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INA, JAPAN, N. ZEALAN
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| ARTHUR PROBSTHAIN
i oriental Bookseller
41 Gºt. Russell Street
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|NOT E.
THIS is the Third Part of the New Edition (the Seventh)
of the CHURCH MissionARY ATLAS, and contains
Ceylon, Mauritius, China, Japan, New Zealand, North-
West America, and North Pacific. Part I. (Africa, and
the Mohammedan Lands of the East) and Part II.
(India) were published early in 1887.
September, 1891.
church Missionary-Atlas C E Y L O N
- 81° 82°
| Pa / kº Tºur
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Miº -
scale of statute Miles
*_*_* o — ->
Pa / k-
B a y & Stations of the church Missionary Society.
- ... - Area of Singhalese ſtinerancy
----Area of Tamil coolie Mission
3-
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of Aripº
Mana ar.
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6° - -T- - - 6°
80° 81* 82°
Other Missions: sanºrds Gagºstablishmentionaon.
SPG-Soc. fºr the Propag of the Gospel
w. - Wesleyan
B. -Baptist
A. --American Board





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THE CEYLON MISSION. | Y; $3. 7
THE Island of Ceylon was known to the Greeks as Taprobane, to the Arabs
as Serendib, to old Sanskrit writers as Lanka Dwipa. In ancient times
Egyptians, Greeks, Romans, Persians, and Arabs traded to its ports, and
some have identified Point de Galle with the Tarshish of the Hebrews.
In point of size, Ceylon is rather smaller than Ireland. Its length from
north to south is 271 miles, and its greatest width 137 miles.
Its area, including dependent isles, is 24,454 square miles. It is
one of the loveliest islands in the world, and its fauna and flora
are scarcely to be excelled in variety and beauty. This wealth of vegetation
is greatly due to the warm moisture of a climate subject to two annual
monsoons, one from the north-east, the other from the south-west, each in
turn bringing a deluge of rain. It is doubtless from this cause that, although
so near the Equator, the heat is less oppressive than in India. There is
moreover a very great variety of climate in different parts of the isle.
Of the various races who people the isle, (1) a small number of utterly
uncivilized Veddahs still inhabit the jungles on the east coast,
where for more than 2000 years they have retained their primitive
manner of life. They are supposed to be the descendants of the aborigines—
the Yakkhos, or devils, as they are called in native legend. These were
conquered by an invading race who (543 B.C.) swept down from the valley of
the Ganges, commanded by Wijaya, the son of a king of Bengal. He
founded the royal dynasty which held sway in Ceylon for about 2300 years.
It was in the reign of one of his successors, King Devenipia-Tissa (307 B.C.)
that Buddhism became the state religion of Ceylon. -
(2) The descendants of these conquerors bear the name of Singhalese (from
Singha, a lion). They are a singularly graceful race, with delicate features
and slender limbs. The inhabitants of the Singhalese Highlands, of which
Kandy is the capital, are much more sturdy, and retained their independence
for three centuries after the Maritime Provinces had been conquered by
European settlers.
(3) The Tamils are the descendants of mercenaries and invaders from the
Malabar coast of Southern India, who repeatedly contested possession of
the isle. They form the chief population of the north, and occupy the east
and west coasts as far south as Batticaloa and Chilaw. A very large
number of Tamils of a lower social grade are imported as coolies to work on
the coffee and tea plantations. The majority of the Tamils worship the
Hindu gods, but both they and the Buddhist Singhalese practise the devil-
worship of Southern India.
(4) The Moormen, who are the most energetic inhabitants of the isle, and
the most enterprising traders, are probably descended from Arabs, who
conquered some sea-coast towns in the 11th century and inter-married with
the women of the land. They are Mohammedans, as are also the Malays,
who were imported into Ceylon by the Dutch as mercenaries, and now form
the backbone of the police.
(5) Another large section of the community are the Burghers, descended
from intermarriage of Portuguese or Dutch colonists with Native women.
The Portuguese Burghers are the most miserable class in Ceylon, but the
Dutch Burghers are highly respected, and are largely employed in Govern-
ment offices and other responsible posts.
The total population, according to the census for 1885, is 2,825,000.
Population. This comprises Singhalese, 1,920,000; Tamils, 687,000; Moor-
and men, 182,000; other native races, 13,000; Burghers, 18,000;
Religions. Europeans, 5000. The census of 1881 reckoned 268,000 Chris-
tians, of whom 162,270 were Singhalese, 82,220 were Tamil, 32 were Malays,
three were Moormen, and only one Veddah professed Christianity. The
remainder were Europeans and Burghers. The Christians were classed as
follows:–Roman Catholics, 208,000; Episcopalians, 22,000; Wesleyans,
M
Physical
Features.
Races.
*
154 THE CEYLON MISSION.
20,000 ; Presbyterians and Congregationalists, 13,000; Baptists, 5000.
Though the figures here given are taken from the official census, it is well
to note that the total number of Protestant Christians of all sects who are
recognized adherents of any Mission does not exceed 35,000. Here, as in
India, many who would be no credit to any creed can assume the name for
their own ends. And as regards the large number of Roman Catholics, it
must be admitted that a vast majority have simply exchanged the name
of one idolatry for another—the gaudy processions in honour of divers
Saints (whose images are substituted for those of the gods which are wor-
shipped alike by Buddhists and Tamils) being escorted by the identical devil-
dancers and truly diabolical music of their neighbours.
One of the strongholds of Buddhism is the temple at Kandy, owing to its
Buddhism possession of a piece of yellow ivory, two inches long and as thick
and its as a first finger, which is supposed to be one of Buddha’s
superstitions, teeth, and as such receives the most devout worship from
Buddhists of all nations. The Kings of Cambodia, Burmah, and Siam send
offerings, and their people come on solemn pilgrimage to do homage to this
priceless relic. The Delada Maligawa, or Shrine of the Tooth, stands on
the brink of the lake, and is the scene of a magnificent annual festival,
when, with much imposing ceremonial, this precious tooth is brought forth
from the innermost shrine, resembling a richly-jewelled thimble-case, wherein
it habitually reposes, securely cradled in a nest of bell-shaped dagobas or
relic-shrines one within the other. With such a centre of sanctity as this
worshipful tooth, it is only natural that Kandy should be the chosen home
of a very large body of Buddhist monks. They have several monasteries
and two colleges, and the yellow-robed brethren form a conspicuous feature
in the neighbourhood of the town, as indeed they do throughout the island.
Seeing how large a piece of bone is reverenced as the Tooth of Buddha,
it is only natural that his Foot should be large in proportion. Accordingly,
that beautiful mountain which is called by foreigners Adam's Peak, is only
known to the Singhalese islanders as the Sri Pada, or Holy Footprint,
because on the rock which crowns its extreme summit there is an indentation,
partly natural, partly artificial, bearing a rude likeness to a huge footprint,
six feet in length. The Mohammedans crowd here to do homage to the
memory of Adam, while the Tamils believe that the footprint is that of one
of their gods—the worshippers of Siva claiming it as his mark, and the
votaries of Vishnu ascribing it to Saman, who in India is worshipped under
the name of Lakshmana. Buddhism in Ceylon is largely tinctured with the
superstitions of the aboriginal inhabitants—the worship (so strongly con-
demned by Buddha) of sun, moon, and planets, of gods and deified heroes,
ancestors, snakes, and especially of evil spirits, commonly called “devil-
worship,” being practised by a large proportion of the nominal Buddhists,
apparently without incurring serious ecclesiastical censure; in fact, many
images of Vishnu, Siva, and other Hindu or aboriginal gods are admitted
within the temples, though more frequently in a separate building within the
same enclosure. Yet the system of Buddhism here taught is most elaborate
and intricate. While revering Gautama as the Buddha of the present era,
his worshippers believe that twenty-four different Buddhas have previously
become incarnate on earth. Here and there we come on huge images of
Buddha, not often represented alone, or by three figures exactly alike, as in
China, but by three figures, of which one is standing, one sitting in con-
templation, and one reclining as if in sleep, the latter typifying the
unconscious state of Nirvana, which is the aim and end of all Buddhist
desire. These three figures are sometimes sculptured on a cyclopean scale
from the solid rock, as at Polanarua. An object of extreme interest at
Anaradhapura is the celebrated Sacred Bo-tree (Ficus religiosa), which is
believed to be the identical tree grown from a branch brought in B.C. 307
from India by the Princess Sanghamitta, a branch of that very tree beneath
which Gautama sat when he became perfected as a Buddha. The tree,
THE CEYLON MISSION. 155
which has ever since been the centre of so much veneration, is a very wizened
old stem, but about a dozen stems rise from the same stone platform,
apparently from the same root. All are accepted as sacred, and multitudes
of pilgrims come to do it homage, and reverentially carry away any leaves
that may flutter from it. [Since this was written the Sacred Bo-tree has
been blown down during a storm.]
The principal seat of Government is at Colombo, on the western sea-
coast. By the recent construction of a secure harbour this city
ha become the recognized port to which all traffic flows. Under
the name of Kalambu, Colombo was described by the Moors, in 1340, as
“the finest city in Serendib.” Two centuries later the Portuguese changed
the name to that which it now bears, in honour of Christopher Columbus.
Its rocky headland was subsequently fortified by the Dutch. The town
has a population of 120,000, and is well provided with hotels, churches,
fine Government House, and other public buildings. These and the
pleasant one-storeyed bungalows of European residents are so isolated
in shady gardens that a very small part of the town assumes the prosaic
character of streets, though there is much crowding in the pettah or Black
Town, which is chiefly composed of the mud-built houses of the natives of all
naturalized races—Singhalese and Tamils, Moors and Malays, Dutch and
Portuguese Burghers. Four hours by rail—a railway which is a marvel of
engineering–brings us from the lovely green of swampy rice-fields, along
the face of richly-wooded and craggy hills, to the city of Kandy, 1600 feet
above the sea-level—a town of 22,000 inhabitants. It lies in a cup-shaped
valley on the brink of an artificial lake; the pleasant houses of many foreign
residents are perched on the steep hills around, and here the British
Governor has his semi-tropical quarters.
Chief Cities.
CHRISTIANITY IN CEYLON.
Probably in no other country is the record of the conflicts of Christian
sects more painful than in Ceylon, where it has formed so prominent a
feature in all the dealings of successive mercenary invaders, whose selfish
cruelty could not fail to make the several creeds odious in the eyes of the
people. As to winning their hearts, that was never attempted, except
perhaps in very early days, when a community of Persian merchants who
were Nestorian Christians established headquarters on the shores of the
Gulf of Manaar.
European influence first appears prominently in 1505, when the Portuguese
Roman subdued the Maritiume Provinces, and introduced a well-nigh
Catholic compulsory Roman Catholicism. Under pressure, multitudes
Missions, yielded and submitted to baptism, while continuing to prac-
tise the rites of the Buddhist and Brahmin faiths. Some lingering trace
of Nestorian teaching may have predisposed the Tamils of the Jaffna.
Peninsula to the Christian faith; for when, in A.D. 1544, Francis Xavier
made his earliest proselytes among the fisher-folk of Cape Comorin, those
of Manaar sent him an invitation to come and teach them also. Though
unable to do so in person, he sent one of his clergy, and ere long about
seven hundred received baptism.
In 1656 the Portuguese were expelled by the Dutch, who insisted on the
Dutch profession of Protestant Christianity, proclaiming the Reformed
State Church of Holland to be the established religion of the island,
Christianity, and that none save those who had been admitted by baptism could
hold any office under Government, or even be allowed to farm land Of
course, upon this, hundreds of thousands pressed forward to submit to the
test thus sacrilegiously imposed, Brahmans claiming their right to do so
without even laying aside the outward symbols of their heathen worship !
So little did the Dutch clergy seek to obtain any hold on the hearts of the
people, that they would not even take the trouble to learn their language,
but taught then through interpreters. At the same time cruel penal
M 2 -
156 TEIE CEYLON MISSION.
laws were issued against Roman Catholics, who were subject to all possible
civil disabilities, even marriage by a priest being declared invalid. Thus
Christianity was presented to the islanders solely as the ground for bitter
contentions between the two bodies of those professing it. As a matter
of course, a Church built upon a basis of political bribery and coercion
could not stand when these incentives were removed, and so when, in 1796,
the British obtained supremacy and proclaimed religious liberty, the
outwardly imposing Dutch Church faded away like a dream, notwith-
standing that it was for some time recognized as the Established Church
of the Colony. Mr. North, the first British Governor, not only took active
measures for restoring the Dutch village-schools all over the island, but also
offered Government assistance to the clergy if they would itinerate through
the rural districts, and so keep alive some knowledge of the Christian faith.
The people no sooner perceived this interest evinced by their new rulers,
than, supposing that religious profession and political reward would continue
to go hand in hand, the nominal converts increased rapidly, only to be
followed by wholesale apostasy so soon as they realized that their creed
was a matter of absolute indifference to their official superiors. Thus,
whereas in A.D. 1801 no less than 342,000 Singhalese professed the Protes-
tant faith, ten years later that number was diminished by one-half, the rest
having returned to Buddhism I Likewise in the Northern Districts, where
in A.D. 1802, upwards of 136,000 of the Tamil population were nominal
Presbyterians, the cloak of “Government religion ” was thrown off so
rapidly, that four years later, the fine old Dutch churches were described as
having been left to go to ruin, the Protestant religion being extinct, and
the congregations having all returned, either to the Church of Rome or
to the worship of the Hindu gods. g
Ceylon was one of the first fields to which the fathers of the Church
The C.M.S Missionary Society turned their eyes. The Island, having lately
“” become a British possession, seemed to have special claims upon
them, especially after the collapse of the superficial State Christianity intro-
duced by the Dutch. It was not, however, till 1814 that the Committee were
able to begin their long-contemplated efforts in Asia at all. They then sent
out four missionaries, of whom two, the Revs. W. Greenwood and T. Norton,
were appointed to Ceylon, But the vessel in which they sailed had to put back
for repairs, and before she finally started, the Committee were led to alter
their destination to India. In 1817, however, four men were at last sent to
Ceylon, the Revs. S. Lambrick, R. Mayor, B. Ward, and J. Knight. In the
next five years four stations were begun, which have been principal centres
of work ever since, viz. Kandy, Baddegama, Cotta, and Jaffna. Not until
1850 was Colombo, the seat of government, occupied ; and the two important
evangelistic agencies for the hill country of the Central Province, the Kan-
dyan Itinerancy and the Tamil Cooly Mission, were founded in 1853 and 1855
respectively. From the first, progress was very slow. When the Jubilee of
the Mission was celebrated in 1868, there were under 3000 Native Christians
connected with it. In the next twenty years this number was doubled.
The converts have been about equally gathered from the Singhalese and
the Tamil population. Of the twenty-three C.M.S. Native clergymen who
have been ordained in Ceylon, fourteen have been Singhalese and nine
Tamil. Among the missionaries of former years should be specially named
W. Adley, 1824-46 (who only died in 1889, aged 97); G. C. Trimnell,
1826-47; W. Oakley, 1885-86 (who never once returned to England during
his half-century of service); J. F. Haslam, M.A. (9th Wrangler), 1838–50;
H. Powell, 1838-45 (afterwards Vicar of Bolton and Hon. Canon of Man-
chester); S. Hobbs, 1855-62, besides previous service in Tinnevelly (after-
wards Rector of Compton Valence); R. Pargiter, 1845-64 (afterwards
Association Secretary); Isaiah Wood, 1847-61; W. Clark, 1868–78, besides
previous and subsequent service in South India; R. Bren, 1849-58 (after-
wards in charge of the Society's Preparatory Institution); G. Parsons,
THE CEYLON MISSION. 157
1849-66; C. C. Fenn, M.A., 1851-63 (afterwards Secretary of the Society);
C. C. McArthur, 1858-67 (afterwards Association Secretary); W. E. Row-
lands, 1861-91 ; J. Allcock, 1864–88; T. Good, 1866-74 (afterwards Incum-
bent of Sandford, Dublin); E. M. Griffith, 1867 till his death in March,
1889. Of missionaries still on the staff, the Rev. E. T. Higgens has laboured
since 1851 (with an interval in England as Association Secretary); the
Rev. J. Ireland Jones, since 1857; the Rev. S. Coles, since 1860 ; the
Revs. R. T. Dowbiggin and D. Wood, since 1867; the Rev. J. D. Simmons,
since 1874 (after previous service in Tinnevelly).
WESTERN AND SOUTHERN PROVINCEs.
Colombo, the modern capital of the Island, was not occupied by the Society
until 1850. Some years before that, however, in 1843, a C.M.S.
Association was formed at Colombo to help the Mission with
funds, under the auspices of Sir Colin Campbell, then Governor, and other
high officials. In 1850, the Rev. G. Pettitt, of Tinnevelly, was transferred
to Ceylon as Secretary of the Mission, and in that capacity took up his abode
at Colombo. He found some Singhalese catechists at work, and a few
converts; and he organized also a Tamil Mission. But his chief effort was
the erection of a church for the English residents, on the esplanade called
Galle Face, as a centre of evangelical and missionary influence, on the plan
followed at Calcutta and Bombay. It was opened by Bishop Chapman in
1853; and, ever since, English, Singhalese, and Tamil services have been
conducted in it for the congregations of the three races respectively. Among
the ministers of this church have been the Revs. H. Whitley, C. C. Fenn,
J. H. Clowes, J. Ireland Jones, H. Newton, and E. T. Higgens. Another
church, St. Luke's, Borella, now belongs to the Society; and both of them
have assigned parochial districts. Active evangelistic work, by means of
public preaching, visiting, and vernacular schools, is carried on for both
Singhalese and Tamils; and there is a Tamil Christian Girls’ Boarding
School.
Cotta is a village six miles from Colombo, which has a history. When the
Portuguese first arrived in Ceylon, Cotta was a royal residence.
Under the Dutch, it was a centre of religious teaching and
influence. There was a large church, and one of the ministers, a Singhalese
Christian who had been educated in Holland, was the first to translate the
New Testament into the vernacular. The whole population of the district
then professed Christianity and had been baptized. There was no Buddhist
temple, and the Buddhist priests were forbidden to recite their prayers in
public. The transfer of Ceylon to the British brought a great change. The
Dutch system of a nominal state religion was very defective; but the English
had no system at all. Churches and schools fell into decay; and the mass
of the people, whose Christianity had been the merest profession, relapsed
into Buddhism. A Baptist missionary sought for two or three years to bring
them to Christ, but about 1820 he left the place. In 1822 it was occupied
for the C.M.S. by the Rev. S. Lambrick. Assisted by Mr. Selkirk, he
devoted much pains to the translation of the Scriptures, and in 1833 they
completed what is known as the Cotta Bible. In 1828 a Training Institution
was begun, which, with some variations in scope and purpose, and some few
intervals, has been carried on ever since, and many godly pastors, evan-
gelists, and teachers have been educated in it. J. F. Haslam was its
Principal from 1838 to 1850, and C. C. Fenn from 1853 to 1863. But for
forty years after its occupation, Cotta proved a most disappointing field. So
accustomed were the people to a mere outward profession of religion, that
the most fervent preaching failed to touch them. There were hundreds of
nominal adherents, but little true religion among them ; and when in 1862
a great “Buddhist revival” took place, and Christianity was vehemently
assailed with weapons forged by the infidelity of Europe, great numbers
apostatized. The weeding, however, did good; and since then the Native
Colombo.
Cotta.
158 THE CEYLON MISSION.
Christian community has been 1n a far more healthy state. Under the
Revs. J. Ireland Jones and R. T. Dowbiggin, active evangelistic agencies
have covered the district; efficient schools have been carried on ; native
pastors have ministered to the village congregations; and year by year
Cotta has contributed to the history of the Ceylon Mission touching
instances of the power of divine grace.
Baddegama, a large village fourteen miles from Galle, in the Southern
Province, and in the midst of beautiful scenery, was occupied in
1819 by the Rev. R. Mayor. A picturesquely situated church
Was consecrated by Bishop Heber in 1826, and it is said that at Baddegama
the ideas suggested themselves to him which were afterwards embodied in
his famous Missionary Hymn. The names of G. C. Trimnell, H. Powell,
C. Greenwood, G. Parsons, A. Gunasékara, and J. Allcock are connected
3. Baddegama. The history of the Mission is very similar to that of
Otta.
Baddegama:
CENTRAL PROVINCE.
The Singhalese of the hill-country of Ceylon are called Kandyans. They
are of a stronger and more independent character than the Singhalese of
the plains, and they preserved their freedom intact throughout the Por-
tuguese and Dutch periods. It was with great difficulty, and after the
massacre by them of one whole detachment of troops (in 1803), that the
British forces at length subdued them, in 1815. Two years later, a for-
midable insurrection broke out, but it was quelled in 1818 when the
famous relic before noticed, Buddha's Tooth, was captured.
The occupation of Kandy as a Mission station took place in the same year,
under the advice of the then Governor of Ceylon, Sir R. Brown-
rigg. The Rev. S. Lambrick was the first missionary, and on
his removal to Cotta, the Rev. T. Browning took charge. But the mis-
sionary whose name is indissolubly connected with Kandy was the Rev.
W. Oakley, who laboured there from 1835 to 1867. In that year he removed
to the hill-station of Nuwera Eliya, where he lived for twenty years more as
the active Secretary and revered counsellor of the whole Ceylon Mission.
The pastoral care of the Singhalese congregation of Trinity Church was
handed over to a native clergyman, the Rev. Cornelius Jayasinha. An
interregnum of catechists followed, and lasted for several years, but in 1867
the Rev. Henry Gunasékara succeeded, and he has continued in his post
ever since, and acted as Chairman of the Kandy Church Council, with which
three or four other congregations are also connected.
In 1857 the Kandy Collegiate School was opened by the Rev. J. Ireland
Jones, with a view to attract the sons of the Kandyan chiefs. In
this it was not successful, and though it was valued by others, it
was closed after six years. In 1871 it was reopened by the name
of Trinity College by the Rev. R. Collins, and quickly took an important
position, which it has since maintained. Mr. Collins was succeeded in the
Principalship by the Rev. J. G. Garrett, who was in turn succeeded by the
Rev. E. N. Hodges. In 1889 Mr. Hodges was appointed to the Bishopric
of Travancore and Cochin, and his post at Kandy was taken up by the Rev.
E. J. Perry, a master in Merchant Taylors' School. But the new Principal
had hardly got to work when he was accidentally shot dead. In 1890 the
Rev. H. P. Napier was appointed to succeed him.
In 1853, the Rev. E. T. Higgens founded the Kandyan or Singhalese
Itinérancy, an evangelistic mission to the villages all over the
hill-country. This work involves a rough and arduous life. In
a country as large as Wales, the missionary has to be incessantly
walking up and down mountains higher than any in Wales, and to be content
at night with the most uninviting accommodation in a Kandyan hut. The
Revs. J. Ireland Jones, S. Coles, and J. Allcock are among those who have
taken an active part in this work; and many hundreds of converts have been
baptized. A second centre of itineration is at Kurunegala (or Kornegalle).
Kandy.
The Kandy
College.
Kandyan
Itinerancy.
THE CEYLON MISSION. 159
Another Itinerant Mission over nearly the same district was begun in
1855, called the Tamil Cooly Mission. The hills and mountains in the centre
of Ceylon are (or were) covered with coffee plantations (tea has now partly
superseded them). The labourers for these plantations are Tamils from
* . South India, who come over to Ceylon for a term of years and
ºly then return to their own land. Their neglected condition, and
tº accessibility to Christian influence, attracted the attention of
Dr. John Murdoch (so well known for his labours in behalf of vernacular
education and literature in India) and the Rev. W. Knight, Secretary of the
C.M.S., who was visiting Ceylon to inspect the Mission ; and in 1855 the
Tamil Cooly Mission was established under the auspices of the European
planters themselves, a Local Committee of whom was formed, comprising
men of various denominations. The C.M.S. took entire charge of the work,
the Local Committee undertaking to defray all expenses except the main-
tenance of any European missionaries who might be sent. Tamil catechists
were obtained from the Native Church in Tinnevelly; and the Rev. S. Hobbs
also came over from the Tinnevelly Mission to superintend them. Mr. Hobbs
was succeeded by the Rev. J. Pickford; and among the subsequent labourers
were the Revs. W. Clark, E. M. Griffith, W. E. Rowlands, J. D. Simmons,
and H. Horsley. Many hundreds of the coolies have been baptized, a great
many of whom have returned to India.
NORTHERN PROVINCE.
Jaffna, the peninsula at the north end of Ceylon, was, as already men-
tioned, one of the first districts occupied by the Society. The
peninsula is thirty-six miles long by twenty broad, and consists
of one great plain, covered with palmyra and cocoa-nut palms.
The population exceeds 200,000, almost entirely Tamils, immigrants from
South India, and Hindus in religion. The Rev. Joseph Knight was the
first C.M.S. missionary in Jaffna, his station being Nellore. Of the other
missionaries in past years whose names have been already given, the
following laboured at Jaffna –W. Adley, R. Pargiter, R. Bren, C. C.
McArthur, H. D. Buswell, T. Good, E. M. Griffith; and of living mis-
sionaries, among others, D. Wood and J. D. Simmons. In 1841 the
district of Chundicully was taken up, an old Portuguese church being
handed to the Mission by its pastor, Christian David, a convert of
Schwartz's. In 1849, the Copay district was occupied. An important
high-class Boys' School was begun at Chundicully in 1851, replacing a
Boarding-School which had been carried on there. Among other institutions
are the Copay Training Institution for schoolmasters, opened in 1853, and
the Nellore Girls’ Boarding-School, in 1842. There are four pastorates,
Nellore, Copay, Chundicully, and Pallai; and the extensive adjacent district
on the mainland, called the Wannie, is regularly visited by evangelists.
In 1887, and again in 1889, special “Missions” were conducted in Ceylon
by the Rev. G. C. Grubb. Remarkable blessing was vouchsafed; many
English planters were converted to Christ, and the Christian men among
them stirred up to greater zeal in His service; and the effect of this, both
upon the Native Christians and upon the evangelistic work among the
heathen, has been very marked.
The C.M.S. Church Council system is successfully worked in Ceylon. The
T)istrict Councils manage all financial business ; and the Central Council
is a powerful deliberative body, which has on several occasions manifested
exemplary faithfulness to Scriptural and Evangelical truth,
Jaffna and
District.
T)IOCESE of CoIoMB.o.
Ceylon was included in the Diocese of Calcutta when that see was estab-
ſº lished in 1814, but when the Diocese of Madras was formed in
;. * 1835 it was transferred thereto. The Diocese of Colombo, which
& is co-extensive with the Island, was established in 1845. The
Bishops have been Dr. Chapman, 1845; Dr. Piers C. Claughton, 1862; Dr.
160 THE CEYLON MISSION.
Jermyn, 1871; and Dr. R. S. Copleston, consecrated in 1876. On Bishop
Copleston’s arrival in the Island, serious difficulties arose, owing to his
seeking a more direct control than his predecessors had had over all the
missionary work in the Diocese. The Society conceived that its just liberties
as an independent organization, and of its missionaries as clergymen of the
diocese, were at stake; and the controversy was rendered still more painful
by theological differences. The missionaries feared the influence of the
Bishop's advanced Church views, and their protests were backed by the
Committee at home ; but this is not the place to enter into details. In
1880, the questions at issue were submitted to the Archbishop of Canterbury
(Dr. Tait), the Archbishop of York (Dr. Thomson), the Bishops of London
(Dr. Jackson), Dulham (Dr. Lightfoot), and Winchester (Dr. Harold Browne);
and the result was an “Opinion” from these five prelates which was accepted
on both sides as satisfactory, and under which the Mission has been carried
on ever since with little difficulty. The Bishop has worked very cordially
with the missionaries, visiting every station in turn, confirming candidates,
and joining in evangelistic preaching, &c. In 1884, indeed, some questions
arose upon which the missionaries and lay friends in Ceylon differed from
the Home Committee, and the Revs. J. Barton and C. C. Fenn were sent
out to adjust matters; which they accomplished to general satisfaction,
and no further difficulty has occurred,
In 1881, notice was given by the Government that the English Church in
Disestablish Ceylon was to be disestablished, and the subsidies withdrawn,
ment. vested interests being respected. The Bishop summoned a Synod
or Conference, comprising the clergy and lay representatives,
English and Native, which appointed a Committee to prepare a constitution
for the Disestablished Church. This, after some preliminary difficulties
and prolonged though friendly discussions, was successfully accomplished
by 1886, the date fixed for disestablishment to take effect. Two or three
of the Society's missionaries took an active part in this work. The English
Church in Ceylon is now entirely independent, but by its own constitution,
voluntarily and unanimously adopted, it is linked in closest association with
the Church of England. By an Act of the local Legislature, the English
Church in Ceylon is bound by the same laws and rules as the Church of
England ; and, by the same Act, any resolution of the local Church body
not in accordance with this obligation is ipso facto void. This Act could,
of course, be repealed, and doubtless would be so if it were found that such
was the general wish of the local Church.
The other Missions in Ceylon are the S.P.G., the Wesleyan and
Baptist Societies, the Salvation Army, and the American Board (Congre-
gationalist), the last-named in Jaffna only. Much work is also done by
chaplains appointed by the Bishop, who are enjoined to labour among both
Europeans and Natives.
According to the Indian Decennial Statistics of 1881, the total number
of Native Christians connected with these agencies was 35,700, of whom
14,540 were attached to the Church of England (besides the C.M.S.
Christians), and 12,870 were Wesleyans.
Statistics, 1890–European Ordained Missionaries, 17; Native Clergy, 15; European
Female Teachers, 2; Native Lay Agents, 510; Native Baptized Christians, 7576;
Catechumens, 268; Communicants, 2572; Scholars, 12,661.
CHRONOLOGICAL TABLE.
1505.-Portuguese Occupation; Roman Catholi-
cism forced on the people.
1656.-Portuguese expelled by the Dutch ; State
Christianity introduced.
1796.-British Supremacy proclaimed: religious
liberty followed.
1818-1823.—C.M. S. at work: Missions started at
Randy, Baddegama, Cotta, and Jaffna.
1845.-See of Colombo founded.
1850.—Colombo Mission begun.
1853 –Kandyan Itinerancy begun.
1855.-Tamil Cooly Mission formed.
1862. — Buddhist “revival” at Cotta.
1871.—Trinity College, Kandy, opened.
1876.-Consecration of Bishop Copleston.
1880.-Arbitration of Archbishop of Canterbury
and other prelates on differences between
Bishop Copleston and the C.M.S.
1884 —Visit of Revs. J. Barton and C. C. Fenn.
1886.-Disestablishment of the Church ; new
constitution completed. Teath of Rev.
W. Oakley.
1887-89.-Special Missions conducted by Rev.
G. C. Grubb.
4-5." 50° 5.5°
CHURCH Missionary ATLAs
ZANZIBAR. To MAURITIUS
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Sºniº Geºphºsta BºIondon





















161
THE MAURITIUS MISSION.
(The Map is designed to show the position of the Island of Mauritius in the
Indian Ocean, and its relation to Africa and Madagascar.)
THE small Island of Mauritius lies just within the Southern Tropic. It
contains an area of 714 square miles, and is therefore a little
larger than the county of Herts. It is a most picturesque and
romantic-looking island ; the land, broken by hill and dale,
ascends fron, the coast to the interior, where there are extensive tablelands
of different elevations, forming the districts of Moka and Plaines Wilhelms.
There are three principal chains of mountains, rising in height from 1800
to 2800 feet above the sea-level. The peak known as Pieter Both, rising
above Crève Coeur, is very striking from its marked fantastic shape. The
climate is, on the whole, healthy. The soil in many parts is rich. The
total population of the Island of Mauritius in 1889 was about 366,000
souls, more closely distributed over its area than the population of Belgium.
Of that number some 255,000 are by birth or descent British Indians; the
remainder consists of a mixed population of Creoles (of various races),
together with natives of China, Bourbon, Great Britain, Madagascar,
France, East Africa, and elsewhere, and in that order numerically. The
capital, Port Louis, has a population of about 70,000 souls, now chiefly
coloured and Indian; the upper classes generally living in the higher parts.
About 12,000 of the inhabitants of the island are Protestants, about
100,000 Roman Catholics, and about 254,000 Heathen and Mohammedans.
There are about one hundred miles of railway and of telegraph.
The Island of Mauritius was uninhabited when discovered by the Por-
tuguese in 1505, and it was not till 1598, when it passed into
the hands of the Dutch, that it received from them the name of
Mauritius in honour of Prince Maurice. It became the occa-
sional resort of pirates and adventurers till it was regularly colonized by
the Dutch in 1644. In 1710 it was abandoned by them, and in 1721 was
taken possession of by the French and peopled by them from their colony
in the neighbouring Isle of Bourbon. Its value was greatly increased by
the introduction soon after of the sugar-cane, cultivated by a large slave
population. Its geographical position between India and the Cape made it
of much importance to their East India trade, and from it their men-of-
war and privateers made sorties upon our Indiamen. In 1810 it was taken
by Great Britain, and in 1814 was made over unconditionally to the British
Crown at the Treaty of Paris. It has since remained part of our Colonial
Empire.
In 1834 slavery was abolished in Mauritius, and about 90,000 African
The and Malagasy slaves were emancipated. The great majority
...slaves, of these poor people would (there is little doubt) have thank-
fully embraced the religion of the English nation which set
them free at so great a price ; but no efforts were made adequate to this
end. Natural causes induced them to join the Roman Catholic religion of
their French employers. The ancient “Code Noir” (of 1723) had provided
for the religious instruction of slaves; but it was found at the cession of
the Colony to the English Government that next to nothing had been done
in this direction beyond the mere formal act of baptism, and even that had
been much neglected. As late as 1829 only two slaves could be certified by
the Roman Catholic Vicar-Apostolic to be “sufficiently instructed in the
religion they professed to know the nature and obligations of an oath,” and
the Roman Catholic authorities complained of their ignorance, and of their
neglect of public worship. Meanwhile efforts were being made by a few
private English residents in this behalf, and the Government “Apprentices.”
(over 1000 in number) were also instructed about this period in the prin-
ciples of the Church of England. Some of the chaplains of the troops and
Island and
People.
Early
History.
162 THE MAURITIUS MISSION.
of the men-of-war used what opportunities they had for evangelizing the
ignorant and scattered pagans in the Colony and its Dependencies, notably
in the Seychelles and in Rodrigues. But their labours were, in too many
instances, frustrated by the subsequent perverting efforts of the Romish
missionaries, well acquainted with the local French patois. In 1836 the
English Civil Chaplain, the Rev. A. Denny, was authorized by the S.P.G.
to open schools for evangelizing the ex-slaves and the poorer population
generally. But the venerable Society was not the first or the only worker
then in the field. . As early as 1814 a branch of the British and Foreign
Bible Society had been established in Mauritius under the special sanction
of the first Governor, Sir R. T. Farquhar, who expressed his “earnest
desire '’ to see a school established for the indigent Creoles and free blacks,
and for the translation of the Gospel into the Madagascar tongue. In 1836
the Rev. J. Lebrun, of the London Missionary Society, was appointed
Director of the Mico benefactions in Mauritius, opened two good schools,
and earned by his noble evangelistic efforts the name of the “Apostle of
Mauritius.” The “Christian Brothers” soon after commenced school opera-
tions for the Roman Catholic Church.
Since the abolition of slavery a demand which has since sprung up for more
labour has been met by the promotion of the free emigration of
coolies or hired labourers from various parts of India. The greater
part of these coolies used formerly to return to their own land
with their savings after periods of service of five to ten years, but now the
easy conditions of life in the colony are tempting many of them to remain,
and in consequence a new peasantry has sprung up. These coolies, num-
bering some 255,000 (more than the coolies of Ceylon), have been chiefly
drawn from the hill-tribes of Bengal and Orissa, the rest from the Tamil
and Telugu people of the south coast, with an increasing number from
Behar, the North-West Provinces, and the Punjab. As the stream of im-
migration still flows freely, the island in this aspect may be regarded as a
missionary out-post of India.
One consequence of this motley population is the extraordinary variety of
Languages languages which are used. The immigrants from North India.
speak Bengali, Hindi, and Urdu ; those from South India,
Tamil, Telugu, and Canarese; while French and the Creole patois and
Chinese are also largely used.
In 1854, the Rev. Vincent W. Ryan was appointed first Bishop of Mauritius,
Origin of the and in the same year one of the C.M.S. missionaries, the late Rev.
Mission. David Fenn, of Madras, visited the island from India for the
restoration of his health ; and having found how readily the immi-
grants from India listened to the preaching of the Gospel, strongly urged
the commencement of an effort similar to that which was then being initiated
in the Kandyan district of Ceylon. For this work missionaries were found
whose failure of health had terminated their labours in India, but to whom
a providential opening was thus afforded of prolonging their services in a
more favourable climate, among people with whose language, religion, and
habits they were already familiar. In 1856 the Rev. S. (afterwards Arch-
deacon) Hobbs, and the Rev. P. Ansorgé, arrived as the first missionaries.
The Mission has been much indebted to the cordial encouragement and
wise control of the first Bishop, as well as of his successors, Bishops
Hatchard, Huxtable, and Royston, especially the last-named, who held the
See from 1872 to 1890. Dr. Royston, who was formerly secretary to the
C.M.S. Madras Corresponding Committee, has been succeeded by the Rev.
William Walsh, D.D., who was consecrated in 1891.
The result of the work of the missionaries, by God's blessing, has been
- as follows. The Native Christians in connection with the
º C.M.S. in 1889 were 2436. Some 3000 more have been baptized
g during the Society's work in the island, some of whom have
returned to India, while many have fallen asleep. In 1880 a Native Church
Immigration
of Coolies.
THE MAURITIUS MISSION, 163
Council was formed. The Bishop is patron, and the senior missionary chair-
man. The vice-chairman is a layman and the secretary a native clergyman.
The Council consists of three clerical and twelve lay delegates. The Bishop
accepts the nomination of the Church Council as a title to holy orders.
The congregations connected with the Native Church Council are divided
into five pastorates—Port Louis, the Northern, the North Central, the
South Central, and the Southern. A Diocesan Preparandi Institution,
which was opened on the 1st of February, 1886, is training several of the
Society's candidates for work. A Juvenile (native) Missionary Association
was formed in 1886 by Mrs. Royston.
The missionaries in Mauritius have greatly aided the authorities from
time to time in the work of imparting elementary education to
the inhabitants; and when, some years ago, the Governor of
... the island (the late Sir W. Stevenson) founded an Indian and African
orphan asylum at Powder Mills, he invited the Rev. Paul Ansorgé to under-
take its management. This Asylum continued under Mr. Ansorgé's care
for several years, and when it became a purely Governmental institution,
he started a Bengali Boarding-school similar to the excellent Tamil boarding-
school under Archdeacon Hobbs at Créve Coeur. Eventually both these
boarding-schools were combined into one at Plaisance, which has since been
under the care of the Rev.N. Honiss. These institutions have been very useful
in educating many respectable Indians and Africans, who are now engaged in
different parts of the island as artisans, constables, servants, teachers, cate-
chists, &c. The Government grant having much decreased, the school is now
chiefly dependent on gifts through the Missionary Leaves Association. The
schools in connection with the Society in the island are twenty-five. In
addition to these, there are about forty Government schools, besides others
which are aided by Government. Very inadequate provision has as yet
been made for the Indian children. Of some 47,250 of school-going age
only 4500 are receiving any education. Whoever occupies this field will
be master of the future of Mauritius, for these children will be the back-
bone of the island in twenty years or less.
Mauritius has 148 small island dependencies, with a population of
Education.
The about 19,000. Of these, some 16,000 are in the Seychelles
Seychelles Islands, of which the principal, Mahé, is about 940 miles distant
Islands. from Port Louis, and about 1000 miles from the coast of
East Africa. This island was occupied by the C.M.S. in 1874. Here
the Africans predominate, some 2500 liberated slaves having been landed
at different times at Mahé by the ships of the squadron engaged in
suppressing the East African slave-trade. Commiserating their spiritual
destitution, Bishop Royston and others made strong efforts in their behalf,
in response to which the C.M.S. established a Mission at Mahé in 1874.
With the aid of 1000l. made over by the Bishop, an Industrial Institution
was established on land situated upon the “Capucin’ Mountain, some
2000 feet high, to which the name Venn's Town was given by the late
Rev. W. B. Chancellor; and here many young negroes, the children of
liberated slaves, for some years received Christian instruction and industrial
training. The African squatters in the neighbourhood of Venn's Town,
and also in more distant parts of Mahé, were also visited and instructed.
At the neighbouring island of Praslin is a Creole clergyman, partly
supported by the S.P.G. For the many other little “Oil Islands’”
scattered beyond, and for Diego Garcia and the Chagos Islands, now a
coaling station for steamers, it is a great problem, the Bishop says, how
best to provide. Happily their inhabitants are few, and they return
generally from time to time to headquarters, after working a fixed
period of service. The island of Rodrigues (300 miles from Mauritius
in a north-easterly direction, and very inaccessible) was visited by Bishop
Royston in 1881, and subsequently a Creole catechist was sent to work
there among the little flock of under a hundred souls. It was but the
164 THE MAURITIUS MISSION.
third brief visit paid by any clergyman of the English Church since the
diocese was formed. Most of its people are Roman Catholics, and have a
French priest paid by Government.
A large proportion of the planters, both in Mauritius and the Seychelles,
The are French Roman Catholics, and although they have usually
janists. treated the Protestant missionaries with consideration, it is only
natural that their sympathy and support should be chiefly given
to the Roman priests and teachers, who of late years have occupied the
island in great force. In this aspect, the work carried on among the coolies
presents greater difficulties in Mauritius than in Ceylon. The Roman
Catholics are very active, particularly among the Creole population, the
great majority of whom belong to their faith. They work also among the
Hindus. At Mahé, where they have a bishop, a dozen missionary priests
and many sisters, while in Mauritius they have an Archbishop and some
fifty priests.
The only other Protestant missionary society at work in Mauritius is the
Other S.P.G., which has one European missionary, two native clergy-
Missions. men, and five catechists. -
MADAGASCAR.
From 1863 to 1874, the Society had also, connected with the Mauritius
C.M.S. in Mission, a Mission in Madagascar. That great island had been
Madagascar. the field of one of the most remarkable Missions of the London
Missionary Society. It was first visited in 1818. In 1837 the
missionaries were expelled, and the Christians were for many years severely
persecuted. When, on the death of Queen Ranavalona, in 1861, the
wonderful spread of the Gospel during the long night of persecution became
known, the D.M.S invited the C.M.S. to share in the work of evangelization,
by occupying the northern and eastern coasts. In 1864, the S.P.G. also
began a Mission. Some 300 converts were the result of the ten years'
work of the C.M.S. missionaries, Revs. T. Campbell and H. Maundrell.
In 1874, both these brethren, and the Rev. W. Dening, who had lately
joined them, were away in consequence of ill-health ; and at that juncture
an event occurred which led to their being permanently withdrawn. The
two Church of England Missions had been provisionally under the episcopal
supervision of the Bishop of Mauritius ; but a Bishop for Madagascar,
consecrated by the Scotch Episcopal Church, was now sent out, and as the
S.P.G. Mission had its headquarters at the capital, Antananarivo, it was
arranged that he should reside there. To this the L.M.S. objected, as they
had long been in possession ; and the C.M.S. Committee, to avoid the
ecclesiastical difficulties certain to arise, determined to retire altogether
from the island. Mr. Maundrell and Mr. Dening were transferred to Japan,
and Mr. Campbell retired; and the converts were taken charge of by the
S.P.G. missionaries under Bishop Kestell-Cornish. It should be added that
the Bishop has joined with the L.M.S. missionaries in the work of Bible
translation, sitting for some years on a Committee presided over by an
L.M.S. man.
Statistics, 1890.--European Clergy, 3; Native Clergy, 3 ; European Lay Agent, 1 ;
Native Lay Agents, 52; Native Baptized Christians, 2419 ; Catechumens, 98; Com-
municants, 525; Scholars, 1403.
CHRONOLOGICAL TABLE.
1854.—Rev. W.W. Ryan appointed first Bishop of 1871–Rev. Dr. Huxtable appointed third Bishop
Mauritius. on the death of Dr. Hatchard.
1856.—C.M.S. Mauritius Mission begun. 1872.-Rev. Dr. Royston consecrated fourth
1859.—Indian Orphan Asylum formed by Govern- Bishop on the death of Dr. Huxtable.
ment. 1874.—C.M.S. withdrew from Madagascar.
1863.-C.M.S. Mission to Madagascar. Seychelles Mission begun. & 2 tº
1864.—First ordination of an Indian—Rev. C. 1882.-Rev. J. Ernest, a Tamil, the first Mauritius-
Eushalli—to the diaconate. born Indian ordalmed.
1869.-Rev. Dr. Hatchard consecrated as second 1890.-Retirement of Bishop Royston.
Bishop of Mauritius. 1891.—Consecration of Bishop Walsh.
CHINA AND JAPAN
church Missioxany ATLAs
- º º º
--> ºriº
- * º ºf
*~,
THE PROVINCE OF KWANG-TUNG
Scale of English Miles
*º-sº - --
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ºnautuº.
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-- -
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#-º-º-º- ºur
-
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stations of the church-Missionary society are shem thºs t º
Treaty Ports- -- - - - - ----- * *
ºf Stations which are also Treaty Ports - - l,
- - E-ºº: —º
Ils" 120° 130°
Other Missions
scale of English Mue. - 5PG-Soc. Prop. Gosp. P. -Presbyterian Engl. Irish.IP/
so-To-Tºo Too Leo Tzoo 25o L. - Missºsocºl C1, -China Inland
B. -English Baptist AE.-American Episcopal
w; -wesleyan A. -American (others,
F-Foreign Protestant.
-

165 °
CHINA.”
I. THE Country AND PEOPLE.
IN considering China as a mission-field, one may well feel staggered by
its stupendous extent of territory and enormous population.
#: Its boundaries comprise one-tenth of the habitable world.
* The area of the whoſe of Europe, with its islands, is 3,797,256
square miles, while that of the Chinese Empire is about one-fourth larger,
viz. 5,300,000 square miles. But only about two-fifths of this vast area.
are comprised in the eighteen provinces of China Proper, including the
two large islands of Hainan and Formosa. The remaining three-fifths
include Thibet, Chinese Tartary, Mongolia, Manchuria, and Corea on the
north, and Cochin China on the south ; and some of these great countries
are but nominally a part of the Empire.
But though so vast in extent, Thibet, Mongolia, and Manchuria con-
tribute a comparatively small proportion of the population—probably not
more than 23,000,000, whereas that of the eighteen provinces of China
proper amounts by the lowest recent computation to 227,000,000, thus
giving a total of 250,000,000. It is now generally admitted that the old
estimate of 400 millions was too high ; and 250 millions is sometimes
accepted as a rough calculation ; while others say 350 millions. This
is equal to fifty or to seventy Londons. The following are the two
estimates for the Eighteen Provinces of China proper:—
Millions. Millions. Millions,
Chih-li . . 20 or 28 || Ho-nan . . 15 or 23 Hu-nan . . 16 or 184
Shan-tung . 19 , , 29 Hu-peh . . 20%. , , 27% Kwan-tung . 17%. , 19
Shan-si . . 9 , , 14 Gan-hwuy . 9 ,, 34 Rwang-si , 5 , , 7+
Shen-si . . 7 ,, 10 Che-kiang . 12 , , 264 Kwei-chow . 4 ,, 5+
Kan-su . . 3 ,, 15 Fuh-kien . 10 , 14; Sz-chuen . 20 , 214
Riang-su . . 20 , 28 Kiang-si . 15 , , 23 Yun-nan. , 5 , 5%
But what makes “China’s Millions” so imposing is their homogeneous-
ness. The whole race is essentially one in its leading characteristics.
Within the boundaries of British India there are many distinct nations, and
a hundred different languages; but in China, although there are such
differences in dialect that the colloquial language of the north is not
- , sible to the man of the south, there is but one written language,
which is current throughout the country, and the classical Mandarin
Chinese is understood by all who can read, except in Fuh-Kien, Kwan-
Tung, and part of Kwang-Si.
In an Empire of such vast extent there is ample space for every variety
Physical of physical characteristic. Far away to the north stretch the
character- wide tablelands of Mongolia, while to the west rise the majestic
istics. mountains of Thibet, whence two great mountain-ranges trend
eastward right across the empire. The northernmost of these is the Thsin-
ling, or Blue Mountains. The southern is the Namling, a mighty ridge, with
peaks 12,000 feet in height. Between these great ranges lies a vast tract of
fertile land, covering an area of 210,000 square miles, densely populated and
admirably cultivated. In a country where railways are as yet unknown, and
roads are few and very far between, a vast amount of traffic is carried on by
means of a system of canals, which intersect the land in every direction,
connecting many of the chief towns with the great rivers. The Grand
Canal, which connects Hang-Chow, in the province of Che-Kiang, with Tient-
sin, the port of Peking, is about 650 miles in length. It crosses the two
greatest rivers, the Yang-tse-kiang and the Hoang-ho or Yellow River, but
has latterly become comparatively useless owing to the erratic conduct of
* The larger part of this article was contributed by Miss C. F. Gordon-Cumming.
But some paragraphs have been inserted from Archdeacon A. E. Moule's China as a
Mission Field, and the missionary paragraphs have also been added.
166 OHINA.
the latter river, commonly called “China's Sorrow,” which is subject to
appalling floods. The Hoang-ho has changed its course nine times within
the last 2500 years. The Yang-tse-kiang, though springing from the same
watershed, is a more reliable stream, and forms the great highway of com-
merce across the centre of the empire, while draining a vast basin estimated
at 750,000 square miles.
Of course, in speaking of an Empire extending from 18° to 40° N. lat.,
there must necessarily be a very wide variety of climate; Canton,
the southern capital, being actually in the Tropics, while Peking
is subject to violent extremes of heat and cold—the heat in summer being
exceedingly trying, the thermometer often upwards of 100° Fahr., while
through the long winter months the cold is excessive, and the city is virtually
cut off from the outer world, ice a foot thick rendering the river unnavigable.
This severe cold, however, apparently counteracts the evil of excessive heat,
for whereas the people of the southern provinces are pale and comparatively
feeble, those of the north are stalwart and the children rosy. The
pleasantest climate is that of the central zone, extending from Fuh-kien and
Shan-tung on the eastern coast to SZ-chuen on the west—a belt which
includes the most fertile provinces—the granary of China.
Sad to say, an ever-increasing proportion of the finest land is being
absorbed by the cultivation of poppies for the supply of China’s
curse—opium. So enormously has the illegal growth of native
opium increased, that it is said it already far exceeds the amount imported.
Prior to the British “Opium War ” this domestic cultivation was exceedingly
limited, whereas now, though it is still nominally illegal, wide tracts of the
richest land, which should naturally be devoted to silk and cotton, sugar,
rice, beans, wheat, and other grain, are in every direction given up to opium
—a greed of gain which has already resulted in most grievous suffering.
There is no doubt that the dreadful famines which have of late years
scourged the north of China, may be attributed in some measure to this
cause—the granaries having been left unfilled and no provision made for years
of drought, although it must be added that want of means of transport
contributed largely to the result.
Chinese cities are, as a rule, walled; and the number of these is some-
tº times reckoned at 17,000. The 18 provinces are divided into
.* 182 prefectures and 1279 districts, each with its central city
o besides numbers of smaller towns. The city walls are for the
most part earth-works faced with stone, and with parapets of brick. Shrubs,
and even large trees, strike root and flourish in the interstices of the
masonry, and in May the walls are festooned with roses and honeysuckle.
The city gates are opened at sunrise and closed at dusk. Most of these
cities have water-gates; and every night a fleet of 100 or 200 market-boats
gathers outside. When the narrow entrance is cleared shortly before sun-
rise by the lifting of the drawbridge, or the removal of the water chain, the
struggle which ensues forms a scene of the wildest confusion, amusing
to contemplate, but most unpleasant to be involved in. The streets are
paved throughout, and are for the most part very narrow. The back streets
are dull and uninteresting, but the front streets and the crowded thorough-
fares of trade, where the varnished shop signs (black ground with the words
in gilt, or white ground with red characters), glowing in a long line under
the brilliant sunshine, afford an animated and striking picture. These
thoroughfares, so busy and noisy by day, are quiet and comparatively
deserted in the late evening. Paraffin lamps are being introduced now
along Chinese city streets, gas is largely used in the foreign mercantile
settlements, and the streets of the Shanghai Concession are lighted with the
electric light. Opium does abound now, not merely in the back alleys, but
oftentimes in the great thoroughfares; and they are crowded with the
victims of the drug. But Chinese cities at night present an appearance so
decent and so orderly as to perplex and sadden a Christian new-comer
Climate.
Cultivation.
OHINA. - 167
as he contrasts such scenes with the streets of Christendom by night. But
he learns after a while something of the evil and corruption which may lurk
below this quiet surface. The two objects which catch the eye of a stranger
are the very long queues of the men and the small feet of the women. These
queues, called “pigtails” by Europeans, are, in fact, much more like cows'
tails. And the queue worn in England as recently as the first quarter of
this century, in length, at all events, more closely resembled the tail of the
first-mentioned animal than a Chinaman's graceful appendage. Moreover,
this is not a Chinese, but a Tartar badge, imposed upon the people by their
conquerors. Hence the significance of the name Chang-nao, “long-tailed,”
given to the rebels who so nearly overturned the ruling Tartar dynasty
thirty years ago, and hoped to set up a native tail-less line. Hence also the
grave suspicion with which the officials in China viewed the spread of the tail-
cutting rumour in the summer of 1877. Foot-binding is a custom probably
more than 1000 years old. Some say that a Chinese empress had a club foot,
and, in order to hide the deformity, bandaged and swathed it ; whereupou the
ladies of fashion, deeming it a beauty, copied it by Cramping their feet.
The origin of the custom is ascribed also to a concubine of the last sovereign
of the Ts’i dynasty, A.D. 501. She was named P’an Fei. Her tiny feet
dancing on a platform ornamented with golden lilies charmed the emperor.
“Every footstep makes a lily grow,” cried he ; and the “golden lotus ” is a
poetical name for women’s feet. The present distortion, originating in the
attempt to rival Pan Fei, is called “the lily hook.” Yao Niang, again,
wife of the last ruler of the Southern T'ang dynasty, A.D, 975, is said to have
had feet “cramped in the semblance of the new moon.” The theory
that it was invented to compel Chinese women to be “keepers at home,”
however ingenious, is hardly authentic. The Emperor K’ang-hyi, founder
of the present Manchu dynasty, A.D. 1662, made a determined effort to
suppress foot-binding; but he desisted when assured that it would result
in rebellion. The Manchu empresses are said never to bind their feet.
Anti-foot-binding Societies have been formed by the Chinese gentry in
Amoy and Canton; and the more enlightened Native Christians are setting
their faces against the practice. Infanticide is supposed by some to be inti-
mately connected with female foot-binding ; g.g., “Women with small feet
cannot be of much use; custom will not allow us to unbind their feet, there-
fore we must thin the sex.” It is difficult to ascertain the extent to which
this crime prevails in China. In certain districts near Amoy only seven-tenths
of female infants are allowed to live. Probably the crime is local, and liable
to variation in intensity, being influenced by famine and scarcity. Heathen
societies exist (notably at Ningpo) whose object is to subsidize poor parents
who have a daughter born, and punish those who have been found guilty of
the practice. Infanticide is condemned by public opinion.
The Government of China is an absolute monarchy, the Emperor being
responsible only to the gods, whose earthly vicegerent he is
supposed to be : hence his suggestive titles, as “Son of Heaven,
the Imperial Supreme.” He is regarded as the representative of Heaven,
while the Empress represents Mother Earth. The Emperor is assisted in
the administration of Government by a Cabinet Council and six supreme
tribunals, but the ultimate decision on all points rests in his own hands.
Government.
II. HISTORY.
Of all existing nations, none can compare with China for the antiquity of
her historical records, which are probably authentic to as early
as 2000 B.C. (when they merge into mythology). The earliest
recognized dynasties are those of Hia and Shang, the fathers of agriculture
and letters. But really authentic history dates from the beginning of the
Chow dynasty about 1100 B.C., at which time China seems to have been
divided into many independent States, though all acknowledging the
suzerainty of its chief ruler. About 250 B.C. the Chow family were super-
History.
168 CHINA.
seded by one of the Tsin family, who having reduced all surrounding states
to subjection assumed the title of Emperor, and gave to the consolidated
Empire his own name, Tsina or China. This first Emperor built the Great
Wall, called Wan-li chang (myriad mile wall), as a protection against the
Manchu Tartar tribes or Huns, who had ever been dangerous neighbours,
and who continued to make incursions during the reigns of the Han (B.C. 206),
the Tang (A.D. 608), and the Sung (A.D. 960) dynasties. About the year
1269 one of the Sung Emperors was so rash as to appeal to the Grand Khan
of the Mongols or Western Tartars to aid him in expelling the Manchus.
Accordingly, Kublai Khan arrived at the head of an immense army, and
having driven out the Manchus he took possession of the throne, founding
the new dynasty of Yuen, the first foreign rulers of China. He afterwards
conquered Manchuria, so that his dominions extended from Corea to Asia
Minor, and from the Frozen Ocean to the Straits of Malacca-an extent of
territory which neither previously nor since that time has ever been ruled
by one monarch. He died at Peking in A.D. 1294. In 1368 the Chinese
succeeded in expelling these usurpers, and founded the Ming dynasty, which
reigned 246 years, when Imperial misgovernment led to a rebellion, and
the throne was seized by a usurper. A general of the deposed Emperor now
invited the aid of the Manchu Tartars. These came, and, after a seven
years' struggle, acquired the sovereignty of the whole Empire. They then
established themselves in Peking in 1644, and placed on the Imperial throne
the first representative of the dynasty of Ts’ing, which still reigns, exercising
absolute control over all the millions of Chinese.
Till within the last few years all intercourse with foreigners has been only
Intercourse calculated to excite in the Chinese mind hatred and contempt.
with So early as the sixteenth century the Spanish and Portuguese
Foreigners aroused their hostility, not only by greed of gain, but by making
the extension of the Roman Catholic faith a veil for political intrigue.
Then followed the early stages of British trade, which opened a back door
for illicit smuggling of opium, and so led to the first Opium War with Britain
in 1839. In 1842, the Treaty of Nankin was signed, whereby China was
compelled to pay an enormous sum towards the expenses of the war, to cede
the Island of Hong Kong to Britain in perpetuity, and to throw open to
foreign trade the five ports of Canton, Amoy, Fuh-Chow, Ningpo, and
Shanghai, at which suitable quarters should be set apart for foreign
residents. The continuance of extensive opium smuggling led to the re-
newal of war in 1856, and in the following year Canton was stormed by the
allied French and English forces. The forts at the mouth of the Peiho
were captured in May, 1858, and a month later a treaty was signed at
Tientsin, by which China was required to pay another very heavy indemnity
towards war expenses, and to British subjects at Canton. She was also
compelled to grant protection to all of her subjects professing the Christian
religion, and to throw open for residence of foreigners nine other places of
importance, namely, New-chwang, T'ien-tsin, and Chefoo, in the north;
Hankow, Kiu-kiang, and Chin-kiang, on the Yang-tse River; Tai-wan and
Takao in Formosa; and Swatow in the south. But as the French and
British Ambassadors were on their way to Peking to ratify this treaty, a
final and treacherous effort was made to prevent the foreign barbarians from
entering the capital, which necessitated the re-capture of the Taku Forts,
followed by that of Peking itself in December, 1860.
While endeavouring to defend herself against foreign aggression, China
º was torn by that most terrible civil war, the Tae-ping Rebellion,
#. which broke out in 1850. This extraordinary movement had a
semi-Christian origin, but it soon became political, and assumed
the character of a patriotic effort to shake off the Tartar yoke. So wide-
spread was the success of the Tae-pings that, but for British intervention,
chances seemed almost in their favour; when in 1861-2 British and American
officers were allowed to take command of the Imperial troops. Then the
CHINA. 169
tide of fortune was turned, and Colonel Charles George Gordon, at the head
of his “ever-victorious army,” achieved extraordinary successes; but the
scenes of horrible massacre and bloodshed rivalled those previously enacted
by the Tae-pings, horrors which roused Gordon's indignation, but which
he was powerless to prevent. Thus the Civil War was suppressed; but
those fifteen bloody and destructive years were not to be quickly forgotten,
nor has the Tartar Government been unmindful of the aid afforded in its
hour of need. . In 1876 it agreed to throw open four new treaty ports,
namely, Pak-hoi, on the coast of Kwang-Tung; Wan-chow, on the sea-coast,
between Fuh-Chow and Ningpo ; the river-port of Wuhu, fifty-five miles
above Nan-king on the lower Yang-tse; and Ichang, about nine hundred
miles inland on the same river, making in all about twenty great centres
free to European commerce. But the whole of China is now practically
open to the foreigner.
III. LANGUAGE, LITERATURE, EDUCATION.
The Chinese Language is one, and yet manifold. One language for the
eye ; two hundred or so for the ear. One language for books :
very many for speech. “In the extremities of the north and
south of India,” says Elphinstone, “the languages have no resemblance,
except from a common mixture of Sanscrit.” For Sanscrit read Wen-li, the
Chinese book language, and the sentence will fairly well do service for
China. Any well-educated reading man in any of the eighteen provinces
can read to himself a book in this Wen-li. In reading out loud to others,
though he will not read it as it stands if he would be intelligible, but will
translate it into his local patois, yet he bases his reading on the book, and
many of its classical words enter into the colloquial. “A tendency towards
the introduction of the colloquial dialect" (i.e. Mandarin) “is,” says Mr.
Wylie, “observable in the writings of the Sung dynasty; and in the Yuen
dynasty (A.D. 1206–1333) a dictionary of this dialect, together with novels
and plays, appeared.” A large Christian colloquial dialect is now being
formed; “but by the literati, par excellence ’’ (to quote Mr. Wylie again) all
such literature would be disowned.” Nankin, or southern Mandarin, is
intelligible through large districts of the Yangtse Valley. Ningpo colloquial
is understood to a great extent by some 10,000,000 of the inhabitants of
Cheh-Kiang.
The Chinese written language is monosyllabic ; and there is a separate
sign for every word. K'ang-hyi's great dictionary contains 44,449 of these
characters. Not more than 10,000 or 15,000 occur, however, in current
literature. Dr. Williams informs us that the nine canonical books of
Chinese classical literature contain only 4601 separate word signs. These
signs are a development of hieroglyphic or picture writing. “They were,”
says Dr. Medhurst, “first, pictorial, then symbolic, afterwards compounded,
and finally arbitrary.” But note that traces of each of these stages still
remain in the system of writing now in vogue. These word signs, though
all pronounceable, represent things and ideas more than sounds; they are in
fact symbolic more than phonetic. The common use and comprehension of
the Arabic numerals, 1, 2, 3, 4, &c., &c., in Europe, all attaching the same
meaning to the figures, but calling them by different names—is the best illus-
tration of the powers of Chinese word signs. These signs are compiled by
arrangements of only eight elementary strokes—the dot, the line horizontai,
the perpendicular line, the hook, the Spike, the sweep, the stroke, the dash.
These form the only pretence to an alphabet; but as the reappearance of a
combination of these strokes in an unfamiliar sign, similar to the combi-
nation entering into the composition of a familiar sign, gives no real clue
to the sound or sense of the new one, and as each new character must be
learnt by separate and isolated instruction and effort of memory, the alpha-
bet is but a sorry pretence at best
Chinese word signs, and the words of colloquial talk, have also tones,
N
Language.
170 CHINA.
which are not mere emphasis or accent, but are part and parcel of the word.
Eight tones are usually recognized; most sharply marked in the South,
where indeed nine or ten are perceptible. At Ningpo five tones are more
easily recognizable, though in theory the complete system is observed. The
same sound, differently intonated, completely changes in meaning. For
instance (to give only some of the simpler variations)—Sing, even tone,
means a Star ; ascending, To awake, retiring tone, Holy. Shü (even) a
Book ; (ascending) Water; (retiring) an Age. Mö (even) Hemp, (ascending)
Horse ; (retiring) To scold. A Chinaman from Shanghai would be quite
unintelligible to a Chinaman at Amoy or Hong-Kong. Even in the northern
corner of Cheh-Kiang, three translations of the English Prayer-book are
required for the differing dialects of Ningpo, Hangchow, and Shaouhing.
These translations were made for the most part by Bishop Russell, Bishop
Moule, and Mr. Valentine. “If all the clergy of the Church of England,”
says Archdeacon Moule, “were to migrate to China, each would have at
least 17,000 souls to care for. This is neither possible nor desirable. A
native ministry must shepherd Chinese Christian flocks; but the gathering
of God’s elect by evangelistic work, and the selection and training of native
agents and a native ministry, rest with Christians in the West. There are
200 varieties of the Chinese spoken language. We should attack each
centre of language; and instead of twenty men we want at least 400 !”
There are, with but few exceptions, no schools for girls in China except
Mission schools; but boys' schools abound all over the country.
The enthusiasm for education is fostered and stimulated by
the system of competitive examinations, which has prevailed for at least
1200 years; and success in which, without bribery or favour (in theory at
least), lies within the reach of the lowest peasant in the land. The first
degree (Siu-ts'ai, “accomplished talents”) is competed for in prefectural
cities, e.g. Ningpo, every year. The second degree (ku-jin, “promoted
man") is competed for at triennial examinations of Siu-ts'ais, at the pro-
vincial capitals. It may give some approximate idea of the proportion of
educated people in China, as well as of the enthusiasm for education, that
at Hang-Chow, the capital of Cheh-Kiang, from 10,000 to 15,000 graduates
assemble to compete for the kijin degree, though only 90 or 100 can be
elected. The examination premises contain 13,000 cells. On one occasion
these were filled to overflowing, 15,000 candidates having arrived; and
those shut out from the cells were accommodated in 2000 sedan chairs.
The examination lasts nine days in three sessions, with a day's interval
between each session. For three days and three nights they may not leave
the gates. A cook attends on every twenty cells. Those found copying
from miniature editions of the classics, which can be hidden in the full loose
sleeve, are punished by compulsory kneeling at the gates, and are then
expelled. Old men up to the age of 70 compete; and “plucking” cheer-
fully endured up to that age is rewarded at last by an honorary degree.
Is Chinese education worthy of the name * The answer depends upon a
true definition of education. If by education we mean expansion of the
intellect, enlargement of knowledge, and drawing out of latent power; then
the answer will probably be no. But if we form a humbler estimate, and
recognize a certain polish of manner, regularity of thought and expression,
and knowledge, with (in not a few instances) practice of relative human
duties, as the result of education; then we may answer yes.
Science, in its common acceptation, has not hitherto been taught in
Chinese schools, or required in their periodical competitive examinations;
neither have the histories of other countries been studied to any extent.
A change, however, is coming over the long-slumbering country. Questions
are now set requiring knowledge of geography, of mineralogy, of engineering,
and of kindred subjects; and prizes are offered for essays on these topics.
In consequence of this, scientific works, translated or composed by Euro-
peans, in which missionaries have taken a very prominent part, are being
Education.
CHINA. 171
purchased extensively by Chinese students. The Chinese have always been
remarkable as astronomical observers and recorders, but separate works on
this science were very rare in early ages. A book ascribed to the Chow
dynasty (closing B.c. 221), describes the heavens as a concave sphere. The
first part of this book is looked upon as “the original treatise on Trigo-
nometry. The Chinese were well versed in Trigonometry, both plane and
spherical, the latter introduced in the 13th century ; but the science of
Geometry, as handed down from the time of Euclid, was quite new to them.”
(Wylie.)
†. ancient geographies must be mentioned here : (1) The travels of the
celebrated Buddhist priest Fa-hian (A.D. 399–414) through Central Asia,
and (2) an account of 138 countries of Asia by Hioun-Tsang, another
Buddhist priest, completed in the year A.D. 646. Besides these there are
herbals and treatises on minerals ; but none of these books form, as a rule,
part of a Chinaman's education.
The Four Books, viz. the Great Learning, the Principle of Equilibrium,
the Discourses of Confucius, and the Philosophy of Mencius; with the Five
Classics, viz. The Changes, the Odes, the Histories, the Ceremonies, and the
Annals, form the chief subjects of study and for examination. These are
all committed to memory. Chinese memories are very retentive. Even
girls in our Mission schools, under twelve years of age, have been known
to commit to memory and retain for examination, the four Gospels in
Chinese. A good deal of collateral teaching goes on by means of illustrated
story-books: and the proverbs in common use give an insight into Chinese
moral thought.
Of course, with all their reverence for literature, a very large proportion of
the people cannot attempt studies involving the knowledge of some thousands
of characters. The late Bishop Russell considered that of the people of the
Cheh-Kiang Province (which is one of the more advanced) only about five per
cent. could read intelligibly. He therefore set himself to reduce the language to
its alphabetic equivalents, so that it might be represented by our own twenty-
four Roman letters; and in this simple form, with the assistance of the
American Presbyterian Mission, he printed a considerable portion of the
Holy Scriptures in the vernacular of the province, with the happy result
that the children in the schools, and women, found that within a few weeks
they could read and write more fluently than men who had bestowed years
of toil in acquiring the ordinary Chinese characters. Thenceforth, all
students seeking instruction from the Christian teachers in Ningpo have
commenced their education by learning to read this simple type. Quite
recently, the Rev. W. H. Murray, of the National Bible Society of Scotland,
has devised a marvellously ingenious application of Braille's system of
embossed dots for enabling the blind to read and write. He finds that six
or eight weeks suffice to teach any blind lad of average intelligence to read
and write fluently.
IV. RELIGIONS.
Such is the extraordinary reverence of the Chinese for their own
Religions: literature that it may be affirmed of a large proportion
Confu- of the educated classes that beyond the worship of their
C13 IllSIOl. own ancestors, their religion, which we call CONFUCIANISM,
consists solely in acts of homage to Confucius, the great sage who, born
B.C. 551, took upon him the herculean task of classifying a mass of
manuscripts dating from the remotest ages, and having reference to early
Chinese history, religious ceremonies, and scientific discoveries. His
teaching concerned man’s moral duty to his neighbour in the practice of
benevolence and wisdom, but as for his relation to the spiritual world,
that was a subject on which he abstained from comment. Consequently
his followers, finding no instructions on the worship of any god, consider
that none is essential, and so the pure Confucian is a true agnostic,
N 2
172 CHINA.
though he renders to the sage (as to his own ancestors) sacrifices and
homage, not to be distinguished from worship. In every city there is a
Confucian temple; some of these are very fine, but all are simply
ancestral halls, containing only ornamental tablets bearing the names of
noted saints.
The books enumerated above were written or edited by Confucius
himself and his great follower Mencius. The Emperor K’ang-hyi (died
A.D. 1722), issued sixteen maxims as containing the gist of Confucian
doctrine, and on these sixteen texts his successor, Yung-ching, wrote the
justly celebrated volume of sermons, the Sacred Edict. But the sum.
mary contained in it, excellent as it sounds, is after all but surface
teaching. Confucius, Mencius, and Choo-he, all discoursed on the great
topics of human nature, and the origin of evil. What do they tell us
as to man’s power to do good, and his fate if he does evil? The Triliteral
Classic, the hornbook in which every Chinese boy learns his letters (or
rather word signs) begins thus, “At man's beginning the original of his nature
7s good.” “By nature we are near to the good, by imitation we go off
from it.” Mencius taught that man is biassed towards the good, as dis-
tinctly as water is inclined to seek its own level; and that it requires force
to divert man from virtue, just as water must be driven upwards. The
passions—an accretion on nature—and custom, constitute this force.
Although every Chinaman may be assumed to revere Confucius, the
divinely-implanted instinct of worship leads most to at least
a nominal adherence to the teaching of either Buddha or
Laou-tse. The latter was the contemporary of Confucius, but was more
imaginative and greatly occupied with speculations about the unseen
powers and the human soul. His system has developed into TAOUISM,
which recognizes the divinity of the five planets as representing the five
elements of our globe: Mercury representing water; Venus, metal; Mars,
fire; Jupiter, wood ; and Saturn, earth. All powers of nature are deified,
thunder and lightning, wind and storm, sea-gods and river-gods, many
of whom are symbolized by mysterious dragons. But the Taouist temples
are full of hideous idols, and its priests deal largely in astrology and the
exorcising of devils, and are simply quacks and conjurers living by the
sale of charms to the ignorant. The national gods of the Empire, chief
of whom is Kwan-te, the god of war, are among the Taouist deities.
BUDDHISM with its Sanscrit sacred writings was introduced from India
Buddhism by one of those accidents, if we may so call them, which seem
to us so perplexing. In A.D. 65 the Emperor Ming-te dreamt
that a Mighty Teacher had visited this earth, and that he must send
messengers westward to learn his doctrine. Obedient to this vision, he
sent wise men to inquire what new revelation had been vouchsafed to
mortals; but, alas ! instead of travelling onward till they reached Judaea,
his emissaries were captivated by the preaching of the disciples of
Buddha, and they took back, not the new Gospel of Christ, but the older
agnosticism of Buddha, which inculcates no worship whatever. But in
China to-day Buddhist temples are all falling into decay, and few, if any,
new ones are built. Its priests are mostly illiterate, unable to read their
own sacred books, and are held in the utmost contempt, not only by the
educated classes, but even by those who seem to be the most devout
worshippers of the saintly Buddha, and of all the gods and goddesses
whose shrines find a place within his temples, though such worship is all
at variance with his teaching. -
It has been the custom with most statistical writers to reckon all the popu-
lation of China as Buddhist, and thus to give Buddhism the first place among
the religions of the world. This is disputed by Professor Sir M. Monier-
Williams, who regards only a minority of the Chinese as really Buddhists.
Both Buddhism and Taouism hold the original goodness of human nature.
Such teaching, leading on to the conclusion which Buddha taught, that
Taouism.
CHINA, 173
“within thyself deliverance must be found,” contrasts mournfully with the
sighs of Confucius over man’s moral failure: “I have not seen one who
loves virtue as he loves beauty" (Analects ix. 17, xv. 12); and with the
grotesque national proverb, “There are two good people, one dead, the
other not yet born.” The great sayings of Chinese moralists sparkle in-
deed like gold, though it be on a dustheap of folly and superstition (to
use Dr. Chalmers’ simile). “Within the four seas all are brethren,” said
Confucius. “If I cannot keep the two together, I will let life go and
choose righteousness,” said Mencius ; and again, “Life springs from
sorrow and calamity, and death from ease and pleasure.” But the
gold becomes dim when we remember that Confucianism, besides
countenancing polygamy in order to secure male offspring and continue thus
the ancestral rites, and besides advocating revenge under certain circum-
stances, recognizes (or rather encourages) no relation to a living God; it says
nothing of a future judgment, of another world, and of retribution hereafter;
it knows no mediator, teaching that for trespasses reformation will suffice,
for gross or presumptuous faults there is no place for prayer (Analects iii.
13); and finally, Confucianism exaggerates filial piety to the extreme of
the practical deification of parents and ancestors. Filial and fraternal piety
may be called the keynote and refrain of all Chinese morality. The five
great duties and relationships of man are described as those of (1) the
minister to his sovereign ; (2) the son to his father ; (3) the wife to her
busband; (4) brother to brother: (5) friend to friend. Alas! that man’s
duty to our Father in heaven is omitted.
MOHAMMEDAN preachers arrived in China in the seventh century, un-
compromisingly declaring the unity of God and the iniquity of
idolatry. They made many converts, and the total number of
Chinese Mohammedans is now estimated at thirty millions.
They are most numerous in Yun-man and other western provinces, where
about one-third of the inhabitants are said to profess this creed. They
have mosques in all parts of the Empire, from Peking to Canton.
But ANCESTRAL WORSHIP is the real religion of China, and is the key-
The Real stone of all existence in the Celestial Empire. It permeates
Religion— all life, affecting even the most trivial details of everyday
Ancestral existence, and is in influence tenfold more potent for keeping
W*P, the people in the bondage of gross superstition than all the
countless idols of the land, inasmuch as it compels every man to be for
ever looking backward instead of forward, in fear lest he should by any
action offend his very exacting ancestral spirits. In short, from his birth
to his grave, the chief aim and end of every Chinaman is this constant
propitiation of the dead. No matter what other religion he professes, Bud-
dhist, Taouist or Confucian, every Chinaman's first duty is the care of sacri-
ficing to his ancestors. This was the primitive religion of the land, and
from it were derived the systems both of Laou-tse and of Confucius.
Confucius inculcated filial reverence as the primary obligation of
mankind, and the majority of the Chinese obey his precept, but however
bad a son may have been to his parents during their lifetime, from the
hour of their death he becomes most punctilious in the observance of
every detail of ancestral worship, lest the dead who have suddenly become
so powerful should return to torment him, accompanied by a multitude of
spirits more vicious than themselves. The condition of the dead in the
spirit world is supposed to depend entirely on the provision made for them
by their survivors. These offerings should be presented by the nearest
male relative, and it is very important that the relative should be a son.
Thus it is that ancestor-worship lies at the root of the appalling female
infanticide of China, a practice which is fully sanctioned by public opinion.
Sooner than leave no son to minister at the ancestral altar, a Chinaman
will, if possible, adopt one. This substitute must of course be younger
than the supposed father, and this rule is slavishly adhered to, even at
Mohamme-
danism.
174 CHINA.
the risk of serious jeopardy to great interests. No more striking instance
could be adduced than the selection of Kwang-Su, the present Emperor,
who, at the time of the late Emperor's early death, was under four years
of age. In the interests of the Empire it would have seemed desirable to
confer the Imperial crown on one of the adult princes, but as all these
were older than the deceased Emperor, they were incapable of offering
the requisite worship, and the only person capable of fulfilling the con-
ditions was this little child. But as the young Emperor Tung Chi had
left no heir on earth to offer sacrifice to his own father Hien Fung, the
infant Emperor was officially constituted heir to Hien Fung, with a pro-
mise to the spirits that his first-born son should be the especial heir to
Tung Chi. As a matter of course, this whole system is the greatest bar
that could by any possibility be devised to check the adoption of Chris-
tianity. It is firmly believed that the Chinaman who confesses himself a
Christian, and refuses to perform the accustomed acts of Ancestral
Worship, thereby consigns all his ancestors for the five previous genera-
tions to a state of perpetual beggary. He brings on himself the curse,
not only of all his kinsmen, friends, and neighbours, but of all the mighty
dead, whom he is most bound to revere and care for, and whose curse it is
indeed terrible to incur. Even if he so fully realizes the teaching of
Christianity as to be convinced that his dead ancestors require no aid
from him, still it is hard to be scouted and misjudged by all, condemned
by his superiors, and, worst of all, beset by the entreaties of all his female
relatives, with one accord pleading for the unhappy dead.
The most terrible form in which such family opposition is occasionally
displayed is when parents have deliberately informed their son, who
inclined to become a Christian, that should he so disgrace the family they
would at once commit suicide. The sting of this threat lies in the fact
that, by Chinese law, a man who by his misdeeds drives his parents to
kill themselves is a malefactor worthy of the most ignominious of all
deaths, namely, decapitation, a far-reaching disgrace, which ensures his
signal punishment in the next world, where headless spirits are treated
with peculiar contumely.
The dread of thwarting the dead is for ever coming to the surface in re-
& & gard to the mysterious natural powers alluded to as Feng-Shui,
Feng- which, literally interpreted, means only Wind and Water, but
Shui. y p º y
which apparently has special reference to the repose of the
dead, and the influence of the mighty host of disembodied spirits upon
the welfare of the living. Whether it is a proposal to make a railway
or to build a top storey to a house, this vague shadowy spirit of evil
forbids the work. The whole country is dotted with ancestral graves, and
there is danger that making a railway would stir up the spirits of countless
past generations, and let loose on the country a whole army of malevo-
lent ghosts. On the other hand, to raise a wall may arrest the course
of kindly spirits, or of the shadowy great dragon who brings blessing ;
or to pull down an existing wall may allow the approach of evil spirits
from an unlucky quarter;-all of which sounds exceedingly foolish,
but is nevertheless a deeply rooted belief in the minds of the whole
Chinese race. So that at any time a cry of Feng-Shui, raised by the
literati, will inflame the deadliest superstitions of the populace.
W. CHRISTIANITY IN CHINA.
There is reason to believe that the Gospel was preached in China in the
first century of the Christian era, and it is beyond question that the
Nestorians obtained considerable influence in the seventh century, and,
under the sanction of successive Emperors, carried on extensive Christian
Mission work until the thirteenth century, when their influence seems to
have waned, and gradually all trace of their teaching faded away.
CHINA. 175
Long ere China had begun to sanction foreign intercourse with her
eople, Jesuit missionaries, in the dress of the country, had
contrived to effect an entrance, and in the 16th and 17th
centuries, having secured a footing by reason of their scien-
tific attainments, were able to preach with freedom. Had they adhered to
religious teaching, their converts would doubtless have been legion, but
the usual rash meddling with politics soon aroused fear of foreign
aggression, leading to violent opposition and terrible persecution, which
have been repeated with every fresh scare of undue political influence.
As it is, however, the Roman Catholic Missions in China have achieved a
great numerical success. According to the Roman Catholic Register of
Hong Kong the statistics of Roman Missions in the Empire are as
follows:—Bishops, 41; European priests, 664; native priests, 559;
colleges, 34; convents, 34; native converts, 1,092,818. There can be
no doubt that such success is due in a large measure to their sanction
of something closely allied to Ancestral Worship in the form of
Masses for the Dead, as well as the fact that all that custom has
endeared to the outward senses of the Buddhist he may retain in the
Church of Rome.
But a new era has dawned for Christian work in China. Just before
the year of Queen Victoria's Accession, in 1837, when there
were scarcely a dozen Protestant Christians in the Empire, the
Emperor of China fulminated an edict against Christianity. In 1886, just
before Her Majesty's Jubilee, the Imperial Government issued a new pro-
clamation explaining to all the people that the Christian religion teaches
men to do right, and should therefore be respected. Consequently it calls
on the people to live at peace with Christian missionaries and converts.
But the Imperial Government deem it necessary to state that men who may
embrace Christianity do not cease to be Chinese, but as such are entitled
to all protection from their own Government, to which alone they owe
obedience. The promulgation of this Edict followed immediately on the
decision of the Pope to send a Papal Legate to the Court of Peking to
represent him as the sole Foreign Power interested in the Chinese Roman
Catholics, thereby totally disclaiming all political protection from France.
On March 7th, 1798, a circular pleading for the translation and circula-
tion of the Scriptures in the Chinese language was issued by
William Moseley, a Nonconformist minister in Northampton-
shire. Extracts from this circular are printed in the First
Annual Report of the C.M.S. It had some influence upon the formation
of the Bible Society, and upon the resolution of the London Missionary
Society to send Dr. Robert Morrison to China in 1807. Morrison reached
Canton in 1808. The East India Company secured his great linguistic
services, and he was appointed translator to their factory at Canton, and
thus, at their expense, at a cost of 15,000l., was published his great
Chinese dictionary. This, however, was not ready till 1822. In 1814
he published the first Chinese version of the New Testament. With
the assistance of Milne, he next prepared a complete translation of the
Bible, which was published in 1818. He also established an Anglo-
Chinese College at Malacca for English and Chinese literature. Thus
for twenty-seven years he toiled unceasingly, preparing the way for those
who should follow, and during all these years only three fellow-workers
came to his help. The first convert was baptized in 1814, but very few
more were made before 1842. Morrison died at Canton in 1834. In
1830 the American Board of Foreign Missions sent its first emissaries to
commence work in China; and by 1838 three other American societies,
the Protestant Episcopal Church, the Baptist Union, and the Presbyterian
Board, had followed suit. In 1847, the English Presbyterians sent the
Rev. W. C. Burns, and the American Episcopal Methodists began work;
other smaller American bodies followed, and also the German Missions,
Romanist
Missions.
Two Edicts.
Protestant
Pioneers.
176 CHINA.
the Basel, the Rhenish, and the Berlin; and in 1851, the Wesleyans
sent the Rev. G. Piercy.
In 1824 the C.M.S. conferred with Morrison as to a Mission to China, on
The cits, the occasion of his visit to England. In 1835 (the year when
“” the venerable Lord Chichester accepted the office of President)
the C.M.S. wrote again to Dr. Morrison. Dr. Gutzlaff replied, as Dr.
Morrison had gone to his rest before the letter arrived. Gutzlaff suggested
Singapore and Hang-chow as Mission stations; the first as an outpost, the
second as a central point of attack. “Neither the Apostles nor the
Reformers,” said he, “waited till Governments proved favourable to the
Gospel.” In 1836 the Society sent Mr. E. B. Squire to ascertain
whether it were possible to establish a Mission ; but his report was
not favourable. He, however, lived and worked for some time at
Singapore and Macao. In 1843, after the close of the “Opium war,” when
Hong-Kong was ceded to England and Shanghai, Ningpo, Foochow,
Amoy, and Canton were made open ports for trade, the missionary era
practically began. In the C.M.S. Report for that year there was a “Special
China Fund,” and some way down the list was this entry: “’EAaxtotórepos
6000l. 3 per cent. Consols, less duty, 5805l.” In 1844 the Rev. G. Smith,
afterwards Bishop of Victoria, and the Rev. T. M'Clatchie, sailed for China,
and the Mission work of the C.M.S. in China began. The Mission at
Shanghai was carried on for three years and a half (September 25th, 1844,
to May 13th, 1848) before the Ningpo Mission was begum. The mission-
aries at Ningpo worked for two years before the Foochow Mission was
commenced (May, 1850). During the next eleven years (1850—1861) the
Shanghai Church grew very slowly, but the Ningpo Church developed
more rapidly. At Foochow, however, the work seemed to be in vain, and
its abandonment was seriously discussed. But in 1861 four converts were
baptized, and in 1862 much progress was made. Meanwhile, during the
stormy days of the Taiping Rebellion, the work of the C.M.S. in China was
being extended. The Bishop of Victoria (Dr. Smith) visited Ningpo early in
1862, and proceeded thence to Peking. He took with him as his chaplain
the Rev. J. S. Burdon ; and the result of that visit was Mr. Burdon's
permanent residence there till his own consecration as Bishop of Victoria.
Hong-Kong was also occupied in 1862. In the two following years the
work spread to various villages round about Foochow and Ningpo ; in
1864 the great onward and inward step being taken of the re-occupation
of Hang-chow, which had been abandoned during the troublous times of
the rebellion. In 1865, the Rev. G. E. Moule removed thither with his
family; and he is there now, after the lapse of twenty-six years, as Bishop
of Mid China. Much systematic itinerating work was carried on during
the succeeding years, and in 1870 Shaou-hing—another station abandoned
during the rebellion—was re-occupied. In 1871 the Opium Refuge and
Hospital were opened at Hang-chow, and in the following year Dr.
Russell was consecrated first Missionary Bishop in North China. Christian
education was undertaken with fresh vigour, and in 1876 Native Church
organization was set on foot. Considerable expansion has also been
effected in other directions.
The C.M.S. Missions in China are now in three groups, viz. (1) Hong
Kong and the Kwan-tung Province, and (2) the Fuh-kien Province, in
South China; and (3) Mid China, comprising the Che-kiang Province and
Shanghai. Peking, in North China, the capital of the Empire, was occupied
from 1863 to 1880, but, on the revision of the diocesan arrangements, the
Peking Mission was transferred to the S.P.G., which undertook the Church
of England work in North China. The C.M.S. has received valuable
assistance from the Society for Promoting Female Education in the East at
Ningpo, Fuh-chow, and Hong Kong. The C.E.Z.M.S. now has lady
missionaries in Fuh-kien and in Shanghai; and the C.M.S. itself at most
of its stations.
CHINA. 177
The Colonial Bishopric of Victoria, Hong-Kong, was founded in 1849.
Its legal jurisdiction applies only to the Island of Hong Kong,
being British territory; but the successive Bishops have super-
intended missionary work in China itself. The first Bishop was
the Rev. George Smith, who had been one of the two C.M.S. pioneers to
China. He was succeeded, in 1867, by Bishop Alford, and he, in 1874, by
Bishop Burdon, who had been a C.M.S. missionary twenty years. In 1872,
the Missionary Bishopric of “North China” was founded, to superintend all
missionary work of the Church of England north of lat. 28°; and the Rev.
W. A. Russell, C.M.S. missionary at Ningpo, was appoined to the new see.
On his death his quasi-‘‘diocese’’ was divided. “North China” became the
name of the northern half, comprising the six northern provinces, and to
this Bishopric the Rev. C. P. Scott, of the S.P.G., was appointed. The
remainder became “Mid China,” for which the Rev. G. E. Moule, of the
C.M.S., was consecrated Bishop.
The Mission of the Protestant Episcopal Church of America has had a
succession of able chiefs in Bishops Williams (afterwards of Japan), Boone,
Schereschewsky, and Boone, jun.
In China, the Missions of the Anglican Church are but small when
compared with those of other Protestant Societies. And one Mission
occupies so remarkable a position that it must be described briefly by itself
—the China Inland Mission.
In 1854, the Rev. J. Hudson Taylor landed in China. Within a few
years he was joined by five other labourers, who had gone to China in
connection with no society. These were engaged at Ningpo and Shanghai;
but in 1865 Mr. Taylor was led to appeal for twenty-four more, with a view
to placing two itinerant missionaries in each of the eleven
The China interior provinces which were as yet unreached by Protestant
#. Missions, and in Chinese Tartary. The China Inland Mission
g was accordingly formed in that year. Seven provinces were
at that time “occupied,” i.e. there were a few missionaries, English
and American, in each ; viz. the six coast provinces, Kwan-tung, Fuh-kien,
Che-kiang, Kiang-su, Shan-tung, and Chih-li, and the interior province
of Hu-peh, in which the inland treaty port of Hankow is situated. The
China Inland Mission has since sent missionaries to all these seven
except Kwan-tung and Fuh-kien, and also to nine of the eleven provinces at
that time untouched, viz. Kiang-si and Gan-hwuy, in 1869; Ho-nan, in
1875; Shan-si, Shen-si, and Kan-suh, in 1876; Sz-chuen, Kwei-chow, and
Yun-nan, in 1877. Only Hu-nan and Kwang-si now remain without any
resident Protestant missionaries. In 1884, the C.I.M. had 90 missionaries,
not counting wives, and was thus far ahead of every other society; but the
number has multiplied fourfold in the last seven years. A great impetus
was given to the Mission by the accession of the famous “seven” of 1885,
Messrs. Stanley Smith, Studd, Cassels, Beauchamp, Hoste, and the two brothers
Polhill-Turner; and two years later Mr. Taylor appealed for one hundred
new labourers to go out in 1887, which number, in answer to much prayer,
was actually given to the Mission in that year. The C.I.M. is especially
notable for its employment of ladies. Nearly half the whole number sent
forth have been single women; and experience has shown that many of them
quickly master the language, and travel over the empire without difficulty,
adopting Chinese dress and modes of living. The Mission is strictly unsec-
tarian; that is to say, members of almost all English denominations belong
to it, and are free to work in their own way. Several who belong to the
Church of England are located together in one province, Sz-chuen, where
they are regarded as responsible to Bishop Moule, who licenses the clergy-
men among them on the understanding that the section of the Mission
worked by them will always be “on Church lines.” The cause of Missions
owes much, under God, to the singular enthusiasm aroused among some
Christian circles in England by Mr. Hudson Taylor and his brethren.
Anglican
Episcopate.
178 CHINA.
The other principal Missions in China are the following. The list is a
Other fairly numerous one. Archdeacon Moule remarks: “We could
Missions. wish, perhaps, the list far smaller, and the workers far more
numerous. . . . But after all, our practical unity of faith and
hope and charity is a great thing.” . It may be added that “the unity of
spirit and the bond of peace” in which “the faith ” is held was strikingly
demonstrated during the General Conference of Missionaries held in
Shanghai in 1890.
British Societies:–
Society for the Propagation of the Gospel.—At Chefoo and Peking.
London Missionary Society.—At Hong-Kong, Canton, Amoy, Shanghai, Tientsin,
Peking, Hankow.
Wesleyan Society.—At Canton, &c., in Prov, Kwan-tung ; at Hankow, &c., in Hu-peh.
Other Methodists.-At Ningpo, Hang-chow, Tientsin, &c. *
Baptist Society.—In Prov. Shan-tung.
English Presbyterian Mission.—At Swatow, and Amoy ; also in Island of Formosa.
Church of Scotland.—At I-chang, Prov. Hu-peh.
Scotch United Presbyterians.—At Chefoo; at New-chang, in Manchuria.
Irish Presbyterians.—At New-chang.
American Societies : — e
Protestant Episcopal Church.-At Shanghai and Wu-chang.
Board (A.B.C.F.M., Congregationalist).—At Fuh-chow; at Peking, Tientsin, &c.; in
Prov. Shan-tung. •
Presbyterians (North). —At Canton, Ningpo, Hang-chow, Shanghai, Chefoo, Peking.
Presbyterians (South).-At Hang-chow; and in Prov. Kiang-su.
Dutch Reformed.—At Amoy.
Methodist Episcopal Church (North).-At Fuh-chow; in Prov. Kiang-si and Kiang-su ;
at Peking and Tientsin.
Methodist Episcopal Church (South).-At Shanghai, &c. (Prov. Kiang-su).
Baptists (three societies).-At Canton, Swatow, Ningpo, Shaou-hing; in Prov. Shan-tung.
Continental Societies:--
Basel Mission Y .
Rhenish 33 } In Prov. Kwan-tung.
Berlin 33
The following table gives the number of missionaries (including single
women, but not wives), and of communicant members, in each Mission, as they
stood in 1889. It will be seen that more than half the British missionaries,
and about one-third of the entire number, belong to the China Inland Mis-
sion ; the other chief societies, in order, being—Am. Presb. North, 66; Am.
Meth. Epis. North, 49; L.M.S., 44; Engl. Presb., 34; C.M.S., 33 [now 51];
Wesl., 31; Am. Meth. Epis. South, 25; Basel, 24; Am. Board, 22; Engl.
Bapt. and Am. Bapt. North, 21 each. (It may be observed, however, that
the ladies of the C.E.Z.M.S and F.E.S. are working in close association with
C.M. S., and it would make the comparison more correct if they were added
to C.M.S., making its number 62.) In the number of communicant members,
the Am. Meth. Epis. North stands first, 3903, and then the Am. Presb.
North, 3788; then L.M.S., 3695; Engl. Presb., 3428; C.M.S., 2832; Cana-
dian Presb., 2650 ; C.I.M., 2415.
1839.
British Societies:— Missionaries. Communicants.
Church of England Societies:
Church Missionary Society . e º & e . 33% . 2,832
Church of England Zenana Society and Female Edu-
cation Society (working with C.M.S.) . & . 10+ . -*
Society for Propagation of the Gospel º º º 9 e --->
Joint Societies of Churchmen and Nonconformists:
China Inland Mission . e º e º 254: . 2,415
British and Foreign Bible Society . º - . 14 e -->
Nonconformist Societies :
London Missionary Society . º º º -> . 44 º 3,695
Wesleyan 3 * 35 g º º º º . 31 e 975
Baptist 9 y 5 * tº & ſº º º . 21 e 1,130
English Presbyterian Mission . o e o . 34 o 3,428
Methodist New Connexion . e g º e º 8 e 1,232
* NoW 51. + Now 14. † Now 321.
CHINA.
179
Scotch Societies:
Church of Scotland ſº e
United Presbyterian Mission
Irish Societies:
Irish Presbyterian Mission
Miscellaneous . e - e
Colonial Societies : — º
Canadian Presbyterian Mission .
American Societies —
Protestant Episcopal Church
American Board (Congregationalist)
Presbyterian Board, North e
2 3 3 3 South . -
Methodist Episcopal Church, North
25 South
5 y 33
Baptist Union, North . & tº
3 5 ,, South . º º
American Dutch Reformed Church
Miscellaneous e e º
Continental Societies:–
Basel Missionary Society
Rhenish , , 3 * º
Berlin 33 92 e
Miscellaneous e &
Another table, made up a few months earlier (May, is88),
Missionaries. Communicants.
de © º e 1. e 30
º © te e 8 s 773
º -> & º 3 º 68
e º e 23 º 364
493 e 16,942
e e 6 . 2,650
º . 13 e 496
- tº . 22 e 816
e - º . 66 º 3,788
º - g º I3 © 82
ſº 49 3,903
& 25 286
º º tº 21 1,340
e © º . 14 º 776
e º tº e 9 º 84.4
º ſº . 16 º 66
248 º 12,397
e . 24 e 1,885
ſº e 4. e 154
o º e © 5 e 500
tº º e º 6 o 27
--ºr -sm.
39 º 2,566
786 . 34,555
gives the
number of missionaries in the various provinces, as follows:–In Kiang-su,
102; Kwan-tung, 96; Chih-li, 80 ; Shan-tung, 66; Fuh-kien, 64; Che-
Riang, 53; Hu-peh,43; Shan-si,42; Gan-hwuy, 33 (mostly C.I.M. students);
Si-ch'uen, 25 ; Kan-suh, 21; Kiang-si, 19; Yun-nan, 13; Shing-king
(Manchuria), 11; Shem-si, 9; Ho-nan, 5 ; Kwei-chow, 3 ; Kwang-si and
Hu-nan, none.
China at the time.
These figures only include the missionaries actually in
CHRONOLOGICAL TABLE.
General.
1807.--Dr. Morrison, L.M.S., landed at Macao.
isis—Mººn and Milne completed the Chinese
1Ole.
1830.-First American Missionaries.
1842.-Treaty of Nanking opened five ports, and
ceded Hong-Kong to the British.
1847.-Presbyterian Mission begun by Burns.
1849.-Bishopric of Victoria, Hong-Kong,
founded. Dr. G. Smith first Bishop.
1854.—Rev. J. Hudson Taylor to China.
1858.-Treaty of Tien-tsin opened nine cities, and
proclaimed religious liberty.
1860.-Convention of Peking permitted residence
at the capital.
1865.-China Inland Mission established.
1867. —Dr. C. R. Alford, 2nd Bishop of Victoria.
1872.--Dr. W. A. Russell, first Missionary Bishop
of North China.
1874.—Dr. J. S. Burdon, third Bishop of Victoria.
1877.-Missionary Conference at Shanghai.
1878.—Terrible famine in North China.
1880.-Missionary Diocese of North China
divided into North and Mid China.
Rev. C. P. Scott (S.P.G.) and Rev. G. E.
Moule (C.M.S.) appointed to the two
Bishoprics.
1890.-Great Missionary Conference at Shanghai.
C.M.S.
1836.-E. B. Squire sent on a mission of inquiry.
1843.−Gift of 6000l. to start China, Mission.
1844.—Revs. G. Smith and T. M'Clatchie sailed
for China.
1845 –M“Clatchie commenced Shanghai Mission.
1848–Revs. R. H. Cobbold and W. A. Russell
began Ningpo Mission.
1850.-Rev. W. Welton began Fuh-chow Mission.
1851. – First two converts at Ningpo baptized on
Easter Day. First convert at Shanghai
baptized, September 28th.
1860.-J. S. Burdon began Hang-chow Mission.
1861.-First converts baptized at Fuh-chow.
1862.-Burdon began Mission at Peking.
Hong-Kong Mission begun.
1863.-Dzaw Tsang-lae, first Chinese clergyman,
ordained at Shanghai by Bishop Šmith.
1877.-Ningpo and Fuh-chow Colleges opened.
1879.-Bishop Russell died at Ningpo, Oct. 5th.
1880.-Peking Mission transferred to S.P.G.
1882.-Rev. A. E. Moule appointed Archdeacon
of Ningpo.
1884.—Rev. J. R. Wolfe appointed Archdeacon of
Fuh-chow.
1885.-Hang-chow Mission Hospital opened.
1886.-Pakhoi Medical Mission begun.
(See also Chronological Tables wmder Fuh-Kien and Mid China.)
180
THE HONG-KONG AND KWAN-TUNG MISSIONS.
(See Map of China, page 165.)
KWANG-TUNG is the most southern of the provinces of China. It is bounded
The Pro- on the north by the Nang King Mountains, on the west by the
vince. Province of Kwang-si, and on the south and on the east by the
sea. It is one of the largest of the eighteen provinces, being
about double the size of England, and it has a population of some 20,000,000.
The surface of the land varies considerably, but the soil is generally fertile,
being well watered by numerous rivers. By means of rivers and canals com-
munication with all parts of the province is comparatively easy. Canton is the
capital of the province and the chief seat of the trade.
Protestant Missions are extensively carried on in this province. The
London and Wesleyan Societies, the English Presbyterians, the
American Presbyterians and Baptists, and the Basel and Rhenish
Missions, are all at work. The chief centres are Hong-Kong, Canton, and
Swatow. The C.M.S. Mission is on a small scale, at Hong-Kong, in the
Canton district, and at Pak-hoi.
HoNG-Kong.
HoNG-Kong is an island situated off the south-east coast, and since 1842
has been a Crown colony of Great Britain. Its name signifies
Red Harbour, while it is also sometimes known as Hiang-Kiang, de-
noting the Fragrant or Flowing Streams. It stands rather to the east of the estuary
that leads to Canton, from which city it is distant about eighty miles. In
length the island varies from eight to ten miles, and in breadth from two to
seven miles. It is separated from the mainland by a very narrow strait,
which at one part is only a quarter of a mile wide. It has a population of
180,000, the great majority of whom are Chinese. The surface of the island
is mountainous, and there is but little vegetation. Hong-Kong was ceded to
Great Britain by the treaty of Canton in 1841, and again by the treaty of
Nang-King in 1842. The government of the colony is vested in a Governor
and Legislative Council.
Victoria, the capital of the island (often itself called Hong-Kong), is a fine
city, stretching for four miles along the north coast of the island,
and is, of course, the principal European settlement. It has a
cathedral, numerous churches and chapels, schools, storehouses, and other build-
ings. “I had not the remotest conception,” says Miss C. F. Gordon-Cumming
in her “Wanderings in China,” when describing her first visit to Victoria, “that
I was coming to anything so beautiful. . . . Certainly I have seen no harbour
to compare with this. It is like a great inland lake, so entirely do the
jagged mountain-ranges of the mainland and the island of Kowlong seem to
close around this Rocky Isle, whose great city bears the name of England's
Queen, and from whose crowning peak floats the Union Jack. The said peak is
really only 1825 feet in height. Though it looks so imposing, it is simply the
termination of the ridge which forms the backbone of the isle, and along
whose base extends the city—a granite city, hewn from the granite mountains,
with granite fortifications, granite drains to provide for the rush of the summer
rains; everything seems to be granite, but yet there is nothing cold in its
appearance, for all is gilded by the mellow sunlight. All the principal houses
have lovely shrubberies, with fine ornamental trees, which soften the effect
and make each terrace road seem delightful.”
The Bishopric of Victoria, Hong-Kong, was founded (as mentioned under
China) in 1849. It was endowed by “a Brother and Sister,” who had already
been benefactors by founding St. Paul's College, an institution designed for
the Christian education of young Chinamen, under the Bishop's
direction. The Bishop is appointed by the Crown. The first
chosen was the Rev. George Smith, one of the first two C.M.S.
missionaries in China. His successor, Bishop C. R. Alford (1867), had
Missions.
Hong-Kong.
Victoria.
The
Bishopric.
THE HONG-KONG AND KWAN-TUNG MISSIONS. 181
been an active member of the Home Committee. Dr. J. S. Burdon, the
present Bishop (1874), had been a C.M.S. missionary since 1853; and his
name, at his own request, is still kept on the Society’s list.
The early work in St. Paul’s College resulted in some hopeful con-
versions, and a small congregation was formed. In 1861, Bishop Smith
appealed to the C.M.S. to start a Mission in Hong-Kong, with this congrega-
tion as a nucleus. The Rev. T. Stringer was accordingly sent out
in the following year; and in 1863 Bishop Smith ordained the
Rev. Lo Sam Yuen, formerly a teacher in the College, and who
had worked for a time among his countrymen who had flocked to the gold-
diggings in Australia, to be the pastor of the little church. Three of the
missionaries who afterwards laboured at Hong-Kong, the Revs. C. F. Warren,
J. Piper, and A. B. Hutchinson, were successively transferred to Japan.
Since 1881, the Rev. J. B. Ost has been in charge. Two ladies were added
to the staff in 1889.
C.M.S.
Mission.
CANTON DISTRIOT.
CANTON, the capital city of the Province of Kwan-Tung, is the great
commercial emporium of China. It is one of the oldest cities of
the empire, and is situated on the left bank of the Canton or Pearl
River, some eighty miles from its mouth. The city of Canton is itself worked
as a mission-field by the L.M.S., the Wesleyans, and the American Presby-
terians and Baptists. It is only occupied by the C.M.S. as the residence of two
itinerating missionaries whose work lies in distant towns and villages. This
work was begun in 1877 at the suggestion, and at the expense, of the Rev. E.
Davys, who was for a time with Bishop Burdon at Hong-Kong. It was carried
on for some time by Native evangelists under his direction and that of the
C.M.S. missionary at Hong-Kong; but in 1882 the Rev. J. Grundy was
stationed at Canton in order to be in the midst of a field which promised hope-
fully. There are now small bands of converts in several of the towns in the
province.
Canton.
WESTERN KWAN-TUNG.
In the extreme south-west of the province, and at the head of the Gulf of
Pak-hoi Tonquin, is the city of Pak-hoi (pop. 15,000), one of the IlêWGI’
Treaty Ports opened to foreign trade in 1875. In this part
of China there was, until 1886, no Mission of any kind; and behind this
corner of the Kwan-Tung Province stretches the Province of Kwang-si,
with probably fifteen million of souls and no missionary. For these great
unevangelized territories Bishop Burdon pleaded when in England in 1882,
and a considerable sum was raised by his exertions to start a Mission
at Pak-hoi. In 1883, Dr. E. G. Horder was sent out as a medical
missionary for that port, but the Franco-Chinese War, and other circum-
stances, delayed its occupation, and it was not until April, 1886, that
Dr. Horder was able to take up his quarters there and begin to build a
hospital. This was opened in July, 1887, and was at once resorted to by large
numbers. In the first six months the patients treated represented 300 towns
and villages, some coming over 300 miles. Dr. Horder was joined by the
Rev. W. Light in 1886, and by the Rev. E. B. Beauchamp in 1889. In
1888–9 several adult baptisms were the results of this Medical Mission.
In 1890, Bishop Burdon and three of the missionaries made important
journeys into the Province of Kwang-si, one of the two or three provinces not
reached even by the China Inland Mission, and were received with much
friendliness everywhere. There is a wide and inviting field for extension in
this part of China.
Statistics, 1890.-Ordained European Missionaries, 5; Native Clergy, 1; European
Lay Missionaries, 2.; European Female Teachers, 2 ; Native Lay Agents, 38; Native
Baptized Christians, 325; Catechumens, 22 ; Communicants, 160; Scholars, 886.
[Approximate returns.]
182
THE FUEI-KIEN MISSION.
THE PROVINCE of FUH-KIEN (“The Happily Established”) is to the north-
east of Kwan-tung, of which a brief account has been given in the preceding
alticle. The great river Min, with its tributaries, waters nearly the whole of
the province, which comprises a territory almost as large as England without
Wales.
The scenery of Fuh-Kien is magnificent. The mountains that divide it from
the more inland provinces rise to a height of 6000 to 8000 feet, and
throw out spurs which stretch away in broken ridges across the
country, and at last jut out into the sea in bold promontories, with
countless rocky islands standing like outposts all along the coast. Gorges of ex-
treme beauty break the outlines of these ridges, and down them rush the moun-
tain-streams that fertilize the valleys dividing ridge from ridge. Paddy or rice-
fields occupy all the soft, marshy land in the hollows; acres of sweet potatoes cover
the first rising ground ; the tea-shrub, planted in terraces, is dotted over the
hill-sides, like the vine of Southern Europe; while the tobacco-plant, the
sugar-cane, wheat, barley, rice, and a large variety of vegetables, together with
the plum, the peach, the li-che, the grava, the ling-yian, the orange, and other
fruit-trees, are marked by the traveller as he pursues his continually ascending
or descending course. The famous Bohea mountains comprise the great
black-tea district, whence comes the bulk of the Chinese tea which, shipped at
Fuh-Chow, supplies the English market. There is a great variety of tempera-
ture. The heat of the plains in the summer is very trying, but a cooler
atmosphere is found on the hills and mountains, and Snow falls on the higher
ranges in the winter.
The population has been reckoned at about twenty millions, but it is im-
possible to give accurate statistics. The Chinese of Fuh-Kien are
said to be in character like their country, more rough and vigorous
than the people of the more level provinces in the north. In those who live
near the coast “the qualities of the mountaineer and the mariner are combined.”
The country presents a strange mixture of civilization and barbarism, and the
people a perplexing combination of prosperity and degradation, of industry
and squalor.
The cities are numerous and very large. Some are of the first class, “Fu’’
cities, but many others are of the second class, or “Hien.” cities. The smaller
towns and villages are innumerable.
FUH-CHow (“The Happy City’’), near the mouth of the river Min, is the
capital of the province, and it was here that the work of the C.M.S.
*::::::::, in Fuh-Kien began. The first missionaries were the Rev. W. Welton
and the Rev. R. D. Jackson, who arrived in May, 1850. The Ameri-
can missionaries, who had preceded them by four years, were not allowed to
live within the walls, but only in the suburb of Nantai. Through the inter-
vention of the British Consul, however, part of a temple on the Wu-shih-shan
Hill, within the city walls, was assigned to the new-comers as a residence.
For ten years the work went on. Four missionaries had come and gone, and
no fruit had yet appeared. In 1860, the tenth year “ without one single
conversion or prospect of such a thing,” the Home Committee of the
C.M.S. were seriously discussing the expediency of abandoning Fuh-Chow.
The Rev. G. Smith, who had arrived in 1858, and was then the only mis-
sionary of the Society at Fuh-Chow, made an earnest appeal to be
allowed to remain, and almost immediately afterwards the prospects
of the Mission began to brighten. The Rev. W. H. Collins, M.R.C.S.,
then stationed at Shanghai, paid a visit to Mr. Smith, in 1860, and during his
stay opened a temporary dispensary, to which numbers resorted. The first
inquirers at Fuh-Chow were the result of this effort, and the first baptisms
took place in the following year. Other inquirers came forward; the authorities
at last conceded the right of opening preaching-chapels and schools within
Physical
Features.
Population.
The first
COInvertS.
F U H – K L E N
119°
church Missionary atlas
wºrth channel
Wou-tou I.
ºr. In N A IV
hº
Harb. O. R. --- -
Jokako B. º
º
S O U T H E R N A.
º | - Whiteſ.
tº stations of the church Missionary society.
FUH-CHAU
- -
Lºgude Bºereenwa

THE FUH-KIEN MISSION. 183
the city, which was speedily availed of; crowds of attentive listeners attended
the services thus established; books and tracts in large numbers were eagerly
purchased, so much so that free distribution was suspended, while the colpor-
teurs sent to the surrounding villages met with a most encouraging reception.
A girls' boarding-school was opened by Mrs. Smith, which has since furnished
many well-taught female teachers and wives of catechists.
A time of severe trial soon came to test the reality of the work. In October,
• 1863, the Mission was bereſt of its leader, the Rev. G. Smith, by
** death. The Rev. J. R. Wolfe, who had joined the Mission in
1862, had retired to Hong-Kong in consequence of dangerous illness. In
the early part of 1864 a violent outbreak of popular fury threatened to over-
whelm the Mission; but the little Christian community stood firm. The riots
did a real service to the work by bringing Christianity prominently before
people of all classes. Men who had hitherto not known, or not noticed, what
was going on, began to inquire what this new religion really was. The
history of the Fuh-Kien Mission abounds with similar instances of persecutions
which have turned out rather unto the furtherance of the Gospel in many a
town and village throughout the province.
A new epoch in the history of the Mission dates from the sending of promising
Native Christians as evangelists to other cities and towns. The
first to be occupied, in 1864, was Lieng-Kong, a large and im-
portant hien city, thirty miles north-east of Fuh-Chow. In 1865, Lo-Nguong
and Ku-Cheng were occupied in the same way, and in 1866 Ning-Taik.
In 1868, the Mission received its first Episcopal Visitation. Bishop Alford,
of Victoria, Hong-Kong, in that year, and again in 1871, visited Fuh-Chow
and some of the new out-stations, and confirmed many candidates; and on the
former occasion he ordained the first Native clergyman in South China, the
Rev. Wong Kiu-Taik, who had been an artist, and was converted through the
agency of one of the American Missions. His successor, Bishop Burdon, paid
his first visit in 1876, when 515 converts were confirmed, and four well-tried
evangelists were ordained, viz. Tang Tang-Pieng, Ting Sing-Ki, Ling Sieng-
Sing, and Su Chong-Ing. Three of these have since died, after some years of
faithful labour. For many years, the expanding Mission was much under-
manned. The Rev. A. W. Cribb laboured from 1864 to 1871, and the Rev.
J. E. Mahood from 1869 to 1875 (when he died). But in 1876, after twenty-
six years from its foundation, and twelve from its country extension, the
Mission was once more in charge of one man, Mr. Wolfe. In that year, the
Revs. R. W. Stewart and Ll. Lloyd went out ; and since then twelve other
missionaries (besides wives) have been added, and not one has died or retired.
At this point it will be convenient to notice the outlying stations and
districts.
Some fifty miles north of Fuh-Chow, in a deep valley surrounded by high
North- mountains, and close to an arm of the sea, stands the important
Eastern hten city of LO-NGUONG. The first attempt to plant the standard
Districts of the Cross there was in 1865, when Mr. Wolfe visited the city,
and afterwards sent a catechist to take up his residence in it. Within the
next few years baptisms of special interest took place, several of the converts
being men of considerable influence, who became, in their turn, the means
of conveying the Gospel to many others. In 1868 a remarkable movement
began in the villages immediately round Lo-Nguong, in which are now to be
found hundreds of Christians, many of whom have been tested by persecution.
The Christian traveller may traverse the hills and valleys of the Lo-Nguong
district, and scarcely fail in any place to find some families or individuals
worshipping the same God, and trusting in the same Saviour. One of these
villages, A-Chia, produced some notable converts, one of whom was afterwards
ordained. NING-TAIK is a large and important hien city, some five and twenty
miles north-west of LO-Nguong, on the coast, an arm of the sea running up to the
walls. The Nestorians once had a church here, the site of which is still shown.
Mr. Wolfe first visited Ning-Taik in 1866. For some years it appeared the
Expansion.
184 THE FUH-KIEN MISSION.
most hopeless spot in the whole Mission, and there was some thought of aban-
doning it ; but it had been found a good centre, and from it the Gospel had
reached some remote mountain villages, so it was spared. By God's blessing
on faithful, persevering effort, there are now some hundreds of converts in
the city and its neighbourhood. Of the many out-stations in the district of
Ning-Taik, Ni-Tu is the oldest. It was here that the proto-martyr of the Fuh-
Rien Mission, Ling Chek-Ang, laid down his life. Here, also, as in many other
parts of the mission-field, the truth of Tertullian’s saying, “The blood of the
Christians is seed” (“Sanguis Christianorum semen est”) has been illustrated,
and an abundant harvest has been reaped. To the north and north-west of
the valley in which stands the city of Ning-Taik rises a rugged mountain
plateau, some 3000 feet above the level of the sea. This is the SA-HIONG
tableland, in which are numerous villages, inhabited by a simple, industrious,
and well-to-do people, very clannish in their habits. The Gospel was first
carried up to them by a Chinese evangelist, and Mr. Wolfe followed soon
afterwards. Now there are many scores of humble believers among these high-
land villages. These last-named places, Ning-Taik and its out-stations, are in
the fu district, or prefecture, of FUH-NING-FU (otherwise Hok-Ning-fu), which
is a city on the coast still further north. This important centre was first occu-
pied by a catechist in 1875; but in 1882 a real advance was effected in the
Mission by making it the first city outside Fuh-Chow to receive a resident English
missionary. Dr. Van Someren Taylor established a Medical Mission there,
and was accompanied by the Rev. J. Martin. Both took their wives with
them, and three other English ladies have since been added.
Hitherto our attention has been confined to the north-eastern or coast
North- districts. We must now go much further inland, and visit the
Western north-western districts. This part of Fuh-Kien is approached by
Districts. ascending the river Min as far as Chiu-Kau, which may be regarded
as the gate of the district, and then (for most of the stations) turning north-
ward towards Ku-Cheng, the centre of operations in that direction. KU-
CHENG was occupied as a Mission station at the end of 1865. From the
first the work both here and in the surrounding villages met with great
encouragement, and when Bishop Alford visited Ku-Cheng in 1868, and con-
firmed fifteen converts, he wrote –“I never spent so interesting a Sunday
as the 24th of May at Ku-Cheng.” Bishop Burdon's account of his first
visit in 1876 was equally encouraging. In its early days this district was
worked successively by Mr. Cribb and Mr. Mahood. Latterly the Rev. W.
Banister has been in charge. There are numerous out-stations in the Ku-
Cheng district, and here, as elsewhere, it is from the villages that the great
ingathering has come. One of these, ANG-TONG, sixteen miles south of Ku-
Cheng, was especially interesting in connection with two brothers—Ngoi
Cheng-Tung, a carpenter, and his half-brother, Ung-Kung, a tailor, the first
converts, through whose agency the infant Church grew and flourished.
While the Gospel has won its way from village to village in several parts of
Indifference Fuh-Kien, the larger towns which have been mentioned have, for
of great the most part, proved comparatively indifferent or hostile. Still,
cities. a foothold in them has been maintained, and they have been
centres of missionary operations in their respective districts, although contri-
buting but small quotas themselves to the numbers of the Church. Most of
the cities we have noticed are of the hien or second class. Still less encouraging
have been the results of efforts to evangelize the yet larger cities of the fu, or
first-class, such as Iong-Ping-fu and Kiong-Ning-fu, which are, like Fuh-
Chow-fu and Fuh-Ning-fu (otherwise Hok-Ning-fu), capitals of prefectures,
although not also, like Fuh-Chow-fu, capitals of provinces. Iong-Ping, or
Yen-Pin, is about 150 miles west of Fuh-Chow, at the confluence of two rivers
which together form the Min. Kiong-Ning, or Kien-Nong, is 260 miles
north-west of Fuh-Chow. It is the second city of the whole province north
of the Min, and is the great inland emporium of trade. Mr. Wolfe visited
both these cities soon after his arrival in China, and since that time repeated
THE FUH-KIEN MISSION. . 185
efforts have been made to plant the standard of the Cross in them, but without
avail, the catechists having been barbarously treated and ignominiously ex-
pelled. Lately, some of the younger English missionaries have taken up their
quarters at Nang-wa, with a view to getting into Kiong-Ning in time; and in
October, 1890, it was visited by two ladies of the C.E.Z.M.S.
In the earlier days of the Mission the river Min divided the districts worked
Districts by the C.M.S. and the American societies respectively, although
south of the the Episcopal Methodists have been at Ku-Cheng almost from
Min. the first ; but in course of time the exigencies of expanding work
led, with mutual consent, to the overstepping of the boundary. From the
first, the movement towards Christianity in Fuh-Kien has been to a consider-
able extent indigenous in character, that is to say, independent of direct
missionary agency, the Gospel spreading from village to village through family
connections and social intercourse. It has naturally followed that inquirers on
one side of the Min have become attached to the Church of those Christians
on the other side from whom they heard of “the doctrine.” Moreover, great
numbers of the country people are constantly drawn to Fuh-Chow on business.
Some of these have heard the Gospel and believed, and have then begged the
Mission to which they owed their enlightenment to send teachers to their
own towns. In these and other ways it has come to pass that the C.M.S. now
has three districts on the south side of the Min. These are Hok-Chiang,
Hing-Wha, and Taik-Wha. The Hok-Chiang district, of which a hien city of
the same name is the capital, lies to the south-east of Fuh-Chow, between the
river Shuang-Kiang (a tributary of the Min) and the sea-coast. The Hºng-
Wha district lies still further south, along the coast. Taik-Wha is more
inland. Both here and in the Hing-Wha district the Amoy dialect is spoken,
and the Fuh-Chow dialect spoken by our missionaries is of no use.
Erom the time of the rapid extension of the Mission in the country districts,
Training the * class for the instruction and training of the Native agents has
...; ° been a prominent feature in the work undertaken by the missionaries
in the capital. Many earnest and efficient evangelists and pastoral
catechists have been sent forth. The training of these agents has been the
special province of the Revs. R. W. Stewart, Ll, Lloyd, and C. Shaw, with
whom has been associated the Rev. Ngoi Kaik-ki, a convert from the class of
literati, who has had to suffer much for Christ's sake. A large building for
use as a college was erected in 1878, and was just ready when a notorious
leader of anti-foreign policy, with the connivance of the mandarins, created a
disturbance, in the course of which the new college was destroyed before the
very eyes of the Consul. A demand for full reparation was at once made upon
the Chinese authorities; but although a small money compensation was paid,
a proclamation issued against rioting, and two or three minor officials degraded,
the real offenders remained untouched, and an action to eject the missionaries
from the Wu-shi-shan Hill proved successful. Ultimately, as suitable
premises in the Foreign Settlement were offered in exchange at a low rent, the
missionaries felt it right to yield, and thus the Mission withdrew from the
Native city, after labouring there thirty years. The church and chapels are
retained, in which the Native clergy and catechists minister to the city con-
gregations, but all other agencies have now to be carried on in the Foreign
Settlement. ©
An important institution in the Fuh-Kien Church is the annual conference
of clergy, catechists, teachers, exhorters, and delegates from the
on congregations. This is generally held in December of each year,
and has proved both a great blessing to the souls of those present
and a means of training the Church to self-government and Self-support.
Since 1882 the Native Church Council system has been introduced.
The Mission is remarkable for the great results which have been obtained
ſº with a very small staff of foreign missionaries. During periods
Native amounting together to at least fifteen years, only one missionary
agency. & * º 3. g *
was in the field. During other periods, amounting to about ten
O
Church
Organizati
186 THE FUEI-KIEN MISSION,
years, there were two missionaries. The spread of the Gospel in Fuh-Kien has
been, for the most part, the result of Native agency. Several of the earliest
converts gave up their occupations, and became evangelists in the service of
the Mission. These were stationed at various promising centres; and as the
work grew, others were selected from among those who embraced the Gospel,
and sent forward to open fresh stations. Some of them have proved unsatis-
factory, but the majority have been faithful and efficient ; they have patiently
taught the poor and the ignorant, visiting them from house to house during
the week, and gathering them on Sunday into the little chapels to join in
common prayer and praise. An interesting development of the Fuh-Rien
Church has been a small Mission of Chinese evangelists sent forth by it to
Corea. It is supported by native contributions, supplemented by a wealthy
Australian merchant resident at Fuh-Chow.
The Theological College has about twenty-five students under instruction.
Educational. The present building was erected in 1883, on a site granted by
the Chinese authorities in reparation for the destruction of the
previous building. Attached to it is a Boys’ Boarding-School, with from
thirty to forty Christian boys, the best of whom are chosen to go on into
the College. Village schools have not, as in some Missions, formed a large
part of the evangelistic work; but since the Christian population increased,
a great many have been started, primarily for their benefit. Many heathen
boys, however, attend, and converts have been gathered from among them.
A Training Class of Bible-Women is conducted by the wives of the missionaries
in charge of the College and Boys’ Boarding-School.
An Association has been formed at Trinity College, Dublin, to send out
and support graduates of Dublin University for the Fuh-Kien Mission. Two
missionaries are on this fund.
In 1890, much interest was excited in England by the visit of Mrs.
A Hok, wife of a Christian Chinese mandarin at Fuh-Chow. She was
converted through the instrumentality of a lady missionary of the F.E.S.,
and came to England with a C.E.Z.M.S. lady. The death of her husband
during her absence brought much trial upon her.
A Girls' Boarding-School, with about fifty Christian girls, is worked for
Other the Society by the ladies of the Society for Promoting Female
jons. Education in the East. The Church of England Zenana Society
also has ladies at work both in Fuh-Chow and in some of
the districts. The American Episcopal Methodists have an extensive Mission
with its headquarters at Fuh-Chow. The American Board (Congregationalist)
is also at work.
Statistics, 1890.-European Ordained Missionaries, 11; Native Clergy, 8; Euro-
pean Lay Missionaries, 3; European Female Teachers, 3; Native Lay Agents, 224;
Native Baptized Christians, 4163 ; Catechumens, 4326; Communicants, 2267;
Scholars, 1271.
CHRONOLOGICAL TABLE.
1850.-Revs. W. Welton and R. D. Jackson arrived
in Fuh-Chow.
1860.—Ten years’ work; no fruit; Mission kept
On at request of Rev. G. Smith.
1876.-Bishop Burdon’s visitation. Ordination of
four catechists.
Revs. R. W. Stewart and Ll. Lloyd arrived.
1878.—C.M.S. College destroyed by a mob.
1861.-First two converts baptized in March;
two more in July.
1862.-Rev. J. R. Wolfe arrived. Wong Kiu-
Taik entered service of C.M.S.
1863.--Smith died at Fuh-Chow, leaving thirteen
baptized Christians.
1864.—First out-station (Lieng Kong) occupied.
1865.-Lo Nguong and Ku-Cheng occupied.
1868.—Visitation of Bishop Alford; 90 confirmed.
Ordination of Wong Kiu Taikon Ascension
Day.
1869.-Outbreak at Lo-Nguong; destruction of
the chapel.
1871.—Bishop Alford’s second visitation.
1873.—Commencement of regular Preparandi
Class for training of native agents.
1875.-Bishop Burdon's first visit to Fuh-Chow.
Female Education Society began work at
Fuh-Chow.
trº
1879.-The Mission expelled from the Native city
of Fuh-Chow.
1880.—Visitation of the Mission by Bishop Burdon.
Nºve adherents, 3556; communicants,
1882.-Native Church Council established.
1883.−New Theological College dedicated by
Bishop Burdon.
1884.—Chinese forts near Fuh-Chow bombarded
by the French. Mrs. Taylor, wife of Dr.
Taylor, the first English lady to reside
in interior, arrived in Fuh-Ning.
C. E.Z.M.S. began work at Fuh-Chow.
1885.-Mission to Corea undertaken by Native
hurch.
1887.-Dublin University Fuh-Kien Mission
established.
1890.-Visit of Mrs. A Hok to England.
119°
122°
121°
CHURCH Mission ARY ATLAS
C H E – K I A N G.
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119° 120° Longitude East of Greenwich 121° 122°
Other Missions Stanfºrds GeogºEstablishment London.
C. I.-China Inland.
LM-London -
UM-United Methodist
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187
THE MID CHINA MISSION.
THE C.M.S. Mission in what is now known ecclesiastically as Mid China–
being the middle zone of the three into which China is divided in regard to the
English Episcopate—is confined to the Province of Cheh-Kiang, with the
exception of the Shanghai Mission in the Province of Kiangsu.
PROVINCE OF CHEH-KIANG.
The Province of Cheh-Kiang is bounded on the north by Kiang-Su, the
chief province of China, on the south by Fuh-Kien, on the east by the sea,
and on the west by the provinces of Gan-Hwui and Kiang-Si. It measures
about 260 miles from east to west, and about 380 miles from north to south,
and its area is 39,150 square miles. It is thus equal in size to England with
her northern counties (Northumberland, Cumberland, Westmoreland, Durham,
and Yorkshire) cut off. -
The province contains water-ways of great extent and importance. The
country round Ningpo and Shaou-hing is accessible almost every-
where to an itinerating missionary traversing in a boat the countless
canals. The southern and south-western districts are hilly, and
travelling must be performed chiefly on foot or in sedan-chairs. The great
river T'sien-t'ang, fifteen miles wide at its mouth, and fully two miles as it
sweeps past the walls of Hang-chow, is the one which, as the Crooked River
(Cheh-Kiang), gives a name to the whole province. Its upper waters, which
enter the province from the south-west in three main streams, furnish means
of communication with eight other provinces. The plains watered by these
numerous streams and canals produce, especially round Ningpo and Shaou-
hing, vast quantities of rice. The province also produces wheat and barley,
maize, a little sorghum, and the Sugar-cane ; but, alas ! large tracts of good
ground, once covered with grain, now glow in early summer with the baneful
bloom of the blood-red poppy. The hills of Cheh-Kiang rise sometimes to
the height of 3000 feet above the sea, and are occasionally covered with
snow, the thermometer marking from ten to fifteen degrees of frost. Very
different is the temperature of the plains in the summer, when the thermo-
meter often registers 100 degrees in the shade, whilst even the hills are
almost stripped of their flowers by the heat.
Although Cheh-Kiang is the smallest of the eighteen provinces of China
proper, it was, before the Tae-ping rebellion, one of the most
populous. Mr. Milne gives extracts from Chinese official docu-
ments, which quaintly describe the character of the people. According to these,
“ the natives of the Ningpo department are given to the cultivation of fields
or letters; the people of Shaou-hing are diligent, frugal, and fond of learning;
Hang-chow is famous for having all the greatest as well as the dearest curiosi.
ties in the world, and merchants from all quarters flock thither; the manners
of the people of Hang-chow are polished, and their education is of the first
stamp; it has crowds of literati in its population.” These literati are among
the most obstructive classes to missionary work in China, and, notwithstanding
their “polished manners,” they have not seldom stirred up the populace to
persecute Christians and inquirers, and to oppose the missionaries.
In 1844, two years after the ports of Shanghai, Ningpo, Fuh-chow, Amoy,
and Canton had been opened by the Treaty of Nankin, the Rev. G.
#. Smith (afterwards first Bishop of Victoria, Hong-Kong) was sent
s by the C.M.S. to visit these five ports, and to report as to the
comparative opportunities for missionary work in each. Failure of health
compelled him to retire in the following year, but before leaving China he
had spent some months at Ningpo, and he strongly recommended it as
affording a promising sphere for quiet missionary work.
It was not, however, till 1848 that the Mission was really begun. In that
Farly days year the Revs, R. H. Cobbold and W. A. Russell were sent to
at Ningpo. NINGPo. On their arrival they found seven missionaries of Pres-
O 2
Physical
Features.
Population.
188 THE MID CHIN A MISSION.
byterian and Baptist Societies already on the spot. After some delay they
secured a house in a crowded part of the city, and a room in this house
was set apart for preaching, whilst visits were also paid to the neighbour-
ing towns and villages to preach and distribute tracts. Just three years after
the opening of the Mission, on Easter Day, 1851, the first two converts were
baptized, one of them being Bao-Yüoh-yi (“a learner of righteousness”), who
was afterwards for many years a zealous and efficient catechist. Early in the
history of the Mission, Mr. Russell, in concert with other missionaries, reduced
the vernacular of Ningpo to writing by means of the system now called the
Romanized Colloquial, of which some account has already been given in the
article on China. The system was introduced into the mission-schools, and
the missionaries of the C.M.S. at Ningpo have been associated with those of
other societies in translating the Holy Scriptures into the vernacular, and
publishing them in the same style. The Prayer-Book and some other religious
and devotional works have also been printed in the Ningpo colloquial.
By degrees the missionaries and catechists, whilst retaining Ningpo as their
base of operations, pushed forth and established various out-
stations. The first place which they tried to occupy was Tsz'-k%
(about twelve miles north-west of Ningpo); but they met
with violent opposition, and it was not until 1860 that a footing was
obtained. Now the Tsz'-kti congregation meets in a commodious church
built by the contributions of foreigners in China, and is ministered to
by a Chinese pastor in holy orders. The San-poh plain (north-west of
Tsz'-k'i) was occupied in 1857, and here also there were great difficulties
at the outset. The attempt to buy a piece of ground outside the south
gate of Kwun-hae-we, one of the chief cities of the plain, was met by an
uprising of the populace, and but for the prompt interference of the British
Consul at Ningpo the purchase would have been prevented. A ringleader in
that riot became one of the leading Christians in those parts; and upon the
plot of land then acquired there now stands a commodious church, with a
house for the pastor (the Rev. Sing Eng-teh, ordained in 1876), a school, and
rooms for the missionary attached. Meanwhile various institutions had been
established at Ningpo. A large day-school had been opened by Mr. Russell,
and a school for orphan boys by the Rev. F. F. Gough, who had joined the
Mission in 1850. Some years later the Rev. G. E. Moule (now Bishop of
Mid China) took charge of both these institutions, and also had a small class
of lads whom he trained to be schoolmasters or catechists, and some of whom
have since been ordained. There were also girls’ schools under the superin-
tendence of Mrs. Russell and Mrs. Gough, and during part of 1860 Mr. Gough
had an opium refuge.
The work at Ningpo was sadly interrupted by the Tae-ping rebellion. The
The Tae-ping insurgents took the city in 1861, and in the following year they
i.e.” held nearly all the province of Cheh-Kiang. Many Christians
in the country were in extreme peril, but none were actually killed.
By order of Sir Harry Parkes and the commander of the Scout man-of-war,
all missionaries were requested to withdraw from Ningpo after its capture;
and, with the help of passes from the Tae-ping leaders, they were able to
remove a portion of their furniture, and to carry with them beyond the walls,
not only all the Christians, but also a large number of people who had fled to
the Mission premises for protection. Ningpo was recovered for the Imperialist
forces in 1862, but the dark cloud of war and confusion did not pass from
Cheh-Kiang till 1864. Even in these dangerous days there were signs of God’s
presence and blessing. More than one convert was baptized at an out-station
of the Ningpo Mission in the presence of the Tae-ping soldiers; the number
of Christians increased; and the catechists, in their visits to the southern
country districts, were everywhere thankfully received by the afflicted people.
But the most important movement which took place at this time was at the East
Lake, about twelve miles south of Ningpo. A Christian, named Bong S-vu, had
taken his family thither for safety from the marauding Tae-ping, and was the
Extension and
Development
THE MID CHINA MISSION. 189
means of bringing several of the people (most of whom are fishermen, and
their families) to Christ. The first converts were baptized by the Rev. G. E.
Moule in 1863. * -
Of late years, the most important development of the Ningpo Mission has
been the College founded by the Rev. J. C. Hoare in 1877, and
still carried on by him. Mr. Hoare's system has been to combine
study with practical Mission work, the students living half the year
in the College, and travelling, or residing in some other town or towns, for
the other half, not dropping their studies, but putting evangelistic preaching
in the front place. Some interesting fruits have been gathered from this agency,
particularly, in 1889, in the T'ai-chow district to the south. -
The great city of SHAOU-HING stands in a vast plain, about one hundred miles
west of Ningpo. Like Venice, it has canals in its streets, but not
a few of them are described as “stagnant, black, and unsavoury
water-ways, one fruitful source, no doubt, of the frequent attacks of illness
from which the missionaries have suffered.” A Mission was begun here in
1861 by the Rev. J. S. Burdon (the present Bishop of Victoria, Hong-Kong),
with the help of the Rev. T. S. Fleming and one of the Ningpo catechists.
The effort was cut short by the advance of the Tae-ping insurgents, but it
was not without result, for two adults were baptized there in the same
year, and another who had first heard the Gospel at Shaou-hing was afterwards
baptized at Ningpo. The Mission was re-opened in 1870 by the Rev. H.
Gretton, who was joined shortly afterwards by the Rev. J. D. Valentine. Mr.
Valentine carried on an uphill and often discouraging work for many years,
and died at his post in 1889.
HANG-CHow, near the mouth of the Tsien-tang-Kiang, is about twelve miles
in circuit, with great suburbs beyond the walls. Mr. Burdon
visited it in 1859, and remained, with a few intervals, for the
greater part of the year, but was finally compelled to withdraw on account of
political difficulties. In the winter and spring of 1864–5 periodical visits were
paid to Hang-chow by Mr. G. E. Moule; in the autumn of 1865 he moved his
family to that city, and missionary residence there has been uninterrupted
since that date. On the last Sunday in 1871 a Mission church capable of
seating about 150 persons was opened, and in the following year an opium
hospital was erected. This hospital was worked for about eight years by Dr.
Galt, and is now under Dr. Duncan Main. The present buildings, which are
large and complete, were erected in 1884–85 at the expense of the late Mr.
W. C. Jones. -
Some of the most fruitful results of the Hang-chow Mission are to be
Chu-ki found in the villages of the CHU-KI district, about thirty to
e forty miles south of Hang-chow. In 1877, a native of this
district, named Chow, who had a school in a large village named Great Valley
Stream, and had come to Hang-chow to visit some acquaintances, was intro-
duced to the missionaries. He became an earnest inquirer, and, after careful
instruction, was baptized by the name of Luke. He returned to his village,
where he was the means of bringing to Christ several of his friends and
relations, who were afterwards baptized by Mr. A. E. Moule. The little con-
gregation thus formed suffered severe persecution, but they stood firm, and
through them the Gospel has spread to the neighbouring villages, where
numerous converts have been baptized, and the work still continues to
progress, though not without anxieties and disappointments, as may be seen
from accounts published in the Church Missionary Intelligencer for August,
1880, October, 1881, July, 1882, July, 1883; and in subsequent Annual
Reports.
In 1888, the Rev. J. H. Horsburgh travelled to the distant western province
of Sz-chuen, and visited the China Inland missionaries there. In
response to his appeals, urged personally during a visit to
England, the Committee, in 1890, agreed to a plan for establishing a C.M.S.
Mission there, on lines similar to those of the C.I.M.
Ningpo
College.
Shaou-hing.
Hang-chow.
Sz-chuen.
190
THE MID CEIINA MISSION.
The Cheh-Kiang Mission was at first under the jurisdiction of the Bishop
- of Victoria, Hong-Kong. In 1872 a bishopric was established for
the Missions and congregations of the Church of England in North
- China (in which term was included all China north of latitude 28°),
and this office was held by Dr. Russell till his death in 1879. The vast territory
was then divided into two missionary dioceses, North China and Mid China. In
these two divisions are located the S.P.G. and C.M.S. Missions respectively.
The Rev. G. E. Moule was consecrated Bishop of Mid China, and the Rev.
C. P. Scott, Bishop of North China. Bishop Moule's brother, the Ven. A. E.
Moule, is Archdeacon in Mid China, and acts as the C.M.S. Secretary for
the Mid China Mission.
Besides the C.M.S. there are three English missionary societies at work in
the province—the Baptist, the China Inland, and the United
Methodist Free Church Missions; and three American societies—
the Baptist, and the Northern and Southern Presbyterian Missions.
Bishopric of
Mid China.
Other
Missions.
- SHANGHAI. -
Shanghai was the first place occupied by the Society in China. The Rev. T.
McClatchie took up his residence there in September, 1844. The first converts
were gathered from a class of blind people, in 1851. But progress was very
slow, and in 1853 Mr. McClatchie's health failed, and he returned home. In
the same year the Tae-ping rebels took the city, and great confusion ensued.
In 1863, Bishop Smith, of Victoria, Hong-Kong, ordained a Chinaman, Dzaw
Tsang-lae, to act as pastor to the small Native congregation of forty souls. He
was the first Chinese clergyman of the Church of England. He only laboured
four years, and died in 1867. In 1870, Mr. McClatchie (who had meanwhile
served as a consular chaplain at Hankow) re-entered the Society's service, and
became Secretary of the China Mission, residing again at Shanghai ; but the
city being strongly occupied by other societies, it was regarded by the C.M.S.
as little more than a business centre. An Anglo-Chinese school was opened
at the expense of the English residents; but active missionary operations were
not recommenced till 1882, when the Rev. A. E. (now Archdeacon) Moule
went out to be Secretary for Mid China; under him as vigorous and extensive
a work as one man (having other duties) can compass has since been carried on.
In 1888 there were four chapels and reading-rooms, four schools, eleven Native
agents (three of them Bible-women). The congregation numbered ninety
Souls. - -
It must be remembered that though the existing work of the C.M.S.
Mission in Mid China is confined to the places and provinces enumerated
above ; yet the geographical boundaries of the zone of Mid China are of vast
extent, and suggest the duty of a long stretching of the cords of the Mission
by chains of Missions across the great central regions of the mighty empire,
to the very confines of Burmah and Thibet. The responsibilities of the
C.M.S. are suggested at any rate by the projected Mission to the province of
Sz-chuen. -
Statistics, 1890.-European Ordained Missionaries, 12; Native Clergy, 7; European
Lay Missionaries, 5; European Female Teachers, 8; Native Lay Agents, 64; Native
Baptized Christians, 1144; Catechumens, 93; Communicants, 570; Scholars, 441.
CHRONOLOGICAL TABLE.
1844.—Shanghai Mission begun.
1848.—Ningpo Mission begun.
1849.-Rev. G. Smith consecrated Bishop of Vic-
toria.
1851.-First converts baptized.
1860.—Hang-Chow Mission begun.
1861.-Tae-ping rebels captured Ningpo.
1863.-Rev. Dzaw Tsang-lae, first Chinese
- clergyman, ordained.
1872.-Rev. W. A. Russell consecrated first Mis-
sionary Bishop in North China. .
1875.-Sing Eng-teh ordained deacon at Kwun-
haº-we, San-poh.
1877.-Chu-ki Mission begun.
Ningpo College founded by Rev. J.C. Hoare.
1879.-Bishop Russell died.
1880.—Rev. G. E. Moule consecrated Bishop of
Mid China. - -
1882.-Rev. A. E. Moule appointed Archdeacon
of Ningpo.
1885.-Hang-Chow Mission Hospital opened.
1888.-Rev. J. H. Horsburgh’s journey to Sz-chuen.
130°
CHURCH Mission ARY ATLAs
.J. A. P. A. N.
132°
Shima-island
Hori º º
Waladaa"
Hamaº
* .
º
rsuganº º
rakolso sakiv,
- * 1.
smºh I."
- anºdºn
130° 132° 13.4° 136 138" 140° liz" l
- - - Abbreviations Other Missions Stanfords Geogº ºf London.
Scale or English Miles ya. Yamasaltso SPG.- Soc. fºr the Propºzo"the Gospell UP - Scotch United Prest.
tºo - sº Tºo -- a------ |Ae. -American Episcopal Church |B, - English Baptist
* Stations of the Church Missionary Society ---, -1-at-will A. -American (others)
- - Railways, -
|CM.-Canadian Methodist

191
& TEIE JAPAN MISSION.
I. THE COUNTRY AND PEOPLE. *
JAPAN is the Great Britain of Asia. The British Isles are the western outpost
The Great of Europe in the Atlantic ; the Japanese Isles are the eastern
Britain of outpost of Asia in the Pacific. Instead of two large islands,
Asia. however, there are four, viz., Hondo, Kiushiu, Shikoku, and Yezo,
with innumerable smaller islets. The total area of the British archipelago is
122,550 square miles ; of the Japanese, about 147,000. The British popu-
lation in 1891 was 37,740,283 ; the Japanese, in the same year, was
40,071,020. The four principal islands lie between the thirty-first and forty-
sixth parallel of north latitude, their united length being about 1200 miles,
and the breadth of the main island varying generally from 100 to 175 miles.
The Japanese themselves delight to designate their country, the Land of the
Rising Sun. They sail out into the east, but find nothing save the broad
expanse of the Pacific, a stretch of four thousand miles to the opposite coast of
North America; and their national flag represents the morning Sun rising out
of the sea.
The islands are everywhere exceedingly mountainous. The more lofty
mountains are from 4000 to 9000 feet high, and Mount Fuji, a
beautiful cone, towering in Solitary grandeur thousands of feet
above the highest mountains in its vicinity, rises to an elevation of some 13,000
feet above the sea-level, its summit being covered with snow the greater part of
the year. Many of the peaks are volcanoes, some of which are still active, though
for the most part they are extinct or quiescent. Japan is not a country of
large rivers, many of them for a great part of the year being nothing
more than torrent beds. There are many waterfalls—the Japanese estimate is
600—but they are generally more remarkable for beauty than grandeur. The
lakes are also numerous, but for the most part they, too, are small. Tºº-
Japan is not devoid of mineral wealth. The coal-fields are extensive, but the
coal is inferior. The true wealth of the country consists in its agricultural
resources. The soil is fertile, and in some places, as in the Osaka plain, yields
two crops annually. Tobacco and tea are cultivated for home use as well as for
the foreign market. Animal life is not so abundant in Japan as in some
other countries, but the seas of Japan are scarcely equalled in the world for
the abundance, variety, and excellence of their fish, and fishing is an important
industry all along the extensive coast-line of the islands.
The climate of Japan is mainly governed by monsoons. The south-west
monsoon, which blows from May to August, and is accompanied by heavy
rains, produces a hot and damp summer ; and the north-east monsoon, which
lasts from October to February, makes the winter cold; but the extremes in
either case are not so great as are experienced on the neighbouring continent.
The climate varies very considerably in different parts of the country, owing
to the extent of latitude covered and the influence of ocean currents. The
scenery is everywhere fine and highly diversified.
The cities and towns are numerous, and many of them have large popu-
lations. Tokio (formerly called Yedo), Kioto, and Osaka, are fu or
first-class cities. The treaty-ports are Tokio, Yokohama, Osaka,
Hiogo (Kobé), and Niigata in the main island, Hondo; Nagasaki
in Kiushiu; and Hakodate in Yezo.
KIOTO, the once sacred capital, where the Mikados resided for upwards of a
thousand years—from A.D. 794 to 1868—is by far the most interesting city
in the country. Since the Revolution in 1868 it has been called Saikio, or,
“Western Capital,” in contradistinction to Tokio, the “Eastern Capital.” It
has for centuries been the principal centre of the nation's religious life, and
both Buddhist and Shinto temples and shrines are numerous. It wears the
aspect of a city wholly given to idolatry.
Tokſo, formerly called Yedo, is a comparatively modern city. Until the be-
Topographical.
Chief Cities
and Towns.
192 THE JAPAN MISSION.
ginning of the seventeenth century it was a place of no importance ; but it is now
the largest city in the Empire, and has a population of about a million. After
the revolution of 1868, Yedo received its new name Tokio, and became the
seat of the Mikado's Government. The city stands at the head of what is
called by foreigners the Gulf of Yedo, and at the mouth of the Sumida River,
which divides its eastern suburb. It is becoming more and more Europeanized
every year.
Yokoh AMA is situated on a bay in the Gulf of Yedo, eighteen miles from
Tokio, with which it is connected by a railway. It is the most important
treaty-port, and the headquarters of the principal mercantile firms established
in the country. Before the opening of the ports in 1859, it was a miserable
fishing village on the edge of a swamp. It is now a large and flourishing
town of 80,000 inhabitants, with European and native quarters; and has some
fine buildings in European style. The resident Europeans support an
English chaplain and have their own church.
OSAKA stands in the delta of the River Yodo, about two miles from the sea
and thirty from Kioto. This river is formed in the plain south of Kioto, by
the union of the waters of its four principal affluents, and thence flows
towards the Gulf of Osaka, into which it falls by several channels. Its
several streams, together with the numerous canals cut at right angles to each
other, completely intersect the city. These are spanned by scores of bridges,
and on this account Osaka has been frequently called the “Venice of the
East.” The city is well built, but the streets are narrow.
HIOGo is an old and important town on the Gulf of Osaka, which though
giving the treaty-port its official name has no direct connection with its
foreign trade. This is exclusively carried on at KOBé, where there is a
small but well-built and well-ordered settlement, with its own municipal
government, and adjoining it, chiefly to the west, a large and flourishing
Japanese town of more than 50,000 inhabitants. Kobé has a much smaller
European community than Yokohama. In 1884 it numbered 385, including
children. There is a “ Union Protestant Church,” in which Church of
England services are held by English and American Church missionaries, but
the building is also used by other denominations.
NAGASAKI is the treaty-port in the Island of Kiushiu, the southernmost of
the four principal islands of the Japanese group. The town has a population
of some 38,000. It is historically interesting as one of the places connected
with the final struggle between Romish Christianity and the secular power in
1637, and further as having been the place of the Dutch trading settlement of
Deshima, the only point of contact between Japan and the outside world for
230 years, after the expulsion of foreigners in 1624. In 1884 there were 248
European and 603 Chinese residents.
HAKODATE is the treaty-port in Yezo, the northernmost of the four large
islands. This island consists mainly of impenetrable jungles, inaccessible
mountains, and impassable Swamps. Hakodate is by far the largest and most
flourishing town in the island. In 1859, when it was first opened to
foreigners, it had a population of about 6000 and was only resorted to by
whalers. It is now an important commercial centre, with a population of
some 40,000, and is in direct steam communication with Yokohama, Kobé,
and other ports.
NIIGATA is on the west coast, at the mouth of the Shinanogawa, the
largest river in Japan. It is the capital of one of the richest provinces in the
Empire, but it has not been successful as a treaty-port.
“Two distinctly marked types of feature,” writes Professor Griffis, “are
The People found among the people of Japan. Among the upper classes, the
fine, long, oval face, with prominent, well-chiselled features,
deep-sunken eye-sockets, oblique eyes, long drooping eyelids, elevated and
arched eyebrows, high and narrow forehead, rounded nose, budlike mouth,
pointed chin, small hands and feet, contrast strikingly with the round,
flattened face, less oblique eyes almost level with the face, and straight
THE JAPAN MISSION. 193
noses, expanded and upturned at the roots. The one type prevails among the
higher classes, the nobility and gentry; the other among the agricultural and
labouring classes. The former is the southern, or Yamato type, the latter the
Aino, or northern type.” The people of Japan were, prior to the Revolution
of 1868, divided into four principal classes :-(1) The Samurai, or military
and literary class—the sword and the pen being united as in no other country;
(2) the farmers and agriculturists; (3) the artizan class; (4) the merchants
and shop-keepers, who have always been regarded as the lowest in social rank
in Japan. Below these again, outside the pale of humanity, were the pariahs
of Japan, the eta, generally living in separate villages, and following the occu-
pation of skinners, tanners, leather-dressers, grave-diggers, &c., and the hinin,
beggars. These were enfranchised in 1871. Since then Samurai, farmer,
artizan, trader and eta have been on an equal footing before the law.
II. HISTORY AND RELIGIONS.
The present Mikado or Emperor of Japan, Mutsuhito, claims to be the 123rd
sovereign in direct succession. Remembering that Queen
†. Victoria is only the thirtieth from William the Conqueror, we
y. & tº gº
can form an idea of the alleged antiquity of Japanese annals.
The first Mikado, Jimmu Tenno, whose date corresponds with 660 B.C., and
who would be contemporary with Manasseh King of Judah and Assurbanipal
King of Assyria, is said to have had a goddess for his mother, and to have
come from heaven in a boat. He is worshipped as a god at thousands of
shrines; and on the 7th of April, the traditional day of his accession, salutes
are fired in his honour by the Krupp and Armstrong guns of modern Japanese
ironclads. From the earliest times down to the twelfth century A.D., the govern-
ment of Japan was imperialism. The Mikado not only reigned, but ruled.
Gradually, however, the feudal system arose. The great nobles, or Daimios,
in their fortified castles, became more and more powerful and independent.
Their armed retainers formed the military caste of Samurai, or “two-sworded
men,” already noticed. For many centuries, coming down to our own day,
Japan was in much the same condition as Scotland is pictured to us in the
pages of Sir Walter Scott, parcelled out among great clans, the chiefs of which
professed unbounded loyalty to the king while keeping much of the real
power in their own hands. Towards the close of the twelfth century A.D.,
Yoritomo, chief of one of the clans, became military master of the country,
and usurped all the executive authority of the state, while still acknowledging
the Mikado as his liege lord. He subsequently leceived the title of Shogăn
(general), and laid the foundation of the dual form of government which
lasted till 1868, more than 700 years. He made Kamakura his capital, and
there the power of the Shogăns was chiefly centred until Iyeyasu transferred
it to Yedo in the seventeenth century. The Mikado held his court at the
sacred capital Kioto, rarely appearing before his subjects, but worshipped by
them almost as a god; while the Shogăn resided at his own capital (Kama-
kura or Yedo), and virtually governed the country. It was not, as has been
supposed, that the Mikado was spiritual and the Shogăn temporal head. The
Shogăn only ruled in the Mikado's name. “Though individual Mikados
have been dethroned,” writes Mr. Griffis, “the prestige of the line has never
suffered. The loyalty or allegiance of the people has never swerved.” The
dynasty is one of the oldest in the world.
The greatest of the Shogăns was Hideyoshi, better known as Taiko Sama
(Taiko being a title he received, and Sama, “honourable,” answering to “his
highness”), who was contemporary with our Queen Elizabeth. His name is
still a household word among the people, and he is everywhere worshipped as
a god under the name of Toyokuni. It was he who banished the Jesuit
missionaries—of whom more presently. On his death in 1598, one of his
generals, Iyeyasu, of the Tokugawa clan, usurped power, and after a severe
struggle, totally defeated his rivals at the battle of Sekigahara. “This battle
decided the condition of Japan for over two centuries, the settlement of the
194 THE JAPAN MISSION.
Tokugawa family in hereditary succession to the Shogănate, the fate of Chris-
tianity, the isolation of Japan from the world, the fixing into permanency of
the dual system and of feudalism, the glory and greatness of Yedo as the
Shogán's capital.” The last of the Shogăns, who was deposed in 1868,
belonged to the Tokugawa family, and was the fifteenth in the direct succession
from Iyeyasu. Thus the Shogănate continued unchanged down to our own
day; and with it continued all the characteristic features of mediaeval
feudalism.
The ancient religion of the Japanese is called Kami no michi, “the way
The Ancient of the gods.” The Chinese equivalent of the name, Shin-to, is
Religion: the one commonly used; whence this religion is called by English
Shintoism. writers SHINToISM. Implicit obedience to the Mikado, as the
descendant and representative of the gods, is its characteristic feature.
It teaches that the Mikado himself is divine, and deifies other great men
who have played a prominent part in the history of the country. Adora-
tion is paid to the sun, because its devotees believe that the Mikado is
descended from the goddess of the sun. Shintoism has no idols or images.
Its symbols are the mirror and the gohei-‘‘strips of notched white paper
depending from a wand of wood.” But it has temples, priests, services,
prayers, purifications, and offerings of fruit, meat and living birds, but no
sacrifices. Nor does it teach morals. “Morals,” says its chief authority,
“were invented by the Chinese because they were an immoral people; but in
Japan there was no necessity for any system of morals, as every Japanese
acted aright if he only consulted his own heart.” Yet the recognition of
national and individual guilt, and of the need of cleansing, with a view to
deliverance from divine judgments, is a marked feature of Shintoism.
But Shintoism, whatever its influence upon the individual, social, and
The Prevail- political life of the Japanese, and however closely interwoven
ing Religion; with their customs and institutions, has been to a large extent
Buddhism, superseded by Buddhism. For although Shinto is the religion of
the government, the religion of the people is Buddhism.
BUDDHISM in Japan is no cold atheistic philosophy, but has developed into a
popular ritualism, with an elaborate array of ceremonial and priest-craft, monks
and nuns, shrines and relics, images and altars, vestments and candles, fastings and
indulgences, pilgrimages and hermits. Although it was introduced into the
Empire towards the close of the sixth century A.D., and was quickly adopted
by the nobles, it was not until the ninth century, when a priest named Kukai,
better known by his posthumous name of Köbö Daishi, tried to combine the
two religions by teaching that the Shinto gods and heroes were manifestations
of Buddha, that it spread further among the people. Its great triumphs were
achieved in the thirteenth century by the proselytizing zeal of two famous
preachers, Shinran and Nichiren, since which time it has been the prevailing
religion. Buddhist temples are numerous in all parts of the country. In
most large towns there is a street of temples, which is called Tera Machi,
answering to our familiar “Church Street.” -
But the position of both Buddhism and Shintoism was seriously affected by
Disestablish the Revolution of 1868, and the changes consequent upon it.
.” Buddhism was at once deprived of all State patronage and sup-
port, and Shintoism appeared to triumph. Both systems however
remained under Government control till 1884, when the connection of both
with any department of State was severed, and each sect was enjoined to make
provision for its internal government and administration. But although
disestablished, and deprived of State support, both religions continue to exist,
and under the new order of things, Buddhism especially has manifested fresh
energy. - -
III. ROMISE MISSION.—JAPAN CLOSED.
Marco Polo first revealed to Europe the existence of Japan, in 1298. But
it was not until 1542 that any European reached Japan, and then Portuguese,
Spanish and Dutch traders literally poured in. And they were not alone. In
THE JAPAN MISSION. - 195
1549 Francis Xavier landed at Cangoxima (Kagoshima), a port in the southern
The Romish island of Kiushiu, and subsequently proceeded on foot in the
Mission. depth of winter to the main island, and made his way to Kioto.
His reception, however, was not encouraging, and after about two
years’ labours he left the country. But his successors reaped an extraordinary
harvest. Within five years, Christian communities were rising in every direction. "
Within thirty years the converts numbered 150,000, and the churches 200.
The Japanese themselves give two millions as the figure ultimately reached, but
the Jesuits do not claim that, and perhaps half a million may be nearer the mark.
This was a great success; to what is it to be attributed . The answer is not
far to seek. The Jesuit priests gave the Japanese all that the Buddhist priests
had given them—gorgeous altars, imposing processions, dazzling vestments,
and all the scenic display of a sensuous worship—but added to these a freshness
and fervour that quickly captivated the imaginative and impressionable people.
The Buddhist preacher promised heavenly rest—such as it was—only after
many transmigrations involving many weary lives. The Jesuit preacher
promised immediate entrance into paradise after death to all who received
baptism. And there was little in the Buddhistic paraphernalia that needed
to be changed, much less abandoned. The images of Buddha, with a slight
application of the chisel, served for images of Christ. Each Buddhist saint
found his counterpart in Romish Christianity ; and the roadside shrines of
Ruanon (or Kwanyin), the goddess of mercy, became centres of Mariolatry.
Temples, altars, bells, holy-water vessels, censers, rosaries, all were ready, and
were merely transferred from one religion to the other.
There was also a political cause for the success of the Jesuits. The Shogăn
of that day, Nobunaga, hated the Buddhists, and openly favoured the mission-
aries, thinking to make them a tool for his own designs. Some of his subjects
were ordered to embrace Christianity or go into exile. The decree was carried
out with great cruelty. The spirit of the Inquisition was introduced into
Japan. Buddhist priests were put to death, and their monasteries burnt to
the ground. The details are given, with full approval by the Jesuit Charlevoix
in his “Histoire du Christianisme au Japon.”
Rome in Japan took the sword—and perished with the sword. Nobunaga's
successor, the famous Taiko Sama or Hideyoshi, found the Jesuits, true to their
traditions, plotting against his throne; and in 1587 he issued a decree of
expulsion against them. Under him and his immediate successors, fire and
sword were freely used to extirpate Christianity. The unhappy victims met
torture and death with a fortitude that compels our admiration ; and it is
impossible to doubt that, little as they knew of the pure Gospel of Christ,
there were true martyrs for His name among the thousands that perished.
They were crucified, burnt at the stake, buried alive, torn limb from limb, put
to unspeakable torments; and historians on both sides agree that but few
apostatized. At length, in 1637, the Christians struck a last desperate blow
for freedom. They rose in Kiushiu, fortified an old castle at Shimabara, and
raised the flag of revolt; but after a two months' siege they were compelled
to surrender, and thirty-seven thousand were massacred, great numbers being
hurled from the rock of Pappenberg, near the harbour of Nagasaki. This was
their expiring effort.
The Christianity which Rome had presented to the Japanese was thus
Christianity formally suppressed; but in Kiu-shiu a considerable number of
proscribed descendants of the Romanist adherents appeared when the country
was at last opened, and formed the nucleus of the present
Romanist community. Meanwhile, the name of Christ, writes Mr. Griffis,
was remembered as “the synonym of Sorcery, sedition, and all that was
hostile to the purity of the home, and the peace of society.” For two hun-
dred and thirty years the following inscription appeared on the public notice-
boards at every roadside, at every city gate, and in every village throughout
the empire –“So long as the sun shall warm the earth, let no Christian be 80
bold as to come to Japan ; and let all know that the King of Spain himself, or
196 THE JAPAN MISSION.
the Christian's God, or the Great God of all, if he violate this command, shall
pay for it with his head.”
For two hundred and thirty years Japan was closed to the outer world. In
A Closed 1624 all foreigners except Dutch and Chinese were banished from
Door. Japan. At the same time, the Japanese were forbidden to leave
the country, and all vessels above a very small size were ordered
to be destroyed. Even the Dutch had to submit to very humiliating terms.
They were entirely confined to a little artificial islet, 600 feet by 200, in
Nagasaki harbour, called Deshima; and a strong Japanese guard always held
the small bridge connecting it with the mainland. The Chinese were allowed
to live in Nagasaki itself, but at no other port.
Why were the Dutch exempted? In the first place, to them the Govern-
ment owed the discovery of the Jesuit plots. One of their vessels intercepted
a letter to the King of Portugal asking for troops to overthrow the Mikado ;
and they eagerly seized the opportunity to discredit their Portuguese rivals.
In the second place, they carefully abstained from all profession of Christianity.
One of them being taxed with his belief, replied, “No, I am not a Christian,
I am a Dutchman.”
At intervals efforts were made to push open the closed door, but in vain.
Charles II. sent a vessel to Japan, but it was not allowed to trade because the
Dutch had informed the Japanese authorities that Charles had married the
daughter of the King of Portugal. In 1695, a Chinese junk was sent away
from Nagasaki because a Chinese book on board was found to contain a descrip-
tion of the Romish cathedral at Peking. In 1709 an Italian priest, the Abbé
Sidotti, persuaded the captain of a ship to put him on shore. He was seized, and
kept a prisoner for several years until his death. A Japanese book has been
found by the American missionaries which gives a full account of him. Russia
made efforts to get into Japan at the beginning of this century, but without
SlloCéSS.
IV. JAPAN REoPENED–PROTESTANT MISSIONS BEGUN.
The opening of Japan in modern times is due to the United States. On
& July 8th, 1853, an American squadron, commanded by Commodore
#. Berry, entered the Gulf of Yedo; and on March 31st, in the fol-
© lowing year, a treaty was signed, opening two ports to American
trade. Other nations were not slow to claim similar advantages; but it was only
under much pressure that the Japanese granted them. At length, on August
12th, 1858, Lord Elgin, fresh from his triumphs in China, where the Treaty of
Tientsin had been signed six weeks before, entered the Gulf of Yedo, and
sailed right up to the capital, to the consternation of the authorities. The
Japanese were shrewd enough, however, to see that their old policy of isolation
could no longer be maintained ; and they gave the British ambassador very
little trouble. Within a fortnight, on the 26th of August, Prince Albert's
birthday, the Treaty of Yedo was signed, by which several ports were opened,
and other important concessions granted. This Treaty has been several times
supplemented, but it is still the basis of our relations with Japan.
The year 1868 in Japan was the year of one of the most astonishing
revolutions in the history of the world. What was this revolution? It
The Revolu. "* (1) the abolition of the Shogºnate after it had lasted 700
#. . . years; (2) the resumption by the Mikado of the reins of govern-
ment ; (3) the voluntary surrender by the Daimios of their feudal
powers and privileges into the hands of the central government; (4) the
adoption of the European system of departments of State, with a responsible
minister at the head of each.
For many years previously the Daimios were engaged in systematic efforts
for diminishing the power of the Shogiinate, and they tried in every way not
to give effect to the treaties with foreigners. The Shogăn who signed them died
shortly after under suspicious circumstances. His successor was brought into
constant collision with foreigners in consequence of the deeds of violence and
THE JAPAN MISSION. 197
bloodshed which the Samurai perpetrated at the instigation of the Daimios.
Gradually the Japanese began to discover that they must submit to the inevit-
able, and that, after all, the admission of strangers was not so prejudicial to their
interests as they expected it would be. At the same time they felt that the
very existence of their nation depended upon the consolidation of authority.
On the death of the Mikado in 1867, his successor, Mutsuhito, being a young
man, the party of progress seized the opportunity to push their designs. They.
persuaded Keiki, a timid and vacillating man, to resign the Shogiinate ; and
then, to insure complete success, on January 3rd, 1868, they seized the palace
at Kioto, and proceeded to administer the Government in the name of the
Mikado. Civil war ensued ; but in a desperate battle fought at Fushimi, a
place between Kioto and Osaka, which lasted three days, January 27th to
30th, the Shogăn's army was totally defeated ; and, although the northern
clans continued the contest on their own ground, the imperial forces were
everywhere victorious, and within a few months the young Mikado was the
undisputed ruler of all Japan. Keiki himself submitted at once, and
was allowed to live in retirement ; and the last of the Shogăns became a
quiet and loyal country gentleman. Equal clemency was shown even to the
leaders who held out longer. In the following year the eighteen great
Daimios and the 240 minor Daimios surrendered the privileges they formerly
enjoyed, and the Mikado became the real ruler of Japan.
Immediately after the assumption of power by the Mikado, the new
Government began to invite foreigners to Japan to fill high ad-
ministrative offices. Englishmen and Americans were appointed
Comptrollers of the Navy and Public Works, Inspectors of Mines, &c., &c.;
and most comprehensive educational machinery was set on foot, with foreign
professors of languages and science in some of the great cities. Most
astounding progress has been made within the last twenty years in intro-
ducing the appliances of Western civilization. A decided advance has
been made towards the establishment of representative institutions, and a
Parliament was elected in 1890.
Tokens of progress are to be seen in every direction. The newspaper press
has gone on developing in intelligence and power. Education is making
rapid strides. Of the 53,000 primary schools contemplated, nearly 30,000
have been built, and are in active operation. They are taught by teachers
trained in normal schools, and are attended by 3,000,000 children, of whom
about a million are girls. The English language has been included among
the subjects taught, and is being more widely studied than ever. Higher
education is attracting more attention, and that of women is now the question
to the front. The Post Office has developed into a most important institu-
tion, with its Money Order and Savings' Bank business. The telegraph now
runs from end to end of the empire. The telephone is also in use in the
large cities. Railway construction is being pushed forward. The first little
railway—that between Tokio and Yokohama—was opened in 1872. In 1889
there were 579 miles open. The work of surveying and engineering was
formerly done by Europeans; it is now in the hands of natives. Manufac-
tories of all kinds are in operation.
If England was mainly instrumental in opening the door to the Gospel in
The First Japan, the American Churches were foremost in carrying it in.
Protestant The Rev. C. M. (afterwards Bishop) Williams, of the Protestant
Missionaries. Episcopal Church, was the first missionary to arrive. The Pres-
byterians followed; and within a year from the opening of the treaty-ports
to foreign residence, four American societies were represented by five or-
dained and two medical missionaries. The American Civil War of 1860-4
sadly crippled American missionary effort generally, but on the restoration of
peace the Churches were enabled to strengthen their Missions. But the
pioneer missionaries were in circumstances of no little discouragement and
difficulty for several years after they entered upon their work. The Govern-
ment viewed them with suspicion; the people, though by no means hostile,
New Japan.
198 THE JAPAN MISSION.
were distant and timid ; and all classes dreaded Christianity as a pestilential
creed, the introduction of which would bring manifold evils upon the country.
From the first, however, there were a few earnest, though timid seekers after
truth, and every year their number increased. This was especially the case
after three or four years, when, owing to the change in official and popular
feeling, larger numbers came to the missionaries for instruction in English ;
and the improvement was still more marked when a little later Government
schools were established in Yokohama and Nagasaki, for the teaching of
English, and placed in charge of missionaries. It was chiefly in this way
that the Gospel was first brought in contact with the people. “From 1859
to 1872,” says Dr. Ferris, “there was no preaching worthy of mention. The
missionaries were all engaged in teaching. God led our missionaries into the
schools, and the Kingdom of Christ entered Japan through the schools.”
Meanwhile, the law against Christianity was unrepealed, and the new
Imperial Government of 1868 caused the enactment to be replaced on the
Anti- notice-boards in every town and village. It was not until 1873
Christian that the anti-Christian edict was withdrawn. Then all official
Edict with- opposition ceased, and toleration gradually became almost com-
drawn. plete. Buildings were set apart for Christian worship, not only
for foreigners, but for natives, not only at the treaty-ports, but in towns and
villages far removed from them. No obstacles were placed in the way of
evangelistic work. No difficulty was experienced in holding public meetings
in theatres and other large buildings. Christian literature was everywhere
exposed for sale, and openly circulated by book-sellers, and by colporteurs
employed for the purpose.
Under the New Constitution granted in February, 1889, it is expressly
enjoined that “ Japanese subjects shall, within the limits not pre-
judicial to peace and order, and not antagonistic to their duties as
subjects, enjoy freedom of religious belief.” Japanese statesmen
and journalists openly express, not only their expectation that Christianity
will soon be the national religion, but their desire for its adoption,-not be-
cause they care much whether it is true or not, but because they see that
Christian nations are in the van of the world’s progress. But missionary
operations are still to some extent hampered by the restrictions on the resi-
dence of foreigners in the interior. Except at the treaty-ports, they require a
passport, which is renewed twice a year, and this passport is only given for
purposes of health or of science. Missionaries who live in towns not covered
by treaty rights have to engage themselves to teach English in the Government
schools. This restriction would be removed if the Treaties with Western
Powers were revised, under which Japan is treated like Turkey, China, and
other non-Christian states, Europeans being responsible only to consular courts
with European judges. The Japanese resent this arrangement, and demand
admission into the comity of Christian nations; but the Western Powers,
including England, have hitherto refused, and, in retaliation, restrictions on
residence, which are confessedly needless, are continued.
Meanwhile, although Christianity is as yet professed by only a fraction of
the population, its influence is shown by the election of Christians to the new
Parliament, and still more by the appointment of a Christian (a Presbyterian)
to the presidency of the Lower House.
W. THE C.M.S. MISSION.
For a long time the Church Missionary Society had been desirous of
The C.M.S entering Japan; but it was not until 1868—the very year of
is.” the great revolution—that a fitting opportunity arose. An
anonymous donation of 4000l. was given to start a Mission, and
in January, 1869, the Rev. George Ensor, whose name deserves to be remem-
bered as that of the first missionary from Christian England to the newly-
opened empire, began the campaign at Nagasaki, where the American
Episcopal Mission was still located. Although obliged to work very quietly
The New
Constitution.
THE JAPAN MISSION. 199
and cautiously, he baptized a few converts in the next three years. He was
joined in 1871 by the Rev. H. Burnside; but both these brethren were soon
obliged, by failure of health, to retire from the field. It was in 1873, when
the remarkable course of events in Japan seemed to indicate that ere long a
great and effectual door would be opened, that the Society's enlarged plans
for missionary operations in that country were formed ; and in that and the
two following years four new stations were occupied, viz.: Osaka, by the
Rev. C. F. Warren, formerly of Hong-Kong, on the last day of 1873; Tokio,
by the Rev. J. Piper, also formerly of Hong-Kong, -and Hakodate, by the
Rev. W. Dening, transferred from Madagascar, both in May, 1874; and
Niigata, by the Rev. P. K. Fyson, M.A. (who had reached Tokio in 1874),
in the autumn of 1875. These stations, with the exception of Niigata, which
was finally relinquished in 1883, are still the centres of the Society's Japan work.
Since 1875, the Rev. H. (now Archdeacon) Maundrell has been the senior
missionary at NAGASAKI. The Rev. A. B. Hutchinson was also there for
Island of $94° Yº: The work has been mainly carried on in Deshima,
Kiushiu. the artificial islet in the harbour already mentioned as for two
centuries the residence of the Dutch traders. Progress has been
slow, and Nagasaki has been important chiefly as a base from which to operate
upon other parts of the Island of KIUSHIU. For some years Mr. Maundrell
had a small college for the training of evangelists, and from it went forth the
men who have preached the Gospel at other cities.
An important branch of the Mission at Nagasaki itself has been the work
among women and girls done by Mrs. Goodall, the widow of an Indian chaplain,
who has laboured as an honorary independent missionary for many years in
co-operation with Mr. Maundrell.
The chief cities worked by Mr. Maundrell’s Japanese evangelists, for some
years were Kagoshima, Saga, and Kumamoto. The two former gave good
promise at first, but have caused discouragement latterly. Kumamoto is now
the residence of English missionaries, and an expanding work has been the
result. Mr. Hutchinson has also created a fresh centre by taking up his abode
at Fukuoka, an important town in the province of Chikuzen, at the north end
of the Island. These two stations have become centres of important and
growing work. In 1882, out of 694 Christian adherents in Kiushiu, 453 were
in the districts worked from them. In one village in the province of Chikugo,
Oyamada, out of 250 inhabitants 150 were Christians. These had been
baptized, and 80 of them confirmed by the Bishop, within fifteen months
of the Gospel first reaching the place.
In the Main Island, HONDO, the C.M.S. is represented at Tokio and Osaka,
Main Island.” largest cities in Japan. OSAKA is now the headquarters of
Osaka. the whole Mission. Here the Rev. C. F. (now Archdeacon) Warren
has laboured (with two intervals) since December, 1873, and the
Rev. H. Evington since December, 1874. The first six converts were baptized
in June, 1876. In 1889 there were 332 Christians in the city, composing two
Small congregations, for the pastorate of which two well-trained and well-tried
Japanese catechists were ordained in 1887—one of them being of the six first
baptized. In 1884, the Osaka Divinity School was opened, in which the
Rev. G. H. Pole has done valuable work as Principal. A Boys' Boarding-
School was begun in the same year, now under the charge of the Rev. T.
Dunn. Since 1879, a Girls' Boarding-School has been carried on by the lady
missionaries of the Female Education Society. It has now developed into the
Bishop Poole Memorial School, of which Miss Tristram, a C.M.S. missionary,
is Principal. The ladies of the C.E.Z.M.S. are also doing excellent work at
Osaka ; and that of the late Miss Jane Caspari, of the C.M.S., must not be
forgotten.
From Osaka the Mission has branched out to distant towns in the extreme
west of the Central Island, in the provinces of Iwami, Idzumo,
Hoki, and Bingo. The first place at which work was begun was
Watadzu, in Iwami, in 1882; then the chief town of that province, Hamada,
Out-stations.
200 THE JAPAN MISSION.
in 1883; then Matsuye, in the province of Idzumo, a still more important
city, in 1885. All these are on the northern coast of the western horn of the
Island. Fukuyama, on its southern coast, that is, on the Inland Sea, in the
province of Bingo, and Fuchiu, a small town near it, at which the work began
in 1885-6, have latterly been especially interesting. In these western districts,
in 1889, there were 227 Christians. In 1890, a missionary party went out
to occupy Matsuye and work the surrounding district, headed by the Rev.
Barclay F. Buxton, and maintained entirely at his expense.
I3ut the earliest advance from Osaka was made to Tokushima, in the Island
of SHIKoKU. This place was visited in 1880, and the first convert
was baptized in 1881; but there have been disappointments, and
the number was only 110 in 1889, including a few at a neigh-
bouring town. An English missionary is now stationed at Tokushima.
Tokro, the capital of Japan, was occupied for the Society in 1874, by the
Tokio Rev. J. Piper. The Rev. P. K. Fyson soon afterwards joined him,
* but removed to Niigata, the treaty-port on the northern coast,
which thus became a C.M.S. station, but was relinquished in 1883. The first
convert at Tokio was baptized in June, 1876, a few days before the first
baptisms at Osaka. The Church grew slowly under the care of Mr. Piper,
who also acted as Secretary for the whole Japan Mission, and did much
valuable literary work in the translation of the Old Testament, the Prayer-Book,
&c. Since his return to England in 1880, the Rev. J. Williams has been in
charge. Mr. Fyson has continued the translational work in behalf of the
Bible Society, and has had a large share in the completion of the Japanese
bible. The Tokio congregation consisted in 1889 of 151 souls, and, though
small, is the first in Japan (among C.M.S. congregations) in independence and
self-support.
HAKODATE, the treaty-port in the Island of YEZo, was occupied in 1874 by
Hakodate the Rev. W. Dening, who laboured zealously till 1882, when
theological differences caused his separation from the Society.
A schism followed among the Christians, but in a year or two it was entirely
healed. Mr. Dening was succeeded by the Rev. W. Andrews, and since 1887
there has been a native pastor. The work has extended to other places,
particularly to the important town of Kushiro, and in 1889 there were 165
Christian adherents. Lady missionaries have lately joined, and a promising
Girls’ Boarding-School has been begun.
But the Island of Yezo was originally occupied with especial view to the
Ainu aborigines, of whom some thousands dwell in its mountain fastnesses.
They are a barbarous people, low in the scale of human intelligence, and slaves
to drunkenness. Ninety per cent. of the men are drunkards, and the women
also drink to excess. Miss Isabella Bird, in “Unbeaten Tracks in Japan,”
describes their religion as “the rudest and most primitive form of nature
Ainu worship,” its whole sum being “vague fears and hopes, and a
Mission. suspicion that there are things outside themselves more powerful
than themselves, whose good influence may be obtained, and whose
evil influence may be averted by libations of saké’’ (native beer). They have
a peculiar respect for the bear, and their great festival is the “sacrifice of the
bear,” in which an animal reared for the purpose of being made a god is put
to death with strange and cruel rites. The Ainu were visited by Mr. Dening
in 1876; and in 1879 Mr. (now Rev.) John Batchelor began regular work among
them. He has become well-known to them, and is regarded as their great
friend; but their propensity to drink has proved a terrible obstacle to their
evangelization. Several have learned to read, and they listen to Gospel
addresses gladly; but up to the end of 1889 only eight had been baptized.
Many children, however, are now at school, and with such a people this is the
most hopeful sign for the future. Mr. Batchelor has done important linguistic
work in the Ainu language, having compiled a grammar, which has been
published by the Imperial University of Japan; and a beginning has been
made by him in the translation of the New Testament.
Shikoku :
Tokushima.
THE JAPAN MISSION. 201
VI. OTHER MISSIONs—JAPAN BISHOPRIC.
It has already been stated that the Society for the Propagation of the
Gospel began work in Japan in 1873, and the Mission has been maintained ever
since at Tokio and Kobé. It had 655 Church members in 1888. Prior to
1882, the two Church of England Missions were under the supervision of Bishop
Burdon, of Victoria, Hong-Kong. In that year, Archbishop Tait arranged for
the foundation of an English Bishopric in Japan, and the C.M.S.
and S.P.G. both undertook to contribute to its maintenance. In
1883, Archbishop Benson (who had succeeded to the Primacy)
appointed the Rev. A. W. Poole, C.M.S. missionary in South India, to be the
first Bishop ; and he was consecrated on October 18th. He was warmly
welcomed in Japan by his fellow-Churchmen, and quickly won the affection
also of the American non-episcopalian missionaries; but owing to the failure
of his health, his episcopate was brief. He resided ten months in Japan, but
then had to leave, and died in England in 1885. He was succeeded by
Bishop Edward Bickersteth, son of the Bishop of Exeter, and grandson of a
former C.M.S. Secretary, who was consecrated on February 2nd, 1886.
Bishop Bickersteth has been most active in his visitation of all the Mission
stations, and has started two agencies at Tokio under his own immediate
direction, St. Andrew’s and St. Hilda's Missions, being associated bands of
clergymen and ladies respectively.
The C.M.S. and S.P.G. missionaries have united with those of the
American Episcopal Church (under Bishop Williams, already mentioned as
the first Protestant missionary in Japan) in various common works, particularly
in the translation of the Prayer-Book, the larger part of which was published
in 1879, and the rest in 1882. In 1887, the Japanese Christians connected
Union of with the three Missions met by delegation at Osaka, under the
Anglican joint presidency of Bishops Williams and Bickersteth, and formed
Churches: themselves into a Nippon Sei-Kokwai (Japan Church), framing for
gº. it a constitution and canons, and adopting “for the present ’’ the
& English Prayer-Book and Articles. There were then 1300 Chris-
tians belonging to it. In two years they had increased to oyer 2000.
But the American non-episcopalian Missions have done by far the largest
Work in Japan. The following analysis of the general statistics of the Pro-
testant Missions for 1890 will at once show this. Thirty missionary societies
are represented, viz. six English (C.M.S., C.E.Z.M. S., F.E.S., S.P.G., the
Bishop's Mission, and Baptist), one Scotch (U.P.), two Canadian, one Swiss,
and the remainder American. There are 578 missionaries, viz., 175 married
couples, 39 single men, and 189 single women. Reckoned in this way, the
American Board (Congregationalist) has 84, the American Presbyterian Board
73, the American Episcopal Methodists 68, the American Baptists 45. The
Missions connected with the Anglican Communion stand as follows:—C.M.S.
55, or, including C.E.Z.M.S., F.E.S., and other auxiliary workers not on its
roll, 62; S.P.G., 5 ; Bishop Bickersteth's Mission, 9; American Episcopal
Church, 37; Canadian Church, 3; total, 116, viz. 27 married couples, 21
single men, and 41 single women. The Native Christians are only partially
reckoned under societies. Those attached in à sense to seven Presbyterian
Societies belong to “the United Church of Christ in Japan,” and number
10,611. Those similarly connected with the Episcopal societies belong to
the Nippon Sei-Kokwai (Japan Church), and number about 4000. The
American Board has 9146, and the American Methodist Church 3923. The
other societies have 4700 between them ; making a total of 32,380. The
baptisms in 1889 numbered 4900, of which 4431 were of adult converts,
Of the latter, 1615 were in connection with the American Board, 1077 with
the “United Church,” 492 with the Episcopal Methodists, and about 500
with the Anglican Church societies. -
The Mission of the American Board (Congregationalist) is remarkable for
its very interesting Christian College at Kioto, where hundreds of the
cream of the Japanese youths have been educated, and where many have
P
The Japan
Bishopric.
202 THE JAPAN MISSION.
embraced Christianity. This College was founded by Dr. Joseph Neesima,
one of the most remarkable of Japanese converts, and was carried on by him
until his lamented death in 1890.
The relations between the several Missions have been, as a rule, most cordial
Bible and friendly, and in spite of national, denominational, and indi-
1...slation, vidual differences, substantial unity has prevailed, and, in some
important matters of common interest, united action has been
secured. This has been the case in the work of translating the Old and New
Testament Scriptures. A Committee for the translation of the New Testa-
ment, to “consist of one member from each Mission desirous of co-operating in
this work,” was appointed by a united conference of Protestant missionaries
held at Yokohama in September, 1872, and arrangements were made for
translating the Old Testament, by a similar but larger representative con-
ference held in Tokio in 1878. The Committee met for joint work in June,
1874, and the revision of the last book of the translation was completed on
November 3rd, 1879. The first editions of the several books were printed
from wooden blocks, and published as they were prepared: St. Luke, the
first joint production of the Committee having appeared in August, 1875, and
several Epistles and the Revelation, the last portions, in April, 1880; and the
completion of the work was celebrated by a united meeting for thanksgiving,
held at Tokio on April 19th, which was attended by representatives of four-
teen American and English Missionary Societies, and of the Japanese
churches in the neighbourhood of the capital. In this great enterprise
the first place of honour belongs to Dr. J. C. Hepburn, of the American
Presbyterian Mission, by whom the greater portion of the draft translations
Were made, and to whose indefatigable labours the work owed its early
completion. The translation of the Old Testament has since been completed.
In this work the Rev. P. K. Fyson, C.M.S., took a leading part.
But other forms of Christianity are in the field, and have so far registered
more converts, though their rate of increase during the past few years appears
Greek and to have been considerably below that of the Protestant Churches.
#. Thus in July, 1883, the converts of the Russo-Greek Church
1SS10118.
Mission were 8863, nearly 2000 more than the registered Church
membership of the Protestant Missions at the close of the same year; whereas
in 1888 they were only 14,000, or nearly 6000 less than the body of
Protestant Christians. The number of Roman Catholic converts in 1881 was
25,633, more than 22,000 being in the Island of Kiushiu, where thousands
of the descendants of the Christians of the seventeenth century have been
received into the Church. In 1888, they were 32,000.
With such rivals in the field, will Protestant Christianity eventually com-
The Future, mend itself to the national mind, or will the marvellous changes
now in progress result in the adoption of a less pure form of Chris-
tianity—a mere name without life " But the future is in God's hands, and
it is for us to recognize the duties and responsibilities of the present. It is
the day of Japan's visitation.
Statistics, 1890.-European Ordained Missionaries, 22; Native Clergy, 5; European
Lay Missionary, 1; European Female Teachers, 14; Native Lay Teachers, 48; Baptized
Native Christians, 1750; Catechumens, 187; Communicants, 995; Scholars, 341.
CHRONOLOGICAL TABLE.
1549.-Francis Xavier visited Japan. 1872.-Great national development.
1579.-Converts to Romanism numbered 150,000, 1873.—Anti-Christian edict withdrawn.
and churches 200.
1587.-Decree of Suppression against Jesuits.
1637.-Christianity banished.
1637–1853.—Japan closed to Europeans.
1853.-Arrival of American squadron under
Commodore Perry.
1858.-First Treaties signed.
1859.-American Missions begun.
1868.-The Revolution.
1890.-Rev. G. Ensor, first C.M.S. missionary to
Jpaan, began work at Nagasaki.
S.P.G. Mission begun.
1873-4.—New C.M.S. stations opened, viz., Osaka,
Tokio, Hakodate.
1879.—Mission to Ainu Aborigines begun.
Translation of the Buble completed.
1883.−Consecration of Bishop Poole.
1884.—Osaka Divinity School opened.
1885.-Death of Bishop Poole.
1886.—Consecration of Bishop E. Bickersteth.
1887.—Establishment of the “Japan Church.”
1890.—Bishop Poole Memorial Girls’ School
opened.
176* 177° 178°
Scale of Statute Miles
º so ---
--- - -
$stations of the church Missionary Society.
175° 176* 177° 178*
sanºrds geog'Establishmentiandon.




203
THE NEW ZEALAND MISSION.
NEW ZEALAND forms the southernmost portion of a disrupted fragment
of one of the four great ribs of the world, extending from Japan to New
Zealand; the other three extending, one from the Asiatic con-
tinent along the entire length of Australia, another along
the western sides of Africa and Europe; while the last com-
prises the entire western coasts of North and South America. It consists
of two large islands, the North and the South, and a smaller one
called Stewart's Island, lying at the southern extremity. These three
islands have a total length of 1100 miles, and a breadth varying from
46 to 150 miles—nearly equalling in area Great Britain and Ireland.
Of volcanic origin, the mountain-ranges run down nearly the whole length
of the two islands, culminating in the North Island in an elevation
of about 9000 feet, and in the South Island, in Mount Cook, of about
12,000 feet. The group is separated from Australia by some 1000 miles
of ocean, as clear of islands as the Atlantic between Ireland and America.
The coast-line of the entire group is 3000 miles. Its harbours are
numerous and fine, equal in some cases to any in the world. The climate,
from geographical and physical conditions, is necessarily varied, but
always salubrious. The extremes of daily temperature vary throughout the
year only by an average of 20°. The atmosphere is drier and more elastic
than that of England. The soil is in many parts intensely deep and rich.
The three characteristic features are—forests, ferns, and grassy plains.
Gold has been discovered in many districts; in Taranaki there is a rich iron
ore ; coal is widely distributed throughout the group; and copper has been
met with in some localities.
The total population of these islands was found by the census of 1886 to
Population be 578,482, of which the Native section was 41,432, chiefly found
© in the North Island.
A claim has been set up for the discovery of these islands by Paulnier in
1503, and by Juan Fernandez in 1576; but it is thought to be more probable
Discover that the one reached the Philippine Isles, and the other possibly
* Tahiti. The Dutch voyager, Tasman, in 1642, though he never
landed, being deterred by the Savage appearance of the natives, was the
true discoverer, and gave the islands their present name. They were
however utterly forgotten, until rediscovered in 1769 by Captain Cook.
For the purposes of this Atlas we have to do with the Northern Island,
in which almost the whole Maori race is found, and in which the Society’s
work has been carried on. *
The inhabitants of this island, as evinced alike by their mythology and
their language, are manifestly an ancient as well as a mixed race. They
An ancient have in their language many roots, which are found in Asiatic
and mixed as well as Polynesian tongues, and some affinities even with
Race. those of Europe. Many of their customs resemble those
alluded to in Scripture as being common in Israel. According to their own
traditions their ancestors originally came from the islands of Hawaiki,
Matatera, and Wairota, lying to the east, and they landed at Waiapu, on the
east coast. They were not then cannibals; and to this day they retain
memories of neighbours in their original lands who rode upon beasts, and had
other signs among them of something approaching to civilization. Their
cannibalism is believed originally to have sprung from their want of food.
Their religion contained within its traditions strange distorted elements of
truth, such as the origin of mankind from one pair, the introduction of death
into the world through the deceptions of their great champion
hero, Maui, and a legend of something like the Deluge. But its
main characteristic was the worship, if it could be so called, of atuas, or
malignant spirits, including those of their departed ancestors, the constant
P 2
Physical
Features.
Religion.
204 THE NEW ZEALAND MISS 10N.
object of which was “to pacify, to vanquish, and to disarm them.” Hence
their endless karakias, or charms and incantations. They had arikis, or chief-
priests (but no hereditary priesthood), everything connected with whom was
tapu, or sacred. The ordinance of tapu is perhaps the most marked feature
in this system. The word tapu (taboo) is said to mean “sacred,” and hence
“forbidden.” Thus, Mr. Shortland writes, “That if anything tapu comes into
contact with food, or with any vessel or place where food is ordinarily kept,
such food must not afterwards be eaten by any one, and such vessel or place
must no longer be devoted to ordinary uses,” and this had an especial force in
the case of the ariki, whose sacredness bordered on divinity. It was sup-
posed that something of a spiritual divine essence was communicated to
whatever the chief priest touched; and hence to eat what the ariki had
handled implied the partaking in some measure of the sacred essence of the
atua. Such a system of necessity invested the ariki with an almost super-
natural power for good or for evil.” The New Zealander certainly believed
in a future life of retribution, and thought of the Northern Cape Re-i-nga
as the leaping-place, from which the spirits of the departed leapt into the
other world. Religion, as a whole, to him was “debased into a hopeless,
loveless dread of physical suffering and disaster.” He was “without hope
and without God in the world.”
The Apostle of New Zealand was Samuel Marsden, who, in 1794, had
Samuel gone out as chaplain of a penal settlement at Paramatta, near
Marsden. Sydney, in Australia. In 1800, Captain King, the Governor,
-- anxious to introduce useful industries among the convicts, ob-
tained two New Zealand natives, named Toki and Hura, from the North
Cape as teachers, to show the prisoners at Norfolk Island the way of working
flax. It was here that Mr. Marsden met with them, and he was so struck
with their intelligence that from that hour his heart was set upon using
every effort to raise the race to which they belonged from their sad condition
of savagery and debasement, From so small and apparently unimportant a
circumstance sprang the conversion of the Maori people, of which the eminent
theologian, Karl J. Nitzsch, has said, “Without a miracle such an establish-
ment of culture is impossible,” and the eminent Professor of Geography,
Karl Ritter, that it is “a true miracle of our day.” In 1807, Mr. Marsden
having had his special attention to the subject once more aroused by his
acquaintance with a chief named Tippahee, who had worked his way in a
trading-vessel from his own country to Port Jackson (Sydney), accompanied
Governor King to England, and laid the case of New Zealand before the
Church Missionary Society. In 1809 the Society decided to undertake the
Mission, and sent out, with Marsden, two mechanics, William Hall and
John King. It was Marsden's opinion that “nothing could pave the way
for the introduction of the Gospel but civilization ; ” and the Society at first
adopted that principle, while avowing that the spread of the Gospel was the
one object of the Mission. They sailed in the Ann, Aug. 25th, 1809; and in
the same ship they found a young Maori chief named Ruatara, who had found
his way to England under strange circumstances, and who proved of great
service. But five years elapsed before they were able to land in New Zealand.
The “massacre of the Boyd’ had taken place just before the arrival of the
party at Sydney. The crew of that vessel had been killed and eaten by the
Maoris, and no captain now dared to take his ship to New Zealand. At
length, in 1813, Ruatara found a passage, and returned to his people alone,
and he soon sent back word that the missionaries could safely come. In 1814,
Marsden purchased the brig Active, and sent by her, on a preliminary
visit, Hall and Kendall (another agent sent from England). Their report
was favourable, and Marsden himself then embarked at Sydney in the
Active, with Hall, King, Kendall, and their families, and landed in New
* They who would master this deeply interesting subject, of which we can give only a
meagre outline, may find ample materials in Shortland’s Traditions of the New Zealanders
and Taylor’s lki a Mlawi.
THE NEW ZEALAN 1) MISSION, 205
Zealand on December 18th, at Whangaroa. Thence they went on to the
Bay of Islands, and there, on Christmas Day, Marsden, preached the first
Christian sermon in New Zealand, on Luke ii. 10, “Behold, I bring you
good tidings of great joy.”
In 1820 two native chiefs, Hongi and Waikato, visited England; and as
they resided for a few months at Cambridge, Professor Lee was enabled
to fix the orthography and grammar of the Maori tongue. But
i. e the result of this visit was not good. Hongi turned all the
ginnings. e g *> e
presents he received into guns and powder, and on his return
to New Zealand waged savage wars with his neighbours. The dangers
and privations which the missionaries had suffered from the first were
much aggravated, and although other mechanics joined them, no
progress seemed to be made. But the trials were partly due to the mis-
conduct of some of the agents themselves, and the Comunittee had the
painful task of disconnecting, some. Thus the early history of the New
Zealand Mission was not unlike that of the Tahiti Mission, as described in
“The Night of Toil.” The Committee, and Marsden, learned by hard ex-
perience that the arts of civilization had little influence in making a way for
the Gospel, and in 1822 a decided policy of direct evangelization was
enunciated. In that year, the Rev. Henry Williams (afterwards Archdeacon)
was sent out, and in 1825, his brother, the Rev. William Williams (after-
wards Bishop of Waiapu); and, these two devoted men brought a new
spirit into the New Zealand Mission, Other faithful men went about
that period, notably George Clarke, R. Davis, W. G. Puckey, J. Hamlin,
C. Baker; and a little later, A. N. Brown (afterwards Archdeacon), T.
Chapman, and J. Matthews (who still survives, 1891).
In 1825, after eleven years' labour, the first conversion took place, that
of a chief of some rank—Rangi, who was baptized by Henry Williams,
receiving the name of Christian. In the course of the following year the
native hearers had so increased that a church had to be erected, while the
occasional gleam of a hopeful case came to cheer the missionaries. There
did not seem then, however, much prospect of the Gospel spreading to the
neighbouring tribes. About the close of 1827 a few selections from the Bible
were printed, and many of the natives at the Mission station were invited
to meet together for prayer and reading of the Scriptures. At this time
sign, of Hongi, whº had despite his savage wars and cruelties, always
º, favoured the missionaries, died, and serious troubles seemed
likely to ensue, but the influence of the missionaries was
greatly increased by their success on two occasions in healing ruptures
among the natives. The stations of the Society had hitherto been on
the coast of the Bay of Islands ; in the early part of 1830 an im-
portant station was opened at Waimate, about, ten miles inland. In
this year, also, a further selection from the Scriptures was printed.
In 1831 Tauranga and Rotorua were visited, with a view to carrying
the Gospel southward, but the region was too disturbed to admit of
Missions being founded. On June 30th of that year, after seventeen
ears' work, thirty persons had been baptized, of whom twenty were
adults. Great earnestness was now exhibited at all the Mission stations,
the senior baptized natives helping in the instruction of inquirers. It
was noticed also that many old superstitious observances were breaking
down; and a few of the natives were now admitted to the Lord's Supper.
In 1833 a third book of translations was printed, which was diligently
searched, and in the region of the Bay of Islands the Gospel was bring-
ing about an outward change. The time seemed now to have arrived
when a forward movement in all directions was called for. At the end
of 1832 a party of missionaries proceeded to explore the northerly part
of the island. A Mission station was fixed upon at Kaitaia, which was not,
however, occupied until 1834. In 1833, a fresh, station was opened at
Puriri, on the river Thames. Waiapu and its neighbourhood were explored
206 THE NEW ZEALAND MISSION,
with the object of taking the Gospel there at some future time; and the
Tauranga district, on the Bay of Plenty, was also selected for occupation.
Meanwhile, at the Bay of Islands, bright lives and happy deaths gladdened
the workers' hearts. In fact, at this time so many were the professors
that the missionaries had to proceed with much caution, fearing the motives
which impelled them. The year 1836 was marked by the publication of
the whole New Testament, 5000 copies of which were soon in circulation.
In 1837 Marsden paid his seventh and last visit to New Zealand. In
1807 he had merely entertained a hope that the New Zealanders might
have the Gospel; on his first visit, in 1814, he had preached the first
Gospel sermon on the Island; on his fourth visit, in 1823, he had seen a
glimmer of light; in 1830 civil war was going on, but the light was brighter;
but in 1837 he was permitted to see a large body of Christians in every
place he visited. In the following year he died at Sydney.
It was in this field, so hopeful for harvest, that the enemy sowed his tares.
A Roman Catholic Bishop and two priests landed at Hokianga, the Wes-
leyan station. Their easy discipline, which allowed polygamy,
tattooing, heathenish dances, and various kinds of work on the
Sabbath, drew a vast number of ready followers; but the
novelty soon wore off, and by degrees these joined the existing Christian
community.
Native agency now (1838) began to be largely used, especially at
Waiapu, where no missionary was available. The year 1839 witnessed a
wonderful revival; and large numbers were received into the
Church. The circulation of the New Testament, and subse-
quently of a portion of the Prayer-book, greatly stimulated the
work. In this decade some excellent missionaries joined the Mission, B. Y.
Ashwell, R. Maunsell (afterwards Archdeacon, and still surviving), R. Taylor
(author of important works on the country and people), O. Hadfield (now
Bishop of Wellington and Primate of New Zealand), and R. Burrows
(afterwards Secretary, and still surviving). The year 1839 witnessed two
important moves forward. Mr. Hadfield went to Cook’s Straits, in the
south of the island, and settled at Otaki. It was there that the Gospel had
been carried by a slave, Ripahau, with such success that when the first
settlers brought by the New Zealand Company arrived at Wellington in
1840, they found the natives professing Christians, although they had had
no missionary among them. At the same time, William Williams went to
the East Coast, and opened a station at Poverty Bay. Both these devoted
men afterwards became Bishops in the districts respectively thus simulta-
neously entered by them.
The success of the Missions, the Church of England and the Wesleyan,
in promoting peace and order among the Maoris, had by this time attracted
Roman
aggression.
Further
progress.
The numerous colonists to New Zealand, many of whom behaved
Islands so badly that it became evident that the only way to save the
annexed. Maori race was to annex the Islands to the British Empire
and introduce a settled government. The natives were with some
difficulty persuaded to surrender the sovereignty to the Queen, but on
the clear condition that their lands would not be alienated, 512 chiefs
eventually signed the Treaty of Waitangi, and in May, 1840, the
first Governor, Captain Hobson, publicly proclaimed New Zealand a
British Colony. Then commenced the mighty stream of colonization,
with its attendant good and evil. The first result of an
established Government was an increase in the profession of
Christianity, no less than 30,000 persons, besides the Wesleyan congre-
gations, attending public worship. With this ripening harvest came the
tares of renewed efforts on the part of the Romish priests, and the tares
also of the evils incident to civilization and to the inconsistent lives of
settlers; and very quickly the seeds were sown of prolonged and bitter
wars, grievous apostasies, and deep distress to all who cared for the highest
Colonization.
THE NEW ZEALAND MISSION. 207
welfare of the Maori race. But while yet all looked prosperous and hopeful,
the Bishopric of New Zealand was founded.
For more than twenty years after the establishment of the Mission there
was no Bishop to supervise it nearer than Calcutta. But in 1836, the
tº Bishopric of Australia (now Sydney) was founded; and in the
. following year the Committee, despite the doubts which at that
* time existed as to the exercise of episcopal powers outside the
Queen's dominions, asked the first Bishop, Dr. Broughton, to visit New
Zealand, “with a view to acquire for the Mission such an exercise of the
Episcopal functions as the nature of the case would admit.” In December,
1838, he did visit the older part of the Mission and held ordinations
and confirmations. An epidemic of virulent influenza interfered much
with the proceedings; only forty Maori candidates, selected from among
the now rapidly increasing number of converts, being presented to him;
and in a valuable letter addressed to the Society he wrote, “At every
station which I personally visited, the converts were so numerous as
to bear a very visible and considerable proportion to the entire population;
and I had sufficient testimony to convince me that the same state of
things prevailed at other places which it was not in my power to
reach.” He expressed an opinion that a Bishopric should be established
in New Zealand ; to which opinion the Committee gave their full con-
currence ; but at that time there was no way of obtaining the consecration
of a Bishop for foreign countries. The proclamation of British sovereignty
over the Islands in 1840 obviated that difficulty ; the establishment of the
Colonial Bishoprics Fund in 1841 gave an impetus to the project; the C.M.S.
undertook to contribute 600l. a year to the episcopal stipend; and on
October 17th, 1841, George Augustus Selwyn was consecrated first Bishop
of New Zealand. The effect produced on Bishop Selwyn's mind by
what he found in his new diocese is shown by his own words
in a sermon preached a few months after landing: “We see
here a whole nation of Pagans converted to the faith. A few
faithful men, by the power of the Spirit of God, have been the
instruments of adding another Christian people to the family of God.”
At his first confirmation 325 Maori candidates were presented ; “and,” he
wrote, “a more orderly and, I hope, more impressive ceremony could not
have been conducted in any church in England.” In the three years and a
half that had elapsed between Bishop Broughton's visit and Bishop Selwyn's
arrival, the progress of the Mission had been extraordinary. The natives
under regular Christian instruction were (as above stated) estimated at
nearly 30,000, and over 2000 had been already baptized.
Progress at this time was most marked in the eastern and southern
districts. The eastern coast from Cape Waiapu southwards was rapidly
The faith- becoming wholly Christian under William Williams, the
fulness of converts being numbered by thousands. In the south-west,
**ori valuable work was being done by Hadfield at Otaki and by
Church. R. Taylor on the Wanganui River. In Mr. Taylor's district it
was the custom for all the Christians to assemble at Christmas (the New
Zealand midsummer) for special services of praise and communion. At the
gathering of 1846, two Christian chiefs offered to go and preach the Gospel
to a hostile and still heathen tribe. They were sent forth with the prayers
of their brethren, but were cruelly murdered immediately on their arrival.
At the annual gathering of 1848, the faithfulness of the Maori Church was
seen in sad and striking contrast with the irreligion of the English troops
and colonists. On Christmas Day itself, 700 of the latter came together
for some horse-races. They were surprised to see so few natives present.
The reason was that 2000 of them were at public worship, and 710 partook
of the Holy Communion. At the English church the same day, the number
of communicants was fifteen.
The rapid growth of the new colony was resulting in the inevitable
Bishop
Selwyn.
208 TEIE NEW ZEALAND MISSION.
conflict of races, and the continual disputes about the sale and
The first possession of land led to prolonged and bitter struggles.
tºwar The rights of the natives, secured to them by the Treaty of
Waitangi, were utterly disregarded by many of the settlers; and
unprincipled men, who disliked the new régime with its law and order,
fostered the growing disaffection among the chiefs. The missionaries
were frequently employed by the Government to mediate, and their
influence was ungrudgingly used to calm the minds of the Maoris; but
the aggressions of the less reputable settlers continued, and, at length,
in 1845, the first war broke out, Hone (John) Heke, a baptized chief,
cutting down the British flagstaff at Kororareka. The way, however, in
which the Maoris waged war witnessed to the immense changes wrought by
the Mission. Chivalry, forbearance, generosity, were again and again
manifested by them; and they almost invariably treated the missionaries
and their families well, knowing them to be their true friends, which, how-
ever, made the missionaries very unpopular with the colonists. And at
this time the Society was greatly troubled by a prolonged controversy re-
garding lands which in the earlier days had been sold by the natives to the
missionaries. The latter had been permitted to purchase land, not only for
the Mission, but for the future support of their families ; New Zealand
being not, like India and Africa, a place of temporary (however long) re-
sidence, but the permanent home of those who were sent out, and of their
children. The missionaries had acted honourably in giving the full value
of the lands at the time of purchase ; but this value was supposed to have
risen greatly as colonization increased, and the colonists complained of.
having been forestalled. The questions proved to be very complicated, and
the Society was obliged reluctantly to make stricter regulations. This had
the painful result of separating from it two or three valued missionaries,
notably Archdeacon Henry Williams; but a year or two later he was restored,
and then remained one of the staff until his death in 1867. It should be
added that the lands in question have proved to be, not of greater, but of
less value than was originally given for them.
A large part of Bishop Selwyn’s work consisted necessarily in providing
Bishop church ordinances for the colonists who were now pouring in,
Selwyn’s especially into the Southern Island ; and in establishing a church
adminis- organization. Moreover, from 1847 onwards, the Melanesian
tration. Mission occupied much of his attention. But the Maori portion
of his flock held no secondary place in his affections, and his untiring
energy in travelling over the country to the remotest stations was the ad-
miration of all. His generous spirit was, however, somewhat fettered
by ecclesiastical theories brought from England; and this led him to
apply the standard of scholarship which prevailed at home for the minis-
terial office to the very different circumstances of the large and increasing,
but widely scattered Maori congregations. Both English lay catechists
who had been greatly blessed in the Mission, and promising Maori evan-
gelists, sought ordination in vain; and many Christian communities remained
without due pastoral care, and were left for months together without the
administration of the Lord's Supper, despite the entreaties of the Society.
Selwyn was ten years in his diocese before admitting a single English
deacon to priest's orders; thirteen years before ordaining the first Maori
deacon; twenty-four years before giving a Maori priest's orders. On the
other hand, he generously recognized the services of the missionaries who
had gone out ordained from England, and conferred distinctions upon them
without stint. Henry and William Williams, A. N. Brown, O. Hadfield, and
R. Maunsell, became Archdeacons at different periods, and through Selwyn's
influence W. Williams and Hadfield were ultimately raised to the Episcopate.
The Mission failed to obtain the full benefits which had been anticipated from
the establishment of the Bishopric; but the Bishop himself, as a man, justly
commanded the respect and affection of all.
THE NEW ZEALAND MISSION. 209
In 1858-9 two new sees were founded in the Northern Island, Wellington
and Waiapu. (In the Southern Island, the see of Christ Church had been
The Dioceses already founded ; Nelson was established at this same time,
of welling- and Dunedin afterwards.) To the Bishopric of Waiapu,
ton and William Williams, the apostle of the East Coast, was nomi-
W*P* nated, and the C.M.S. found the stipend. An English clergy-
man (C. J. Abraham) became first Bishop of Wellington.* The establish-
ment of the see of Waiapu led to an immediate increase in the number
of Maori clergy; and when Bishop Selwyn left New Zealand in 1868
the two had become seventeen, nine ordained by him and eight by
Bishop Williams. Moreover, Waiapu having at first an almost exclusively
native population, the proceedings at the earlier meetings of its Diocesan
Synod were conducted in the Maori language. The C.M.S. has always
contributed 450l. a year to the income of the Bishop.
About 1853 arose the “king movement,” the Maoris proposing to elect
one of their chiefs king for the central and still uncolonized districts of
6 * Tº"; the Island, not as against the British Crown, but as against the
#. lawless proceedings of the settlers. In 1858 a king was actually
chosen, and a sort of government instituted. But the land
disputes went on, and in 1860 the frequent conflicts culminated in open
war, which lasted some years. The effects were most disastrous. The minds
of the majority of the Maoris were now thoroughly alienated, and turned
even against the missionaries. Their disaffection was much fostered by the
French Roman Catholic priests, who pointed out that they had come as
religious teachers only, while the English missionaries had been followed by
English settlers and the English rule. Several interior stations had to be
abandoned; and large numbers of natives professing Christianity fell away.
The Hau. Then arose the strange Hau-hau f superstition, called Pai Marire
hau super- (“peaceful and happy”). It was described as “the counterpart
stition. of kingism, embracing beside everything that is subversive of true
morality. Wherever kingism has taken deep root, Pai Marire has become its
parasite;” and Bishop Williams wrote, “They have trifled with things sacred,
and God has sent them a strong delusion.” In the course of the war, in
1864, Captain Lloyd, of the 57th Regiment, fell into an ambuscade and was
killed by a party of Maoris, who then cast off all profession of Christianity
and returned to their barbarism. They drank his blood, and, having cured
his head in the old native fashion, carried it about with them, that the
captain's spirit, speaking through his head, might become the medium of
communication between the Almighty and mankind. It was intended to be
carried through the island, as a banner under which a crusade against the
Pakeha (English) might be preached. This was done under the direction of
a native called Te-Ua, who made himself the ariki, and professed to be
inspired by the angel Gabriel. But the actual leaders of the party were
Patara, formerly a Waikato man, but then well known in Wellington as a
man of the worst character, and Kereopa, a Maketu man, formerly a native
policeman at Auckland, who posed as their prophet. Te-Ua had acquired
* Octavius Hadfield, the C.M.S. missionary in the country that became the Diocese
of Wellington, was to have been the first Bishop. He had previously, in 1856, when
it was first proposed to divide New Zealand into two dioceses, been nominated by
Bishop Selwyn to the new see for the Southern Island, afterwards called Christ
Church, but had declined it. In the following year it was proposed to make a third
diocese, “Wellington and Nelson,” containing the southern part of the Northern
Island, and the northern part of the Southern Island; and again Hadfield was nomi-
nated. But this project fell through ; and in 1859 the two separate dioceses of
Wellington and Nelson (as well as Waiapu) were established, and Hadfield was
elected by the clergy and laity of Wellington to be their first Bishop. Again he
declined the honour; but (as mentioned further on) he succeeded Bishop Abraham
some years later.
+ Hau-hau is supposed to be derived from the resemblance of the noise made by
the devotees of the superstition to the barking of dogs.
210 THE NEW ZEALAND MISSION.
some knowledge of mesmerism, when in Sydney, adding to it, as is common
among the Maoris, the power of ventriloquism, and he claimed and was
believed to exercise supernatural powers. The inspiring source
of the new creed is too plainly revealed by some of its articles.
Such were, The protection of the Angel Gabriel and the Virgin
Mary ; the Scriptures to be burned; no Sabbath to be observed; pro-
miscuous intercourse without marriage allowed; the priests have super-
human powers, and can obtain victory; the English to be all driven
out; the religion of England, as taught by the Scriptures, is false. The
result was a fearful defection of the natives from the faith, and sad
excesses were committed by them. For awhile the very existence of the
Church was threatened. One missionary's life was sacrificed. In 1865, the
Rev. C. Völkner, returning to Opotiki, all unconscious of the danger, was
seized, subjected to a mock trial, condemned as the enemy of the race, on the
witness of a Romish priest, Father Galavel, for going backwards and
forwards to “kovero" (palaver) with the Governor about driving the
Maori out of his land, and cruelly put to death. He died the death of a
Christian hero, forgiving his murderers ere the deed was done. Kereopa,
the leader of the murderers, was captured five years afterwards, and hanged.
He confessed his crime, and was believed to die penitent and trusting in
Christ.
Yet amid all these troubles, some thousands of Maori Christians remained
loyal to the Queen and faithful to the Church, notwithstanding the natural
and laudable race-feeling that led many of them to sympathize more or less
with their insurgent countrymen, knowing the wrongs they had suffered.
The Maori clergy were foremost in their efforts to save their people from
apostasy; and it was by bands of Christian Maoris that the Hau-haus,
both on the East Coast and on the Wanganui River, were repulsed and
overthrown. On the Wanganui, the loyal native force was commanded by
a celebrated Christian chief named Hipango or John Williams, who had
been in England with the Rev. R. Taylor. In the moment of victory he
fell mortally wounded (February 23rd, 1865); and his funeral, three days
after, was attended by all the English civil and military authorities of the
district. The most influential chief among the “king party,” who was known
as Tamahana (i.e. Thompson), the “king maker,” withdrew from the rebels,
and died in 1866, professing his faith in Christ, and exhorting
his followers to peaceful and law-abiding conduct. It was not,
however, till 1870 that petty intermittent warfare came to an end;
and the long struggles left bitter antipathies between the contending races.
Hau-hauism still remained the “religion ” of thousands of Maoris; drunken-
ness began to prevail; and except in the extreme north, the aspect was for
many years most disheartening. The missionaries, however, although re-
duced in number by death and the cessation of reinforcements, faithfully
laboured on. Even the inmost recesses of the country, where disaffection
still reigned, were visited from time to time, the Waikato district by the
Rev. B. Y. Ashwell, the Taupo district by the Rev. T. S. Grace (who had
been a prisoner with Völkner, but was spared); and the Rotorua district by
the Rev. G. Maunsell ; while old veterans like Matthews and Puckey still
lived in the midst of the people in the far north (where the war had not
prevailed), and the Maori clergy, increasing in number year by year,
ministered to quiet and loyal Maori congregations in the less disturbed
districts.
In 1868, Bishop Selwyn was appointed to the see of Lichfield. He left
the Colonial Church organized on what has proved a satisfactory basis
Bishop upon the whole. He left the Native Church in the darkness
Selwyn's of its darkest hour; but he never lost faith in his Maori flock,
successors, and on his death-bed, in 1878, referring to the wandering
sheep, he murmured, “They will all come back.” He was succeeded
by Dr. Cowie, who took the title of Bishop of Auckland, the original
Inspired
by Rome.
Peace
restored.
THE NEW ZEALAND MISSION. 211
diocese of New Zealand having been so much sub-divided. In 1870,
Bishop Abraham resigned the see of Wellington, and was succeeded
by the highly-esteemed missionary who had been the first to carry the
Gospel to the southern districts, Octavius Hadfield. In 1876, after exactly
fifty years' incessant labours in New Zealand, Bishop Williams resigned the
see of Waiapu ; and he died in 1878, a few months after the Synod of the
Diocese (in 1877) had elected as his successor the Rev. E. C. Stuart, for.
merly C.M.S. missionary in North India and Secretary at Calcutta, who
had removed to New Zealand on account of health. Bishops Cowie, Had-
field, and Stuart still continue in office. Under them the Native ministry
has largely developed. Since 1868, thirty-one Maoris have been ordained,
making forty-eight altogether; and only in one case has a Maori clergyman
proved unworthy of the sacred office. No more striking evidence could be
adduced of the blessing which, in the midst of many trials and disappoint-
ments, has rested on the Mission. The names of early missionaries are still
perpetuated in high offices in the Church. Three Archdeaconries are held
by sons of departed veterans, and themselves also are C.M.S. missionaries:
Archdeacon E. B. Clarke is a son of Mr. George Clarke; Archdeacon
W. L. Williams, of Bishop Williams; and Archdeacon S. Williams, of
Archdeacon Henry Williams.
Gradual improvement has marked the last fifteen years. A few thousand
Maoris still hold aloof from the Church, some of them the remnant of the
“king ” party under the “Maori king,” Tawhiao, and some
:.. the followers of two other misguided leaders, Te Whiti and Te
Prºgress. Kooti, yet all these together are a small minority of the
natives. The majority are loyal both to the Queen and to the Church, and
live quietly in their own villages, with their own churches and schools, and
pastors and lay-readers and schoolmasters. The temperance movement has
had remarkable success among them. The following statistics (for 1886)
are given by Dean Jacobs in his recently published History of the Church
in New Zealand:—
e-mºmºmº. Diocese of Diocese of | Diocese of Total
Auckland. Waiapu. | Wellington. g
Maori population 18,872 16,269 4,435 39,576
Number of Baptized (Church of England) 6,025 8,816 3,400 18,241
Communicants. g º {e º & 1,270 740 552 2,562
English Clergy ministering to Natives . 4 6 2 12
Native Clergy . º ſº º g & L3 10 4 27
Native Voluntary Agents tº g e 151 188 41 380
Native Church Contributions . ſº ſº £534 £318 £618 £1,470
These figures do not include Wesleyans or Roman Catholics, each of whom
have some thousands of adherents.
In the South Island there are about 2000 Maoris ; and in the Diocese of
Christ Church there is a locally supported Mission to them, worked by the
Rev. J. W. Stack, son of an early C.M.S. missionary, and by a Maori
deacon.
An important institution in New Zealand is that of Native Church
Boards, which were set on foot in 1868 on a plan devised by Sir W. Martin,
Native who was Chief Justice of the Colony for many years, and a true
Church friend of the Maori race. These Boards are subordinate to the
Boards. Diocesan Synods; but they enable the Maori clergy and lay
delegates to meet and discuss their own church affairs, and have proved
most useful in uniting the Christian congregations together and maintaining
an interest in the common weal.
There are three important educational institutions in connection with the
212 THE NEW ZEALAND MISSION.
Maori section of the Church, viz. (1) The Training College at Gisborne,
under the superintendence of Archdeacon W. L. Williams,
which has trained and sent forth several well-qualified Maori
pastors and teachers; (2) The Native College at Te Aute, under
the management of Archdeacon S. Williams, which prepares Maori lads for
the New Zealand University; (3) The Native Girls' School at Napier,
superintended by the daughters of Bishop Williams.
The direction of the New Zealand Mission is now in the hands of a
Mission Board, established by the Society in 1882, consisting of the three
... Bishops of the Northern Island, three C.M.S. missionaries, and
jºinion three laymen, with Archdeacon W. L. Williams as Secretary.
& The three missionaries are Archdeacons Clarke and S. Williams,
and the Rev. R. Burrows. Mr. Burrows, who went out in 1839, was for
many years Secretary of the Mission, in which capacity he did valuable
service, especially in the difficult and often thankless work of managing the
Society's lands. These lands were acquired for the most part in early days,
long before the Colony was formed; and the rents produce about 1000l.
a year, which sum is administered by the Board as part of its available funds.
The Society maintains its old missionaries (now eight in number, two of
whom are retired and one honorary), and also gives the Board a grant from
its General Fund which (subject to certain conditions) decreases annually.
When it has finally ceased, and arrangements are made for the transfer of
the lands, the Society's work in New Zealand will be at an end.
Educational
Institutions.
Statistics, 1890.-European Ordained Missionaries, 15 ; Native Clergy, 27; Euro-
pean Lay Missionaries, 2; Voluntary Native Agents, 382; Native Christian Adherents,
17,551; Native Communicants, 2816.
CHRONOLOGICAL TABLE. *
1642. –Discovery and naming of the islands by
Tasman, a Dutch voyager.
1749.—Rediscovery of islands by Captain Cook.
1807.-Samuel Marsden, “the Apostle of New
Zealand,” appealed to C.M.S. -
1809.-The C.M.S. responded to his request, and
with him sent out two mechanics, Wm.
Hall and John King, but their landing
was delayed.
1814.—Missionaries (Marsden, Hall, King, and
Kendall—and other lay agent sent from
England) permitted to land.
1820.—Two chiefs—Hongi and Waikato—visited
England.
1822.-Rev. Henry Williams (afterwards Arch-
deacon) sent out.
1825.-Rev. William Williams (afterwards Bishop
of Waiapu) sent out.
First conversion, Rangi, a chief of some
rank.
1830.-First inland station opened.
1836.-The whole of the New Testament trans-
lated and published.
1837.—Marsden’s last visit to New Zealand ; “a
large body of Christians in every place
he visited.”
1838.—Marsden died at Sydney. *
1839.-Rev. O. Hadfield settled at Otaki, and Rev.
W. Williams at Poverty Bay.
1840.-New Zealand proclaimed a British Colony.
1841.-George Augustus Selwyn consecrated
first Bishop of New Zealand.
1845.-First Maori war.
1846.-Two Christian chiefs murdered by heathen
tribes whom they tried to evangelize.
1853.—The “ King Movement ’’ set on foot.
1858–9.-The Sees of Wellington º which Dr.
Abraham was consecrated) and Waiapu
(to which Dr. W. Williams was conse-
crated) founded.
1830.-The Land war, which devastated the
country for some years.
1864.—Captain Lloyd killed by Maoris, who
relapsed into barbarism.
1865. —Rev. C. Völkner cruelly put to death as
“ the enemy of the race.”
1836.-The “ King-maker” withdrew from rebels
and died professing his faith in Christ.
1868.-Native Church Boards established.
Resignation of Bishop Selwyn : he was
succeeded by Dr. Cowie, who took the
title of Bishop of Auckland.
1870.--Peace restored.
Resignation of Bishop Abraham; Dr.
Hadfield consecrated Bishop of Welling-
ton in his place.
1876.-Resignation of Bishop Williams; Dr. E.
C. Stuart consecrated Bishop of Waiapu
in his place.
1882.—Mission Board established for the direction
of the C.M.S Mission.
1890.—Bishop Hadfield elected Primate of New
Zealand.
CHURCH MISSIONARY ATLAs DOMINION OF CANADA.
110° 90°
Eºs
--- - º -- - -
$ tº **ś
- ºgºna. º * *
ºr ºvº §
**-2 ºzº º
º-gº º - * * º --
E hazard
º *
º º ºr the º |-i-º-
- ºr - § º, º -
* - - * - § ºrieſ
- D-
&
*- º -
- -
-
-ºngºinº
º º,
- º
- -
- -
*-
--- - - -
125- 120.
$5tations of the church Missionary ºcietz ºo -oo: -o-o: -o-o:
Dioceses marked thus MOOSONEE e of es


213
THE NORTH-WEST AMERICA. MISSION.
THE British Possessions occupy nearly one-half of the North American Conti-
nent, and embrace all that part of North America north of the United States,
The District with the exception of Alaska, which was purchased by the
Defined. United States from Russia in 1867. The superficial area of this
vast territory is three and a half millions of square miles. The
portions in which the Church Missionary Society is concerned are the North-
West Territories (area, two and a half million square miles), Manitoba (area,
60,520 square miles), and British Columbia (area, 341,305 square miles),
reaching from 49° north latitude to the shores of the Arctic Sea, and from
72° to 141° of west longitude. Its stations stretch across the continent from
east to west, from Rupert's House and Fort George on the eastern shore of
James Bay, to Queen Charlotte's Islands, in the North Pacific Ocean; and
from Fort Francis, situated in about 48° north latitude, to Rampart House,
within the Arctic Circle, on the Porcupine River, a tributary of the great
Youcon River, which, after a course of 2000 miles (1200 miles being
navigable for steamers from the sea), flows into Behring's Straits. The Hud-
son's Bay Territories, as they used to be called, were first discovered by the
ill-fated explorer whose name they bear in 1610, one hundred and eighteen
years after the commonly-called discovery of the great American Continent
by Columbus. In 1669 the Hudson's Bay Company obtained a charter from
Charles II., granting them territorial rights, with a limited sovereignty, and
a monopoly of trade over the country drained by the rivers which fall into
Hudson's Bay. It was the connection of King Charles's cousin, Prince
Rupert, with this company, which originally gave the land the name of Rupert's
Land. The later explorations of Mackenzie along the river named after him,
and subsequently along the Peace River and across the Rocky Mountains, and
Sir John Franklin's later operations, in 1826, upon the Arctic coast, further
revealed this new world to Europe, and extended the field of operations of the
Company. In 1811 the Earl of Selkirk formed an agricultural colony on
the banks of the Red River, which has since grown into the important
British province of Manitoba, with the City of Winnipeg as its capital.
In 1869 the Hudson's Bay Company ceded their territorial rights to the
Crown, and the whole of their vast territory was merged in the “Dominion of
Canada.”
The eight dioceses of Rupert's Land, Moosonee, Qu'Appelle, Saskatchewan,
Calgary, Athabasca, Mackenzie River, and Selkirk are comprised in Manitoba
and the North-West Territories, lying for the most part east of the Rocky
Mountains. In British Columbia are the dioceses of Columbia, New West-
minster, and Caledonia.
The Red Indians in these territories number 35,000 in Canada Proper,
52,000 in Manitoba and the North-West, and 35,000 in British Columbia.
About 75,000 of these are now settled on lands reserved for them
by the Government. This aboriginal population consists of the
remnants of the various tribes that formerly occupied the country.
Partly by their own fearful heathen habits and intestinal wars, but mainly by
the introduction, in later times, of evil habits and diseases by nominal Chris-
tians, these tribes were reduced to the mere shell of their former greatness;
though it would appear to be more than doubtful whether they are not now in-
creasing, or at least holding their own, in the Dominion. Manifestly these
tribes, with their many sub-divisions, though speaking different languages and
dialects of those languages, are yet “characterized by the same general affinities,
and are fragmentary portions of one original whole.” Independently of the
half-breeds, they consist of Crees, Ojibways or Sotos, Chipewyans, and
Tukudh. Their languages are described as “polysynthetic or agglutinative,
meaning that their organization is so flexible, so artificial, and so highly
complex, as to make them far more capable than any other dialects of com-
The Red
Indians.
214 THE NORTH-WEST AMERICA MISSION.
bining a large assortment of ideas and various shades of meaning into one
polysyllabic term.” (Hardwicke.) They probably belong to the Turanian
family, and there are many indications of their Asiatic origin. Their religion
is eminently one of terror of spiritual powers, supposed by them to inhabit or
pervade everything.
It was among such a people, whose life was a perpetual struggle for
existence, that in 1820 the Rev. John West, the first chaplaim of the Hon.
Hudson's Bay Company, began his work in what was known as
the Red River Colony. He received a small grant from the
C.M.S. towards the education of some Indian children. Among
others entrusted to him by their parents were two boys to whom he taught
the prayer, “Great Spirit, bless me, for Jesus Christ's sake.” One of
them afterwards became the Rev. Henry Budd, the celebrated pastor of
Cumberland, on the River Saskatchewan, who died only so late as 1875, after
a faithful ministry of twenty-five years, in the course of which he translated
portions of the Gospels and Prayer-book into Cree ; and the other, the Rev.
James Settee, now in the thirty-seventh year of his ministerial life, who is
still labouring at Red River. In 1822 the C.M.S. increased their effort on
behalf of the Indians, and appointed the Rev. John West superintendent of
the Mission. He returned to England in 1823, and his place was taken by
the Rev. David Jones, who was cheered by the arrival of the Rev. W. and
Mrs. Cockran in 1825. A small wooden church had been built by Mr. West,
and four Indian boys, originally brought from York Factory and Norway
IIouse, were baptized by the Rev. David Jones, and the work prospered under
him and the Rev. W. Cockran, so that in nine years two other ehurches were
added; the three afterwards being known as the upper, middle, and lower
churches.
In 1831, the Indian Settlement was attempted, and the first effort made by
Mr. Cockran, to reclaim the Indians from their wandering life. The first
furrow was ploughed by Mr. Cockran, and by him the first seed-
corn sown; while out of an encampment of 200 Indians, only
seven could be induced to attempt cultivation, and even these could
not be depended on. It was then the first cottages were built, the man who
helped bearing the name of “Cannibal,” because in a time of scarcity he had
devoured nine of his own relations. In 1832 the first barley was ripe in Sep-
tember, and the reaping began on September 3rd; four out of the seven farmers
consuming the whole produce at once in a feast, and three only, of whom
the well-known chief Pigwys was one, reserving the produce for winter store.
In 1833 the settlement might have been said to be actually founded ; and
it has since grown into a well-ordered Native Christian community of 700
to 800 members, with well-cultivated farm. 3 and Smiling homesteads of their
own, under the pastoral care of one of themselves.
In 1840, the next step was taken by sending out Henry Budd, the young
Indian, to the neighbourhood of Cumberland House, 500 miles distant from
e Red River. Thence the work branched out to Nepowevin, 200
i. º: miles farther up the Saskatchewan River, and to Moose Lake, about
fifty miles to the east. It was at Cumberland that Mr. Hunter, after-
wards archdeacon, was the first European missionary, and the work progressed
under his care and that of his successors so that in 1872 no heathen Indians
were left. In 1842, Fairford station was founded by Mr. (afterwards Arch-
deacon) Cowley, 200 miles from Red River, between Lakes Manitoba and
Winnipeg, among the Sotos; from thence the work spread 300 miles west to
Fort Pelly, on the head-waters of the Assiniboine, and onward 100 miles
farther to Touchwood Hills, both important stations for evangelizing the
Plain Indians. In 1850 a station was erected at La Prairie, sixty miles west
of the junction of the Red River and the Assiniboine ; thence followed,
sixteen miles further west, what is known as Westbourne, named after the
founder of the North-West America Mission ; Scanterbury, on the Broken
Head River, at Alexander, thirty miles north-east of Red River; and Islington,
The First
Missionary.
The Indian
Settlement.
THE NORTH-WEST AMERICA MISSION. 215
or White Dog, 100 miles farther up the river, opened out by the first
Protestant missionary pioneer, the Rev. R. James, in 1851, and subsequently
occupied by the Rev. Baptiste Spence, a native pastor ordained in 1869.
In 1846, openings among the Crees and Chipewyans to the north presented
themselves, and James Settee, then a native catechist, was sent out to Lac
la Ronge, whither he was, in 1850, followed by the Rev. R.
Hunt ; but the spot being found unsuitable, the station was finally
fixed in 1852 at Stanley, on English River, which quickly became
a new centre of work, just as Cumberland had been in earlier years. It lies
600 miles from Churchill, where the river discharges itself into Hudson's Bay,
and 250 miles from Cumberland. English River is the recognized boundary
between the two great Indian nations—the Algonquins, of whom the Crees
and Sotos are tribes, and the Tinnés, of whom the Chipewyans, Mackenzie
River, and Youcon Indians are sub-divisions. In this district the Rev. R.
Hunt and the Rev. J. (afterwards Archdeacon) Hunter were the pioneers.
The Lord's Supper was administered for the first time on October 13th, 1850,
at Lac la Ronge, to twenty-three Indians, and six others.
In 1849 Rupert's Land, which was defined as the basin of the rivers falling
into Hudson's Bay, the old Province of Canada forming, in comparison, a mere
fringe along the St. Lawrence, was erected into a diocese. Dr.
David Anderson was appointed the first Bishop, arriving in the
diocese on August 16th, 1849. He had jurisdiction for fifteen years over the
whole of Rupert's Land and the North-West Territories. The whole number
of clergy then was but five. The first Indian clergyman, Henry Budd, was
ordained on December 22nd, 1850. When Dr. Machray became the second
Bishop, in 1865, there were thirteen European missionaries, and six native and
country-born clergymen, 5000 Native Christians and nearly 1000 communicants.
The one diocese at that time extended from Red River to Moose Fort, 1200
miles to the east, and 3000 miles to the north-west. In 1872 this vast
territory was divided into the four dioceses of Rupert's Land, Moosonee,
Saskatchewan, and Athabasca. In 1883, at the Provincial Synod of the
Church of England in Rupert's Land, the huge diocese of Mackenzie River
was separated from Athabasca; in 1884 the diocese of Qu’Appelle was formed
out of the dioceses of Rupert's Land and Saskatchewan; in 1887 the diocese of
Saskatchewan was further sub-divided into Saskatchewan and Calgary; and
in 1891 the diocese of Selkirk was taken out of Mackenzie River.
The Diocese of RUPERT's LAND now extends 300 to 400 miles north from the
United States boundary, and from within sixty miles of Lake Superior, a
distance of 600 miles, to the western boundary of the Province of
* Manitoba, containing a population probably exceeding 140,000;
8,1101. but this must remain doubtful, since the Canadian Pacific
Railway is gradually drawing the emigrants westward to the rich prairie-
lands lying along the Saskatchewan River. The Society still has stations
at the Indian reserve of St. Peter's, at Lansdowne and Islington on
the Winnipeg River, farther east ; at Tac Seul to the north-east, and
Fort Francis to the south-east, near to Rainy Lake; and again at Fairford,
to the north ; but the churches on Red River have been handed over
to the Colonial Church. . It may help to realize the change in thirty-six years,
to note that a journey which took Bishop Anderson seventeen days was com-
pleted by Bishop Machray in forty-eight hours. The church members of the
diocese are about twenty-five per cent. of the population. There are sixty
churches and other places where regular services are held. The Indian
Christians connected with C.M.S. are about 2600 ; the Indian Settlement on
Red River, with 1000 Christians, being now independent of the Society.
Education is making solid progress : the Province of Manitoba has its
University, and St. John's is one of its colleges, in connection with the
Church of England, having its grammar school also for boys and a high
school for girls. The old Red River Settlement became in 1870 the city
of Winnipeg, now the flourishing and growing capital of the Province of
English
River.
The Dioceses.
216 THE NORTH-WEST AMERICA MISSION.
Manitoba, with a population of 22,000 in 1888. Among the leading
missionaries in this central district have been William Cockran, James
Hunter, Abraham Cowley, and Robert Phair, all of whom have suc-
cessively held the office of Archdeacon. Cockran died in 1865, after what
has been happily called “a finished course of forty years.” Cowley died in
1887, after forty-five years' service. He went out in 1841, a solitary mis-
sionary into a desolate wilderness. In 1887, he was Prolocutor of the Lower
House in the Synod of the Province of Rupert's Land.
In 1851 the work was begun in what has now grown into the vast
Diocese of Moosonee, 1200 miles long by 800 miles wide, comprising
the whole coast-line of Hudson's Bay. The diocese is inhabited
by a scattered population of some 10,000, speaking five
different languages, and requiring different Bibles in English, Cree, Ojibway,
Chipewyan, and Eskimo. The southernmost point touched is Metachewan,
lying in about the forty-ninth parallel, within a short distance of the Canadian
Pacific Railway, while more than 700 miles to the north lie the Little Whale
River station, on the east side of the bay, and Churchill, on the west side, in
about 56% N. latitude. The actual stations are—on the west side of the bay,
Moose Fort, Albany, and Osnaburgh House, near to the boundary of Rupert's
Land ; Trout Lake, Severn, York Factory, and Churchill; on the east, Rupert's
House, Mistassinie, Fort George, and Little Whale River; and to the south and
South-east of James Bay, Gloucester House and Martin Falls, Brunswick
House, Missinabe, Matawakumma ; while Temiscamingue, Abbitibbe, Long
Portage House, and Metachewan have all been visited and evangelized. The
Southernmost of these spots is more than 300 miles south of Moose Fort,
the headquarters of the Diocese and Mission. In 1851 a schoolmaster
from Exeter, John Horden, was sent by the Society to Moose Fort. In
the following year he was ordained by Bishop Anderson. In 1872 he was
appointed first Bishop of Moosonee. He is now in his fortieth year of service
—a service consisting largely of incessant travelling over his vast sphere
of work. Among other missionaries in the diocese should be specially
mentioned Archdeacon Vincent, a half-breed Christian, ordained in 1860,
and the Rev. E. J. Peck, formerly a seaman in the Navy, and since 1876
the evangelist of the Eskimo at. Great and Little Whale Rivers. All the
Crees in the Diocese have been baptized ; three-fourths of the Ojibways;
and many of the Chipewyans and Eskimo. There are now 4000 Church
members, 700 communicants, and seven clergy. A “cathedral” (a small
church built of logs) has been erected at Moose, and there are eight churches
at other stations. There are day-schools at every station, where residents are
taught English, and such Indians as make any lengthened stay; there are
Sunday-schools at each station also. All Indians are carefully instructed in
their own language.
West of Manitoba stretch three civil provinces—Assiniboia, Saskatchewan, .
and Alberta. Co-extensive with the first is the Diocese of Qu’Appelle - with
the second, the larger portion of the Diocese of Saskatchewan; with the th: J
the Diocese of Calgary.
The Diocese of Qu’Appelle, of which Dr. Anson is Bishop, contains 40,000
people in 96,000 square miles. It is bounded on the east, by the Diocese of
3. Rupert's Land, on the north by that of Saskatchewan, on the west
Qu'Appelle. by that of Calgary, and on the south by the United States; and is
entirely agricultural. The Canadian Pacific Railway passes through it, and
it is being occupied by immigrants. The Society has but one station in the
diocese, at Touchwood Hills, where there were in 1886 134 baptized Indians
and 295 catechumens. But Christian instruction has not been in vain. All
remained loyal in the insurrection of 1885.
The Dioceses of Saskatchewan and Calgary, which are for the present under
saskatche- one Bishop, comprise the districts lying between the western ex-
wan and tremity of Lake Winnipeg and the Rocky Mountains, 1000 miles
Calgary, distant, Saskatchewan Diocese comprises the civil province of that
Moosonee.
2
110°
- 105°
CHURCH MISSIONARY ATLAS.
MANITOBA & NORTH WEST TERRITORY.
west of P. Greenwich
- juve * R sº -
º - º
Heron L. cold L.
º -
- __ -
2- elor Mineº º II,
Groºv S. Fort Bertha d"tº
& Stations of the (7turch Missio
Dioceses marked thus
º Soc.
S.P.G. Missions to Indians "... §
... MOOSONEE
5040-30 2.0-lo
Scale of English Miles
-
* Ian.
-
- £º º
ºukº º
-
-- ºo::
º actory
º
--
º ".
-
-
- ºt."; - Ho.
ºneservel windy L.
Rºgº
- logº -
-




THE NORTH-WEST AMERICA MISSION. * 217
name and a large territory north of it. Calgary corresponds with the Province
of Alberta. The area of the former is about 200,000 sq. miles; of the latter,
102,000. Bounded on the north by the Diocese of Athabasca, along a line
corresponding mainly with the fifty-fifth parallel, and in the south partly by the
Diocese of Qu’Appelle, and partly by the United States frontier, the district
includes the greater part of the basin of the Saskatchewan River. The new
railway runs throughout it from east to west, through vast plains of one of the
most fertile soils in the world. Immigrant settlements are rapidly forming, and
not only adding to the labours, but to the deepest anxieties of the Bishop. The
missionary work among the Indians deals with Crees in the east and centre,
and with the Blackfoot and Assiniboine tribes in the west. There are in the
diocese twenty-seven clergymen, of whom ten are supported by the C.M.S.,
seven by the S.P.G., one by the C. and C.C.S., and two from other sources.
In the congregations connected with the C.M.S. there are more than 2500
Christians, mostly settled on the Indian reserves along the lower section of the
River Saskatchewan, around Devon, Cumberland, Battleford, &c. The Mis-
sions to the Blackfoot and Blood Indians, at Blackfoot Crossing and Fort
Macleod, in the Calgary Diocese, are yet in their early stage, and have borne
little or no fruit. The first Bishop was Dr. John McLean, consecrated in
1874. He laboured with untiring energy until his death from an accident
in 1886. He was succeeded by Dr. Pinkham. A college for training Indians
has been established at Prince Albert, for instructing English and Canadian
candidates for holy orders, and for providing all the youth of the country with
a sound education; and a University of Saskatchewan has been established by
Act of Parliament, of which the Bishop is Chancellor.
The Diocese of Athabasca, as originally formed in 1872, included all the
territories north of Saskatchewan, that is from latitude 55° to the Arctic
Athabasca Ocean and the frontier of Alaska, and from the 100th parallel of
longitude to the Rocky Mountains; and was estimated to contain
about a million of square miles, but with a scattered population not exceeding
10,000. In 1888 it was divided into two, the southern and much smaller
portion retaining the name of Athabasca. This portion comprises the country
between the boundaries of Saskatchewan and Calgary Dioceses on the south
and the 60th parallel of latitude on the north, and contains about 292,000
square miles, with a population of 5000. It contains the large Athabasca Lake,
and two important streams, the Athabasca and the Peace Rivers, which are the
principal feeders of the Mackenzie. There are five stations—Fort Chipewyan,
on Athabasca Lake, the headquarters of the Hudson's Bay Company’s northern
fur trade, occupied in 1867; Forts Vermilion (1876) and Dunvegan (1886),
on Peace River; and new posts on Smoky River and Lesser Slave Lake, the
former being called Shaftesbury. The first Bishop, consecrated in 1884, is Dr.
Richard Young, who went to the Red River as a C.M.S. missionary in 1875.
The Diocese and Mission are almost wholly supported by the C.M.S. The
Indians are Chipewyans, Wood Crees, and Beavers. Those around Lake
Athabasca who profess Christianity are almost all Roman Catholics. At the
newer stations on Peace River about 150 converts have been gathered in.
The northern half of the original Athabasca Diocese became, at the division
in 1883, the Diocese of Mackenzie River. This enormous and remote territory
was not reached by missionaries till 1858, when Archdeacon Hunter
volunteered to undertake an exploratory expedition down the
Mackenzie River, having learned at his station on Red River the
favourable disposition of the Hudson's Bay Company’s officers to encourage
missionary labours, the willingness of the Indians to receive instruction, and the
great efforts being made by Roman Catholics to preoccupy the ground. Fort
Simpson, the principal trading-post on Mackenzie River, 2250 miles from Red
River, was reached on August 16th. Henceforward it became a new centre of
work among the Beavers, the Slavis, and the Chipewyans. Returning in 1859,
after visiting Fort Liard, 550 miles in one direction, and Forts Norman and
Good Hope, still further in another direction, at Fort Simpson he met with
Q
Mackenzie
River.
218 THE NORTH-WEST AMERIC A MISSION.
some Tukudh Indians, who showed a desire for the Gospel, and returning to Red
River, after a journey of nearly 5000 miles, declared, “Surely the time to favour
these poor benighted Indians is come !” The Rev. W. W. (afterwards Arch-
deacon) Kirkby was sent to occupy the new ground thus opened. By him the
Gospel was for the first time carried within the Arctic Circle. He descended the
Mackenzie River nearly to the Polar Sea; then ascended its tributary, Peel
River, to Fort McPherson; thence crossed the Rocky Mountains to La Pierre's
House. At La Pierre's House the hearty good wishes of the Indians for his
work were expressed, the chief medicine-man renounced his curious arts in the
presence of all ; murder, infanticide (then common), and polygamy were con-
fessed and renounced; and from that day onward the Gospel has progressed
among the Tukudh and other Indians and the Eskimo. From La Pierre's
House, Mr. Kirkby descended the West Rat River into the Porcupine
River, and the Porcupine River into the mighty Yukon, the great river of
Alaska, which falls into Behring’s Straits. He arrived at Fort Yukon on
July 6th, 1862, and was warmly received by some hundreds of Tukudh or
Loucheux Indians. It was at that time the remotest outpost of the Hudson's
Bay Company’s fur trade ; but in 1869 the United States Government, which
had succeeded Russia in the ownership of Alaska, laid claim to the place, it
being found, on a fresh calculation of the longitude, to be on the west side of
the boundary-line between British and Russian America. The Rev. R.
McDonald (now Archdeacon) went northwards at the close of 1862 to be the
missionary to the Tukudh Indians; and among them he has laboured ever since.
In 1865 he was joined by the Rev. W. C. Bompas, who responded to an appeal
made by Bishop Anderson (of the then undivided Diocese of Rupert's Land)
in the C.M.S. Annual Sermon at St. Bride's, which was preached by him
that year. These two missionaries, in the next few years, were privileged
to baptize over a thousand Tukudh converts. Mr. Bompas also carried, for
the first time, the Gospel to the Eskimo on the shores of the Polar Sea.
When Bishop Machray, in 1872, formed the plans for dividing Rupert's
Land Diocese into four, he nominated Mr. Bompas for the Bishopric of Atha-
basca. Mr. Bompas was summoned forthwith to England, and was consecrated
on May 3rd, 1874. He returned immediately to his diocese, and for the past
sixteen years he has travelled incessantly all overitsillimitable and in hospitable
plains, without once leaving it even to come to the civilization of Manitoba,
and, on the division of the diocese in 1883, choosing for himself the larger and
remoter and wilder northern portion, forming the new Diocese of Mackenzie
River. No other English Bishop has ever made such immense and continuous
journeys. The area of the Mackenzie River Diocese is 800,000 square miles,
and its limits are from lat. 60° to 70° and from long. 100° to 141°. A
journey through the diocese, with return, without deviating from a single line
of route, involves a distance of 5000 miles. The population is about
7000. About half of these are Indian adherents of the Mission. The
remainder are either Roman Catholics or still heathen Eskimo. The
Diocese and Mission are principally supported by the C.M.S. ; but the
S.P.C.K. has made some considerable grants. The stations now oc-
cupied are Forts Resolution and Rae, on the southern and northern shores
respectively of Great Slave Lake; Forts Liard and Wrigley, in the Liard
River district; Forts Simpson and Norman, on Mackenzie River; Fort
McPherson, on Peel River; La Pierre's House, on Rat River; Rampart
House, on Porcupine River; and Buxton, on the Upper Yukon, 250 miles
above Fort Yukon, in British territory. A missionary is also stationed at
Nuklakayit, on the Yukon, in Alaska.
A succinct account and history of the Diocese of Mackenzie River, by
Bishop Bompas, was published by the S.P.C.K. in 1888.
A new sub-division of the diocese is now projected; the territories west of
the Rocky Mountains, and on the borders of Alaska, being separated from
Mackenzie River, and attached to a see to be named Selkirk.
THE NORTH-WEST AMERICA MISSION, 219
One noble monument of missionary effort has been the translation of the
whole Bible into the language of the Cree, Indians and its printing in the
syllabic character used among them. This was accomplished under the
superintendence of the Rev. W. Mason, D.D., formerly a Wesleyan missionary,
sº ordained by Bishop Anderson, 1854, and a missionary of the
.M.S.
STATISTICS.–C.M.S. MISSIONS.
RUPERT's LAND DIOCESE, 1889.-European Ordained Missionaries, 3; Native
Clergy, 7; European Lay Teacher, 1 ; Native and Country-born Lay Teachers, 11;
Native Christians, 2281; Native Communicants, 290; Scholars, 282.
SASKATCHEWAN DIOCESE, 1890.-European Ordained Missionaries, 4 ; Native and
Country-born Clergy, 9; Native Lay Teachers, 8; Native Baptized Christians, 2804 :
Catechumens, 263; Native Communicants, 843; Scholars, 347.
ATHABASCA DIOCESE, 1889–European Ordained Missionaries, 3; Native and
Country-born Clergy, 5; Native Baptized Christians, 95; Catechumens, 52; Native
Communicants, 21; Scholars, 78.
MACKENZIE RIVER DIOCESE, 1889.—European Ordained Missionaries, 7 ; Native
and Country-born, Clergy, 2: European Lay Teacher, 1 ; Native Lay Teachers, 8;
Native Baptized Christians, 2323; Native Communicants, 202; Scholars, 70.
MoosonEE DIOCESE.-Ordained European Missionaries, 6; Native and Country-born
Clergy, 4; Lay, Teachers, 28; Baptized Christians 4424; Communicants, 862;
Scholars, 261. [Approximate Returns.]
CHRONOLOGICAL TABLE.
1819.-Rev. John West, appointed Chaplain to
Hudson’s Bay Co., receives grant of
100l. from C.M.S. towards the educa-
tion of Indian youths.
1820.-Reaches Red River, October 14th.
1822.-Appointed Superintendent of the C.M.S.
Mission.
Henry Budd and John Hope baptized.
The first church opened at Red River.
1823.-West returns home. Rev. D. Jones ap-
pointed and reaches Red River.
1825.-Rev. W. and Mrs. Cockran arrive from
England. The first Indian communi-
cant received. The second church
opened at Red River.
1832.-The third church at Red River dedicated.
1837.-Henry Budd joins C.M.S. as schoolmaster.
Rev. D. T. Jones returns to England
the following year.
1839.-August 2nd : baptisms to this date, 2310.
1841.-Rev. A. and Mrs. Cowley join the Mission.
1844.—Rt. Rev. the Bishop of Montreal visits
Red River and confirms 84.6 persons.
Rev. Jas. and Mrs. Hunter arrive at
Cumberland station, and found 212 bap-
tized Indians and fifteen communicants.
Fairford Mission occupied by Rev. A.
Cowley.
1849.-Rev. David Anderson consecrated Bishop
of Rupert’s Land.
1850.-Rev. R. and Mrs. Hunt arrive at Lac la
Ronge. Mr. Henry Budd, Native cate-
chist, ordained.
1851.-Mr. J. Horden arrives at Moose Factory.
1852.-Bishop Anderson visits Moose Factory, on
James' Bay, and ordains Mr. Horden.
Ordination of Rev. R. Macdonald.
Mission at Lac la Ronge reamoved to
English River.
1853.−Bishop Anderson visits Cumberland and
English River.
1855.-His second visit to Moose and Albany.
1858.-Rev. J. Hunter appointed Archdeacon,
and undertakes exploratory journey to
the Mackenzie River.
1862.-The whole Bible printed in the Cree lan-
guage, syllabic characters, by the Bible
Society under the superintendence of
Rev. Wm. Mason, C.M.S.
Rev. W. W. Kirkby crossed the northern
spurs of the Rocky Mountains, within
the Arctic Circle, and began the Tukudh
Mission.
1864.—Bishop Anderson resigns and returns to
ngland.
1865.-Dr. Machray appointed second Bishop of
Rupert's Land.
Rev. W. C. Bompas joined the Mackenzie
River Mission.
Death of Rev. W. Cockran.
1869.-Red River Insurrection. Christian Indians
remained loyal. Sir Garnet Wolseley’s
Expedition.
1870.-Red River annexed to the Dominion of
Canada. Province of Manitoba formed,
with Winnipeg as its capital.
1872.-Original Diocese of Rupert's Land divided
into the four Dioceses of Rupert's Land,
Moosonee (Dr. Horden consecrated
Bishop), Saskatchewan (Dr. John
McLean consecrated Bishop) and Atha-
basca (Dr. Bompas consecrated Bishop).
1874.—Rainy. Lake Mission begun by Rev. R.
8,11’.
1876.—Eskimo Mission on the east side of Hud-
son's Bay begun by Mr. Peck.
Peace River Mission begun by Bishop
Bompas.
1880.-Blackfoot Mission begun.
1883.-The Diocese of Mackenzie River separated
from . Athabasca, . Bishop Bompas
choosing the oversight of the Diocese of
Mackenzie River, and Dr. Richard
Young being consecrated to Athabasca.
1884.—The Diocese of Qu’Appelle formed out of
the Dioceses of Rupert's Land and
Saskatchewan (Dr. Anson consecrated
Bishop).
1885.—Insurrection of French half-breeds in
Saskatchewan. Christian Indians re-
mained loyal.
1886.-Death of Bishop McLean of Saskatchewan.
Dr. Pinkham appointed to succeed him,
1887.-The Diocese of Saskatchewan further sub-
divided into Saskatchewan and Calgary.
Synod of Province of Rupert's Land.
Archdn. Cowley, Prolocutor of the Lower
House. , Death of Archdn. Cowley.
18 21–Dºº. of Selkirk taken out of Mackenzie
V6Iſ,
Q 2
220
TEIE NORTH PACIFIC MISSION.
BRITISH Columb|A is that part of “The Dominion of Canada’’ which is west
of the Rocky Mountains, and borders on the Pacific Ocean. It includes
within its limits several islands, of which Vancouver's Island and Queen
Charlotte’s Islands are the largest.
English connection with this part of the world may be said to date from an
The field of exploratory. Voyage made by Captain. Cook in 1776, when he
labour. landed at Friendly Cove and Nootka Sound, and took possession
of them in the name of his sovereign. He was followed by
Captain Vancouver in 1792; and in 1793 Alexander Mackenzie, one of the most
enterprising pioneers in the employment of the North-West Fur Company,
who had already discovered the mighty river since named after him, crossed
the Rocky Mountains, and pushed his way westward, until he stood on the
shores of the Pacific. Some years later, in 1806, Mr. Simon Fraser, another
employé of the same company, gave his name to the great river that drains
British Columbia, and established the first trading post in those parts. After
the amalgamation of this company with the Hudson's Bay Company, other
posts were established, such as Fort Rupert, on Vancouver's Island, and Fort
Simpson, on the borders of Alaska. Alaska, the extreme north-west peninsula
of America, bordering on Behring's Straits, then belonged to Russia, but was
subsequently sold by her to the United States. In 1858 the discovery of gold
in the basin of the Fraser River, on the mainland, attracted a large number of
gold-diggers from California. To maintain order among a motley population
of lawless habits, British Columbia was formed into a colony, with its capital
at Victoria, on Vancouver's Island.
Official returns, made a few years ago, gave the number of Indians in
The British Columbia as 31,520, distributed over the islands and
Indians. mainland. They belong to several distinct families or nations,
speaking distinct languages. Thus the Hydahs of Queen Charlotte's
Islands are altogether distinct from the Indians of Vancouver's Island; and
on the mainland, the Indians on the sea-board are distinct from the Indians
of the interior, from whom they are divided by the Cascade range of moun-
tains. Among the coast tribes, those to the north are far superior to those
in the south. It would be difficult to find anywhere finer-looking men than
the Hydahs, Tsimsheans, and some of the Alaskan tribes. “They are,”
writes one, “a manly, tall, handsome people, and comparatively fair in their
complexion.” The Tsimshean Indians cluster round Fort Simpson, and
occupy a line of coast extending from the Skeena River to the borders of
Alaska. They are supposed to number 8000 Souls. Each Tsimshean tribe
has from three to five chiefs, one of whom is the acknowledged head. As
an outward mark, to distinguish the rank of a chief, a pole is erected in front
of his house. Every Indian family has a distinguishing crest, usually some
bird, or fish, or animal; particularly the eagle, the raven, the fin-back whale,
the grisly bear, the wolf, and the frog. Among the Tsimsheans and their
neighbours, the Hydahs, great importance is attached to this heraldry, and their
crests are often elaborately engraved on large copper plates from three to five
feet in length, and about two in breadth. No Indian would think of killing
the animal which had been taken for his crest. The most influential men in a
tribe are, or were, the medicine-men, some of whom were cannibals, and others
dog-eaters. One of the most curious and characteristic customs of the
Indians of British Columbia is the potlatch, or giving away of property at
feasts. Every chief in turn must distribute his property among the others,
and much impoverishment is the result, directly and indirectly.
It was in 1856 that a naval officer, Captain J. C. Prevost, R.N., who had
The first just returned from Vancouver's Island, brought before the Church
missiºnary. Missionary Society the spiritual destitution of the Indians of the
Bacific coast of North British America and the adjacent islands.
No Protestant missionary had ever yet gone forth into the wilderness after
CHURCH Missionary ATLAs BRITISH COLUMBIA
135° 12.5° 120°
A” -
º,
re. whitefishi.
e-
|
|
|*sations ordecºnºmºsosºr.
Scale of Eng: Stat. Miles.
-
--- - - --
120° West of Greenwich

THE NORTH PACIFIC MISSION. 221
these lost sheep; and in addition to their natural heathenism, with its de-
grading superstitions and revolting cruelties, a new danger was approaching
the Indians in the shape of the ‘civilization” of white traders and miners,
with its fire-water and its recklessimmorality. Captain Prevost wrote a memo-
randum on the subject for the Church Missionary Intelligencer, and shortly
afterwards, in the list of contributions published monthly by the Society,
appeared the following entry : —“Two Friends, for Vancouver's Island, 500l.”
Two or three months afterwards, Captain Prevost was reappointed to the same
naval station, to proceed thither immediately in command of H.M.S. Satellite ;
and, with the sanction of the Admiralty, he offered a free passage by her to
any missionary the Society could send out. A young schoolmaster, Mr.
William Duncan, was appointed, and on Dec. 23rd, 1856, he sailed with
Captain Prevost in the Satellite. On October 1st, 1857, Mr. Duncan landed
at Fort Simpson. Like other Hudson's Bay Company trading-posts, this
“Fort ’’ consisted of a few houses, stores, and workshops, surrounded by a
palisade twenty feet high, formed of trunks of trees. Close by was the
Tsimshean village, comprising some 250 wooden houses, well built, and several
of them of considerable size. The Tsimsheans proved to be painfully
barbarous and degraded ; but the young missionary set to work to make
friends with them, and to learn their language. Numerous were the obstacles
and difficulties, especially from the opposition of the chiefs and the medicine-
men. The head-chief, Legaic, on one occasion attempted Mr. Duncan's life.
But in 1859 not a few tokens for good were granted. In some parts of
the camp open drunkenness and profligacy were diminishing, and the com-
parative quiet and decorum consequent on this made a great impression on
the rest. Nor were only outward changes visible. It was soon manifest that
the Spirit of God was at work in the hearts of some. The head-chief, Legaic,
who had been a violent antagonist, himself appeared at the School, not now to
attack the missionary, but to sit at his feet as a learner.
Mr. Duncan soon saw the necessity, if the Mission were not only to save
Metlakahtla individual souls from sin, but to exercise a wholesome influence'
upon the Indian tribes generally, of fixing its headquarters at
some place removed from the contamination of ungodly white men. The
Indians themselves pointed out the locality for such a settlement, a place
called METLAKAHTLA, occupying a beautiful situation on the coast, seventeen
miles from Fort Simpson. But it was not until the summer of 1862 that Mr.
Duncan found himself able to carry it out. And when the time for departure
came, very few of the Indians could make up their minds to throw in their
lot with the new colony and observe the rules which Mr. Duncan framed for
its guidance, and which involved a radical change in the habits of the Indians,
and the abandonment of some of their most cherished practices. They were
fifteen in number :-
(1) To give up their “Ahlied,” or Indian devilry; (2) to cease calling in conjurers
when sick; (3) to cease gambling ; (4) to cease giving away their property for
display; (5) to cease painting their faces; (6) to cease drinking intoxicating drink;
(7) to rest on the Sabbath; (8) to attend religious instruction; (9) to send their
children to school ; (10) to be clean; (11) to be industrious; (12) to be peaceful;
(13) to be liberal and honest in trade ; (14) to build meat houses; (15) to pay the
village tax.
Nevertheless, on May 27th, fifty Indians accompanied Mr. Duncan to
Metlakahtla. And a much larger number were not long in following. On
June 6th a fleet of thirty canoes arrived from Fort Simpson, bringing
nearly 300 souls; in fact, nearly the whole of one tribe, with two chiefs.
Gradually the infant settlement grew and prospered ; and in the following
March, 1863, above one-fourth of the Tsimsheans from Fort Simpson had
been gathered out from the heathen, and had gone through much labour, trial,
and persecution to come on the Lord's side. About 400 to 600 souls attended
divine service on Sundays, and were being governed by Christian and civilized
laws.
222 THE NORTH PACIFIC MISSION.
On July 26th, 1861, the Rev. L. S. Tugwell, who was for a short time in
First the Mission, had the privilege of admitting into the visible Church
baptisms. its first Tsimshean members, fourteen men, five women, and four
- children. This was before the removal to Metlakahtla. In 1863
the Bishop of Columbia, at Mr. Duncan's request, took the journey to Metla-
kahtla to baptize as many as might be found ready, and on April 21st, 1863, he
baptized fifty-nine adults and some children. One of them was the famous
head-chief himself—Legaic—the same who had threatened Mr. Duncan's life
four years before. He had been a ferocious Savage, and had committed every
kind of crime. After he first began to attend the school, he twice fell back;
but the Spirit of God was at work in his heart, and when the removal to
Metlakahtla took place, he deliberately gave up his position as head-chief of
the Tsimshean tribes in order to join the colony. For seven years this once-
dreaded savage led a quiet and consistent Christian life at Metlakahtla as a
carpenter. He died in 1869. In 1866 the Bishop of Columbia paid a second
visit to Metlakahtla, and, after careful examination, baptized sixty-five more
adult converts on Whit Sunday. -
Year by year Metlakahtla grew in importance and in influence, and came
growth of * * regarded as the centre of good work of all kinds, especially
jila, of all civilizing and humanizing movements, for the benefit of the
Indians of British Columbia. As a missionary centre, also,
it grew. New Missions were established on the two rivers of that part of
the colony, the Skeena and the Nass; also on Queen Charlotte's Islands, and
at the north end of Vancouver's Island. (These will be noticed presently.)
A succession of distinguished visitors bore testimony to the bright spectacle
presented by Metlakahtla, and to its general good influence. Lord Dufferin,
then Governor-General of the Dominion of Canada, visited the place in 1876,
and highly complimented Mr. Duncan upon all that he saw. . In 1877 came
Dishop Bompas of Athabasca, and in 1878 the beloved originator of the
Mission, Admiral Prevost ; both of whom testified warmly to the remarkable
work done, though the former, who stayed three or four months, perceived
weak points. -
Between 1860 and 1879 the Society had sent out several missionaries in
holy orders, with a view to their taking pastoral charge of the settle-
ment alongside Mr. Duncan's lay superintendence, and with a view
also to their training Native evangelists and teachers. But not one stayed long.
Some retired through failure of health ; others were sent to open the new out-
lying Missions. It was difficult for one whose sole work, humanly speaking,
the Metlakahtla Mission was, to divide it with others; but besides this, Mr.
Duncan had taken alarm at the introduction of ritualistic views and practices
at Victoria, the capital of British Columbia (500 miles off, however), and
feared any steps that would bind the settlement closely to the Church of
England. The Bishop of Columbia, generously recognizing the difficulty,
refrained for some few years from visiting the Mission, to avoid friction; and
it was at his invitation that Bishop Bompas (being a C.M.S. missionary)
crossed the Rocky Mountains and performed episcopal functions there
instead. But one great defect was not remedied: the Christian Indians
were not admitted to the Lord's Supper. This was put off continually for
various reasons, Mr. Duncan fearing that the Indians would look upon the
sacrament as a sort of fetish, although the Committee, feeling that the Lord's
command was paramount, and knowing by experience in all, parts of the
world that He takes care of His own ordinance, wrote again and again
strongly about it. e tº - e
In is?9 Bishop Hills, being on a visit to England, arranged with the
Society a plan for providing its Missions with more immediate
episcopal oversight. He had come charged by his Diocesan Synod
to take steps for dividing his vast diocese into three—Vancouver's
Island, New Westminster, and Caledonia—which would form an ecclesiastical
Province on the west side of the Rocky Mountains, just as, on the east side,
Difficulties.
The Diocese
of Caledonia.
THE NORTH PACIFIC MISSION. 223
seven dioceses form the Province of Rupert's Land. The northernmost of these
three divisions, Caledonia, would comprise the field of the C.M.S. Missions ; and
the Society therefore undertook to guarantee the income of the Bishop for
this division, provided that the Committee were satisfied with the appoint-
ment made. The scheme was happily consummated by the choice of the
Rev. Wm. Ridley, Vicar of St. Paul’s, Huddersfield, who had been a C.M.S.
missionary in India, but whose health had been unequal to the trying climate
of the Peshawar Valley. Mr. Ridley was consecrated on St. James's Day,
July 25th, 1879, at St. Paul's Cathedral. The Diocese of Caledonia comprises
the territory lying between the Rocky Mountains and the Pacific Ocean, with
the adjacent islands, and is bounded on the south by a line drawn westward
from Cape St. James, at the south end of Queen Charlotte's Islands, and
on the north by the 60th parallel of latitude. It comprises, therefore, the
mining districts on the upper waters of the Fraser and Skeena and Stachine
rivers, with their rough white population, and many thousands of Indians of the
Tsimshean and Hydah nations on the coast, as well as others in the interior.
Bishop Ridley reached Metlakahtla in October, 1879; but after two years
ultimatum to of quiet.. persevering effort, during which he visited all the out-
If... p.m. lying Missions, and stayed away the whole winter of 1880-81 to
avoid friction, he failed to move Mr. Duncan. At last the
Society sent out an ultimatum : Mr. Duncan was either (1) to allow the
people to be prepared for admission to the Lord’s Table, or (2) to come to
Bngland to confer with the Committee, or (3) to hand over the Mission
to the Bishop, and retire. His rejoinder was to call the Indians together
and ask if they would stand by him. Naturally, the great majority
declared for him, and seceded from all connection with the Society; but a
minority, including the most decided of the Christian chiefs, clung to the
Church and the Bishop. This was in November, 1881.
For several years the position at Metlakahtla was very difficult and painful.
The adherents of the two parties lived side by side in one village.
The church which Mr. Duncan had built in 1872, was used by him ;
while the Bishop and his church members worshipped in a small building on
a plot of ground belonging to the Society. The majority were not content to
give the minority toleration, but tried in every way to force them to leave or to
procure their ejection. Again and again the Government of British Columbia
had to interfere; but it was the patience and forbearance of the minority,
under Bishop Ridley’s guidance, that alone prevented a serious breach of the
peace. The Society at one time contemplated the quiet removal of its Indian
adherents to some other place ; but this proved impracticable under the Govern-
ment regulations for Indian reserves. In course of time the main conflict came
to be, not a religious one between the two sections on church questions, but
an agrarian one between Mr. Duncan's Indians and the Government on their
respective rights in the land; and a Commission, appointed to inquire into the
disputes in 1884, strongly condemned the leaders of the secession, and vindi-
cated the minority from aspersions cast upon them. The Society then made one
more effort for peace, by sending out, in 1885, General Touch and the Rev.
W. R. Blackett to report upon all the difficulties. The result was to deepen
the Committee's confidence in the Bishop, and to show the superficial character
spiritually of much of the previous work, despite its undoubted success on the
secular side ; but no modus vivendi was settled between the two parties of
Indians. In 1886, an armed attack upon the Mission premises by the mal-
contents compelled the Government to arrest some of the leaders ;
and this brought matters to a crisis. Mr. Duncan appealed for
- - money and protection to the United States; and in 1887, with
the permission of the President, he moved his Indians in a body to a place
seventy miles off at the southern extremity of the Alaska coast-line, within
United States territory. Before leaving they wrecked many of the buildings,
and Metlakahtla, though ever since in the enjoyment of peace, is now but a
small settlement comparatively.
Two parties.
Mr. Duncan
retires.
... . . . *, *, *. re-s-s-sº *
--z
224 THE NORTH PACIFIC MISSION.
All this while the Bishop has laboured devotedly, with Mrs. Ridley, for the
spiritual and material welfare of the Indians under his immediate charge, in
addition to the superintendence of the rest of the Diocese. In particular, con-
siderable portions of Scripture have been translated into the Tsimshean language,
which had never been attempted before.
OUTLYING MISSIONS.
1. Nass River.—In 1864, a Mission was begun on this river by the Rev.
R. A. Doolan, and, after a time, some fifty Indians of the Nishkah tribe having
been influenced to abandon heathen customs and put themselves under Chris-
tian instruction, a small settlement similar to Metlakahtla was established at
Kincolith. This work was carried on for some years by the Rev. R. Tomlinson,
who subsequently joined Mr. Duncan in seceding from the Society. The
station has been a difficult one, owing, among other causes, to the advent of a
Canadian Methodist Mission; but the Indians up the river have been evan-
gelized, and many hundreds baptized. At the head of the navigation of the
Nass stands the interesting Mission station of Aiyansh, founded in 1884 by Mr.
McCullagh, who has laboured there with much energy ever since.
2. Skeena River.—This river is the principal water highway into the interior.
Bishop Ridley occupied Hazelton, an important post at the forks of the river, 180
miles from the mouth, in 1880, and gathered some interesting converts from the
Yitikshean Indians; and other missionaries have carried on the work,-latterly,
the Rev. John Field, formerly of West Africa, and afterwards of Ceylon.
3. Queen Charlotte's Islands.-These islands are inhabited by the Hydahs,
the finest and the fiercest tribe on the North Pacific coast. On the northern
coast of the northern island of the group is the chief trading-post, Massett ;
and here the Rev. W. EI. Collison landed in 1876, and began what seemed a
most unpromising Mission. Under him and (after his removal to Metlakahtla)
under the Rev. C. Harrison, a remarkable work has been done. Hundreds of
Hydahs, once the terror of the coast, have been baptized; and Savage customs
are almost entirely abandoned.
4. Kwagutl Mission.—The Kwagutl Indians inhabit the northern part of
Vancouver's Island and the adjacent small islands, and are thus far distant
from Metlakahtla (300 miles south), and not within the geographical limits of
the Diocese of Caledonia at all. But, by arrangement with the Bishop of
Columbia, the C.M.S. Mission to this tribe is, like the rest of the Society’s
work on the coast, superintended by Bishop Ridley. It was begun in 1878
by the Rev. A. J. Hall (one of the missionaries sent out, as above-mentioned,
to be pastor at Metlakahtla, but then induced to go elsewhere); and he has
laboured ever since. The station was for some years at Fort Rupert, on Van-
couver's Island; but in 1881 it was removed to Alert Bay, on one of the small
islets in the narrow channel between Vancouver and the mainland. Mr. Hall
has reduced the Kwagutl language to writing, and translated portions of the
New Testament into it; but the number of Kwagutl converts has been small,
and in this respect the Mission has differed from those among the Tsimsheans
and Hydahs.
Statistics, 1890.-European Ordained Missionaries, 9; European Lay Missionaries,
2; Native Lay Teachers, 11; Native Baptized Christians, 935; Catechumens, 141;
Communicants, 203; Scholars, 374.
CHRONOLOGICAL TABLE.
1856.--Captain Prevost brought before C.M.S.
the needs of the Indians.
1857.—Mr. Duncan landed at Fort Simpson.
1858.-British Columbia Colony formed.
1859.—Bishopric of Columbia, established.
1861 –First Baptisms of Tsimshean Indians.
-1862.—Indian settlement of Metlakahtla, estab-
lished
1863–visit of the Bishop of Columbia, to Metla-
ka.htla. More baptisms.
1864.—Mission begun on Nass River.
1876.-Rev. W. H. Collison began work in Queen
Charlotte's Islands.
isis—kºu Mission begun by Rev. A. J.
H
a,
1879.-Rev. W. Ridley consecrated Bishop of Cale-
donia.
1880.—Bishop Ridley occupied Hazelton.
1881.-Secession of Mr. Duncan.
1884.—Mission established at Aiyansh.
1885.-General Touch and Rev. W. R. Blackett
sent by C.M.S. to report on Metlakahtla
difficulties.
1887.-Mr. Duncan removed his Indians to
within U. S. territory.
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