straits Settlements, 
 the capital of which, Singapore, is tlie seat of an Anglican 
 bishop. The workers are partly independent missionaries and 
 partly representatives of tlie English Presbyterians, American 
 Episcopal Methodists, and the S. P. G. The statistical result 
 is meanwhile not considerable, there being about 1000 
 Christians. 
 
 Section 3. Dutch India 
 
 244. Not far to tlie south of the mainland of Further India, 
 which runs out into the Malay Peninsula, lies the great group 
 of the islands of Further India, forming tlie Malay Archi]»elago. 
 These islands, so far as Protestant missions are concerned, are 
 Dutch colonial possessions ; while the Philippines, which, so 
 long as they belonged to Spain, were closed to these missions, 
 have now been opened to them.^ 
 
 This Dutch India, which forms the bridge between Asia and 
 Oceania, is traditionally divided into the I.<irger Sunda Islands — 
 Sumatra, Java, Borneo, Ct'lebes : the Lesser Sunda Islands — 
 Bali, Lomboc, Sumbawa, Flores, Sumba, Sawu, Timor, etc. ; and 
 
 ' [Already the Episcopal Methodi.sts, Proshyterians, mid Eiiiscopalinns of 
 America have estublishcd tlionisclves in Manila, tlie cajiitil, villi a view to the 
 propagation of mis.sions through the i.slands.— Ei>.l 
 
ASIA 281 
 
 the Moluccas — Buru, Ambon, Ceram, Almaheira, Ternate, Sangi 
 Islands, Talaut Islands, etc. These islands, so far as they are 
 Dutch, are inhabited by a population belonging in quite a 
 preponderating degree to the Malay race, and numbering 
 over 32 millions. The great majority have been Moham- 
 medanised, and this continued still under the rule of the Dutch, 
 who were led by political illusion to show favour to Islam. 
 Malay is the lingua franca of the archipelago and is the official 
 language of the Government, but there are, besides, a host of 
 other languages, which are to be distinguished rather as dialects 
 of Malay. 
 
 Holland, like England, owes its Indian colonial empire to a 
 privileged trading company, the East Indian Company, founded 
 in 1602 (p. 43). Hailed at first as a liberator by the natives, 
 who had been sorely oppressed by the Portuguese, it soon 
 Ijecame itself an oppressor. In contrast with the British East 
 India Company, the Dutch Company at once took up the 
 Christianising of the natives, or rather, their Protestantising, 
 into its colonial programme, less, it must be confessed, from 
 religious than from political motives. The way in which it 
 carried its plan into effect has already been described 
 
 But in spite of the mechanical missionary methods, the in- 
 sufficient number and quality of the workers, the subsequent 
 almost entire neglect of the mission congregations, and the 
 reversal of colonial politics in relation to Christian missions, 
 a remnant was left of the Christians of the older mission. 
 They were, however, in such a degraded condition that hardly 
 any difference could now be observed between them and the 
 heathen. The first missionaries of the Dutch Missionary 
 Society — especially Kam, Le Bruijn, Bar and Ptoskott — de- 
 voted themselves faithfully to these degenerate Christians. 
 Then the ingenious Heldring, in particular, so stirred the 
 conscience of his countrymen, that they directed more energy 
 to their spiritual awakening. He himself sent out for this 
 purpose quite a numl)er of workers, some of whom were pupils 
 of Gossner (Steller, Kelling, Schroder, Crohn). The Dutch 
 Colonial Government, too, gradually became so interested in 
 these old Christians, that it not only handed over the pastoral 
 charge of the smaller part of them to its preachers, but also 
 appointed special assistants as pastors for the larger part. 
 Among the preachers there were many wlio did their calling 
 little credit, and there are still such, but there have not been 
 wanting men who have devoted themselves faithfully to the 
 cause of the native Christians. It was mostly missionaries 
 who were taken into the service of the Government as assist- 
 
282 PROTESTANT MISSIONS 
 
 ant preachers,^ and it was also older or more recent mission 
 congregations that were given over to them and then taken 
 into tlie number of the Gevestigte Gemeenten, which, along with 
 the European congregations, make up the Protestant church 
 in Dutch East India. And so the great majority of the 
 descendants of the old Christians are now under the care of 
 colonial pastors. How large their number may have been at 
 the beginning of this century is hard to determine.^ To-day 
 they make up, as has been said, the main strength of the 
 so-called Gevestigte Christengemeenten, and are to be found, 
 ])esides, in Java, mainly in the south-western islands (Timor, 
 Eotti, etc.), the Moluccas (Ambon, etc.), and in the Minahassa 
 on the island of Celebes. In 1897 their number had increased 
 to 240,160; 2 while the number of souls in the mission 
 congregations (inclusive of those in the Sangi and Talaut 
 Islands) is about 133,000. The European congregations, 
 with about 52,672 souls, and the inland congregations, 
 are ministered to by 33 preachers, 25 assistant preachers, 
 and a large number of assistant pastoral workers. The 
 missionaries number 128, of whom 66 belong to the Ehenish 
 Mission. 
 
 245. Modern mission work began in the Indian Archi- 
 pelago in the second decade of the nineteenth century. The 
 Netherlands Missionary Society was first in the held, and it 
 was followed gradually by all the existing Dutch missionary 
 societies, which have their fields of labour almost entirely in 
 the Indian colonial empire of their own country. For a long 
 time the Colonial Government made the work of the Nether- 
 lands missionaries disagreeable enough, and made it very diffi- 
 cult for missionaries who were not Dutch to begin work at all. 
 Gradually, however, a cliange has Ijeen brought about. Not 
 
 ^ Tli'ic is an exception in tlie case of the seven missionaries on the Sangi and 
 Talaut Islands, who arc maintained by the Colonial Government; it also s<ip- 
 plics financial support to the mission schools and the medical mission. As 
 regards the status of the ])reachers ami the assistant ]ireachers, tlie former not 
 only receive a higher salary, but are in a manner the sunerintendcnts of the 
 latter, preside at their district conferences, and are the mciuum of their official 
 intercourse with the Colonial Church authoiitics. Tlio preachers are i>astors of 
 the European congregations, and the ."-piritual care of the old inland congrega- 
 tions, which devolves only upon some of them, is committed to them as a kind of 
 additional office. The assistant preachers have to do only with the pastorate of 
 native congn-gations. 
 
 * Heldring estimated them, certainly too highly, at 200,000 ; Schreibcr 
 reduces this ninnber to about 7.'),000 to 100,000. 
 
 ^ In this nnnilicr are iinhided alujut 147,000 members of the Minahns.sa 
 congregations, the great majority of whom are the fruit of modern missions in 
 that place, and were incorporated into the Colonial State Church only twenty 
 years ago. On the other hand, there are not included tlie Sangi Islands, with 
 43,500 Christians, of whom many arc the descendants of the Christians of 
 former days. 
 
S 4 
 
 
 
 
 
 
 
 
 _|44X|W- ^, .ijg 
 
 
 \ .4^ 
 
 
 
 I -'- ti • ' f ^.<^i^ r " ^ 
 
 f 
 
 r 
 I [ 
 
 i 
 
ASIA 283 
 
 only are foreign societies allowed to settle, but more and more 
 missions are treated with good-will, so that in this respect 
 no ground for grievance now remains. Only, the number of 
 assistant preachers is too small, and the Government school 
 system, which, like the English system in British India, sliuts 
 out instruction in the Christian religion, causes the mission, 
 especially in the Minahassa, much trouble. Besides 8 Dutch 
 societies, some of them small, the Salvation Army, and all sorts 
 of independent missionaries, there are two German societies, 
 the lihenish and the Neukirchen, in the Dutch Indies ; while 
 in North Borneo (Sarawak), which is included in British 
 Further India, there is also the Anglican S. P. G. ISText to 
 the old Nederl. Z. G., which has won great success in the 
 Minahassa, the Pihenish society among the Bataks in Sumatra 
 has the most fruitful field. We shall traverse the archipelago 
 as nearly as possible in geographical order. 
 
 246. Setting out from Malacca, we come first to the large 
 island of Sumatra, in which the majority of the population are 
 subject to Islam. Of the tribes in the interior which have 
 continued heathen, we are concerned only with the Bataks, 
 who have a speech and written character of their own. They 
 inhabit the mountains from about Padang, in the middle of the 
 west coast, to the other side of the Toba Lake, and as far as 
 Deli on the east coast. They are given up to a crude belief in 
 spirits, and have long been notorious for their cannibalism. 
 The American Board made a futile attempt to establish a 
 mission among them, which came to an end with the murder 
 of its two missionaries, Munson and Lyman, in 1834. The 
 Pihenish Missionary Society was directed to the Bataks at the 
 beginning of the Sixties, after Pastor Witteveen of Ermelo 
 had already sent them some missionaries, and a Dutch 
 linguist, Van der Tuuk, had translated the Gospel of John into 
 their language. The two first missionaries settled on the 
 plateau of Sipirok, and then Nommensen, to whom the role 
 of leader soon fell, pressed into the northern district of 
 Silindung, which at that time had still an infamous reputa- 
 tion. There, with the support of courageous fellow-workers, 
 after many struggles and dangers, in which his life repeat- 
 edly hung in the balance, in a comparatively short time 
 he led Christianity to victory, Silindung is now completely 
 Christianised. The chief stations are Pearadja with 7400 
 Christians, Sipoholon with 3700, Hutabarat and Simorangkir 
 with 3600, Pangaloan with 3500, and Pansur - na - pitu 
 with 2500 ; and with its seminary for teachers and preachers, 
 which is attended by 60 pupils. South of Silindung, as far 
 as the district of Angkola-Sipirok, Christianity also gained 
 
284 PROTESTANT MISSIONS 
 
 more and more ground, and gathered station congregations 
 of more than 2000 Christians. Here the mission is engaged 
 in a conflict — to a large extent a victorious conflict — with 
 Islam, and is now pressing onwards into the IMohannnedan 
 Padang Bolak. The advance of the mission northwards from 
 Sihndung, however, has been on a much larger scale, and also 
 much more successful ; it has entered Toba, which twenty years 
 ago was quite inaccessible, and reached the Toba Lake. This 
 beautiful lake is surrounded by a whole circle of stations, and 
 south of it, on the so-called Steppe, Christianity continues its 
 advance. Many of these stations were indeed exposed to.great 
 danger, especially from the heathen priest-king Singamangaraja, 
 the over-chief of the free Bata tribes ; but in spite of this some 
 stations have reached a high state of development, — Balige 
 and Laguboti, for example, which have congregations of 2800 
 Christians. In 1899 the total nvunber of baptized Bata 
 Christians amounted to 44,000, and of catechumens to almost 
 6000 ; and the number would have been still greater but for the 
 great caution always observed in the dispensation of baptism. 
 The old heathenism is becoming always weaker, and a Christian 
 native church is steadily growing up. The congregations are 
 well organised, and provide out of their own resources for the 
 erection of churches and schools, and also to some extent 
 for the support of the native pastors, of whom there are 22 
 ordained, and of the native teachers, who number 232. The 
 congregations are presided over by elders, who are energetic 
 helpers of the (35 European) missionaries. The Bata transla- 
 tion of the Bible is at present in course of revision, and a 
 native literature is being diligently prepared. A medical 
 missionary and 11 sisters are also at work. The Christian- 
 ising process has been accompanied by a ])rogressive civilisa- 
 tion. In particular, peace has been brought about among the 
 warlike peo])le, an advance which must in part be credited to 
 the Dutcli Colonial Government. 
 
 There are in Sumatra, besides the Rlienish missionaries, 
 also the Nederl. Z. G. on tlie east coast at Deli, tlie Duopgez. 
 Z. v., and the Java Committee (in Angkola) ; but these to- 
 gether have only 1000 Christians. 
 
 247. Since 1865 tlie Blienish Mission has also been at 
 work on the neighbouring smaller island of Nias, which lies 
 opposite the port of Siboga and lias about a quarter of a million 
 of heathen inhabitants, allied in race to the Bataks. The work 
 here was longer in attaining success. Only after ten 3'ears 
 were there a few baptisms at the three stations situated about 
 the middle of the east coast, but here also, in the course of the 
 last decade, a harvest has been rijjening. The 3 original 
 
ASIA 285 
 
 stations have increased to 11 ; 4 of these reach across the 
 interior of the island to the west coast, and the number of 
 Christians has grown to 4300, with 2000 catechumens. The 
 mission, however, has not yet succeeded in estabhshing a 
 station in the south. Missionary Sundermann has produced 
 vahiable Hnguistic works, and has translated the New Testa- 
 ment into the Nias language. 
 
 On the Batu Islands, south of Nias, the Netherlands 
 Lutheran Missionary Society conducts a small mission, whicli 
 is still in the early stages of growth : there are 2 mission- 
 aries and 2 stations. 
 
 248. The beautiful island of Java, Holland's treasure-house, 
 has hitherto not been a very fruitful field for Christian missions. 
 Some 20,000 native evangelical Christians, of whom, too, not a 
 few are Chinese, are a meagre result out of a population of 
 almost 23 millions, for three centuries under the dominion of a 
 Christian power. The blame does not lie entirely witli the 
 perverted colonial policy, which, Ijy showing favour to Moham- 
 medanism, has directly fostered its growth, but just as much 
 with the mission itself, for it has treated this important field 
 in a very step-motherly fashion, and has been greatly lacking 
 in missionary aggressiveness. Instead of working directly 
 among the inland population, the roundabout method w^as 
 attempted of forming and caring for European and half- 
 European congregations, and through these acting on the 
 natives, — a mistaken method, which has not even yet been 
 entirely departed from. Six Dutch missionary societies and 
 one German, the Neukirchen Society, are at work on the 
 island. The Bible has been translated into the language of 
 Java by Gericke and Jansz, and into the Sudanese language 
 by Grashuis and Coolsma. 
 
 The unimportant inland congregations in Batavia, the 
 capital, and the neighbouring Depok, are in the main of older 
 date. In Depok there is a large seminary for native helpers 
 for the whole archipelago. In addition, the Nederl. Zend. Ver. 
 has a number of stations hi western Java, with about 1500 
 Christians. The door has been more widely opened to the 
 mission of the Reformed Churches in central Java, especially in 
 and around the Residency of Bagalen. Yet, owing to the scarcity 
 of European missionaries, tlie Christians to be found here, 
 who number about 4000, are still very deficient in religious 
 knowledge; and the influential native assistant missionary 
 Sadrach, who was dismissed on account of heresy and doubt- 
 ful purity, has gathered about him 3500 adherents, thereby 
 occasioning great confusion among the Christians, which is the 
 more dangerous since the Roman mission is taking advantage 
 
286 PROTESTANT MISSIONS 
 
 of it to fish in turbid waters. This counter - mission also 
 greatly harasses the Salatiga mission, which extends through- 
 out eastern central Java (the Samarang and Eenibang Eesi- 
 dencies). Tlie Salatiga mission was taken over from Ermelo 
 by the Neukirchen Society, and has at present 1000 Christians 
 under its care. Of the remaining stations of tliis field, the 
 most noteworthy are the station of the Nederl. Z. S. at Sama- 
 rang, and Margoreja and Kedung, which belong to the Baptists. 
 There is at present only a small congregation at Surabaya, in 
 east Java, from wliich a religious awakening began to go 
 forth in the second decade of tlie nineteenth century, through 
 the agency of missionary Kam and of Emde, a pious watch- 
 maker, but in a large part of the south-east of the island this 
 awakening has left abiding efi'ects. A compact body of the 
 native Christians of Java, numbering about 8000, is gathered 
 around Kediri, Kendalpajak, and above all around Mojowarno, 
 the most flourishing station in the whole island, with its 4200 
 Christians, the foundation of which was firmly laid by the 
 richly graced missionary Jellesma (1851-59). There are also 
 in Java, in addition to the Salvation Army, several independ- 
 ent missionaries, but their work has had little success. 
 
 249. To the north of Java lies Borneo, the largest island 
 of the archipelago, which, however, has a population of only 
 a million and three quarters of Dayaks and immigrant ^lalays, 
 as well as Chinese. In 1835 tlie Ivhenisli Mission began work 
 in the south-eastern portion of the island, and, pressing on into 
 the interior by a number of the water-ways which are so 
 numerous there, it gradually established 8 stations. Experi- 
 ments were tried with all sorts of missionary methods for 
 carrying the Gospel to the wild, inaccessible Dayaks. When 
 at last the seed sown in hope seemed to be sprouting, there 
 In'oke out in 1850 a bloody rebellion of the Molianimedan 
 Malays against the Dutch rule; in this the Dayaks became 
 involved, and all the inland stations were destroyed and 7 of 
 the mission staff were murdered. It was 1806 l)efore the work 
 in the interior could he taken up again, l)ut from that time 
 onwards it has again extended among various tribes, beginning 
 at the station of Kwala Kapuas, wliich was founded by Zimmer, 
 and it is now carried on at stations. At these, how- 
 over, there have been gathered up to the present only 1900 
 Christians, among whom there ai'c some immigrant Chinese. 
 
 TIic S. I'. G. has a not unfruitful field of labour among both 
 the laud and the sea Dayaks, in the British Protectorate of 
 Sarawak, in the west t)f the islanil, to which it was invited by 
 I'rooke, the founder, and also in liritish North Borneo. This 
 field has been erected into the bishojirie of T>al>uan, which 
 
ASIA 287 
 
 includes Singapore. In these two fields the society has 
 gathered about 4500 Christians at 12 stations, and under the 
 influence of Christianity the roughness of their manners has 
 been largely mitigated. 
 
 250. Another fruitful evangelical mission field is to be 
 found in the neighbouring island of Celebes, among the heathen 
 Alifurs who inhabit the Minahassa, the north-eastern tongue 
 of the island. The rest of the population of the island is in 
 great part Mohammedan. When Hellendoorn, the missionary 
 of the Netherlands Missionary Society, began modern missions 
 here in 1826, he found some neglected remnants of Christianity 
 still remaining from old time. The work, however, soon passed 
 into a heathen mission proper, which led, through the energetic 
 work of Eiedel and Schwartz in particular, to the formation 
 of a native church, which includes to-day about 147,000 
 Christian Alifurs. The chief stations are Menado, Tondano, 
 Langowan, Ajermadidi, Sonder, Tomohon, Eatahan. Even 
 eye-witnesses who are indifferent to missions are full of praise 
 for the outward transformation consequent on Christianisation ; 
 and yet by the pressure of the colonial system of civilisation 
 the social advance is much hindered. Criminal cases hardly 
 ever occur, and the security of life and property is greater 
 than with us at home ; although there are, of course, some 
 moral shadows. From want of means the Netherlands Mis- 
 sionary Society had to give up this field, the most fruitful in 
 the whole Indian Archipelago, to the Colonial State Church, 
 which took the missionaries into its service as assistant 
 preachers, and is now obliged to provide pastors for the 
 people. The Netherlands M. S. now supports only a few 
 missionaries, and a large part of the old mission schools, with 
 a seminary for teachers at Tomohon ; it is questionable, how- 
 ever, if its resources will permit it to continue the competition 
 with the Government schools, in which, unfortunately, religion 
 has no place. 
 
 The adjacent Sangi and Talaut Islands are also a product- 
 ive mission field. Principally Gossuer missionaries (Steller, 
 Kelling, Tauffman), sent out at the instance of Heldrhig, and 
 a few Dutch missionaries, all of whom had a great struggle 
 to get the means of sustenance, took the Christian remnant 
 from old times here under their watchful care, and gradually 
 a body of Christians numbering almost 44,000 has been l)rought 
 together, whose moral life, it must be said, still shows con- 
 siderable defects. At present this mission is managed by a 
 special committee, which is connected with a society in 
 Batavia. 
 
 251. In the Molucca group, particularly in tlie southern 
 
288 PROTESTANT MISSIONS 
 
 porLiou (Ceraiii, Ambon), Kaiu and Eoskott, missionaries of 
 the Netherlands M. S., laboured with great success, but the 
 society withdrew from this field in 1865. Now most of the 
 congregations, embracing 44,500 Christians, belong to the 
 Netherlands State Church as " Gevestigde," Burn, the neigh- 
 bouring island, and Almaheira, a northern island of the same 
 group, are occupied as a mission field (1700 Christians) of the 
 Utrecht Missionary Union. 
 
 Finally we come to the Lesser Sunda or South-Western 
 Islands, in which there are again numerous " Gevestigde 
 Gemeenten " in the Aru, Letti, Kisser, Tunor, and Eotti Islands. 
 The Christians in these, however, numl)ering about 46,000, 
 seem to lack suflicient oversight and to be on a rather low 
 level of moral and rehgious life. Missions proper are carried 
 on only in Sawu, by the Netherlands Missionary Society, and 
 in Suniba, by the Eeformed Church. The number of Christians 
 (4600), in so far as it depends on the willingness of the people, 
 would be much greater, if the missionary provision were nrtt 
 so scanty, a complaint which unfortunately may justly be 
 made with respect to almost the whole of the arcliipelago, with 
 the exception of the Ehenish and Neukirchen fields. If we 
 calculate the missionary result within the mission congrega- 
 tions in round numbers as 133,000, the total numlicr of 
 native Christians in the Dutch Indies, inclusive of those in 
 the Gevestigde Gemeenten, will at present reach 373,600. 
 
 Section 4. China and Coeea 
 
 252. Instead of at once keeping on our way farther east- 
 ward into the South Seas, where in western New Guinea we 
 still touch the colonial domain of Holland, we must return 
 to the Asiatic continent, and then, traversing Further India, 
 we come to China.^ 
 
 It is, to be sure, an unliistorical assumittion thai the 
 Chinese Empire lias existed shice about 3000 B.C. ; but even 
 though it was not till 220 B.C. that it became a single united 
 State, it still remains the oldest of all the great empires of 
 the world. During its long liistory, indeed, tlie dynasties have 
 changed repeatedly, and internal wars have not been wanting ; 
 but through all political crises the existence of the empire 
 has been ])reserved. 1'be (Mghteeu ])rovinces of China ])ro]»er, 
 which are endowed with a large measure of self-government, 
 
 ' Williama, 77/'- Ml,ldl,: Kin(/<lom, 2 vols., 5tli ed., New York, 1883. Med- 
 liui-st, China: its Slate and PrmtjircLi, London, 181)7; The Forciuvcr in Far 
 Cafhay,Lou(]ou, 1872. Sniitli, Chinrsc Characlrrislics, 'Sow YQr]i, 18!M. "Tlie 
 Mis.sionary Movement in China," in Chinese Heeordcr, 1897, 669; 1898, 1^1. 
 
ASIA 289 
 
 comprise only a third of the land surface. The other two- 
 thirds are made up by the annexes of Tartary, Mongolia, 
 Manchuria, etc., but these contain only a small fraction — 
 about 10 millions — of the population. ^ There is no official 
 census, and so the statistics of population depend on estimates, 
 which vary from 300 to 400 millions, and even more. Only 
 the lower river-lands are over-populated, and in the interior 
 large territories lie comparatively desert. China has an ancient 
 civilisation; the people, who are as diligent and contented 
 as they are subtle and avaricious, do excellent work in agri- 
 culture and industries, and when once they appropriate the 
 products of Western civilisation, and particularly when they 
 introduce the modern methods of communication, they will 
 threaten Europe and America with the most dangerous com- 
 petition. The highest respect is paid to the flourishing class of 
 the learned, who really carry on the government, a government, 
 indeed, which in every one of its branches — administration, 
 judicature, army, etc. — is rotten through and through. The 
 officials are dishonest ; they oppress and rob the people ; they 
 are open to corruption, stir up hatred to foreigners, and hinder 
 all healthy progress. The only access to public offices is by 
 the very severe examinations, and the highest offices are 
 attainable only by those who, after repeated tests, have gained 
 the highest degree. The education of the learned, however, 
 consists in fixing in the memory the contents of the old 
 classical writings, and in the acquisition of the classical style, — 
 a formalism which, combined with a conservatism that idola- 
 trously worships whatever is old, is the death of all intellectual 
 progress. And like its learning is the boasted politeness of 
 China : it consists of a conglomeration of ceremonial abounding 
 in phrases, the non-observance of which is regarded not only 
 as marking a want of culture, but almost as a sin. China is 
 the land of falsehood, which has been developed in both 
 private and public life into a formal system of deception. 
 A characteristic of China is the large number of towns (17,000), 
 of which a considerable percentage have hundreds of thousands, 
 and even over a million, of inhabitants. 
 
 253. The language consists of a limited number — said to 
 be only 400 — of purely monosyllabic base-words, which are 
 multiplied by combination, and by means of various intonation 
 — there are as many as eight tones — receive a very manifold 
 
 ^ Williamson, Journeys in Northern China, Manclmria, and Eastern Mon- 
 golia., 2 vols., London, 1870. [This estimate of the population may have been 
 correct several years ago, but there has been an immense immigration from 
 Southern China into Manchuria, and the population of this province alone has 
 been generally estimated recently as 18 millions. — Ed. J 
 
 19 
 
290 PROTESTANT MISSIONS 
 
 sense. This copious shading of tones makes the learning of 
 the Chinese language difficult in the highest degree. To say 
 that the wliole empire speaks only one language is a fable ; 
 the differences in language are so great, not only in the differ- 
 ent provinces, but often within the same province, that they 
 render mutual intelligibility impossible. The Mandarin is the 
 most widely spread. China possesses, however, a single system 
 of writing, which is to be explained by the fact that this 
 system consists not of sound-signs but of word-signs. This 
 unity of writing has the advantage, indeed, that, like the Arabic 
 numerals, it removes for the eye the difference of speech ; but 
 it lias this disadvantage, that the characters used are so 
 numerous as to make reading exceedingly difficult, and so 
 complicated as to form a chief hindrance to intellectual 
 progress.^ For long, therefore, it has been doubted whether 
 Latin letters should not l)e introduced instead of the Chinese 
 characters for missionary literary work, and especially for the 
 translation of the Bible. Up to the present, however, this 
 commendable innovation has been applied only to works in 
 various popular dialects. 
 
 254. There are in China three religions, — the moral system 
 of Confucianism, the originally mystical Taoism, which has 
 now degenerated into superstitious witchcraft, and the cere- 
 monial Buddhism, introduced in tlie first century after Christ. 
 These are, however, so intermingled that it is quite impossible 
 to give even approximate statistics of the number of their 
 adherents.^ No one knows where one religion stops and 
 another begins, for individual people adopt as much of each 
 religion as suits them. The Clunese are practical religious 
 eclectics. All of them reverence Confucius, regulate their 
 life — to a certain extent — according to his precepts, and are 
 devoted to ancestor-worship; all have recourse, especially in 
 sickness and need, to the magical arts and superstitious hocus- 
 pocus of thcTaoists; and almost all commend their souls at 
 death to the Buddhist priest, have masses read for tlie soul, 
 and make use of the Buddhist l)urial ceremonial. The polite 
 man says to the man of a different belief, and the enlightened 
 man who no longer believes anything repeats it : " The three 
 doctrines come to the same thing in the end." Indeeil, here 
 
 ' Kanglii'H great lexicon contains 44,449 cliiiracters, of which, liuwevor, 
 only 10,000 to 15,000 oceiir in current literature. In the nine canonical hooks 
 of classical literature there are only 4601 characters. It is manifest that tliis 
 character-writing, even if the nmnlier of charactcr.s only amounted to 4000, is 
 adverse to the understanding of the souse, especially when new idea.s create new 
 words foi- which no sign lias lieen provided. 
 
 * Smith, as quoted, chap. xxvi. " liuddhism and Taoism in their Popular 
 Aspects," in the E-cords of Ifw Central Con/rrciicc at Shajujhai, 1877, p. 62. 
 
ASIA 291 
 
 and there temples of the three doctrines have been erected, 
 in which Laotse, the father of the Tao doctrine, and Buddha 
 are enthroned on the right side, and Confucius on the left. 
 These three rehgions exist, not side by side, but rather inter- 
 mingled, on quite friendly terms, although there have been 
 times in the past when they waged bitter war with each other. 
 To speak of all the Chinese as Buddhists is a scientific error 
 which ought to be put away once for all. At bottom they 
 are much rather Confucianists, in spite of the Buddhist tinsel 
 with which they deck themselves, — a tinsel, moreover, that is 
 quite foreign to the original character of Buddhism. Con- 
 fucianism is the State rehgion ; the Emperor, as the Son of 
 HeBiV en, is its 2^ontif ex maximus ; the official class constitutes 
 its priesthood, so to say ; at any rate, religion and politics or 
 State administration are closely bound up together. But the 
 religion which really dominates China is the worship of ances- 
 tors, which is connected with " filial piety," with the concep- 
 tion of the state after death, and with the so-called " wind and 
 water doctrine." This worship, along with self-righteousness, 
 a worldly spirit, and the hatred felt towards foreigners, is the 
 chief hindrance to the extension of Christianity. There are 
 also in China a considerable number of Mohammedans, — nearly 
 30 millions, it is said ; the bulk of these are to be found in the 
 western provinces, especially in Yunnan. 
 
 255. Little is known of the oldest Christian missions, that 
 of the ISTestorians in the seventh century, and that of John 
 Corvino in the thirteenth and fourteenth, and hardly any 
 traces of these remain. From the sixteenth century onward, 
 however, the Jesuits, who were represented by a series of 
 distinguished men, — Eicci, Schall, Verbiest, — achieved great 
 outward success. They owed this, however, not to the vic- 
 torious might of evangelical truth, but to the scientific services 
 ■ — mathematical, astronomical, and technical^ — by which they 
 made themselves indispensable to the Manchu emperors, and 
 to their accommodation of Christianity, going even so far as 
 to heathenise it, to the veneration of Confucius and to ancestor- 
 worship ; and they appealed against the Pope's condemnation 
 of these to the heathen emperor. Under this emperor, Kanghi 
 (1662-1723), Catholicism was near to becoming, not indeed 
 the recognised religion, but one of the recognised religions, of 
 China. Then the tide turned, especially under Kanghi's suc- 
 cessor. The papal decisions were regarded as political en- 
 croachments on imperial authority; opposition passed into 
 persecution, in which much martyr -blood was shed, while 
 there was also a great apostasy of Christians. And when, 
 ' They even instituted the founding of cannons for the emperors. 
 
292 PROTESTANT MISSIONS 
 
 in addition, the order of Jesuits was afterwards abolished, 
 the mission went back very much. Only in the nineteenth 
 century has it made a new and more decided forward move- 
 ment, chiefly through its connection with French politics. This 
 alliance, whicli is at present characteristic of Catholic missions 
 in general, has in liardly any other place occasioned so many 
 conflicts as in China, and it has contributed not a little to 
 making Christianity hated, a fate which overhangs Chinese 
 missions to the present day. The Catholic mission, too, is 
 constantly interfering with the Chinese administration of 
 justice, either directly claiming jurisdiction over its adherents, 
 or bringing pressure to bear to their advantage on the Chinese 
 officials through the French consuls. This judicial interven- 
 tion calls forth, on the one hand, a great accession of litigious 
 subjects, and, on the other hand, great enmity on the part 
 of the Chinese officials, from which evangelical missions have 
 also much to suffer. According to the Missioncs Catkolicac for 
 1898, the total number of baptized Chinese Catholics is at 
 present 616,500, and of the European missionaries 759.^ 
 
 256. China was closed to evangelical missions till almost the 
 middle of the nineteenth century, in consequence of a policy 
 which excluded foreigners from the country. The London mis- 
 sionaries Morrison- and Milne, indeed, who were sent out in 1807 
 and 1813, stayed in Macao and Malacca, and also secretly in 
 Canton, and did valualile work in connection with the language, 
 translating the whole Bible into Chinese : they did not, how- 
 ever, accomplish any aggressive mission work. And at first 
 no greater success was attahied either by Bridgman, a mission- 
 ary of the American Board who settled in Canton in 1830, 
 or by the entluisiastic GiitzlalT, a disciple of Jiinicke, wlio, after 
 leaving tlie Netherlands M. S., was from 1831 untiring in his 
 independent missionary work, carried on by word and writing, 
 while he was engaged as interpreter in various sliijis and as 
 secretary to the Embassy. 
 
 It is true that some first-fruits of China were baptized by 
 these pioneers, and probably there were before 1842 more 
 tlian the trachtional six baptisms. But this preliminary work 
 cannot be called an organised mission. The mission era ])roper 
 only began after the treaty of Xankin in 1842. whidi put an 
 
 ' The (l^ircs in Miss. CoJh. wlu'ii ntl(lf<i up (jiily (iiimiint to ri;{J,418. It is, 
 ns Father Huonihr says, "onn of tlioir iiumfrous slips," that for Kingiian 
 10,070 is insertPfl iiistcml of 104,070 ditholifs. Tho Knth. Mission/'n for 
 Ocldlier 1900 (p. !.'») reckons the niiniluT of KuroiM-un missionaries at 942, and 
 of Chinese Catholics at 762,7.')S, an iniprnhahic inenasr- in two years. 
 
 -As Morrison embarked for Cliina he was moekinglv asliod : "And yon 
 would eiinvert tlie Cliincse /" Ilf answered: " No, not 1; hut I expect that 
 God will." 
 
ASIA 293 
 
 end to the infamous Opium War and compelled China to open 
 5 ports — Shanghai, Ningpo, Foochow, Amoy, and Canton — to 
 commerce, and to cede Hongkong to England. 
 
 257. The Opium War, which of course had also other causes 
 than the enforced introduction of opium, is still, like the 
 opium trade, a blot on the British Hag. The fact that China 
 was opened up as the result of an act of injustice, which com- 
 pelled the Chinese Government, in spite of their protest, to 
 legalise the importation of opium, cast from the beginning 
 a dark shadow^ on Christian missions, which made use of 
 this opening to get a footing in the country. We have here 
 one of the most striking examples of the manner in which com- 
 mercial and colonial politics are at one and the same time 
 a pioneer and a hindrance to missions. Till this day missions 
 in China stand, as it were, under a ban, because they are 
 always connected with the unjustly enforced introduction of 
 opium, wiiich is used with a certain show of right to justify 
 attacks upon them. England's selfishness has indeed been 
 punished, for now that filthy and pernicious trade has gone 
 back so much that the cultivation of opium in India has 
 ceased to be profitable. Unfortunately, however, China, hav- 
 ing become accustomed to the vice, is now growing opium for 
 itself to an ever - increasing extent. The first Opium War 
 w^as followed by a second in 1856, in which France also joined, 
 ostensibly for the protection of the Catholic missionaries. 
 This was brought to a close by the treaty of Tientsin in 1858, 
 which enforced the opening of 9 more ports and the grant- 
 ing of religious freedom to both Catholic and evangelical 
 Christians. A third war followed immediately, which ended 
 in 1860 in the capture of Pekin and the barbarous de- 
 struction of the Imperial Summer Palace. Gradually the 
 number of open ports was increased to 24. And so by force 
 the country was opened to foreigners, but the heart of the 
 people was so much the more firmly closed against them ; and 
 it is easy to understand how it is that the hatred of foreigners 
 constitutes a main feature in the intercourse of the Chinese 
 with the Christian West. Unfortunately, it is missions that 
 have most to suffer from this hatred of foreigners, which is 
 stirred up by the officials, the learned class, and secret 
 societies, — as is evidenced, e.g., by the massacres at Tientsin 
 in 1870, in the Yangtse-kiang Valley at the end of the Eighties, 
 and at Kuclieng in 1895. It is the missionaries who are most 
 widely scattered throughout the land, and most exposed both 
 to calumnies and to popular attacks. Not unnaturally, too, 
 this hatred grows in proportion to the violence of the punitive 
 measures which follow these murders, and the more these are 
 
294 PROTESTANT MISSIONS 
 
 taken advantage of for the attainment of selfish pohtical ends. 
 Tliis has been proved in a startHng manner by the awful 
 events of the year 1900. Warships are fatal agents for com- 
 mending the religion of the Cross, whether they be French or 
 English or German. 
 
 258. Thus many things in China combine to make the 
 work of missions difficult, — language,^ ancestor-worship, con- 
 servatism, a materialistic tendency of mind, self-righteousness, 
 national pride, and hatred of foreigners. But moderate results, 
 tlierefore, can be expected after not much more than 50 years' 
 labour, during which the number of workers and of their 
 fields of work increased only very gradually. Once it seemed, 
 indeed, as if a wnde door w^ere about to be opened to evangelical 
 missions as by storm, when in 1850 the great Taiping Eebellion 
 broke out, which continued till the middle of the Sixties, and 
 would probably have overthrown the Manchu dynasty, had 
 not English and American officers — above all, C. G. Gordon 
 — been in command of the imperial troops. At the head of 
 this rebellion was Hung Siu-tseuen, a visionary influenced by 
 Christian ideas, who, in common with the members of a like- 
 minded " Society of Worshippers of God," began a reforming 
 movement in religion, which, as it acquired a political character, 
 soon extended victoriously over the whole empire. But the 
 hopes fixed on this movement at the beginning by sanguine 
 friends of missions w'ere not fulfilled. The fantastic doctrines 
 of the guiding prophet, who professed to l)e a younger brother 
 of Jesus, became more and more eccentiic, and the fanatical 
 warfare degenerated into the most barbarous cruelties. The 
 course of the movement is a serious warning to missions of 
 all places and times to guard against alliance with all forms of 
 fanaticism which mingle together Christianity and heathenism 
 or religion and politics. 
 
 259. The opening of the comitry and the religious hberty 
 which had l)een extorted from the Chinese were taken ad- 
 vantage of by English, American, German, and at a later 
 date also Scandinavian missionary societies, in order to set 
 foot, first of all, on the southern and south-eastern coast. The 
 Chinese had no faith in the unselHsli benevolence of the 
 nn'ssionaries, and so there was need of unspeakable patience 
 to enable them to comprcliend w^hat is meant by, " We seek 
 not yours, but you." Even the whole period up to 18G0 — 
 
 ' Not only is tlie Chinese langna'^'e in itself not easy to learn, but it presents 
 great difficulties for tlie translation of Clnnstian ideas, such as sin, holiness, 
 repentance, faitli, atonement, reconciliation, justification, re^jenerntion, and 
 oven ".spirit" and "God." Tlie " Christianising of etymology " retiuind much 
 time everywhere, and esjiccially in China, and until it was accomplished, an 
 intcliigihie and ellective preaching was uot to be thought of. 
 
ASIA 295 
 
 during which, apart from Hongkong, it was, in the main, only 
 the well-known Treaty Ports, with their immediate surround- 
 ings, that could be occupied — was a time of sowing in hope : 
 in 1860 there were some 1200 adult evangelical Christians. 
 Only in the period from 1860 to 1900, in which year the 
 third period of evangelical missions ended with a castastrophe 
 more bloody than any that had gone before, were all the 18 
 provinces of the great empire gradually drawn into the domain 
 of evangelical missionary activity by the agency of a steadily 
 increasing missionary corps. At the end of the nineteenth cen- 
 tury there were in the service of some 40 evangelical missionary 
 societies, 1100 missionaries, of whom, however, only about the 
 half were ordained, 124 men and about 59 women physicians, 
 and 713 unmarried women missionaries.^ Particularly charac- 
 teristic of the Chinese mission is the disproportionately large 
 number of women workers — 713, in addition to 750 wives 
 of missionaries. The introduction of women in such large 
 numbers into mission service, even as itinerant evangelists, 
 is due mainly to the growing influence of the China Inland 
 Mission, which was originated by Hudson Taylor in 1865. 
 This mission generally is of epoch - making significance in 
 the missionary history of China, not merely because of its 
 principles of evangelisation, but because it moved its field of 
 work from the coast into the interior, and set before it as its 
 aim to bring the Gospel to all the provinces unoccupied, or but 
 slightly occupied, by other societies. Up to the present this 
 aim has been so far attained, that the numerous men and 
 women 2 representatives of the mission are at woik in 15 
 provinces of the empire, mainly as itinerant preachers. Other 
 societies, however, have also pressed into the interior of China, 
 although these are engaged for the most part in the coast 
 provinces up to the Gulf of Pe-chi-li. 
 
 From the beginning much attention has been devoted to 
 the enlisting of native helpers. This has, indeed, not been so 
 rapid as was dreamed by the sanguine Giitzlatf, whose bands 
 of Chinese evangelists furnished such painful disillusionment 
 to the Basel and Barmen missionaries sent out at his instiga- 
 
 ^ China Mission Handbook, Shanghai, 1896, which gives for the first time 
 a bird's-eye view, as comprehensive as it is trustworthy, of evangelical mission 
 work in China, arranged according to societies. Tlie introductory religio- 
 historical part is also of value. See also Beach's Dawn on the Hills of T'ang ; 
 or, China as a Mission Field, New York, 1898. 
 
 -In 1899, 811, including wives of missionaries. In the statistics no dis- 
 tinction is made between ordained and unoidained missionaries, between men 
 and women, or between single and married women. According to Beach, the 
 staff in 1897 consisted of 30 ordained, 296 lay missionaries, 297 unmarried 
 women, and 176 married women. 
 
296 PROTESTANT MISSIONS 
 
 tion. China must indeed be converted by the Chinese, but 
 of course only by tliose who have been converted first tliem- 
 selves. In 1893 there were ah'eady 252 ordained Chinese 
 pastors, and ahnost 3000 native evangelists, teachers, colpor- 
 teurs, etc. Among these there were a goodly number of 
 proved men, but hardly ajiy yet of definite historical import- 
 ance. In 1898 there were, in round numbers, 5000 native 
 helpers of both sexes. 
 
 260. As regards the statistical results of evangelical mis- 
 sions in China, the number of commmiicants at the end of 
 1898 was, in round numl)crs, 100,000 ; so that the gross 
 total of all the evangelical Christians in China may be assumed 
 to be at least 215,000.^ Those numbers were divided among 
 526 chief stations and 2300 out-stations. There were 2000 
 mission schools in existence, but the whole number of scholars 
 was only 37,600. The main increase lias taken place in the 
 course of tlie last decade. The traditional assertion that 
 Cliinese missions have been nnfruitful is an error. Of evan- 
 gelical church members eligible for communion, there were 
 in 1853, 351; in 1863, 1974; in 1873, 9715; in 1883, 21,560; 
 in 1893, 55,093 ; and in 1898, 99,281. There is thus progress. 
 The great majority of the Christians, it is true, belong to 
 the country population and to the classes without a literary 
 education : they are widely scattered, and are divided variously 
 among the difl'erent provinces. Tlie following table shows the 
 number of communicants in each province in 1898: — 
 
 Fo-kien (including For- 
 
 
 Slieu-si 
 
 600 
 
 mosa) .... 
 
 28,700 
 
 Ho-nan 
 
 500 
 
 Kwang-tung 
 
 15,000'- 
 
 Ngan-whi . 
 
 500 
 
 Shan-tung 
 
 12,500 
 
 Kan-su 
 
 400 
 
 Che-kiang 
 
 9,250 
 
 Hoo-nan . 
 
 80 
 
 Chi-lior Pe-clii-li . 
 
 8,000 
 
 Kwai-chow 
 
 80 
 
 Hoo-pe . . . . 
 
 4,fi.')0 
 
 Yuii-nan . 
 
 15 
 
 Kiang-su . . . . 
 
 4,570 
 
 Ivwang-si . 
 
 (^) 
 
 Shaii-se . . . . 
 
 1,850 
 
 Manclnuia, province of 
 
 
 Kiang-si . . . . 
 
 1,5.50 
 
 Sliing-king . 
 
 9,900 
 
 Se-cliuen . . . . 
 
 1,100 
 
 
 
 Of the various missionary societies, the rollowing had, in 
 
 ' In tho year 1895 (here were in tlie province of Fo-kion, 18,767 communi- 
 cants and 64,916 Cliristians. In 1899, in the same nrovince, tlie C. M. S. 
 alono roi-koiicfl 41.^)5 coiiimunicanta and 8949 li!i]itizf(l jier.sons (exclusive of 
 11,812 catechuinens). Often, it is true, tlio jMoportion is only that of 2 to 3. 
 On tho whole, tho nimilxT of coininunicanls may ut least he donliled in order 
 to get at the numlier of Christians. 
 
 "^ The Chinese Ili'cordrr, 1900, n. 636, pave tho number as 18,430. And in 
 other provinces the nunihcrs had incrca.scd, though not iwrhaps in tho same 
 degree, up to tho catastrophe in 1900. 
 
ASIA 297 
 
 1899 or 1898, as the case may be, the largest number of com- 
 municauts : — 
 
 American Episcopal Methodists . . . 12,200 
 
 American Presbyterians .... 9,750 
 United Presbyterians (now United Free Church 
 
 of Scotland) ..... 8,500 
 
 English Presbyterians .... 6,300 
 
 London Missionary Society . . . 9,100 
 
 China Inland Mission .... 8,500 
 
 American Board ..... 6,000 
 
 Church Missionary Society . . . 5,850 
 
 English Baptists ..... 4,600 
 Basel Missionary Society . . . .4,100 
 
 Of the quality of the Chinese Christians, too, one liears 
 much that is good : many of them have been tried by fire, and 
 they display a living missionary zeal. There may be not a 
 little chaff among the wheat, but, on the whole, tlie Chinese 
 Christians are better than they are said to be. 
 
 Besides the proclamation of the Word, particularly in the 
 form of itinerant preaching, school instruction, and extensive 
 literary work, in which, besides Medhurst, Legge, Giles, Edkius, 
 Williams, Smith, Griffith John and others, Dr. Faber, recently 
 dead, took an outstanding part, medical missions play an 
 important role in China (Parker, Lockhart, Hobson, Kerr). 
 In 1898 there were 185 medical missionaries (126 men and 
 59 w^omen), over 70 hospitals and 110 dispensaries, a great 
 equipment, which renders much pioneer service to missions, 
 but is also repeatedly used as the basis of the most senseless 
 complaints against the missionaries, as for example that they 
 kill children and use their organs to make medicine. The 
 Bible has been repeatedly translated and revised in Chinese ; 
 mifortunately, however, the united translation agreed to by 
 the last Shanghai Conference in 1890 does not bring to a 
 decision the long dispute as to the Chinese name for God. 
 
 261. A new epoch in Chinese missions, as well as in Chinese 
 history — and (who knows ?) perhaps in the history of the world 
 as well — is marked by the year of terror, 1900. The so-called 
 Boxer Outbreak, which was perhaps not exactly stirred up by 
 the Chinese Government, but, as is shown by documentary 
 evidence, was patronised by it, was characterised by an out- 
 break of hatred to foreigners which, after the murder of the 
 German ambassador, threatened ^ the whole population of the 
 embassies with death, in a severe siege of several months' 
 duration, and cost the lives of 134 missionaries ^ — including 
 
 1 ilartiu, The Siege in Pekin : China against the World, New York, 1900. 
 
 2 The most penetrating glimpse of this fearful slaughter, which has nothing 
 to compare with it in the history of modern missions, is given by Broomhall, 
 
298 PROTESTANT MISSIONS 
 
 wives of missionaries and unmarried lady missionaries — and 52 
 children of missionaries, in addition to other Europeans. This 
 bloody rising against the foreigners led to a coalition of all the 
 Great Powers against China, which, however, owing to their 
 mutual jealousies, and in face of the cunning Chinese diplomacy, 
 unfortunately makes little impression, not to speak at all of 
 the misdeeds of the soldiers, which are a discredit to the 
 boasted Christian civilisation. As formerly in the case of 
 the Indian Mutiny, an attempt was made to put the responsi- 
 bility for the troubles in China also on to Christian missions, 
 and almost throughout the whole world, as if at the word of 
 command, a campaign was organised against them in the press, 
 which not only made the most senseless charges against them, 
 but even rose to the expression of malicious joy : " One would 
 almost be glad if the missionaries were put to death by the 
 Chinese." Now, indeed, this fit of frenzy has pretty well 
 passed away, and public opinion has gradually sobered down to 
 this conviction, that the chief causes of the awful catastrophe 
 — not to speak of all the other provocations given by foreigners 
 to the Chinese — lay partly in the Chinese policy of Europe, and 
 partly in the Chinese reactionary movement against the reform 
 policy of the young Emperor Kwang Su, and that the latest 
 occupations of territory, alike in North and South China, by 
 the Germans, Eussians, Britisli, and French, the projects for 
 the partition of China by the Western Powers, which rose to 
 the wildest rumours, and the railway and mining undertakings, 
 which stirred up the superstitious population, in combination 
 with all kinds of social and industrial distress in tlie Middle 
 Kingdom, gave the last impulse for the outbreak of the revolt. 
 So far as missions incur reproach, this falls mainly on the 
 Catholic missions, which — as was formerly proved — because of 
 
 Marly ri:d Missionaries of the China Inland Mission, icilh a Record of (he Perils 
 and Siiffcrivgs of some who Escaped, London, 1901. Of the 134 adult mcmbei-s 
 of tlie missionary corps who were murdered, 58 belonged to the China Inland 
 Mission alone, 26 to the Alliance Mission, 13 to each of the American Beard 
 and the Englisli Baptists, and 5 to the American Prcsliytcrians. The greatest 
 liloodshed took place in the ])rovinces of Shan-se, Chi-li, Che-kiimg, and Ho- 
 nan : in Siiansc, it was tiie governor himself, Yu-Hsien, notorious for his 
 fanatical enmity to foreigners and Christians, who brought about the murders. 
 Ostensibly to iirotect thom, or to send them to the coast under his jtrotection, 
 this man of bbiod inviteil all tlie foreigners in the neighbourhood of his 
 rc^idencoat Tiii-yuen-fu, into his Vamen, and then caused fhcm to bo murdered ; 
 of the immber were 3"i membi-rs of the Evangilical, and 10 members of the 
 Catholic, missionary stalT, and 10 native Christians. The missionaries of 
 tlio American Hoard were compilled to (be from Fuen cliow, and were theji 
 killed by the military es'-ort by command of the governor. In Tao-ting-fu he 
 caused all connected with the Evangelical mission (11 jiersons) to be massacred. 
 No complete record is to be liad as yet of the number of Chinese Christians 
 whose lives have been sacrificed : it is beyond doubt, however, that it amounts 
 to thousands. 
 
ASIA 299 
 
 their alliance with French power, always assume a challenging 
 attitude, and, last of all, they have also brought the power of 
 Germany into their service, inasmuch as the motive assigned 
 to justify the occupation of Kiao-chow was that it was an 
 atonement for the murder of two German Catholic missionaries, 
 and a necessity for the continuance of Catholic missions in 
 China, The method of conducting the Evangelical missions is 
 not free from mistakes, but it was not the want of sufficient 
 education, which is made a reproach to some of the mission- 
 aries, nor the employment of unmarried ladies in the pioneer 
 and evangelising work of the missions, nor the numerous 
 offences against Chinese etiquette and custom which have 
 been committed, nor the active part in internal politics which 
 some of the missionaries — Americans in particular — may have 
 been taking : it was not all these together that occasioned the 
 bloody catastrophe which in the year 1900 horrified the whole 
 world. 
 
 At this moment the consequences of this catastrophe can 
 by no means be foreseen. Chinese missions, in their wide 
 extent, are at present still condemned to inactivity, although 
 the missionaries are already returning in increasing numbers 
 to the forsaken stations. How it will go with the re-entry into 
 JNIanchuria, which has been occupied by the Eussians, is still 
 altogether a very doubtful question. It will be wise not to 
 look too sanguinely into the future. Even if the Foreign Powers 
 once again extort missionary and religious liberty from the 
 Chinese, this will be no guarantee against a fresh eruption of 
 the Chinese volcano. And in any case the whole conduct of 
 the Powers leaves much new embitterment behind. Besides, 
 we do not yet know how the majority of the Chinese Christians 
 have stood the terrible fiery trial through which they have had 
 to pass, although many splendid individual examples of joyous 
 confession, courageous suffering and faithfulness till death, have 
 been reported to us. Certainly the great suffering of the year 
 1900 will bring its passion-blessing, not only for Chinese 
 missions, but also for missions in general ; but at first we must 
 prepare ourselves for a sifting. That China is standing at a 
 great turning-point of its history, and that sooner or later its 
 proud conservatism must, whether it will or not, reckon with 
 a mighty reform movement, appears to be certain. 
 
 262. After these general observations, let us take a brief 
 geographical survey of the great Chinese mission field. 
 
 In the little British island of Hongkong, with Victoria its 
 flourishing capital and port (216,000 inhabitants), which since 
 1849 has also been the seat of an Anglican bishop, as many as 
 8 different Evangelical missions have settlements, including 2 
 
300 PROTESTANT MISSIONS 
 
 German missions, the Basel Society and tlie Berlin Women's 
 Union. The total number of their Chinese Clnistians, liowever, 
 is not considerable (about 1700), possibly because the popula- 
 tion tluctuates too much. For almost 30 years there laboured 
 here Legge of tlie L. M. S., one of the greatest Cliinese scholars, 
 who made for himself a lasting name by his translations of the 
 Chinese classics into English, and wlio was, at his death in 
 1897, professor in Oxford.^ 
 
 In close proximity to the British island of Hongkong lies 
 Kwang-tung (Canton), the most southerly of the 18 provinces 
 of China, with its capital of the same name. It was the 
 earliest of all the Chinese mission fields, and has the largest 
 number of missionaries, but it is not the most fruitful field, 
 having about 18,000 church members. Among its population, 
 which is estimated at 30 millions, the Hakka and Hoklo have 
 shown tliemselves much more open to the Gospel than the 
 Punti, while the comparatively uncivilised Miauts have been 
 as yet little sought out among their mountains. With the 
 exception of Canton, which forms the centre for a whole series 
 of missionary societies, and possesses one of the most renowned 
 mission hospitals (Dr. Kerr), the principal station is Swatow, 
 where the ardent Presbyterian missionary Burns opened up the 
 way. In the south-east and central east of tlie province the 
 Basel Mission has in two districts, which it designates lowland 
 a)id highland, 13 stations with over 6000 Christians: of these, 
 Nyenhanghli and Hinnen, in the liighland district, have the 
 largest congregations. In 1897, Lechler, one of the pioneers of 
 this mission, was able to celebrate the jubilee of liis missionary 
 service, which has been greatly blessed, along with the jubilee 
 of the mission. The two other German societies, Berlin I. to 
 the north and east, and tlie Phenisli to the south-cast of 
 Canton, liave together only 3000 scattered Christians. To the 
 province of Kwang-tung l)cl()ngs also tlie large island of Hainan, 
 in which since 1885 the North American Presbyterians have 
 found a productive mission field at Kiung-chow, the capital, and 
 at Nodoa. 
 
 The most fruitful of all the Chinese provinces, as has been 
 already stated, is Fo-kicn, which joins Kwang-tung on the 
 nortii-east, and has 22 million inhabitants. Six societies are 
 at work here, and of these the Episcopal ]\Iethodists, the 
 C. M. S., the L. M. S., and the American lioard have the largest 
 number of adherents. Not only did the Gosjiel at first find 
 little entrance, l)ut it encountered much disturbance, opposi- 
 tion, and even bloody persecution, so that the C. M. S. even 
 thought of withdrawing. Again, in 1895, 11 persons connected 
 ' Chin. lice., 1893, i>. 107, "llev. Dr. Legge." 
 
ASIA 301 
 
 with their mission were murdered by a band of so-called 
 Vegetarians at Kucheng. But for a considerable time before 
 this bloody catastrophe a wide door had been opened to 
 Christianity among the country population, under the energetic 
 leadership of missionary Wolfe, and particularly by means of 
 the testimony of native preachers rejoicing in their faith. And 
 since the massacre, and for the very reason that the C. M. S. 
 declined all retaliation on the part of the British Government, 
 and even refused any payment in expiation, a Christian move- 
 ment has begun which once again has proved the truth of the 
 old saying, that the blood of the martyrs is the seed of the 
 church. This movement has its centre chiefly at the station 
 of Kucheng, in the Fo-kien district, which lies north of the 
 river Miu. Outside of this district the most important mission 
 centres are Amoy, Foo-chow, and Hing-wha. The island of 
 Formosa, too, which now belongs to Japan, but was formerly 
 included in Fo-kien, is a fruitful mission field of the English 
 and Canadian Presbyterians. The English have occupied the 
 south-western part of the island ; their principal station is 
 Taiwanfu. The Canadians have occupied the northern part ; 
 their principal station is Tamsui. Drs. Maxwell and Mackay, 
 two practical missionary geniuses, have in a comparatively 
 short time brought in great bands of Christians — over 7000 
 — from the native tribes,^ so that Dr. Mackay could write : 
 " The Christian Church is now a real factor and a positive 
 power in the intellectual and moral life of North Formosa." 
 Since the island came into the possession of Japan, the 
 Japanese Christians have also turned their attention to it as 
 a mission field. 
 
 On the north of Fo-kien lies Che-kiang, a fertile province 
 and specially rich in water-ways, but which was much de- 
 populated by the Taiping Eebellion ; at present it has about 
 12 million inhabitants. The ports of Ningpo and Hang-chow 
 are the principal centres of Evangelical missions, which are here 
 represented mainly by American Presbyterians and Baptists, 
 the English Methodist Free Churches, the C. M. S., and the 
 C. I. M. ; the last has the main body of its converts here, — 
 3800 communicants, — and has spread most widely over the 
 whole province. Both in Ningpo and in Hang-chow there are 
 gathered a considerable number of Christian missionary insti- 
 tutions, and a whole series of congregations, larger and smaller, 
 have been formed within these cities, as well as at places within 
 the range of their influence. These congregations are partly 
 self-supporting, and are energetic in mission work. Among the 
 
 ^ Slackay, From Far Formosa, Edinburgh, 1896. [Dr. Mackay died in June 
 1901.— Ed.] 
 
302 PROTESTANT MISSIONS 
 
 workers of the Anglican mission the missionary bishojxs Eussell 
 and Moule have especially distinguished themselves, the former 
 in particular by producing important translations in the lan- 
 guage of the people, printed not in Chinese characters but in 
 Koman letters, which greatly facilitated the learning to read. 
 
 263. In the meantime we pass over the inland provinces 
 to the westward, and, keeping along the coast northward 
 from Che-kiang, reach the important industrial province of 
 Kiaug-su, with its 21 million inhabitants. The mission centre 
 here is Shanghai, the chief port of China for the foreign trade. 
 It is the seat of the Anglican missionary bishop of Mid- 
 China, of a training institution for the workers of the China 
 Inland Mission, and of the extensive literary work of the 
 Educational Association of China,^ and is the centre of the 
 very varied activity of a considerable number of English and 
 American missionary societies. Apart from Shanghai, the most 
 important mission posts in the province are at Suchow, a 
 beautiful town, but wholly given up to the opium vice, at 
 Shin-kiang and at Nan-kin, which has a university of the 
 Episcopal Methodists. In spite of diligent labour, the direct 
 missionary result is still everywhere but scanty. Only the last 
 few years report a considerable increase. 
 
 Shan-tung, the next province to the northward, which was 
 the home of Confucius, Mencius, and Laotse, has a population 
 of 36 miUions, and is a fruitful mission field. Next to the 
 American Presbyterians, who have 6 chief stations (Cheefoo, 
 Cheenan, Weihien) with over 5000 full church memljers, the 
 most successful work here is carried on by the English Baptists, 
 maiidy in and around Ching-chow, with 3500 members ; the 
 American Board in Pang-chuang, with 700 ; and the English 
 New Methodists in Lao-ling, with 2500. The total uundjer of 
 evangelical Cliinese in tlie province of Shan-tung is at least 
 25,000; that of the baptized Catholics, 31,000. It was in the 
 south of this province that the murder of the two C4erman 
 Catholic missionaries took place at tlio end of 1897, which gave 
 the occasion for the long-])repared-f(»r aciiuisition of the Bay 
 of Kiao-chow. The Berlin (I.) Missionary Society and the 
 General Evangelical Protestant Missionary Union at once 
 entered on mission work here. 
 
 The most nortlierly of the 18 provinces of China proper is 
 Pe-chi-li, with a population of 18 millions, which only became 
 accessible to evangelical missions in 1860. It is a mission 
 field of the L. M. S., tlie American l^)avd, tlw^ American Piesby- 
 terians, the E])iscopal Methodists, the C. I. M.,and the Anglican 
 S. P. ( }., which has in Pekin a l)islu)p for North China. All 
 ' Records o/Uie Third Triennial Mcctinys of the E. A. C, 1900. 
 
ASIA 303 
 
 these together have in their congregations about 16,000 
 Christians under their care, the majority of whom behong to 
 the country population, although the different missionary in- 
 stitutions are concentrated in the large cities of Tientsin 
 (where Dr. Edkins of the L. M. S. began work in 1861) and 
 Pekin, the capital of the empire. The medical mission in this 
 province exerts unusual influence, and it enjoys high repute 
 even among the heathen. To the north-east of Pekin, Gilmour, 
 the zealous missionary of the L. M. S., set on foot a Mongolian 
 mission which has its centre at Tassukow, 
 
 264. These 6 coast provinces are the oldest and most 
 largely occupied part of the Chinese mission field. The nnich 
 greater area of the 12 inland provinces has been occupied much 
 more slightly, and only since the Sixties and Seventies, and by 
 slow degrees. In the two provinces of Shan-se (12 millions) and 
 Shen-si (8^ minions),^ which lie to the west of Pe-chi-li, in 
 addition to the English Baptists and the American Board, the 
 C. I. M. and the kindred Swedish China (Alliance) Mission, 
 have an extensive field with a large number of small congrega- 
 tions scattered over it. The adjoining province of Kan-su 
 (9 millions), which extends still farther westward, although 
 much traversed by the missionaries of the C. I. M., has only 
 a few scattered Christians. In the province of Ho-nan (22 
 millions), too, lying southward of Shan-se, there are only a few 
 small congregations of the C. I. M. In Se-chuen (67 millions), 
 on the other hand, to the south of Shen-si and Kan-su, not 
 only the C. I. M., but also the L.M. S., the C. M. S., and the 
 American Board, have a fairly extensive and not unfruitful 
 field of labour. To the east of Se-chuen, and to the south and 
 south-east of Ho-nan, He the provinces of Hu-pe (34 millions) 
 and Ngan-whi (21 millions), which borders on Kiang-su: 
 both of these are occupied at numerous points by the C. I. M., 
 the L. M. S., the Methodists, the American Protestant Episcopal 
 Church, and the Estabhshed Church of Scotland. The chief 
 stations in Hu-pe are Wu-chang, Han-kow, opened in 1861 by 
 Dr. Grifiith John of the L. M. S., and I-cbang, on the Yangtse- 
 kiang. To the south of Ngan-whi, and to the east of Fo-kien, 
 we come to the province of Kiang-si (24| millions), which is 
 largely occupied by the C. I. M. In Hunan (21 millions), 
 which borders on Kiang-si to the west, and which is specially 
 notorious for its hatred of foreigners, the missionaries have 
 now at last succeeded in laying the foundation of some Chris- 
 tian congregations. In the province of Kwai-chow (7| 
 
 ^ In Ssi-ngan-fn, the capital of this province, is the famous monument, 
 erected in the year 781, the inscription on which, in Chinese and Syriac, sets 
 forth the success of the old Nestorian mission. 
 
304 TROTESTANT MISSIONS 
 
 millions), farther to the west, and in Yim-nan (11 J, millions), 
 the province to the south of it, the C. I. M. has gained only 
 a few isolated Christians. But a considerable number of 
 small congregations have been gathered in Kwang-si (5^ 
 millions), which is situated between Yun-nan and Kwang- 
 tung. 
 
 265. Bordering on the most northerly of the 18 Chinese 
 provinces is Manchuria, divided into the districts of Feng-tien, 
 Kiriu, and Heilung-kiang, with a population of at least 18 
 millions. Under the capable leadership, since the early 
 Seventies, of Dr. John Eoss, a missionary of the Scottish 
 United Presbyterians, as distinguished as a linguist as he is 
 ingenious and sound in his missionary methods, Manchuria 
 has become one of the most hopeful evangelical mission fields 
 of China. This outstanding man overcame great initial diffi- 
 culties, and, despite a constant struggle with base Eoman 
 intrigues, he has succeeded in extending the mission from 
 Moukden as centre, southwards to Newchwang, northwards to 
 Kirin, and eastwards to Corea, and has established 10 chief 
 stations, with 42 congregations, in connection with which over 
 10,000 communicants have been gatliered. He has also been 
 able to implant a living missionary spirit in these young con- 
 gregations, and to procure for evangelical Christianity uni- 
 versal respect, by prudent forbearance towards justifiable 
 Chinese peculiarities, and by avoiding all intermingling of the 
 mission with politics and with the protection of worldly power. 
 Especially after the war witli Japan, which fell very severely 
 on Manchuria, trying the faith of the Christians as by fire and 
 giving opportunity for abundant exercise of mercy, the Chris- 
 tian movement assumed such dimensions that in a few years 
 the number of full church members increased by thousands. 
 As early as 1874 the Irish I'rcsbyterians came to the aid of the 
 Scottish, and from Newchwang and Kirin as centres laboured 
 in brotherly agreement with them, and acconling to the same 
 plan. The adult communicants connected with tiie Irish 
 mission, the number of whom has now increased to 6500, arc 
 included with those of the Scottish mission in one common 
 presltytery. In 1891 the Anglican Bisho]! of Corea stationed 
 a missionary of the S. 1*. G. at Newchwang for the Europeans 
 there. It is to be lioped that he will not disturb the success- 
 ful mission of the rrcsbytcrians, but will (■(inline liis work to 
 the English col(»ny. 
 
 2()G. The neighbouring country of ('oi'oa' was till n-cently 
 shut out from intercourse with the world, as well as from 
 
 ' MrH. Bisliop, Corcn and Hir Neighbours, London, 1896. .Viss. Rev., 1899, 
 291, "OlinjiKses of Korea"; 635, "Korea, Present and Kuluro." 
 
/i ■^)i\.^\ :m 
 
ASIA 305 
 
 evangelical missions, but it was somewhat shaken out of its 
 bad economy by the war between China and Japan, and it has 
 now ridiculously enough been raised to be an empire. Even 
 in the middle of the Seventies the courageous Eoss carried the 
 Gospel into Corea ; and to him, too, we owe the best history 
 of the country. But an organised and permanent evangelical 
 mission among the 5 million Coreans came into existence only 
 after the Americans in 1882 had forced the opening of the 
 country. The pioneer work was done by the American Pres- 
 byterians, particularly by the agency of Dr. Allen, a medical 
 missionary who enjoyed the favour of the Court, and Dr. 
 Underwood. They were followed by Episcopal Methodists 
 (Dr. Hall) from the United States, and by the Church of 
 England. A violent persecution was courageously endured, 
 and now the work along the whole line is being attended with 
 blessing. The most fruitful mission centre, next to Seoul, 
 the capital, the port of Fusan in the south-east, and Chemulpo 
 in the west, is Pyengyang in the north. More than 60 
 little congregations, with 7000 Christians in all, have already 
 been formed, and this young mission field is universally re- 
 garded as one of the most promising. The well-known 
 traveller, Mrs. Bishop (Isabella Bird), speaks in the most 
 enthusiastic language of the surprising results of* the mission 
 which she has seen in Corea, especially in Pyengyang. The 
 door has here been opened wide to evangelical missions, and 
 though disappointments are not wanting, yet the hope of a 
 great harvest is made all the stronger by the fact that the 
 Coreans themselves are taking part in the work. 
 
 Section 5. Japan 
 
 267, From Corea our survey brings us to the last of the 
 Asiatic "mission fields, Japan, — the Land of the Piising Sun 
 (Nippon).^ 
 
 This " Great Britain of Asia," with its energetic population 
 numbering 43 millions, consists of four main islands, moun- 
 
 1 Griffis, The Mikado's Etnpire, New York, 1876. Kinse Shiriaku, A History 
 of Japan, from the First Visit of Commodore Perry in 1853 to the CajJture of 
 Hokodate by the Mikadds Forces in 1869 ; translated from tlie Japanese by 
 Satow, Yokohama, 1873. Mitford, Stories from Old Japan. Isabella Bird (Mrs. 
 Bishop), Untrodden Paths in Japan. Stock, Japan and the Japan Mission, 
 3rd ed., London, 1898 ; and Church Miss. Atlas, 3rd ed., p. 197. Verbeck, 
 "History of Protestant Missions in Japan," in the Proceedings of the General 
 Conference of the Protestant Missionaries of Japan, held at Osaka in 1883, 
 Yokohama, 1883, p. 23. Brief Survey of Christian Work in Japan, with 
 sp)ecial reference to the Kumiai Churches, Boston, 1892. Green's translation 
 (revised and enlarged) of Ritter, Thirty Years of Protestant Missions in Japan, 
 Tokio, 1898. 
 20 
 
306 PROTESTANT MISSIONS 
 
 tainous and mostly volcanic, stretching from north to south, — 
 Yesso (Hokkaido), Hondo, Shikoku, and Kiushin, — with a large 
 number of small islands. Hondo is the largest island, and con- 
 tains the most important towns. The country lias an ancient 
 history. Its ruling family is the oldest in the world, having 
 held power since 600 B.C., and the present Mikado or emperor 
 is the 123rd ruler in direct descent from Jimmu Tenno, the 
 divine progenitor of the family. While the Chinese emperor 
 enjoys divine honours in virtue of his office, which is not 
 attached to his family, in Japan, on the contrary, it is the 
 office of the emperor that is made sacred by the person of the 
 Mikado. The imperial dignity is here bound up with the 
 dynasty, which is invested with lieavenly honour, and it can 
 be transmitted to no other family. 
 
 Even during the period of almost 1000 years, when the 
 power of government really belonged to the aristocracy, the 
 Daimios, or Samurais, and then was concentrated in the hands 
 of the Shogun, it could not be said tliat Japan had two rulers, 
 — the one spiritual, the Mikado at Kioto, the other secular, tlie 
 Shogun at Yeddo. The Shogun rather exercised the govern- 
 ing power in name of the Mikado, who, in spite of his seclusion 
 and powerlessness, was always regarded as the real ruler of 
 Japan. The power of the Shoguii was broken in a decisive 
 battle in 1868, the young Mikado, Mutsu Hito, who came to 
 the throne the year before, having placed himself on the side 
 of the party of progress, which recognised the necessity both of 
 intercourse with foreigners and of the consolidation of authority 
 in Japan. Since that time the Mikado has been, not in name 
 merely, but in fact, the real ruler of Japan. 
 
 With the Mikadoship was, and still is, closely con- 
 nected Shintoism, the religion of tlie country. It is a religion 
 which has indeed no idols, but has temples, priests, ritual 
 observances, prayers, purifications, and bloodless sacrifices, 
 which observes a kind of sun- and ancestor-worship, and pro- 
 claims as tlie chief commandment, obedience to tlic Mikado, 
 the descendant of tlie Sun-goddess. This connection of the 
 sovereignty and politics of Jajian with the Shinto doctrine 
 gives to the reaction against Christianity a religious-national 
 tinge which neither missions nor the enlightenment which is 
 pouring in with Western civilisation have been able to cdace.' 
 In Rjiite, however, of the inlluence which Shintoism, as the 
 Government religion, exerts on the social and political life, 
 
 ' Professor Kumo, of the Imperial University at Tukio, who on scientific, 
 not religions, gronnds liad declared the descent of the Mikado dynasty from 
 the iSun-fioddcss to be a jnire legend, was in 1S9'J first conipelled to recant, and 
 then deposed from his oflice. 
 
ASIA 307 
 
 Buddhism, which made its way into the country in the sixth 
 century of our era, is much more popular, the more so that in 
 the ninth century there was a kind of amalgamation of the two 
 religions, and Buddhism, divested of its atheistical philosophy, 
 passed altogether into a popular ritualism, with ceremonies, 
 orders of priests and monks, fasts, indulgences, pilgrimages, 
 etc. Confucianism, which comes into contact with the Shinto 
 doctrine at many points, has also gained entrance and influence 
 in Japan, especially among the educated classes. And so there 
 is a mixture of religions, almost like that in China, which makes 
 it impossible to give exact statistics with respect to the number 
 of the adherents of the different religions. Eeligious depth 
 and inwardness do not belong to the character of the Japanese ; 
 they are mainly rationalists, and dominated by secular interests, 
 a feature which has an important influence on their attitude 
 towards Christianity. 
 
 2t)8. Three and a half centuries ago they made the acquaint- 
 ance of Christianity in the form of Catholicism. The Jesuit 
 mission, begun by Xavier in 1549, produced in a short time 
 comparatively great results, even if the 2 millions of Catholics 
 said to have been in Japan at the beginning of the seventeenth 
 century are a gross exaggeration. Not to speak of other super- 
 ficial methods of conversion, these results were obtained mainly 
 by means of a political alliance with a Shogun who was hostile 
 to Buddhism ; and when, in addition to this alliance, the Jesuits 
 also entered into foreign political conspiracies, the saying was 
 fulfilled in the case of this mission, " All they that take the 
 sword shall perish with the sword." ^ One of the most cruel 
 persecutions of Christians arose, which ended in the almost 
 complete extirpation of Catholicism, and the exclusion not 
 only of Christianity but also of all foreigners from Japan. 
 This bloody catastrophe of 1637 was followed by a period of 
 more than 200 years during which Japan was shut to the out- 
 side world, and Holland alone, under the most dishonouring 
 conditions, was allowed to carry on a limited trade. It was 
 only in 1853 that the American Admiral Perry forced the 
 opening of two ports for the United States, a privilege which 
 was soon claimed by other nations as well ; and when it was 
 secured to England in 1858, the isolation of Japan was at an 
 end. It has already been mentioned that, in connection with 
 this opening of the empire, the Shogunate was ten years later 
 abolished. When the young Mikado had gained the mastery, 
 and had made Tokio his capital, and when the Daimios had 
 put their feudal privileges into his hand, a new period of 
 Japanese history began. Within a few decades a revolution 
 
 1 Warneek, Protest. BeUuchtung, p. 442. 
 
308 PROTESTANT MISSIONS 
 
 in civilisation developed itself, which aroused the astonish- 
 ment of the educated world, and which, especially after the 
 \'ictorious war with China, caused the island empire of East 
 Asia to be recognised by the Western Powers as a rival of equal 
 standing with themselves. The new Ja]>an drew, especially 
 from America and England, but also from Germany, instructors 
 in all the branches of civilisation ; in hundreds, even in 
 thousands, it sent its sons abroad as pupils, and with a facility 
 which is a splendid testimony to the ability of the nation, it 
 appropriated all the attainments of Western civilisation. It 
 made its own not merely the technical achievements in all the 
 departments of industrial and military life, but the scientific 
 as well, and these brought in a reform of the intellectual life. 
 A new era in education began : a university was founded on the 
 Western model, which has now several thousand students ; the 
 whole school system — advanced and elementary — was splen- 
 didly organised over the whole country, so that by 1893 there 
 were 3;V million children, including about 1 million girls, re- 
 ceiving instruction from 68,000 teachers; an extensive literary 
 activity, including the production of journals and newspapers, 
 sprang up, and correspondence by letter made an undreamed- 
 of advance. Of course, all was not gold that glittered. Owing 
 to the haste with which all these innovations spread over the 
 country, there was a great want of solid foundation, and much 
 of the veneer of culture passed for the solid reality. When we 
 consider that modesty is not a national virtue of the Japanese, 
 we can understand how in these circumstances much empty 
 conceit gives itself airs, which is most disagreeable when the 
 pupils pose as the masters of their teachers. 
 
 209. As it was the Americans who first opened the gates 
 of Japan, so they too were first in the field with the Gospel 
 of Christ. The first comers were the I'rotestant Episcopal, 
 the Presbyterian, and the (Dutch) Reformed Churches of the 
 United States. Their first missionaries, of whom Williams, 
 Dr. Hepburn (now emeritus), and Dr. Verbeck ^ (who died in 
 1898) afterwards rendered distinguished servii'e, settled in 
 1859 at Nagasaki and Yokohama, where at first they obtained 
 the riglit of residence only as teachers of Englisli in Japanese 
 schools. Christianity was still a rcligio illicita. The first 
 missionaries, too, of tlie American l-Japtists (Goble), who came 
 to Japan in 1800, of the English C. M. S. (Ensor), who came 
 in 1869, and of the American Board, who came in 1871 
 (Greene, Gulick, Davis), on taking up tlieir residence at 
 Nagasaki and Kobe, could only secretly exercise their proper 
 calling. Until 1873, when the old edict against Christianity 
 ' Griffis, Vcrheck of Jajtau, New York, 1901. 
 
ASIA 309 
 
 was repealed, and while public opinion was dominated by the 
 prejudice against the preachers of Christianity, it was only 
 here and there that public preaching was possible. In 1866, 
 indeed, the first evangelical Japanese convert had been bap- 
 tized, and in 1872 the first evangelical congregation, number- 
 ing only 11 members, had been constituted in Yokohama. 
 The time of silent sowing was followed after 1873 by a period 
 of free missionary movement, especially after the official con- 
 nection of the State both with Shintoism and with Buddhism 
 had been dissolved, and by the constitution of 1889 full 
 freedom for missions had been proclaimed. More and more 
 missionary societies took possession of the hopeful field ; these 
 were mostly American, including Presbyterians, Baptists, 
 Methodists, and others, but there were also British, the 
 S. P. G., C. M. S., and the Scottish United Presbyterians ; and 
 one German society, the General Evangelical Protestant Mis- 
 sionary Union, began work in 1885; so that in 1899 there 
 were in Japan 32 societies, of which 20 were comparatively 
 small, and these maintained 238 missionaries and 260 un- 
 married lady missionaries.^ 
 
 As the number of workers increased, the work of these 
 missions in teaching, preaching, and literature developed both 
 in extent and in thoroughness. Even beyond the Treaty Ports 
 the missionaries extended their journeys and mission locations 
 arose. Natives joined in the work, and the young congrega- 
 tions made encouraging efforts towards financial independence ; 
 in 1899 the sum of £10,000 ($48,000) was raised; mass 
 meetings took place in public places, and press controversies 
 in the newspapers and in brochures made the discussion of 
 Christianity the order of the day. In 1883 there were, after 
 ten years' labour, 37 stations and 93 congregations, with 5000 
 adult church members, 63 mission schools with 2500 scholars, 
 and 7 theological seminaries with 71 students, from which 
 there had gone forth already 41 ordained native pastors and 
 108 assistant preachers not ordained. Of all the missionary 
 societies the American Board takes more and more the leading 
 place, partly on account of its congregational principles, which 
 accorded well with the Japanese striving after independence ; 
 partly on account of the far-reaching activity of Nisima, a 
 distinguished young Japanese whose desire for knowledge 
 drove him to America, and who was there in a remarkable 
 way led to become a Christian in connection with the Con- 
 gregational Church. Subsequently he accompanied the great 
 
 ^ In the detailed statistical table which the Rev. Mr. Loomis in Yokohama 
 draws up every j'ear, the wives of missionaries are all included among the 
 women workers. I have excluded them in my figures. 
 
3IO PROTESTANT MISSIONS 
 
 embassy under tlie Ja]>anese minister Iwakura through 
 America and Europe as interpreter, and after his return to 
 his native country in 1875 he founded a famous Christian 
 academy, the Doshisha at Kyoto.^ This school, which was 
 gradually extended into an university, had after ten years 230 
 students and after fifteen years 900, and up to the death of 
 Nisima in 1890 exerted an influence for the Christianising of 
 Japan which cannot be too highly estimated. During the 
 reactionary movement which followed, when rationalism was 
 increasing in strength, the Doshisha unfortunately turned 
 into rather radical ways : it banished the American mission- 
 aries from its teaching staff, and refused to recognise the 
 joint proprietary right of the American Board, which had 
 supplied most of the means for the erection of the institution, 
 — a proceeding which throws a very dark shadow on the 
 gratitude of the Japanese. Indeed, the directors of the 
 university, under the guidance of the president, the Christian 
 preacher Yokoi, went so far as to strike out from the charter 
 the paragraph which decreed for ever that the instruction 
 should be wholly based on Christianity, or at any rate they 
 made it apply exclusively to the theological department. 
 This meant that the Doshisha had been secularised. No doubt 
 the Independent congregations protested strongly against this, 
 and even the secular Japanese press decidedly condemned the 
 step ; nevertheless, and in spite of the fact that the number 
 of students considerably diminished, the objectionable resolu- 
 tion was adhered to, and it was only when a judicial issue of 
 the matter was seriously threatened tliat the directors gave 
 way, and men were chosen in their place who restored the 
 original statute and guaranteed the Christian character of the 
 university. Now it is attended by 170 students. "When, on 
 29th November 1900, it celebrated its semi -jubilee, it could 
 be shown that it had educated 40 11 pupils (including 862 
 young women), of whom 838 had become graduates, 95 ])astors, 
 147 teachers, and 28 Government ollicials. Lately the Tresby- 
 terians have overtaken the Congregationalists, and the Epis- 
 copal missions have also been steadily approaching them in 
 influence and success. 
 
 Even in this second i)eriod the impulse of the young Ja]iauese 
 -Christians towards inde]jendenco asserts itself, as well as a 
 striving after a unity which should bridge over the denomi- 
 national limits of the American and English church systems. 
 In 1872 and 1878 general conferences met at Tokio, with 
 reference to the translation of the New Testament and the 
 Old Testament respectively, which were completed, the former 
 ' ilanly, Life and Lctkrs of J. H. Nisivw, Boston, 1802. 
 
ASIA 311 
 
 in 1879 and the latter in 1888, under the superintendence of 
 Hepburn. And "the General Missionary Conference held at 
 Osaka in 1883,i like a great review by the mission of its 
 forces and achievements in presence of the enemy, showed the 
 astonished Japanese, by the harmony of its transactions, that 
 the Evangelical Church, with all its apparent division through 
 denominational differences, was still a mighty united spiritual 
 force. It also gave a new impetus to the activity of the 
 missionaries, as much by increasing the consciousness of their 
 strength and community of interest as by the fruitful exchange 
 of ideas regarding the most varied missionary questions." 
 In the following period, from 1883 onw^ard, this striving 
 towards unity found further expression in the combination 
 of the Congregationalist, Presbyterian, and Episcopal congrega- 
 tions severally into one church corporation. The first be- 
 came the Kuniiai Kyo Kuwai — Congregational Church ; the 
 second, the Itchi Kyo Kuwai — United Church ; the third, the 
 Nippon Sei Kyo Kuwai — Episcopal Church of Japan. The 
 Methodist congregations are also in process of combination, 
 but the less numerous Baptist group, with 1900 members, 
 and the various small separate missions, have not yet reached 
 this stage. A general Evangelical National Church of Japan, 
 the formation of which has been urged from many sides, is still, ^ 
 however, in the far distance. 
 
 270. The section of the Japanese mission beginning with 
 1883 falls into two periods, one till 1889 of growing advance, 
 and one since then till now of lessening progress, pause, and 
 even retrogression. In the five years up to 1889 the number of 
 adult evangelical Christians rose from 5000 to 29,000, but in 
 1899 it was only about 41,800, or perhaps 75,000, including 
 the baptized children and those not yet full members. In 
 1888 the number of adult baptisms for the year reached 
 7700 ; from that time the annual number fell off till in 1892 
 it was only 3700, and now it scarcely keeps up to this level. 
 The rapid advance was occasioned far less by a universal 
 hunger and thirst after righteousness, than by the co-operation 
 of a number of factors unconnected with religion, which 
 wrought a change of mind in favour of Christianity as an 
 educational and cultural force, particularly among wide circles 
 of the educated classes. The disestablishment of the native 
 religions by the State, the new legislature, which paved the 
 way for Christianity, and the recommendation of it on grounds 
 of politics and culture, produced an atmosphere favourable for 
 missions, in which the plenteously scattered seed of the Gospel 
 
 1 Proceedings of the General Conference of the Protestant Missionaries of 
 Japan, held at Osaka, Yokohama, 1883. 
 
312 PROTESTANT MISSIONS 
 
 was shone on as by the sun. Eepresentatives of political 
 liberalism and influential educationists, like Fukuzawa, vied 
 with one another to make clear to their countrymen the 
 necessity for the Christianising of Japan; to the same 
 effect was a certain vanity which made the people desire to 
 be regarded no longer by the Western nations as heathen, 
 but to stand on the same level with them in every respect, 
 even in religion ; and as young Japan was at that time not 
 yet filled with modern agnosticism and scepticism, many saw 
 in Christianity a kind of religion of enlightenment which must 
 be hailed as a liberator from the disgrace of idolatry. 
 
 271. Enthusiastic friends of missions, especially in America, 
 were already dreaming that Japan would be Christianised 
 even before the close of the nineteenth century, — when the 
 tide turned, and a reaction set in, which did not, except in 
 a few cases, go so far as open hostilities, Ijut which not only 
 brought the process of Christianisation to a standstill, Init also 
 severely sifted the congregations. Various causes combined to 
 bring about this reaction, of which two were specially effective, 
 namely: (1) With the rapid revolution in the whole political, 
 social, and cultural conditions of Japan, a spirit of licentious- 
 ness gained ground, particularly among the younger generation, 
 which brought dismay even to the enthusiasts of progress. 
 The old conservatives, who gradually gained influence again, 
 attributed this licentiousness to the decay of ancestral cus- 
 toms ; and for this decay in turn they blamed the neglect of 
 the old Japanese religion and morality, and the pernicious 
 influence of foreigners, and especially of Cln'islianity. They 
 started tlie watchword that the Christian religion was under- 
 mining the fundamental Japanese virtues of filial affection and 
 loyalty, and that in order to awake these again there must be 
 a return to the old religions. And so, besides Confucianism, 
 Sliintoism especially was again patronised, and it was expected 
 that the so-called New-Shintoism in particular would revive 
 the old Japanese spirit. Moreover, the iuiperial rescript on 
 the subject of education, which was issued in 1800, and which 
 enjoined the implanting in the hearts of the young of the 
 virtues of their forefathers, loyalty and filial lt)ve, was inter- 
 preted in a sense hostile to Christianity. Ncitlier was Shin- 
 toisin able to fulfil the hopes set on it, nor could Buddhism, 
 which in ])articular took advantage of the reactionary move- 
 ment to agitiito actively in its own interest, and which is at 
 present the chief oj)ponent of Christianity, ])rove itself a power 
 for moral reform, while Confucianism seems to liave become 
 utterly powerless. Nevertheless, the jjrejudice remains un- 
 broken in the popular view, that Christianity threatens the 
 
ASIA 313 
 
 foundations of the empire and of imperial authority, — a prejudice 
 which not even the splendid examples of patriotism afforded 
 by Japanese Christians in the victorious war with China were 
 able to break down. (2) This reproach to Christianity is very 
 closely connected with a morbidly increased Japanese self- 
 consciousness, which has imported into Japanese patriotism an 
 excitability and sensitiveness which believes it to be necessary 
 to preserve national peculiarities all the more jealously in 
 view of the undeniable fact that Japan owes to foreigners its 
 wonderful progress in civilisation. This feverish patriotism has 
 taken the form, as a native pastor expresses it, of a " Japano- 
 Centrism," which, with the motto "Japan is the principle," 
 wishes everything to be "Japanised," and goes so far as to 
 make itself a kind of religion, and to set forth as alternatives, 
 " Japan or Cliristianity." The organ of this tendency, which 
 has the motto referred to as its title, challenged the Christians 
 not long ago to answer the following questions : — 
 
 1. Is it possible to reconcile the idea of the holiness of the 
 Japanese Emperor with the teaching of Christianity, according 
 to which Christ is the Supreme Euler of all things visible and 
 invisible ? 
 
 2. Is it not contrary to the Japanese constitution to re- 
 cognise, besides the sovereign of the country, other supreme 
 beings, as a God, a Jesus, a Church, or a Bible ? 
 
 3. Do the Christians propose to regard Jesus as a faithful 
 subject of the Emperor of Japan, or do they propose to bring 
 the Emperor under the dominion of Jesus, so that he is to 
 pray : " Jesus, thou Son of God, have mercy on me " ? 
 
 In addition to this patriotism, which had become almost a 
 religion, and wliich was as much increased by the victorious 
 war of 1894-1895 against China, as it was made more sensitive 
 by the growing distrust of the East Asiatic policy of the 
 European Powers, and which has not lost this distrust on 
 account of the new treaties with the Western nations, setting 
 aside the exterritoriality of foreigners in Japan, which came 
 into force in 1899, there were two other circumstances which 
 favoured the reaction. The first of these was the material 
 business-spirit or industrialism, whicli is more and more gaining 
 the ascendancy, and which "makes the aristocracy of wealth 
 into the new and highest aristocracy of the country." The 
 second was European unbelief, ever rushing in more copiously, 
 which has learned from Western science to see in Christianity 
 a position which has been superseded. Count Ito, Japan's most 
 eminent statesman, well expresses the view of the leading 
 circles when he declares : " I consider religion to be something 
 quite superfluous in the life of a nation. Science stands high 
 
314 PROTESTANT MISSIONS 
 
 above superstition, and what is every religion, be it Christianity 
 or Buddhism, but superstition, and consequently a source of 
 national weakness ? I cannot regret the almost universal in- 
 clination in Japan to free-thinking and atheism, because I do 
 not look on it as a danger to society." This tendency is sup- 
 ported not only by the Imperial University, which dii-ectly 
 fosters it, but also by the Japanese system of education in 
 general, which in principle excludes religion, and in fact is 
 anti-Christian in its operation. Private schools are indeed still 
 tolerated alongside of tlie State schools, but a law has been 
 passed which forbids Christian religious instruction in these 
 also, even as a subordinate subject, if they do not wish to be 
 excluded froiu the rights which tlie State schools enjoy, — a 
 law which naturally draws away the scholars from mission 
 scliools.^ And finally, when we further take into account that 
 by all tliese circumstances Christianity in Japan has been 
 driven from the offensive to the defensive, and has itself been 
 partly infected witli an element of nationalism and rationalism, 
 we are able to comprehend the reaction which has set in.^ 
 
 272. Leading men among the Japanese Christians have 
 indeed courageously opposed the extreme nationalism which 
 regards loyalty as the sum of all the virtues ; but they are 
 themselves not untouched by the " Japanism" whicli intoxi- 
 cates the whole nation. And this Christian "Japanism" is 
 perhaps even more fatal than the non-Christian, because it 
 threatens Christianity itself with the danger of an alteration 
 of its essence. Infhiential Christians have, in fact, passed the 
 watchword, "Japanese Christianity." The watchword would 
 not be without its justification, if it implied that Christianity 
 would respect and ennoble the rightful national peculiarities of 
 Japan and would accommodate itself to these, particularly in 
 tlie forms of worship and constitution. But the phrase is 
 understood to mean a so-called " Christianity without dogma," 
 which the Japanese are called to form in accordance with tlieir 
 own genius, — a Cliristianity dilTerent from Western, i.e. from 
 historical Christianity, and running at last into rationalism and 
 moralism, with sometliing of Asiatic syncretism. Fortunately 
 this tendency is not represented by the majority of Japanese 
 theologians, who are, on the contrary, of the biblical-orthodox 
 school ; but its representatives are the men with tlu; l)est-known 
 nanu'H — c.;/. Yokoi, the former president of the Doshisha — who 
 have the chief say, in the press especially, and infinence public 
 opinion. This tendency is undoubtedly connected also with 
 
 ' [Tlii.s law socms, howovcr, to Imve been allowed tu drop into disiugard as 
 soon us iirninuljtsated. — En.] 
 
 ^ Mis'<. Rev., 1898, 170, "A Japanese Symposium." 
 
ASIA 3 1 5 
 
 the modern critical theology, introduced into Japan, not from 
 Germany alone, which has produced in the heads of many 
 young Japanese more confusion than enlightenment, and has 
 favoured their inclination to rationalism. Great missionary 
 results have been expected from " Japanised " and rationalised 
 Christianity ; but it is an instructive piece of irony that with 
 the strengthening of this tendency Christianity has lost the 
 best of its missionary power. Notably the Unitarianism im- 
 ported from America, which for a long time had a great deal 
 to say for itself, has completely vanished. "The people are 
 tired of this critical and rationalistic tendency, and want bread." 
 A very pleasing feature in young Japanese Christianity 
 was, and still is, its strenuous effort towards independence, a 
 feature which cannot be sufficiently encouraged and fostered. 
 But in connection with the morbidly increased national self- 
 consciousness, the Christian striving after independence is in 
 danger of becoming an exaggerated self-importance, and of 
 turning out a hindrance rather than a help to missions, as 
 the history of the Doshisha very tragically shows. Here again 
 it is not the voice of all Japanese Christendom, but only of an 
 influential circle, which does most of the speaking, that calls 
 for absolute independence of the foreign missionaries, not 
 merely for the removal of their superintendence, but even for 
 the diminution of their numbers and their withdrawal at the 
 earliest possible moment. This demand fills us with astonish- 
 ment. Of the 43 millions of Japanese, 42,000 adults are 
 evangelical Christians. Japanese Christianity is scarcely forty 
 years old, and the most of its native leaders, whose number, 
 too, is strongly on the decrease,^ are young people, young in 
 every respect. And a handful of these young Japanese Chris- 
 tians make the demand, " Away with the foreign missionaries ! 
 We Japanese can and will attend to the Christianising of our 
 country ourselves," — a pretension this,which, in view of the pain- 
 ful experiences already made with the leaders of the Doshisha, 
 furnishes little warrant for hope. It is characteristic that it 
 is very largely members of the independent congregations who 
 put forth this demand, and it cannot be doubted that Congre- 
 gationalism has fostered this unripe spirit of independence.^ 
 
 ^ AVliile in 1890 there Avere 350 students of theology, and in 1895, 295, the 
 nuniljer had in 1899 sunk to 113. And what is still worse, many pastors 
 already in charges have deniitted their office and betaken themselves to other 
 more remunerative callings. The loss of pastors is g'-eatest amongst the Con- 
 gregationalists, — a reduction from 73 in 1896 to 35 in 1899 ! Altogether the 
 number of Japanese pastors in 1899 was 319. The number of other native 
 workers has gone back from 725 in 1898 to 518 at the last return. 
 
 - And that although Congregationalism itself suffers so much from this 
 spirit. Reference has already been made to the melancholy experience with the 
 
3l6 PROTESTANT MISSIONS 
 
 Fortunately tliis spirit is encouraged almost exclusively by the 
 American Board ; the other missionary societies, although they 
 are all labouring zealously to set the Japanese Church on an 
 independent footing, are sober enough to judge that the time 
 has not yet come for the mission in Japan to be left in the 
 hands of the Japanese alone. 
 
 273. It is sad indeed that the Christianising of Japan has 
 sustained a check, but the delay is no misfortune. It is better 
 for the quality of Japanese Christianity that it should pass 
 through a sifting process, than tliat it should attain dominion 
 without struggle or suffering, by the help of motives inwardly 
 alien to it. Of this period of Japanese reaction, as of the 
 old reaction under Julian, the saying is true : Nubicula est ; 
 transihit — " 'Tis but a little cloud, and it will pass away." 
 And unless all the signs deceive us, the reaction has already 
 passed the flood. Eegarded as a Divine sifting, it cannot be 
 discouraging, the less so that even during that period the 
 leaven of the Gospel has been secretly exerting its power, and 
 that far beyond the circles, yet but small, of the baptized. 
 From the reaction, the mission in Japan, formerly carried 
 away by excessive hopes, has already learned two lessons. 
 The first is that the mere hunger for culture has not the 
 great missionary significance which was attributed to it in the 
 first enthusiasm. The second is that the path of conquest of 
 the Christian mission passes not from above downwards, but, 
 on the contrary, from the depth to the height, and from the 
 small to the great. It was characteristic of the Japanese 
 mission that it had its chief locations in the large towns, and 
 laboured for the most part among the higher classes of the 
 population. The hopes entertained not only by the (German) 
 General Evangelical Protestant Missionary Union, but also 
 by other missionary societies, of winning the educated circles 
 of Japan, and of their exerting a missionary influence over the 
 people, have been — we cannot say, put wholly to shame, for 
 there is a goodly number of men belonging to the higher 
 classes who have become decided and influential Christians, 
 but — fulfilled only in a very limited degree. No other than a 
 missionary of tlie General Evangelical Protestant Missionary 
 Union writes these characteristic words : " The time is past 
 in Japan when Christianity was the fashion, and when it was 
 regarded as an indispensable adornment of European culture ; 
 
 Doshisha. But also the membership of the independent congregations is 
 passing througli a continnons process of sifting. In 1899 it numbered 10,016 ; 
 ten years befor(! it was iibout tlic same, and fresh admissions were reported 
 every year ; iu 1899, again, 550. There must tluis have been considerable with- 
 drawals. 
 
ASIA 317 
 
 the crowds of educated people who formerly filled the churches 
 have melted away. Missions will do well to turn with clear 
 consciousness of their aim into the path marked out in the 
 Saviour's words in Matthew xi. 25." If these lessons are generally 
 taken to heart for the future, and if in consequence the Gospel, 
 and that the old biblical Gospel, is preached more than hitherto 
 to the poor in the towns and in the country, the period of 
 reaction will have brought great gain. The striving, too, of 
 the Japanese Christians to attain independence, which has an 
 aspect so praiseworthy and so full of hope for the future, is 
 gradually being brought, under wise guidance, into the lines, it 
 is to be hoped, of an ever healthier activity. 
 
 274. Of the five larger groups of missions, the Presbyterians 
 (7 societies) are at present in front, with 10,850 adult church 
 members ; next to them come the Congregationalists, with 
 10,200 ; tlien follow the Methodists (5 societies), with 9221 ; 
 then the Episcopalians (5 societies), with 8000 ; and the 
 Baptists (4 societies), with 2500. The only German missionary 
 society at work in Japan, the General Evangelical Protestant 
 Missionary Union, reckons only 112 church members. The 
 Unitarians have completely vanished ; the Universalists appear 
 with 65 adherents. The statistical returns of the missionary 
 societies do not exhaust the number of the Protestant 
 Christians of Japan, since there exist independent congrega- 
 tions and scattered Christians, not included in the reports. 
 Where the missionaries press on energetically towards the 
 financial independence of the congregations, and confine them- 
 selves more to the indirect missionary method, as the 
 Presbyterians and the Congregationalists do, no advance in 
 numbers has for a long time shown itself ; only in the case of 
 the Methodists, Baptists, and Episcopalians, who have but few 
 congregations financially independent, is an increase to be 
 found. The grand total of scholars has also decreased to 
 11,670 in 1890, — a consequence of the secular Japanese 
 school policy, to wdiich reference has already been made. 
 The number of the European and American missionaries has 
 risen in the course of ten years, in the case of the men from 
 200 to 2.38, in the case of the women from 171 to 260 ; again 
 the unhealthy phenomenon of the women missionaries begin- 
 ning to outnumber the men. 
 
 In conclusion, we give a brief survey of the Japanese 
 mission field, again in geographical order, beginning with the 
 most northerly island, Yesso, or, as it is now" called, Hokkaido, 
 to which a considerable emigration is now being directed by 
 the Japanese Government for the purpose of colonisation. 
 
 In this island the chief centres are Nemuru in the north- 
 
3l8 1>R0TESTANT MISSIONS 
 
 cast, where a successful work is carried on by tlie American 
 Baptists, particularly among the fishing population, and the 
 southern port of Hakodate, where, besides the Episcopal 
 Methodists and the German Eeformed Church of America, 
 the C. M. S. has been at work since 1874. From this centre 
 up to Sapporo in the west and Kuchiro in the east, the C. M. S. 
 has 19 mission locations, and it is also engaged among the 
 Aiuus, a hill-people numbering some 20,000 souls, who stand on 
 a low level of civilisation, and are believed to be the aborigines 
 of Japan. They are given over to coarse Nature-worship and 
 to drunkenness, but patient endurance, especially on the part 
 of missionary Batchelor, wlio has also given form to their 
 language, has resulted in the gathering from their midst of 
 some 700 baptized persons. The American Board also does some 
 mission work from Sapporo as centre. In tlie convict colony 
 there it gathered a small congregation, but the work had to be 
 given up for a considerable time owing to the opposition of 
 Buddhist officials ; it has now, however, in part at least, been 
 resumed. 
 
 The chief centres of evangelical missions are to l)e found 
 in the elongated island of Hondo, over which there extends 
 from north to south a great net of mission stations, which are 
 most numerous about the centre of the island. In Tokio, the 
 capital, and in the port of Yokoliama in particular, quite the 
 half of the missionary societies at work in Japan have settle- 
 ments, although the Presbyterians predominate. A multitude 
 of the central educational institutions of the dilVercnt denomina- 
 tional groups of missions are also situated here. The small 
 German mission of the General Evangelical Protestant Mission- 
 ary Union has likewise its headquarters at 'J'okio. All the Pro- 
 testants together liave in Tokio 62 churches, l.S financially 
 independent congregations, 7850 communicants, 61 ordained 
 Japanese pastors, 14 higher sclionls with 1820 seliolars, and 29 
 elementary schools attended by 4550 children. Towards the 
 north of the island, as far as its extreme point opposite to Yesso, 
 the chief centres are, — on the eastern side, Fukusijua, Yamagala, 
 Sendai, Chinomaki, Furikawa, Moriaka, Awomori ; on the 
 western side, Niigata, Ishinosaki, and Hirosaki, some of these 
 with numerous out-stations; the workers are mainly Presbyter- 
 ians, Congregationalista, Methodists, and Baptists. To the 
 south or st)utli-west of Tokio, the chief missionary agency, 
 along with the Presbyterians and the C, M. S., is the American 
 Board, which has the bulk of its congregations at Osaka, Kobe, 
 Kioto, and Okayama. To the nortli of this strongly I'liristian 
 district, at Nagoya-Gifu and Kanawasa, and to the south-west 
 as far as Sliimonosaki, at Hiogo, Matsuye, and llirosima. 
 
ASIA 319 
 
 besides the stations of the societies already named, the most 
 noteworthy are those of the Methodists, the Baptists, and the 
 S. P. G. 
 
 In Shikoku, the third of the principal islands, the north is 
 occupied mainly by the Anglicans, Baptists (at Tokushima), 
 and Congregationalists (at Imabari). At Cochi, about the 
 middle of the south coast, apart from an independent congrega- 
 tion founded by the American Board, the Presbyterians are 
 the sole occupants of the field. 
 
 In the most southerly island of Kiushiu, the most 
 prominent stations are Nagasaki and Kumamoto, on the west 
 coast, both of which are occupied mainly by the C. M. S. and 
 the American Board. The Anglican station of Fukuoka at the 
 north of the west coast, and the Methodist station of Kagoshima 
 at the south of it, are of minor importance. 
 
 The Episcopal group of missions has divided its Japanese 
 field of labour into six dioceses, of which four — North and South 
 Tokio, Kioto, and Osaka — are situated in Hondo, and the fifth 
 and sixth embrace the islands of Hokkaido and Kiushiu. The 
 first and the third of the Hondo dioceses are under American 
 bishops. Of the English bishops, Bickersteth, recently dead, 
 has left the deepest impression on the history of missions in 
 Japan. 
 
 275. The total statistical result of the evangelical missions 
 in Asia is somewhat as follows : — 
 
 r. . ■ No. of Protestant 
 
 <^°^^"tries. Christians. 
 
 Western Asia (including the Oriental churches in 
 
 general!) 85,000 
 
 British India — 
 
 India proper 780,000 
 
 Further India 98,000 
 
 Ceylon 32,000 
 
 Non-British Further India 7,000 
 
 Dutch Indies 373,000 
 
 China and Corea 225,000 
 
 Japan 75,000 
 
 Total . . . 1,675,000 
 
 ! I include these figures iu the missionary statistics because they represent 
 the result of a work of preparation for the mission to the Mohammedans. 
 
CHAPTER V 
 OCEANIA 
 
 Intiioduction 
 
 276. From Japan we come last of all to Oceania. 
 
 Oceania is the widespread archipelago in the Great or Pacific 
 Ocean between the east of Asia and the west of America. With 
 the exception of Australia, which is regarded as a continent, it 
 consists entirely of islands, almost all of which are of small 
 extent. We shall best divide this great archipelago, with 
 Meinicke,^ into five main parts, — Polynesia, the farthest east 
 and most extensive ; Micronesia and Melanesia, the two 
 western groups ; Australia and, farthest south, the New 
 Zealand group. This mass of islands, scattered over the 
 largest ocean of the earth, is in this respect the most recent 
 of all the divisions of the earth, that it has been tlie last to 
 emerge from geogra[)liical darkness. Spanish and Dutch navi- 
 gators, it is true, had, in the sixteenth and seventeenth centuries, 
 discovered some of the Oceanic islands, — the Solomon Islands, 
 New Guinea, New Zealand, Vitu or Fiji, and Samoa. But it was 
 only from 1769, after the epoch-making voyages of Cook, that 
 this newest world began to play a real part in geographical, 
 colonial, and missionary history. Shice that time one archi- 
 pelago afer another has been explored, so that, with the ex- 
 ception of New Guinea, tlie Solomon Islands, and some portions 
 of the interior of Australia, almost the whole of Oceania may 
 now be regarded as a region well known and to a large extent 
 opened up to commerce. 
 
 As to the numljcr of the native population in Oceania, no 
 exact statistics can, indeed, be given. In most of the islands 
 tlie climate ])(.'rmitH white people to reside permanently, and 
 in consequence they have settled extensively in all directions, 
 
 ' Mcinicke, Die Iiisrln dcs Stilhn Oceana, 2 vols., Leipzig, 1875-76. This 
 classical goograjtliy of the South Seas gives at the end of every chapter a 
 precise an<l tnistworthy bird's-eye view of llie mission in each group of 
 Lslauds. 
 
OCEANIA 321 
 
 and most of all in Australia, New Zealand, and Fiji. Altogether 
 the population of Oceania is estimated at over 5^ millions, but 
 the natives only make up about a third of this number (per- 
 haps 1,700,000). It is, unfortunately, established as a fact 
 that the native population is decreasing, and in some islands 
 (especially — apart from Australia — in Hawaii and New Zea- 
 land) so rapidly that the natives are spoken of as dying out. 
 The natives themselves are partly responsible for this, for 
 they were so demoralised by their own vices that they had not 
 sufficient power of resistance to bear the abrupt transition 
 from the simplest life of nature to civilisation ; but the blame 
 lies to a far greater extent on the white people, who brought 
 in destructive diseases, treated the natives unsparingly, often, 
 as in Australia, for example, dehberately fought for their ex- 
 termination, or provoked them to acts of vengeance and war, 
 for which a bloody requital was then taken, and not seldom 
 upon innocent people.^ Much destruction of human life has 
 been wrought, in particular, by the so-called labour traffic, 
 which was often enough not to be distinguished from slave- 
 catching, and which has only within the last few decades been 
 placed under effective control.^ The criminals transported by 
 England and France to their Oceanic possessions also proved 
 mischievous corrupters of the natives. 
 
 It goes without saying that these were unable to maintain 
 their political independence in face of the growling immigration 
 of colonists, and the ever more acquisitive colonial policy of the 
 Great Powers of Europe. England and France, not to speak 
 of Holland, first vied with each other in taking possession of 
 the most valuable regions, and then Germany, Spain, and 
 recently even the North American Union, appropriated 
 Oceanic possessions, and it will not be long till the small 
 remaining portion is also divided. 
 
 The discoveries of Cook awakened at the time in Europe 
 a romantic enthusiasm, not only for the lovely islands, with 
 their ravishing beauties of nature, but for their inhabitants 
 as well, who were pictured as the happiest children of 
 nature. People were so enchanted with the new island- 
 world that they imagined they had there discovered Paradise. 
 Soon, however, the aspect of things was changed. Bloody 
 conflicts arose, mostly through the fault of the white people ; 
 and when the natives were found to be wild men with many 
 
 1 Wariieck, Die gcgenseitigen Bezichungtii zwlschen der modcrncn Mission 
 und Kultur, v. p. 224, with abundant references to sources and examples. 
 
 - The Cruise of the Rosario amongst the New Hebrides and Santa Crnz 
 Islands, exposing the recent Atrocities connected with the Kidna^yping of Natives 
 in the South Seas, London, 1873. 
 21 
 
322 PROTESTANT MISSIONS 
 
 often very cruel practices, and even given to cannibalism, those 
 wlio had been angels to begin with were now devils, against 
 wlioni any act of violence was held to be permitted. 
 
 277. Even evangelical missions were at the outset a little 
 under the spell of the South Sea romance. Cook's discoveries 
 had in trutli contributed very largely to the reviving of the 
 missionary idea in old Christendom, and to the selection by 
 the L. M. S., the second of the newly estal^lislied missionary 
 societies, of Tahiti as its first mission field, and there the en- 
 thusiastic optimism was soon sobered by bitter experiences 
 with the natives. Among all the fair flowers the serpent 
 was found hidden, and the conversion of the islanders was 
 found not to be so easy as had at first been hoped. But 
 the enthusiasm thus sobered was not quenched ; it only be- 
 came more sound. The L. M. S., which gradually extended 
 its work over a great part of Polynesia, and afterwards from 
 there ■ as far as New Guinea, was followed by the C. M. S. in 
 New Zealand ; by the Wesleyaus, chiefly in tlie Tonga, Fiji, 
 and Samoa groups, and later in the present Piismarck Archi- 
 pelago ; by the S. P. G., which pressed into different fields 
 already occupied ; and by the Melanesian IMission, akin to the 
 S. P. G. in character, in Eastern Melanesia. Further acces- 
 sions, in some cases even prior in time, were the American 
 Board in Hawaii, from which it passed at a later time to 
 Micronesia, and the Scottish and Canadian Presbyterians in 
 the New Hebrides. German missions have been at work 
 only to a limited extent, — the Moravians and for a time the 
 Herraannsburg mission in Australia, and the North German 
 Missionary Society in New Zealand. The numerous white 
 settlers, in Australia and New Zealand in particular, soon 
 formed for themselves church organisations, and so the 
 colonial cluirch communities joined the societies of their several 
 denominations in the Oceanic Mission work. The Wesleyaus 
 acted most independently of all, for their Australian Confer- 
 ence took over the whole Wesleyan mission in Oceania. But 
 the Presbyterians, Anglicans, Lutherans, etc., in Australia also 
 carry on, to a greater or less extent, indei)endent mission work. 
 Almost all these missions have had to bear a great deal 
 of f)ppoHition and calumny on the part of the white people, 
 the traders in particular, who believed the missions to be 
 injurious to their interests. These, however, have found a 
 defender in the geographer Meinicke, who has convincingly 
 proved the selfishness of their assailants. 
 
 From the middle of the Thirties, when evangelical missions 
 in Oceania had already achieved considerable success, the 
 Roman missions, in alliance with the French colonial policy, 
 
OCEANIA 323 
 
 and under the protection and even the armed co-operation of 
 French warships, pushed their way in a disturbing and de- 
 structive manner into the field, with the avowed aim of 
 Cathohcising the Protestant islanders. On the whole, how- 
 ever, they liave not gained much success, even where they 
 have French force behind them. The number of the native 
 Catholic Christians cannot be exactly stated, since the Eoman 
 statistics always misreckon the Catholic population and in- 
 clude the white settlers.^ It will hardly exceed 70,000. 
 
 The statistical result of evangelical missions is almost five 
 times as great: there are to-day, in round numbers, 300,000 
 native evangelical Christians in Oceania. A considerable 
 number of islands and groups of islands have been wholly 
 Christianised, and that through the labour of evangelical 
 missionaries. Not only have cannibalism, human sacrifices, 
 the murder of children, and the like cruelties completely dis- 
 appeared, but altogether such a transformation has taken place, 
 that ethnologists are raising pathetic complaints, because in 
 great parts of Oceania they can scarcely find any remnants 
 of the old heathen conditions ; and even travellers hostile to 
 missions, and eager for the sight of nudities, make such a 
 confession as this : " In the Christian period peace and order 
 have visited these erewhile savages, and hypocrisy has made 
 them happier." 2 The Christianising of the Oceanic Islands 
 has not proceeded altogether in an ideal way ; the wars of the 
 native princes and all sorts of other influences exerted by the 
 
 1 The iMissioncs Catholicce returned for 1898, 704,170 Catholics in Australia, 
 and 196,850 in insular Oceania. These numbers, however, can only deceive the 
 ignorant. Among the Australian Catholics there are at best some hundreds 
 of Aborigines, and among the insular Catholics, of the 90,090 New Zealanders 
 alone, there are over 85,000 whitt^ people ; ami in New Caledonia, of the 34,500 
 Catholics, at most 8000 are natives, etc. In New Guinea 2000 Catholics are 
 counted. An example of the unreliable character of the whole of the official 
 statistics of the Propaganda is furnished by the fact that the table of the 
 "position of the Catholic Church in Australia" contains as a corollary the 
 remark, "There are in Australia and Tasmania over 2,400,000 inhabitants." 
 But, according to the census for 1891, there were already 3,230,000. 
 
 -So, e.g., M. Buchner, Reise durch den Stillen Ocean, Hreslau, 1878: 
 " Yet I am convinced (although, as he sa s, there is no c'a^s of Europeans with 
 which he has less sympathy than with the hypocritical Reverends) that the 
 missionaries have won for themselves great creilit for what they have done for 
 the welftre of the natives. Formerly despotism and cannibalism, mutual fear, 
 insecurity of life and property, a state of war of all against all, lay heavily upon 
 the popuhition. Now, in the time of Christianity, ]ieace and order have come 
 among them. Even though one does not need literally to believe all that 
 stands in the reports of the missionaries, it is still not to be denied that the 
 state of things, especially among the Fijians, was liad enough in the pre-Christian 
 time, and that Christian isation has brought about a highly satisfactory ad- 
 vance. And if hypocrisy makes them hapjiier, why should hypocrisy be bad 
 and blameworthy? I would only like to call out, 'Thus far and no further'" 
 (p. 253). 
 
324 PROTESTANT MISSIONS 
 
 chiefs have played a part in it ; still, on the whole, it has been 
 the power of the Gospel that has brought about the change. 
 The Bible is read in forty Oceanic languages, into which it has 
 been in whole or in part translated ; the numerous schools are 
 attended by more than 100,000 scholars of both sexes, and 
 several thousand natives are engaged in successful work as 
 teachers and pastors. A large number of congregations are 
 self-supporting, and from their midst whole bands have gone 
 forth as missionary pioneers, at the risk of their life, carrying 
 the Gospel to islands near and far. Perhaps nowhere in the 
 whole mission field has native co-operation been so extensive 
 and successful as in Oceania. Besides the secret of the Divine 
 blessing and this native co-operation, another source of the 
 comparatively rich harvest in many of the South Sea Islands 
 has been the fact that many of the people were tired of the 
 wicked heatlien life, that the old heatlieuism had very little 
 power of resistance, and that the missionaries had here to do 
 witli a population which was not only easily accessible by sea, 
 but which also, by reason of its division among many islands, 
 constituted little communities, which made it possible for work 
 done on individuals to have at the same time an immediate in- 
 lluence on the whole. 
 
 Section 1. Polynesia 
 
 278. After this general bird's-eye view we shall make the 
 round of the various archipelagoes with their separate groups, 
 many of which have a romantic history of their own. We 
 shall proceed, however, not from the Asiatic to the American 
 side, but in the opposite direction, a course which in the main 
 has been also that of the missionary history of Oceania. We 
 begin, then, with Polynesia. This great archipelago is inhab- 
 ited by a population of good physique, akin to the Malay 
 race, even in its language of many dialects. It is divided into 
 8 minor archipelagoes, the Hawaii, Marquesas, Paumotu (Low 
 Arcliipelago), Society, Hervcy (or Cook), Samoa, Tonga 
 (Friendly), and Viti or Fiji Islands. These comprise many 
 groups, and there are also many isolated islands. 
 
 The most northerly of tlie Polynesian groups are the vol- 
 canic Hawaii or Sandwich Islands, as they were named by 
 Cook, their second discoverer, wlio was first worshipped by 
 the iidiabitants as a god, and then murdered in 1779.^ This 
 
 ' Hopkins, Ilawnii, thr Past, Present, avd Future of its Island Kingdom, 
 London, 1862. Anderson, Tlie Ifawaiinn Islands; th'ir Proijress nnd Condition 
 viidcr Missionary Laljoiirs, liostoii, 1864. And History of llic Mission of t)u 
 A. B.C. F. M. to ilie Saivdwich Islands, 3id ed., Hobtou, 1872. 
 
OCEANIA 325 
 
 group, lying nearly half-way between Japan and North 
 America, whose capital, Honolulu, is in Oahu, one of the four 
 largest islands of the group, was recently annexed by the 
 United States, much to the chagrin of Japan, which believed 
 that it also had a right to the islands, owing to the increasing 
 bands of Japanese immigrants, who number now 25,000. The 
 native Kanaka population is given to sensual excesses, and seems 
 to be doomed to extinction ; it numbers only 31,000, or, with 
 8500 half-breeds, 39,500, as against a number thrice as large 
 at the end of the Thirties.^ Of the numerous immigrants who 
 are taking their place to an even larger extent, the majority 
 are Japanese, Chinese (20,000), and Portuguese (8200). There 
 are 13,700 native white people. The real mastery was, how- 
 ever, for a long time before the annexation, in the hands of the 
 American settlers, who have now increased to more than 2500. 
 The whole population amounts to 110,000. 
 
 The field w^as favourably prepared for missions by the 
 attempts at civilisation made by the warlike King Kameha- 
 meha i., who united all the islands of the group under his 
 sceptre, and by the abolition of taboo and of idolatry by his suc- 
 cessor, Liloliho, in 1819. The American Board had its attention 
 drawn to the islands by the coming of some young Hawaiians 
 to America, and it began a mission in 1820 which met w^ith 
 little opposition, but was rather supported by the favour of the 
 court and the chiefs, and which soon achieved surprising suc- 
 cess. At the end of half a century the work of Christianisation 
 proper was completed, — a work which, partly on account of 
 the great accompanying advance in civilisation, was with 
 rhetorical exaggeration designated " a miracle of the nineteenth 
 century." Unfortunately, through the doctrinairism of the 
 Independents, the young church was prematurely left to stand 
 alone ; in 1870 the Hawaiian Evangelical Association was en- 
 trusted both with the supply of pastors for the congregations, 
 numl^ering more than 50, and with the prosecution of a 
 Hawaiian mission in Micronesia ; only, the superintendence of 
 the mission was kept by the American Board in its own hands, 
 and in 1877 it again set an American director at the head of 
 the Theological College. This fatal mistake, which assigned 
 to the native pastors tasks to which they were not yet equal, 
 not only injured the inward development, but also reduced the 
 number of church members, which has now fallen to about 
 
 ^ Great devastation is wrought by leprosy. The majority of the victims of 
 this disease are isolated and nursed on the island of Molokai at the cost of the 
 (lovcrnmeut, and are cared for spiritually both by evangelical and by Catholic 
 clergy. The highly extolled Father Daniiaii was by no means the only pastor 
 who ministered to the lepers. Like him, an evangelical minister, Hanaloa, 
 also died of leprosy ou Molokai. 
 
326 PROTESTANT MISSIONS 
 
 16,000.* A large number (11,000) were enticed over to the 
 active Koman mission, which for a long time had been press- 
 ing in ; a smaller number were gained by the Anglican mission, 
 represented by the S. P. G., which even established a bishopric 
 in Honolulu, which, however, since the American occupation, 
 is transferred to tlie Protestant Episcopate of the United 
 States. The moral condition of the congregations, too, is not 
 very satisfactory; recently, however, there are said to be 
 signs of improvement. On the other hand, the financial 
 achievements are considerable. Mission work is carried on 
 with some success among the immigrant Japanese and Chinese, 
 both by the Hawaiian Evangelical Association and by Anglican 
 and Japanese preachers; as a result of this, there are 1550 
 Christians. 
 
 From Hawaii we must take a long voyage to the soutli- 
 east, in order to reacli the eastern grijups oi Polynesia, the 
 Marquesas Islands and the Paumotu Islands, or Low Archi- 
 pelago. Botli of these groups may, however, be quickly passed 
 over, since evangelical missions, represented in them by the 
 Hawaiian Evangelical Association and the Paris Missionary 
 Society, have only some 1000 adherents altogether. In both 
 groups the Catholics have intruded themselves, and, favoured 
 by the French occupation, have succeeded in hampering the 
 work of evangelical missions. 
 
 279. The Society Islands, lying next to the Paumotu 
 Islands on the west, are of outstanding importance in the 
 history of evangelical missions. These are divided into the 
 Eastern or Windward group — Tahiti, Murea, etc. ; and the 
 Western or Leeward group — Eaiatea, etc. In Tahiti, whose 
 inhabitants, as cheerful as they were immoral, had roused their 
 discoverers to enthusiasm, the L. M. S. began its work in 1797, 
 amid many mistakes, disillusionments, and discouragements.- 
 When, after sixteen years of patient labour, some hundreds of 
 islanders at last professed their readiness to become catechu- 
 mens, a sanguinary struggle ensued, and only a 8wee])ing 
 victory of King Pomare, who favoured the Cliristians, gained 
 the day for the ndssion. The idols were burned, tlie old 
 heathen customs were abolished, and after Pomare, the 
 " Clovis of the South Seas," had in 1819 submitted to ba])tism, 
 his example was followed in the peri(Ml up to 1820 by 8000 of 
 his 8ul)jects. By 1835 the whole Bible had been translated, 
 
 ' TliP number is pcrliaps some tliousaiids more, since prolmhly many among 
 tlie 7000 returned as " heatlicn or unbelievers" may still be nominally evan- 
 gelical Christians. 
 
 * Cousins, The Story of the SmUh Sens, London, 1891, chaps, i.-iv. Home, 
 The Slory nf the London Missioiun-y Socir/i/, LoikIou, IbOl, cliuiis. ii. and viii. 
 Lovett, The Hittonj of the L. M. S., i. p. 117. 
 
OCEANIA 327 
 
 and Christian morality had been raised to the position of law. 
 Attracted by these successes, a violent Catholic propaganda 
 intruded itself in 1836, under the protection of French war- 
 ships, and stirred up confusion; in 1842 a French protectorate 
 was forced on the islands, and full annexation followed in 
 1880, with the proclamation of Catholicism as the State 
 rehgion.^ In spite of this, the Catholic counter-mission 
 gained little foothold. The congregations already under the 
 care of native pastors proved themselves more firmly estab- 
 lished in the evangelical confession than had been expected ; 
 the Paris Missionary Society had to take the place of the 
 L. M. S., which was expelled, and from 1863 onward it gradu- 
 ally succeeded in constituting a French National Church of 
 Tahiti, which now numbers 4900 adult members in the whole 
 group (ln,000 Christians). The French Catholic occupation 
 has, however, acted very detrimentally on the moral life of 
 the islanders. Owing to the interposition of the British 
 Government, the western Society Islands remained, to begin 
 with, untouched by the French protectorate. In Eaiatea, the 
 largest of these, John Williams, the most renowned of all 
 South Sea missionaries, had been located since 1819 ; he pre- 
 pared the way for its Christianisation, and made it the start- 
 ing-point of his extensive missionary voyages." At the end of 
 the Eighties, however, these western islands were also incor- 
 porated in the French colonial possessions ; the London mis- 
 sionaries were expelled, and the Paris Missionary Society was 
 under the necessity of taking-over this mission field also. The 
 church life has suffered much harm under the resistance 
 which the natives offered to French acts of violence. The 
 French Austral Islands, likewise belonging to the Society 
 Islands, were Christianised from Tahiti, and have till now 
 remained wholly evangelical. They, too, had to be given over 
 to the Paris Missionary Society, which, however, really does no 
 more than superintend the native pastors. 
 
 The Hervey Archipelago, which lies farther to the west 
 and is now under British rule, is also completely Christianised 
 and civilised. Earotonga is the largest of its islands, and also 
 the best known, — in former times through Williams and Gill, 
 the translator of the Bible, and now on account of its excellent 
 mission school. Meinicke (vol. ii. pp. 150 sq.) writes: "In 
 this archipelago the (London) missionaries have been able to 
 work since 1821, without being disturbed by the intrusion of 
 Catholic elements. It cannot be denied that they have here 
 attained extraordinary results, — among a specially gifted people, 
 
 ^ Pritchard, Missionary's Beivard: Gospel in, the Pacific, London, 1844. 
 ^ Prout, Memoirs of the Life of John Williams, London, ] 843. 
 
328 I'kOTKSTANT MISSIONS 
 
 it in true, — und liavc iiromotod the ilevelojimont of n civilisation 
 not to 1)0 iMiuiiUcil ill any otiicr ]>art ol" rolyiii'sia. To their 
 zeal and dibits, too, must ]»artly lie ascribed llie salutary and 
 ])raisc\vortliy work acconijilished by the Iiarotoiiifans trained 
 by them as teachers, in the i-onversion of the iiilialiitants of 
 other inlands as far as Melaiu\sia and even New (iiiinea." Tin; 
 total number of C'hristians in the Mervey Islands to-day may 
 be about !)00U, ineliidin^r i,],,. Christians in the Manihiki 
 Islands, to the northward, and in Savai^'e Island (Nine), to 
 the westward, to wliidi the (Josjicl was br(iii}i;ht Ity a Samoan 
 evaiifjjelist and by l»r. Lawes. 
 
 280. The Samoan }.;roii]), which was opened u]) by Williams, 
 and which has now become in the main {Jernian, and in ]iart 
 also American territory, is completely Christianised, and has 
 32,000 evan|j;elical Cliri>tiaiis. llesicjes the l>)ndon mission- 
 aries, Wesleyan missionaries also settled, ecmtiary to agree- 
 ment, in Samoa, and unfortunately they were followed by 
 Catholics as well, who have now S(uue 4000 adherents. Here, 
 too, l\u' proj^ress of C/hristiaiiity was surprisinj^ly rajtid, although 
 wars repeati'dly broke out in which thiu'c was a recrudescenco 
 of heathenism.' Jiy \S(VA the whole Jiible had been translated 
 by I'ratt and Turner, and it was ])rinted by the Samoans 
 themselves. 1'he security conseciuent on the work of the 
 miHsi(;iiaries was fa,voiirable to the settUunent of numerous 
 luiropeaii and American merchants. Unfortunately, the jealous 
 competition of the threi! Western I'owers for dominion over 
 the islands involved the natives in many .sanguinary (piarrels, 
 which caused much hai-ni to their spiritual life. From the 
 beginning of the Si.vties the (los])el was jn-opagated by con- 
 verted Samoans and llarotongans, also in the little grou])S of 
 the Tokelau and Kllice Islands, and in the live most southerly 
 of the (Jilbcrt Islands, wliii'h last, however, bring us into 
 Micronesia. The first two gioiijis are already wholly Chris- 
 tianised, and in the southern tiilbcrt Islands nior(> than half of 
 the peo|)le are Christians. In Samoa the K. M. S. ha." altogether 
 about 11,000 Christians under its c!iri>. 
 
 281. In the Tonga or Friendly Islands, which lie to the 
 .south-west of Samoa, and now belong to Urilain, the London 
 missionaiies were again the iiioneers. In 1822, however, this 
 field was given over entirely to the Wesleyans. w ho have Chris- 
 tianised it and kepli it in their possession without aid or inter- 
 ference. e\cf|)t that the C.atholics have insinuated themselves 
 and taken up their ]M)sition, especially in some small i.slands — 
 I'ea or Walc^H, etc. — which have been annexed by l''rance.- 
 
 ' Tiiriirr. A'iiiftrin Vrars' A/issiDiinri/ L(fe in Poh/iusin, Ldiulon, 1S80. 
 '•* West, 'J'lii Fc<»r,t in South t'entru' Poh/Hmiii, Loiiilon, 18G5. 
 
OCHANIA 329 
 
 'rii(!i(' ;u(" iiboill, 17,000 (•v;mH(;li(.;ilM ;ui(l 2500 Cutliolic-S. 
 llt',rc, Loo, iil'Uir I'iiiluic at, Llic, ouIhoL, Uh; i)olitical Hlnig^lcH 
 l)(!lw(H!n the licatlioii and (JliiiHLiari ]>urtie8 oiuJcd in tliu victory 
 of (JhiiHLianity, vvlieii the cliiur Taiil'aaliaii, a i'lieiid of tlie 
 (JliriHtiaiiH, who bcoanu; al'tiii-vvardH Kiiif^ (j(ioi'<i;o, attained to 
 Hole dominion. 'I'hiH univcjHally oHtcoined ])rinc,(!, who only 
 (hcd in I.S'.);; ;il, the iv^c, oi' 1 00 ycai'H, waH not only ahlu to 
 Miiiintiun Lh(! indrpcndcni'.o of hJH wcll-rnlcd little iHland king- 
 dom, hilt \va,s also, liy lii,s |)(!iHonai piety, a bright (;,\ii,m|ile to 
 his ))(!o|)le.' When his niiniHter, Bilker, a l'oini(!r miHHion.ary 
 and ;i, violent man, w.iH in jiower, the king, in IiIh dinpleaKuro 
 with an ariangem(;nt of the; AuHtralian W(!Hleyaii MisHioniuy 
 ( 'onferenee, fonncd a, fi'ce clnu'ch independent of tin; ("on- 
 lei'ence ; but un<lcr tJie next ndniHter there WiiH iiii end to 
 tlie vexatiouH frictionK which this a,c,t oeea,sioi)ed among the 
 (Jhristian jiopukUJon. 
 
 2.S2. The Viti or iMJi Inlands, the most weHterly of tlu; 
 rolyiKtsijui ;ii'(liip(;l;igoeH, with the two chief iHlandH of Viti 
 li(!vu a,n(l \'a,niia Levu, are also almoHt wholly (JliriHtianiHed.'"^ 
 The VVesl(!yanH are here again the only workers, excepting the 
 S. 1'. (1., which docH luiHHion woik mainly among the imported 
 l.ibouring population, Jind again the (Ja,tholicH. Of about 
 100,000 ii,itiv(j l^'ijianH, ov(!r 100,000 are evang(;lical ChriHtians, 
 of whom 1 1,000 ;ii(- cJinreh membeiu The victory gaintsd by 
 the (JoHpcj in a, (iompajiitively short time over theHC once rude 
 I'aiiiubal.s forms one of the most fascinating (;ha,pters in th(j 
 histoiy of mod(M'n nussions. The victory whh not gained, how- 
 ever, without wail ike strnggleH, in which Thakombau, after- 
 wards th(i excell(!nt (Jhristiati king, was aid(jd by (jleorge, the 
 king of the 'J'onganH. After ])reparatory atUimjjts on the part 
 of teachers from Tahiti, the lirst Weshiyan cvangeliHtH and 
 missionai-i(!H from Tonga began in IH^D their- da,ngei'ous woi'k 
 ;iiuid continuous wars and sccMies of horror. Of the evangelists, 
 -loci Jiulu'' excited a great inlliieiice: the lirst missionaries 
 were Calvert and Hunt. After tw(j decades, within which the 
 
 * Tlic German Imiiorial Ciovcnimnnt, in one of its oflicial memorials, paid 
 liini tiie following tiilmte: "King George, wlio liotli liy wars, Hkiirully and 
 (;oiira;<eonsly earried on, and by wise measuies of government and eireumspeet 
 (iipirnnaey, lias .sueeecfjed in uniting nnder his seeptre tli<! did'eient groujm of 
 tlie Tonga .Arelii|)eiagu, is a niler wlio lias at. lieart tin; real good of liis people. 
 ll<; is striving to proeiire for tliein tiie advantages, wliieli lie himself reeognises, 
 ol' a liiglier state of eivili.sation, and for tiiis reason lie is universally beloved. 
 Ill the personality of the king, tiierefore, there is also a guarantee of the just 
 treatment of the lOnropciatis living in tin; 'I'onga Islands." 
 
 ^ liovvo, Fiji find Ihn Fijuin.a, by Tkoinas iVilliaws, am] Afvisloii.ary Lahourn 
 amonr/ the Cumtibala, by Culvert,, 2 vols., London, 1H70. VVarncek, Misdmix- 
 Kliuuien, II. i., 4th ed., Nos. 17-1!^ 
 
 ''.(oel Uiiln, Tlui /I n/ohio'/riijiky 0/ n. Native Mi aider in, the South Sean, 
 London, 1871. 
 
330 PROTESTANT MISSIONS 
 
 whole Bible had beeu translated, a third part of the population 
 was already under the inliuence of the Gospel. And yet so 
 late as 1867, missionary Baker was murdered by the hostile 
 heathen. In 1874 the islands were annexed by Britain at the 
 desire of the king, who was being oppressed by the French. 
 Soon afterwards a fearful epidemic of measles broke out, which 
 carried off about 35,000, almost the third part of the popula- 
 tion at that time. But few of the Christians, however, fell 
 away, although the heathen remnant did not fail to represent 
 tlie epidemic as a punishment by the gods for the acceptance 
 of Christianity and of British rule. The old heathen customs 
 have been completely abolished. 
 
 The English Governor, Gordon, testifies : " A work has been 
 done here which for thorouglmess and magnanimity surpasses 
 all my expectations." Over 1300 churches and chapels have 
 been ])uilt by the natives themselves. The congregations have 
 70 native pastors, and the large seminary for preachers located 
 since 1873 at Navuloa in Viti Levu has 108 pupils, and from 
 it many evangelists have gone forth to other islands of the 
 South Seas. There are nearly 2000 mission schools, in which 
 more than 37,000 children receive instruction. Native judges 
 administer justice, and native physicians treat the sick. In 
 short, the old Fiji has passed away and a new Fiji has arisen. 
 
 Section 2. Melanesia 
 
 283. To the west of tlie Fiji Islands, which are now indeed 
 etlniographically included in it, lies Melanesia. It is divided 
 into six archipelagoes, which lie in a curve round about the 
 mainland of Australia in the following order, from south to 
 north and north-west: New Caledonia, New Hebrides, Queen 
 Charlotte or Santa Cruz Islands, Solomon Islands, New Britain, 
 now the Bismarck Archipelago, and New Guinea. These archi- 
 pelagoes are inhabited by a dark-skinned po])ulation, with many 
 languages, either I*apuas or of the Papua type, who were 
 specially notorious, and to some extent still are so, for their 
 wildness and their distrustful and thievish manner of life. In 
 some of tliese arcliipelagoes tlie climate is very unhealthy. 
 Missions are here niucli more recent than in Polynesia, and in 
 consequence they are still to a large extent in the initial stage 
 of difhculty and frequent peril, and so are surrounded with a 
 certain romance. Tlic chief evangelical missionary agencies at 
 work in Melanesia, besides the London and the Weslcyan 
 societies, are the Anglican Melanesian Mission, the Scottish, 
 American, and Australiiin Presbyterians, with two German 
 societies and one Dutch. In several groujjs the jiioncer work 
 
OCEANIA 331 
 
 of the mission has been done by native Polynesian evangelists, 
 among whom there have been a large number of men who were 
 ripe Christians and as brave as they were able. Here, as in 
 Polynesia and in Micronesia also, mission ships are an indis- 
 pensable means of communication. 
 
 New Caledonia proper, the most southerly of the Melanesian 
 archipelagoes, where Prance, always so inhospitable to evan- 
 gelical missions, has a large criminal colony, may be passed 
 over, since it is accessible almost exclusively to Catholic missions. 
 In the Loyalty Islands, however, which loelong to New Cale- 
 donia, the L. M. S. has succeeded in keeping the field, which 
 it has almost wholly Christianised, and in which there are 
 10,000 evangelical Christians. It has indeed had to struggle 
 with the most hateful Eomish competition, and it certainly to 
 some extent owes the maintenance of its position only to the 
 fact that along with it a French pastor took his place at the 
 head of the free church formed by the native Protestants, an 
 expedient necessitated by the violent removal of missionary 
 Jones from Mare at the end of 1887. 
 
 284. In the New Hebrides we enter the most largely occu- 
 pied and most hopeful of the evangelical mission fields of 
 Melanesia, the field, too, which has been most consecrated by 
 the blood of the martyrs. This archipelago of many islands, 
 for the possession of which there is a jealous rivalry between 
 the colonial ambition of England and of France, is divided into 
 the Northern — Torres and Banks Islands ; the Central — from 
 Espirito Santo or Merena to Efate ; and the Southern New 
 Hebrides — Eromanga, Tanna, and Aneityum. In respect of the 
 inhabitants, however, there is little difference. They are all 
 warlike savages, who, moreover, by the infamous deeds ^ con- 
 nected with the trade in sandal-wood and the labour traffic, 
 have been filled with distrust and hatred towards the mission- 
 aries, of whom many, like J. AVilliams and Patteson, have 
 fallen a victim to these feelings. The Northern Islands are 
 occupied mainly by the Melanesian Mission, the Central and 
 Southern Islands by the various branches of Presbyterians. 
 The number of evangelical Christians in all the islands together 
 may amount at present to 20,000, the fourth part of the whole 
 jjopulation, which numbers 85,000. 
 
 In the Southern Islands Presbyterian missions have done 
 their costly but successful work. In Aneityum it was possible 
 to set this beautiful inscription over the grave of the Scotch- 
 man, Geddie : " When he came to the island in 1848 there 
 was not a single Christian; when he left in 1872 there was 
 not a single heathen," Aniwa has been Christianised by the 
 ^ Warneck, Mission und Kultur, p. 228, 
 
332 PROTESTANT MISSIONS 
 
 courageous Patou/ whom the most perilous experiences among 
 the savages of Tanua, who drove him from the island, were 
 not enough to discourage. Erornanga, which is notorious for 
 the murder of Wilhams and the two Gordons, has also been 
 now almost entirely won for Cliristianity.- In Futuna, which 
 has likewise been drenched with blood, the harvest is only now 
 beginning. In the southern half of the Central New Hebrides 
 group the work is still to a great extent in the initial stages. 
 The Presbyterians have already achieved good results there, 
 especially in Efate, Nguna, and Epi. The Norwegian ]\Iichelsen, 
 in the sheplierd island of Tongoa, after being often tlireatened 
 with death l)y the savage cannibal people, has had the joyful 
 experience of seeing the last heathen converted to Christianity. 
 The Northern half of the New Hebrides group is almost ex- 
 clusively a field of the ]\Ielanesiau Mission, which has its head- 
 quarters in Norfolk Island, about half-way between New 
 Caledonia and New Zealand. From that centre it sends out 
 its native workers after preliminary training, stations them 
 and visits them by ship. 
 
 285. Both in the Northern New Hebrides and in the Santa 
 Cruz and Solomon Islands, which lie next to them on the 
 north and north-west respectively, the Melanesian ^Mission is 
 the only worker. AVhile in the Banks Islands and also in the 
 Florida Islands — the British Solomon group — considerable re- 
 sults have been attained (together 9000 Christians). Elsewhere 
 in this extensive field the light is still in conllict with deep 
 darkness, and is succeeding only very gradually in dispelling it. 
 Altogether in 26 islands of the New Hebrides and Solomon 
 groups the Melanesian Mission has 180 stations, with 380 
 native teachers and 12,000 baptized Christians. The most 
 eminent personality in the service of the Melanesian Mission 
 was I'atteson, its second bishop, a distinguished man, full of 
 ])atience and humility, of self-denial anil courage, who — like 
 -lolm Williams in Eromanga — was murdered in the island of 
 Nukai)U in the Santa Cruz group in 1872, a sacrifice to the 
 vengeance of the islanders for tiieir shameful treatment at the 
 hands of the whites.^ 
 
 In the Bismarck Archipelago, wliicli lias been since 1884 
 a German protectorate, tlie Wesleyans of Australia have since 
 1875 carried on a mission, with numerous native evangelists 
 from Fiji and Tonga, in tiie islands of New Tomerania, New 
 
 'John (!. I'lilon, Misitiununj to the Xfw JTcbrlilfn : mi Jutobiograjihy, .Mli 
 cd., London, 1889. 
 
 - Wariicck, MisHioas-stundcn, II. i. ai.'i : "An Lsliind of Miirdcrers ami 
 Martyrs." 
 
 ^ \\>n'^c, Li/r of J. C. PiU/cson, r.tli u.l., London, 1875. Armstrong', The 
 lliatory of the Melanesian Miaaian, London, 1900. 
 
OCEANIA 333 
 
 Lauenburg, and New Mecklenburg, among a population of 
 savages who are still untamed. In New Pomerania the stations 
 are in the north of the island, and in New ]\Iecklenburg about 
 the middle of the west coast. At 3 chief stations and 80 
 out-stations over 7000 Christians of a rudimentary type (2400 
 members) have been gathered, who, however, make considerable 
 contributions for the support of their churches, and take an 
 active part in the Christianising of their fellow-countrymen. 
 A notorious old magician at his baptism confessed with tears : 
 " How many people are lying in the grave, the victims of my 
 poisoned draughts ! And now I am afraid of Him who has 
 power to destroy both body and soul in hell. To-day I will 
 make an end. I know the Gospel and I will follow it. My 
 life is nearly past, but I put my trust in God, that for the sake 
 of His dear Son, Jesus Christ, He will give me the life ever- 
 lasting." Unfortunately, the Catholic mission, which has 
 pushed right into the field of the Wesleyans, is endeavouring 
 as much as possible, by its intriguing devices, to hurt and throw 
 suspicion on evangelical mission work.^ 
 
 286. New Guinea is now divided into three protectorates, 
 the Dutch, German, and British, but its interior is still 
 unexplored. The oldest mission is in the north-west, in the 
 Dutch part of the island. There the Gossner missionaries, 
 Ottow and Geissler, sent out at the instance of Heldring, 
 began a mission at Dore Bay, or rather in Manasw^ari, the 
 little island opposite to it ; this mission has been a labour of 
 patience, attended with much danger and privation, and has 
 been prosecuted very faithfully by the Utrecht Missionary 
 Union; it has now 5 stations with 260 Christians, but it 
 has exerted a civilising influence full of blessing on all the 
 population round about. In Kaiser Wilhelm Land there are 
 two German missions still in the initial stages, begun by the 
 Neuendettelsau, and the Khenish Missionary Societies in 1886 
 and 1887 respectively. The former has 4 stations in the 
 Finsch Haven district; the latter has 3 stations in the 
 region about Astrolabe Bay. The initial work has been made 
 very difficult by the investigation required by the language, 
 with its numerous dialects within a small extent of country, 
 by the climate, to which many lives have been sacrificed, and 
 by the intellectual dulness of the barbarous population, broken 
 up as it is into many little tribes at enmity with each other. 
 It must therefore be regarded as already a success that the 
 natives have now some confidence in the missionaries and 
 
 1 The pnrticnlar proofs of these intrigues, and of the unchristian manner of 
 Roman Catliolic missionary enterprise, are given in Allgem. Miss. Zeitschr., 
 1895, 547 ; and 1897, 134. 
 
334 PROTESTANT MISSIONS 
 
 some fiiiut understanding of what they are reall}' Peeking to do. 
 The Neuendettelsau missionaries liave baptized their first- 
 fruits. The south-eastern portion of the island, which is a 
 Britisli protectorate, has proved beyond all expectation a 
 fruitful mission field. This success has been attained since 
 1872, under the direction of eminent London missionaries, 
 such as Murray, Maci'arlane, Chalmers, Lawes, by planting at 
 successive stations increasing bands of brave Polynesian 
 teachers, many of whom succumbed to the climate, while 
 others were murdered. At more than 50 stations, stretching 
 from Port Moresby as far as the Gulf of Papua and the Fly 
 Eiver, of which four are chief stations, the L. ]\I. S. has 
 gathered here over 7000 Christians, of whom 1800 are com- 
 municants, and 2500 scholars; it has established seminaries 
 for the training of native helpers, translated the New 
 Testament into the Motu language, and some portions of it 
 into other languages as well ; and extended its civilising 
 influence over nearly the whole coast.^ Only, these European 
 missionaries are not sufficient for the ever-extending field. 
 Unha])pily, two of them — one, the noble Chalmers — have 
 recently (in April 1901) been murdered, along with 12 native 
 helpers, in an attempt to make peace between two savage 
 tribes that were at enmity. Besides the L. M. S., the 
 Australian Anglicans have also been at work on the north- 
 east coast of British New Guinea since 1891, and the 
 Australian Wesleyans during the same time in the 
 D'Entrecasteaux and Louisiade Islands lying off the south-east 
 promontory. The Anglicans have as yet achieved little 
 success, but the results already attained by the "Wesleyans 
 have been considerable (1300 adherents). 
 
 Section 3. Micronesia 
 
 287. North of western Melanesia and almost parallel with 
 it, lies Micronesia, with its abundance of small islands, which, 
 however, have a population of no more than about 90,000, 
 akin to the Polynesians. IMicroncsia is divided into three 
 archipelagoes, — the Gilbert and Marshall Islands, the Carolines 
 and the Ladrones or ]\Iariannes. The first of these archi- 
 pelagoes — (Jilbert Islands — is a British protectorate; the 
 Marsliall Islands, and now also tlie Carolines, which by a i)apal 
 arbitration procured on liisniarck's initiative became S]»anish, 
 are a Geniian ])rotectorate, to which the Ladrones and the 
 
 ' Murray, Forty Years' Mission Work in Po/yntsia and New Quinca (1835- 
 1S75), London, 1878. Clialnicr.s and Gill, New Ouiiua : Journeys and 
 Mianionary AcLivity during the Years 1877-1885. 
 
OCEANIA 335 
 
 Pelew Islauds have also been added. With tlie exception of 
 tlie five most southerly of the Gilbert Islands, which are 
 already half Christianised, and which still belong to the South 
 Sea mission field of the L. M. S., the whole of Micronesia 
 (except the Ladrones) has been occupied since 1852 by the 
 Hawaiian Evangelical Association, which is under the super- 
 intendence of the American Board. Its work is conducted 
 mainly by native teachers, at present numbering 81, of whom 
 23 are ordained. In this extensive mission field there are, 
 besides 9 unmarried ladies, only 9 American missionaries, who 
 are engaged partly in conducting the training institutions for 
 these native teachers, partly in visiting them on board a special 
 mission-ship. The number is so small that there is not sufficient 
 oversight of the native workers, who are not always fully equal 
 for their duties. These workers have nevertheless exerted a 
 surprisingly great Christianising and civilising influence on the 
 Micronesian islanders, who are comparatively good-natured ; 
 of their number 18,000 are regarded as Christian adherents, 
 and 5400 are communicants. Eepeatedly the population of 
 a whole island have turned to Christianity, and broken with 
 idolatry and the coarse heathen practices. Eelapses and even 
 sanguinary brawls have indeed not been wanting, and no very 
 high standard of holiness can be applied to the Christianity 
 of these Micronesians, converted, as many of them liave been, 
 through the agency of very imperfect instruments. 
 
 288. Of the Gilbert Islands the most important for missions 
 are Tapiteuea, Nonouti, Tarawa, Apaiang, and Butaritari. In 
 the Marshall Islands, which are composed of the two parallel 
 chains of the Eatak and Ealiki Islands, the most important are 
 Ebon and Jalut. The centre from which the work in both 
 of these groups is directed is the island of Kusaie in the 
 Carolines, which is also the seat of tlie chief seminary. The 
 German occupation of the Marshall Archipelago caused at 
 the first various disturbances, which might perhaps have been 
 avoided if American missionaries had been stationed in the 
 islands. Such disturbances were much more serious in the 
 Carolines, especially in Ponape, the principal island, when in 
 the most brutal fashion Spain took possession of them, banished 
 the evangelical missionaries, even sending one of them — the 
 aged Doane — as a prisoner to Manila, and gave its aid to a 
 coercive Catholic propaganda. Only now, since the German 
 occupation of the islands, have the evangelical missionaries 
 been permitted to return to Ponape. During their abandon- 
 ment the majority of the Christians sought to edify them- 
 selves as well as they could. Of course, under the Spanish 
 rule and the violent Catholic propaganda, there has been a 
 
336 PROTESTANT MISSIONS 
 
 retrogression in the native Christianity, both in numbers 
 and in quality. On most of the other Caroline Islands, how- 
 ever, mission work has Vjeen little aH'ected by Spanish rule. 
 Along with the principal centres in Ponape and Kusaie, the 
 ;Mortlock and Eook groups form the most fruitful mission field. 
 In the Ladrones (Alariannes) no evangelical mission is as yet 
 carried on. 
 
 Section 4. Australia 
 
 289. From Micronesia we turn again southward, passing 
 over Melanesia to the mainland of Australia, the Papua 
 population of which is related to the Melanesians and is on the 
 lowest level of civilisation. The settlement, first of English 
 criminals and then of increasing bands of colonists from almost 
 all the Western nations, has made this great continent entirely 
 a domain of the whites, as far at least as the nature of the 
 soil permits colonisation, namely, mainly on its southern and 
 eastern margin. The total white population numbers at 
 present 'S} millions. These white settlers have gradually 
 formed themselves into 5 colonies, comparatively independent 
 of the English mother country, — Queensland, New South 
 Wales, Victoria, South Australia, and West Australia; and in 
 addition to these there is the colony of Tasmania, the island 
 lying off the south of the continent. The three first-named 
 colonies in particular have their own independently organised 
 church communities, which, as was said before, carry on 
 mission work with more or less independence and energy. 
 Before this great flood of immigration the poor native popula- 
 tion has in great part disappeared, — to the last man in Tasmania, 
 where not one of the aborigines is left, and all Ijut a widely 
 scattered remnant of at most 55,000 in the vast expanse of 
 Australia. So inhuman was the barbarity with which tliese 
 unhappy Papuas in past times were not only forced back, dis- 
 possessed, and ill treated, but deliberately slauglitered, shot 
 down like beasts, and poisoned in crowds, that we can hardly 
 make up our minds to believe the best attested reports of these 
 enormities. Only since 1838, wlien a society was formed for the 
 protection of the decadent black inhal)itants aiul the Oovern- 
 ment appointed a protector for them, has a change gradually 
 taken place in their tre<atment in all the colonies, and now, so 
 far as they can be readied, they are tlie object of benevolent 
 care. In many of the reservations in which the several Govern- 
 ments have gathered the natives, ]>rovi8ion is made for their 
 hearing the word of (lod. The various missions, too — Moravian, 
 Australian and German Lutheran, Anglican and Presbyterian 
 — which devote part of their attention to the Papuan reserves, 
 
OCEANIA 337 
 
 set apart and subsidised by the Government, enjoy both official 
 and private support. The missions are in truth diminutive. 
 The stations, indeed, are numerous, but almost all are small, 
 and at these the saving work of Christian love is being done 
 faithfully and patiently, with very modest results. Perhaps 
 some 5000 are under the influence of the mission ; the number 
 of those baptized, however, can scarcely exceed 800. 
 
 290. In Victoria the Moravians have two well-known 
 stations, Ebenezer and Kamahyuk ; the latter in particular, 
 under the able direction of Hagenauer, takes rank as a model. 
 The work of the 4 Anglican stations and 1 Presbyterian 
 station (Coranderok) is also worthy of recognition. In New 
 South Wales, besides the Anglicans, various societies are at 
 work at 6 stations and in the numerous reservations. In 
 Queensland there are again 6 stations, among which Yarra- 
 burra takes a specially prominent place, and the Neuendettelsau 
 combined station of Elim-Hope is worthy of mention. It is 
 here that Gribble, a missionary who has rendered highly 
 meritorious service in the Christianising of the Australian 
 natives, is engaged in successful work. In Northern Queens- 
 land, the Moravians, again, with the financial support of the 
 Australian Presbyterians, have begun a Papua mission, which 
 has at present 2 stations (Mapoon), and which in a comparat- 
 ively short time has exerted an astonishing influence. In 
 South Australia there are 5 stations, of which once more 2 
 are German, — New Hermannsburg and Bethesda, which are 
 manned by the Australian Immanuel Synod and by the 
 Neuendettelsau Society. Lastly, in Western Australia the 
 Anglican Church alone carries on work among the Papuas, 
 mainly from Perth, the capital, as centre. More hopeful than 
 the mission to this dull and dying race is the work of the 
 Anglicans, Presbyterians, and Wesleyans among, the numerous 
 immigrant Chinese. This work is prosecuted in all the colonies, 
 and to some extent by the agency of Chinese evangelists. Several 
 thousands of these strangers from the Middle Kingdom, who 
 have been received so inhospitably by the AustraHans, attend 
 the religious services instituted for their benefit, and not a few 
 of them return home in possession of the pearl of great price. 
 Also among the thousands of Oceanic labourers, the so-called 
 Kanaka, who are imported to Australia, the work of missions 
 is carried on with increasing success. 
 
 Section 5. New Zealand 
 
 291. In conclusion, we pass from Australia to New Zea- 
 land, the most southerly of the Oceanic groups, which consists 
 
338 PROTESTANT MISSIONS 
 
 of the larger and more populous North Island and the smaller 
 South Island, besides a number of little islands. The Maori 
 inhabitants of this group, who seem, unfortunately, to be 
 destined to extinction, number now only aljout 43,000 (in- 
 clusive of half-breeds). They combine with a certain natural 
 magnanimity a character wild and passionate, which formerly 
 made them greatly feared, and which has repeatedly broken 
 forth even in Christian times. The C. M. S. began the first 
 mission among them in 1814, at the instigation of Marsden, 
 the noble chaplain of the English convict colony at Sydney, 
 New South Wales. He intended this to be mainly a mission 
 for civilisation, and it was therefore entrusted to artisans. 
 The theory that civilisation must precede Christianisation ^ 
 was in practice soon found wanting, and was given up, and 
 only then did the mission come into a path of blessing, at 
 first very slowly and then with rapid strides. This was the 
 experience also of the Wesleyan mission, which followed the 
 Anglican in 1822. From the middle of the Thirties onward, 
 so widespread were the revivals, that in 1841 Bishop Selwyn, 
 with perhaps some excess of rhetoric, was able to declare : 
 " We see here a whole nation converted from heathenism 
 to Christianity." Unfortunately, this same bishop during this 
 period kept back the training of a native pastorate, an omission 
 which bitterly avenged itself in the troubles that followed. 
 Through the Treaty of Waitangi in 1840, which gave the 
 dominion to the Queen of England, and assured to the Maoris 
 the possession of their lands, a flourishing English colony was 
 brought into being, which now numbers 700,000 souls ; with 
 its growth a fatal land-question developed itself, and led re- 
 peatedly to destructive wars, in which many of the Maoris, 
 whose rights had been violated, fell away from Christianity, 
 and formed for themselves, in Hauhauism, a coarse bastard 
 religion, whose fanatical pro])hets olttained many adherents. 
 Only very gradually, through tlie co-operation of able and 
 courageous Maori pastors, has the injury occasioned by this 
 reaction been healed and the Maori church been reorganised. 
 Even yet the wild Hauhauism, with its olTshoots, has not 
 whollv died out, but it seems to be at its last breath.^ 
 
 292. At 49 stations the C. M. S. has now 18,200 Maori 
 Christians, who arc cared for in regard to church and school 
 by .38 Maori pastors and .320 native teachers; while the 
 Wesleyans liave some 5500 adherents. In addition, there 
 
 ' Warnock, }fodc}-n Missionji nvd Cuiture, j). 248. 
 
 " W. Williams, ChridinnUii among tlir Nrir ZcaJandcrs, Loudon, 1867. 
 Biiller, Fcniy Yr.nra in New Zealand: Christianisation, London, 1878; and 
 Ncxo Zealand, Fust and Present, London, 1883. 
 
OCEANIA 339 
 
 might be some thousands of evangelical Maoris attached to 
 other colonial church communities, especially the Presbyterian. 
 There is also still in existence in the small island of Kuapuke, 
 to the south of South Island, a congregation established by 
 former missionaries of the North German Missionary Society. 
 The Hermannsburg Mission, on the other hand, has withdrawn 
 from New Zealand. The Mormons have also a following of 
 about 3000 Maoris. 
 
 293. Gathering together the statistical results of the Oceanic 
 Missions, we find approximately the following numbers of 
 native evangelical Christians in the several divisions: — 
 
 Polynesia ..... 202,000 
 
 Melanesia ..... 50,000 
 
 Micronesia ^ . . . . , 18,000 
 
 Australia ..... 4,000 
 
 New Zealand ..... 25,000 
 
 Total .... 299,000 
 
 294. Finally, bringing together the statistics of all evan- 
 gelical missions in all the four parts of the w^orld, we find these 
 numbers of native Christians : — 
 
 America 2 ..... 8,366,000 
 
 Africa 3 ...... 983,000 
 
 Asia ...... 1,675,000 
 
 Oceania ...... 299,000 
 
 Grand total . . . 11,323,000'* 
 
 ^ Exclusive of the Christians of the L. M. S. in the Gilbert Islands, -who' 
 have already been included in the number for Polynesia. 
 
 - lucluding the evangelical negro Christians, who are reckoned at 7,225,000. 
 
 ^ According to the reduced statistics for Madagascar. 
 
 ■* The American Dr. Dennis, the author of Christian Missions and Social 
 Progress, has compiled for the 3rd volume of this book statistics of all the 
 evangelical missions, grouped according to missionary organisations, with a 
 comprehensiveness and completeness not hitherto attained. He laid extracts 
 from these before the Ecumenical Conference held in New York in 1900, which 
 are appended to the Official Report (vol. ii. p. 419). Nothing short of adnura- 
 tion is due to the author's care, diligence, and jtatience ; unfortunately, how- 
 ever, under the malign influence of the English expression "foreign mission," 
 he has not been able to bring himself to understand by "mission " strictly the 
 operations directed to tlie Christianising of the non-Christian nations, but has 
 included evangelisation among non-Protestants ; while, on the other hand, he 
 has excluded the work of Christianising among the negroes and the Indians of 
 North America, as belonging to the sphere of home missions. This conception 
 of missions, different as it is from ours (the German), naturally produces in 
 Dennis's work, on the one hand, a considerable elevation of the statistical 
 returns, and, on the other hand, a still more considerable reduction, — a reduc- 
 tion, because the Christian negroes and Indians of the United States are 
 omitted ; an elevation, because an extensive work of evangelisation is carried 
 on by many British and American missionary societies among the Roman 
 
340 PROTESTANT MISSIONS 
 
 Catholic and Greek Catholic nations. Dennis does not, of course, reckon under 
 foreign missions the work of proselytising done by many of these societies 
 among tlie Protestant nations of Europe, and he explains that lie has therefore 
 not included its results in his Statistical Summary ; hut so far as one can 
 follow his American statistics, he has not kept consistently to this declaration. 
 He has, however, done what before him no one has succeeded in doing, having 
 gathered his materials of information at first hand from 90 per cent, of all the 
 missionary organisations in the whole world, and given himself the greatest 
 possible trouble to amplify and sift these by means of private correspondence 
 (c.ff. with myself) ; and in consequence his statistics are more complete, and 
 presumably nearer to the reality than mine, — only that it is necessary to deduct 
 some 6 per cent, from the totals under 1, 2, 4, and 7 as not belonging to foreign 
 missions proper (Dr. Warneck's word is Heidenmission — missions to heathen). 
 I shall now give his main figures for the sake of comparisou. 
 Under 3 divisions : — 
 I. Societies directly engaged in conducting foreign missions ; 
 II. Societies indirectly co-operating or aiding in foreign missions ; 
 III. Societies or institutions independently engaged in specialised effort in 
 various departments of foreign missions, he reckons — 
 1. Communicants — 
 
 I. ...... 1,289,298 
 
 II. ...... 25,561 
 
 III 2,825 
 
 Total ..... 1,317,684 
 
 2. Christians — 
 
 I. . . . 4,327,283] Exclusive of the Korth 
 
 II. ... 76,328 j- American Ncgi-o and 
 
 III. . . . 10, 625 J Indian Christians. 
 
 Total . . 4,414,236 
 
 3. Schools and scliolars arranged according to mission fields, 20,407 
 
 and 1,049,378. 
 
 4. Ordained (5063) and lay (1470) missionaries, 6533. 
 
 5. Men (484) and women (218) medical missionaries, 702. 
 
 6. Unmarried lady missionaries, 3403. 
 
 7. Income at home and abroad, £3,825,224 (.§19, 126, 120). 
 
 8. Missionary Organisations : — 
 
 1 249 
 
 II 98 
 
 III 102 
 
 Total ...... 449 
 
 This last number, however, is of no use for us, as it includes many societies 
 which do not themselves independently send out missionaries, but are only 
 auxiliary missionary societies. 
 
 Tlie gigantic work which Dennis has accomplished proves to me once again 
 that in spite of it absolutely reliable missionary statistics arc impossible, not 
 merely because it is never possible to gather together all the material from 
 the whole wide extent of tlie field, but because the statistical conceptions are 
 different among llie different nations and missionary societies. 
 
CHAPTER VI 
 
 ESTIMATE OF THE EESULTS OF EVANGELICAL 
 MISSIONS 
 
 295, When Paul returned to Antioch from his first 
 missionary journey, he gathered the congregation there and 
 "rehearsed all that God had done with them, and how He had 
 opened the door of faith unto the Gentiles" (Acts xiv. 27). 
 In this oldest missionary report the chief stress is manifestly 
 laid on this, that it was God who gave the missionaries 
 entrance and success ; and it is profitable also, in view of the 
 facts of present-day missionary history, to have regard to the 
 Divine leadings and influences which are opening the doors, 
 alike to the lands and to the hearts of the heathen. But 
 at the same time the apostle in giving his report throws 
 into prominence o'ffa stoIyjcsv 6 &soc /xir auruv. If we translate 
 oca by " what," " all that," then we have simply the results of 
 this first missionary journey recorded, without the addition of 
 ^ny verdict as to wliether these results are to be reckoned as 
 considerable or as not so. We may, however, also render the 
 word by "how much," "how great things," and then the 
 results are characterised as an important missionary success. 
 
 In the foregoing survey of the evangelical mission field of 
 to-day, the attempt has been made to set forth in outline 
 soberly and objectively what has been accomplished up to this 
 time. Looking now at the state of the facts, can we say that 
 wliat has been done is much ? 
 
 296. In face of a non-Christian humanity numljering still 
 over 1080 millions,^ the numerical result of about 11 million 
 
 ^ Religious statistics cannot, any more than missionary statistics, lay claim 
 to absolute reliability. According to the relatively most certain returns, the 
 1587 millions of human beings who inhabit the earth to-day are divided 
 according to religions as follows : — 
 
 Christians . 
 
 
 . 
 
 530,000,000 
 
 Roman Catholics 
 
 . 
 
 230,000,000 
 
 
 Greek Catholics 
 
 . 
 
 115,000,000 
 
 
 Protestants . 
 
 . 
 
 185,000,000 
 
 
 Jews 
 
 
 . 
 
 10,000,000 
 
 Mohammedans 
 
 
 . 
 
 197,000,000 
 
 Heathen . 
 
 Total . 
 
 
 850,000,000 
 
 
 1,587,000,000 
 
 
 341 
 
 
 
342 PROTESTANT MISSIONS 
 
 lieatheu-Christiaus ^ is not much, especially when one considers 
 that at present the non-Christian humanity is heing increased 
 yearly through births by li niillions more than this total, 
 if the accepted rate of increase of 12 per 1000 per annum 
 is accurate. Tlie number of heathen-Cliristians, it is true, 
 increases much more rapidly in proportion through baptisms 
 of adults and children than the number of heathen through 
 birtlis, and it is therefore a knotty problem in mathematics to 
 calculate how many hundred years are ret|uized for missions 
 to reach even a yearly increase equal to the yearly overplus of 
 births. For missions at the outset indeed resemble, as has been 
 sarcastically said, " a tortoise running a race with a railway- 
 train " ; but it is not true that " this tortoise lags farther 
 behind, the longer the race continues." The statistical results 
 of missions increase in ascending, though not regularly ascend- 
 ing, progression, just like a capital sum to which ciaupound 
 interest is added. Not to speak of the sporadic missionary 
 activity of the eighteenth century, the statistical result of which 
 amounted to scarcely 70,000 heathen-Christians, it is only since 
 the beginning of the nineteenth century that we have carried 
 on missions with gradually increasing energy. After about 
 80 years — up to 1881 — there were (according to the second 
 edition ^ of this Outline, in which the negro Christians were not 
 included in the reckoning) 2,283,000 native Christians ; the 
 number at present is (without the North American negroes) 
 4,000,000. There has thus been in 18 years an increase of a 
 million and three quarters, or at least of a million and a half, 
 seeing that perhaps some hundred thousands of this increase 
 are to Ije accounted for by the greater accuracy of the 
 statistics. In any case the numl)er of heathen- Christiana is 
 increasing at present at the rate of about 125,000 yearly, 
 wliich is in ])rop(irtion almost thrice tlie birth-rate witliin the 
 heathen world. We have no desire to lose ourselves in trilling 
 calculations^ as to how far, at tliis rate of progress, tlie 
 tortoise will have gained on the railway-train in 100 years; 
 this, hcjwever, is imhibitable, tliat the missionary results of the 
 future will at this rate of progress be greater than those of 
 the past. Nevertheless, tlie present attainments of missions, 
 measured by human standards, must still be described as small. 
 This verdict cannot be essentially altered by a reference to the 
 
 '[Tliis plirase is tlio common Ofiiman cxprossion for Cliristi.ins converted 
 from non-Christian religions throiigii modern inis.sions.— Kn.] 
 
 -[1'iiljli.shed in 188.i.— El).] 
 
 '' Such a foolish reckoning is one wliich was based on the snpjiosition that 
 in the year 1887 there were 60,000 Imittisni.s of lieathen, and this was regarded 
 as the normal nuinher, which shonld always remain the same. Ten years later, 
 the t)apti.ima of heathens in a year amounted to fully twice as many. 
 
ESTIMATE OF RESULTS OF EVANGELICAL MISSIONS 343 
 
 results of apostolic missions. The statistical results of these 
 we can only estimate in this way : 100 years after tlie begin- 
 ning of the apostolic mission there were perhaps a third of a 
 million of Christians ; to-day, after 100 years of mission work, 
 there are 11 millions. Is that not much? By such a 
 mechanical comparison, — yes ! In comparison with the missions 
 of to-day, apostolic missions had immense advantages, which 
 may be described in a word as a gratia prmveniens, such as no 
 later missionary period has shared ; all this was favourable to 
 their success. On the other hand, there stand behind the 
 missions of to-day a vast Christendom, with its civilisation 
 and its temporal power, and an army of workers in com- 
 parison with which the workers of the apostolic and sub- 
 apostolic times seem a very small company ; and this has to 
 be considered in estimating the success of the latter. For a 
 just comparison both sides must be taken into account, and 
 then the balance of much success hardly inclines to the side 
 of the missions of to-day. The earth is not yet full of the 
 knowledge of the Lord ; only a small beginning has been made, 
 and in face of this a sober missionary judgment dare not 
 shirk the question whether it does not partly lie with the 
 workers, both at home and abroad, that by this time the 
 result is not greater. It is a short-sighted prejudice always to 
 lay the blame of this deficiency only on the still insufficient 
 number of workers. Our home Christendom, indeed, has not 
 yet by any means acted in accordance with the magnitude of 
 its missionary task; 6000 missionaries for more than 1000 
 millions of non-Clnistians justify the old complaint, "The 
 labourers are few " ; but this does not justify us in refrain- 
 ing from examining whether there are not also defects in the 
 quality of the workers, and errors in the methods of work, 
 which have prevented the attainment of greater results. And 
 now let us look at the other side. 
 
 297. To read Luke's report in Acts xiii. and xiv. of the 
 first missionary journey, it does not seem as if much had been 
 accomplished in it, although it lasted about four years. In 
 four places congregations had come into existence amid much 
 enmity and persecution, with presumably a very small number 
 of members ; and yet the apostles are glad and thankful that 
 God had done so much with them. Why ? Because a begin- 
 ning had been made that was sure of development, and in the 
 little harvest of first-fruits there lay the seed of the future. 
 The apostles view the first results with the believing look of 
 hope, and to this look tliey are great. 
 
 To judge fairly of the missionary results of the present day, 
 we must consider the 11 millions of heathen-Christians from 
 
344 PROTESTANT MISSIONS 
 
 these three points of view: (1) They are the beginning of a 
 harvest, which becomes seed again ; (2) the missions of to-day 
 have to reckon with hindrances which greatly interfere with 
 their operation ; (3) the success of missions is far in excess of 
 the statistical results. 
 
 298. As has been already remarked, the missions of to-day 
 are still young. Of the great work of the Christianising of 
 the world the words are true : " A thousand years are with the 
 Lord as one day " ; at a later time the other half of the text 
 will apply, " and one day as a thousand years." The mission 
 has its times of leisure and of haste. But the beginning has 
 the characteristics of the mustard-seed and the nativity : the 
 growth is slow and invisible. That is God's way of building. 
 Except in the case of the negroes of the United States, and of 
 some small regions which have been Christianised, the missions 
 of to-day are still everywhere in the initial stages, and it is 
 particularly the beginnings of missions which are hard. In 
 truth, it is necessary to observe the work from somewhat near 
 at hand in order to understand the mountains of difficulty 
 which present themselves in the climatic conditions, the alien 
 character of the people, the acquisition of the languages, and in 
 the vain manner of life handed down from the fathers, which 
 offers the most obstinate opposition to the new Christian 
 order. Much more than heathen doctrine, it is heathen 
 customs, especially customs consecrated by religion, which 
 occasion the chief struggles with Christianity ; it is only 
 necessary to think of caste, ancestor-worship, polygamy, and 
 circumcision. And conversely, the reaction of heathenism is 
 against Christian ethics, the new moral order of life, far more 
 than against Christian dogma. And a long time is needed for 
 this reaction to lose its power. What has been done hitherto 
 has been mainly in the way of preparation and foundation- 
 laying, and the work of foundation-laying is slow. It is a 
 great matter, however, that this work already extends over 
 so large a part of the earth's surface. Just as an army 
 has already gained a great victory in a war when it holds a 
 position in the midst of the enemy's country, even thougli it 
 has won no battle, so the missions of to-day have also gained 
 a great victory in having penetrated so deeply into the midst 
 of the non-Christian pe()])les, and in having gained a ]K>rmanont 
 foothold among tliem. But already also battles have been won, 
 and if the 11 million lieathen-Christians are but a small spoil 
 in comparison with the still gigantic heatlien-world, tliey are, 
 nevertlieless, the eai'n(>st that Jesus Christ can and shall win 
 the victory over tlie alien I'eligions. In our time, characterised 
 as it is by haste and in)])atience, it is found to l)e very (lillicult 
 
ESTIMATE OF RESULTS OF EVANGELICAL MISSIONS 345 
 
 to reconcile one's self to the slowness of missionary progress 
 consequent on the nature of the work and the large number of 
 hindrances. Even believing Christians suffer from this 
 malady of the times, and because they do not succeed rapidly 
 enough with Christianisation, they set before themselves as 
 their missionary task a mere evangelisation, with which 
 they hope to be able to speed quickly through the 
 world. 
 
 299. The difficulties are to be found not only in the strange 
 peoples, languages, religions, and customs, but in the many 
 offensive hindrances put in the way of missionary success by 
 the large number of nominal Christians scattered over the 
 world. The immense world-wide traffic of to-day, with its 
 commercial relations and occupation of colonial possessions, 
 brings to almost all the mission fields ever increasing bands 
 of Western Christians, the majority of whom live a life which 
 brings shame on Christianity. Had Paul to bring against the 
 Jews of his time the accusation, " The name of God is blas- 
 phemed among the Gentiles because of you " ? Even so this 
 accusation cries to heaven even to-day against a great number 
 of Christians living among the heathen. And that not merely 
 because of the many sins of particular individuals, but far 
 more because of the inconsiderate self-seeking which charac- 
 terises the whole commercial and political intercourse of the 
 Christian West with the non-Christian world. While, on the 
 one hand, trade and colonial pohtics are opening the world's 
 doors, they are, on the other, closing the people's hearts to the 
 Gospel ; so that missions have liked best to seek their field of 
 labour outside of the shadow of dispersed Christendom. When 
 we take into account also the numerous direct temptations 
 that proceed from these Christians, and their many malevolent 
 attacks on missionaries and their work, we find ourselves con- 
 fronted with an array of influences in opposition to Christian 
 missions, in face of which we can only wonder that all the 
 seed sown has not been utterly trodden under foot. And there 
 are adversaries of another kind. Unfortunately, it is not an 
 united Christendom that is engaged at present in the propaga- 
 tion of the Gospel. The multitude of the divisions of evan- 
 gelical missions has a confusing tendency, even when the 
 missionaries of the various societies do not compete with each 
 other; but the intrusion of the Eoman Mission, which is 
 advancing ever more systematically and with increasing hos- 
 tility, is destructive in its effect.^ Paul, indeed, had to com- 
 plain of false brethren who crept into his work, but what 
 
 ^ Warneck, Protestant. Beleuchtung, p. 322 ; Roman Intrusion and Frosdij- 
 tism. 
 
346 PROTESTANT MISSIONS 
 
 evangelical missions have to suffer to-day from the enmity of 
 Rome had no parallel in apostolic times. 
 
 300. Finally, it would imply a very limited conception to 
 reduce the success of missions to the statistical resiilts. In 
 looking at the numbers of the present day, we renounce all 
 foolish boasting, although tlie numbers speak when they are in- 
 terpreted in a living way. There is a missionary success which 
 cannot be statistically recorded, and this success far exceeds 
 the numerical achievement of missions. About the middle of 
 the second century the youtliful Christendom, in the midst of 
 the population of the lioman world-empire, formed a minority, 
 not only decreasing, but also little regarded ; and yet the 
 future belonged to it. It represented an intellectual, moral, 
 and religious power, that was ever more and more producing 
 a ferment and creating an atmosphere which at once exerted 
 a decomposing influence on heathen conceptions, and set in 
 movement Christian ideas and vital forces, and so prepared 
 for the great victory of Christianity in the future.^ And such 
 a process is going on to-day. Not only in India, but in every 
 place where missions have for a considerable time had foot- 
 hold, even in the case of each of the nature-peoples, this 
 ferment is arising, the new atmosphere is being formed, and 
 a transformation is beginning in the domain of tlie intellectual, 
 social, moral, and even industrial life which marks the com- 
 mencement of a new epoch in the liistory of civilisation, this 
 conception being taken in the widest sense.^ Often the 
 baptized Christians still form an apparently powerless minority, 
 and yet they already exert, far beyond the limits of the 
 Christian congregations, transforming influences which have 
 the significance of a Cln-istianising education. In an " Out- 
 line" of missionary history it is only possible to refer very 
 slightly to those results that cannot be statistically set forth, 
 but which at the same time become means of Christianisation. 
 To learn what these are, and by learning to understand what 
 missionary success properly is, a special study of the individual 
 mission fields is necessary. To stimulate a desire for such a 
 study, and t(j form an introduction to it, is a chief aim of this 
 general survey. 
 
 301. It is quite impossible to make a statistical record of 
 the quality of the heatlien-Christians.^ If tlie missionary task 
 consists of " making disciples " {/j,aOr,7s{jin) and " converting 
 
 ' Warncck, Du; nposto/ischr. u. dU inodrrne MLtsion, Gilterslnli, 1876, p. 47. 
 
 - Wariipok, Mission vnd Kuflnr. Deiini.s, ChriMtian Afissioiis and Social 
 Proijnss, 2 vols., Nuw York, 1897. Mackenzie, Chridianity ami the Froyress of 
 Man, etc.; ilhisl rated by Modem Missions, New York, 1897. 
 
 » See Note 1, p. 312. 
 
ESTIMATE OF RESULTS OF EVANGELICAL MISSIONS 347 
 
 {i-7ri6rpi(pu]i)} then the most real and inward missionary result 
 is such Christians won from among non- Christians as Jesus 
 recognises as His disciples, who are not merely outwardly con- 
 verted to Christianity, but show by their lives that the new 
 faith has made new men of them. How large the number of 
 such Christians is, no statistics can show. Undoubtedly, it is 
 not inconsiderable, but the idealisation of the native Christian 
 congregations as congregations of the elect does not correspond 
 with the actual state of the facts. They are fragments of 
 national churches, a field of mi^ed crops, m which, amongst 
 the wheat, stand many tares. The majority of the members 
 of these congregations are rudimentary Christians : not only 
 is their Christian knowledge often very deficient, but their 
 life is also marked with many spots and wrinkles. If they are 
 clear of the grossest heathen pollution, and, in comparison 
 with their past, have attained a much higher moral level, yet 
 in many respects they still lag far behind the Christian ideal 
 of morality. With the majority the transition to Christianity 
 is not identical with that which we call conversion : the " old 
 man " is not always put off when the heathen is laid aside. 
 The field, too, into which the mission is casting the seed of the 
 Word is more full of weeds than the church field at home ; so 
 that the growth is threatened with greater defilement. Only, 
 one must not fall into the opposite error of making the colours 
 too dark, and, on the ground of individual occurrences of a very 
 distressmg kmd within the young native Christian congrega- 
 tions, pass a general judgment of condemnation on the whole 
 results of missions. Leaving aside the numerous accusations 
 that rest on mere gossip, as well as the numerous superficial 
 judgments, particularly of travellers who neither have religious 
 intelligence nor have taken the trouble to concern themselves 
 aljout missions on the spot, to generalise in this way is some- 
 what as if one were to declare, from the mass of news which 
 our daily press loves to offer of all the wicked deeds that 
 happen, that the whole German nation consists of thieves 
 and murderers. The comparatively few moral enormities 
 which arouse attention are collected and recorded, and the 
 large respectable part of society is ignored, as well as the 
 virtuous life which is led in quietness. Even in apostolic 
 times, not only were there weaknesses enough among the 
 young Christians, but there were even hypocrites and apos- 
 tates ; and yet that was a brilliant era of Christianity. At 
 all times there are chaff and weeds among the wheat ; how, 
 tlien, can one wonder if the heathen-Christendom of to-day is 
 not free from them ? There is shadow enough, but with it 
 1 Warneck, Ev. Missionslehre, iii. I, 201. 
 
348 PROTESTANT MISSIONS 
 
 much light also ; aud this light shines all the more brightly 
 when one marks the darkness beside it from which it has burst 
 forth, and amid whicli it maintains itself. In spite of all 
 their deficiencies, the Christian congregations gathered by the 
 missions of to-day are a salt in the midst of their heathen 
 surroundings ; and in spite of the mean aspect ^ worn by the 
 missions of the present time, they are a work in which one 
 beholds the glory of God. 
 
 302. In conclusion, if the aim of missions is not merely 
 the conversion of many separate individuals, but the found- 
 ing of independent national churches, self-supporting, self- 
 governing, self-propagating, so that at last the sending forth 
 from the old Christendom shall entirely cease, have the 
 missions of the present already attained this end ? No, they 
 have not yet attained it; but in several mission fields they 
 are at least in the position of approximating to the attainment 
 of it. The present missionary era is still too short, and the 
 people who are the objects of missionary effort are still, for 
 the most part, on too low a level of culture for the final goal 
 of missions, complete ecclesiastical independence, to have 
 been reached by this time. The comparison with apostolic 
 missions is deceptive, owing to the total difference in character 
 of the conditions. The doctrinarianism of Independency has 
 here and there, in Hawaii, for example, granted independence 
 to a young native Christian church, but the experiment has 
 always had bad results. Even where the specific work of 
 Christianisation has come to an end, as for example in various 
 grou])s of islands in the South Seas, in the West Indies, and 
 in Minahassa, missionary superintendence cannot yet be dis- 
 pensed with. Certainly, in the initial stages of missions, the 
 training of the native Christians to independence has been 
 very largely neglected, but to-day this end is being every- 
 where lal)0ured for on principle, and with great diligence. 
 The financial achievements are in some cases already so great 
 as to relieve consideralily the missionary societies, and the 
 native pastors and teachers not only increase numerically fn)m 
 year to year, but also ripen inwardly to growing indeiiendence. 
 Not a few of the native Christian congregations, indeed, are 
 lacking in aggi'essive force ; while from others there proceeds 
 a great missionary or assimilative infiuence. In most of the 
 older mission fields tlie process of forming national churches 
 has already begun, and while at present it is still maiidy in 
 the early stages, yet from decade to decade it makes a visible 
 advance. Wliether, indeed, it can everywhere be brouglit to 
 the final goal, to full independence of the old missionary 
 ' Germ., Kmchtsgcstalt, "tlio form of a servant." 
 
ESTIMATE OF RESULTS OF EVANGELICAL MISSIONS 349 
 
 Christendom, is a question which at present no one could 
 with confidence answer in the affirmative. The inferiority of 
 a great part of the non-Christian liumanity of to-day beside 
 the civilised Western world, which is ever more and more 
 overflowing, dominating, and decomposing it, does itself create 
 a necessity for missionary superintendence even as a bulwark. 
 There is a missionary rhetoric which overestimates the 
 results attained by missions up to the present time, and there 
 is a missionary hypercriticism which undervalues them. In 
 the foregoing work the attempt has been made to avoid both 
 the one extreme and the other, and to present the actual facts 
 as a sober apology for missions. 
 
INDEX 
 
 A. — Peksons 
 
 Note. — Names marked witli an * are cited as authors 
 
 Abdul Ma.sih, 253. 
 Adventists, the, 203. 
 Africaner, 210. 
 Ahlfeld, 120. 
 Ainiis, 318. 
 Aku, 195. 
 Albrocht, 117. 
 Algonquins, 157. 
 Alifures, 287. 
 Alleinc, 50. 
 Allen, Dr., 305. 
 * Allen and M'Clure, 50. 
 Amirchanjanz, 128. 
 Anderson, 99, 254, 263. 
 *Anderson, 108, 263, 324. 
 Anderson, Dr., 159. 
 ,, Rufus, 108. 
 AVilliam, 199. 
 *Anderson-Morshcad, 93. 
 Anton, 62. 
 Arayer, 268. 
 Arawaks, 182, 184. 
 Arbousset, 133, 217. 
 Armenians, 241. 
 •Armstrong, 94, 332. 
 Arnot, 204. 
 Arthington, 201. 
 Aryans, 245. 
 A.shanti, 118, 194. 
 *A.she, 228. 
 Asselt, van, 120. 
 Atliabasca, 161. 
 Auer, 110, 193. 
 Auka Negroes, 183. 
 Austin, 185. 
 
 Badaoa, 268, 
 Baker, 92, 267, 330. 
 Baldiins, 44. 
 Baldnin, 27. 
 Ball, 120. 
 Balolo, 104, 203. 
 Banerji, 259. 
 
 Bantns, 200, 205. 
 Bapedi Christians, 219. 
 Baptists, 177, 200, 202, 
 
 242, 266, 272, 278. 
 Biir, 281. 
 Barth, 118. 
 Bassa, 193. 
 
 Basuto, 133, 208, 216. 
 Bataks, 120, 283. 
 Batchelor, 318. 
 *Batty, 92, 160. 
 
 ,, missionary, 271. 
 •Beach, 295. 
 Bechuanas, 124, 210, 218, 
 
 219 
 Beck,'l53. 
 Bengcl, 117. 
 Bentinck, 252, 255. 
 Ikntlcy, 87, 202, 203. 
 Berridge, 71. 
 Berry, 108. 
 Besant, Mrs., 260. 
 Bethmanu, Holhveg, 119. 
 Beza, 22. 
 Bhils, 270. 
 Bhntia Tribes, 276. 
 Bickersteth, 92, 319. 
 •Birks, 92, 237. 
 Bishop, Mrs., •304, 305. 
 Blackstone, 69. 
 •Blaikie, 89. 
 Blavatiky, 260. 
 •Bliss, 85, 151. 
 Blnnienhagen, 25. 
 Blumhaidt, 118, 120. 
 Blyden, 192. 
 Blyth, 214. 
 Boardnmn, 109, 278. 
 Bodelschwingh, vnn, 127. 
 Boegner, 223. 
 Boers, 208, 210. 
 Bogatzky, 56. 
 Bogue, 87. 
 
 860 
 
 Biihler, 71. 
 Bohme, 68. 
 Buhnisch, 65, 116. 
 Bonipas, 161. 
 Boone, 110. 
 Booth, 232. 
 Biirresen, 135. 
 Bose, 259. 
 Boyle, 49, *50. 
 Bradley, 279. 
 Brahmin's, 247. 
 •Braidwood, 254. 
 Brainerd, 68, 166. 
 Bray, 49. 
 Brcckling, 37. 
 Brett, 184. 
 Bridgman, 108, 292. 
 Brinker, 207. 
 Brito, dc, 248. 
 Brochniand, 27. 
 Brooke, 2S6. 
 •Broomhall. 104, 297. 
 •Brown, W., 24, 150. 
 D. 81, 253. 
 „ *T., 98. 
 Bruce, 92, 242. 
 Bucer, 18. 
 Buchanan, CI., 81, 106, 
 
 253, 267. 
 Buchanan, Bros., 232. 
 Bndd, 158, 160. 
 Buddha, 291. 
 Bulu. 320. 
 Burchcll, 87, 177. 
 Burke, 79. 
 •Burkhardt. 150. 
 Burns, 96, 300. 
 Bush Negroes, 182. 
 Bushmen, 205. 
 Buss, 126. 
 Butler, 69. 
 
 •CAlitn, 245. 
 
INDEX OF PERSONS 
 
 351 
 
 Caldwell, 93, 250, 253. 
 Calixtus, 26. 
 Calvert, 95, 329. 
 Calvin, 19, 23. 
 Cambridge Seven, 104, 
 
 113. 
 *Canipl)ell, 46. 
 Candidius, 44. 
 Cappadose, 132. 
 Carey, 68, 75, 80, 86, 
 
 251, 274. 
 Carlyle, Dr., 97. 
 *Caroll, 109, 162. 
 *Carpenter, 278. 
 Carsvvell, 279. 
 Casalis, 13-3, 217. 
 Cetewayo, 215. 
 Chaka, 215. 
 Chalmers, 89, 334. 
 * ,, 214. 
 Charles i., 47. 
 Charles II., 158. 
 Charles ix. of Sweden, 24. 
 Chi Negroes, 194. 
 Chinese in Alaska, 155. 
 ,, in Australia, 337. 
 ,, in British Colum- 
 bia, 161. 
 ,, in Cuba, 174. 
 ,, in U.S., 171. 
 Chrischona Brethren, 
 
 239 
 Christaller, 118, 194. 
 Christian vx., 62. 
 *Christlieb, 150. 
 Clark, 92, 271. 
 Clive, 79. 
 Cockran, 159 f. 
 Coillard, 133, 217. 
 Coke, Th., 94, 176. 
 Colenso, 216. 
 Coligny, 23. 
 *Collet, 260. 
 *Collins, 267. 
 Comber, 87, 201, 204. 
 *Comenius, 26. 
 Constantine, 3. 
 Cook, Captain, 75, 94, 
 
 321. 
 Cooke, Miss, 254. 
 Coolies, 174, 183, 215, 
 
 220, 277. 
 Coolsma, 285. 
 Coplestone, 267. 
 Copts, 234. 
 Cornwallis, Abp., 70. 
 Corrie, 253, 272. 
 Corvino, 291. 
 Costa, da, 132. 
 *Cousins, 89, 224, 326. 
 Cowley, 160. 
 
 *Cox, 87. 
 Cree Indians, 160. 
 Creoles (Seychelles), 221. 
 Cromwell, 50. 
 Crowther, 91, 196, 197. 
 Crudgington, 202. 
 *Cust, 246. 
 
 Daimios, 306. 
 Damiau, 325. 
 Dankaerts, 43. 
 Dannhauer, 26. 
 Darwin, 186. 
 David, Chr., 60. 
 Davilus, 46. 
 Davis, 108, 308. 
 *Dawson, 228. 
 Day, 113, 193. 
 Dayaks, 286, 
 Deforest, 108. 
 Delawares, 160, 166. 
 *Dennis, 85, 140, 150, 
 
 339, 346. 
 Diaz, 174. 
 *Dickie, 199. 
 Diestelkamp, 127. 
 Dieterle, 118, 194. 
 Dingaan, 215. 
 Doane, 335. 
 Dober, 60, 63, 175. 
 Doddridge, 68. 
 Doll, 126. 
 Dominicans, 173. 
 *Dorchester, 109, 162. 
 Doriflarius, 46. 
 Dome, v., 25. 
 Drachart, 62. 
 Dravidians, 245, 273. 
 Drose, 275. 
 Dualla, 200. 
 Duff, Dr., 97, 254. 
 Duncan, 156, 161. 
 Duraeus, 26. 
 Durane, 206. 
 Dyke, van, 241. 
 
 *Eberhard, Duke, of 
 Wiirtemberg, 56. 
 
 Edkins, Dr., 297, 303. 
 
 Edwards, Jon., 68, 86. 
 
 Edwardes, 256, 271. 
 
 Egede. Hans, 58, 152. 
 ,, Paul, 58, 153. 
 
 Ehinger, 27. 
 
 Eichsfeld, 27. 
 
 Eliot, John, 48, 165. 
 
 Elliot, Ch., 277. 
 
 Ellis, 96, 222, *224. 
 
 Elmslie, 271. 
 
 Emde, 286. 
 
 Ensor, 308. 
 
 Erasmus, 8, *9. 
 Ernest v. Gotha, 26. 
 Erskine. Dr., 97. 
 Eskimo, 152. 
 Eugenius iv., 173. 
 Evans, 160. 
 Evhes, 121, 195. 
 Eyo Honesty, 199. 
 Eyre, 88. 
 
 Faber, Dr., 120, 127, 
 
 237, 297. 
 Fabri, 120. 
 *Fabricius, 30. 
 
 57, 249, 263. 
 Falconer, 237, 241. 
 Fante Negroes, 193. 
 Feder, 61. 
 Felasha, 239. 
 Fenn, 92, 267. 
 Ferguson, 193. 
 Fingu, 208. 
 Fisk, 108. 
 Fitzpatrick, 271. 
 Flad, 239. 
 Flemming, 26. 
 Fletcher, 71. 
 Folke, 138. 
 Fox, 92. 
 
 ,, *George, 50. 
 Fraucke, 42, 52 f., 249. 
 Franson, 138. 
 Frederick iv., 51, 152, 
 
 249. 
 Freeman, 193, 196. 
 French, 92, 237 f., 253, 
 
 271. 
 Frere, 227. 
 Fritz, 268. 
 *Frobisher, 47. 
 Fuhlas, 97, 196. 
 Fukuzawa, 312. 
 Fuller, 86. 
 
 Ga Negroes, 193. 
 Gallas, 124, 225, 230, 
 
 235. 
 Gardiner, 94, 185. 
 Garo Tri1)e, 277. 
 Geddie, 331. 
 Geissler, 333. 
 George l., 68. 
 George III., 69. 
 George, King, Taufaahau, 
 
 329. 
 Gerhard, J. , the elder, 22, 
 
 28 f. 
 Gerhard, J., the younger, 
 
 26. 
 Gerhardt, P., 26. 
 Gericke, 57, 250, 285. 
 
352 
 
 INDEX OF PERSONS 
 
 Gerlach, v., 119. 
 *Gibson, 171. 
 Gichtel, 33. 
 Giles, 297. 
 Gill, 327. 
 Gilmour, 303. 
 Gobat, 90, 239. 
 Goble, 308. 
 Goldie, *179, 199. 
 Gonds, 137, 273. 
 Gordon (Chinese), 294. 
 
 ,, Gov., 330. 
 Goreh, 259. 
 Gbrke, 120. 
 Gossuer, 116, 123. 
 *Graham, 47. 97, 151, 
 
 276. 
 Grashuis, 285. 
 Graul, 122. 
 Gray, 213. 
 Greeks in Asiatic Turkey, 
 
 241. 
 Greene, 108, 308. 
 Greig, 97. 
 Grenfell, 87, 201 f. 
 Gribble, 337. 
 *Griffi9, 112, 305. 
 Grimshaw, 71. 
 Grohn, 281. 
 *Grossel, 26. 
 Grotius, 25, 132. 
 *Grundemann, 150. 
 Grundler, 68. 
 Gryphius, 26. 
 *Guiness, Ger., 102. 
 
 Gr., 104, 202, 
 235. 
 Gulick, 108, 308. 
 •Gundert, 118, 150, 268. 
 Gurkha Tribe, 276. 
 Gnstavus Adolphus, 21. 
 Gnstavns Vasa, 23. 
 Giitzlatr, 117, 119, 279, 
 
 292, 295. 
 
 Hagknauer, 117. 
 Hagert, 275. 
 Hahn, 120, 139, 207. 
 •Ilaig, 235. 
 Hakka Tribe, 300. 
 Hall, 107, 305. 
 Hallbeck, 117, 209. 
 Ilaller, v., 117. 
 Hani brock, 44. 
 Hamilton, 97. 
 jr.-maloa, 325. 
 Hannington, 228. 
 •Hardy, 310. 
 Harms, L., 121,123. 
 
 „ Th., 124, 
 Hartzell, 111, 
 
 Hasselt, 132. 
 Hastings, 79, 
 Hausa, 198. 
 Havemann, 26. 
 Haweis, 82, 88. 
 Heber, 93, 253. 
 Hebich, 118, 268. 
 Heiling, 25. 
 
 HeMring, 123, 131, 281. 
 Hellendoorn, 287. 
 *Helps, 172. 
 Hepburn, 111, 308. 
 Herero, 120. 
 Hervey, 71. 
 Heurnius, 43 f. 
 Hiakumes, 166. 
 Hinderer, 90, 91, 196. 
 Hindus, 273. 
 *Hinton, 177. 
 Hobson, 297, 
 Hotlmann, 118. 
 Hoklo Tribe, 300. 
 Hoornbeek, 44. 
 Hopkins, 324. 
 Hordcu, 92, 160. 
 *Horne, 89, 326. 
 Hottentots, 205 f. 
 *Hough, 249. 
 Houghton, 230. 
 Hovas, 221, 
 Hughes, 271. 
 Hung-Sin-tseueu, 294. 
 Hunnius, 27. 
 Hunt, 95, 329. 
 Huntingdon, Countess of, 
 
 70. 
 Huonder, 292. 
 Hurones, 157, 168. 
 *Hydc, 50. 
 
 Ino, 198. 
 
 Igbara, 198, 
 
 IJu, 198. 
 
 Imaduddin, 237, 259, 
 
 271. 
 Indians (in Canada), 157f. 
 
 ,, (in U. S.), 163 f. 
 Inglis, Dr., 97, 
 Iro(pioiH, 157. 
 Israel, G., 61, 175. 
 Isenbcrg, 239. 
 Ito, 313. 
 Ittanieier, 127. 
 Iwakura, 310. 
 
 •Jack, 100, 234. 
 Jackson, Dr., 156. 
 Jacobites, 241. 
 Japga, 230. 
 Jains, 246. 
 Jiinicke, 57, 117, 119. 
 
 Jansen (Johnson), 93, 
 
 190. 
 Janss, 285. 
 Jansz, 131. 
 
 Japanese (in U. S.), 172. 
 Jaschke, 117, 271. 
 JcUesma, 130, 286. 
 Jensen, 126. 
 Jesuits (in China), 291, 
 Jewett, 264. 
 Jininiu Tenno, 306, 
 John, Dr. Griffith, 297, 
 
 303. 
 Johnson, 196. 
 Mohnston, 234. 
 Jones, 331. 
 Josenhaus, 118. 
 Judson, 107, 109, 278, 
 Junius, 44. 
 
 Each IX Tribe, 278. 
 
 *Kalkar, 150. 
 
 Kam, 130, 281, 286, 288, 
 
 Kamehanieha, 325, 
 
 Kanaka, 325, 337. 
 
 Kanghi, 291. 
 
 Karens, 107, 135, 278, 
 
 Kayarnack, 153. 
 
 Kedung, 286. 
 
 Kelling, 281, 287. 
 
 Kemp, V. d., 89, 130, 
 
 209 f. 
 Kerr, Dr., 297, 300. 
 Keshub Chandcr Sen, 
 
 260. 
 Khama, 220. 
 Khasi Tribe, 96, 277. 
 Kicherer, 130, 209. 
 Kiernander, 274. 
 Killidc, 177. 
 King, 183. 
 Kirkland, 166. 
 Kleinscainiidt, 116, 207. 
 Knnk, 120. 
 Knibb, 87, 177. 
 * Knight, 90. 
 Knothe, 219, 
 *Knox, 20. 
 Kohlnieiater, 117. 
 Ki.Ue, 90, *190, 237. 
 Koschi, 259. 
 Kothabyn, 278. 
 Krapf, 90, 91, 211, 225, 
 
 239. 
 Kroo Negroes, 193. 
 Kropf, 120, 211. 
 Kriiger, 223. 
 Kshatriyas, 247, 
 Kume, 306. 
 Kiinini, 128. 
 Kwang Su, 298. 
 
INDEX OF PERSONS 
 
 353 
 
 Lackoix, 89. 
 Lainez, 248. 
 LancizoUe, 119. 
 Lange, 51. 
 Laotse, 291. 
 Lapps, 23, 63, 136. 
 Las Casas, de, 172. 
 Laurwig, 62. 
 Lawes, 328, 334. 
 Lawrence, 256, 271. 
 Laws, Dr., 100, 233. 
 Lebrun, 220. 
 Lechler, 118, 300. 
 Lecoq, 119. 
 Legge, 89, 297, 300. 
 Leibnitz, v., 41, 55. 
 *Leonard, 107. 
 Lepcha Tribes, 276. 
 Lepsius, 128. 
 Lerius, J., 30. 
 Leupolt, 90, 272. 
 Leydekker, 44. 
 Licht, 120. 
 Liele, G., 177. 
 Lier, van, 212. 
 Liloliho, 325. 
 Livingstone, 76, 89, 93, 
 
 188, 210, 219, 226. 
 Lockhart, 297. 
 *Loomis, 309. 
 Liischer, 57. 
 *Lovett, 89, 326. 
 Luther, 9-17. 
 Liitkens, 51. 
 Lyman, 283. 
 
 Mabille, 133, 217. 
 Macdonald, 161. 
 Macfarlane, 89, 334. 
 *Mackay, 91, 228, 301. 
 Mackenzie, 227. 
 Mackitlrick, J., 202. 
 M'Leod, 256. 
 Mahdi, 234. 
 Mala, 264. 
 Malays, 286. 
 Malco, 218. 
 Mallet, 121. 
 Manning, 90. 
 Maori, 338. 
 Maples, Bishop, 93. 
 *March, 185. 
 Marks, Dr., 278 f. 
 Marshman, 87, 251, 
 274. 
 Mrs., 254. 
 Marsden, Samuel, 68, 92, 
 
 338. 
 *Marshall, 248. 
 *Martiu, 297. 
 
 Fr., 175. 
 
 23 
 
 Martin, W., 256, 271. 
 Martyn, H., 68, 81, 253, 
 
 272. 
 Masiya, 213. 
 Mason, 109, 278. 
 Maxwell, 301. 
 Mayhew, Th., 49, 165. 
 Medhurst, 89, 297. 
 Meinicke, 320, 327. 
 Meisner, 26. 
 Mel, C, 54. 
 Melanchthon, lof. 
 Mencius, 302. 
 Merensky, D., 120, 219. 
 Methodists, 94. 
 Meyer, 184. 
 Miauts, 300. 
 Michelsen, 332. 
 Middleton, 253. 
 *Millar, R., 73. 
 Miller, 100, 263. 
 Mills, 107, 192. 
 Milne, 89, 292. 
 Mitchell, 97. 
 *Mitford, 305. 
 Moffat, 89, 210, 219. 
 Mogling, 118. 
 Mohammedans, 237, 270, 
 
 274, 291. 
 *Moister, 95, 177. 
 Montgomery, 256, 271. 
 Moody, 91, 113. 
 Moravian Brethren, 58 f. 
 Moricke, 118. 
 Morrison, 89, 292. 
 Morton, J., 90. 
 Moshesh, 217. 
 Mott, 114, *142. 
 Moule, 302. 
 Mpondomise, 208. 
 Mpongwe Negroes, 201. 
 Mtesa, 228. 
 Muir, 256. 
 
 Mullens, 89, 224, 231. 
 Miiller, .J., 27. 
 Mundari Kols, 275. 
 Munro, 267. 
 Munson, 283. 
 Murray, 89, 212, 339. 
 Musiius, 27. 
 Muschukulumbs, 96. 
 Mutsu Hito, 306. 
 Mwanga, 229 f. 
 *Myers, 87. 
 
 Naga Tribe, 277. 
 Nama, 207. 
 Neander, 119. 
 Negi'oes (in Africa), 190 f. 
 
 (in U. S.), 168. 
 
 (inS. Am.), 184. 
 
 Negroes (in "West Iudies)j 
 
 173. 
 Nesbit, 97. 
 Nestorians, 241. 
 Neumeister, 57. 
 New, 96, 230. 
 Newell, 107. 
 Newman, 90. 
 Newton, Dr., 271. 
 Nicolas v., 172. 
 Nisima, 309 f. 
 Nitzschmann, 60, 63, 116, 
 
 175. 
 Nobilis, de, 248, 263. 
 *Noble, 92, 169, 189. 
 Nommensen, 120, 283. 
 Norton, 273. 
 Nott, 107. 
 Nupe, 198. 
 Nylander, 117, 190. 
 
 OccTJM, 166. 
 Ochs, 135. 
 CEsterzee, 132. 
 Ojibwas, 157, 160. 
 Olcott, Col., 260. 
 Olsen, Isaak, 58. 
 Oneidas, 167. 
 Oppermann, 218. 
 Osiander, 27. 
 Ottow, 333. 
 Oxenbridge, 50, 
 
 Paoalt, 117. 
 Pahari, 275. 
 Palmerston, 173. 
 Panschamas, 259. 
 PantJinus, 248. 
 Papuas, 128, 336. 
 Parker, 297. 
 Parsees, 247. 
 Parsons, 108. 
 Paton, 332. 
 
 Patteson, 93, 331, 332. 
 Payne, Bish., 193. 
 Pelzer, 120. 
 Penn, W., 50, 163. 
 Perry, 307. 
 
 Pfander,90, 118,237,272. 
 Philip, Dr., 209. 
 Philip, King, 165. 
 Philips, 89. 
 Pierson, 144, *190. 
 Pilgrim Fathers, 47. 
 Pless, von, 60, 62. 
 Pllitschau, 52, 249. 
 Plymouth Brethren, 184. 
 Polnick, 128. 
 Pomare, 326. 
 Ponda, 215. 
 Pondo Tribe, 208. 
 
354 
 
 INDEX OF PERSONS 
 
 Poor, 108. 
 Porta, 27. 
 
 Portuguese, 172, 181. 
 Posselt, 120. 
 Post, 183. 
 Praetorius, 26. 
 Pratt, 328. 
 Presbyteriaus, 139. 
 
 Scot. P., 199, 214. 
 
 Amer. P., 201, 240. 
 
 N. Amer. P., 242. 
 
 S. Arutr. P., 203. 
 Prideaux, 51. 
 Prinsterer, 132. 
 *Prout, 88, 327. 
 Punti, 300. 
 Puritans, 165. 
 Pusey, 90. 
 
 QlTAKERS, 163, 222. 
 *Quistorp, 30. 
 
 Radama, 221. 
 Raleigli, W., 47. 
 Ramabai, Pandita, 261, 
 
 270. 
 Ram Mohun Roy, 260. 
 Ramseyer, 118, 194. 
 Ranavalona, 221. 
 Rauch, 117, 167. 
 Raue, Prof., 41. 
 Rebniann, 90, 225. 
 Redslob, 272, 
 Reid, 110. 
 
 Rhenius, 90, 117,251,262. 
 Rhijn, v., 132. 
 Rhymdyk, 45. 
 Ribbeutrop, 273. 
 Ricci, 291. 
 Rice, 107, 109. 
 Richards, 107. 
 Richier, 23. 
 Ridley, 271. 
 Riedel, 117, 130, 287. 
 Ricl, 161. 
 Riggs, D., 242. 
 Riis, 118, 194. 
 Ringeltaube, 267. 
 Rbder, v., 119. 
 *Romaine, 71. 
 Rijnne, 135. 
 Rosalierina, 221. 
 Roskott, 281, 2S8. 
 Ross, Dr., 101, 304. 
 *Rowe, 329. 
 •Rowlands, 71. 
 •Rowley, 227. 
 Russel, 302. 
 •Rutherford and Glenny, 
 
 235. 
 •Ryle, 71. 
 
 Sadrach, 285. 
 Saker, 87, 200. 
 Samurais (Daimios), 306. 
 Sa Quala, 278. 
 Saravia, 20 f. 
 Sargent, 92, 253. 
 Satthiauadhan, 259, 263. 
 Schall, 291. 
 Schereschewsky, 110. 
 Schiriiding, v., 117. 
 Schleiermacher, 125. 
 Schmelen, 95, 117, 
 
 210. 
 Schmidt, G., 74, 230. 
 Schneller, 240. 
 Schon, 90. 
 Schrender, 136. 
 Schroder, 281. 
 Schultze, 249. 
 Schumann, 182. 
 Schuunnann, 132. 
 Schwartz, 57, 68, 249, 
 
 287. 
 Scriver, 40. 
 Scudder, 108, 264. 
 Scultetus, 26. 
 Sechele, 219. 
 Seelye, Miss, 261. 
 Sekukuni, 218. 
 Selwyn, Bp., 93. 
 Scrampore Trio, 251, 
 
 274. 
 Serfojee, 250. 
 Sergeant, J., 166. 
 Settee, 158. 
 Shan Tribe, 278. 
 Shanar (rice farmers), 
 
 262. 
 Shaw, 95, 210. 
 •Sherring, 68, 89, 249. 
 Sheshadri, 259, 269. 
 Shogun, 306. 
 Slioolbred, 270. 
 Sierra Leone Christians, 
 
 192. 
 Sikiis, 246, 270. 
 Simeon, 90, 254. 
 Simpson, 115. 
 Singaniangaradja, 284. 
 Singhalese, 265. 
 Six Vear People, 268. 
 Skrefsrud, 135, 275. 
 Smith, 159, 183, 241, 272, 
 
 279. 
 •Smith, G., 47, 76, 93, 
 
 97, 150. 
 •Smith, Th., 4. 
 Smythies, 93, 227. 
 Surcnsen, 61. 
 Sothos, 216. 
 Soto Indians, 157. 
 
 Spaugenberg, 66, 71, 175. 
 Spener, 39. 
 Spittler, 118, 239. 
 Stiich, Anna, 65. 
 
 „ Oh., 63. 
 
 ,, Matt., 63, 116, 
 
 153. 
 Stanley, 91, 201, 226, 
 
 228. 
 Steere, 93, 227. 
 Steinkopf, 118, 211. 
 Steller, 281, 287. 
 Stewart, Dr., 100, 214. 
 Stirling, 186. 
 ♦Stock, 70, 92, 305. 
 Stockfl.'th, 24. 
 Strict Baptists, 87. 
 Studd, 104. 
 Sudra, 247. 
 Sunderniann, 285. 
 Swain, Miss, 261. 
 
 Tamuls, 113, 122, 135, 
 
 265. 
 Taufaahau, 329. 
 Tautimann, 287. 
 Taylor, H., 102, 295. 
 ,, W., 110,193, 203, 
 
 205. 
 Teelinck, 43. 
 Temple, R., 256. 
 Tennison, Dr., 51. 
 Thai, 279. 
 Thakombau, 329. 
 Theebaw, 279. 
 Tholuck, 119. 
 Thomas Christians, 248, 
 
 267. 
 Thomas, Apostle, 248. 
 ,, Surgeon, 86. 
 Thomason, 253. 
 ♦Thompson, 47, 48, 64, 
 
 166. 
 Thorne, 232. 
 Tiyo Soga, 214. 
 Toda, 268. 
 •Toplady, 71. 
 Townsend, 91, 196. 
 Tracy, 108. 
 Truclisoss, 27. 
 Trunipp, 271. 
 Truro, 71. 
 Tucker, Miss, 254. 
 Tukudhs, 157, 161. 
 Turner, Polhill-, 104. 
 „ Bishop, 111, 206. 
 ,, G., 328. 
 Tuuk, V. d., 283. 
 
 UllKMANN, 43. 
 Umselckasi, 215. 
 
INDEX OF PLACES AND SUBJECTS 
 
 355 
 
 ^Underbill, 87, 177. 
 Underwood, Dr., 305. 
 Urao-Kols, 275. 
 Urlsberger, A., 117. 
 
 S., 56, 117. 
 Ursinius, J., 37. 
 
 *Vahl, 150. 
 Vaisya, 247. 
 Valentijn, 44. 
 Vasa, G., 23. 
 Vaughan, 246. 
 Veiel, 26. 
 Venn, H., 71, 90. 
 
 ,, J., 90. 
 Verbeck, Dr., 112, *305, 
 
 308. 
 Verbiest, 291. 
 Vei'trecht, 44. 
 Vey Negroes, 193. 
 Vietor, 121. 
 Villegaignon, 23. 
 Volkening, 121, 
 *Voltaire, 163. 
 Vos, 212. 
 
 Waddell, 199. 
 Wade, 109, 278. 
 Wahebe, 119, 231. 
 Wakefield, 96, 230. 
 Walans, 44. 
 Walmaun, 120. 
 
 Wangemann, 120. 
 Ward, 87, 251, 274. 
 Wasmutb, 41. 
 *Watt, 106. 
 Wattewille, v., 59. 
 Weigle, 118. 
 Weitbrecbt, 90. 
 Wellesley, 252 
 Welsb Methodists, 277. 
 Weltz, 32. 
 Wenger, 87. 
 Wesley, J., 70, 71. 
 *West, 328. 
 West, J., 158. 
 Westen, v., 24, 58. 
 Westlind, 203. 
 Whately, 236. 
 AVheelock, 166. 
 Wbitefield, G., 71, 94. 
 *Wiggers, 150. 
 Wilberforce, 71, 81, 90, 
 
 252. 
 Wilder, 113. 
 William iii., 51. 
 Williams, J., 88, 327 f. 
 
 Bishop, 110. 
 
 (China), *288, 
 297. 
 
 *W., 338. 
 "■'Williamson, 289. 
 Wilson, 88, 97, 254. 
 Winslow, 108. 
 
 Winter, 219. 
 *Wishard, 114. 
 Witboi, 209. 
 AVitt, 128. 
 
 Witteveen, 131, 283. 
 Wolfall, 47. 
 Wolfe, 92, 301. 
 Wray, 183. 
 
 Xavier, 248, 308, 
 Xosa Kaffirs, 208. 
 
 Yates, 87. 
 Yokoi, 310, 314. 
 *Yonge, 93, 332. 
 *Yonng, 78. 
 Yu Hsien, 298. 
 
 *Zahn, 150. 
 Zareraba, 118, 242, 
 Zeisberger, 117, 160, 167. 
 Zentgrav, 27. 
 Ziegenbalg, 52, 57, 68, 
 
 249. 
 Ziemann, 273. 
 Zimraer, 286. 
 Zimmermann, 118, 194. 
 Zimshis, 161. 
 Zinzendorf, 58f.,153,175. 
 Zulus, 124, 136, 215. 
 Zwemer, 241. 
 Zwingli, 19. 
 
 £. — Places and Subjects, 
 
 Abhvviations. 
 
 I. — Island. M. — Mission. 
 
 R. — River, Ms, — Missions, 
 
 S. or Soc. — Society, Mis. — Missionary. 
 
 Abeoktjta, 196. 
 Abetisi, 213. 
 Abokobi, 194. 
 Aburi, 194. 
 Abyssinia, 25, 26, 119, 
 
 225, 235. 
 Abyssinian Church, 239. 
 Ada, 194. 
 Adamshoop, 218. 
 Aden, 241. 
 Afghanistan, 271. 
 Africa, 188 f. 
 
 „ East, 225. 
 
 ,, North, 234. 
 
 ,, South, 205. 
 
 ,, S. -W. German, 
 
 207. 
 
 Africa, West, 189. 
 Africa Union, Evangel- 
 ical, 231. 
 African Pastors, South, 
 206. 
 ,, Islands, 220. 
 ,, Lakes Coy., 233. 
 ,, Meth. Ep. Ch., 
 111. 
 Agra, 272. 
 Ahmednagar, 269. 
 Aintab, 242. 
 Ajermadidi, 287. 
 Ajmeer, 270. 
 Akropong, 194. 
 Alaska, 155. 
 i Albina, 183. 
 
 Am. — American. 
 Af. — African. 
 
 Akra, 193. 
 Aleutians, 155. 
 Alexandria, 239. 
 Algiers, 235. 
 Allahabad, 251, 272. 
 Allgem. Mis. Zeitschrift, 
 
 151. 
 Allgem. Prot. Missions- 
 
 ver., 126. 
 Alliance Missions, 115, 
 
 128. 
 Almaheira, 132, 281, 288. 
 Almora, 272. 
 Amalienstein, 211. 
 Amatonga, 216. 
 Amboina, 46, 130. 
 Ambon, 281, 288. 
 
356 
 
 INDEX OF PLACES AND SUBJECTS 
 
 Amejovhc, 195. 
 America, 152 f. 
 
 Central, 180. 
 North, 106. 
 South, 181. 
 Am. Board(A.B.C.F.M.), 
 
 107. 
 Am. Colonisation Soe. , 
 
 192. 
 Am. Mis. Assoc, 108. 
 Amoy, 108, 293, 301. 
 Amritsar, 271. 
 Amroha, 272. 
 Anamabu, 193. 
 Andaman I., 279. 
 Andover, 107. 
 Aneityum, 334. 
 Angkola-Sipirok, 283. 
 Angmagsalik, 153. 
 Angola, 111, 204. 
 Aniwa, 331. 
 Annette I., 156. 
 Antananarivo, 223. 
 Antigua, 175, 176. 
 Antilles, Lesser, 176. 
 Anum, 194. 
 Apaiang, 335. 
 Arabia, 241. 
 
 ,, South, 237. 
 Araucauia, 94. 
 Arcot, 108, 263. 
 Argentine, 182. 
 Arizona, 112. 
 Armenia, 149. 
 Armenian massacres, 241. 
 Aru L, 288. 
 Asaba, 198. 
 Asia, 244 f. 
 
 ,, Further, 241. 
 
 ,, Minor, 241. 
 Assam, 109, 276. 
 Assiniboinc R., 159. 
 Astrolabe Bay, 333. 
 Athabasca, 161. 
 Attabari, 277. 
 Aurangabad, 269. 
 Austral L, 327. 
 Australia, 336 f. 
 
 ,, South, 330. 
 West, 336. 
 Austr. Immanuel Synod, 
 
 337. 
 Awomori, 318. 
 
 Badagry, 196. 
 Bagalon, 285. 
 Bagdad, 242. 
 Bahama I., 177, 178. 
 Bahrein, 241. 
 Bakiiiidu, 200. 
 Bali, 280. 
 
 Balige, 284. | 
 
 Iklolo, M., 203. 
 Baluchistan, 271. 
 Bandawe, 233. 
 Bangalore, 269. 
 Bangkok, 280. 
 Banks L, 331, 332. 
 Bannu, 271. I 
 
 Banza Mantt^ke, 202. 
 Baptist Mis. Soc, 86. { 
 „ Am. (A.B.M.U.), ! 
 
 109. 
 ,, Industrial M. \ 
 
 (Scot.), 232. I 
 
 Bara, 225. [ 
 
 Barbadoes, 175, 179. , 
 
 Bardwan, 276. J 
 
 Bareli, 272. | 
 
 Barharva, 275. 
 Barisal, 276. 
 Barmen Mis, Soc, 120. 
 
 China Inl. M., 
 
 128. 
 Basel Mis. Soc, 117. 
 Bassein, 279. 
 Bassuto M., 133. 
 Bataks M., 120. 
 Batanga, 200. 
 Batavia, 45, 130, 285. 
 Bathurst, 189. 
 Batu L, 285. 
 Bavarian Soc. for E. 
 
 Africa, 127. 
 Bavianskloof, 209. 
 BechuanaM., 95. 
 Bedouins M., 241. 
 Begoro, 194. 
 Belgam, 269. 
 
 Belize, 180. i 
 
 Bellary, 269. I 
 
 Benares, 251, 272. ! 
 
 Bengal, 273. } 
 
 Bengali, 246. ; 
 
 Benito R., 201. | 
 
 Berar, 273. 
 
 Berbicc, 183. I 
 
 Bergdamara, 207. 
 Bergendal, 182. 
 Bergischc Bible Soc, 120. 
 Berkel (Mis. Sem.), 130. 
 Berlin L, 119. 
 
 ,, n. (Gossner M.), 
 
 123. 
 „ in. (Germ. E. 
 
 Africa), 127. 
 Berlin Jerusalem Verein, 
 
 125. 
 Berlin Women's S. for^ 
 
 China, 125. I 
 
 Berlin Women's S. fori 
 
 Women in Orient, 126. | 
 
 Beswaba, 264. 
 
 Bethanien, 207, 218. 
 
 Bethel (Alaska), 156. 
 ,, (Cameroons), 200. 
 ,, (India), 275. 
 ,, (U. S.), 166. 
 
 Bethesda, 336. 
 
 Betsileo, 221, 223. 
 
 Beyrout, 240. 
 
 Bhagalpore, 275. 
 
 Bhaino, 279. 
 
 Bible Societies — Amer- 
 ican, 107 ; Bergischc, 
 120 ; British, 106 ; 
 Scottish, 144 note. 
 
 Bible Translations — 
 Arabic, 241 ; Armen- 
 ian, 242 ; Batak, 284 
 Bengali, 87 ; Bechuana 
 210 ; Bulgarian, 242 
 Chi, 194 ; Chinese, 251 
 note, 297 ; Cree, 160 
 Dualla, 200 ; Efik 
 199 ; Ga, 194 ; Green 
 land, 154 ; Indian, 48, 
 165 ; Javanese, 285 
 Kaffir, 211 ; Malayese 
 45 ; Motu, 334 
 Mpwonge, 201 ; Nias, 
 285 ; Nyanja, 233 
 Persian, 254 ; Sin 
 ghalese, 45 ; Sotho 
 217 ; S. African, 206 
 Sudan, 285 ; Tibetan, 
 272 ; Turkish, 242 
 Yoruba, 197. 
 
 BibliothecaTamuIica,122. 
 
 Bihar, 273. 
 
 Bih.5, 108, 205. 
 
 Bismarck Archipelago, 
 332. 
 
 Bismarckburg, 194. 
 
 Bisrampur, 273. 
 
 Blantyre, 100, 232. 
 
 Blind M. to Women, 
 China, 126. 
 
 Bloemfonteiu, 218. 
 
 Bluefields, 181. 
 
 Blythswood, 214. 
 
 Boai-d of Correspondence 
 with Scot. S.P.C.K., 
 166. 
 
 Bochabclo, 219. 
 
 Bombay, 269. 
 
 Bomvana, 207. 
 
 Bonjai Stations, 219. 
 
 Bonny, 198. 
 
 Borneo, 286. 
 
 Bosiu, 217. 
 
 Bosphorus, 240. 
 
 Boxer Rising, China, 297. 
 
INDEX OF PLACES AND SUBJECTS 
 
 357 
 
 Bradford (Mass., U.S.), 
 
 107. 
 Brahmanism, 246. 
 Bralimo - Soiuaj move- 
 
 nieut, 260. 
 Brass, 198. 
 Brazil, 23, 46, 181. 
 Bremen, 121. 
 Bretliren, Moravian, 64, 
 
 116. 
 Buddhism, 290. 
 Budu, 229. 
 Buea, 200. 
 BuUom, 191. 
 Bunyoro, 229. 
 Burma, 277. 
 Bumshill, 214. 
 Buru, 281, 288. 
 Busoya, 229. 
 Busra, 241. 
 Butaritari, 335. 
 
 Caddapa, 264. 
 Cairo, 235, 339. 
 Calabar Estuary, 199. 
 Calcutta, 93, 274. 
 Caledonia (Am.), 161, 
 Calgary, 161. 
 Calicut, 268. 
 California, 168. 
 Calvinistic Metliodists, 70 
 
 note. 
 Calvinistic Methodists, 
 
 Welsh, 96. 
 Cambridge M. to Delhi, 
 
 93. 
 Cameroons, 87, 200. 
 Canada, 95, 156. 
 Canadian Mis. Societies, 
 
 113. 
 Canton, 293, 300. 
 Cape Coast, 193. 
 Cape Colony, 207. 
 Cape Dutch Ref.Ch., 216. 
 Cape Palmas, 193. 
 Cape Town, 205, 213. 
 Carnarvon(Schietfontein) 
 
 211. 
 Caroline I., 335. 
 Cashmere, 270. 
 Caspian Sea, 241. 
 Caucasus, 118, 240. 
 Cawnpore, 272. 
 Celebes I., 287. 
 Central Africa, 224. 
 Central America, 180. 
 Central Morocco M., 235. 
 Central Provinces (India), 
 
 272. 
 Ceram, 281, 288. 
 Ceylon, 45, 87, 265. 
 
 I Chanda, 273. 
 
 Cliapra, 273. 
 
 Charlotte I., 161. 
 
 Chartered Coy. S. Africa, 
 220. 
 
 Cheefoo, 302. 
 
 Cheenan, 302. 
 
 Che-kiang, 302. 
 
 Chemulpo, 305. 
 
 Chieng Mai, 280. 
 
 Chih-li (Pe-chi-li), 296. 
 
 Chili, 182. 
 
 China, 82, 288 f. 
 
 China Inland M.(C. I. M.), 
 102, 295. 
 
 China-Jap. War, 308, 313. 
 
 Chinese Ancestors, Wor- 
 ship of, 290 ; Culture, 
 289 ; Hatred of For- 
 eigners, 293; Language, 
 289 ; Literature," 289 : 
 Name for God, 297 
 Religions, 290. 
 
 Chinese crisis of 1900, 
 297. 
 
 Ching-chow, 302. 
 
 Chini, 271. 
 
 Chinomaki, 318. 
 
 Chota Nagpur, 253, 274. 
 
 Chrischonaberg, 119. 
 
 Christen - AVerkman, 
 (Dutch Mis. Soc), 131. 
 
 Christian Researches, 
 
 Buchanan's, 267. 
 
 Christiausborg, 119. 
 
 Church Mis. Soc. (C. M.S.), 
 90. 
 
 Clapham Sect, 90. 
 
 Clarkebury, 210. 
 
 Cochi, 319. 
 
 Cochin, 267. 
 
 Coimbatoor, 264. 
 
 Col. de prop, fid., 41 ; 
 orientale, 55. 
 
 Coll. de cursu ev. prom., 
 52, 58. 
 
 Colombo, 266. 
 
 Columbia, 162. 
 
 Confucianism, 290. 
 
 Congo, 87, 201. 
 
 ,, Free State, 201. 
 
 ,, French, 201. 
 
 ,, Inland Mission, 
 
 104, 202. 
 ,, M., 202. 
 
 Congregational Union, 
 (C. Colony), 210. 
 
 Constantinople, 241. 
 
 Coomasee, 194. 
 
 Copenhagen, 51, 62, 
 15-3. 
 
 Coranderok, 337. 
 Corea, 304. 
 Corisco I., 201. 
 Coromandel Coast, 263. 
 Costarica, 180. 
 Cottayam, 268. 
 CotticaR., 183. 
 Countess of Huntingdon's 
 
 Connexion, 70 note. 
 CrishuaR., 264. 
 Cross R., 199. 
 Cuba, 174. 
 Cumberland, 159. 
 Cunaraa, 235. 
 Cunene R., 205, 207. 
 Cunningham, 214. 
 
 Dahomey, 195. 
 Dakura, 181. 
 Danish Ev. Ass. for China, 
 1.35. 
 „ Mis. Soc, 1.35. 
 Danish-Halle M., 54, 57, 
 
 116. 
 Dar-es-Salaam, 230. 
 Darjeeling, 276. 
 Dawes' Bill, (Am.), 164. 
 Deccan, 245. 
 Deep Sea Fishermen's M. 
 
 (English), 155. 
 Dehra, 272. 
 Delagoa Bay, 216. 
 Delhi, 271. 
 Deli, 130, 283, 
 Delta (Niger) Congrega- 
 tions, 198. 
 Demerara, 183. 
 Demon-worship (India), 
 
 246. 
 Denmark, 135. 
 D'Entrecasteaux I., 334. 
 Depok, 1.32, 2S5. 
 Dera Ghasi Khan, 271. 
 
 ,, Ismael Khan, 271. 
 Diamond District (S. Af.), 
 
 212. 
 Disciples of Christ, 112. 
 Domestic Mission (Ep. N. 
 
 Am.), 110. 
 Dominion of Canada, 
 
 156. 
 Doopsgez. Vereen, 131. 
 Dore Bay, 333. 
 Doshisha, 310. 
 DrakenbergMts.,216. 
 Dresden Mis. Soc, 121. 
 Dublin M., 227. 
 Duke Town, 199. 
 Dusselthal, 120. 
 Dutch Mis. Societies, 
 
 129. 
 
358 
 
 INDEX OF PLACES AND SUBJECTS 
 
 East London Institute, 
 
 104. 
 Ebenezer (India), 275. 
 Ebenezer (Oceania), 337. 
 Ebon, 335. 
 
 Eclectic Society, 89, 90. 
 Ecumenical Mis, Con- 
 ference, 151 note. 
 Edendale, 215. 
 Edinburgh Medical M., 
 
 106. 
 Efat^, 331. 
 Efik Lauf^uage, 199. 
 Egypt, 239. 
 Elberleld Laymen's Soc, 
 
 120. 
 Elini-Hope, 337. 
 Elizabeth I., 166. 
 EUice I., 328. 
 Ellore, 264. 
 Elmina, 193. 
 Eingwali, 214. 
 Encyclopedia of M., 151 
 
 note. 
 Endeavour Soc, 113. 
 England, 47, 67, 86. 
 Ephrata, 181. 
 Epi, 332. 
 Erie, Lake, 159. 
 Erraelo M., 131, 286. 
 Erromanga, 331. 
 Erythrea, 235. 
 Erzroum, 242. 
 Eskimo M., 152. 
 Espiritu Santo (Merena), 
 
 331. 
 Essequibo, 183. 
 Ev. Missions - Magazin, 
 
 151 note. 
 
 Fairfield, 168. 
 Fairford, 100. 
 Faisabad, 272. 
 Falkland I., 186. 
 Farakhabad, 272. 
 Fernando Po., 200. 
 Fife Lakes Coy., 233. 
 Fiji I., 329. 
 Finland, 139. 
 Finnish Free Ch.M., 139. 
 Finnish Lutli. Mis. Soc, 
 
 139. 
 Finschhaven, 333. 
 Fisk University, 170. 
 Florence Bay, 233. 
 Florea, 280. 
 Florida I., 332. 
 Fly R., 334. 
 Fokion, 300. 
 Foochow, 203, 301. 
 Foorah Bay Col., 191. 
 
 Formosa, 301. 
 Fort Moose, 159. 
 Fort Wrangel, 156. 
 Fosterlands Stilt. Ev. 
 
 (Swed.), 137, 273. 
 France, 133. 
 
 Free Baptists (Am.), 109. 
 Free Ch. of Scotland, 98. 
 
 „ United, 101. 
 Freetown, 191. 
 French Switzerland, 134. 
 Freretown, 227. 
 Friedenshiitten, 167. 
 Friends' For. M. Ass., 96. 
 
 Syrian M., 96. 
 Frisia, East, 121. 
 Fuego, Tierra del, 186. 
 Fuen-chow, 298. 
 Fuknoka, 319. 
 Fukusima, 318, 
 Fmikawa, 318. 
 Fusan, 305. 
 Futuna, 332. 
 
 Gaboon R., 201. 
 Galle, 266. 
 Gambia R., 189. 
 Ganges R., 272. 
 Gansee, 182. 
 Gantur, 265. 
 Garenganze (Katanga), 
 
 204. 
 Garhwal, 272. 
 Gasaland, 216. 
 Gbebe, 198. 
 Geleb, 235. 
 Georgetown, 184. 
 Georgia, 167. 
 German Baptist M., 129. 
 ,, Colonisiition, 127. 
 ,, Methodist M., 129. 
 ,, Orient M., 128. 
 German " Christenthum- 
 gesellschaft," Basel, 
 117. 
 Germany, 15, 50, 67, 116, 
 
 128. 
 Gevest. Gemccnt. (Dutcl 
 India, settled coiigro 
 gations), 133, 282. 
 Ghasipur, 273. 
 Ghats, 267. 
 Gilbert I., 335. 
 Gin trade (Africa), 189. 
 Glasgow African Soc, 97 
 
 Mis. Soc, 97. 
 Gnadcnhiitten, 167. 
 Gnadonthal, 209. 
 Godavari, 264. 
 Golbanti, 230. 
 Gold Coast, 193. 
 
 Gondar, 119. 
 
 Gondi, 273. 
 
 Gorakhpur, 272. 
 
 Govind[iur (Gossnerpur), 
 275. 
 
 Graliamshall, 184. 
 
 Grahamstown, 210, 213. 
 
 Gran Chaco, 94. 
 
 Grand R., 165. 
 
 Greek Cath. }>L (Alaska), 
 155. 
 
 Greenland, 58, 116, 152. 
 
 Griqua Land, 207, 210, 
 212. 
 
 Grundvig Agitation (Den- 
 mark), 135. 
 
 Guatemala, 180. 
 
 Guiana, Brit., 183. 
 ,, Dutch, 182. 
 
 Guinea, French, 189. 
 
 Gujarat, 270. 
 
 Gujarati, 269. 
 
 Guti, 264. 
 
 Gwalior, 273. 
 
 Haidekabad, 265. 
 
 Hainan, 300. 
 
 Haiti, 110, 174. 
 
 Hakodate, 318. 
 
 Halle, 52, 116. 
 
 Hamasen, 235. 
 i Hamburg Mis. S., 121. 
 
 Handbook for For. M., 
 50 note. 
 
 Hang-chow, 301. 
 
 Hankcy, 210. 
 
 Hankow, 303. 
 
 Han. Luth. FrceCli., 124. 
 
 Hanover, 124. 
 
 Harmonv (Ship), 155. 
 
 Harput, 242. 
 
 Hauhauism, 338. 
 
 Hawaii, 314. 
 
 Hawaiian M. (in Micro- 
 nesia), 140. 
 
 Heilung-kiang, 304. 
 
 Hcntbaba, 279._^ 
 
 Hcreroland, 207. 
 
 Hcrmannsliurg M., Vl\. 
 
 Hermon, 217. 
 
 Herrnhut. See I'ntlircn, 
 Moravian. 
 
 Hcrschel I., 159. 
 
 Hervey I., 327. 
 
 Hildcsheim Blind Inst., 
 126. 
 
 Himalaya, East, M. 
 (Scot.), 276. 
 
 Hindi, 246, 272. 
 
 Hindustani (Urdu), 246 
 note. 
 
NDEX OF PLACES AND SUBJECTS 
 
 359 
 
 Hinduism, 246. 
 Hinnen, 330. 
 Hiogo, 318. 
 Hirosaki, 318. 
 Hirosima, 318. 
 Ho, 195. 
 
 Hohenl'riedbcrg, 230. 
 Hokkaido, 317. 
 Holiness Union (Swed.), 
 
 138 
 Holland, 42, 67, 129. 
 Honau, 303. 
 Hondo, 318. 
 Hon(iuras, 180. 
 Hongkong, 299. 
 Honolulu, 326. 
 Honor, 268. 
 Hoogli, 275. 
 Hopedale, 155. 
 Hudsonia, 158. 
 Hudson's Bay, 158. 
 
 Coy., 158. 
 Hunan, 303. 
 Huntingdon's, Countess 
 
 of. Connexion, 70 
 
 note, 190. 
 Hu-peh, 303. 
 Hutabarat, 283. 
 Hyderabad. See Haider- 
 
 abad. 
 
 Tbaban, 196. 
 I-chang, 313. 
 Imabari, 319. 
 Imerina, 221. 
 Immanuel Synod (Aus- 
 tralia), 124. 
 India, 245. 
 
 ,, Caste, 247. 
 
 ,, Christianity in, 
 248 
 
 ,, Dutch, 280. 
 
 ,, East, Coy. (Engl.), 
 51, 78, 87, 252. 
 
 ,, East, Coy. (Dutch), 
 43, 281. 
 
 ,, Further, 276. 
 
 ,, Geographical sur- 
 vey, 261. 
 
 ,, Languages, 246. 
 
 ,, Mutiny, 256. 
 
 ,, Population, 245. 
 
 ,, Reform move- 
 ments, 261. 
 
 ,, Religions, 246. 
 Indian Home M. (to San- 
 
 thals), 136, 139, 275. 
 Indian territory (U. S.), 
 
 164. 
 Indians, M. to (U. S.), 
 
 163. 
 
 Indies, West, 172. 
 
 ,, ,, Mis. Ass. 
 
 (Jamaica), 179. 
 ,, West, Coy. (Dutch), 
 
 46. 
 Indo-China, 279. 
 Indore, 273. 
 Industrial Ms., 143. 
 Industrial M. (Taylor's), 
 
 111. 
 International Mis. All., 
 
 115. 
 Ireland, 95. 
 Ishinosaki, 318. 
 Islam, 234, 283. 
 Islington Mis. Sem., 91. 
 Itchi Kyo Kmvai (Presb. 
 
 Ch. of Japan), 311. 
 Ivory Coast, 193. 
 
 Jaoanath, 274. 
 Jalut, 335. 
 Jamaica, 175, 179. 
 
 ,, Baptist Union, 
 
 177. 
 Japan, 305. 
 
 ,, Church unions, 
 311. 
 
 ,, Geographical sur- 
 vey, 317. 
 
 ,, Government, 306. 
 
 ,, Religions, 306. 
 Japano-Centrism, 313. 
 Japano-Chinese War*, 313. 
 Java, 285. 
 Java Committee (Dutch), 
 
 131. 
 Jerusalem Stiftung, 240. 
 
 ,, Association, 125. 
 Jewish Ms., 240. 
 
 Kabyle M., 104. 
 Kachari, 277. 
 Kaffir Wars, 214. 
 Kaffraria, 207. 
 Kafiristan, 262 note. 
 Kagoshima, 318. 
 Kaiser Wilhelmsland,333. 
 Kalihari Desert, 219. 
 Kalimpong, 276. 
 Kaluib, 236. 
 Kamaou, 272. 
 Kanaka, 325. 
 
 Kanara district, 265, 268. i 
 Kanawasa, 318. 
 Kandy, 265. 
 Kangra, 271. 
 Kannanur, 268. 
 Kan-su, 303. 
 Karens, 278. 
 Karree Mts., 211. 
 
 Kasai, 203. 
 Katak, 274. 
 Katanga (Garenganze), 
 
 204. 
 Kathlamba (Drakenberg) 
 
 Mts., 216. 
 Kediri, 286. 
 Keetmannshoop, 207. 
 Kei R., 214. 
 Keiskamahuk, 213. 
 Kendalpajak, 286. 
 Kenia, 226. 
 Keppel I., 186. 
 Keswick Conf., 91. 
 Keta, 195. 
 Kettering, 86. 
 Khartoum, 235. 
 Khasia, 277. 
 Khyber Pass, 271. 
 Kiang-si, 303. 
 Kiang-su, 302. 
 Kiao-ehow, 302. 
 Kibwezi, 229. 
 Kiel Inl. M., 128. 
 Kilima Njaro, 226. 
 Kimberley, 211. 
 Kingston (Jamaica), 177. 
 Kioto, 306, 318. 
 Kirin, 304. 
 Kisser, 288. 
 Kisserawe, 231. 
 Kisulutini, 225. 
 Kiung-chow, 300. 
 Kiushiu, 319. 
 Klondyke, 155. 
 Kobe, 308, 318. 
 Kochur, 271. 
 Kodakal, 268. 
 Kolarian language, 245. 
 Kolobeng, 219. 
 KolsM., 274. 
 Kondar, 239. 
 Konde Land, 231. 
 Kondowe plateau, 233. 
 Koranna, 208, 211, 218. 
 Krishnagarli, 276. 
 Kuansa R., 204. 
 Kucheng, 301. 
 Kuchiro, 318. 
 Kumamotu, 319. 
 Kumiai Kyo Kumai (Cong. 
 
 Ch. Japan), 311. 
 Kunamaland, 235. 
 Kunawar, 271. 
 Kurdistan, 241. 
 Kurg, 268. 
 Kurku, 273. 
 Kuruman, 210, 219. 
 Kusaic, 335. 
 Kuskokwini, 155. 
 Kwala Kapuas, 286. 
 
36o 
 
 INDEX OF PLACES AND SUBJECTS 
 
 Kwang-si, 304. 
 Kwai-chow, 303. 
 Kwattahede, 182. 
 Kwang-tung, 300. 
 Kyelang, 271. 
 
 Labrador, 116, 154. 
 Labuan, 286. 
 Ladakli, 271. 
 Ladrone L, 336. 
 Lagos, 195. 
 Laguboti, 284. 
 Lagutoia, 186. 
 Lahore, 253, 270, 
 Lahul, 271. 
 Lamu, 230. 
 Langowan, 287. 
 Lading, 302. 
 Laos, 280. 
 Lapland, 58, 136. 
 Lealugi, 217. 
 Lebanon (Conn., U. S.), 
 
 166. 
 Lebombo, 216. 
 Leeward L, 179. 
 Leh, 271. 
 
 Leipsic Mis. Soc, 121. 
 Leper Hospitals (India), 
 
 261. 
 Letti, 288. 
 Liberia, 192. 
 Likonia, 234. 
 Limpopo, 219. 
 Liviiigstojiia, 233. 
 Loanda, 204. 
 Lobcthal, 200. 
 Lodiana, 271. 
 Lofoden I., 152. 
 Loko.ja, 198. 
 Loniboc, 280. 
 Lome, 195. 
 London Medical M., 106. 
 
 ,, Mis. Soc., 87. 
 Lorenzo-Marquez, 216. 
 Louisiade 1., 334. 
 Lovedale, 98, 214. 
 Liiventhals M., 135. 
 Loyalty I., 331. 
 Lualaba R., 204. 
 Lucknow, 253, 272. 
 Luebo, 203. 
 Lulira R., 204. 
 Lukunga, 202. 
 Lulongo R., 203. 
 Luluabiirg, 203. 
 Lund Mi.s. Soc, 136. 
 Lutlu^ran Churches in 
 
 U. S., 112. 
 Lutindi, 231. 
 
 MvfAO, 292. 
 
 Mackenzie R., 161. 
 Madagascar, 221. 
 
 ,, French occupa- 
 tion of, 225. 
 Madras, 263. 
 
 Christ. Col., 263. 
 Madrijmr, 276. 
 Madura, 249. 
 Magila, 230. 
 Mahratta, 269. 
 Majaveram, 263. 
 Malabar, 248, 268. 
 Malacca, 292. 
 Malan, 214. 
 Maliiyalim, 267. 
 Malta, Orient. School in, 
 
 239. 
 Manaswari, 333. 
 Manchuria, 304. 
 Mandaleh, 277, 279. 
 Mandla, 273. 
 Mangalore, 268. 
 Mauihiki I., 328. 
 Manilla, 335. 
 Manitoba, 157. 
 
 ,, Lake, 159. 
 Mapoon, 337. 
 Marash, 242. 
 Marathi, 246, 267. 
 
 Mardin, 242. 
 
 Mard, 331. 
 
 Marianne I., 336. 
 
 Maripastoon, 182. 
 
 Mariti'burg, 215. 
 
 Marowync R., 183. 
 
 Marquesas I., 326. 
 
 Marshall I., 334. 
 
 Marsovan, 242. 
 
 Martha's vineyard, 165. 
 
 Masei, 230. 
 
 Mashonalaiid, 219. 
 
 Massachusetts, 163. 
 
 Coy., 47. 
 
 Massowah, 235. 
 
 Masulipatam, 264. 
 
 Matabelcland, 210. 
 
 Matsuyo, 318. 
 
 Mauritius, 220. 
 
 Mecklenburg, 122. 
 
 Medical Ms., 143. 
 
 Medingen, 219. 
 
 Melanesia, 330. 
 
 Melan. Mis. Soc, 93. 
 
 Menado, 287. 
 
 Mengo, 229. 
 
 Merena, 331. 
 
 Mcru Mt., 230. 
 
 Mesurado Cajio, 192. 
 
 Methodist Mis. Soc. 
 94. 
 
 Methods Mis., 142. 
 
 Meth. Episc Ch. (U.S.), 
 
 110. 
 Meth. New Con. M., 95. 
 M.'tlakalitla, 156. 
 Mexico, 172. 
 Midnapur, 274. 
 Michigan, 112. 
 Micronesia, 334. 
 Mildmay Conf., 91. 
 Min R., 301. 
 Minahassa, 287. 
 Missouri Luth. M., 113. 
 Modiniolle, 219. 
 Mohammedan Ms., 237. 
 Mohammedanism in 
 
 India, 246. 
 Mqjowarno, 286. 
 Molepolo, 242. 
 Molokai, 325. 
 Molucca, 287. 
 Mombasa, 225. 
 Moncullo, 235. 
 Mongolian M., 303. 
 Monrovia, 192. 
 Moose Lake, 159. 
 Moosonee, 160. 
 Moradabad, 272. 
 Moravian. See Brethren. 
 Moriaka, 318. 
 MoTOo, 218. 
 Morija, 217. 
 Morocco, 235. 
 Mortlock I., 336. 
 Mosquito Coast, 180. 
 Mosquito Reserve, 180. 
 Moukden, 304. 
 Mouhiiein, 278. 
 Mount Hernion, 
 
 113. 
 Mphome, 219. 
 M])\vaii\va, 229. 
 Muhlenberg, 193. 
 
 M., 113. 
 Mukinibnngu, 202. 
 Multan, 271. 
 Mundakayam, 268. 
 Mungo R., 200. 
 Murea, 326. 
 Muscat, 241. 
 Muskingum R., 167. 
 Mustard Seed Mis. Soc. 
 
 121. 
 Mwcru Lake, 205. 
 Mysore, 269. 
 
 Napiya, 276. 
 I Nagasaki, 319. 
 I Nagoya-Ciifu, 318. 
 I Na^'pur, 273. 
 I Nam (Labrador), 155. 
 I ,, (Ponnsylv.), 167. 
 
 Mass. 
 
INDEX OF TLACriS AND SUBJECTS 
 
 361 
 
 Namaland, 207. 
 Nankin, 302. 
 
 Treaty of, 292. 
 Nantucket, 166. 
 Nasik, 269. 
 Natal, 215. 
 Natik, 165. 
 Navuloa, 330. 
 Naydupett, 264. 
 Negro slave-trade, 172. 
 Negroes in N. Am., 170. 
 ,, re-settlement in 
 
 Africa, 190. 
 Neilgheri Mts., 268. 
 Nentaru, 317. 
 Nerik^, 138. 
 Nestorian M. (China), 
 
 291. 
 Neuendettelsau Mis. Soc, 
 
 128. 
 Neukirclien Mis. Soc, 
 
 126. 
 New Brunswick, 159. 
 New Caledonia, 331. 
 Newcliwang, 304. 
 New England, 163, 166. 
 ,, ,, Company, 
 
 49. 
 New Fairfield, 159. 
 New Guinea, 333. 
 New Hebrides, 331. 
 New Hermannsburg, 336. 
 New Herrnhut, 154. 
 New Jersey, 166. 
 New Lauenburg, 332. 
 New Lovedale, 229. 
 New Mecklenburg, 333. 
 New Metlakahtla, 156. 
 New Pomerania, 332. 
 New South Wales, 336. 
 New Westminster, 162. 
 New York, 167. 
 New Zealand, 337. 
 Ngami Lake, 210, 219. 
 Ngan-hwi, 303. 
 Ngao, 230. 
 Nguua, 332. 
 Nias, 284. 
 Nicaragua, 180. 
 Nicobar I., 279. 
 Niger Delta Congs., 198. 
 Niger M., 197. 
 Nigeria, Southern, 199. 
 Niigata, 318. 
 Ningpo, 301. 
 Nippon Sei Kyo Kuwai 
 
 (Ep. Ch. Japan), 311. 
 Nine, 328. 
 Noble College, 265. 
 Nodoa, 300. 
 Nonouti, 335. 
 
 Norfolk I., 332. 
 North Africa M., 104. 
 Niirth German Mis. Soc, 
 
 121. 
 North - West Provinces 
 
 (India), 272. 
 Norwegian Mis. Soc, 135. 
 China M., 136. 
 ,, East African 
 (Free) Mis. 
 Soc, 136. 
 ,, Lutheran Mis. 
 Soc, 136. 
 Nova Scotia, 159. 
 Nsaba, 194, 
 Nukapu, 332. 
 Nyasoso, 200. 
 Nyassa, 232. 
 
 ,, M., 100. 
 Nyenhangii, 300. 
 
 Oahtt, 325. 
 Obochi, 198. 
 Oceania, 320. 
 
 Ev. Mis. in, 322. 
 Odumase, 194. 
 Oghonoma, 198. 
 Ogowe R., 201. 
 Oil Rivers, 197. 
 Okahandja, 207. 
 Okak, 155. 
 Okayama, 318. 
 Okrika, 198. 
 Old Calabar, 199. 
 
 Bay of, 199. 
 Oradurman, 234, 
 Onde Ondo, 196. 
 Ongole, 264. 
 Ontario, 159. 
 Opium trade, 293. 
 
 ,, Wars, 293. 
 Orange Free State, 217. 
 
 ,, R., 207. 
 Oriental Prot. Churches, 
 
 238. 
 Orissa, 274. 
 0.saka, 319. 
 Ostergothland Mis. Soc, 
 
 138. 
 Othman, Sheikh, 241. 
 Otjimbingue, 207. 
 Ottakamand, 268. 
 Ovambo, 207. 
 Oxford M. to Calcutta, 93. 
 
 ,, Brotherhood of the 
 
 Epiphany, 93, 
 Ozun R., 196, 
 
 Pachamba, 275. 
 Padang, 283. 
 Padang Bolak, 284. 
 
 Pahari M., 275, 
 Palamkotta, 263. 
 Palestine, 239. 
 Pangaloan, 283. 
 Paug-chuang, 302. 
 Pansur-na-i>ita, 283. 
 Paori, 272. 
 
 Pao-ting-fu, 298 note. 
 Papua, 334. 
 Paraguay, 182. 
 Paramaribo, 183. 
 Paris Mis. Soc, 133. 
 Patagonian M., 94, 
 Patna, 273. 
 Patrasburg, 275. 
 Paumoto I., 314. 
 Pearadja, 283. 
 Pe-chi-li, 303. 
 Pekin, 302. 
 Pelew 1., 335. 
 Pennsylvania, 163, 166. 
 Periodicals, 56 note, 151, 
 
 87-139. 
 Pernambuco, 46. 
 Persia, 242. 
 Perth (Australia), 337. 
 Peru, 181. 
 Peshawar, 271. 
 Phalapye, 220. 
 Pharus Mis. Ev., 54. 
 Philippine I., 280, 
 Pilgerhut, 182. 
 Pilgrim M., 119. 
 Plassey, 79. 
 Pniel, 212. 
 Point Barrow, 156. 
 Polynesia, 324, 
 Ponaberi, 200. 
 Ponape, 335. 
 Pondoland, 215, 
 Poona, 269. 
 Popo, Little, 195. 
 Porciar, '263. 
 Port Arthur, 135. 
 Port Elizabeth, 210, 
 Port Lokkoh, 191, 
 Port Moresby, 334. 
 Presbyterian Ms. Amer., 
 Ill, 
 
 ,, Eugl., 
 96. 
 
 ,, Irish, 
 96. 
 
 „ Scotch, 
 96. 
 
 „ Welsh, 
 96 note. 
 Pretoria, 219. 
 Prim. Meth, Mis. Soc, 
 
 96. 
 Prince Edward I., 159, 
 
36: 
 
 INDEX OF PLACES AND SURJECTS 
 
 Prome, 279. 
 
 Prot. Epis.Ch.(Ain.),110. 
 
 Pu, 271. 
 
 Puerto Rico, 175. 
 
 Piilo-Penang, 280. 
 
 Puiijaub, 270. 
 
 Punjaubi, 246. 
 
 Puii, 274. 
 
 Pushtu, 270, 
 
 Pyeng-yaiig, 305. 
 
 Qua Ibo, 199, 
 Quaker Ms., 96. 
 Quality of native con- 
 verts, 346. 
 Qu'appelle, 160. 
 Quel)ec, 159. 
 Queensland, 336. 
 Queenstown, 210. 
 
 Rabai, 227, 230, 
 
 Race question in S, Af., 
 206. 
 
 Raiatea, 326. 
 
 Rajamandri, 265, 
 
 Rajmahal Mts., 275, 
 
 Rajputana, 270. 
 
 Ralik I., 335. 
 
 Ramahyuk, 337. 
 
 Ranchi, 274. 
 
 Rangoon, 277. 
 
 Rarotonga, 327, 
 
 Ratahan, 287. 
 
 Ratak I., 335. 
 
 Rationalism in Engl., 82. 
 ,, in Germany, 67. 
 
 Rattan, 180. 
 
 Red River, 160. 
 
 Reform. (Dutch ami 
 Germ.) Chs. in N. 
 Am., 112. 
 
 Reform. Presb. Ch. (Scot- 
 land), 100. 
 
 Rehoboth, 207, 
 
 Religious Tract Soc, 
 105, 
 
 Rembang, 286. 
 
 Rhenish Mi.s. Soc, 120. 
 
 Ribe, 2.30. 
 
 Rio Pongo, 189. 
 
 Robert Col. (Constanti- 
 nople), 242. 
 
 Rohilkand, 272. 
 
 Roman Catli. Ms. in — 
 China, 291. 
 India, 218. 
 Japan, 307. 
 Madagascar, 224. 
 
 Romando M., 131. 
 
 Rook I., 336, 
 
 Rotterdam, 130, 
 
 Rotti, 288. 
 Rovuma, 227, 234, 
 Ruapuke, 339. 
 Rupertsland, 158. 
 Russian Baltic Prov., 
 
 121. 
 Rustenburg, 218, 
 
 Sacalava, 221, 
 Sagar, 273, 
 Salatiga M., 131. 
 Salvation Army, 105, 
 Samarang, 286, 
 Samoa I., 328. 
 San Domingo, 178. 
 San Salvador, 180, 203. 
 Sandwich I., 324, 
 Sangi I., 287. 
 Saiinaga R., 200. 
 Santa Cruz, 332, 
 Santlialistan, 275, 
 Sapporo, 318. 
 Sarah Tucker Inst., 263. 
 Sarawacca R., 182. 
 Sarawak, 286. 
 Saron, 218. 
 Saskatchewan, 160, 
 Savage I., 328. 
 Sawn, 288, 
 Scandinavia, 134, 
 Schamachi, 242. 
 Schietfontein. 211, 
 Schleswig-Holstein Mis. 
 
 Soc, 126. 
 Schusclia, 242. 
 Sclnvegjin. 279, 
 Sciiule, 270, 
 Scindi, 269. 
 
 Scottish Estab. Cli., 96, 
 100. 
 ,, Free Ch., 98. 
 Mis. Soc, 97. 
 U. P. Ch., 100, 
 Se-chuen, 303, 
 Sefula, 217. 
 Selkirk, 160. 
 Seminar. Indie, 44. 
 Sendai, 318. 
 Senegal, 189. 
 Seneganibia, 189. 
 Seoul, 305. 
 Seram|)ore, 274. 
 Se.slieko, 217. 
 Sovcnth-day l}ai)t. M. 
 
 (Am.), 109. 
 SeychcUe I., 221. 
 Slianghai, .'^02. 
 Shan-se, 303. 
 Slian-tung, 302. 
 .•^lieikli Othmaii, 241. 
 Slickomcko, 167. 
 
 Shen-si, 303. 
 Sherboro I., 191, 
 Shiali, 263, 
 Shikoku. 319, 
 Shillong, 277, 
 Sliimonosaki, 319. 
 Shin-kiang, 302. 
 Shintoism, 306. 
 Shire Highlands, 232. 
 Shoshong, 220. 
 Siam, 279. 
 Siboga, 284. 
 Sibsagar, 277. 
 Sierra Leone, 190, 
 Sihanaka, 225 note, 
 Sikandra, 272, 
 Sikkim, 276, 
 Silindung, 283. 
 Silo, 209. 
 Simla, 271. 
 Simorangkir, 283, 
 Singapore, 280, 
 Sipirok, 283. 
 Sipoholon, 283. 
 Sitka, 156, 
 Slave Coast, 195. 
 Slave-trade, 172. 
 Slaves freed in W. Indies, 
 
 174. 
 Societ6 des miss. ev. 
 
 (Parish 133. 
 Society I., 326. 
 Solomon I., 332, 
 Sonder, 287, 
 Soudan, 234. 
 
 ,, Pioneer M. 
 (Germ.), 128. 
 South Africa, 205. 
 S. Af. Mis. Associations, 
 
 139. 
 South America, 181. 
 S. Am. Mis. Soc, 94. 
 South- Western Is., 288, 
 S.P.C.K., 68, 105. 
 
 (Scot.\ 68. 
 S.P.G., 49, 68. 92. 
 Speloi.ken, 219. 
 Srinagar, 271. 
 Ssi-ngan-fu, 303 note. 
 St. Croix, 60, 175. 
 St. Jan, 175. 
 St. John's, 213, 
 St. Kitts, 175. 
 St. Mark's, 213. 
 St. Mattl)ow's(Keiskama- 
 
 huk\ 213. 
 St. Peter, 160. 
 St. Thomas 61, 175. 
 St. Vincent. 177. 
 Stanl.-y Falls, 202. 
 ,, Pool, 201. 
 
INDEX OF PLACES AND SUBJECTS 
 
 363 
 
 Statistical summaries of 
 raiijsiouary eflort in — 
 America, 116 ; Britain, 
 106 ; Germany, 129 ; 
 Scandinavia, 138 ; Total 
 Protestant, 140. 
 
 Statistical summaries of 
 missionary results in 
 Africa, 236 ; in America, 
 187 ; in Asia, 319 ; in 
 Oceania, 339 ; Total, 
 339. 
 
 Statistics, Princii)le of, 
 339 note. 
 
 Statistics of Religions of 
 world, 341. 
 
 Stavanger, 135. 
 
 Stellenbosch, 210, 211. 
 
 Stockbridge, 166. 
 
 Straits Settlements, 280. 
 
 Student Volunteer Move- 
 ment (S.V.M.U.), 114. 
 
 Suaheli, 231. 
 
 Suchow, 302. 
 
 Sudanese, 285. 
 
 Sumatra, 283. 
 
 Sumbawa, 280. 
 
 Sunda I., 288. 
 
 Surabaya, 286. 
 
 Surinam, 182. 
 
 Svenska M. Salsk, 136. 
 
 Swatow, 300. 
 
 Swaziland, 216. 
 
 Sweden, 136. 
 
 Swedish Church Ms., 137. 
 Mis. Soc, 137. 
 ,, Settlement on 
 Delaware R., 49. 
 
 Switzerland, French, 134. 
 
 Syi-ia, 240. 
 
 Syrian Orphanage, 119. 
 
 Tabago, 175. 
 Tabris, 242. 
 Tahiti, 326. 
 Taiping Rebellion, 294. 
 Taita, 228. 
 Taiwanfu, 301. 
 Tai-yuen-fu, 298. 
 Talacheri. 268. 
 Talautl.,'287. 
 Talitha Cumi, 240. 
 Taljhari, 275. 
 Tamil M., 246, 262. 
 Tamsui, 301. 
 TanaR., 230. 
 Tanga, 230. 
 Tanganyika, 226. 
 Tanjore, 249, 263. 
 Tanua I., 331. 
 Taoism, 290. 
 
 Tapiteuea, 335. 
 Tarawa, 335. 
 Tartary, 289. 
 Tasmania, 336. 
 Tassukow, 303. 
 Taungu, 279. 
 Taveta, 228. 
 Tavoy, 278. 
 Teheran, 242. 
 Tekonika (Lagutoia), 186. 
 Telugu, 246, 264. 
 Tembu, 207. 
 Ternate, 281. 
 Texas, 180. 
 Tezpur, 277. 
 Thaba Bosiu, 217. 
 Thaba Nchu, 218. 
 Thebanna Morena, 217. 
 Thomas Christians, 268. 
 Tibet, 271. 
 Tientsin, 303. 
 Tierra del Fuego, 94, 185. 
 Timor, 288. 
 Tinnevelly, 250. 
 Toba Lake, 283. 
 Togo, 194. 
 Tokelau L, 328. 
 Tokio, 318. 
 Tokushima, 319. 
 Tomohon, 287. 
 Tondano, 287. 
 Tonga L, 318. 
 Tongoa, 332. 
 Toro, 229. 
 Torp, 138. 
 Torres L, 331. 
 Tractarian Movement, 92. 
 Tranquebar, 52, 249, 263. 
 Transkei, 207. 
 Transvaal, 217. 
 Travancore, 267. 
 Trichinopoli, 263. 
 Trichur, 268. 
 Trinidad, 175. 
 Tulu, 268. 
 Tunis, 234. 
 Tura, 277. 
 Turkestan, 138. 
 Turkey, 241. 
 Turks L, 178. 
 
 Udapi, 268. 
 
 Uea, 328. 
 
 Uganda, 229. 
 
 Ujiji, 228, 231. 
 
 United Free Ch. Scot., 
 
 101. 
 United Meth. Free Chs.. 
 
 95. 
 United Presbyterian Ch 
 
 (Scot.), 72, 100. 
 
 United Presbyterian Ch. 
 
 (Am.), 111. 
 Universities M. to Central 
 
 Africa, 93. 
 Unyamwesi, 231. 
 Uperniwik, 156. 
 Ural, 138. 
 Urambo, 231. 
 Urdu, 246 note, 272. 
 Uriya, 273. 
 Urmia, Lake, 242. 
 Usagara, 228. 
 Usambara, 227, 230. 
 Usaramo, 230. 
 Ushuwaia, 186. 
 Usugara Stations, 228. 
 Usukama, 229. 
 Utrecht Mis. Soc, 132, 
 
 Vaal R., 208. 
 Valdesia. 216, 219. 
 Vancouver, 161. 
 Vanua Lewu, 329. 
 Vaud, Free Ch. of, 134. 
 Vedantism, 246. 
 Veddahs, 265. 
 Victoria (Australia), 336. 
 
 ,, (Hongkong), 299. 
 
 „ NyanzaLake,228. 
 Virginia, 47. 
 Viti (Fiji), 329. 
 Viti Lewu, 330. 
 Volta R., 195. 
 
 "VVaitangi, 338. 
 Wakamba M., 123. 
 Waldenstrom Movement, 
 
 137. 
 Wales L (Uea), 328. 
 Walloon Synod, 46. 
 Wanhatti, 183. 
 Wanika, 230. 
 Warmbad, 207. 
 Waterberg, 219. 
 Wechquetank, 167. 
 Weihien, 302. 
 Welsh Calv. Meth., 96. 
 Wesel, 120. 
 
 Wesleyan Mis. Soc, 95. 
 West Indies, 172. 
 Williams College, 107. 
 Windhuk, 207. 
 Windward I., 179. 
 Winneba, 193. 
 Winnipeg, 159. 
 Wittenberg, 27, 57. 
 Witu, 230^ 
 AVomen's Societies, 105, 
 
 143. 
 Women's Work in China, 
 
 295. 
 
3^4 
 
 INDEX OF PLACES AND SUBJECTS 
 
 Women's Work in India, 
 
 261. 
 Worawcira, 194. 
 Worcester, 211. 
 Wuuliang, 303. 
 Wupperthal, 211. 
 
 „ Tract Soc, 
 
 120. 
 WuriR., 200. 
 
 Yamagata, 318. 
 Yangtse-kiang, 293, 303. 
 Yeddo, 306. 
 Yesso (Hokkaido) I., 306, 
 
 317. 
 Yokohama, 318. 
 Yorubalaud, 195. 
 Yukon K., 156. 
 Yunnan, 291, 304. 
 
 Zamhesi R., 205. 
 
 M. (French), 
 133, 217. 
 „ Indust. M.,232. 
 Zanzibar, 227. 
 Zenana M. in India, 
 
 261. 
 Zimshis, 161. 
 Zululand, 215. 
 
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