-^ 
 
 I 
 
„ fli tU^ ®^«^<*%ra| sf 
 
 PRINCETON, N. J. 
 
 BV 2100 .Y69 1881 
 Young, Robert . 
 
 Modern missions 
 
 
MODERN MISSIONS 
 
 THEIR TRIALS AND TRIUMPHS. 
 
" Lord ! as the rain comes down from Heaven,— the rain 
 Which waters Earth, nor thence returns in vain, 
 But makes the tree to bud, the grass to spring, 
 And feeds and gladdens every living thing, — 
 So may Thy Word, upon a world destroyed. 
 Come down in blessing, and return not void ; 
 So may it come in universal showers, 
 And fill Earth's dreariest wilderness with flowers, 
 
 — With flowers of promise fill the world, within 
 Man's heart, laid waste and desolate by sin ; 
 Where thorns and thistles curse the infested ground, 
 Let the rich fruits of righteousness abound; 
 
 And trees of life, for ever fresh and green, 
 
 Flourish where trpes of death alone have been ; 
 
 Let Truth look down from heaven, Hope soar aliove, 
 
 Justice and Mercy kiss. Faith work by Love; 
 
 Nations new-born their fathers' idols spurn 
 
 The Ransom'd of the Lord with songs return ; 
 
 Heralds the Year of Jubilee proclaim ; 
 
 Bow every knee at the Redeemer's name ; 
 
 O'er lands, with darkness, thraldom, guilt, o'erspread. 
 
 In light, joy, freedom, be the Spirit shed; 
 
 Speak Thou the word : to Satan's power say, ' Cease,' 
 
 But to a world of pardon'd sinners, ' Peace.' 
 
 — Thus in Thy grace, Lord God, Thyself make known ; 
 Then shall all tongues confess Thee God alone." 
 
 — James Montgomekv. 
 
MODERN MISSIONS 
 
 ^hcir ^xiitlQ- anb ^riumpka 
 
 BY 
 
 ROBERT YOUNG 
 
 ASSISTANT SECRETARY TO THE FOKEIGN MISSIONS COMMITTEE OF THE 
 FREE CHURCH OF SCOTLAND 
 
 WITPI INTRODUCTION 
 BY REV. JAMES H. WILSON, M.A., EDINBURGH 
 
 WITH MAP AND ILLUSTRATIONS 
 
 LONDON 
 
 MARSHALL JAPP & COMPANY 
 
 17 HOLBORN VIADUCT, E. C 
 
 1881 
 
PREFATORY NOTE. 
 
 In the following pages an attempt has been made to 
 bring together, within brief compass, the more important 
 facts relating to modern Protestant missions. Special 
 prominence is given to their earlier history, inasmuch as 
 a knowledge of it is essential to a proper estimate of their 
 present position, and also because there were exhibited, 
 during the period referred to, deeds of heroic self-sacrifice 
 that deserve to be held in lasting remembrance. 
 
 The work has extended far beyond the limits originally 
 contemplated, and, in consequence, it has been found 
 necessary to reserve a large portion of the material. 
 The issue of a second volume will depend upon the 
 measure of acceptance which the Christian public may 
 give to the present one. The fields thus reluctantly 
 reserved are Greenland, Labrador, South America, Syria, 
 Armenia, Persia, and Egypt, as well as missions to the 
 Jews. 
 
 The narrative must be regarded as little more than a 
 mere outline. Very much has been left unsaid which 
 might have been with advantage recorded. Many 
 honoured names are altogether omitted, while others 
 are alluded to only incidentally. The space, too, 
 allotted to the various missions may not be, in some cases, 
 in proportion to their relative importance. As regards 
 India especially, the difticulty of doing anything like jus- 
 
vi PRE FA TOR Y NOTE. 
 
 tice to the work that is there being carried on has been 
 strongly felt. No one can be more conscious than the 
 author himself of the defective character of the book ; 
 but, notwithstanding, he indulges the hope that a felt 
 want in our missionary literature has been in some 
 measure supplied. 
 
 It has not been the privilege of the writer to visit any 
 of the mission fields here described. But a tolerably 
 famiHar acquaintance with the missions of the various 
 churches and societies, obtained by a somewhat length- 
 ened official connection, and the exceptional facilities at 
 his command, as respects available materials, may perhaps 
 be accepted as a justification of the issue of this volume. 
 It would have been a satisfaction to the writer to have 
 tendered to the various authors consulted his cordial 
 acknowledgments for the assistance received from 
 them. But these are so very numerous that any 
 attempt to give the names, or to quote the references, 
 would have been attended with considerable difficulty. 
 Occasionally the ipsissima verba are given. In other cases, 
 some of the phraseology used by the authorities referred 
 to has been adopted, though not, it is hoped, to an undue 
 extent. The frontispiece has been adapted from a 
 diagram, the use of which was kindly permitted by the 
 Church Missionary Society. He trusts that not a few of 
 those who read these pages may be stimulated to pro- 
 secute the study of the subject by repairing for fuller 
 information to the works from which they have been in 
 great degree enriched, and from the perusal of which he 
 himself has derived unmingled pleasure. R. Y. 
 
 Edinburgh, October 1881. 
 
CONTENTS. 
 
 Introduction, . . . . . 
 
 PAGE 
 
 ix 
 
 India — 
 
 
 I. The Danish Pioneers, 
 
 I 
 
 II. First British Mission Planted, 
 
 II 
 
 III. The Serampore Mission, . 
 
 21 
 
 IV. Progress since 1813, 
 
 28 
 
 V. Work among the Females, 
 
 61 
 
 BURMAH — 
 
 
 I. The Work Commenced, . 
 
 79 
 
 II. The Karens, 
 
 89 
 
 China— 
 
 
 I. Closed, .... 
 
 100 
 
 II. Opening of the Treaty Ports, 
 
 112 
 
 III. The Light Breaking, 
 
 127 
 
 Japan- 
 
 
 A Nation Awaking, 
 
 139 
 
 South Africa— 
 
 
 I. Kafrarian Missions, 
 
 153 
 
 II. Missions to Bechuanaland and Namaqual 
 
 and, . 173 
 
 III. Missions to Basutoland, . 
 
 186 
 
 IV. Missions to Basutoland {continued). 
 
 195 
 
 V. Missions to Natal and Zululand, . 
 
 208 
 
CONTENTS. 
 
 Western Africa — 
 
 I. Sierra Leone, Yoruba, and Niger Missions, 
 II. Missions to Old Calabar, the Cameroons, etc., 
 
 Central Africa — 
 
 I. Exploratory Missionary Journeys, 
 II. The Dark Continent Entered, 
 
 Madagascar — 
 
 I. Planting of the Martyr Church, 
 II. The Time of Darkness, 
 III. The Coming of the Light, 
 
 Eastern Polynesia — 
 
 I. Missions to the Georgian and Society Islands, 
 11. Ellis and Williams, 
 III, Missions to the Sandwich Islands, 
 
 Central Polynesia - 
 
 I. Missions to the Cannibals of Fiji, 
 II. Paganism Abandoned — Christianity Embraced, 
 
 Melanesia — 
 
 Missions to the New Hebrides, . 
 
 222 
 
 247 
 262 
 
 294 
 
 3" 
 
 326 
 338 
 351 
 
 367 
 

 INTRODUCTION 
 
 The revived spiritual life of recent years has shown 
 itself, as it was natural it should, in an increasing interest 
 in the extension of the kingdom of Christ both at home 
 and abroad. The Churches of Christ have all, more or 
 less, received a missionary impulse, and have felt con- 
 strained to make some contribution to the great work of 
 the world's evangelisation. It is perhaps well that parti- 
 cular churches and societies should concentrate their 
 forces on special parts of the field, and keep up an in- 
 telligent and prayerful interest in these, by furnishing 
 their members with regular information as to what is 
 being done in them. There is the danger, however, of 
 too narrow a view being taken of what, after all, is 
 but one enterprise. It is desirable that the whole 
 Church should know the extent to which the Lord's 
 great commission is being carried out, " Go ye into 
 all the world and preach the gospel to every crea- 
 ture." It is desirable that the whole Church should 
 know the history of those missions which have now 
 developed into greatness, after a long experience of ill- 
 success, reverses, and disappointments ; so that when 
 there is a like earlier experience, there may be the 
 
X INTRODUCTION. 
 
 cherishing of a similar spirit of patience and believing 
 expectation. From time to time there is special blessing 
 bestowed on particular missions ; but how is the whole 
 Church to get the benefit of this, in the way of impulse 
 and encouragement, if it is ignorant of the facts of the 
 case ? There have been, in the history of almost every 
 mission, times of peculiar difficulty and trial, or times 
 when the door has been wonderfully opened, and, in 
 either case, sympathy and prayer and help otherwise 
 would have been invaluable ; but the facts were unknown 
 outside a very limited circle, and so the needed help was 
 withheld, and the opportunity was not turned to the full 
 account to which it might have been. 
 
 One has but to look at the annual reports or the 
 monthly magazines of the leading missionary bodies, to 
 see what a long line of operations there is, and with 
 what a small part of it most of us are at all acquainted. 
 And the want of this acquaintance is a loss to all. What 
 we plead for, is such a knowledge of what God is doing 
 elsewhere, that there may be a kind of partnership ahke 
 of help and of blessing. " Launch out into the deep, 
 
 and let down your nets for a draught And 
 
 when they had this done, they enclosed a great multitude 
 of fishes, and their net brake. And they beckoned unto 
 their partners, which were in the other ship, that they 
 should come and help them. And they came, and filled 
 both the ships " (Luke v. 4-7). There are providential 
 openings of this kind which should be a call to all the 
 Christian brotherhood to rally round and make common 
 cause in turning the occasion to account. 
 
 Now, the present volume is fitted to help in this 
 direction, by the information which it gives regarding 
 
INTRODUCTION'. xi 
 
 various fields which have been already won, or which, 
 as being white unto the harvest, are now waiting for the 
 reaper. I might instance the Zenana vv^ork in India and 
 other departments of Female Education in that land, in 
 connection with which we have such grave responsibilities. 
 Little, comparatively, has been done for the daughters of 
 India. The future of that country largely depends on 
 what shall be done for them now. There are doors opened 
 such as have never been before, and the voice of God is 
 calling the whole Christian sisterhood to make up for the 
 neglect of centuries. The writer of this book has long 
 been familiar with the subject, and the statement which 
 he has given may call attention to it in quarters where it 
 has not been considered before. 
 
 We have entered on what may be called distinctively 
 the evangelistic era of the Church's history. There has 
 been a preparatory work — a laying of the foundations — 
 a setting up of the scaffolding — which seems now as if it 
 were to be followed by the building of the great perma- 
 nent edifice. Everywhere " the fields are white unto the 
 harvest." The implements are ready. And now the Lord 
 is calling for the hands to take them up, and the spirit of 
 faith and prayer and self-sacrifice on the part of those who 
 cannot go forth personally to the toil of ingathering. We 
 need to study the old missionary Psalms and other Old 
 Testament prayers and promises and predictions. We need 
 to drink in the missionary spirit of our Lord and of the 
 early Church — the Church of Pentecost and of the First 
 Days. VVe need to familiarise our young people with the 
 lives and labours of the devoted men and women who 
 have given their best, even themselves, as their contribu- 
 tion to a cause which is as much ours as it was theirs. 
 
xii INTRODUCTION. 
 
 We should all be eager to know what the world's present 
 need is; what the one Church in its various parts is doing 
 for the overtaking of that need ; and what the Lord is ask- 
 ing and expecting at our hand, in order that, all the world 
 over, He may "see of the travail of His soul and be 
 satisfied." We need a plentiful outpouring of the Holy 
 Ghost, in answer to the united cry of the whole body 
 of God's believing people. And surely this shall be 
 when they realise more vividly how great the world's 
 need is, and how impotent are the most powerful human 
 instrumentalities, — even when using the Cross of Christ, 
 which is the power of God unto salvation, — " until the 
 Spirit be poured from on high." 
 
 May the reader, as he goes along, have his sympathies 
 enlisted and his prayers called forth on behalf of each 
 successive field of labour, leading him to seek fuller 
 information, to endeavour to interest others, and to 
 make the whole missionary enterprise his burden as he 
 puts the Lord in remembrance, " Come from the four 
 winds, O Breath, and breathe upon the slain that they 
 may live ! " 
 
 J. H. W. 
 
p^ ' 
 
 INDIA. 
 
 . L— THE DANISH PIONEERS. 
 
 npO the Danes belongs the distinguished honour of 
 -■- being the first in modern times to carry the gospel 
 to the multitudinous races of India. Tranquebar, along 
 with a small adjoining territory on the Coromandel coast, 
 which had been in their possession since the year 162 1, 
 was the scene of operations. In 1705, Bartholomew 
 Ziegenbalg and Henry Plutcho, after the completion of 
 their studies at Halle, in Saxony, were sent out under 
 the auspices of Frederick IV., King of Denmark, at the 
 suggestion of Dr Lutkens, one of His Majesty's chaplains, 
 and arrived at Tranquebar in July 1706. They were 
 both remarkable for their literary and theological attain- 
 ments, while their enthusiasm, courage, and capacity for 
 enduring hardship admirably fitted them to act the part 
 of pioneers in such an undertaking. On their arrival, 
 they set themselves with all earnestness to the acquisition 
 of the Portuguese and Tamil languages, in which Ziegen- 
 balg .especially made rapid, and even extraordinary, pro- 
 gress. They were indefatigable, and in no small degree 
 successful from the very outset. It was not to be ex- 
 pected, however, that they would be allowed to carry on 
 their work without trials from various quarters. We are 
 quite prepared to find that they met with no sympathy 
 whatever from the English residents, nearly all of whom 
 
2 INDIA. 
 
 in those days were understood to leave any religion they 
 may have had on their way out, at the Cape. But their 
 faith was put to a severe test, when, notwithstanding 
 that they went out under royal patronage, the Danish 
 governor threw Ziegenbalg into prison, where for four 
 long months he was denied all communication with the 
 outer world. 
 
 Ziegenbalg was in no way daunted by such treatment ; 
 for, on regaining his liberty, and learning that the little 
 band of converts who had thus early been gathered into 
 the Church of Christ were either banished or in prison, 
 he set himself with renewed earnestness and zeal to the 
 work, which continued steadily to advance, amid opposi- 
 tion, disappointments, and hardships of no ordinary kind. 
 The year 1707 witnessed the opening of the first Pro- 
 testant church, in the presence of a large assemblage of 
 Hindoos and Mohammedans. 
 
 Ere long the hands of the brethren were strengthened 
 by the arrival of additional missionaries. The various 
 agencies were pushed forward with greater vigour. These 
 embraced preaching to the adult population, schools for 
 the young, the translation and circulation of the Scriptures 
 and Christian books and tracts in the Tamil language, 
 &c. As the result, the native Christian community in 
 17 1 2, after rather more than six years' labours, had in- 
 creased to 255. Among those who at this early period 
 embraced Christianity was a young Tamil poet, who 
 proved of essential service in awakening the interest of 
 his fellow-countrymen by the translation of Christian 
 works into Tamil verse. About the same time, Ziegen- 
 balg undertook a journey into the territory of the Rajah 
 of Tanjore, for the purpose of introducing the gospel 
 among his subjects, but was under the necessity of 
 returning to Tranquebar in consequence of an order 
 by the Rajah. In 17 n, Ziegenbalg completed the 
 translation of the New Testament into Tamil ; but three 
 
THE DANISH PIONEERS. 3 
 
 years elapsed before it issued from the press at Tranque- 
 bar. It was the first attempt to translate the inspired 
 volume into one of the languages of India. 
 
 Interest now began to be excited in England through 
 the translation of some of the letters of the missionaries. 
 In particular, the Society for the Propagation of the 
 Gospel in Foreign Parts, and the Society for the Pro- 
 motion of Christian Knowledge, had their attention 
 turned to India as a field of missionary labour, and 
 were only prevented from engaging in the enterprise 
 owing to their constitution, which limited their opera- 
 tions to Britain and the colonies. The latter society, 
 however, manifested its interest in the work of the 
 Danish missionaries by a donation of money and books, 
 followed a few years later by an edition of the Portuguese 
 New Testament, which was printed for the use of the 
 missionaries, along with a printing press, a fount of type, 
 and a large quantity of paper. 
 
 Early in 17 19, the mission was called to mourn the 
 loss of Ziegenbalg, before the completion of his thirty- 
 sixth year. He was a singularly able, amiable, and 
 devoted missionary.* Little more than a year after- 
 wards, it was further tried by the removal of John 
 Ernest Grundler, a trusted fellow-labourer, who had 
 joined the mission in 1709. 
 
 The superintendence of the mission was now in the 
 hands of younger and comparatively inexperienced men, 
 and, being in various ways severely tried, fears were enter- 
 tained that the enterprise might collapse. Such a result 
 would have given no little satisfaction to its ever-watchful 
 Romish adversaries. But the young missionaries nobly 
 rose to the occasion, and carried forward the work with 
 a wisdom, and energy worthy of all praise. Among other 
 objects, they directed special attention to the translation 
 
 * Plutcho left India on 15th September of the same year, and 
 died in Holstein about 1746. 
 
4 INDIA. 
 
 of the Old Testament into Tamil, which Ziegenbalg had 
 carried as far as the Book of PvUth. This work was com- 
 pleted in 1725, and in 1727 the entire Bible was placed 
 in the hands of the people. By their Christian bearing 
 and indefatigable exertions, the Rajah of Tanjore, whose 
 hostility has already been adverted to, was won over, and 
 they had now full liberty to preach the gospel throughout 
 the whole of the territory over which he ruled. 
 
 The years that followed were of a very chequered 
 character. On the one hand, a disastrous fire destroyed 
 many of the houses of the Christian community. This 
 was followed not long after by a terrific hurricane, which 
 swept over their dwellings with devastating effect. The 
 hostility of the Europeans in India continued, while mis- 
 representations of the missionaries and their work were 
 industriously circulated throughout Europe. On the 
 other hand, the missionaries were encouraged by the 
 continued favour and assistance of the King of Denmark, 
 by an audience granted them by King George I., by 
 the deep interest taken in their proceedings by the 
 Princess Charlotte Amelia, by a pastoral letter from the 
 Archbishop of Canterbury, and by royal grants, church 
 collections, and numerous presents. Such encourage- 
 ment was well bestowed on a mission which, at the end 
 of the first twenty years of its existence, had been the 
 means, by the divine blessing, of bringing 678 souls into 
 the fold of Christ. 
 
 A school in Madras, established in 17 16 by Ziegenbalg 
 and Grundler, having been closed for want of proper 
 supervision, was re-established in 1726, on the occasion 
 of a visit to that city, extending over several years, by 
 Benjamin Schultze, who had now the chief direction of 
 the mission. At the same time he commenced in Black 
 Town the mission afterwards taken up by the Society 
 for Promoting Christian Knowledge. In preaching in 
 the Tamil, Telugu, and Portuguese languages to the 
 
THE DANISH PIONEERS. 5 
 
 adult population, in the establishment of schools for the 
 young, in the translation of the Scriptures, and in various 
 other ways, he laboured incessantly, and with marked 
 success. Thus, in 1729, he baptized as many as 140 
 persons; and at the close of 1736, after a residence 
 often years in Madras, no fewer than 415 converts had 
 been gathered in. 
 
 The success of the mission was largely promoted by 
 the addition, in 1730 and 1732, respectively, of two 
 medical missionaries. Thus early had the importance 
 now justly attached to medical missions as an evangelistic 
 agency, been recognised. Its influence, too, by means 
 especially of the books sent forth from the mission press, 
 began to be felt even in Bombay, Ceylon, and other parts 
 far removed from the scene of its operations. 
 
 The work steadily progressed. New missionaries 
 entered the field, among whom Johann Zacharias Kier- 
 nander, a Swede by birth, who joined the mission in 1 740, 
 holds a deservedly high place. Native pastors were 
 in some instances settled over congregations. New 
 stations along the Coromandel coast were from time to 
 time occupied. 
 
 The reports of the missionaries "afford many unques- 
 tionable proofs and most interesting memorials of the 
 faith and piety of their converts, many examples of 
 Christian virtue, and many instances of opposition and 
 persecution ' for righteousness' sake ' sustained with a 
 stedfastness, meekness, and patience, well worthy of the 
 purest ages e-f the church. Many a deathbed scene also 
 is recorded, in which the dying Hindoo — not unfrequently 
 a female convert — expressed with intelligence, humility, 
 and ardent gratitude the heartfelt penitence, the holy 
 dispositions, and the heavenly aspirations of the true 
 Christian." 
 
 By the middle of the century, the converts in Tranque- 
 bar and neighbouring districts amounted to nearly 8000; 
 
6 ' INDIA. 
 
 while, from 1728 to the same period, those in Madras, 
 Cuddalore, and along the Coromandel coast, numbered 
 upwards of 1000, — in all, 9000 souls. 
 
 It was at this period, when the Tranquebar mission 
 was spreading out in various directions, that Christian 
 Frederick Schwartz* appeared on the scene. His arrival 
 in July 1750 marks an important era in the history of 
 missions in India. He was truly no ordinary man, as 
 will appear from the sequel. From the first Schwartz 
 devoted much time and attention to the Christian in- 
 struction of the young. The preparation of candidates 
 for baptism also — a duty involving much labour, and 
 requiring the most careful discrimination — was largely 
 entrusted to him. In the following year, 400 persons, 
 old and young, were added to the Tamil congregation 
 alone. 
 
 The 9th of July 1756 witnessed the completion of fifty 
 years' labour, and afforded a fitting occasion for a review 
 of the past. Special services were accordingly held, at 
 which the missionaries, now eight in number, took part. 
 Such a review was encouraging in the highest degree, for, 
 besides other important results, they were able to report 
 that about 11,000 persons had abandoned idolatry and 
 embraced the gospel. 
 
 Hitherto mission operations were confined to South 
 India. It was now resolved to extend them to Bengal. 
 With this view, Kiernander proceeded to Calcutta in 
 1758. Here he laboured with much ability and zeal 
 until 1788, when he removed to Chinsurah, where he 
 died in 1799, at the advanced age of eighty-eight, nearly 
 sixty of which he had spent in India. His efforts to 
 benefit the natives were cordially acknowledged by Lord 
 Clive and other members of Council. One marked 
 
 * Schwartz was born at Sonnenburg, in Neumark, on 26th 
 October 1726, and was ordained at Copenhagen on 17th September 
 1749- 
 
THE DANISH PIONEERS. 7 
 
 feature, indeed, of the Danish mission was its aggressive 
 character. While not neglecting the central points, the 
 missionaries gave themselves largely to itinerating work, 
 and to the planting of as many mission stations as 
 possible. In this way the gospel was proclaimed, and 
 its influences diffused, over a very wide region. Proba- 
 bly, in view of their limited numbers, they carried this 
 system too far. But undoubtedly it had its advantages ; 
 and, at all events, we cannot sufficiently admire the 
 zeal which actuated them, especially considering 
 that many of their long journeys were performed on 
 foot. 
 
 On receiving an invitation from some Christians in 
 Ceylon, and in furtherance of the desire to publish the 
 gospel message far and wide, Schwartz visited that island 
 in 1760. In the following year, accompanied by a brother 
 missionary, he proceeded on a tour to Cuddalore and 
 Madras, whence, in 1762, he went on foot to Tanjore, 
 where he was permitted to preach the gospel, not only 
 in the city, but even in the palace of the Rajah. From 
 Tanjore he went on to Trichinopoly, to which place his 
 energies were for a considerable time devoted. Such 
 was the success attending his indefatigable exertions 
 there, that, with the assistance of the commandant and 
 the English garrison, a spacious church, accommodating 
 2000 persons, was opened in 1766. The mission, com- 
 menced in such favourable circumstances, was soon after 
 adopted by the Society for Promoting Christian Know- 
 ledge. Here, accordingly, "on an income of ;£"48 a year, 
 dressed in dimity dyed black, eating rice and vegetables 
 cooked in native fashion, and living in a room of an old 
 building just large enough to hold himself and his bed, 
 and in which few men could stand upright, Schwartz 
 
 devoted himself to his apostolic duties among 
 
 the inhabitants of the city and neighbourhood." Having 
 afterwards accepted an appointment by the Governor of 
 
8 
 
 INDIA, 
 
 Fort St George to act as chaplain to the garrison at 
 Trichinopoly, he received, in remuneration for his ser- 
 vices, a salary of ^loo a year, the whole of which 
 for the first year he handed over to the mission, while 
 the half, which in after years he retained for his 
 own use, was, it is said, for the most part given away 
 in charity. 
 
 Innermost Shrine of Pagoda at Seringham, near Trichinopoly. 
 
 The influence of Schwartz was now all powerful. 
 Already it had been sought, first by the Rajah, and then 
 by members of the Madras Government, in connection 
 with troubles which had broken out between them. In 
 both instances he declined to exercise it. The progress 
 
THE DANISH PIONEERS. 9 
 
 of events became more serious. The ambitious designs 
 and successes of the celebrated Hyder Ali struck terror 
 and dismay not only in Mysore, of which he had taken 
 possession, but also throughout the Carnatic, and even 
 in Madras itself. This haughty usurper had no con- 
 fidence in the English, and declined to receive an 
 English embassy. He, however, expressed his willing- 
 ness to treat with them through Schwartz. " Send me 
 the Christian," he said, meaning Schwartz ; " he will not 
 deceive me." Urged by the Government, he was pre- 
 vailed on to undertake this important mission, and 
 accordingly proceeded, in 1779, to Seringapatam, where 
 he was received and treated by Hyder Ali with the 
 highest respect. The result, however, was unsatisfac- 
 tory. Hyder Ali was bent on conquest. In 1780, 
 provoked by the aggressions of the Madras Government, 
 he invaded the Carnatic with an army of 100,000 men. 
 At his advance multitudes fled, panic-stricken, to Tan- 
 jore. Universal distrust prevailed. Schwartz alone 
 moved about unmolested, even " among the ranks of 
 one of the most cruel and blood-thirsty armies that ever 
 spread ruin upon the earth." 
 
 At a later date, when the British Government took 
 temporary charge of the kingdom of Tanjore, and it was 
 placed in the hands of a committee of inspection, 
 Schwartz was, at the request of the Resident, added to 
 that committee. " He grounded his application on his 
 personal knowledge of the consummate ability and in- 
 flexible integrity of this humble missionary." 
 
 The missions suff"ered much during these calamities, 
 but the work was by no means suspended. On the 
 contrary, during the ten years over which more or less 
 the horrors of war prevailed, the missionaries were inde- 
 fatigable in their efforts to advance the cause of Christ, 
 and at the end of that period they could reckon up 141 1 
 converts. 
 
lo INDIA. 
 
 The earliest notice of mission work in Tinnevelly is in 
 1 77 1. And it is an interesting circumstance that, as 
 mentioned by Schwartz, the seed seems to have been 
 first carried thither — a distance of about 200 miles — by a 
 native Christian belonging to the church at Trichino- 
 poly. Some years after, a native catechist was settled 
 at Palmacotta, the chief town of that province. And 
 now the gospel is so widely diffused throughout Tin- 
 nevelly, that we may apply to it our Lord's words : " It 
 is like a grain of mustard-seed, which a man took, 
 and cast into his garden; and it grew, and waxed a 
 great tree; and the fowls of the air lodged in the 
 branches of it." 
 
 One event remains to be noticed — the death of 
 Schwartz. " On a spot of ground granted to him by the 
 Rajah of Tanjore, two miles east of Tan j ore, he built a 
 house for his residence, and made it an orphan asylum. 
 Here the last twenty years of his life were spent in the 
 education and religious instruction of children, particu- 
 larly those of indigent parents, whom he gratuitously 
 maintained and instructed. And here, on the 13th 
 February 1798, surrounded by his infant flock, and in 
 the presence of several of his disconsolate brethren, 
 
 he closed his truly Christian career, in the 7 2d 
 
 year of his age." Such is a portion of the inscription 
 on the beautiful momument erected by the East India 
 Company in Madras to the memory of one who '' gained 
 the love and veneration of his heathen neighbours, 
 and ensured the grateful admiration of the Christian 
 world." 
 
 The success attending the labours of these pioneer 
 missionaries of the eighteenth century was indeed very 
 striking. No fewer than 50,000 during the century had 
 abandoned idolatry and embraced Christianity. There 
 was, however, one serious defect — the missionaries toler- 
 ated caste in the native churches. " In doing this, while 
 
FIRST BRITISH MISSION PLANTED. 1 1 
 
 they made their path easier, they sacrificed their princi- 
 ples. They admitted an element into their midst which 
 acted on the Christian community like poison." Though 
 the sincerity of many of the converts cannot be doubted, 
 the work was from this cause to a large extent super- 
 ficial ; caste was the fly in the ointment. And the results 
 in course of time were disappointing in a remarkable de- 
 gree. Nevertheless, these noble men accomplished a 
 great work, and prepared the way for a more combined 
 assault by the churches of Britain and America on this 
 citadel of the kingdom of darkness. 
 
 II.— FIRST BRITISH MISSION PLANTED. 
 
 While, as we liave seen, the Danish and German mis- 
 sionaries were indefatigable in their efforts to spread the 
 gospel throughout India during almost the whole of last 
 century, the churches of Britain were one and all pro- 
 foundly apathetic in regard to the Saviour's last and great 
 command. Some idea of the extent of the apathy may 
 be gathered from the reception given to the first endea- 
 vours to -arouse the Christian public to a proper sense of 
 their duty in reference to it. 
 
 Thus a most praiseworthy attempt to establish a mission 
 in Bengal was made in 1786, chiefly by Mr Charles Grant, 
 a distinguished member of the Government of India, and 
 the first occupying such an influential position who ever 
 ventured to advocate the religious improvement of the 
 natives. In accordance with a plan of the mission 
 sketched by him, by which Bengal was to be divided into 
 eight districts, under the care of as many ministers of the 
 
12 INDIA. 
 
 Church of England, the support of Government was con- 
 sidered indispensable to its success. But, notwithstanding 
 prolonged negotiations with influential parties in both 
 church and state, among whom Wilberforce, by his bold 
 and eloquent advocacy, rendered most valuable service, 
 the desired sanction met with the most strenuous oppo- 
 sition, and Mr Grant's imposing scheme accordingly fell 
 to the ground. In a letter, written thirty years after, he 
 alludes in the following terms to the frustration of his 
 cherished plans : — " Many years ago, I had formed the 
 design of a mission to Bengal, and used my humble en- 
 deavours to promote it. Providence reserved that honour 
 for the Baptists." 
 
 William Carey, in early life a humble shoemaker, after- 
 wards one of the greatest of Indian missionaries, was the 
 instrument raised up by God for carrying out His purpose 
 with respect to that heathen land. He certainly did not 
 appear to be a likely instrument for accomplishing so 
 great a work. But it has been God's wont to choose the 
 "things which are despised, yea, and things which are 
 not, to bring to nought things that are, that no flesh 
 should glory in His presence. "^ 
 
 The subject had taken complete possession of Carey's 
 mind, and nothing could divert his thoughts from it. On 
 the wall of his workshop might be seen a large map, com- 
 posed of sheets of paper pasted together, containing 
 particulars relating to the population, religion, etc., of 
 various countries. While making or mending shoes, his 
 eye was often raised from the last to the map ; and his 
 mind was occupied in musing on the condition of those 
 living in heathen countries, and in devising plans for 
 their evangelization. Wilberforce had this scene in view 
 when urging Parliament to grant missionaries free access 
 to India. On the occasion in question he said : " A 
 sublimer thought cannot be conceived, than when a poor 
 cobbler formed the resolution to give to the millions of 
 
FIRST BRITISH MISSION PLANTED. 13 
 
 Hindoos the Bible in their own language." Carey em- 
 bodied his views in a pamphlet, for the publication of 
 which a merchant in Birmingham furnished the means. 
 It appears to have been rather a remarkable production, 
 and may be regarded as a foundation-stone in what was 
 destined to be a great undertaking. In 1786, he was 
 ordained pastor of the Baptist Church at Moulton. The 
 fire continued to burn in his breast \ and he lost no 
 opportunity of urging — and that with growing vehemence 
 — his views upon his brethren in the ministry. Having 
 no faith, however, in its practicability, they shrank from 
 the responsibility of the undertaking. The only minister, 
 indeed, in London who gave him any encouragement was 
 the celebrated John Newton — even the good men of those 
 days being strangely carried away with the current notions 
 regarding the evangelization of the heathen world. Ex- 
 tremes meet. Thus worldly politicians and literary men 
 denounced the attempt to convert Hindoos to Christi- 
 anity as the dreams of well-meaning but weak-minded 
 enthusiasts; while, as representing a very different 
 school, we read that good old Dr John Ryland, after- 
 wards one of the warmest supporters of the missionary 
 cause, at a ministers' meeting held in Northampton about 
 this time, over which he presided, emphatically con- 
 demned a proposal made by Carey to discuss the 
 question of "The duty of Christians to attempt the 
 evangelization of heathen nations," saying, "When God 
 pleases to convert the heathen, He will do it without 
 your aid or mine." 
 
 The time for action at last arrived. The Association 
 of Baptist Ministers met at Nottingham on 31st May 
 1792. It was Carey's opportunity, and he used it well. 
 He preached from the text, " Enlarge the place of thy 
 tent, etc." (Isa. liv. 2, 3), wath so much animation, 
 eloquence, and power, that Dr Ryland, who was present, 
 said he should not have wondered if the audience had 
 
14 INDIA. 
 
 lifted up their voices and wept. When the assembled 
 •ministers came to deliberate on the subject, the old 
 feelings of doubt and hesitation predominated, and they 
 were about to separate without any decisive result, 
 when Carey seized Andrew Fuller by the hand in an 
 agony of distress, and inquired "whether they were 
 again going away without doing anything." The ex- 
 postulation was successful. At the next meeting, held 
 in a back parlour in the ancient market town of Ket- 
 tering, in Northamptonshire, on 2d October 1792, after 
 a lengthened discussion, the Baptist Missionary Society 
 was formed, with Andrew Fuller as secretary.* A 
 subscription, amounting to ;^i3, 2s. 6d., having been 
 collected, Carey, there and then, in the spirit of a true 
 Christian hero, offered to embark for any country the 
 society might select. 
 
 A letter received by Carey soon after from Mr 
 Thomas,! a surgeon, who, during a residence of some 
 years in Bengal, had preached to the natives, and was 
 now desirous of establishing a mission among them, de- 
 termined the society in their selection of that field of 
 labour. When the committee again met at Kettering on 
 joth January 1793, it was resolved to invite Mr Thomas, 
 who had returned to this country, to go to India under 
 the patronage of the society. Immediately after, Carey 
 rose and expressed his readiness to accompany him. 
 '' While the committee were in deliberation, Mr Thomas 
 himself was unexpectedly announced, and on his entering 
 the room, Carey, impatient to embrace his future col- 
 
 * The following are the names of the ministers present on the 
 occasion, all of whom signed the resolutions : — John Ryland, Rey- 
 nold Hogg, John Sutclifife, Andrew Fuller, Abraham Greenwood, 
 Edward Sharman, Joshua Burton, Samuel Pearce, Thomas Blundell, 
 William Heighton, John Eayres, and Joseph Timms. 
 
 t Mr John Thomas, Surgeon of the Earl of Oxford East India- 
 man, and the first Baptist Missionary to Bengal. He died in 
 1 801. 
 
FIRST BRITISH MISSION PLANTED. 15 
 
 league, sprang from his seat, and they fell on each other's 
 neck and wept." 
 
 " The church at Leicester, to whom brother Carey was 
 deservedly dear for his works' sake, though greatly 
 affected by the loss of a faithful pastor, yet offered no 
 objection to his going. ' We have been praying,' said 
 one of them, ' for the spread of Christ's Kingdom among 
 the heathen ; and now God requires us to make the first 
 sacrifice to accomplish it.' " 
 
 Arrangements were made for their departure, but a suc- 
 cession of formidable difficulties arose which threatened to 
 arrest their progress. Mrs Carey had no sympathy what- 
 ever with the project, and doggedly refused to accompany 
 her husband. The available funds necessary to send out 
 two missionaries turned out to be quite inadequate, and in 
 consequence Mr Thomas had to traverse the country, and 
 Mr Fuller to go up to London, on a begging expedition. 
 Their reception was the very reverse of encouraging ; but 
 the requisite sum was at length secured. It was now 
 ascertained, however, that a licence to go in one of the 
 ships of the East India Company would, if asked, be 
 peremptorily refused to Mr Thomas, who was a good but 
 eccentric man, and had got into serious pecuniary em- 
 barrassment. In this dilemma, finding that the Com- 
 mander of the Oscford, a friend of Thomas, was willing to 
 take them without leave, it was determined to take ad- 
 vantage of his offer. Accordingly, they went to the Isle 
 of Wight to await the arrival of the vessel. No sooner 
 had they got on board, than, to their dismay, the com- 
 mander received an anonymous letter from London 
 threatening to report his conduct at the India House. 
 Fearing the withdrawal of his commission, he ordered 
 them to quit the vessel without delay, and with a heavy 
 heart they unshipped their baggage and returned to 
 London. 
 
 After many anxious inquiries, they learned that the 
 
1 6 INDIA. 
 
 Princess Marie, a Danish East Indiaman, had sailed from 
 Copenhagen, and was daily expected in the Downs on 
 her way to Calcutta. The same night they hurried down 
 to Piddington, in Northamptonshire, to make a last effort 
 to induce Mrs Carey to accompany them. She yielded 
 to their importunities, on condition of her sister being 
 allowed to join them. So far well, but a new financial 
 difficulty arose. The total passage-money for the four 
 adults and four children was ^600; and in spite of their 
 utmost efforts, and those of their friends, they failed to 
 raise more than ^300. At length, by representations 
 and compromises, this sum was accepted. The party set 
 sail on 13th June, and arrived at Calcutta on the loth 
 November, this being about the average time over which 
 a voyage to India extended in those days. 
 
 Carey's troubles were by no means over : they may be 
 said to have only commenced after reaching Calcutta. 
 They were caused in the first instance by his unfortunate 
 association with Thomas, who, shortly after his arrival, 
 had set up a separate establishment, and by means of 
 borrowed money was living in extravagance and luxury. 
 Carey, on the other hand, was reduced to the greatest 
 straits from the want of the very necessaries of life. He 
 lived for a time in a wretched hovel in Calcutta, from 
 which he removed to the Sunderbuns, a pestilential and 
 thinly-peopled district facing the Bay of Bengal, in which 
 the wild beasts of that vast jungle roamed at large. To 
 this painful state of things were added the upbraidings of 
 his wife for the distress thus brought upon her and the 
 family. Some idea may be formed of Carey's position 
 during the first few years of his residence in India, from 
 the fact that " the whole sum which the committee 
 remitted to India between May 1793 and May 1796 for 
 the support of two missionaries and their wives and four 
 children was only ^200." Such were the circumstances 
 in which the first British mission to India was cradled. 
 
FIRS T BRITISH MISSION PL A NTED . 1 7 
 
 Carey, with the eye of faith firmly fixed on the command 
 and the promise, was carried safely through this sea of 
 troubles and discouragements. 
 
 In passing, we may here refer to the gradual kindHng 
 of the flame of missionary enthusiasm in the churches in 
 this country. The noble example set by Carey was not 
 lost upon them. One society after another started into 
 existence. Thus the London Missionary Society was 
 formed in 1795, the Edinburgh and Glasgow Missionary 
 Societies in 1796, the Church Missionary Society in 1800, 
 and the Wesleyan Missionary Society in 181 7. In addi- 
 tion, it may be noted that the Netherlands (Dutch) 
 Missionary Society was formed in 1797, the American 
 Board in 1810, and the Basle (Swiss) Missionary Society 
 in 18 16. These various agencies, as well as others to 
 be afterwards referred to, were organised by earnest men 
 for the overthrow of Satan's kingdom. In India especi- 
 ally he had for ages held undisputed sway. There em- 
 phatically he had his seat. But he was no longer to 
 retain undisturbed possession. The stronghold, how- 
 ever, was not to be taken without the most determhied 
 resistance. Accordingly, his efforts in the first instance 
 were directed with a view to prevent the standard of the 
 Cross from being planted on the shores of India. And 
 in the East India Company he found a too willing tool. 
 Let a few illustrations suffice. 
 
 In 1783, Parhament passed an Act of extraordinary 
 severity against the resort of unlicensed Europeans to 
 India, ordaining that, " if any subjects of His Majesty, 
 not being lawfully licensed, should at any time repair to 
 or be found in the East Indies, such persons were to be 
 declared guilty of a high crime and misdemeanour, and 
 be liable to fine and imprisonment." This Act, however, 
 was restricted by the East India Company to simple 
 deportation. But it was followed up by a most oppres- 
 sive order by the Governor-General of the day, requiring 
 
 10 
 
1 8 INDIA. 
 
 every unlicensed European to enter into " covenants " 
 with the Government, and to find heavy securities for 
 the performance of them. Carey had been reHeved from 
 his embarrassing pecuniary situation by being taken into 
 the service of an indigo planter in the district of Malda, 
 and, being returned in that capacity, was allowed to 
 remain. It fared differently with others. 
 
 Mr Haldane of Airthrey, on reading an account of 
 Carey's labours in the journal of the Baptist Missionary 
 Society, conceived the design of establishing a mission 
 in Bengal. With the view of providing the requisite 
 funds, he, in a spirit of rare self-sacrifice, sold his valu- 
 able estate. Mr (afterwards Dr) Bogue, Mr Innes, and 
 Mr Greville Ewing consented to join him. They were 
 to be accompanied by a staff of schoolmasters and other 
 agents. In addition, it had been arranged to take with 
 them the various appliances of a printing office. When 
 all was ready, application was made for permission to 
 embark for India. After four months' delay, " Mr 
 Haldane received a very complimentary reply and a 
 very peremptory refusal." One of the directors is re- 
 ported to have said that " he would rather see a band of 
 devils in India, than a band of missionaries ! " In con 
 sequence, Mr Haldane's noble scheme had to be aban- 
 doned. 
 
 Marshman and Ward, along with two other promising 
 labourers ^ whose career in India was early cut short by 
 death, joined the mission towards the end of 1799. The 
 two former proved " true yoke-fellows " to Carey. Know- 
 ing the determined hostility of the East India Company 
 to the settlement of missionaries in India, the mission 
 party embarked in an American ship. And as they 
 were advised not to land at Calcutta, but to proceed 
 direct to the Danish settlement of Serampore, about six- 
 teen miles up the river from Calcutta, they were furnished 
 * Messrs Wm. Lewis Grant and Daniel Brundson. 
 
FIRST BRITISH MISSION PLANTED. 19 
 
 with a letter of introduction from the Danish Consulate 
 in London to the Governor, and, with the friendly aid of 
 the captain of the vessel, they reached that town without 
 molestation. Marshman no sooner set foot on shore than 
 he fell on his knees and blessed God for His goodness in 
 bringing them safely to India. 
 
 But their joy was soon rudely marred. The Governor- 
 General in Council, having been informed by the police 
 of their arrival, resolved that they should forthwith leave 
 the country. Orders to that effect were sent to the 
 authorities at Serampore the day following their arrival. 
 As, however, the Danish Governor, a man of undaunted 
 resolution, was prepared to brave the indignation of the 
 British Government by offering the missionaries an asylum, 
 they determined to remain at Serampore and await the 
 course of events. Some of the leading members of 
 Government were highly exasperated, and threatened to 
 arrest any of them who might be found trespassing on 
 the Company's territories. This determined Carey to 
 abandon his intention of making the district of Malda the 
 scene of the Society's operations. He accordingly joined 
 his brethren at Serampore, where they settled, founding a 
 mission which has become famous in missionary annals. 
 It is noteworthy that the same power which had en- 
 couraged Ziegenbalg and his associates in South India, 
 nearly a century before, did not shrink from sheltering 
 this infant mission in the north from the storm which 
 threatened its very existence. In reply to an address 
 presented to the Governor by the missionaries, he assured 
 them that his promise of support would be made effectual 
 to the full extent of his power. An address having also 
 been forwarded to his Danish Majesty, Frederick VI., His 
 Majesty signified his gratification at the establishment of 
 the mission under the Danish flag, and informed the 
 missionaries that he had taken it under his especial pro- 
 tection. 
 
20 INDIA. 
 
 The most determined outbreak of hostility to mission- 
 ary effort occurred in 1807, on the arrival of Lord Minto 
 as Governor-General. It raged with extraordinary viru- 
 lence for many months, and caused no little anxiety to 
 the friends of the mission at home, as well as to the noble 
 little band in the field, who were enabled to hold their 
 own against tremendous odds. The details, though most 
 interesting, are very voluminous. The storm happily 
 blew past. 
 
 Again, in 181 2, Messrs Judson and Newell arrived in 
 Calcutta, presented the passports which they had received 
 from the Governor of Massachusetts, and stated that 
 their object was the establishment of a mission in the 
 east of Bengal. Shortly after, six other missionaries 
 arrived, three being British subjects, and three Ameri- 
 cans. The Government, however, determined that they 
 should be forthwith sent out of the country, and had 
 given orders for their being taken on board a vessel for 
 England. Three of the Americans, including Judson and 
 Newell, succeeded in making their way in another vessel to 
 the Isle of France. The other two, Messrs Hall and Nott, 
 escaped to Bombay, their departure being secretly aided 
 by European residents. They were followed thither by 
 a despatch, in which their immediate expulsion was per- 
 emptorily ordered. One of the three English mission- 
 aries baffled the authorities by leaving for Java, where he 
 founded a mission. The second was allowed to remain, 
 as he was preparing a fount of types. But the third, in 
 spite of every effort, was sent back to England, at an ex- 
 pense to the mission of ^500. In the same year, the 
 new charter was introduced, in which all restrictions to 
 missionaries entering India were removed, and with it the 
 reign of despotism received a fatal blow. 
 
THE SERAMPORE MISSION. 
 
 III.— THE SERAMPORE MISSION. 
 
 On Carey's arrival in Calcutta, he found Kiernander's 
 mission in existence. Its operations, however, were 
 confined to Europeans and the descendants of the 
 Portuguese. That of the Baptists is therefore, properly 
 speaking, the first established among the natives. From 
 the outset, Carey applied himself with extraordinary 
 diligence to the acquisition of the language, as also, 
 with the aid of a native assistant and interpreter, to the 
 preaching of the gospel in the public places of resort. 
 Owing to the circumstances already adverted to, he 
 soon removed to the Sunderbuns, and thence to the 
 indigo factory at Mudriabatty, in the district of Malda, 
 in which, through the kindness of Mr Udny, the pro- 
 prietor, who proved himself a warm friend of the mission, 
 he was provided for several years with the means of 
 subsistence. 
 
 In the factory, containing upwards of one thousand 
 people, as well as in the village itself, Carey found abun- 
 dant scope for his energies, alike among old and young. 
 He also itinerated regularly through the district, which 
 extended to about twenty square miles, and embraced 
 some two hundred villages. In these tours he was 
 in the habit of walking from village to village, — two boats 
 which he took with him affording, the one the means of 
 cooking his victuals, and the other a lodging. A table, 
 a chair, a bed, and a lamp added much to his comfort 
 after the fatiguing labours of the day. 
 
 Mr Thomas, who had been invited to superintend 
 another factory further north, was also similarly engaged. 
 Several years were thus spent by these brethren, but as 
 
22 INDIA. 
 
 yet no visible success attended their labours. This was 
 a great discouragement to Carey, but his faith in the 
 ultimate issue was unshaken. 
 
 The circumstances which led to the establishment of 
 the mission at Serampore have already been alluded to. 
 Before the close of the first week after Carey's arrival 
 there, the missionaries had purchased a large house and 
 spacious grounds for their accommodation and for the 
 various purposes of the mission. Among these, the 
 translation and printing of the Bible and of other im- 
 portant works in the vernacular tongues of India occupied 
 a prominent place. They were indeed the grand engine 
 of the mission. The printing of the Bengali New Testa- 
 ment, translated by Carey several years previous, was 
 commenced by Ward in March 1800, the last sheet of 
 an edition of two thousand copies issuing from the press 
 in February 1801. The publication of the entire Bible 
 in Bengali, in five volumes, was completed in 1809. 
 The joy of the missionaries on the occasion may be 
 gathered from an utterance of one of them some years 
 previous : " I would give a million of pounds, if I had 
 them," said Thomas, " to see a Bengali Bible." Carey 
 himself thus wrote : " When I first entered on the trans- 
 lation of the Scriptures in the Bengali language, I thought 
 that if ever I should live to see it completed, I should 
 say with Simeon, ' Lord, now lettest Thou thy servant 
 depart in peace ' " 
 
 Carey's labours in this department are without a 
 parallel. Thus, in 1806, proposals were issued for 
 the publication of the Scriptures in fifteen Oriental 
 languages, including the Sanscrit; and in 1822 it appears 
 that the entire Bible had actually been published in six 
 of them, the New Testament in fourteen, while in thirteen 
 others it was then being passed through the press. The 
 Old Testament was at the same time in course of being 
 translated, and even printed in some of them. And all 
 
THE SERAMPORE MISSION. 23 
 
 this notwithstanding of a fire which broke out in the 
 printing office in 1812, and, besides other valuable 
 property, completely destroyed founts of types in seven- 
 teen different languages, and a large quantity of manu- 
 scripts, the labour of years, for dictionaries, grammars, 
 Bibles, and other works. Though several of the other 
 missionaries rendered important service in the work of 
 translation, — Marshman, in particular, who published an 
 English translation of the works of Confucius, and carried 
 through, in 1822, the first edition of the Scriptures in the 
 Chinese language, — the main burden of it fell upon Carey, 
 who thus conferred an altogether priceless boon on the 
 millions of India, and likewise laid all churches and 
 societies under a lasting debt of obligation. 
 
 From the outset, education was a primary object of 
 attention on the part of the missionaries. At the various 
 stations which were from time to time formed, not only 
 in Bengal, but in Orissa, the North-West Provinces, and 
 elsew^here, schools, wherever practicable, constituted an 
 essential feature of their operations. In particular, it may 
 be noted that Marshman, aided by his devoted wife, 
 opened in 1800 two boarding schools, which, under their 
 able management, soon became the most popular estab- 
 lishments of the kind in Bengal. They yielded an 
 annual income of nearly ;^iooo, and so proved the 
 mainstay of the mission. A vernacular school was 
 opened about the same time, the children being taught 
 gratis. In 181 6, an institution for the support of native 
 schools was established. This was followed by a Normal 
 School, in which teachers were initiated into the most 
 approved methods of imparting instruction. By this 
 means the standard of education was considerably raised, 
 and there was, confessedly, great need for improvement. 
 For, after all, as most of the schools were taught by 
 native teachers, the education was, generally speaking, of 
 a very elementary character. And it is to be noted that. 
 
24 INDIA. 
 
 from a fear of awakening the jealousy of the natives, 
 Christian instruction formed no part of the system in the 
 institution for the support of native schools, nor in many 
 of the other schools of the mission. The total number 
 under instruction about the period referred to is stated 
 to have been upwards of 10,000, 
 
 In 1818, Marshman prepared an important paper, 
 entided, " Hints for the extension of schools among the 
 natives," and, along with others, aided in the formation 
 of the Calcutta Book Society. His efforts in this direc- 
 tion succeeded beyond the most sanguine expectations. 
 Forty-five schools were established within a circle of 
 twenty miles around Serampore, in which 2000 children 
 received the elements of instruction in their own tongue. 
 
 To crown all, a college was in the same year instituted 
 at Serampore, for native youth of all classes. The 
 objects contemplated were, briefly, the preparation of 
 promising Christian natives for the ministry, and, by 
 means of instruction in English and various other 
 languages, and by lectures on mathematics, medicine, 
 ethics, theology, etc., the diffusion of general knowledge 
 throughout the community, in both of which it was 
 eminently successful. It ought, however, to be added 
 that an Oriental character was strongly impressed upon 
 the college, and that the study of English literature 
 practically gave place to that of Sanscrit — the mission- 
 aries being of opinion that the evangelization of the 
 country must be accomplished through the medium of 
 the vernacular tongues. 
 
 Seven years elapsed from the date of Carey's landing 
 in India before the first convert was admitted into 
 church fellowship. Ward thus alludes to the event : 
 " Each brother shook Fakira by the hand. The rest 
 your imagination must supply." The first Hindoo 
 female was baptized early in 1801. She was followed a 
 month later by other two. The first Brahman submitted 
 
THE SERAMPORE MISSION. 25 
 
 to the rite early in 1803, and before doing so trampled 
 on his poita, or sacred thread, thereafter handing it to 
 Ward, who records : "This is a more precious relic than 
 any the Church of Rome could boast of." Some weeks 
 afterwards, two natives, one of whom had dislocated his 
 arm, and had been attended and earnestly spoken to by 
 Thomas, came and ate publicly with the missionaries, 
 thus throwing away their caste. This was considered 
 the "insurmountable difficulty." No one, it was said, 
 would lose caste for the gospel. But " God," remarked 
 
 Marshman, "has overcome it with perfect ease 
 
 The chain of caste is broken, — who shall mend it ? " 
 The native community was thrown into a ferment. The 
 following day about 2000 people assembled, pouring out 
 their execrations upon the two converts, and dragging 
 them by force before the magistrate. He, however, 
 shielded them from the infuriated multitude, and rather 
 commended their action in the matter. They were both 
 baptized, the one a few days, the other a few months 
 afterwards. The converts continued steadily to increase. 
 A church was regularly constituted, not only at Seram- 
 pore, but at Calcutta, where a spacious chapel was 
 opened in 1809, and at other stations. 
 
 In 18 1 5, fifteen years after the mission at Serampore 
 was established, there were six stations in Bengal, with 
 resident European missionaries, and four occupied by 
 native labourers ; four in the Upper Provinces ; and one 
 respectively at Surat, in Amboyna, Burmah, and Ceylon. 
 These stations were manned by twenty-three European 
 and East Indian missionaries, exclusive of the three 
 senior missionaries at Serampore, and by twenty-seven 
 native preachers and itinerants. The number baptized 
 had been 765, of whom more than two-thirds were 
 natives. 
 
 In the report containing the foregoing, as well as other 
 particulars relating to translation and school work, the 
 
26 INDIA. 
 
 missionaries indulged in a feeling of exultation at the pro- 
 gress of the undertaking. But before it reached England 
 Andrew Fuller had passed away. By his removal the 
 Baptist Missionary Society lost its ablest advocate, and 
 the missionaries at Serampore their most trusted friend 
 and adviser. His name will ever be associated with this 
 greatest of all enterprises. And while his powerful intel- 
 lect, large views, and administrative talents secured for 
 the Society a position which, humanly speaking, it could 
 not otherwise have had, he, on the other hand, was ever 
 ready to acknowledge his indebtedness to the mission 
 cause as having very materially aided in the development 
 of his Christian character. 
 
 The Serampore Mission, in its multifarious operations 
 and varied experiences, has left its mark deep on India, 
 and its noble founder will ever stand out as a prince of 
 missionaries. Again and again during its history, it was, 
 from various causes, threatened with extinction ; but it 
 only struck its roots the deeper in the soil as each suc- 
 cessive storm broke over it. By far the heaviest trials to 
 which the senior missionaries were subjected, arose from 
 serious differences of opinion that emerged in regard to 
 their relations to the Society. Their motives were mis- 
 understood and misrepresented. Alienation and want of 
 sympathy on the part of the directors and other friends 
 at home was the result, a state of things which extended 
 over a period of some twenty years. Not less painful 
 was the unhappy breach that occurred between the 
 " junior brethren," as they were called, and the three 
 senior missionaries, resulting in the removal of the former 
 to Calcutta, where they established a new mission. Such 
 unpleasant proceedings were keenly felt, and could hardly 
 fail to be detrimental in many ways to the best interests 
 of the mission. They may be said to date from the death 
 of Fuller, between whom and the senior missionaries there 
 existed from the first the most unbroken harmony, and 
 
THE SERA M PORE MISSION. 27 
 
 whose presence and congenial sympathy, alike with the 
 missionaries and the Society, formed the cementing link 
 that bound the two together. 
 
 The first break in the triumvirate occurred in 1823, 
 when Ward, at the comparatively early age of fifty-three, 
 was suddenly called away in the midst of his labours, 
 and to the inexpressible grief of his colleagues, especially 
 of Marshman, " who paced the room in silent dismay." 
 Carey followed in 1833, at the advanced age of seventy- 
 three, after forty years of self-consuming enthusiasm and 
 abundant labour, such as has seldom if ever been ex- 
 celled. A grateful posterity embalms the memory of his 
 heroic deeds. His own estimate of himself and of his 
 labours may be gathered from the epitaph which he en- 
 joined his executors to inscribe on his tomb. It was in 
 these words — 
 
 " A wretched, poor, and helpless worm. 
 On Thy kind arms I fall." 
 
 Marshman survived until the end of 1837, the latter years 
 of his life having been greatly embittered by the continu- 
 ance of the unhappy dissensions already alluded to, and 
 by the state of the mission, which was then sinking under 
 accumulated difiiculties. Singularly enough, two days 
 after his interment, two deputations, which had been 
 conducting negotiations for the peaceful settlement of 
 these differences, met in London, when the Serampore 
 Mission, after a successful and useful career extending 
 over thirty-eight years, ceased to exist. 
 
 The important services rendered to the mission and 
 to the cause of Christ generally in India by some of the 
 Government chaplains in the earlier years of the mission 
 may be here briefly alluded to. Three of them, in 
 particular, deserve special mention. First in order comes 
 David Brown, whose efforts to raise the tone of European 
 society, which at the latter end of last century was at 
 
28 INDIA. 
 
 about the lowest ebb, were crowned with much success, 
 and whose co-operation with the Serampore missionaries 
 was always most cordial, and often proved of essential 
 service to them in their early trials at the hands of the 
 Government. The accomplished Claudius Buchanan is 
 thus described by Marshman: "A good man, thoroughly 
 evangelical, a friend to the cause of God, and by no 
 means an enemy to us ; a man with whom friendship is 
 desirable, but not coalition. The services he has rendered 
 to our mission ought never to be forgotten. A little too 
 much of worldly prudence, — not avarice, — and perhaps 
 a touch of ambition, are his only blemishes." Of the 
 three referred to, the sainted Henry Martyn holds the 
 highest place. His congenial intercourse with the mis- 
 sionary brethren was of the closest and most endearing 
 kind, and his aspirations and earnest efforts for the 
 spiritual welfare of the natives, as well as of the Euro- 
 peans, were second to none. Martyn exhibited the beau 
 ideal of missionary consecration. His memory will ever 
 be fragrant in the churches of Christ* 
 
 IV.— PROGRESS SINCE 1813. 
 
 Until 18 13, Christianity in India was regarded by the 
 Government of the day as a contraband article, and its 
 introduction by missionary societies forbidden under 
 pains and penalties. Accordingly, for a period of twenty 
 years it had in a manner to be smuggled into the country. 
 In such circumstances little progress could be expected. 
 But when at length the unhallowed restrictions were 
 
 * Arrived in India in 1806; removed to Persia in 181 1 ; and 
 died at Tohat, 250 miles from Constantinople, at the age of 
 thirty-one. 
 
PROGRESS SINCE 1813. 29 
 
 removed, and missionaries were free to enter and pro- 
 secute their labours without the risk of deportation, there 
 was a marked change in the course of events. Churches 
 and societies, awake in some right measure to a sense of 
 their responsibiUty, one after another entered the field, 
 so that now there is no portion of that vast continent 
 which is not to a greater or less extent occupied. 
 True, the occupation is for the most part still lament- 
 ably defective. Nevertheless, the contrast between the 
 former and present state of things is highly en- 
 couraging. 
 
 Where the field, as in India, is so vast, and the churches 
 and societies engaged in it are so numerous, it is 
 impossible, within the limits of this volume, to do more 
 than present the barest outline of the work carried on at 
 the more important centres since 18 13. 
 
 Starting with Calcutta, the metropolis of the empire, 
 we note that the London Missionary Society's mission was 
 commenced in 1816. By 1821 missionary operations 
 were being carried on at twenty-one stations in and 
 around Calcutta. The city of Berhampore was occupied 
 five years later. An institution for the higher education, 
 estabhshed at Bhowanipore in 1837, has been affiliated 
 with the Calcutta University. Among the many dis- 
 tinguished men who have laboured in this city, the name 
 of Alphonse Lacroix holds a conspicuous place. By 
 birth a Swiss, he was appointed to Chinsurah in 182 1 
 by the Netherlands Missiofiary Society, but joined the 
 London Missionary Society six years afterwards, removing 
 in 1829 to Calcutta. In the departments of vernacular 
 preaching and itineracy, to which his energies were 
 mainly devoted up to the time of his death in 1859, he 
 had few, if any, equals. The Church Missio?tary Society 
 began its labours in the suburbs of Calcutta also in 18 r 6, 
 the headquarters of the mission being, five years later, 
 removed to the city proper, where there are now four 
 
30 INDIA. 
 
 or five native congregations, and a Cathedral Mission 
 College, established in 1865, besides other important 
 agencies. The society has also a most interesting rural 
 mission at Krishnagar, embracing 6000 native Christians, 
 the firuit, to a large extent, of a remarkable awakening in 
 1838. The Society for the Propagation of the Gospel, in 
 addition to a large organisation in Calcutta, has now 
 under its care the flourishing mission in Chota-Nagpore, 
 with a Christian community of 11,212, of whom 4,569 
 are communicants. The removal of the younger brethren 
 from Serampore to Calcutta in T817, and the founding 
 of the Baptist Mission there, have already been adverted 
 to. It has enjoyed the services of some eminent men, 
 among whom may be singled out the name of Dr John 
 Wenger. He died at Calcutta in August 1880, after 
 forty-one years' service, spent chiefly in the revision 
 and translation of the Scriptures into Bengalee and 
 Sanscrit. 
 
 In 1829, memorable as the year in which the fires of 
 suttee were extinguished, the Church of Scotland, then 
 gradually awakening from its deep lethargy, sent its first 
 missionary to India in the person of Alexander Duff. 
 There are, in our estimation, four missionaries whose 
 commanding talents and consecration to the cause of 
 India's evangelization, and the influence which in various 
 ways they wielded, mark them out from all others as 
 pre-eminently the benefactors of that country — viz., 
 Frederick Schwartz, William Carey, John Wilson, and 
 Alexander Duff. In the commission given to Dr Duff, 
 the utmost liberty was freely granted as regards both the 
 particular field of labour and the mode of operations. 
 Having satisfied himself that the vernaculars of India 
 "could not possibly supply the medium for all the 
 requisite instruction," he, in pursuance of one of the 
 objects of the mission, with five pupils, opened in May 
 1830, in Calcutta, an institution in which instruction was 
 
PROGRESS SINCE 1S13. 31 
 
 communicated at once in the elements and in the highest 
 branches of knowledge, through the niedhim of the English 
 language, and in which the Bible held a chief place. 
 The policy thus adopted, which had a most important 
 bearing on the ultimate evangelization of India, was 
 condemned alike by missionaries, learned Orientalists, 
 and the Government. 
 
 But ere long a marked change in public sentiment 
 appeared, and the views so ably advocated by the in- 
 trepid young missionary came to be generally accepted, 
 not only by the Government, but by the leading mission- 
 ary societies, who in course of time established institu- 
 tions after the model of Ur Duff's. The success attend- 
 ing his efforts in this direction was quite remarkable — 
 the attendance of pupils in the institution being soon 
 increased to a thousand and upwards, a number which it 
 has maintained ever since. The results of the system, 
 in the elevation and enlightenment of the native com- 
 munity during half a century, it is simply impossible to 
 over-estimate. Many years ago, Lord William Bentinck, 
 perhaps the ablest and most enlightened Governor- 
 General that India ever possessed, publicly declared 
 them to be "unparalleled." Nor was the institution 
 wanting in fruit of the highest kind. Even in the earlier 
 years of the mission several remarkable conversions 
 occurred. Notably, Krishna Mohan Banerji, a Brahman 
 of high social position, and editor of a newspaper, after- 
 wards a minister of the English Church, and now a dis- 
 tinguished professor in Bishop's College, Calcutta ; also, 
 Gopi Nath Nundi, a most devoted missionary in the 
 N. W. Provinces, in connection with the American 
 Presbyterians, who at the time of the mutiny nobly testi- 
 fied for Christ in the midst of the greatest suffering and 
 danger. In the earlier years of the mission, Dr Duff 
 was aided by a noble band of coadjutors — William 
 Sinclair Mackay, David Ewart, John Macdonald, and 
 
32 INDIA. 
 
 Thomas Smith, all of whom, with the exception of the 
 last named,* finished their course before him. 
 
 The mission of the Free Church, like those of the other 
 churches, has a number of out-stations in Bengal. One . 
 of the most interesting is the Rural Mission in the exten- 
 sive district of Mahanad, which is ably superintended by 
 the Rev. Jagadishwar Bhattacharjya, an ordained mission- 
 ary and a convert of the mission. His intimate acquaint- 
 ance and hearty sympathy with the oppressed peasantry 
 of Bengal have secured for him a large measure of con- 
 fidence and respect on the part alike of the native 
 community and of Government officials. Another, and 
 no less interesting, and embracing also a medical depart- 
 ment, was established in 1870 among the Santals, an 
 aboriginal tribe in Upper Bengal, numbering about two 
 millions. The principal station is at Pachumba. The 
 Church Missionary Society carries on similar operations 
 in different parts of the same field. In another portion 
 of it, Mr Hans Peter Boerresen, a Dane, and Mr Lars. 
 O. Skrefsrud, a Norwegian, both of the Indian Home 
 Mission, have been labouring indefatigably since 1867. 
 The mission of the A77ierican Free Baptist Churches has 
 also done good service among this interesting race. All 
 these agencies have met with a large measure of success. 
 The Earl of Northbrook, a recent Governor-General, and 
 Sir Wilham Muir, have testified in strong terms to the 
 hopeful character of the field ; and there is no doubt 
 that a remarkable opening exists at the present time. 
 The Santals, like other aboriginal tribes, have no definite 
 system of belief. Their religion is a rude demonology, 
 or dread of spirits, who are generally believed to be 
 malevolent. Having no caste they are more accessible 
 than the Hindoos. 
 
 On the occasion of Dr Duff's enforced retirement from 
 
 * Now Professor of Evangelistic Theology as successor to Dr 
 Duff. 
 
PR GRESS SINCE i S 1 3. 33 
 
 the mission field in 1864, most emphatic testimony was 
 borne by all classes of the Indian community — native and 
 European — Christian and non-Christian — to the invalu- 
 able services rendered by him to that country during a 
 period of nearly thirty-five years. From the time of his 
 return to his lamented death at Sidmouth, in Devonshire, 
 on 1 2th February 1878, this intrepid and true-hearted 
 missionary employed his matchless eloquence in seeking 
 to rouse the churches in this country to a more adequate 
 sense of their responsibility in relation to the vast world 
 of heathenism. The subject engrossed his thoughts, not 
 certainly to the exclusion of other matters of great im- 
 portance, for he was characteristically large-minded in 
 his views and large-hearted in his sympathies ; but he 
 felt and spoke on // with an intensity of conviction and 
 an enthusiasm which only those who came in frequent 
 contact with him can fully appreciate.* For fourteen 
 years he occupied with distinction the position of Con- 
 vener of the Foreign Missions Committee of the Church, 
 and for eleven years that of Professor of Evangelistic 
 Theology in its colleges. 
 
 As is well known, all the Church of Scotland's mission- 
 aries in India cast in their lot with the Free Church at 
 the Disruption in 1843. Since then, operations have 
 been carried on by the Established Church of Scotland at 
 Calcutta, Bombay, Madras, &c. The institution building 
 vacated by Dr Duff and his colleagues was re-opened in 
 1846 by Dr James Ogilvie, who continued successfully to 
 superintend it until cut off by fever at Penang in the 
 beginning of 187 1. It had last year on its roll 409 pupils 
 in the College department, and 725 in the School depart- 
 ment, and is in a high state of efficiency. 
 
 Let us glance now at the Province of Orissa. It 
 consists of a long narrow strip of swampy land extending 
 
 * The British S/a n da rd descxihed him as "an incarnation of the 
 spirit of missions." 
 
 C 
 
34 hXDIA. 
 
 from the shores of the Bay of Bengal on the east, to the 
 vast mountain-ranges on the west, and embraces a popu- 
 lation, speaking the Oriya language, of about eight 
 millions. The stations formed there by the Serampore 
 missionaries were eventually abandoned in favour of 
 other societies, the General Baptist Missio7iary Society * 
 leading the way. Cuttack, the capital of Orissa, was 
 occupied by that society in 1822 ; and in the following 
 year Pooree, in the neighbourhood of the famous temple 
 of Juggernauth. Pooree is described as a " city wholly 
 given to idolatry," to die within a ten miles' radius of 
 which is regarded as a sure passport to eternal bliss. 
 Hence, myriads of pilgrims from the remotest parts of 
 India annually flock to the shrine, thousands of the 
 weaker females especially limping "piteously along with 
 bleeding feet in silence," and large numbers dying upon 
 the road. There, if anywhere in India, the people are 
 literally mad upon their idols, many of the blinded 
 devotees, in former days, voluntarily immolating them- 
 selves beneath the ponderous wheels of Juggernauth's car, 
 of which there are sixteen, the car itself being forty-three 
 feet high. The sight of the "abominable idolatries," 
 with their sickening accompaniments of cruelty, and 
 misery, and infernal revelry, must have been revolting in 
 the extreme. There was not one redeeming feature in 
 the dark picture. 
 
 In view of the debasing scenes constantly witnessed at 
 Pooree, need we wonder that the moral character of the 
 people should be of the very lowest type. One of their 
 own poets describes in the following lines the impression 
 produced on his mind after a visit to Juggernauth : — 
 
 " The children are robbers, the old men are robbers, 
 The Jogeys and Gooroos, they are all of them robbers ; 
 They are robbers in the village, and robbers in the town, 
 And none beside robbers of women are born." 
 
 * The Rev. J. G. Pike was the founder and for more than thirty 
 years the much valued Secretary of the Society. 
 
36 INDIA. 
 
 Throughout the province also, in the early history of 
 the mission, the inhuman Meriah sacrifices were of fre- 
 quent occurrence. Large numbers of children were 
 stolen, and nourished up with a view to their being 
 slaughtered, and offered to a Hindoo goddess — usually 
 the goddess Kalee, who is represented as delighting in 
 human blood. 
 
 Upon this unpromising field much labour has been 
 expended, and with no inconsiderable results. When, 
 on 5th November 1826, the first Protestant place of 
 worship in Orissa was opened, the services on the 
 occasion were conducted in English by Messrs Lacey and 
 Sutton, there being then no native Christian in the province. 
 Now, in the six churches and ten chapels under the care 
 of the General Baptist Missionary Society^ there was last 
 year an aggregate of about 1000 in full communion, with 
 a native Christian community of 2704. The total 
 number received into the church on a profession of faith 
 by baptism since the commencement of the mission is 
 stated to be about 1700. 
 
 At Cuttack a mission press, started in 1838, has sent 
 forth an edition of the Old Testament, several editions of 
 the New Testament, a number of separate portions of 
 Scripture, numerous tracts, and other miscellaneous pro- 
 ductions. A mission college, established in 1846, has 
 had since then between forty and fifty under training. 
 At the present time there are twenty-two native ministers 
 in active service. Recently, there has been opened a 
 Zayat, or Christian Book-Room — a board on the gate, in 
 Oriya and Bengalee, announcing that it is a " Building 
 for Books relating to the religion of Christ." One half 
 of it is devoted to the sale of books, and the other half 
 to reading. 
 
 Again, when, in 1836, the missionaries of the Ameri- 
 can Free- Will Baptist Mission entered Northern Orissa, 
 the district was one unbroken expanse of Hindooism. 
 
PROGRESS SINCE 1813. 37 
 
 The Divine blessing has so rested on their labours that 
 on the return to America, in 1879, of the Rev. Dr 
 Jeremiah Phillips,* one of the founders of the mission, 
 there were five congregations with 478 communicants, 
 453 pupils under Christian instruction, and a biblical 
 school at Midnapore, the headquarters of the mission, 
 containing 1 7 young men, of Hindoo parentage, as candi- 
 dates for the ministry. General Sir Arthur Cotton, K. C. B. , 
 who was fifty-eight years in the Indian army, has given his 
 emphatic testimony to the work accomplished in Orissa. 
 
 Stretching along the north-eastern frontier of Bengal, 
 and forming a part of the province of Assam, is a lofty 
 range of mountains. On two of the hills — Khasia and 
 Jaintia — the Welsh Calvinistic Methodist Church com- 
 menced operations in June 1841, the large village 
 Cherrapoonjee on the Khasia hills being the first station 
 occupied. At that time the ignorance and superstition 
 and degradation of the people were extreme. There was 
 not one ray of light. The first missionary (Rev. T. 
 Jones) a few months after his arrival, stated that " it was 
 impossible to find a field more full of misery ; " nor one, he 
 added, "more full of promise." The hope thus indulged 
 has been amply realised. There are now on these hills 
 twenty-four Christian churches, with upwards of 1400 com- 
 municants or candidates for baptism connected with them, 
 and a total of nearly 3000 who have abandoned heathen 
 practices, keep the Sabbath, and attend the means of 
 grace. Many, by their consistent Christian lives and 
 their triumphant testimony in a dying hour, have given 
 evidence of the reality of the change which they had 
 undergone. There are eighty schools, containing about 
 3000 pupils, of whom 650 are girls. 
 
 At the outset of the work there was not even a written 
 language. Since then there have been published from 
 
 * Died at Hillsdale, Michigan, on gih December 1S79. 
 
38 INDIA. 
 
 time to time, b}^ the mission, or under the superintend- 
 ence of its agents, besides elementary school books and 
 tracts, two or more editions of the following : — " New 
 Testament," " Pilgrim's Progress," " Hymn Book," 
 " Confession of Faith," " Dr Watts' New Testament 
 History," "Collection of Prayers," and " Anglo-Khasia 
 Dictionary." The translation of the Old Testament is at 
 present being proceeded with. 
 
 The Berlin Evangelical Society, better known as Pastor 
 Gossner's Society, early in 1846 planted a mission in 
 Chota-Nagpore, an immense tract of country, partly 
 mountainous, lying to the west of Bengal. It is inhabited 
 by hill tribes, divided into Kols, Urans, Mundas, and 
 Santals. The principal station is at Ranchee, the capi- 
 tal, lying in a north-westerly direction, about 350 miles 
 from Calcutta. The first fruits of the mission were reaped 
 in 1850, when four Urans were baptised at once. From 
 that time the number of enquirers and converts continued 
 steadily to increase ; and by the beginning of 1857, 400 
 had been baptised after lengthened instruction, whilst 
 upwards of 1000 had associated themselves with the 
 Christian community. These were scattered over some 
 fifty villages, showing the wide-spread interest that had 
 been awakened. 
 
 The infant church was subjected to bitter persecution 
 of various kinds, but notwithstanding it grew and multi- 
 plied. When, in July 1857, the mutiny of the Ramghore 
 battalion at Ranchee and Hazaribagh broke out, the 
 European civil and military officials had to flee for their 
 lives. The missionaries were reluctantly compelled to 
 adopt the same course. For three months the territory 
 was in the hands of the rebels. During that time perse- 
 cution reached its height, the Zemindars or land-owners 
 being the most active in their efforts to stamp out 
 Christianity. " Many of the Christians," it is said, 
 " escaped into the jungles, where they were compelled to 
 
PROGRESS SINCE 1S13. 39 
 
 live during the most trying period of the year, and some 
 perished there. Some were taken and tortured, and, 
 bound hand and foot, lay for days in the rain on the wet 
 ground. They were tauntingly asked, ' Where is your 
 Father now ? Where is Jesus ? Why does He not help 
 you?' And with fists and feet, and iron-bound sticks, 
 their persecutors smote them, saying, ' Now sing us 
 something — one of your sweet hymns.' Yet was there 
 no denial of their Lord. The Christian village Prabhus- 
 haran was levelled to the ground. A reward of 2000 
 rupees (^200) was offered for the head of the church 
 elder. Wives, m.others, and daughters were bound, and 
 so cruelly beaten, that their lives were despaired of. 640 
 Christians were plundered of all that they had. A 
 friendly Zemindar told the missionaries afterwards that 
 if the return of the English force had been delayed 
 twenty days longer, a general slaughter would have 
 begun. When the missionaries reached Ranchee in 
 October, they found the station a perfect desolation. 
 The Christians were mostly still in hiding in the jungles ; 
 but gradually, when order was restored, they gathered 
 again around their beloved teachers. . . . Before their 
 flight there were Christians in about sixty villages : in 
 September 1858 there were 130 from which people - 
 had joined the Christian church." In 1863, the com- 
 municants numbered 790; baptised Christians, 3401. 
 
 In consequence of changes in the mode of conducting 
 the missions, introduced by the younger men who had 
 been sent out after the restoration of peace and order, 
 and sanctioned by the Directors in Berlin, the older 
 missionaries feeling aggrieved by the action referred to,* 
 resigned their connection with the Society, the great 
 
 * Colonel Dalton, the Chief Commissioner, and all the European 
 residents at Ranchee, are understood to have disapproved of the 
 action of the younger missionaries, and of the Directors, in connec- 
 tion with the unfortunate proceedings in question. 
 
40 INDIA. 
 
 bulk of the members of the native churches adhering to 
 them. They were taken over by the Bishop of Calcutta 
 in 1869, and the operations with which these older 
 missionaries were identified have since been carried on 
 in connection with the Propagation Society. That 
 Society reports that in October 1880 the whole number 
 of Christians was 11,212, of whom 4569 were com- 
 municants. 
 
 North India, stretching over more than 1200 miles of 
 territory, and inhabited by stalwart and vigorous races, 
 presents a noble field for missionary effort. Among the 
 earlier places occupied may be mentioned Agra, in 
 which, in 181 1, two of the Serampore missionaries were 
 permitted to settle, and where, in 1813, Henry Martyn's 
 solitary convert from Mohammedanism was stationed as 
 the first agent of the Church Missionary Society : Allaha- 
 bad, important as the seat of Government in the N. W. 
 Provinces, regarded as a place of the greatest sanctity by 
 the Hindoos from its being situated at the junction of the 
 Ganges, Jumna, and Saraswatee, and where the Baptist 
 Society planted a mission in 1816; Benares, the Athens 
 of India and chief stronghold of Hindooism, containing 
 some eighty Sanskrit colleges and about a thousand 
 heathen temples, held in the highest veneration, and 
 resorted to by immense numbers of pilgrims, — ip that 
 city in the same year (181 6) the Baptist Missionary 
 Society settled the Rev. W. Smith, who was followed 
 shortly afterwards by missionaries of the Church and 
 London Missionary Societies. It is important to note, 
 with respect to the last-named sacred city, in view of the . 
 immense influence which it exerts upon Hindoos and 
 Hindooism in general, that, as stated by Sherring in his 
 valuable History, native society there, especially among 
 the better classes, is hardly the same thing that it was a 
 few years ago. " The religion of idolatry, of sculptures, of 
 sacred wells and rivers, of gross fetichism, of mythological 
 
PROGRESS SINCE 1813. 41 
 
 representations, of many-handed, or many-headed, or 
 many-bodied deities, is losing, in their eyes, its religious 
 romance. They yearn after a religion purer and better. 
 ... A new era of intellectual freedom and religious life 
 has already commenced." At the same time, there is no 
 expectation of the early downfall of Hindooism — a system 
 which, by means of caste, binds together in an impene- 
 trable mass the entire social fabric. Among the many who 
 have laboured in this extensive field, we trust it will not 
 be considered invidious if we select for special notice the 
 name of Dr Robert Cotton Mather, who, more than forty 
 years ago, founded the London Society's mission at 
 Mirzapore, and who, during his long and successful 
 missionary career, has rendered most valuable service in 
 connection with the translation of the Bible into Hindus- 
 tani, and by the production of many books of a Christian 
 and educational character. 
 
 The Society for the Propagation of the Gospel carries 
 on operations in the Lahore diocese, with stations at 
 Cawnpore, Roorkee, and Delhi ; has an aggregate mem- 
 bership of 272 ; and sixteen schools, with about 3000 
 scholars. 
 
 One of the most interesting stations is that of 
 Peshawur, the great military outpost of the British pos- 
 sessions in India, lying beyond the Indus. Missionary 
 work was commenced there among the Affghans in 1855 
 by the Rev. Joseph Wolff, of' the Church Missionajy 
 Society, a converted Jew from Armenia, who, notwith- 
 standing certain eccentricities, boldly and in truly 
 apostolic spirit preached Christ as he travelled through 
 extensive regions of Central Asia. 
 
 Moravian Missionaries, true to their history, coveted 
 the distant snow-clad regions of Thibet and Mongolia as 
 their fields of labour, and in 1853 proceeded to take 
 possession of them for Christ. Their purpose was de- 
 feated by Chinese exclusiveness, which prevented them 
 
42 INDIA. 
 
 from getting beyond the frontier. They next endeavoured 
 to obtain a footing in Ladak, an old Thibetan province, 
 but were denied it by the Maharajah of Cashmere, to 
 whose rule that territory is subject. At length, in 1856, 
 they settled at Kyelang, in the province of Lahoul, and 
 in 1865 missionary operations were extended to Poo, in 
 the province of Kunawar. Lahoul consists of three 
 valleys, that of the Chandra being described as the 
 " Valley of Glaciers." The lowest elevation in these 
 valleys is 10,000 feet above sea-level, and they are shut 
 in on all sides by bleak and barren mountains, towering 
 up to 20,000 feet, and covered with perpetual snow. 
 Some idea may be formed of the isolation of these mis- 
 sionary brethren from the fact that, as stated by Mr E. 
 Pagell, the missionary at Poo, the only European besides 
 themselves in that district and their nearest neighbour is 
 the Church Missionary at Kotghur, where the post-office 
 is situated, and it is distant thirteen days' journey ! The 
 want of Christian intercourse is necessarily much felt. 
 
 In these fields, where Booddhism chiefly prevails, the 
 work has been peculiarly difficult and discouraging. As 
 the fruit of frequent journeys into Ladak and elsewhere, 
 in the course of which the missionaries have been gene- 
 rally well received, some fifteen souls have been gathered 
 into the Church at Kyelang. But so utterly barren had 
 it been in Lahoul, that when the General Synod of the 
 Moravian Church met at Herrnhut in 1879 the question 
 as to the continuance of the Mission was discussed. 
 While the brethren were thus engaged, the cheering 
 tidings reached them of the baptism on nth April of 
 Demasang, the first Lahoulese convert. This they re- 
 garded as a sufficient indication that the Mission ought 
 still to be carried on. As yet there has not been a single 
 convert at Poo. But, " blessed be God," writes Mr 
 Pagell, " our own faith has not yet failed, nor the hope 
 that our feeble efi"orts will, in the long run, not prove in 
 
PROGRESS SINCE 1S13. 43 
 
 vain." Let the reader pause for a moment, and try to 
 realise what is implied in such a statement. 
 
 Negotiations with the Government authorities in India 
 have been for a considerable time in progress with the 
 view of securing from the Maharajah for the missionaries 
 permission to settle permanently in the territory of Ladak. 
 As soon as the desired sanction is granted — and it is only 
 a question of time — operations will forthwith be com- 
 menced at Leh, the capital, and the principal meeting 
 place for the merchants from Lhassa, Yarkand, Cashmere, 
 and Hindostan. " Meanwhile every preparation is being 
 made ; the whole of the New and a large part of the Old 
 Testament have been translated into the Thibetan lan- 
 guage, and a pretty voluminous Christian literature has 
 been created." 
 
 In this connection it is proper to state that it was the 
 same " inexorable " Maharajah who refused to allow Dr 
 W. Jackson Elmslie to remain in Srinagar during the 
 winter months of 1872-73. The exposure of the long 
 and fatiguing journey over elevated and dangerous moun- 
 tain passes to which he was in consequence subjected 
 aggravated the malady and hastened the death of that 
 devoted missionary. The sad event occurred on i8th 
 November 1872, not far from Bhimbar, and within about 
 thirty miles of Goozerat. 
 
 The Missionary Society of the Methodist Episcopal 
 Church of Amei'ica commenced missionary work in North 
 India in 1856. It has important stations in the Rohil- 
 cund, Oudh, and Kumaon districts. In addition to the 
 ordinary educational and evangelistic agencies, there is a 
 Theological School at Bareilly, with 21 students ; an In- 
 dustrial Institution at Shahjehanpore, in which 30 are 
 learning tailoring, 24 carpentry, 20 boot and shoe mak- 
 ing, 16 weaving, and 6 smithing : others, who are suffi- 
 ciently advanced for it, work in the fields and gardens ; 
 and the Christian villages of Panahpore and Ghurwal, 
 where the villagers are employed in agricultural work. 
 
44 INDIA. 
 
 Success in a marked degree has been vouchsafed to 
 the mission. Thus the missionary in the Moradabad 
 circuit writes in 1880: — "After thirteen years absence 
 from this field, I return to find things I had earnestly 
 prayed for and hoped to see more than realized. There 
 are now hundreds of converted men and women in the 
 circuit where then among the few scores we had baptised 
 with w^ater, scarce one could be said to be truly con- 
 verted Years ago I used to stand upon a well by 
 
 the way-side in the crowded bazaars to ' sing up a crowd.' 
 If only a few boys came at first, and the crowd was slow 
 to gather, the thought would come, What will you do 
 when the novelty wears away, and none come to hear 
 you ? I then resolved to follow them to their work in 
 the shop and the field. But, thank God, the novelty has 
 not worn off, and instead of having to follow them, they 
 follow us into this Christian temple, which many of them 
 helped to build." The missionary at Gondah also writes : 
 — " Over twenty-one years ago we met in a prayer meet- 
 ing held in a small building, once used as a sheep-house, 
 in Nynee Tal, two native Christians ; one was borrowed 
 from another mission, the other was a convert from Brah- 
 manism. Those were the only two native brethren in 
 our mission. A few days ago we were privileged to 
 attend a inela, held in a large grove of mango-trees near 
 Shahjehanpore, and there we saw over 830 native Chris- 
 tians as representatives from our mission in Oudh and 
 Rohilcund, collected for the purpose of praying to and 
 worshipping God, and of being lifted into a higher, and 
 happier, and more useful life." 
 
 Nynee Tal, one of the stations in the Kumaon district, 
 was the scene of the terrible landslip from the mountain 
 side on iSth September 1880, resulting in the complete 
 destruction of the Royal Victoria Hotel, the Reading and 
 Assembly Rooms, Hindoo temples, and other valuable 
 property, and in the loss of about 200 lives — Europeans 
 
PROGRESS SIA'CE 1S13. 45 
 
 and natives. The mission premises, including parsonage 
 and chapel, were also seriously damaged, and had to be 
 abandoned ; and as further slips are expected in the 
 future, it was not considered proper to re-occupy them. 
 A new church, for which 15,000 rupees (^1500) had been 
 subscribed, is being erected on what has been pronounced 
 an absolutely safe site. 
 
 The state of the mission in 1880, in so far as it can be 
 tabulated, was as follows : — 20 foreign ordained mission- 
 aries, 19 assistant missionaries, 29 European and Eura- 
 sian assistants, 12 native ordained, 67 unordained, and 
 II local preachers, 337 native teachers, and 43 other 
 helpers; 1666 church members, 1128 catechumens, 8281 
 day scholars ; 21,403 dols. (^^4280, or thereby) contri- 
 buted for self support, and 1298 dols. (about ^£260) for 
 other religious and benevolent objects. 
 
 The Presbyterian Chiuxh of America {No?'tk) entered 
 this field in 1834, the first station occupied being 
 Lodiana, near the river Sutlej. Since then, it has ex- 
 tended its labours to a number of important places in the 
 north-west from Allahabad, at the junction of the Ganges 
 and the Jumna in the south, to Rawal Pindee in the 
 Punjaub — a distance of nearly 900 miles. The mission 
 has an aggregate of about 900 communicants and 7430 
 day scholars, and comprises 25 American and 14 native 
 ordained ministers, 44 American female and 143 native 
 lay missionaries. Much attention is devoted to the 
 education of the females by means of schools and Zenana 
 agency. 
 
 A great impulse was given to missionary work in India 
 by the Sepoy mutiny of 1857, with its accompanying 
 atrocities. It revealed to the eyes of Christendom, in a 
 peculiarly affecting manner, the deep need in which the 
 heathen and Mohammedan natives of India stood of the 
 gospel. And with the revelation came the call. That 
 call was heard and promptly and heartily responded to, 
 
46 INDIA. 
 
 among others, by the United Presbyterian Church of 
 Scotland. A proposal to estabHsh a mission in India was 
 adopted by the Synod at its meeting in 1858. In a few 
 days a guarantee fmid, amounting to ^7455, was raised, 
 the late John Henderson, Esq. of Park, with his usual 
 generosity, leading the way. And after careful inquiry, 
 Rajpootana, an extensive region in the north-west, 
 with a population estimated at that time at about 
 17,000,000, was fixed on as a suitable field of labour. 
 Ajmere, the principal town of the district of that name, 
 and Beawr, in the Mairwara district, were first occupied. 
 
 The Rev. Williamson (now Dr) Shoolbred, accom- 
 panied by the Rev. John Blair Steele, who died soon 
 after, commenced operations at Beawr on 3d March i860. 
 At the outset, Dr Shoolbred had the invaluable assistance 
 of Dr Wilson of Bombay. It was a happy circumstance 
 too that a Brahmin, named Chintoo Ram, who had come 
 to Bombay after the mutiny broke out, had attended one 
 of the institutions there, and was well known to Dr Wil- 
 son, expressed a wish to accompany the missionaries on 
 their journey to Beawr, in order that he might visit his 
 friends in the Punjaub. The result was a request for 
 baptism. After due examination, the rite was adminis- 
 tered by Dr Wilson, and he immediately commenced to 
 communicate religious instruction to others. 
 
 The following are the returns for 1880 : — 9 stations (4 
 of which have a medical department, in connection with 
 which no fewer than 85,253 patients were treated during 
 the year), 13 European missionaries and 3 other Euro- 
 pean agents, 36 native agents, a Christian community 
 numbering 601, of whom 360 are communicants, Z2> 
 schools with 3375 scholars, 174 being girls. 
 
 In 1866, a missionary from the Society of Ffiends 
 entered upon missionary work at Benares. The mission 
 was afterwards transferred to Jubbalpore, and from thence 
 to Hoshungabad on the Nerbudda. 
 
PROGRESS SnVCE 1S13. 47 
 
 Two remarks may be made before leaving this part of 
 the subject : first, one result of the terrible mutiny of 
 1857 is, that among the inhabitants of the N. W. Provinces 
 generally there is observable a greater deference to the 
 Christian religion, and an awakened spirit of inquiry un- 
 known before; second, much sympathy and material sup- 
 port have been given to the work by men holding high 
 official positions. It is enough to mention the names of 
 Lord Lawrence, Sir Herbert Edwardes, Sir Robert Mont- 
 gomery, Sir Henry Havelock, Sir William Muir, and Sir 
 Donald Macleod. In this respect what a change from 
 former days ! * 
 
 We pass on to the Bombay presidency. Of the city 
 of Bombay, with a population of 644,000 souls, more 
 than of London in the eye of the poet Cowper, it has 
 been said : 
 
 " Oh, thou resort, and mart of all the earth, 
 Chequered with all complexions of mankind ! " 
 
 It is even so. Faces are seen there of every variety of 
 hue, from that of the fair northern European to that of 
 the tropical African. Sir John Malcolm said that in the 
 whole course of his inquiries in regard to the state of the 
 different provinces of Persia, Arabia, Affghanistan, Tar- 
 tary, and even China, he had always been able to find a 
 person in that city who was either a native of or had 
 visited the country regarding which he desired informa- 
 tion. Hence the importance of Bombay as a field of 
 missionary labour, and as a centre whence diffusive 
 influences may radiate in all directions. 
 
 The first missionaries in this presidency, as already 
 
 * The testimony borne by such men to mission work is particu- 
 larly valuable. The following may be given by way of example : 
 — "Missionaries have done more to benefit India than all other 
 agencies combined" (Lord Lawrence). " They (the missionaries) 
 have worked changes more extraordinary far in India than any- 
 thing witnessed in Modern Europe " (Sir Bartle Frere). 
 
48 INDIA. 
 
 mentioned, were Messrs Gordon Hall and Samuel Nott 
 from the American Board, whose arrival from Calcutta 
 on nth February 1813, in the circumstances described, 
 was followed by a peremptory order of the governor, 
 Sir Evan Nepean, for their immediate deportation. 
 Through the earnest and faithful remonstrances to the 
 governor's conscience, contained in memorials addressed 
 to him by Mr Hall, they were happily allowed to remain. 
 Gordon Hall possessed the true missionary spirit in an 
 eminent degree. So strong was the desire to engage in 
 the work that, while still pursuing his theological studies 
 at Andover, he is said to have declared that " in case all 
 other means of getting to the heathen in Asia should 
 fail, he was ready to work his passage to India, and then 
 throw himself, under Providence, upon his own re- 
 sources." He laboured there with untiring zeal until he 
 was cut off by cholera on 20th March 1826 at Dhoorle- 
 D'hapoor, 100 miles east of Bombay, whither he had 
 gone on an itinerating tour. Within five years after Hall 
 and Nott's arrival, 25 schools, containing 1400 children 
 of both sexes, had been opened in Bombay and at two 
 other stations, and a considerable number of Christian 
 works had been issued from the press. The Bombay 
 Bible Society had also been formed in 18 13, and through 
 its instrumentality the Scriptures in various languages 
 have been largely circulated over the presidency and 
 along the Malabar coast. 
 
 The Church Mission in Bombay was founded in 181 8. 
 In 1832, its operations were extended to Nasik, a strong- 
 hold of Brahmanical superstition, and the place where 
 Livingstone's " Nasik boys " and other liberated slaves 
 were trained. At a later date an industrial Christian 
 colony was established at Sharanpore, near Nasik. 
 Kurrachee, Hyderabad, Aurungabad,. &c., were succes- 
 sively occupied. The Robert Mo7iey school in Bombay, 
 with its 267 pupils, is a valuable mission agency. 
 
PROG J^ ESS S2NCE 1813. 49 
 
 In 1822, the Scottish Missionary Society sent out the 
 Rev. D. Mitchell, who, instead of remaining in Bombay, 
 removed to Bankoot, sixty miles to the south, where he 
 commenced a mission. Before the close of 1823, three 
 additional missionaries arrived, viz., Messrs John Cooper, 
 James Mitchell, and John Stevenson. After a few years, 
 the Scotch missionaries removed to Poona, the capital of 
 the Mahratta country, in which place, indeed, they had 
 intended to settle at first, and were only turned aside in 
 consequence of being refused permission by the Govern- 
 ment from a fear of exciting a fresh outbreak among the 
 Mahrattas. The mission of the Free Church continues 
 to hold the chief place among the agencies at work 
 there. 
 
 The arrival in £827 of Robert Nesbit, and early in 
 1829 of John Wilson, proved an immense acquisition to 
 the cause of the gospel in Western India, and especially 
 in Bombay, their permanent sphere of labour. Both 
 have left their mark deep on India. The former 
 attained, as a preacher, to such a command of the 
 Marathi language, that a pundit on one occasion re- 
 marked, that " if Mr Nesbit spoke Marathi from within a 
 screen, even Brahmans from without would not be able 
 to detect that a foreigner was speaking." And such was 
 the affection cherished by the natives for this most love- 
 able man, that large numbers of them, of all classes and 
 creeds, attended his funeral (1855), and " shed tears, nay, 
 even cried loudly, over the dust of their departed friend 
 and well-wisher." In regard to the latter, little need be 
 said. His attainments as an Orientalist ; his Hnguistic 
 powers ; his extensive knowledge not only of Hindooism, 
 but of Mohammedanism, Zoroastrianism, and other sys- 
 tems of false religion ; his numerous and valuable pub- 
 hshed works ; his vast storehouse of general information ; 
 the influence he wielded among all ranks and classes; 
 and the consecration of his varied gifts and acquirements 
 
 D 
 
50 INDIA. 
 
 to the furtherance of the gospel, — these were long known 
 in some measure to the churches, and they have been 
 fully described in Dr George Smith's admirable Memoir. 
 Dr Wilson paid a visit to his native land in 1870, and in 
 the same year he discharged, with dignity and satisfaction 
 to the Church, the important and onerous duties of 
 Moderator of its General Assembly. The same high 
 honour, it may be remarked, in passing, had been twice 
 conferred on Dr Duff. Dr Wilson died in India on ist 
 December 1875, ^^^^^ forty-six years' service in the field. 
 
 In 1835, three of the missionaries sent out by the 
 Scottish Missionary Society, of whom John Wilson was 
 one, were, along with an English school which had been 
 established three years before in Bombay, transferred to 
 the Church of Scotland's mission. The school referred 
 to was afterwards organized on a more extended basis, 
 on the model of the institution previously established by 
 Dr Duff at Calcutta, and became known as the General 
 Assembly's Institution. In connection with it, and with 
 the operations of the mission generally, both in Bombay 
 and in Poona, as also in the work of translation, Dr J. 
 Murray Mitchell rendered most valuable service from 
 1838 to 1863, when he was compelled by the state of his 
 health to return home. Since then, he, at the Commit- 
 tee's request, very readily gave much needed help for a 
 few years to the mission at Calcutta. 
 
 About the end of 1838, three Parsee youths attending 
 the institution came under the influence of the truth, and 
 expressed an earnest wish to be baptized. The Parsee 
 community, on being made aware of their desire, became 
 greatly excited. Two of the youths took refuge in the 
 mission-house. The third fell into the hands of his co- 
 religionists, and was never again seen by the missionaries. 
 An attack was made upon the mission-house, which, 
 however, proved unsuccessful ; whereupon the mob had 
 recourse to legal proceedings. The excitement was such 
 
PROGRESS SINCE 1813. 51 
 
 that the military had received orders to be in readiness 
 in case their services should be required. Happily they 
 were not. The ordeal was a peculiarly trying one to the 
 two youths, but they stood firm to their convictions ; and 
 the proceedings having terminated in their favour, they 
 were shortly afterwards baptized — the first-fruits from 
 among the Parsees to Christ. Their names were Hor- 
 masdji Pestonji and Dhanjibhai Nauroji. The former 
 transferred his services first to the mission of the Irish 
 Presbyterian Church, and afterwards to the Baptists. 
 The latter ministers with much acceptance to a native 
 congregation in Bombay connected with the mission of 
 the Free Church of Scotland, and is deservedly esteemed 
 throughout the community. One result of these baptisms 
 was, that out of nearly 300 in attendance at the institu- 
 tion, all but fifty were taken away, and for many years 
 not a single Parsee boy was allowed to enter it. The 
 prestige of the Free Church mission is well sustained by 
 the missionaries now in charge. 
 
 An interesting and successful mission of the American 
 Board was estabHshed at Ahmednuggur, 175 miles north- 
 east from Bombay, in 183 1, the distinguishing features 
 of which are the extent to which, latterly, the missionaries 
 have devoted themselves to directly evangelistic work, 
 and the employment of native Christian Bible-women. 
 This mission has extended its operations to upwards of 
 twenty important villages in the Ahmednuggur, Satara, 
 and Sholapore Collectorates. 
 
 In 1880, the aggregate membership of the American 
 mission, including those in Bombay, was 1202. The 
 pupils numbered 1258. Native contributions for the same 
 year amounted to rupees 1572. The mission comprises 
 a Theological Seminary at Ahmednuggur, Medical Dis- 
 pensaries at Bombay and Sholapore, and a Publication 
 department, from which a weekly newspaper has been 
 issued for nearly forty years. 
 
52 INDIA. 
 
 At the suggestion of Dr John Wilson, the Provinces of 
 Kathiawar and Goozerat to the north-west of Bombay 
 were the selected fields of labour of the Presbyteriaji 
 Church in Ireland. The work was commenced in 1841 
 in Rajkote in Kathiawar. In 1846 the London Mission- 
 ary Society handed over to the care of the mission their 
 station at Surat, a large city in Goozerat of 107,000 
 inhabitants, where they had laboured for thirty-seven 
 years previously. It is a Parsee stronghold. The trans- 
 ference opened up to the mission a suitable sphere in 
 which to carry on an educational establishment, towards 
 which the Board desired to devote a large legacy that 
 had been bequeathed by a lady friend of the mission. 
 A second oifer, made immediately after the Mutiny, by 
 the same Society to the Board to take over their mission 
 at Borsud, with sub-stations, in the Myke Canta country, 
 was gladly responded to. Not long after the large and 
 important city of Ahmedabad was occupied, a higher 
 Anglo- Vernacular School, similar to the one in Surat, 
 being opened there. 
 
 As the number of converts increased, it was found 
 necessary, or thought desirable, that some arrangement 
 should be made whereby they might be free from the 
 persecution of their friends and neighbours. And ac- 
 cordingly no fewer than six Christian native settlements 
 have been formed from time to time during the last ten 
 years. In all, 1833 acres, rented by the mission or held 
 direct from Government, are under cultivation ; and the 
 converts are thus able to maintain themselves by their 
 own industry. The experiment has been largely suc- 
 cessful. A few years ago, Mr Melvill, the agent of the 
 Governor-General at Baroda, bore emphatic testimony 
 to the usefulness of these setdements, and to " the design 
 that the mission keeps before it of inducing self-reliance 
 among the community." They afford an outlet for the 
 Dherds, a low caste tribe, among whom the operations 
 
PROGRESS SINCE 1813. 53 
 
 of the mission are to a large extent carried on, whose 
 means of support have been seriously curtailed through 
 the failure in the weaving trade. 
 
 The mission reports the rise of a spirit of enquiry 
 among the Mohammedans. Several remarkable cases of 
 conversion, followed by baptism, have recently occurred. 
 One of them had been connected with the mission as a 
 Moonshee for thirty-seven years. Another, the Moulvie^ 
 or minister of the large population at Nariad (one of the 
 stations of the mission) "is a young man of learning, 
 studious habits, and remarkable ability, of a devou^ 
 spirit and enquiring mind, and of the Sayad race, revered 
 by the followers of the prophet." 
 
 It is a significant fact, as shewing the progress made, 
 that in the earlier years of the mission the late lamented 
 Rev. Robert Montgomery, one of its founders, who ex- 
 hibited '*a high and beautiful type of the Christian 
 missionary, and was as honoured, trusted, and beloved 
 in India, as he w^as also honoured and beloved by the 
 church at home," — this same missionary was stoned for 
 preaching in Surat. When his death occurred in Novem- 
 ber 1 880 " every native newspaper in the city had an 
 affectionate paragraph to his memory, and the expres- 
 sions of hearty sorrow came from all classes." 
 
 The mission is under the care of eight ordained 
 European missionaries and two superintendents of high 
 schools, assisted by eight native evangelists, twenty-six 
 native Christian teachers, and seven other agents ; and it 
 comprises a native Christian community of 1662, of 
 whom 211 are communicants. Scholars number 1752. 
 
 The Propagatiofi Society has missions in Bombay, 
 Poona, Ahmednuggur, &:c. There are also interesting 
 rural missions of the Free Church of Scotland at Indapore, 
 and at Jaulna, in the Hyderabad State, with their model 
 Christian village at '^ Bethel," and their chain of stations 
 along the railway line in the direction of Nagpore, all of 
 
54 INDIA. 
 
 which are under the efficient superintendence of the Rev. 
 Narayan Sheshadri, one of the fruits of the Free Church 
 Mission in Bombay in 1843 f^o^^ Brahmanism. The 
 enHghtened Prime Minister of the H. H., The Nizam, 
 Sir Salar Jung, G.C.S.I., generously granted 800 acres of 
 land for the "Bethel" Settlement, and has otherwise 
 shewn much interest in the enterprise. 
 
 The Basel Ger??ian Evangelical Missionary Society 
 entered this field in 1834, and carries on exten- 
 sive operations at twenty stations in South-Western 
 India, — more particularly in the districts of Canara- 
 Coorg, South Mahratta, Malabar, and Nilagiri. The 
 pioneer missionaries sent out that year were Samuel 
 Hebich, Lehner, and Greiner. Mangalore was selected as 
 the first station. Readers are referred to Hebich's 
 Memoir for full details of the earlier history of the 
 mission, with which for twenty-six years that somewhat 
 eccentric but most devoted man and successful mission- 
 ary was honourably identified. His strength failing, he 
 returned to Germany in i860, and died in May 1868. 
 The divine blessing in large measure has rested on the 
 missions, the returns for January of the present year 
 being as follows: — communicants, 3727; catechumens, 
 346 ; and children under Christian instruction and train- 
 ing, 3288, of whom 939 are girls. These are cared for 
 by fifty ordained Europeans and nineteen lay mission- 
 aries, eight ordained native pastors, sixty-nine native 
 catechists, seventy Christian native male and twenty-five 
 female teachers. The catechists' Seminary, containing 
 twenty-eight students, is carefully watched over. The 
 mission has rendered important service in translation 
 work and in the issue from the mission press in the 
 different languages of a number of books, tracts, and 
 hymns. At the present time the second revision of the 
 Malayalam New Testament, the revision of the Tulu 
 New Testament, and the Canarese Commentary, are 
 
PROGRESS SINCE 1S13. 55 
 
 being proceeded with. Canarese and Malayalam 
 Monthly Journals are also edited by the missionaries. 
 The industrial departments are an interesting feature of 
 the mission. These comprise three weaving establish- 
 ments, two tile works, one carpenters' shop, one mechan- 
 ical workshop, and three mercantile establishments. 
 
 With respect to the Madras Presidency, it has been 
 already mentioned that the Christian Knowledge Society 
 had carried on a work originated last century by the 
 Danish missionaries. Two missionaries from the London 
 Society arrived there in 1805. Some years later, the 
 well-known Richard Knill joined the mission. The 
 Church Mission followed in 181 5, and has since con- 
 tinued to make steady progress. The Wesleyans entered 
 the city in the following year, and have been abundant, 
 as elsewhere, in their labours among both old and 
 young. The Propagation Society in 1825 received in. 
 charge the mission of the Christian Knowledge Society 
 already referred to. The American Board formed 
 two stations in Madras in 1836, but afterwards retired 
 from this field. 
 
 In Tinnevelly, the work has been in a very marked de- 
 gree successful. During the famine, especially, of 1877-78 
 many thousands were gathered in by the Church and Pro- 
 pagation Societies Missions, which are worthily superin- 
 tended by Bishops Sargent and Caldwell, respectively. 
 
 The Board of ForeigJi Missions of the Reformed 
 Church in America^ has long carried on operations 
 
 * The Board has interesting historical associations. Sprung origin- 
 ally from the Reformed Church of the Netherlands, which by the com- 
 bined action of the Netherlands East India Company, the Govern- 
 ment, the colonists, and the church, more than two and half 
 centuries ago, sustained clergymen in Ceylon, Sumatra, Java, 
 Coromandel, China, Formosa, Siam, Japan, and other fields in that 
 part of the world. The immigrants from the Netherlands to 
 America were also animated by a strong desire to carry the gospel 
 to heathen tribes, and accordingly in 1643 the Rev. Mr Megapo- 
 
56 INDIA. 
 
 among the Tamil-speaking population in the district of 
 Arcot, lying west of Madras. The name of the Rev. Dr 
 John Scudder will ever be fragrant throughout India, not 
 only on account of his own high character and dis- 
 tinguished services, but also because of the noble band 
 of sons who followed him into the mission field. Though 
 sent in 1819 by the American Board to join the mission 
 in Ceylon, and afterwards transferred to the neighbour- 
 hood of Madras, Dr Scudder belonged to the Reformed 
 Church. Three of his sons " having completed their 
 classical and theological education, were coming to him 
 to share his work. He and they desired to cultivate a 
 field among the Tamils hitherto neglected, and to be 
 allowed to conduct a mission of their own. But the 
 American Board could not spare Dr Scudder from the 
 Madras Mission, and the sons, therefore, were authorized 
 to occupy the North and South Arcot districts." The 
 Arcot Mission was accordingly fully organized in 1854, 
 and has since been the special sphere in which the Re- 
 formed Church has carried on its missionary labours in 
 
 lensis began to labour among the Red Indians (the Mohawks) three 
 years before the Rev. John Elliot, known as the "Apostle of the 
 Indians," commenced his apostolic career. In November 1796, the 
 New York Missionary Society was formed, the Presbyterian, 
 Reformed, and Baptist Churches being represented in its member- 
 ship. The Northern Missionary Society, with the same con- 
 stituent elements, followed at Lansingburgh, New York, in January 
 1797. Then came the United Missionary Society in 1816, 
 merged into the American Board ten years later. In 1832, "a plan 
 was adopted by the Board and the Church, under which the Church, 
 Avhile retaining the advantages of a connection with the American 
 Board, was allowed to conduct missions according to its own ecclesi- 
 astical jDolity." This led to the formation in that year of the Board 
 OF Foreign Missions of the Reformed Dutch Church. Since 
 1857, the missions of the Reformed Church have been entirely inde- 
 pendent of the American Board. It is proper, however, to add that 
 the relations previously sa])sisting between the two bodies had been 
 of the most fraternal nature. 
 
PI! OGRESS SINCE 1813. 57 
 
 India. Early in the same year Dr John Scudder finished 
 his course, having died near the Cape of Good Hope, 
 whither he had gone to recruit his faiHng strength. A 
 few months afterwards other two sons joined the Arcot 
 Mission, which was still further recruited from the same 
 family by the arrival of another son at the close of i860, 
 and of yet another in 1861. Five of the brothers were 
 reluctantly compelled to retire at different times from 
 the field on account of impaired health. But the 
 Scudder family will ever be associated with the history 
 of the Arcot Mission, though other labourers have 
 largely aided in bringing about the results. 
 
 In 1854, throughout that large field, which has a pop- 
 ulation of upwards of 3,000,000, " scarcely a man was to 
 be found, except those who within two years had listened 
 to the preaching of the Scudders, who had even heard the 
 name of Jesus Christ, or had a single correct idea of the 
 nature of God, or the duty of man to his fellows." JVoiv, 
 there was, at the close of 1879, in twenty-one different 
 stations, besides numerous out-stations, a native Christian 
 community of 5728, of whom 1286 were communicants, 
 and 1407 catechumens. The scholars under instruction 
 numbered 1576. 
 
 The Mission of the Free Church of Scotland owes its 
 origin to the stirring appeals of Dr Duff. Its main 
 energies were devoted to the Christian instruction of the 
 youth, chiefly of the better class of Hindoo society. John 
 Anderson, the first missionary, arrived in 1837, and 
 entered on the work with all the energy of which his 
 ardent nature was capable. It may be said of him pre- 
 eminently, that he travailed in birth until Christ was 
 formed in the hearts of the pupils the hope of glory ; and 
 God owned his labours. The baptism in 1841 of three 
 of the ablest students shook Hindoo society almost to 
 its foundations. As in the case of the Parsee converts 
 at Bombay, the Institution in consequence lost 400 
 
58 INDIA. 
 
 scholars ; only thirty or forty remained. Such shocks 
 occurred from time to time, but, notwithstanding, the 
 work continued to advance. 
 
 The Mission was rich in spiritual fruits. Among these 
 may be noted the Rev. P. Rajahgopaul, who has been a 
 distinguished ornament of the Native Church in India, and 
 is still spared to carry on successfully his Master's work. 
 When it became known to the relatives that Mr Rajahgo- 
 paul and Mr Venkataramiah had applied for baptism, they 
 came to the Mission-house, and for two hours used their 
 utmost persuasion to induce them to return home. " Mr 
 Anderson said their appeals to the youths and to him 
 were more trying to flesh and blood than anything he 
 had ever before witnessed, and their look of despair and 
 their silence when the young men remained, as they did, 
 firm, 'might have moved a heart of stone to pity 
 them.'" After seventeen years successful service, during 
 the greater number of which he had associated with him 
 two like-minded colleagues, Robert Johnston and John 
 Braidwood, the honoured founder was taken home to his 
 rest and reward on 25th March r854. 
 
 Under the able management of the Rev. William 
 Miller, the Institution has attained to a high state 
 of efficiency, and through his indefatigable exertions, 
 and with the active co-operation and pecuniary assist- 
 ance of the Church and Wesleyan Missionary Societies, 
 it was in 1877 constituted into a regular Christian Col- 
 lege for Southern India. It commands the confidence, 
 and in one way or another has the support of, all the Pro- 
 testant churches at work in South India. The students 
 on the roll in 1880 numbered 233, the pupils in the 
 school department being 825. The spiritual aim of the 
 College is thus described : — " To make divine revelation 
 in its real sense and living power take hold upon the 
 awakened and disciplined intelligence of a people, — to 
 change the current of their thought so that Christ shall 
 
PR O GR ESS SINCE 1 8 1 3 . 
 
 59 
 
 be no longer misunderstood, and therefore hated, but 
 regarded as one to be listened to, honoured, loved, yes, 
 and lived and died for, by thoughtful and inquiring men. 
 .... And it is something that the tokens should be 
 many, and increasing year by year, that the truth taught 
 and the efforts used meet some response in those for 
 whose good we labour." Though this noble effort is 
 believed to be fraught with most blessed consequences, 
 the churches at home must learn to exercise patience in 
 waiting for them in any large measure. The remark of 
 Archbishop Whately may appropriately be quoted in this 
 connection — " The man that is in a hurry to see the full 
 effects of his own tillage must cultivate annuals and not 
 forest trees." 
 
 Free Church Medical Mission House, Madras. 
 The Medical Mission founded by the late Dr D. H. 
 
6o 
 
 INDIA. 
 
 Paterson, son of The Missionary of Kilmany, now ably 
 superintended by Dr William Elder, forms an important 
 part of the operations of the Free Church Mission. It 
 has dispensaries in Royapooram and Black Town, which 
 
 Gopai-um (or Gateway) of an Idol Temple Tower at Conjeveram. 
 
 were attended in 1880 by 21,479 patients, of whom one- 
 fourth were women. The blessing has been largely 
 vouchsafed to its endeavours, so much so that a native 
 
WORK AMONG THE FEMALES. 6i 
 
 congregation with fifty members, and eighty adherents, 
 and an Eurasian congregation with thirty members and 
 150 adherents, both in the Royapooram quarter, have 
 grown out of it. 
 
 The Free Church conducts operations also at Nellore 
 in the Telugoo-speaking country to the north ; at and 
 around Chingleput, a rural district lying to the south- 
 west ; and at Conjeveram, also in the Chingleput dis- 
 trict. This last-mentioned town is noted as the Benares 
 of South India. It contains some of the largest pagodas, 
 or idol temples, in all India, and is a great idolatrous 
 centre, to which thousands flock from all parts of the 
 country. 
 
 v.— WORK AMONG THE FEMALES. 
 
 Christianity is the only religion that gives to woman 
 her rightful place. In every heathen land she is degraded 
 from it. The degradation may in some respects be 
 deeper in Africa and in the South Sea Islands, than it is 
 in India. The seclusion and inaccessibility, too, which 
 so universally prevail in the case of Indian females, is 
 also to be found in a greater or less degree in other 
 lands — notably in Mohammedan countries. But the lot 
 of women in India is so exceptional, so peculiarly hard, 
 so inexpressibly sad, that a separate chapter may well be 
 devoted to the subject. Consider 
 
 Their Condition. 
 
 Mentally, it is low. The merest trifles engage their 
 attention. They are taken up with their bodily orna- 
 ments and household articles. Of intellectual amuse- 
 
62 INDIA. 
 
 ments they know absolutely nothing. The only recrea- 
 tions in which they indulge, are quarrelling, gaming, or 
 idle conversation on low and degrading topics. They 
 are incapacitated from acquiring knowledge ; and there is 
 observable in them in a marked degree the absence of 
 that sharpness, amounting in the case of many to acute- 
 ness, found in the other sex. Nor, need this be matter of 
 surprise. Their minds are a blank. Of education in even 
 the narrowest sense of the term, they have received none. 
 Though not expressly forbidden in the Shastras, and 
 though at one time enjoyed, to some extent at least, it 
 came to be entirely neglected and discountenanced. It 
 is regarded as unnecessary and even hurtful to women, 
 who are looked upon and treated as inferior beings. 
 The popular sentiment among Hindoos is, that education 
 may be an accomplishment for " dancing girls," but not 
 for any who were expected to maintain any respectability 
 of character, — that ignorance and seclusion are essential 
 to the honour of the family. Hence it is extremely 
 difficult to secure the attention of the women upon any 
 but the most commonplace topics. Their intelligence, 
 in point of fact, is confined to the material things to be 
 found within the walls of the Zenana. The depression of 
 ages has told upon them ; and it will take generations of 
 Christian training ere the effect of this depression is 
 removed. 
 
 Their condition is also low, morally — lower even than 
 that of the male sex. According to the Hindoo Shastras, 
 " falsehood, cruelty, bewitching folly, covetousness, im- 
 purity, and unmercifulness, are woman's inseparable 
 faults." She " can never act on her own responsibility." 
 Her " sin is greater than that of man, and cannot be 
 removed by the atonements which destroy his." Such 
 are women, morally, as described in the Hindoo sacred 
 books ; and the description is realized in actual fact. 
 Her condition, in short, is one of moral insensibility. 
 
WORK AMONG THE FEMALES. 63 
 
 But let us consider how woman is treated in India. 
 Female children are hated from their very birth. That 
 event is not hailed by the father as it usually is in 
 Christian lands. On the contrary, he is ashamed to own 
 the fact. Alas ! for the unhappy mother who has given 
 birth to a large family of daughters. She never fails in 
 such a case to become an object of aversion to her 
 husband. He takes no interest whatever in the future 
 welfare of the female children. His sole concern is 
 with his sons, whom he regards as the props of his old 
 age, and as the ornaments and lights of the family. 
 Then comes the Hindoo girl's marriage, usually between 
 her seventh and tenth year, though in many cases much 
 earlier. Henceforth her Hberty (in Bengal, at least) is 
 practically at an end. She must confine herself to the 
 precincts of the Zenana. It is a virtual imprisonment 
 for the rest of her life. So late as 1857, the fact of a 
 native gentleman having taken a lady of his own family 
 a drive on the Maidan^ or course, near the city, was 
 spoken of as a marvel, and brought down upon the bold 
 reformer no small amount of ridicule. Nor is there much 
 to solace and cheer her within the narrow limits of the 
 Zenana. The celebration of the nuptials is the only 
 occasion when the wife is allowed to eat with her hus- 
 band. It is enjoined, too, in the Shastras, that women 
 are not to be much loved : " let them," it is said, " have 
 only that degree of affection which is necessary ; let the 
 fulness of affection be reserved for brothers and other 
 similar connections." The wife '' is to live for her 
 husband, to work for him, to suffer for him, and to die 
 with him. By all means," it is added, " if she survive 
 him, she must remain a widow." This enforced widow- 
 hood is the bitterest ingredient in the cup of sorrow, 
 which woman in India is called to drink. By surrender- 
 ing herself to be burned on the funeral pile along with 
 her husband, the highest merit wa^ acquired. This 
 
64 INDIA. 
 
 cannot now be secured. Instead, she has to submit 
 to a worse fate, even to a living death in the recesses 
 of the Zenana. Widowhood is regarded as a condition 
 of reproach and disgrace, and therefore it is one of the 
 greatest calamities that can befall her. The life of a Hin- 
 doo widow, especially if, as happens in the case of many of 
 them, she falls into this state while still young, is one of 
 extreme wretchedness. She is the domestic drudge. 
 Not unfrequently does she in substance pray, " O gods 
 and goddesses, let me die ; I choose rather to die than 
 to live." Her woes, it has been said, never have been, 
 never can be fully told. Her sad lot is well expressed 
 in the following lines : — 
 
 " And death and life she hated equally 
 
 And nothing saw, for her despair 
 
 But dreadful time, dreadful eternity, 
 
 No comfort anywhere." 
 
 It has been estimated, that of the hundred millions or 
 thereby of females in India, more than two millions are 
 widows I 
 
 There is thus in the case of the females, a continuity 
 of misery extending from the cradle to the grave.* As 
 strikingly put by another, they are " unwelcomed at 
 
 * Just as we are going to press, our attention has been called to 
 a valuable work, recently published in Calcutta. It is entitled 
 "The Hindoos as they are." The writer, Baboo Shib Chunder 
 Bose, was a pupil under Dr Duff in the early days of the Calcutta 
 Institution. ' He gives a vivid description of the inner life of Hindoo 
 society in Bengal. Here are two brief extracts relating to the 
 females: — "Except a mother, who can adequately conceive the 
 thousand and one miseries which are in store for the daughter ? It 
 a gloomy picture from beginning to end, and the gloom deepens as 
 time rolls over her devoted head." . . . . " Volumes after 
 volumes have been written on the subject, denouncing in an unmis- 
 takeable manner the monstrous perversity of the existing system, but 
 the evil has taken such a deep root in the social economy of the 
 people that the utmost exertions must be put forth before it can be 
 wholly eradicated." 
 
WORK AMONG THE FEMALES. 65 
 
 THEIR BIRTH, UNTAUGHT IN CHILDHOOD, ENSLAVED 
 WHEN MARRIED, ACCURSED AS WIDOWS, UNLAMENTED 
 
 WHEN THEY DIE." Consider now the 
 
 Efforts for their Enlightenment. 
 
 The earliest effort on behalf of the females of Bengal 
 originated with some ladies of East Indian extraction, 
 who attended the seminary of Mrs Lawson and Mrs 
 Pearce, the wives of the Baptist missionaries in Cal- 
 cutta. In an address circulated in April 181 9 among 
 the friends of the Baptist Mission, the formation of a 
 school for the education of Hindoo females was proposed. 
 Nothing of the kind then existed. As the result, the 
 *' Calcutta Female Juvenile Society for the Education of 
 Native Females " was formed. For a time, it met with 
 very small encouragement, the number of scholars during 
 the first year of its existence not exceeding eight ! But 
 a beginning had been made, and that was something. 
 Year by year the wedge thus introduced was driven 
 further in, so that by the end of the fifth year, the 
 Society was able to report six schools in operation, with 
 an aggregate of 160 pupils. 
 
 Previous to the action of the friends of the Baptist 
 Mission, the "Calcutta School Society" for the improve- 
 ment of indigenous schools, originated and supported 
 by natives, had been instituted on ist September 18 18.* 
 The operations of this Society, which were carried on 
 exclusively for the benefit of the males, revealed " the 
 appalling fact, that for the entire mass of thefonale popu- 
 lation there was no education at all, — tending to con- 
 firm the partly conjectural and partly inferential calcu- 
 lation of the Calcutta Baptist Missionary Society, that, 
 out of forty 7nillio7is of Hindoo females which British 
 India then contained, 7iot four hundred wojuen, or not 
 * Its managing Committee was composed, two-thirds of Euro- 
 peans or their descendants, and one-third of natives of India. 
 
 £ 
 
66 INDIA. 
 
 one in one himdred thousand, could read or write I " With 
 such a fact before it, the Society applied to the British 
 and Foreign School Society to select and send out a 
 qualified female to institute schools for native female 
 children, or rather to institute and superintend a school 
 for training native female teachers. Miss Cooke, after- 
 wards Mrs Wilson, arrived in November 1821. But, as 
 it appeared that the native gentlemen on the committee 
 were not prepared to engage in any general plan of 
 native female education, the corresponding Committee 
 of the Church Missionary Society, cordially undertook 
 to carry out the object of her mission. The amount of 
 encouragement to be expected, may be learned from 
 Bishop Heber's Journal, where it is stated that "all 
 those who knew most of the country regarded her 
 attempt to bring them (the girls) together into schools, 
 as idle as any dream of enthusiasm could be. The first 
 female school was started by her earlier than had been 
 intended, and in rather a providential way. While en- 
 gaged in studying the language she, on 25th January of 
 the following year, visited one of the School Society's 
 boys' schools. The result is thus reported by the Church 
 Missionary Society. " Unaccustomed to see an European 
 female in that part of the native town, a crowd collected 
 round the door of the boys' school, among whom there 
 was an interesting-looking little girl, whom the school 
 pundit drove away. Miss Cooke desired the child to be 
 called, and, by an interpreter, asked her if she wished 
 to learn to read. She was told in reply, that this child 
 had, from three months past, been daily begging to be 
 admitted to learn to read among the boys, and that if 
 Miss Cooke (who had made known her purpose of de- 
 voting herself to the instruction of girls) would attend 
 next day, twenty girls should be collected." 
 
 Next morning, accompanied by a female friend who 
 knew Bengalee well. Miss Cooke attended and found 
 
WORK AMONG THE FEMALES. 67 
 
 thirteen girls. She then and there entered on her labours. 
 Mothers and other female relatives attended too, but were 
 content to remain outside and watch what was going on 
 through the lattice work. With these she entered into 
 conversation, not, however, until they had drawn down 
 the upper coverings over their faces to prevent them 
 from being recognised. Great was their surprise on 
 being informed that Miss Cooke had come from England 
 solely for the purpose of instructing the children of the 
 natives. The conversation wound up with the encourag- 
 ing words, " Our children are yours — we give them to 
 you." This was quite in accordance with the belief on 
 the part of many, that not a few of the women were 
 anxious to learn, and especially to have their girls edu- 
 cated, but were prevented from carrying out their wishes 
 through the strong prejudices of the respectable and more 
 orthodox Hindoos to their wives and daughters appearing 
 in public. Other causes operated and still operate, in 
 the same direction, such as the sensitiveness of parents 
 to whatever affects the future prospects of their daughters, 
 early marriages, and the influence of the elderly females 
 of the Zenana. And even when intelligent native 
 gentlemen favoured the education of the females, as 
 many of them did, they were hindered by apathy or 
 timidity from taking any active steps to promote it. In 
 truth, the education of the females involves nothing 
 short of a revolution in the domestic and social relations 
 and immemorial usages of Indian society. But to return 
 from this partial digression. 
 
 Within a month after Miss Cooke's first attempt, other 
 two schools were established, one of them being in the 
 Church Missionary Society's premises. The three schools 
 had an aggregate attendance of between fifty and sixty 
 girls. In order more effectively to carry on the work 
 now fairly set agoing, a Ladies' Society for native female 
 education in Calcutta and its vicinity was formed in 
 
6S INDIA. 
 
 March 1824, with Lady Amherst as patroness. At the 
 fourth pubHc examination, held on 23rd December 1825, 
 thirty schools were reported, with an average attendance 
 of 400 pupils. On that occasion, Rajah Boidenath Roy 
 came foiivard with a donation of ^2000 to promote the 
 cause of native female education, by the erection of a 
 central school and dwelling-house for the European 
 Female Superintendent. The foundation-stone was laid 
 by the lady patroness on i8th May 1826, and the 
 premises were taken possession of by Miss Cooke — 
 now Mrs Wilson — on ist April 1828. The other schools 
 previously established were gradually abandoned, and 
 the educational operations were henceforth concentrated 
 in this central one. 
 
 Such was the rise of female education in Bengal. The 
 success of these first efforts was matter of unfeigned 
 thankfulness, all the more so that the seclusion of the 
 females there was greater, and the task of breaking in 
 upon it correspondingly more difficult than in the other 
 presidencies. One door had, to some extent, been 
 opened by which to reach the female population. But 
 the success attained was limited in its range, and neces- 
 sarily so at that time. For such was the inveteracy of 
 the prejudicies on the subject that, according to Dr Duff, 
 it was "a perfect chimera to expect anything Hke a 
 general system of female education until there first be 
 a general scheme of enfightened education for the males." 
 And in point of fact more than thirty years elapsed before 
 any of the higher or wealthier classes ventured to send 
 their daughters to an educational seminary. Even yet, 
 notwithstanding the great advance in educational appli- 
 ances, the number who do so is lamentably small. Still, 
 it is very far indeed from our wish to detract in the least 
 degree from the credit and honour so justly due to those 
 who, amid extraordinary difficulties and no Httle obloquy, 
 first assailed this stronghold of superstition. 
 
IVORK AMONG THE FEMALES. 69 
 
 The remarks just made are equally applicable to the 
 North-West Provinces. At the Conference of Mission- 
 aries held in Calcutta in 1855 a missionary from the 
 north-west stated, in reference to this matter of female 
 education, that the rich and upper classes were felt to be 
 beyond the reach of their operations, and that Calcutta, 
 Bombay, and Madras, by setting the example, must show 
 how the problem was to be solved. 
 
 Though the females in Western India were somewhat 
 less under restraint than their sisters in Bengal, owing 
 partly to the presence in their midst of a large Parsee 
 element, who are free from the trammels of caste, the 
 difficulties encountered in obtaining a footing for their 
 education were not appreciably less. From the time of 
 the arrival in 1823 of the first Scottish missionaries 
 (Messrs Donald and James Mitchell, Alex. Crawford, 
 John Cooper, and John Stevenson), and their wives, 
 earnest attention was given to the subject. Schools for 
 boys were at once established in the towns of Bankot 
 and Hurnee, in the Southern Konkan, where they were 
 compelled at first to settle, having been prevented by 
 the groundless fears of the authorities from commencing 
 work in Bombay. By the following year, the number in 
 attendance had increased to 1152, of whojn thirty-Jive 
 were girls. Sixty-eight boys' schools, containing 2619 
 scholars, were in existence in 1826 ; and the report for 
 that year states that "repeated attempts have been made 
 by the female branch of the mission to establish female 
 schools ; but the strong prejudices of the people against 
 a system of education to them so novel, have, until lately, 
 baffled all such endeavours. At length, about five months 
 ago," the report proceeds, " a small school was opened 
 at each station, which, although they at first contained 
 only three or four girls each, gradually increased, and 
 had a considerable influence in removing prejudice, and 
 in paving the way for the establishment of others. They 
 
70 INDIA. 
 
 have now increased to the number of ten ; and contain, 
 together with sixty girls who attend several of the boys' 
 schools, 362 scholars." 
 
 On the arrival of Dr John Wilson in Bombay towards 
 the latter end of 1829,* his wife, Mrs Margaret Wilson, 
 of sainted memory, immediately set herself, along with 
 her husband, to the study of Marathee, with the view of 
 devoting herself to the education of the females. While 
 not in the least under-estimating the difficulties in the 
 way of accomplishing so desirable an object, she and her 
 husband were both firmly convinced that female educa- 
 tion could be, and ought to be, carried on contempo- 
 raneously, though in a very much less degree, with the 
 education of the other sex. Before the close of the year 
 Mrs Wilson had commenced her efforts on their behalf, 
 and soon had in operation six schools with 120 scholars, 
 rising in the following year to 175. The boarding school 
 — the first of its kind in that part of India — was opened 
 in 1832. It was intended for the most destitute class of 
 the natives, whose poverty prevented them from sending 
 their children for instruction without the help which they 
 obtained by going messages and doing similar little 
 services. In May of that year, Mrs Wilson writes : 
 " I send you a Guzaratee newspaper. The editor has 
 been sitting with me for nearly two hours ; and he has 
 promised to send his two daughters to me to be instructed 
 
 whenever they are old enough His boldness 
 
 and fearlessness are quite noble." Later on, she thus 
 describes the low moral condition of the children under 
 her care: "It would affect you to tears were you to hear 
 the girls, in some of the female schools, disavow their 
 belief in idolatry, and to see how they can be melted 
 
 * Dr Wilson arrived in India on 13th February 1829, but re- 
 mained for some months at Hurnee, in the Southern Konkan, in 
 order to acquire the language. He regarded Bombay as the scene 
 of his future labours. 
 
WORK AMONG THE FEMALES. 71 
 
 into tenderness, or have their imaginations charmed by 
 a recital of the actions and sufferings of Christ. But 
 follow them from the school, and you will see them in 
 the idol procession, or bowing to their gods, — you will 
 hear nothing from their lips but lying, obscene conversa- 
 tion, and every foolish and hateful word." " The de- 
 pravity and deceit of these little creatures would astonish 
 you. The nearer you come into contact with idolatry, 
 the more appalling and hopeless does it appear." But 
 notwithstanding human depravity, and apathy, and other 
 formidable obstacles, the work continued to advance ; 
 and even previous to the lamented death, in 1835, o^ 
 this accomplished and devoted worker, the cause she so 
 warmly espoused had secured its recognised place among 
 Christian agencies. 
 
 There being in Bombay, as has already been stated, 
 greater liberty of social intercourse enjoyed by women 
 than in other parts of India, multitudes of them may be 
 seen on the streets on foot or in carriages, in the latter 
 case often with their families. Such being the case, it is 
 not surprising that some of the natives, belonging especi- 
 ally to the Parsee community, should have manifested a 
 practical interest in the education of the females. Thus 
 the schools in the city and neighbourhood promoted by 
 Sir Jamsetjee Jeejeebhoy had about 1000 pupils. And 
 at the annual examination of the Marathee and Goozera- 
 thee schools of the Students' Literary and Scientific 
 Society, held in Bombay early in i860, 351 girls were 
 present. In short, many of those who in the east and 
 north had to be taught in Zenanas, were not ashamed to 
 attend schools in Bombay. 
 
 Passing to South India, it is to be remarked that from 
 the days of the Danish missionaries onwards the im- 
 portance of christianising the females of the country 
 was strongly felt, and earnest efforts were made to 
 accomplish that object. But here, as elsewhere, they 
 
72 INDIA. 
 
 were for long years successfully resisted. The utmost 
 that could be attained was the establishment of boarding 
 and day schools for the children of converts and of other 
 non-Vi.\x\diOO races. In connection with these, much 
 labour had been bestowed, and successfully too, by the 
 Danish missionaries during last century, and since 1830 
 by the London, Wesleyan, Church, and American Mis- 
 sionary Societies. But the Hindoo population, which 
 forms the great mass of the people, had never been 
 touched. The situation was at once fully apprehended 
 by the Rev. John Anderson very shortly after his 
 arrival in 1837. When he propounded his plan, 
 it was viewed on all hands as an impossibility. But 
 John Anderson was not the man to be turned aside from 
 a noble object even by seeming impossibilities. He 
 resolutely set himself by means of discussions, prize 
 essays, and otherwise, to create a public opinion on the 
 subject. His aspirations and benevolent designs were 
 at length realised. 
 
 No sooner had the Rev. John Braidwood and his wife, 
 on their arrival in the beginning of 1841, settled in 
 Royapooram, a suburb of Madras, than Mrs Braidwood 
 opened a caste girls' school in their compound with five 
 pupils. By the end of the first six months the number 
 had increased to twenty-five. Unfortunately, their re- 
 moval soon after to Black Town resulted in the dis- 
 persion of the scholars, and for a considerable time all 
 efforts to start a school in that quarter of the city proved 
 fruitless. " No one in the Hindoo community ventured 
 to bring or send a girl to school. A gendeman offered 
 to give as much as a rupee to each girl that attended 
 school. But neither this money nor all the influence 
 which the missionaries and their friends put forth on the 
 community could secure the attendance of a single girl." 
 A renewed attempt, made in August 1843, met with 
 more success. It was a very small beginning, but it 
 
WORK AMONG THE FEMALES. 73 
 
 proved the commencement of the Madras Girls' Day 
 School, which has been not only the pioneer, but also the 
 parent of all caste girls' schools in the Presidency. A 
 similar school was opened in Triplicane, and at the 
 annual examination no fewer than 253 Hindoo girls 
 from the two schools attended. At the second exami- 
 nation 405 girls were present. It was an unlooked-for 
 and joyful success, even although the greater number 
 who attended were in these earlier years drawn from the 
 poorer castes. 
 
 It may be added here, as showing the extent to which 
 the cause had taken hold of the public mind, that the 
 natives of Madras took up the work. In this respect 
 they were in advance of their brethren in Bengal. There 
 were in 1855 six native female schools in Madras and 
 its neighbourhood, origi?tafed, co?tdticted, and supported by 
 Hindoos. Similar schools existed at Bangalore, Cudda- 
 lore, and elsewhere in the same Presidency. These 
 schools were, of course, very defective, especially as 
 regards their iion-Chnstmn character. But their esta- 
 blishment was a step in the right direction, and therefore 
 to be joyfully hailed. 
 
 In 1840, the Rev. Thomas (now Dr) Smith, of the 
 Free Church mission, wrote an article in the Calcutta 
 Christian Obsei-ver, in which a plan was sketched for 
 the domestic education of the females of the upper 
 classes. In its main feature it was a very simple 
 one. Finding that the class of children referred to 
 could not be drawn out to the school, he proposed 
 that teachers should go to them. The proposal 
 was apparently regarded as premature : at all events, it 
 met with no practical response at the time. At length, 
 in the beginning of 1855, Mr Smith having "obtained 
 the consent of several highly intelligent Baboos to admit 
 a governess, and pay for her services, on the clear under- 
 standing that she would be free to impart religious in- 
 
74 INDIA. 
 
 struction," the arrangement was carried to a practical 
 issue through the indefatigable exertions of the Rev. 
 John Fordyce,* who, with his wife, had been, in 1852, 
 appointed to the superintendence of the boarding school 
 connected with the Free Church Mission. This appears 
 to have been the first successful attempt, by the employ- 
 ment of a regular Zenana agency, to give systematic 
 direction to the incipient efforts of Miss Mary Bird, who 
 from 1823 to 1833 was the first to find her way into the 
 Zenanas of Calcutta. The late Mrs Mullens afterwards 
 rendered important servicejn this same field. 
 
 The work of instruction in the Zenana was uphill 
 at the outset, owing to the extreme ignorance of 
 the women on every subject except the commonest 
 household matters. The important thing was to 
 secure their confidence and affection. Besides the 
 gospels, the books read to them are such as the follow- 
 ing :— " The Peep of Day," " Line upon Line," '' Pil- 
 grim's Progress," " Barth's Bible Stories," " The Young 
 Cottager," " The Dairyman's Daughter," " ^sop's Fa- 
 bles," " Peter Parley's Universal History," &c. 
 
 This agency is now extensively employed, and has 
 already proved a great blessing to many Indian homes. 
 Its tentative character, however, must not be lost sight 
 of. For the present it is a necessity, and its value can- 
 not be over-estimated. But the object contemplated will 
 be best fulfilled — can only indeed be attained — when the 
 barriers of ages have been entirely broken down, and the 
 daughters of India have unrestricted liberty to attend the 
 /arious day schools of the country. 
 
 The Educatioji Dispatch of 1854 by the Court of 
 Directors introduced a new era for the enlightenment of 
 the females. It opened still wider the door. Hitherto 
 the work had been promoted by private benevolence. 
 
 * Now minister of Union Church, Simla, and agent of the Anglo- 
 Indian Christian Union. 
 
l^FORK AMONG THE FEMALES. 75 
 
 Henceforth it was to be aided from the National exche- 
 quer. The following are the important paragraphs of the 
 Dispatch in this relation : — " Our views apply alike to all 
 schools and institutions, whether male or female, Anglo- 
 vernacular, or vernacular The importance 
 
 of female education in India cannot be overrated ; and 
 we have observed with pleasure the evidence which is 
 now afforded of an increased desire * on the part of many 
 of the natives of India to give a good education to their 
 daughters. By this means a far greater proportional 
 impulse is imparted to the educational and moral tone of 
 the people than by the education of men. We have 
 already observed that schools for females are included 
 among those to which grants-in-aid may be given ; and 
 we cannot refrain from expressing our cordial sympathy 
 with the efforts which are being made in this direction. 
 Our Governor-General in Council has declared, in a com- 
 munication to the Government of Bengal, that the 
 Government ought to give to native female education 
 its cordial support. In this we heartily concur." 
 
 A further advance was made when, in May 1857, Dr 
 Duff opened his school for high caste girls. It was at 
 first held in the house of a Brahman, kindly given for the 
 purpose — a proceeding that brought down upon him no 
 small amount of persecution on the part of his more 
 bigotted co-religionists. Conveyances had, of course, to 
 be provided for the girls. The movement was a great 
 success. At the first examination, sixty-two were re- 
 ported as on the roll. On the second occasion, Colonel 
 (afterwards Sir Henry) Durand presided, Sir Bartle Frere 
 also giving an encouraging address. The first convert 
 from the school was baptized in 1864, Mrs Chatterjya, 
 her instructress, and now for many years the superinten- 
 
 * The desire here referred to appears to have been over-esti- 
 mated. In Bengal, it has been said, " words and wishes" are too 
 often "severed from energy and action." 
 
76 INDIA. 
 
 dent, being herself the first female convert of the mission. 
 During 1880, the average monthly number on the roll 
 was 103, the fees amounting to 409 rupees. 
 
 No less remarkable has been the success attending 
 what is known as the Chetty Girls School in Madras. 
 The Chetties are a caste by themselves, living in Chetty 
 Street, and belong to the better class of society. They 
 are strongly wedded to their superstitions, and from the 
 first have given the mission uncompromising opposition. 
 Mr Braidwood made the first attempt to let the light in 
 among them by the establishment of a school, but it 
 failed through the virulent hostility called forth. It was 
 renewed in 1870 by Mr Rajahgopaul, who hired a room, 
 and started with nine pupils. Happily, the persistent 
 efforts of the more bigotted Chetties to ruin the school 
 proved unsuccessful. The number of girls attending it 
 steadily increased; and in April 1876 it was transferred 
 to a handsome and commodious building which had been 
 erected in Chetty Street at a cost of^i3oo, the Gover- 
 nor of Madras presiding on the occasion. The school is 
 now firmly established, and had an attendance last year 
 of 105 girls, the fees paid amounting to 190 rupees. 
 
 Among the various agencies at work throughout India 
 for the enlightenment of the females, the Society f 07- Pro- 
 moting Female Education in the East holds the foremost 
 place. It was formed in 1834, after an appeal from the 
 Rev. David Abeel, a distinguished American missionary 
 in China. It deserves to be noted also that the Society 
 for Promoting the Christian Education of the Females of 
 India^ in connection with the Church of Scotland — which 
 in 1843 split into two — was formed in 1837, chiefly 
 through the active exertions of Captain Jameson from 
 Bombay. The Indian Female Normal School Instruction 
 Society^ having chiefly in view the raising up of qualified 
 native female teachers and Zenana agents, was estab- 
 lished in 1850. Important service, too, has been rendered 
 
WORK AMONG THE FEMALES. 77 
 
 to the cause of female education by the CJu'istian Ver- 
 nacular Educatio7i Society for India. It was instituted in 
 1858, as a memorial of the Mutiny. Its main design 
 is that " of establishing in India Christian Vernacular 
 Training Institutions for Schoolmasters and Schoolmis- 
 tresses, and of supplying school-books and other educa- 
 tional works, prepared on Christian principles." Within 
 the last few months the Mission Board of the United 
 Presbyterian Church of Scotland have made a new 
 departure by the formation of a Ladies' Auxiliary 
 for the vigorous prosecution of Zenana work. Nor 
 must the eminent services rendered by the Wo?fians 
 Boards of Missions in the United States of America be 
 unacknowledged. The work in their hands has deve- 
 loped to a wonderful extent, and is being carried forward 
 with a zeal and energy that are worthy of all praise. 
 
 *' Oh ! Britain's favoured isle ! what honour thine, 
 O'er thee, in one full blaze, those glories shine ; 
 Loud rings the vales along, — thy coasts around, 
 The trumpet of the gospel's joyful sound. 
 To thee this parting message comes, — ' Transfuse 
 In every land — in every clime — the news 
 Of full and free salvation ; till one song 
 Of heavenly praise bursts from the world's vast throng." 
 Behold ! before the throne who glittering stand — 
 Tuning their harps with glad and loud acclaim, 
 Singing the glories of their Saviour's name 1 
 'Tis India's daughters ! a rejoicing band, 
 Led by your means, to rest in that bright land 
 Of heavenly peace and sinless joy." 
 
 As illustrative of the progress of Missions in India, let 
 the following examples suffice. At the conference of 
 Protestant Missionaries in South India, held at Banga- 
 lore in 1879, it was stated that there had been a large 
 and steady increase in the native Christian community 
 
78 
 
 INDIA. 
 
 throughout Southern India during the previous twenty- 
 years. Thus, the 95,000 Protestant Christians of 1857 
 had grown in 1861 to 125,000; in 1871 to 192,000 ; and 
 in 1878 to 328,000. It is added : "Special causes, such 
 as the late famine, tend greatly to enlarge the accessions, 
 but additions are constantly being made through influ- 
 ences that are always operative." 
 
 Bishop Sargent, at the same conference, after men- 
 tioning that there are fifty-eight native clergymen in 
 connection with the Church Missionary Society in 
 Tinnevelly, and that he had made it a rule to have every 
 one of them supping with him once every six months, 
 when a few short speeches are made by such of them as 
 have anything to say, stated that he was greatly touched 
 by the remarks of the first who spoke. The substance 
 of what the native clergyman referred to said was this : 
 " I see in the event of this evening a most powerful 
 argument in favour of our holy religion and of what it 
 has done for us. Here are about fifty men of various 
 castes sitting down together in peace. Fifty years ago 
 you might as well have expected to see fifty royal tigers 
 sitting down in peace at the same meal as to see such a 
 sight as this." 
 
 The progress of Christianity in India during the last 
 three decades will be seen at a glance from the following 
 statistics, collected by the Rev. B. H. Badley of Luck- 
 now, for his Lidian Missionary Directory for 1881 : — 
 
 Foreign Missionaries, 
 Ordained Native do. 
 Native Christians, 
 Native Communicants, 
 
 1851. 
 
 1861. 
 
 1871. 
 
 1881. 
 
 339 
 
 21 
 
 91,092 
 
 14,661 
 
 479 
 
 ^7 
 
 138,731 
 
 24,976 
 
 622 
 
 225 
 
 224,258 
 
 52,816 
 
 689 
 
 389 
 340,623 
 102,444 
 
BURMAH, 
 
 I.— THE WORK COMMENCED. 
 
 npHE Burman empire, containing a population of about 
 six millions, occupies a large portion of the vast 
 Indian peninsula lying to the east of the Bay of Bengal, 
 between Hindostan and China, and partakes to some ex- 
 tent of the character of each. The provinces of Arracan, 
 Pegu, and Tenasserim, along with the entire sea-coast, have, 
 since the conquests of 1824-26, and the subsequent war 
 of 1853, been incorporated into British territory. The 
 country has almost boundless natural resources, which 
 have only recently begun to be developed. It is in- 
 habited by various distinct races, the chief of which are 
 the Burmans, the Karens, the Peguans or Talainga, and 
 the Shans. Of these, it is said the Shans, or Red 
 Karens, dwell for the most part in the jungles and moun- 
 tains, in a state of semi-barbarism. Their intercourse 
 with Europeans has in consequence been exceedingly 
 limited. 
 
 In Burmah, there is no hereditary and powerful priest- 
 hood ; no system of caste, binding together all parts of 
 society, and acting as a bulwark against all external 
 influences; and no seclusion of the females. Other 
 formidable obstacles exist, but this threefold barrier to 
 the progress of the gospel happily is awanting. Hence 
 the people are accessible to an extent that does not pre- 
 vail in India. 
 
8o BURMAH. 
 
 Into this field, Adoniram Judson, in 1813, contrary to 
 his expectations, was led by that God who sees the end 
 from the beginning. When he, along with Newell and 
 several other missionaries, left America for Calcutta, they 
 were directed by the Board of Commissioners to found 
 a mission in the Burman empire. This was in accord- 
 ance with Judson's own wishes. Owing, however, to the 
 despotic character of the Government, and the failure of 
 previous attempts to introduce the gospel into that 
 empire, the missionaries, after reaching Calcutta, con- 
 cluded that it was impracticable to establish a mission 
 there. One of them, in a letter to a friend, said " The 
 Burman empire seems at present out of the question.' 
 And Mrs Newell records in her journal : " We cannot 
 feel that we are called in providence to go to Burmah. 
 Every account we have from that savage, barbarous 
 nation, confirms us in our opinion that the way is not 
 prepared for the spread of the gospel there." Fresh 
 difficulties, which arose about the same time between the 
 British and Burmese Governments, added to their per- 
 plexity. Thither, notwithstanding, they were led by a 
 special over-ruling Providence. 
 
 It came about in this way : While the missionaries 
 waited in Calcutta, the Government, supposing that they 
 intended to remain in Bengal, issued a most peremptory 
 order for their being immediately sent on board one of 
 the E. I. Company's vessels bound to England. The 
 Judsons, however, managed to elude the vigilance of 
 those entrusted with this commission, and to get on 
 board a ship sailing for the Isle of France ; and, after 
 being about two months at sea, during which they 
 suffered great privations, they reached that island, 
 whence after some time they proceeded to Madras, 
 all uncertain as to the future. In their embarrassment, 
 they had formed the resolution of attempting a mission 
 at Penang, but, not being able to procure a passage for 
 
THE WORK COMMENCED. 8i 
 
 that settlement, and finding a vessel bound for Rangoon, 
 the principal seaport of the Biirman empire, they set sail 
 accordingly, and arrived there in July 1813. 
 
 It may be mentioned in passing that Mr and Mrs 
 Judson, while in Calcutta in [812, changed their views 
 on the subject of baptism, and that this resulted in the 
 severance of their connection with the American Board of 
 Commissioners, in the arousing of the Baptist churches 
 in America to the duty of engaging in foreign missions, 
 and in the formation of the Baptist General Convention 
 of the United States, now known as the American Baptist 
 Missionary Union. 
 
 Missionaries from Serampore had visited Burmah as 
 early as 1807. One after another, however, from 
 various causes, left the country; the only one who 
 remained being Mr Felix Carey, the eldest son of the 
 great missionary, who at the time of Mr Judson's arrival 
 had gone to Ava by order of the king. Thus, though the 
 ground had been in a small measure previously occupied, 
 it was reserved for the American Baptist churches to fully 
 establish and sustain the mission in Burmah. It required 
 no little self-denial to settle down in such a field. Mrs 
 Judson mentions that at that time there was not another 
 English female in all Rangoon. " We have no society," 
 she writes, "no dear Christian friends, and, with the 
 exception of two or three sea-captains who now and then 
 call on us, we never see a European face. But when we 
 feel any disposition to sigh for the enjoyments of our 
 native country, we turn our eyes to the miserable objects 
 around." 
 
 Without loss of time, Mr Judson commenced the study 
 of the language, and for this purpose hired a qualified 
 teacher, who, however, did not understand English, and 
 the progress made was in consequence slow and dis- 
 couraging, — the more so that the language was peculiarly 
 difficult to acquire. Notwithstanding, Mr Judson 
 
 F 
 
82 BURMA H. 
 
 writes in 1816 : "I am beginning to translate the New 
 Testament, being extremely anxious to get some parts of 
 Scripture at least into an intelligible shape, if for no other 
 purpose than to read, as occasion offers, to the Burmans 
 with whom I meet." The same year, to Judson's un- 
 speakable joy, the mission was reinforced by the arrival 
 of Mr and Mrs Hough, who brought with them a printing 
 press, types, and printing apparatus, which Carey had, 
 with characteristic liberality, made a present of to the 
 mission. 
 
 As yet the work was wholly preparatory ; not a single 
 convert had been gathered in. Referring to this, Judson 
 writes : " If any ask what success I meet with among the 
 natives, tell them to look at Otaheite, where the mission- 
 aries laboured nearly twenty years, and, not meeting 
 with the slightest success, began to be neglected by the 
 whole Christian world, and the very name of Otaheite 
 was considered a shame to the cause of missions ; but 
 now the blessing begins to descend. ... If any ask 
 again what prospect of ultimale success, tell them, as 
 much as that there is an almighty and faithful God, who 
 will perform his promises and no more. If this does not 
 satisfy them, beg them to let me stay and make the 
 attempt. . . . And if we live twenty or thirty years, 
 they may hear from us again." 
 
 Hitherto Judson had made no attempt at preaching. 
 His great desire in the first instance was to master the 
 language, and to get the Scriptures into circulation. He 
 was the more anxious for this on finding that scarcely a 
 Burman, with the exception of the females, was incapable 
 of reading. The first publications that issued from the 
 mission press were two small tracts — one a summary of 
 Christian doctrine, and the other a Catechism. A gram- 
 mar had also been prepared, and soon Matthew's Gospel 
 Avas issued. Ere long these began to bear fruit. Early 
 in 181 7, as Judson was sitting one day with his teacher, 
 
THE WORK COMMENCED. 83 
 
 a Burmese of respectable appearance, with his servant, 
 came and sat down beside him. In answer to the usual 
 question, where he had come from, he inquired how long 
 it would take to learn the religion of Jesus. Judson 
 having answered him, then asked, " But how came you 
 to know anything of Jesus? Have you seen any writing 
 concerning Jesus ? " "I have seen two little books," he 
 replied. Many interesting conversations were held with 
 this man. 
 
 A series of events occurred at this time which threat- 
 ened the very existence of the mission. Towards the 
 close of 181 7, Judson left Rangoon for Chittagong for 
 the benefit of his health, and with the view of procuring 
 one of the native Christians residing there to assist him 
 in his first attempts at preaching. Owing to contrary 
 winds, the vessel became unmanageable, and was driven 
 to a place 300 miles beyond Madras. In consequence, 
 instead of three months, he was absent for more than 
 double that period. It was a time of dreadful suspense 
 to Mrs Judson. But this was not all. Mr Hough was 
 ordered to appear at the Court-house, and was subjected 
 to numerous petty grievances. The Viceroy and his 
 family, who had all along been their steady friends, had 
 been recalled to Ava. War was reported between Britain 
 and Burmah, and the English vessels were hastening their 
 departure. And, to crown all, cholera had broken out 
 among the natives, and Rangoon was in a state of con- 
 sternation. In these circumstances Mr Hough was 
 desirous that Mrs Judson should accompany his wife and 
 children to Bengal. At first she was strongly averse to 
 leave until she had heard from her husband, but circum- 
 stances occurred which induced her to yield to Mr 
 Hough's representations. In a few days they were on 
 their way to Bengal. The passage down the river, which 
 occupied several days, was accomplished in safety. But 
 when putting out to sea, the vessel was discovered to be 
 
84 BURMAH. 
 
 in a dangerous condition. This determined Mrs Judson's 
 course. She immediately returned to Rangoon, to the 
 great joy of the Burmans who had been left on the pre- 
 mises, and in a few days thereafter she had the unspeak- 
 able satisfaction of welcoming her husband. Mr Hough 
 and his family, after a detention of several weeks, con- 
 tinued their voyage to Bengal. These details will give 
 our readers a gHmpse of the trials to which missionaries 
 in those days were subjected. They show also the heroic 
 spirit by which they were actuated. 
 
 The time had now come when the standard of the 
 Cross must be publicly planted in Burmah. Judson had 
 been getting his guns into position. The powder and 
 shot were to some extent ready. The match must now 
 be applied. In furtherance of this design, he had, in 
 1819, erected a small building (called a Zayat) near a 
 great thoroughfare, lined on both sides with pagodas. 
 In April of that year the building was opened for pubHc 
 worship. This opening service was attended by fifteen 
 persons, exclusive of children. The Zayat was used as a 
 school during the week. It also served as a convenient 
 place in which to carry on conversations with such natives 
 as desired instruction. There, accordingly, in a division 
 of the building which opened on the road, Judson sat all 
 day long, saying to the passers-by, " Ho ! every one that 
 thirsteth,' etc. It was a bold step, but Judson, like the 
 other pioneers of modern missions, was not easily daunted. 
 
 Ere long Judson had his hands full of such work ; and 
 while he was engaged with the men, his devoted wife 
 was similarly occupied in another part of the building 
 with the women. Nor were they without encouragement. 
 They were regularly visited by several very hopeful 
 inquirers. Among those was one of the name of Moung 
 Nau, thirty-five years of age. After several months' pro- 
 bation, during which he was under daily instruction, he 
 was baptized on 27th June 18 19. He was the first con- 
 
THE WORK COMMENCED. 85 
 
 vert in the Burman empire. " It was a day of unutterable 
 joy to the missionaries." On the following Sabbath the 
 mission family sat down, for the first time, at the Lord's 
 table with a converted Burman. The new convert 
 became a most valuable assistant to Mr Judson, and 
 manifested an earnest desire to make known the Saviour 
 to his fellow-countrymen. Two others were in the month 
 of November in the same year admitted to the fellowship 
 of the church. 
 
 With us the public profession of attachment to Christ 
 is a comparatively easy matter. It was very different in 
 Burmah at the time here referred to. The universal 
 impression prevailed that, as the Emperor could not bear 
 that any of his subjects should differ in sentiment from 
 himself, he would visit with death those who embraced 
 the new religion. It was known also that for a consider- 
 able time he had persecuted the priests of the established 
 religion of the empire because they would not sanction 
 all his innovations. The Kolans, too, a sect of the 
 Burmans, had been proscribed and put to death under 
 several reigns. The Emperor, indeed, was regarded as 
 the " owner of the sword,'^ the " lord of life and death.'' 
 
 Judson now felt it necessary to secure the favour of 
 the monarch in the further prosecution of his missionary 
 work, and accordingly proceeded, along with another 
 young missionary, who had shortly before joined the 
 mission, and the faithful convert Moung Nau, to the 
 imperial court at Amarapoora, then the capital of the 
 empire, about 350 miles from Rangoon. He took with 
 him, as a present to his Majesty, the Bible in six volumes, 
 covered with gold leaf, each volume being enclosed in a 
 rich wrapper. The time of his visit was inopportune, 
 and the interview was in consequence disappointing. 
 The petition was dashed with an air of indifference to 
 the ground. As for the volumes of the Bible, Judson 
 was told that his Majesty had no use for them, and was 
 
86 BURMA H. 
 
 ordered to take them away. In short, he ascertained 
 that the poHcy of the Burman Government, as regards 
 the toleration of any foreign rehgion, was quite out of 
 the question, and that in presenting such a petition he 
 had been guilty of an unpardonable offence. Happily 
 the missionaries were allowed to leave the capital without 
 the evil consequences which they so much dreaded. 
 
 On his return, Judson, fearing the worst for the future, 
 formed the design of leaving Rangoon, and establishing 
 a mission at Chittagong, in a tract of country between 
 Bengal and Arracan. The three converts, however, 
 instead of being intimidated by the reception given to 
 Judson by the Emperor, vied with each other in their 
 endeavours to convince him that the cause was not yet 
 quite desperate, and to dissuade him from carrying out 
 his purpose. He accordingly decided to remain in 
 Rangoon ; while Mr Colman, the young missionary 
 already referred to, along with his wife, proceeded to 
 Chittagong with the view of forming a station there, to 
 which the other missionaries might repair should it be 
 found impossible to remain in Rangoon. 
 
 By the month of July 1820, ten Burmese had made a 
 public profession of their faith in Christ. One of these, 
 Moung Shwa-gnong, was a learned teacher of consider- 
 able distinction, and not slow to give expression to his 
 deistical and sceptical opinions. After his conversion, 
 he proved of essential service to Judson, in connection 
 especially with a thorough revision of several portions of 
 the New Testament. 
 
 The state of Mrs Judson's health necessitated a visit 
 to her native land between 1821 and 1823. It was only 
 partially restored. Otherwise, the visit was the occasion 
 of a great impulse being given to the missionary cause. 
 Meantime, Dr Price, a medical missionary, had joined 
 the mission. Information of this having been conveyed 
 to the Emperor, he was ordered to the capital, whither 
 
THE WORK COMMENCED. 87 
 
 he accordingly repaired in August 1822, Mr Judson 
 accompanying him. Ava, now the capital, was reached 
 a month afterwards. The interview on this occasion was 
 more satisfactory than the former one. After addressing 
 some remarks to Price, his Majesty made enquiries at 
 Judson about his religion, " and then put the alarming 
 question, whether any had embraced it. I evaded," 
 says Judson, "by saying, 'Not here.' He persisted: 
 ' Are there any in Rangoon ? ' '■ There are a few.' 
 ' Are they foreigners ? ' I trembled for the consequences 
 of an answer which might involve the little church in 
 ruin. I replied, ' There are some foreigners and some 
 Burmans.' He remained silent for a few moments, and 
 then showed that he was not displeased." 
 
 The missionaries were detained for several months at 
 the capital, during which time they had daily opportuni- 
 ties of making known the gospel message, even within 
 the walls of the palace. With Prince M. especially, a 
 prepossessing young man of twenty-eight years of age, 
 Judson had very frequent and pleasing interviews. He 
 listened with apparent eagerness to the truth, as it was 
 unfolded with all simphcity and earnestness. Judson 
 returned to Rangoon; Price, at the Emperor's desire, 
 remained at Ava. 
 
 On the arrival of Mrs Judson, towards the close of 
 1823, Mr Judson, accompanied by his wife, again left for 
 Ava, in accordance with the wishes of the Emperor, — 
 Mr Hough, along with Mr Wade, who had now joined 
 the mission, being left to carry forward the work at Ran- 
 goon. Soon after Judson's departure, war with Britain 
 broke out, and during its continuance the mission 
 families endured great sufferings. Those in Rangoon 
 were the first to experience the full violence of the storm. 
 The missionaries, with the other European residents, were 
 carried off to the common prison, where they were 
 chained together under the charge of armed men. From 
 
88 BURMAH. 
 
 thence they were taken, having been previously stripped 
 of almost all their clothes, to the place of execution. 
 Just as the executioner, with uplifted hand, waited for 
 the signal. Hough's voice was heard entreating for a 
 respite, and that he might be sent as the ambassador of 
 peace on board the English frigate. Providentially his 
 request was granted. Next day the English landed. 
 Rangoon was in their hands, and immediately all the 
 prisoners were released. When the news of the fall of 
 Rangoon reached the court of Ava, Judson and Price 
 were forthwith thrown into a dungeon known as the 
 " death prison," to which for nine weary months they 
 were closely confined. The account of their deliverance 
 by the victorious British forces, as they were being hurried 
 to Oungpen-la to be sacrificed in honour of the man who 
 had assumed the command of an army of 50,000, and of 
 the heroic spirit displayed by Mrs Judson throughout 
 this trying period, is not surpassed in interest in the 
 annals of missionary enterprise. The trial proved too 
 much for Mrs Judson's enfeebled constitution. Seized 
 with fever while at Amherst, the future capital of the 
 territory ceded by the Burmese to the British, she grad- 
 ually sank, and on 24th October 1828, in the absence of 
 Mr Judson, surrounded by strangers, she passed away to 
 her rest and reward. Mrs Judson was the first American 
 female who had left friends and country to aid in carry- 
 ing the gospel to the far-off heathen. She was first, too, 
 in all those qualities that go to constitute a true mis- 
 sionary. 
 
 Early in 1827, Judson's hands were strengthened by 
 the arrival of Mr and Mrs Boardman ; and as the head- 
 quarters of the British Government were removed 
 from Amherst to Maulmein, a more promising town 
 farther up the Irrawadi, the mission families, along with 
 the few converts that had been gathered in, settled at 
 the latter place in the following year. Mr Boardman 
 
THE KARENS. 89 
 
 forthwith opened a school for boys, while Mrs Wade and 
 Mrs Boardman conducted the female school which Mrs 
 Judson had previously begun. Their labours among the 
 young soon bore most blessed fruit Bamboo zayats 
 (places of public resort) were erected by Judson and 
 Wade in different parts of the town, where they daily 
 expounded the Scriptures and conversed with all who 
 chose to turn in. Among the inquirers were people of 
 all ranks and classes. There was the poor ignorant 
 Karen, Ko Thah-byu, the robber and murderer; Moung 
 Bo, the man of talent and learning ; the self-righteous 
 devotee ; and the man of rank, a brother of the first chief 
 of the place. The work thus auspiciously begun in Maul- 
 mein soon took deep and firm root ; and its permanence 
 was the more hopeful when it is considered that one 
 characteristic of the Burman, as expressed by Judson, is 
 that " he turns a thing over and over ten thousand times 
 before he takes it ; but when once he has taken it, he 
 holds it for ever." Before passing to details of the work 
 among the Karens, we only note further, that on 4th 
 January 1829 Ko Thah-a was ordained the first Burman 
 pastor of the church in Rangoon, which indeed was largely 
 the fruit of his zealous efforts. 
 
 II.— THE KARENS. 
 
 The Karens, estimated at not less than 5,000,000, are 
 divided into three great classes, each class embracing 
 many clans or sub-clans. The wildest and most warlike 
 of these are the Bghais ; and the reports regarding this 
 tribe were so unfavourable, that much anxiety was felt 
 as to who should venture to introduce Christianity among 
 them. A perpetual struggle was maintained between the 
 Burmans and the Karens. The former sought, by every 
 
90 BURAIAH. 
 
 means in their power, to bind upon the latter the fetters 
 of slavery : while they, on the other hand, fought for in- 
 dependence, taking refuge from their oppressors, like our 
 own Highlanders of a former day, in inaccessible glens 
 and mountain fastnesses in the interior. 
 
 The Karens are described as " a rude, wandering race, 
 drawing their principal support from the streams that 
 flow through the valleys, and from the natural products 
 of their native mountains." They had many singular 
 traditions relating to the origin of the human race, the 
 fall, the flood, etc. These, many believe, must have 
 been received from the Jews; which seems probable 
 enough, inasmuch as the Jews are said to have made 
 their way to China several centuries before the Christian 
 era. Dr M'Gowan, in a paper read before the British 
 Association in i860, stated that he found evidence of the 
 existence of a numerous colony of Jews in the city of 
 Chintu about a century before the birth of Christ, and 
 that in all probability some of them made their way to 
 the mountainous regions lying between China and Bur- 
 mah. He is also of opinion that they were either the 
 progenitors, or that through them the Karens derived 
 their Old Testament traditions. Such a supposition is 
 the more likely when it is remembered that it was said 
 to Israel, " The Lord shall scatter thee among all people, 
 from the one end of the earth even unto the other " 
 (Deut. xxviii. 64). The existence of such traditions is 
 important, as explaining the readiness with which this 
 singular people welcomed the gospel message. 
 
 Soon after Judson's arrival in Rangoon, his attention 
 was arrested by small parties of strange, wild-looking 
 men, who from time to time passed his residence. He 
 was told they were Karens, and that " they were as un- 
 tameable as the wild cow of the mountains." The grow- 
 ing interest which he felt in them was communicated to 
 the Burmese converts, one of whom finding, during the 
 
THE KARENS. 91 
 
 war (1824-26), a poor Karen debtor-slave in Rangoon, 
 paid his debt, and thus became, according to the custom 
 of the country, his temporary master. This was no other 
 than Ko 'J'hah-byu, " the ignorant Karen " already 
 referred to, who afterwards came to be known as " the 
 Karen apostle." Passion and rudeness, as well as ignor- 
 ance, at that time characterized him in an extraordinary 
 degree. But the light gradually dawned on his dark 
 mind, and the power of the Holy Spirit in subduing his 
 ungovernable temper was perceptible. In him emphati- 
 cally were the words fulfilled, " If any man be in Christ, 
 he is a new creature" (2 Cor. v. 17), and through him 
 access was gained to the Karen race. 
 
 In connection with the first attempt to introduce 
 Christianity among them, Mr Wade mentions that when 
 Judson and he, along with several Burman converts, 
 arrived at a Karen village, about twenty miles north of 
 Maulmein, every man, woman, and child deserted their 
 dwellings and hid themselves in the jungle. After a time, 
 a few of the men ventured out to ascertain their object. 
 On learning that it was to tell them about the true God 
 and the way of salvation, they replied, " Oh, is that your 
 object? We thought you were Government officials, and 
 we were afraid ; but if you are religious teachers come to 
 tell us of God, we are happy — we will listen. Have you 
 brought God's book ? Our fathers say the Karens once 
 had God's book, written on leather (parchment), and 
 they carelessly allowed it to be destroyed. Since then, 
 as a punishment, we have been without books and with- 
 out a written language." Then followed an earnest 
 appeal for the " book " in their own language ; and on 
 Mr Wade promising that he would write home for a 
 teacher who would study their language, reduce it to 
 writing, and translate God's word for them, one old man 
 of about threescore and ten, on being told that this could 
 be accompUshed in ten years, exclaimed, " Alas ! it will 
 
92 BURMAH. 
 
 not be done in my day. You must not wait for a new 
 teacher, Yoti must begin at once.'" 
 
 The work was accordingly '' at once " begun, and in 
 due time completed. The task was one of no ordinary 
 difficulty. The Karens had not even a written alphabet. 
 Ere long, however, Mr Wade, aided by Dr Mason and 
 others, reduced their language to writing. And while 
 the translation of the Scriptures into Burmese had pre- 
 viously (1834) been accomplished by Judson, to the two 
 missionaries just named belongs the honour of giving the 
 Karens the Bible in their own tongue. Great was the 
 joy of the Karens. ' They felt themselves, from being 
 tribes of crushed, down-trodden slaves, suddenly elevated 
 into a nation, with every facility for possessing a national 
 literature.' 
 
 It was necessary for some time to hold communication 
 with these Karens through an interpreter, — always an 
 unsatisfactory mode of reaching the hearts and con- 
 sciences of a heathen people. Notwithstanding, the 
 truth made rapid progress. It received a great impetus 
 when the first reading-books, which were detached por- 
 tions of the gospels, were circulated. To these the Holy 
 Spirit gave regenerating power. The result was, that all 
 through the mountain fastnesses, where foreign foot had 
 never trod, churches sprang up. 
 
 While Judson and Wade were thus engaged in Maul- 
 mein and in the neighbouring Karen villages, Boardman 
 and Ko Thah-byu were indefatigable in their efforts to 
 spread the truth among the Karens in the province of 
 Tavoy. Two of the most intelligent of the converts, of 
 whom there were a large number, were sent to the school 
 in Maulmein established by Judson for the Karens, in 
 order to acquire their own language, both having pre- 
 viously learned to read Burman. One of these was 
 afterwards ordained pastor of one of the largest churches 
 in Tavoy; the other was San Quala, the well-known Karen 
 
THE KARENS. 93 
 
 preacher to Toungoo, who, as the child of Karen 
 parents, born and brought up in a wild mountain glen, 
 was the first to receive the gospel message when pro- 
 claimed in his father's house by the faithful Ko Thah-byu. 
 He was baptized in Tavoy in December 1830. 
 
 Ko Thah-byu was animated by an intense hatred of 
 idolatry, and by an unconquerable desire to proclaim the 
 gospel to his fellow-men. It was as a fire shut up in his 
 bones. Like Paul, he often continued his speech not 
 only till midnight, but even till break of day. He was 
 incessantly occupied, and seemed incapable of fatigue. 
 And he wrought to good purpose, for many of the 
 Karens scattered over the distant mountains^ of Tavoy, 
 through his self-denying labours, came flocking to learn 
 the truth from his lips. Boardman was in consequence 
 much encouraged \ and in writing to his mother at this 
 time says : " If you ask whether I regret having come to 
 Burmah, I promptly answer, ' No.* .... To spread the 
 gospel through Burmah is worth a thousand lives." 
 
 In December 1830, Mrs Boardman writes: "God is 
 displaying His power and grace among the Karens in a 
 wonderful manner. Since our return from Maulmein, we 
 have had several companies out to hear the gospel. At 
 one time upwards of forty came and stayed four days, 
 listening to the doctrines of the cross with an attention 
 and solemnity that would have done credit to a Christian 
 congregation." She then refers to a chieftain, named 
 Moung So, who, after his conversion, went from house to 
 house, and from village to village, giving away portions 
 of Scripture and expounding the word. This was no 
 uncommon proceeding ; on the contrary, it is one of 
 the marked features of the work, and largely,_accounts 
 for its great success. 
 
 On I St January 183 1, Boardman records in his jour- 
 nal : " I am travelling with hasty steps to my long home." 
 At the end of the same month, Mr Mason, who had 
 
94 BUR 31 AH. 
 
 been designated by the Board in America to assist him, 
 arrived just in time to witness his triumphant death. 
 Being anxious once more, before he died, to visit the 
 Karens in their jungle homes, he was carried to a sweet 
 soHtude on the banks of a beautiful stream, at the foot of 
 a mountain range, where the people had just finished a 
 zayat, and where many Karens were assembled, of whom 
 about fifty were waiting to be baptized. The ceremony 
 was witnessed by Boardman, but it was almost too much 
 for his exhausted strength. Early the following morn- 
 ing, the mission band set out on their return journey ; but 
 Boardman's gentle spirit fled as he was being carried to 
 the boat. 
 
 Mason entered heart and soul into Boardman's labours, 
 and henceforward the work made amazing progress. 
 One evening, on returning from a preaching excursion, 
 his attention was arrested by the fine form of a Sgau 
 chief, sitting at Mrs Mason's feet, and earnestly implor- 
 ing her to visit him and his tribe in their jungle homes. 
 His wish was acceded to ; but five long years passed be- 
 fore this chief was able fully to renounce heathenism and 
 to declare himself a follower of Christ. But no sooner 
 had he taken up a decided position, and, like the other 
 chief, already referred to, become a fellow-labourer in dif- 
 fusing the light he himself had received, than not only the 
 members of his family, but all under his influence felt the 
 power of the new faith. 
 
 Among other honoured missionaries to Burmah, Kin- 
 caid holds a deservedly high place. While labouring 
 successfully in Rangoon, it was often said to him, " Why 
 do you not go to Ava and to all the great cities of the 
 empire ? " To Ava he accordingly went, accompanied 
 by his wife and sister, and three native assistants, with 
 large supplies of tracts and Scripture portions. At first 
 they were refused even shelter, but the influence of the 
 British Resident came to their aid, and almost immedi- 
 
THE KARENS. 
 
 95 
 
 ately thereafter we find Kincaid writing : " The very 
 thing that ought to rejoice my heart often troubles me ; 
 it is the numbers that are flocking to the verandah to 
 read and hear the word of God. . . . Sometimes forty 
 or fifty come in at a time." The interest excited among 
 all classes was very remarkable. " It seemed like the 
 waking up of the popular mind to the light of Christian 
 truth, the commencement of a mighty and speedy 
 revolution in the country." Among others baptised was 
 a priest of considerable learning, and a popular ex- 
 pounder of Booddhism. 
 
 Let us now see how the converts bore themselves 
 under trial. In 1835 a violent persecution broke out. 
 The first victim of it was Ko Salone, one of the three 
 evangelists who accompanied Kincaid to Ava, and who 
 on his return to Rangoon boldly lifted up his voice in 
 favour of the true religion '' beneath the frowning 
 despotism of a Burman court." He was thrown into 
 prison, beaten and loaded with chains ; but his faith 
 never wavered. " Whether before the tribunal of Burman 
 magistrates, or under the lashes of the persecutors, or in 
 the loathsome dungeon, he bore all with the meek and 
 holy fortitude of the Christian martyr. Though repeatedly 
 threatened with death unless he would abjure the faith 
 and worship Guadama, he trusted unwaveringly in God, 
 and exhibited a noble pattern of the Christian character. 
 After a time he was released from prison." But soon 
 thereafter his spirit took its flight to the mansions above. 
 
 The persecutions extended to the Karens in the dis- 
 trict of iVlaubee, where, through Ko Thah-byu's unwearied 
 labours, multitudes of men, women, and children were 
 anxiously inquiring about the religion of Jesus, earnestly 
 desiring schools, and ofl'ering to build zayats for preach- 
 ing. They were subjected by their Burman oppressors 
 to heavy fines and taxation for refusing to worship the 
 false gods of the country. Some of them had to fly to 
 
96 BURMAH. 
 
 distant regions to escape from the fury of the storm. 
 Followed by the faithful Ko Thah-byu, the gospel thus 
 came to be published in districts previously unvisited. 
 This first Karen convert and honoured preacher died in 
 1840. " No mound marks his grave, no storied urn his 
 resting-place ; but the eternal mountains are his monu- 
 ment, and the Christian villages that clothe their sides 
 are his epitaph." The fiftieth anniversary of the baptism 
 of this first convert was held at Bassein on i6th May 
 1878, when a large memorial hall, bearing his name, was 
 dedicated for Christian worship, and a school for 300 
 boys. Ko Thah-byu's widow, the first Karen female 
 ever baptised, was present on the occasion. 
 
 During the cold season of 1842-43, in consequence of 
 a royal order to exterminate the white people and the 
 religion of the foreigner, the persecutions were renewed. 
 Whole families were seized and often cruelly beaten. 
 Mothers were separated from their children, and were 
 driven like sheep to prison. Writing of these Karen 
 Christians, Mr Abbot says : ^' The noble, fearless testi- 
 mony which these prisoners bear to the faith, has given 
 to the cause notoriety and character. Hundreds left the 
 fields they could no longer cultivate, and fled across the 
 mountains into Arracan, where, under British protection, 
 they enjoyed at least the privilege of freedom to worship 
 God." 
 
 The later years of Judson's life were largely devoted 
 to the preparation of a dictionary in English and Bur- 
 man, a work which had been often urged upon him, but 
 to which he had a strong aversion. Begun in 1841, it 
 was not completed in 1849, when, towards the end of it, 
 he was seized with a violent cold. He gradually declined, 
 and was at last recommended to take a sea voyage, as 
 holding out the only hope of recovery. He was carried 
 on board ; but Httle more than a week elapsed when he 
 breathed his last. His remains were committed to an 
 
THE KARENS. 97 
 
 ocean grave. This was on 12th April 1850. Thus passed 
 away Adoniram Judson, one of the heroes of modern 
 missions — one who '' was always true to his own noble 
 nature, combining the warm affections of a man with the 
 strength, simplicity, and directness of an apostle of the 
 living God." 
 
 Toungoo is the ancient capital of the kingdom. It 
 lies nearly midway between Rangoon and Ava, being 
 about 240 miles north of the one place and 200 south 
 of the other. It is the sanitarium of Burmah. The 
 province of the same name having been annexed to our 
 empire in 1852, Dr and Mrs Mason, whose names and 
 abundant labours are inseparably associated with this 
 mission field, started on their first visit in November 
 1853. They were the first Christian missionaries who 
 had ever entered that territory. At the end of a week. 
 Mason gave a Karen tract to one, telling him to show it 
 to all upon the mountains who would listen. "Three 
 wrecks after, a chief, with about forty followers, presented 
 himself. Being seated, he carefully unrolled some plan- 
 tain leaves which he had in his hand. Leaf after leaf 
 was laid aside, until at last the little tract appeared, 
 which he reverently presented to Mrs Mason, begging 
 her to explain its contents." This was done. A Karen 
 teacher was settled among them. Demon-worship was 
 abandoned. The chief and many of his tribe embraced 
 Christianity. And several flourishing churches were 
 estabhshed. 
 
 On a later occasion, the visit of another chief, a tall, 
 finely-formed man, carrying a long bamboo spear, and 
 accompanied by a party of strange-looking Karens, led 
 to the commencement of work among the Taubeagh 
 tribe, whose dwellings were among the lofty mountains 
 to the east of Toungoo. 
 
 Previous to leaving Toungoo, Mason was anxious to 
 find a man who would be willing to go to the wild 
 
 G 
 
98 BURMA H. 
 
 Bghais, a tribe which had never yet been visited. Shu- 
 pau, a boatman, was asked whether he would go to the 
 Bghais for four rupees a month. " No, teacher," he 
 replied, " I could not go for four rupees a month, but I 
 could do it for Christ.'' He was accordingly ordained, 
 went as a missionary to that singular people, was much 
 blessed, and after having baptized looo of them, and 
 established some forty churches, went on a mission to 
 the Shans or Red Karens, who are spoken of as the 
 merchant princes of Burmah, and for whom till then 
 little or nothing had been done. 
 
 San Quala, after being well instructed by Dr Mason, 
 was ordained on 28th April 1844. He was the first 
 Karen missionary to Toungoo, which he reached in 
 December 1853. The first baptism took place in the 
 following month. Before the close of the year, 741 had 
 been baptized; and at the end of 1856, on Mason's 
 return from America, the church members had increased 
 to 2640. San Quala's success as a Karen preacher was 
 only equalled by that of Ko Thah-byu. 
 
 The Karen Education Society was formed in 1857, 
 and embraces boarding-schools, the National Female 
 Institute, and a Young Men's Normal School. No 
 fewerthan eighty-six chiefs became members of this Society. 
 In more recent years, the Propagation Society has 
 estabUshed missions in this field, among other towns, at 
 Rangoon, Maulmein, Toungoo, and Mandalay, at which 
 last-named place a church, munificently built and pre- 
 sented to the mission by the King of Burmah, was con- 
 secrated in 1873. In the same year, Dr Mason had 
 resolved upon a mission to the Shans, an aboriginal race 
 at Bhamo, on the upper waters of the Irrawaddy ; but his 
 death, which occurred soon after, interfered with the 
 carrying out of the project. It was resumed in 1877 ; 
 written permission for the erection of the necessary 
 buildings was obtained from the king j and a large rein- 
 
THE KARENS. 
 
 99 
 
 forcement was sent out by the Society in America to 
 carry forward the work, not only at Bhamo, but also at 
 the older stations. The last returns of the mission of 
 the American Baptist Missionary Union show that there 
 are labouring in connection with that Board throughout 
 the provinces of British Burmah, and the kingdom of 
 Burmah, still under native rule, 92 ordained mission- 
 aries, and 447 native preachers; that there are 432 
 churches, with a membership of 21,968. The pupils 
 under instruction number about 6500. There is a Col- 
 lege at Rangoon, and a Theological Seminary for the 
 Karens. The mission press at Rangoon is a most valu- 
 able auxiliary, no fewer than 154,000 pages of Scripture 
 portions, tracts, and school books having been issued 
 during the year ending with September 1880. 
 
 As there are still large regions of unleavened heathenism 
 in this field to be evangelised, the Union is resolved not 
 to rest " until the Salwen and the Irrawaddy and the 
 Brahmapootra are as truly christian streams as are the 
 Hudson and the Ohio and the Mississipi." 
 
 The Romish Church, ever on the alert, has also planted 
 missions at important centres, among others Toungoo, 
 where, on different parts of the neighbouring mountains, 
 priests have been settled. 
 
CHINA. 
 
 I.— CLOSED. 
 
 npHE Chinese Empire, with a population variously 
 ^ estimated at from 300,000,000 to 400,000,000, is 
 about eighteen times larger than Great Britain, exceeds 
 in extent the continent of Europe, and comprises one- 
 tenth of the habitable globe. Well might Mr Spurgeon 
 exclaim, " How vast the area ; how profound the need ; 
 how urgent the claims of that vast Empire ! " For forty 
 centuries it has enjoyed a certain measure of civilisation. 
 Paper, for example, was first made about a.d. 150, and 
 the art of printing was discovered in the tenth century. 
 The oldest existing record of antiquity, graven on the 
 rocks of Hung-Shan about 250 years before the call of 
 Abraham, commemorates some great engineering works ; 
 while one of their classical writings was composed by the 
 Emperor Wun-Wang, about a century previous to the 
 reign of David The great wall of China, a stupendous 
 work extending over 1500 miles of country, crossing hills 
 and rivers, was erected about 200 years before the 
 Christian era. Considerable attainments had also been 
 made in astronomical science. But Chinese civilisation 
 is stereotyped. It has made no progress for many 
 centuries ; and withal they are a heathen people, mani- 
 festing those features of heathenism which, in their 
 broad outlines, are to be found elsewhere — superstitious, 
 idolatrous, debasing, cruel. These various considerations 
 constitute a very strong argument in favour of the adoption 
 of this vast empire as a field of missionary labour. 
 
 In the latter end of 1804, the London Missionary 
 Society resolved to send a mission to China. The 
 
CLOSED. 10 1 
 
 Directors were encouraged in this by an offer of service 
 previously made by Robert Morrison, a man admirably 
 qualified to lead the van in such a hazardous enterprise. 
 At that time China was all but hermetically sealed 
 against the introduction not only of missionaries, but 
 even of foreigners, as such. But this only intensified 
 Morrison's desire to go. His expressed hope was, " that 
 God would station him in that part of the mission field 
 where the difficulties were the greatest, and to all human 
 appearance the most insurmountable,' Having spent 
 two years in acquiring the language, and in other special 
 preparatory studies, in which he made great progress, he 
 set sail on 31st January 1807 for Canton, which was 
 reached on 7th September, Canton was then the only 
 port where a sort of restricted commerce, for the sake of 
 foreign supplies for the teeming millions of "the 
 Celestial Empire " was allowed. 
 
 On his arrival Morrison obtained accommodation in 
 the basement storey of an American factory, which was 
 used as a warehouse room. Here he remained for 
 several months, assiduously devoting himself to study, in 
 which he received most valuable assistance from a 
 Roman Catholic Chinaman from Peking, whose services 
 Sir George Staunton had secured for him. His residence 
 there, however, was far from comfortable or free from 
 embarrassment. His friends were in constant fear of 
 the political consequences that might ensue. After a 
 time he removed to the French factory, which was more 
 comfortable, besides being more conveniently situated. 
 He adopted at the outset the habits and dress of the 
 natives, with whom he almost exclusively associated. 
 Under his incessant labours and the observance of a too 
 rigid economy, his health became seriously impaired, and 
 a change to Macao was accordingly recommended. He 
 proceeded there on ist June 1808, in a depressed state 
 of mind, accompanied by his Chinese assistants. In 
 
I02 CHINA. 
 
 restored health he returned to Canton about the end of 
 August. But difficulties immediately afterwards arose 
 between the Chinese Government and the British 
 Government in India, which caused much anxiety, and 
 resulted in the removal of all Englishmen from Canton. 
 This necessitated a second visit to Macao. It was on 
 this occasion that Morrison's marriage to Miss Morton, 
 the eldest daughter of the family with whom he tempor- 
 arily resided, was consummated. Such, however, was 
 the difficulty of retaining his position at Macao, that he 
 had actually made preparations to leave for Penang, in 
 the hope of there continuing the study of the language, 
 when on the very day of his marriage, by an unexpected 
 interposition of divine providence, the offer to act as 
 Chinese translator to the East India Company's factory 
 was made to him, and accepted. " Upon this incident 
 the great usefulness of Morrison's life turned; and by 
 this, we may believe, the immortal interests of millions 
 were decided." Both events happened on the 20th 
 February 1809. This official connection with the factory 
 secured his residence in China, relieved him from all 
 pecuniary anxiety, and enabled him more effectually to 
 devote himself to his studies. 
 
 Already a Chinese vocabulary had been prepared, and 
 considerable progress made with a grammar and diction- 
 ary. The translation of the New Testament was also so 
 far advanced that Morrison resolved to test the practic- 
 abiHty (of which he was doubtful) of passing the Acts of 
 the Apostles through the press. The attempt happily suc- 
 ceeded. Other portions of Scripture soon followed \ and 
 about the same time a catechism, along with several 
 tracts, were issued. The grammar was printed at Seram- 
 pore in 1815, at the expense of the East India Company. 
 
 Events now occurred which threatened seriously to 
 arrest Morrison's missionary labours, and tried his faith 
 in no small degree. An edict issued by order of the 
 
CLOSED. 103 
 
 Emperor made the printing of books on the Christian 
 religion in Chinese a capital crime. The authorities in 
 England were beginning to frown upon Morrison's mis- 
 sionary pursuits. Some of their representatives in China 
 viewed them as inimical to the commercial interests of 
 the Company, and we are therefore not surprised to learn 
 that the Directors terminated his official connection with 
 the Company's establishment. But although ceasing to 
 be a regular servant of the Company, his services were 
 too important to be altogether dispensed with, and on 
 all occasions of difficulty or danger they were called into 
 requisition. Other discouragements resulting from the 
 edict were met with, not the least being the seizure by 
 the Chinese Government of the type-cutters who were 
 employed in cutting the types for the dictionary; the 
 destruction by the cutters, through fear of the conse- 
 quences, of the blocks for the duodecimo edition of the 
 New Testament; and the loss of all the copies of the 
 Scriptures that had been printed. A timely grant of 
 ;£"iooo from the British and Foreign Bible Society 
 enabled him to proceed with a second edition of the 
 New Testament. The translation of the entire Bible in 
 Chinese, completed by Morrison and Milne in 1818, was 
 carried through the press in 182 1. 
 
 While Morrison was stationed at Macao, he was joined 
 by Mr (afterwards Dr.) and Mrs Milne. But so intense 
 was the feeling of hostiHty, that Milne, at the instigation 
 of the Romish clergy, was peremptorily ordered off in 
 eight days. He accordingly went to Canton, and was 
 followed by Morrison, who for nearly four months aided 
 him in the study of the language. His longer continu- 
 ance at Canton becoming increasingly hazardous, it was 
 deemed expedient that he should make a tour of the chief 
 Chinese settlements in the Malay Archipelago. Among 
 other objects accomplished by this tour, the most import- 
 ant, perhaps, was the establishment of a mission at 
 
I04 CHINA. 
 
 Malacca, where he laboured with much success until 
 1822, when he was removed by death. 
 
 In the hope of recruiting his health, which was much 
 impaired by incessant sedentary labour, and of awakening 
 an interest in the mission, Morrison determined towards 
 the close of 1823, though with exceeding reluctance, to 
 pay a visit to his native land. No missionary having yet 
 arrived to aid him and supply his place during his absence, 
 he, in the circumstances, set apart to the office of evan- 
 gelist Leang Afa, of whose qualifications for the work he 
 had had eight years' experience. The confidence thus 
 reposed in him was not misplaced. He proved a faithful 
 and valuable labourer. (The first convert, Tsai A-Ko, 
 had been baptised in 18 14.) 
 
 Morrison's great reputation had preceded his arrival 
 in this country, and secured for him a cordial reception 
 from all ranks in the community. He had an audience 
 of King George IV., to whom "he presented a copy of 
 the Sacred Scriptures in Chinese, and a map of Pekin, 
 which His Majesty accepted in a manner highly flattering 
 to the feelings of the giver." The Court of Directors 
 also expressed the sense they entertained of his import- 
 ant services. 
 
 Returning to China in 1826, Morrison devoted himself, 
 as before, to the instruction of the natives by means of 
 the press, the pagan despotism under which he lived all 
 but entirely precluding any attempt at oral instruction. 
 He used also every practicable means for the distribution 
 of the Scriptures and religious tracts throughout Corea, 
 Cochin China, Siam, the Loochoo Islands, and even of 
 sending them into the very heart of the empire by means 
 of the numerous traders who annually resorted to Canton. 
 He was greatly cheered by the arrival, early in 1830, of 
 Elijah C. Bridgman and David Abeel, the former the 
 first missionary from the American Boards and the latter, 
 belonging to the Reformed Dutch Church, from the^;;^^- 
 
CLOSED. 105 
 
 ca?i Seaman^s Friend Society^ with the view of labouring 
 among the seamen in Canton and vicinity. After a few 
 months, Abeel transferred his services to the Board, as a 
 missionary to the Chinese, agreeably to an understanding 
 come to previous to his departure. About the same time, 
 Morrison, Bridgman, Abeel, and a few pious Englishmen 
 and Americans formed the "Christian Union" at Canton, 
 the object of which was to insure united action in the 
 diffusion of Christian truth. A printing-press having 
 arrived from New York, a monthly magazine called the 
 Chinese Repository was commenced in 1832, Bridgman 
 acting as editor. The mission was reinforced the follow- 
 ing year by two additional missionaries from the Board. 
 
 Leang Afa, of whom mention has already been made, 
 was indefatigable in the preparation and distribution of 
 religious tracts. On one occasion, when 24,000 literary 
 graduates were assembled at a public examination at 
 Canton, he distributed among them 2500 copies, one in 
 particular prepared by himself, entitled " Good Words to 
 admonish the Age." Morrison's efforts in the same 
 direction were for a time interrupted, in consequence of 
 offence taken by the Roman Catholic Vicar-General and 
 his clergy at the title Evangelist, given to a periodical 
 which he had started, and which resulted in the issuing 
 of an order for the immediate cessation of all pubHca- 
 tions from Morrison's press. 
 
 Morrison was at Macao when Lord Napier, who. had 
 been appointed British Consul in China, arrived. He 
 was informed the same day of the king's commission 
 attaching him to the governmental establishment as 
 Chinese secretary and interpreter, on a salary of ;^ 13.00 
 a-year. In consequence of this appointment he accom- 
 panied Lord Napier to Canton ; but the exposure to the 
 heat, and a storm of rain in an open boat during the 
 night, accelerated an event of the approach of which 
 there had been for some time premonitions. In a few 
 
io6 CHINA. 
 
 days he was taken alarmingly ill. Medicines proved un- 
 availing; he sank rapidly, and on ist August 1834, two 
 days after being seized, he expired. Dr Morrison will 
 continue to be remembered in the churches of Christen- 
 dom as the first Protestant missionary to China, and 
 as the founder of the Anglo-Chinese College at Malacca. 
 In addition, he "has left to us, in his dictionary, the 
 results of many years of toil, and to the Chinese a 
 more imperishable memorial in the version of the Holy 
 Scriptures." 
 
 At the time the event just narrated occurred, there 
 was a great outcry against the " traitorous natives " who 
 taught the foreigners the Chinese language ; and notwith- 
 standing that Lord Napier published a statement of facts 
 in Chinese, a proclamation was issued the same day 
 against those who " make the evil and obscene books of 
 the outside barbarians (every publication, however moral, 
 that differs from the Confucian or orthodox school being 
 so designated by the Chinese), and under the false pre- 
 tence of 'admonishing the age,' print and distribute 
 them, commanding that they should "be seized and 
 punished with the utmost rigour of the law," and all their 
 books and printing apparatus destroyed. Leang Afa 
 secured his safety by flight, first to Macao, whither he 
 was followed by Chinese oflicials, and afterwards to Singa- 
 pore, where he laboured among the Chinese emigrants 
 without fear of persecution. Bridgman writes on this 
 occasion : " Had Afa fallen into the hands of his pur- 
 suers, his life, for aught we can see, would have been 
 taken away." In closing an account of the whole affair, 
 Afa himself says : " I call to mind that all who preach 
 the gospel of the Lord Jesus must suffer persecution; and 
 though I cannot equal the patience of Paul or Job, I 
 desire to imitate the ancient saints, and keep my heart 
 in peace." Some of Afa's assistants were seized and 
 punished. A quantity of type for printing the Scriptures 
 
CLOSED. 
 
 107 
 
 in Chinese, along with valuable blocks, were destroyed. 
 Bridgman's school of seven Chinese boys was broken up, 
 and the little flock, which at the time of these disturb- 
 ances numbered fourteen converts, was scattered as sheep 
 without a shepherd. 
 
 The first attempt to penetrate into the interior of China 
 was made by Charles Gutzlaff, a German missionary, 
 sent out by the Netherlands Missionary Society. After 
 labouring for two years in Siam, he took a passage in a 
 native vessel, in 183 1, for Tien-Tsin, within two days' 
 journey of Pekin, taking with him a large quantity of 
 Christian books and a stock of medicines. Clad occa- 
 sionally in a Chinese dress, and adopting a name of one 
 of the native class, he was announced as "a son of the 
 Western Ocean," who had been subjected to the civilising 
 influence of the Celestials, and had come to benefit them 
 in return by his knowledge of medicine. After spending 
 nearly a month at Tien-Tsin, and a similar period in 
 Chinese Tartary, being often in imminent danger from 
 the jealousy and treachery of the natives, he returned to 
 Macao. Other voyages along the whole coast of China 
 were undertaken in successive years by this enterprising 
 missionary, large numbers of Christian books being on 
 each occasion distributed In 1835, accompanied by 
 the Rev. Edwin Stevens, who had joined the mission of 
 the American Board, and an English gentleman, he 
 ascended the Min river, intending to proceed, if possible, 
 as far as the Bohea hills. On the fifth day, at a distance 
 of seventy miles, they were fired upon from opposite 
 sides of the river. In the circumstances, it was judged 
 wiser not to prosecute the journey farther inland, and 
 they accordingly returned. 
 
 As China was generally supposed by people in this 
 country to be hermetically closed against the entrance 
 of Christian missionaries, the published accounts of 
 Gutzlafif's voyages caused no small astonishment. To 
 
io8 CHINA. 
 
 many, it seemed incredible that he could have " main- 
 tained an extensive intercourse with the people ; " that 
 he " had resided, for months together, in their cities and 
 provinces ; had met the far-famed and much dreaded 
 mandarins, and, instead of being arrested, imprisoned, 
 and sent back in a cage to Canton, had been in every 
 instance treated with civility and sometimes with respect." 
 With the view of satisfying the public mind in regard to 
 the truth of these statements, and ascertaining whether 
 China was to any extent open to the propagation of the 
 gospel, the directors of the London Missionary Society re- 
 quested the Rev. W. H. Medhurst to undertake a voyage 
 along the coast. He had been in 1816 designated to 
 China, but, after residing for several years at Malacca 
 and Penang, had settled in Batavia, where he had 
 collected a congregation. On arriving in Canton in the 
 summer of 1835, Medhurst, after much difficulty and 
 delay, succeeded in chartering a vessel ; and, having 
 stowed away in the hold about twenty boxes containing 
 6000 volumes of portions of Scripture, and a large 
 quantity of books and tracts, he, accompanied by 
 Stephens, set sail on 26-th August. They weighed 
 anchor at the harbour of Wei-hae and Ke-san-So, and 
 continued their voyage as far as the promontory of 
 Shan-Tung. At these several places they remained for 
 a longer or shorter time, visiting most of the numerous 
 villages in the neighbourhood, addressing and conversing 
 with the people, and freely distributing their books. On 
 returning, they found their way among other places to 
 Shanghai, one of the great commercial emporiums of 
 China, where Medhurst made a most determined stand 
 against a persistent attempt on the part of the chief 
 magistrate of the city and his inferior officers to exact 
 from him an obsequious and humiliating compliance with 
 the imperial regulations as to ceremonies. 
 
 Canton was reached at the end of October. The ex- 
 
CLOSED. 
 
 109 
 
 periment was, on the whole, most encouraging. About 
 18,000 volumes had been distributed in various parts of 
 four provinces. The people were everywhere very- 
 friendly, almost the only opposition met with coming 
 from the mandarins, who, at each place visited, endea- 
 voured to prevent the missionaries from getting access to 
 the people, informing them that "the ground on which 
 they trod was the Celestial Empire, and that the 
 emperor, who commanded all under heaven, had given 
 strict orders that no foreigners should be allowed to go 
 a single step into the interior." Notwithstanding, many 
 short inland excursions were made into these maritime 
 districts. 
 
 These voyages, especially that up the Min, and the 
 distribution of foreign books and tracts, called forth 
 another edict, expressing the high displeasure of the 
 emperor of " the flowery nation," ordering the arrest of 
 "traitorous natives," and forbidding foreigners to sail 
 about "in this disorderly manner." In spite of the 
 threats by which the proclamation was accompanied, 
 " the barbarians " continued to sail along the coast and 
 to distribute their books. In these voyages, Gutzlaff 
 especially was indefatigable, often penetrating a con- 
 siderable distance inland, and meeting with so much 
 encouragement as to convince him that "the prospect 
 of establishing a mission in China is not Utopian." 
 But while not dismayed by the threats of the " Son of 
 Heaven," it was judged expedient, in order to avoid as 
 far as possible further embarrassment, to transfer the 
 whole printing establishment to Singapore. 
 
 The only means now available for making known the 
 truth was a dispensary, which was opened in Canton by 
 the Rev. Dr Parker, an American missionary and 
 physician, in November 1835, in which, during the two 
 following years, no fewer than 3000 patients were re- 
 lieved, one of them having had his arm successfully 
 
no CHINA. 
 
 amputated at the shoulder-joint. It was the first in- 
 stance in Canton of a native voluntarily submitting to 
 the removal of a limb. A number of successful attempts 
 to restore sight to the blind had also been made, and in 
 consequence the dispensary rapidly rose in the esteem 
 of the natives. In 1838, Parker had three or four 
 Chinese students in medicine and surgery, one of whom 
 became an expert operator. By and by a house capable 
 of accommodating 150 patients was purchased at Macao. 
 By means of this medical mission it was hoped that a 
 correct knowledge and practice of medicine and surgery 
 in China would be promoted ; many lives would be saved, 
 and much suffering prevented ; the suspicion and con- 
 tempt with which foreigners were regarded would be 
 overcome, and favourable opportunities for introducing 
 the gospel into the empire would be afforded. 
 
 The iniquitous opium trade carried on by the East 
 India ComjDany, and forced upon the Chinese against all 
 remonstrance, brought on a crisis. It is a dark chapter 
 in Britain's history, and we blush for our country to 
 think that the iniquity continues to be perpetrated on a 
 more gigantic scale. The most stringent measures to 
 put a stop to the traffic were adopted by the Imperial 
 Commissioner. Upwards of 20,000 chests of opium, 
 valued at more than two millions of pounds sterling, were 
 seized and destroyed. A decree was published by which 
 the life and property of any foreigner introducing the 
 drug into the country was forfeited. War followed in 
 1840. The immediate result, as might be expected, was 
 the temporary cessation of all attempts to introduce the, 
 gospel into China. But the event, though greatly to be 
 regretted on account of the bloodshed and misery it 
 entailed, as well as of the cause by which it was brought 
 about, was overruled for the temporal and eternal 
 interests of the teeming millions of that great empire. 
 
 Dr Fleming Stevenson, in his report of the mission of 
 
CLOSED. Ill 
 
 the Presbyterian Church in Ireland, states that Dr 
 Hunter, their missionary at New Chwang, "laments the 
 rapid growth of the use of opium, and feels keenly the 
 dishonour that the ravages of this debasing vice casts 
 upon the Christian name of Britain. Now it is a man- 
 darin who comes, clad in brilliant silks, but far gone in 
 consumption, opium the ruin of his soul and body ; he 
 and his wife consume together more than eight shillings 
 worth daily. A wealthy pawnbroker follows him, to be 
 followed by a horse-dealer, and each of them smokes 
 every day about three ounces of commercial opium. 
 The next is the wife of a storekeeper ; the next a hope- 
 less bankrupt, to whom years ago Dr Hunter had been 
 attracted as a nice boy, and now houses, lands, business, 
 have all passed away, and out of the wreck the elder 
 brother keeps an opium den. And so the dismal pro- 
 cession wends its constant way to the doctor's door, and 
 the drug mars every good work." 
 
 Sir Thomas Wade, the British Ambassador in China, 
 thus describes the baneful effects of opium : — " It is 
 vain for me to think otherwise of the use of the drug in 
 China than as of a habit many times more pernicious, 
 nationally speaking, than the gin and whisky drinking 
 which we deplore at home. It takes possession more 
 insidiously, and keeps its hold to the full as tenaciously." 
 
 Such being the character of this poisonous drug, we 
 are prepared to accept the fact that missionaries of all 
 churches as with one voice unite in testifying that no 
 greater obstacle to the progress of the gospel exists in 
 China. How long is the British Government to turn a 
 deaf ear to the oft-repeated remonstrances made against 
 the continuance of this "greatest of modern abomina- 
 tions," as Lord Shaftesbury has well described it? Is 
 there no Wilberforce among our statesmen who will take 
 up the matter and never rest until the moral wrong has 
 been redressed ? 
 
12 CHINA. 
 
 II.— OPENING OF THE TREATY PORTS. 
 
 The war of 1840-42, brought about by our Government 
 in the unjustifiable circumstances briefly described in 
 a previous chapter, was, nevertheless, fraught with most 
 important results. By the treaty of Nankin which fol- 
 lowed, the five ports of Canton, Amoy, Foochow, Ningpo, 
 and Shanghai were thrown open. Hong-Kong was at 
 the same time ceded to Britain. By the treaty of Tien- 
 Tsin, agreed to in 1858, other ports were opened, the 
 right also being conceded to British subjects of travelling 
 under passports through the interior. In i860, by the 
 treaty of Peking, the right of residence in, and free inter- 
 course with the inhabitants of, the interior, was granted 
 to the subjects of Western nations generally, no excep- 
 tion being made in the case of missionaries. The various 
 churches were not long of entering in at the doors thus 
 providentially opened. In order, however, to appreciate 
 the progress since made, it may be well, before proceed- 
 ing further, to notice some of the more peculiar 
 obstacles which missionaries, on their arrival in China, 
 have to encounter. These may be ranged under four 
 divisions — 
 
 I. Religious Systems. — There is Confucianism, with its 
 system of philosophy and secularism, embracing the more 
 intelligent and literary classes, who are characterized by 
 scepticism and self-complacency, and out of whose ranks 
 the high offices of the Empire are filled ; Taouism, 
 spoken of as " the indigenous religion of China," with its 
 gross polytheism, " encouraging the appetite for the mar- 
 vellous and the mysterious ; " and Booddhism, with its 
 doctrine of annihilation, but "rife too with superstition 
 of every form," and, by " adapting itself, with its ritual 
 performances, etc., to the popular tendency of the lower 
 
OPENING OF THE TREATY PORTS. 113 
 
 and uneducated classes in particular, becoming the 
 favourite religion in the Empire," so that, after " having 
 been decried by the learned, and laughed at by the 
 profligate, it is nevertheless followed by all." 
 
 2. Superstitions. — The system of ancestral worship, 
 consisting in the worship of, and the presentation of 
 offerings to, the tombs or tablets of deceased ancestors, 
 is one very marked feature of Chinese superstition. The 
 Chinese believe in " a perfect correspondence between 
 the world of light and that of darkness — there being 
 similar needs, similar institutions, a similar government, 
 similar rewards and punishments, hereafter as here."' 
 Accordingly, the people compound th-rough the shop- 
 keepers with the king of the beggars for a certain yearly 
 payment, in consideration of which all who make such 
 provision are guaranteed against having their peace and 
 quiet disturbed by the unnumbered crowds of imaginary 
 wandering beggar ghosts. So tremendous is the power of 
 this superstitious fear over the minds and pockets of the 
 Chinese, that whilst real and present beggars are put off 
 with the smallest possible sum, it is calculated that about 
 thirty millions sterling are spent annually on this provision 
 for the invisible host of imaginary medicants. 
 
 There is the belief in the case of the prisoner who has 
 made himself amenable to the capital sentence, that the 
 spirit, immediately after being released from the body, is 
 arrested by the police of the spirit world, in consequence 
 of which every effort is made by a money bribe — in some 
 cases a large one — to induce his captors to connive at 
 his escape. Failing this, the surviving relatives set them- 
 selves to provide for the wants of the departed spirit, and 
 enable him even to corrupt his captors and defeat the 
 ends of justice in the courts below. 
 
 There is the belief in and dread of witches, which 
 powerfully operates against the progress of Christianity, 
 inasmuch as all interest in it may be destroyed in inquir- 
 
 H 
 
114 CHINA. 
 
 ing minds by the lying stories of these impostors respect- 
 ing the alleged sad fate in the spirit world of some one 
 who had died in the faith of Christ. 
 
 There is the practice of fung-shuy, or geomancy, in- 
 dulged in by a class of so-called scholars, who make 
 exorcism, divination, fortune-telling, and the determina- 
 tion of good or evil, their study and profession. Each 
 village has its fimg-s /my; and as it is believed to extend 
 in its operations to the dead — the ancestors of the family 
 — and through them to react on the living branches of it, 
 in the way of causing or preventing sickness, disease, or 
 death, one can easily understand how mischievous the 
 belief in it must- be. 
 
 Connected with this feature of Chinese superstition is 
 the belief in what are called lucky and unlucky influences. 
 And this belief, it is to be noted, comes into collision 
 with commerce and science, as well as with Christianity. 
 For example, a man died a few years ago near one of the 
 telegraph posts erected by an English Engineer, and 
 intended to connect the port of Shanghai with the 
 anchorage at Woonsung. Immediately thereafter the 
 posts were pulled down by the villagers. They were 
 erected a second time, with the same result. The 
 magistrate was appealed to, but he declined to interfere, 
 as, in his opinion, the assertion of the villagers that the 
 death of the man referred to was caused by the erection 
 of the posts, which had destroyed the luck of the village, 
 was by no means improbable. In consequence their 
 re-erection was not proceeded with. Other projects of 
 a similar nature have had to be abandoned or delayed 
 from the same cause, owing to the inveterate opposition 
 of the Chinese to such innovations, which they think 
 may prove fatal to the repose of the dead and the pro- 
 sperity of the living, and excite rebellion in the world of 
 darkness against the world of light. " A man came one 
 day to the hospital at Shanghai and begged to have his 
 
n6 CHINA. 
 
 finger cut off. There was nothing whatever the matter 
 with it, so he was asked what he meant. He repHed, ' I 
 must lose this finger. If I burn it off with a candle, it 
 will be far more painful than if you cut it off skilfully 
 with your knife.' 'But why do you want it cut off?' 
 ' Oh ! I have been a great sinner, and I must atone for 
 my sins in this way.' He afterwards explained what his 
 sins were. It seems he had been connected with a 
 foreigner at Ningpo in making a road, which necessitated 
 the removal of a grave. This is an awful desecration in 
 Chinese eyes, and he had been troubled ever since by 
 the sense of his sin, and the fear of punishment. He 
 said the foreigner had been punished severely, for, some 
 time after, he was riding over a small stone bridge, and 
 the stone gave way, so that he and his horses were 
 pitched below, and he was killed. All the natives agreed 
 this was the veno^eance of the unseen world on his 
 
 crime." 
 
 3. The Language. — Instead of an alphabet of twenty- 
 six letters, as with us, the Chinese alphabet (if we may 
 so term it) is composed of tens of thousands of letters or 
 characters, each of which is a word, correct spelling 
 consisting " not in the right selection and order of the 
 letters in the word, but in the right sequence of the 
 strokes and dots (which are the only substitute for an 
 alphabet) in the letter." Again, the language is twofold 
 in its nature, or has two distinct branches — namely, that 
 of books and that of conversation. The Chinese written 
 language — the language of books — being uniform, is 
 readily understood alike by natives and by foreigners in 
 the most widely separated provinces of that vast empire. 
 Yet " this universal written language is pronounced 
 differently, when read aloud, in different parts of China ; 
 so that, while as written it is one, as soon as it is pro- 
 nounced it splits into several languages." As regards 
 the spoken language, there are more than 200 dialects. 
 
OPENING OF THE TREATY PORTS. 117 
 
 varying in many cases so widely as to be unintelligible 
 even to Chinamen. Thus, the Rev. W. Urwin, in his 
 interesting papers in the Sunday at Home entitled, 
 " Incidents of a Journey Round the World," mentions 
 that the City of Peking, in which he sailed from San 
 Francisco, had on board 600 Chinamen, and that, al- 
 though there were in the same vessel three missionaries 
 who had previously laboured in China, not one of them 
 could converse with any of the 600 Chinamen, nor 
 could any one of them understand the other two. In 
 this connection also we find the Rev. William C. Burns 
 (to whom we shall again have occasion to refer) alluding 
 to his efforts " to acquire as far as possible the right mode 
 of intonating each word," adding that " this is a point 
 of the greatest importance in order to effective speaking, 
 and one of the greatest difficulty." 
 
 To mention only one other peculiarity of the language 
 — it has practically no affinity or relationship with any 
 other language. It has been enlarged and improved ; 
 but no radical change in its character or constituent 
 elements has taken place since the days of Abraham. 
 It is, in a word, thoroughly isolated. 
 
 4. Other Obstacles. — These have arisen from the 
 peculiarly conservative character of the Chinese, especially 
 the more educated among them ; from the general dis- 
 like to foreigners, intensified as this has been by the 
 action of our Government in the matter of the opium 
 traffic ; from the widespread and unreasonable belief 
 that we are conspiring against the ancient institutions 
 and most cherished customs of the empire ; from the 
 contempt and opposition manifested by the Mandarins 
 and other influential Chinese officials ; and from the 
 prejudice and distrust excited by Jesuitical intrigues of 
 the missionaries of the Romish Church. 
 
 Conflicting statements have been made in regard to the 
 prevalence of infanticide. It is difficult, in consequence, 
 
ii8 CHINA. 
 
 to ascertain the truth. A recent number of the China 
 Visitor^ in dealing with the question, states that of i6o 
 women who had been consulted on the subject, it 
 appeared that 158 of their daughters had been destroyed— 
 one woman confessing to having destroyed eleven — but 
 that none of them had ever killed a son. And in the 
 Missionary Herald of the American Board for March 
 1879, it is stated that "in the great city of Foochow, 
 more than half of the families have destroyed one or 
 more of their daughters." 
 
 To mere human reason, these varied obstacles, in their 
 combined operation, were certainly fitted to deter from 
 the attempt to rescue from the spiritual darkness and 
 moral degradation of centuries a people numbering three 
 or four hundred millions. But — 
 
 ' Faith laughs at impossibilities, 
 And says, it shall be done." 
 
 Yes, the gospel of God's grace is the one and only 
 effectual remedy for the evils which prevail in China. 
 For ages Chinese exclusiveness had interposed to prevent 
 its purifying and healing waters from flowing through the 
 land. Now at length that has been broken up by the 
 ploughshare of war. The time to favour China had 
 come. Chinese hearts were to be made glad by the 
 reception of God's unspeakable gift, and 'Chinese homes 
 were to resound with the melody of praise. We shall 
 note briefly the introduction of this new element into 
 the turbid stream of the domestic and social life of this 
 great empire. 
 
 Morrison, Milne, Medhurst, and other pioneers, ren- 
 dered invaluable service in connection with the evange- 
 lization of China, especially by the translation and pub- 
 lication, and to some extent the diffusion, in the Chinese 
 language, of the Holy Scriptures and other important 
 works. The first-named wrote, seventy years ago, to the 
 
OPENING CF THE TREATY TORTS. 119 
 
 Christians of England from his place of study and con- 
 cealment in Canton: — " Your missionary sits here to-day, 
 on the confines of the empire, learning the language of 
 the heathen ; and would go onward, believing that it is 
 the cause of Him who can and will overturn every 
 mountain difficulty that may oppose the progress of the 
 glorious gospel." The labours of these men, however, 
 as we have seen, were of a preparatory character. The 
 number of converts was infinitesimally small. Nor need 
 there be any surprise that such should have been the 
 result, in view of the restrictions under which their oper- 
 ations w^ere carried on. But what we desire to empha- 
 sise is the fact that the actual work of preaching and 
 teaching did not really commence until 1842, and that 
 even then the facilities for engaging in it were limited to 
 the island of Hong-Kong and the five ports thrown open 
 by the treaty of Nankin. 
 
 At the outset especially the utmost caution and cir- 
 cumspection were necessary in order to avoid, if possible, 
 all occasion of collision with the prejudices of the natives. 
 The mode of procedure usually adopted by all the great 
 societies is well described in the following sentences, 
 extracted from a valuable article on China in the Church 
 AIissio7iary Intelligencer iox December 1869: — "There 
 has been," says the writer, "no startling invasion of the 
 interior, no sudden eruption of a strong body of Euro- 
 peans into the midst of a heathen city with which they 
 have had no previous acquaintance, and in the direction 
 of which they have not first felt their way. Usually a 
 new place has been visited — in the first instance, by an 
 itinerating missionary, accompanied by one or two native 
 Christians. After a short stay the missionary leaves, 
 repeating his visit after a time, and prolonging it as the 
 disposition of the people seems favourable to his doing 
 so. After a tentative process of this kind, a room is 
 hired, a native catechist is placed there, and the work of 
 
I20 CHINA. 
 
 instruction commences. Knowing the dislike which the 
 Chinese entertain towards foreigners, we have toned 
 down the European agency to the lowest standard con- 
 sistent with effectiveness." 
 
 Hong-Kong having been ceded to Britain by the 
 Treaty of Nankin, which closed the first Chinese war, 
 became forthwith one of the chief centres whence the 
 light of gospel truth has been extensively diffused among 
 the Chinese. Dr Gutzlaff, whose indefatigable labours 
 along the coast of the empire were referred to in a pre- 
 vious chapter, was the first to unfurl the banner of the 
 Cross in this field. Appointed in 1843 to the post of 
 secretary to the Hong-Kong government, he, after 
 attending to his official duties, devoted his energies day 
 by day to the work of preaching, the conducting of Bible 
 classes, and the sending forth of a large body of native 
 colporteurs for the distribution of the word of God. 
 These agents were organized by him into what came to 
 be known as T/u Chinese Union. But the scheme, 
 although worked with great energy by its promoter, 
 proved in the last degree disappointing, and, after a few 
 years, entirely collapsed, owing to the hypocrisy and im- 
 position of the agents, and the well-meant but injudicious 
 zeal of the worthy missionary. Notwithstanding, Gutz- 
 laff will continue to be regarded as one of China's bene- 
 factors. To him belongs the honour of having originated 
 the various German missions now in operation in South 
 China. He died in 185 1. The Basle Mission carries 
 on the work commenced by him in Hong-Kong. 
 
 Among the many distinguished missionaries sent to 
 China by the LondoJi Missionaiy Society, none deserve 
 more honourable mention than Dr Legge. After labour- 
 ing for some years in the Anglo-Chinese college at Mal- 
 acca, he was transferred in 1843 to Hong-Kong, where 
 he proved himself a most patient, steady, and successful 
 worker. Not to refer to other fruits of his labours, it 
 
OPENING OF THE TREATY PORTS. 121 
 
 may be mentioned that, " out of his preaching in Chinese 
 chapels — two of which were built by native subscriptions, 
 and in which he was effectually supported by a native 
 pastor of his own training, whose preaching powers he 
 often likened to Spurgeon's — out of his preaching in 
 those chapels gradually arose a native church, which is 
 not only self-supporting, but supports by its own contri- 
 butions another native church which its pastor founded 
 in the interior."^ In the report of the society for the year 
 ending May 1877, we read, in reference to the mission at 
 Hong-Kong, that " the past year has been marked by a 
 greater measure of success than any previous year," and 
 that " the church, which is avowedly striving to obtain a 
 native pastor of their own, and eventually to dispense 
 with all pecuniary aid and superintendence by the Lon- 
 don Mission, will ever look back to the past year with 
 pride, as the time when it formally discarded the leading- 
 strings of the foreign missionaries, and having, so to say, 
 come of age at last, assumed the toga virilis, and deli- 
 berately constituted itself as the Independent Native 
 Church of Hong-Kong." 
 
 The great Church Missionary Society, which has ever 
 been forward to respond to providential calls for the 
 evangelization of heathen nations, has carried on opera- 
 tions in this island since 1862, Among its various 
 agencies is a Training College, which, however, has not 
 hitherto been attended with the success which was anti- 
 cipated by the excellent bishop by whom it was estab- 
 lished. 
 
 Connected with the several missions labouring in 
 Hong-Kong, and including out-stations on the mainland, 
 there were at the close of 1875 no less than 2200 native 
 Christians, of whom 1400 were communicants. 
 
 The five ports opened by the Treaty of Nankin have 
 all formed important centres of missionary effort. 
 
 I. Canton {Kuan^-Tung Province).— There are here 
 
122 CHINA. 
 
 the missions of the London and Wesleyan Societies ; mis- 
 sions of three American churches, viz., the Presbyterian 
 {North), the United Presbyterian, and the Baptist {South) ; 
 also the Rhenish Mission. A mission in connection with 
 the A7?ief^ican Board existed in Canton for some years, 
 but the absence of visible results led to its abandonment. 
 The Board of Foi^eign Missions of the Presbyterian Church 
 had but thirty-three converts after twenty-five years' 
 patient labour, but during the next seven years the con- 
 verts increased sixfold. 
 
 2. NiNGPO {Cheh-Kiang Province). — The churches or 
 societies labouring here are the American Presbyteriafi 
 {North), the Amejican Baptist Missionary Uniori, the 
 Chui'ch Missionary Society, and the United Methodist Free 
 Church. Connected with the Church Mission, which has 
 been in operation since 1848, there are not fewer than 
 fifteen out-stations, at distances varying from ten to thirty 
 miles. It employs, along with the bishop, three European 
 missionaries and four native pastors. The year 1878 
 witnessed the ordination of three natives to the diaconate, 
 and one to the priesthood. 
 
 3. ¥ oo-Cno^ (Fuh-Kien Province). — The Church Alis- 
 sionary Society, the Arnerican Board, and the Methodist 
 Episcopal Church of Amci'ica occupy this city. The 
 British and Foreign Bible Society, and The Society for the 
 Promotion of Female Education have also agents at work. 
 With reference to the Church Mission, commenced in 
 1850, it appears that eleven years passed without a single 
 convert. Out of five missionaries, two had died in the 
 interval, two had retired, and the fifth died soon after 
 reaping the first fruits of his labours. In 1864 several 
 other large cities were occupied as out-stations by native 
 evangehsts. "In 1866 the first two or three converts 
 from these were baptized. Now, after ten years' further 
 labour, we find nearly 1500 adult converts in more than 
 fifty towns and villages, of whom one-half are communi- 
 
OPENING OF THE TREATY PORTS. 123 
 
 cants ; 5 native clergy, 80 catechists, about 100 voluntary 
 lay helpers, 9 regularly-built churches, 66 preaching 
 chapels." This is the fruit almost entirely of native 
 agency, and it has been reaped notwithstanding bitter 
 opposition on the part of the Mandarins, gentry, and 
 others. During 1877 four natives were ordained. That 
 year is reported to have been one of great blessing ; but 
 it appears also to have been one of great trial from with- 
 out. The blessing, however, was given almost entirely 
 to the outlying districts. The city of Foo-Chow " still 
 continues dead and barren." 
 
 The hostility of the Mandarins and literati culminated 
 in the month of August 1878 in the destruction, by a 
 gang of hired vagabonds, of two of the houses in the 
 Mission Compound in this city (Foo-Chow), much 
 damage being done to others, and in the destruction 
 also of the new chapel at Kiong-Ning-Fu, an important 
 city of the same province, 260 miles inland, which had 
 been occupied by the Church Mission in 1875. From 
 this latter station the catechist was ignominiously expelled, 
 and sent down the river in a most cruel manner to Foo- 
 Chow. These outrages were duly communicated to the 
 authorities both in this country and in China. Eventually 
 certain conciliatory proposals, made by the Chinese 
 Viceroy of Foo-Chow, were accepted by the missionaries 
 and approved by the Directors of the Society. 
 
 The mission of the American Board embraces seventeen 
 out-stations, including as a centre the important town of 
 Shao-wu, recently occupied, and situated 150 miles by 
 direct line from Foo-Chow, and 250 by the river. It has 
 a native pastorate (in part supported by their flocks), a 
 medical mission, boys' and girls' boarding schools, and a 
 training school for preparing native teachers. 
 
 The A7nerican Methodist Episcopal Church has been 
 working in this city and in other districts of the same 
 province since 1847, and with most gratifying success. 
 
124 CHINA. 
 
 The latest returns show 1468 in full communion, and 
 697 catechumens, the total native Christian community 
 being 2841. The mission comprises a Biblical Institute^ 
 with twelve students, who spend two afternoons a week 
 in out-door preaching, and perform circuit work during 
 the vacation. They are said to maintain a good reputa- 
 tion among the membership. 
 
 4. Amoy {Fuh-Kicn Province). — The three churches 
 or societies labouring in Amoy are the London Missionary 
 Society^ the Presbyterian Church of England, and the 
 Board of Foreign Missions of the Reforjned Church in 
 America. Few, if any, of the missions in China have 
 been conducted with more ability and zeal, or been in- 
 strumental, by the blessing of God, in achieving greater 
 success than that of the Presbyterian Church in England. 
 
 It was in 1845 that the Synod of that Church resolved 
 on a mission to China ; but its actual launching did not 
 take place till two years later. The delay arose from the 
 want of the suitable man. At length this want was sup- 
 plied in the person of William C. Burns, in whom were 
 combined "the ardent zeal of a Xavier, the patient con- 
 stancy of a Morrison, and a consecration of heart and 
 an abnegation of self equal to any of those who had ever 
 trod that distant shore." Arrived at Hong-Kong in 
 November 1847, Mr Burns set himself to acquire the 
 language, in which he made such rapid and satisfactory 
 progress that at the end of the first year he was able to 
 undertake preaching excursions on the mainland opposite. 
 In 1850 he endeavoured to establish himself at Canton, 
 which had been the scene of Morrison's early efforts, but 
 while meeting with considerable encouragement in that 
 city, he failed to secure suitable premises. Divine provi- 
 dence guided to another portion of the field. It came 
 about in this way : — Dr James Young, a member of the 
 small congregation to which Mr Burns ministered while 
 in Hong-Kong, having offered his services for missionary 
 
OPENING OF THE TREATY PORTS. 125 
 
 work and been accepted, proceeded in 1850 to Amoy, an 
 island in South China, separated from the mainland by a 
 very narrow channel, and containing a population of a 
 quarter of a million. The inhabitants of the town of 
 Amoy are stated at 150,000. 
 
 Missionary operations had been carried on in the town 
 since 1842 by agents of the other two societies already 
 named. By these Dr. Young was warmly welcomed. 
 He forthwith opened two schools and a dispensary, both 
 of which proved signally useful. Mr Burns removed to 
 Amoy in July 185 1, acquired the dialect, fitted up a 
 chapel at his own expense, was constantly occupied in 
 proclaiming the gospel message, not only in the town 
 itself, but throughout the entire island, and ere long ex- 
 tended his evangelistic labours to the numerous villages 
 on the mainland. In the published memoir of this truly 
 apostolic and remarkable pioneer-evangelist will be found 
 a record of his abundant labours in preaching and trans- 
 lation work from the day that he set foot on the shores 
 of China until the memorable 4th April 1868, when he 
 rested from them at the port of Neuchwang, on the 
 borders of the kingdom of Manchuria, whither he had 
 proceeded after fulfilling an important mission to Sir 
 Frederick Bruce at Peking in the interests of Christianity 
 in China. 
 
 In consequence of the addition from time to time of 
 like-minded labourers, one of whom, the lamented Dr. 
 Carstairs Douglas, rendered most valuable service for a 
 period of twenty-two years, the operations of the mission 
 have been gradually extended, until now the Amoy dis- 
 trict embraces 25 stations; the Swatow district, in the 
 Canton province, 22 ; and the island of Formosa, 5. 
 The aggregate in communion with the churches at the 
 beginning of 1880 was 2228. It is noted as a ''sign of 
 cordial and harmonious co-operation in missionary effort 
 at Amoy, that the Board of Examiners in the year 1877 
 
126 CHINA. 
 
 included the missionaries of the London Missionary 
 Society, the same rules applying to the students and 
 helpers of all three societies, and securing to the 
 students of each mission the benefit of the teaching 
 power in all." 
 
 The work at Lai-sia, the most northern of the stations 
 on the island of Formosa, has had to be abandoned for 
 the present, as "the brethren there feel it quite impos- 
 sible to hold their ground against the persistent attacks 
 of the neighbouring savages." This is so far disappoint- 
 ing; but it is more than counterbalanced by "the ordin- 
 ation of the first native pastor over the native self-sup- 
 porting congregation at Pechuia," by the increased 
 number of students in the Training College, by the 
 growth in native contributions, by increasing interest in 
 the work of the medical missions, and by other encourag- 
 ing symptoms of progress. A memorial church, provided 
 by Mr G. F. Barbour of Bonskeid and other friends, has 
 been erected at Swatow in memory of the Rev. W. C. 
 Burns, who was the first Protestant Missionary to occupy 
 that city. Medical missions are carried on in Amoy, 
 Formosa, and Swatow. 
 
 Another of the free ports remains to be noticed, viz : — 
 5. Shanghai (^Kiang-en Province). The work in this 
 city and district is carried on by no fewer than nine 
 churches or societies, of whom five are American and 
 four are British. One of the American churches is that of 
 the Protestant Episcopal Church. It entered the field in 
 1840. For seven years there were no baptisms. Now 
 (including the Wuchang district, where operations were 
 commenced in 1868), it is able to report 300 communi- 
 cants, and an average attendance of 1000 at public wor- 
 ship. It has a Training College with an efficient staff" of 
 professors, 13 students in the Theological School, and 
 between 40 and 50 in the College Classes and the Pre- 
 paratory Chinese Classical School ; 30 Day and 4 
 Boarding Schools, with an attendance of 705 pupils. 
 
THE LIGHT BREAKING. ii'j 
 
 The churches and schools are cared for by five foreign 
 and six native clergymen, and two foreign medical 
 missionaries, all under the superintendence of Bishop 
 Schereschewsky. 
 
 The conference at Shanghai, held in May 1877, ^^^ 
 attended by 120 missionaries, marks an important era in 
 the history of Protestant missions in China, and affords 
 ground of hopefulness as regards the future. The 
 mere fact of such a gathering indicates a great inroad on 
 Chinese exclusiveness. One of its more immediate re- 
 sults must have been the strengthening of the hands of 
 the missionaries labouring in this important centre. 
 
 Ill— THE LIGHT BREAKING. 
 
 Protestant missions in China received a great impulse 
 by the later treaties, especially that of Peking in i860, 
 which gave to Western nations the right of free inter- 
 course with the inhabitants of the interior of the empire. 
 Besides Hong-Kong and the five treaty ports, already re- 
 ferred to, numerous other great cities, in consequence, 
 became the centres of evangelistic effort. Among the 
 more important of these may be mentioned, Peking, 
 Nanking, Che-foo, and Tein-tsin, in the north; Fooh- 
 chow, Hang-chow, Fat-shan, and Kiu-kiang, in the south ; 
 Han-kow, Wu-chang, and Gan-king, in the central pro- 
 vinces. 
 
 With a population of about two millions, and the place 
 of all others in China from which the influential classes 
 receive their instructions, and to which for these they 
 continually resort, it could not be otherwise than that 
 an earnest effort should be made to occupy Peking for 
 Christ. It has been described as " a city of splendour, 
 dirt, and decay." But it is, in spite of the two latter 
 
128 CHINA. 
 
 characteristics, politically, commercially, and religiously, 
 beyond doubt the chief centre of influence. The num- 
 ber, size, and costliness of the temples, built by the 
 Government, and supported by its revenues, arrest the at- 
 tention of visitors. Accordingly, soon after the sacking of 
 the summer palaces by the allied English and French forces 
 in i860, missionary operations were commenced, and have 
 been carried on in that city with considerable vigour ever 
 since. There are at least eight societies labouring in 
 Peking, with an aggregate of about thirty missionaries, of 
 whom fully two-thirds are American. In 1861 the Lon- 
 don Society opened an hospital in a house attached to the 
 British Legation. It was afterwards removed to a more 
 central position. There are five missionaries at work in 
 connection with this society, and the communicants, in- 
 cluding those at eight out-stations, number 258. Dr 
 Edkins reports "the work growing strongly on every 
 side." This society has also a mission to the Mongol 
 tribes, with its headquarters in Peking. 
 
 The Church Mission in Peking was established in 
 1863. The progress hitherto has not been so great as 
 elsewhere. One of the missionaries observes, " If the 
 friends of missions could only see and feel, as we do, the 
 terrible evils of the use of opium, they would not cease 
 their efforts until England cleared herself of this guilt." 
 The Society has during the present year withdrawn from 
 the capital, and will henceforth concentrate its energies 
 upon Shanghai, Ningpo, Hang-chow, and other stations in 
 Mid China, where the work is now under the supervision 
 of Bishop G. E. Moule. 
 
 The mission of the American. {North) Presbyterian 
 Church was also commenced in 1863; its founder, the 
 Rev. Dr W. A. P. Martin, having been afterwards ap- 
 pointed to the presidency of the Tung-weng Imperial Col- 
 lege or University of Peking — a most important appoint- 
 ment, we have reason to believe, not only for the 
 
THE LIGHT BREAKING. 129 
 
 university, but also in the interests of the mission. With 
 it, as with the other missions in Peking, it is still, for 
 the most part, a " time of laying foundations." One im- 
 portant event marked its history in 1877, viz., the open- 
 ing of thefii'st Presbyterian chiiixh in Peking. 
 
 More recently, consequent on the week of prayer at 
 the beginning of the year 1879, there were indications 
 of " the first general awakening known in Peking." Some 
 forty persons had asked for prayers, and the work which 
 had been in progress for several weeks is said to have had 
 all the appearance of a genuine work of grace. An 
 evening class for servants and others, and the Sabbath 
 school, have been mainly instrumental in producing these 
 favourable results. 
 
 In the report of the American Board for 1880, we read : 
 " Twenty years since, partly with the view to having a 
 field to themselves, and partly from considerations of 
 health, the missionaries of the Board withdrew from 
 ■Shanghai, and estabHshed the North China Mission, of 
 which Peking was to be the central station. The first 
 convert in this new field was baptized by Dr Blodget in 
 June 1 86 1. From small beginnings this has now be- 
 come one of the largest missions of the Board. In April 
 last the churches reported numbered fourteen, with a 
 membership of 613, of whom 200 had been added during 
 the year previous." The American Methodist Episcopal 
 CJmrch has had a vigorous mission since 1869 in Peking, 
 with stations at Tientsin and other important places in 
 North China. There is an aggregate membership of 162, 
 and 115 catechumens. Referring to the history of one of 
 the chapels, the missionary speaks of it as "one long record 
 of difficulties, a chapter of discouragements." It has, 
 however, " ended with good cheer, and a bright promise 
 of a better day." 
 
 Han-kow, in the " flowery middle kingdom," 600 miles 
 up the river Yang-tse, is occupied by the London and 
 
 I 
 
I30 CHINA. 
 
 Wesleyaii Societies. Quite remarkable progress has- 
 recently been made in connection with the former. 
 During 1876 no fewer than ninety-six were added to the 
 church there, the result mainly of the labours and in- 
 structions of the native Christians, especially of one of 
 their number, who has since been set apart as an 
 evangelist in his native district. One striking feature of 
 the work is the large number of converts, well advanced 
 in years, who have been gathered in. 
 
 The China Inland Mission is second to none in the 
 extent and interesting nature of its operations. Its 
 founder and mainspring is the Rev. J. Hudson Taylor, 
 He had gone to China in 1854, in connection with the 
 Chinese Evangelization Society. On his return to 
 England, some years afterwards, he resigned that con- 
 nection, and formed the idea of attempting to do some- 
 thing for the evangelization of the unoccupied provinces 
 of the empire, and in 1862 sent out the first missionary. 
 But the Inla7id Mission was not actually formed until 
 1865. Its object, as already indicated, was to carry intO' 
 the whole of the interior of China the tidings of a 
 Saviour's love ; and the plan adopted was " to send two 
 missionaries, together with two native converts, to each 
 unevangelized province, who may begin by itinerating 
 through the province, locating themselves for a period 
 of years in some important centre (say the capital of the 
 province), and extending to the capitals of circuits, 
 then to prefectures, and subsequently to country cities." 
 
 It was hoped that tlie unevangelized provinces of 
 Western China might be reached via Burmah. But this 
 was found to be impracticable at the outset, owing to the 
 Mohammedan rebellion in the south-western province of 
 Yun-nan, and from the unsettled state of Burmah and 
 the wild border tribes. The work was therefore com- 
 menced at Ningpo, in the province of Cheh-kiang, as a 
 basis, and thence by the Grand Canal and the Yang-tse- 
 
THE LIGHT BREAKING. 131 
 
 kiang river to the unoccupied province of Gan-hwuy. 
 But ere long the Irrawaddy was opened to commerce as 
 far as Bhamo, a city in Upper Burmah, within a hundred 
 miles of the western frontier of China. British steamers 
 now ply on the waters of that great river, and a British 
 Resident has been stationed at Bhamo, The way being 
 thus opened, agents of this mission were, in 1875, settled 
 in that outpost, with the view of breaking ground in the 
 virgin soil of Western China. The facilities for doing so 
 are very considerable, inasmuch as the city is much 
 resorted to by Chinese traders. The Chinese, indeed, 
 form one-half of the population. 
 
 In the autumn of 1876, six young missionaries com- 
 menced the visitation of Kan-suh, Shensi, and Shansi, 
 provinces in which, till then, there was not a single 
 Protestant missionary, though in the two latter something 
 had been done by means of colportage. By the autumn 
 of 1880, there were seventeen missionaries, resident at 
 four stations, or itinerating from them. 
 
 The Inland Mission has already occupied sixty-eight 
 stations, situated in eleven provinces, and embraces 
 seventy-two missionaries and one hundred and one 
 native helpers, viz., twelve pastors, thirty-six evangel- 
 ists, thirty-three colporteurs, ten Bible-women, four 
 schoolmasters, and six chapel-keepers. During 1880, 
 the operations of the mission were extended to the 
 women of Western China. European ladies have carried 
 the gospel message into the provinces of Shen-si, Si- 
 ch'uen, and Kwei-Chan, and have been visited by large 
 numbers of Chinese women. This is a new thing in 
 Western China. It is reckoned that about 1000 have 
 been -brought to the knowledge of the truth by the 
 Society's labours. The work hitherto has been for the 
 most part of the nature of pioneering. For the per- 
 manency of its fruits much will depend on the manner 
 in which it is followed up. The Society's missionaries 
 
132 CHINA. 
 
 are drawn from the leading evangelical denominations, 
 and its expenses are met by voluntary contributions. 
 
 The mission of the United Presbyterian Church of 
 Scotland to North China originated in a proposal by 
 friends in Glasgow, John Henderson, Esq. of Park, 
 again giving the movement his effective aid. The pro- 
 posal was made in consequence of the break-up of the 
 Evangelical Society of London, which had for five years 
 supported Dr Parker as a medical missionary at Ningpo. 
 The Synod of 1862 responded to the invitation to under- 
 take the mission for three years, the friends referred to 
 guaranteeing the necessary means for that period. Dr 
 Parker was accordingly again sent out early in the 
 following year to Ningpo, where he had established for 
 himself a good reputation, as the agent of this church ; 
 but in less than a year from the time of his arrival, his 
 labours were unexpectedly brought to a fatal termination, 
 in consequence of the stone slab of a canal bridge giving 
 way beneath his horse's feet, whereby he was precipitated 
 into the water. He was succeeded by his brother, also 
 in the capacity of a medical missionary. 
 
 The principal stations of the mission now are Chefoo 
 and New Chwang, in Manchuria. The former is occu- 
 pied by Dr Alexander Williamson, whose valuable pub- 
 lished works, and whose successful efforts, as the agent 
 of the National Bible Society of Scotland, to promote the 
 circulation of the Scriptures among the teeming millions 
 of North China, have given him a first place among 
 the labourers there. The missionaries in Manchuria, 
 which was entered in 1872, are engaged in the transla- 
 tion of the language of Corea, where the door, still 
 practically closed, will undoubtedly, at no distant day, 
 be opened to direct missionary labour. 
 
 Missionary operations, embracing a medical depart- 
 ment, were commenced in 1869 in the same field by the 
 Mission Board of the Presbyterian CJnirch in Ireland, the 
 
THE LIGHT BREAKING. 133 
 
 Port of New Chwang being the first station occupied. 
 Since then the sphere of labour has been extended to 
 Tien Chwang Tai and to New Chwang proper ; and a 
 proposal has been made to one of the missionaries to 
 transfer his services to the unevangelized interior. 
 
 The Propagation Society has a mission at Che-foo. The 
 Established Church of Scotland, in 1878, commenced a 
 mission at Ichang, the navigable head of the Yang-tse- 
 Kiang river. And the Presbyterian Church of Canada 
 has also recently entered the field. 
 
 The American Methodist Episcopal Church has resolved 
 to extend its missionary operations to the province of 
 Si-chuen in the far west of the empire, adjoining Thibet 
 — a province containing more than 22,000,000 souls, all 
 without the gospel. 
 
 Most important service is rendered to the various 
 missions by the agents of the British and Foreign Bible 
 Society at Shang-hai and Fooh-Chow ; of the National 
 Bible Society of Scotland at Peking; of the American 
 Bible Society at Shang-hai ; and of the Religious Tract 
 Societies of Britain and America. 
 
 In the exercise of ordinary discretion, missionaries 
 may traverse the entire country preaching the gospel and 
 circulating the Scriptures, and in doing so experience no 
 more molestation than is to be met with in Papal 
 countries on the Continent. And it has yet to be proved 
 that the door into any of the unoccupied provinces is 
 closed against Protestant missions. Experience rather 
 leads to an opposite conclusion. Dr Williamson, for 
 example, states that " there is no hostility on the part of 
 the people of North China towards Protestant missions," 
 of whatever nationality, the fact being that they " have 
 been labouring unmolested for some years in many of 
 their inland cities." He went in 1866 from Peking on 
 an extensive tour through the provinces of Chih-li, Shan- 
 si, and portions of Shen-si and Hon-an, no European 
 
134 CHINA. 
 
 traveller in modern times having preceded him in these 
 parts excepting a few Romish priests, who travelled in 
 disguise.* In the following year he accomplished another 
 tour through the southern and central portions of Shan- 
 tung — the " central flowery kingdom," as the Chinese 
 delight to call it — these also being regions previously 
 unvisited by any Protestant missionary. One of the 
 places visited by him was Kiofoo-hien, the city of Con- 
 fucius, which is inhabited by the descendants of the great 
 sage, and where, on a hill in the neighbourhood, he is 
 believed to have been born. There, also, are his tomb, 
 and a temple to his honour, the most imposing structure 
 of the kind in China. Another place visited was Tsiu- 
 hien, outside the south gate of which stands a temple 
 dedicated to Mencius, who holds the place next to 
 Confucius in the estimation of the Chinese. Even in 
 these cities Dr Williamson had an opportunity of preach- 
 ing the gospel and of selling large numbers of books. 
 
 A few remarks in regard to the character of the 
 Christianity in China : In answer to the question, " Is 
 any real work being done ? " one of the missionaries of 
 the London Missionary Society states, that in the course 
 of an extensive tour in the Han-kow district, he found 
 as ''warm-hearted, uncompromising Christians " as are to 
 be met with anywhere ; and that " their houses are as 
 free from all traces of idolatry " as his own, " they them- 
 selves being everywhere known as disciples of the Lord 
 
 * The Romish Church is not over-scrupulous in pressing into its 
 service the most questionable expedients, on the principle that the 
 end sanctifies the means. Thus, in i860, when the Treaty of Peking 
 was agreed to, Romish missionaries at once availed themselves of the 
 opportunity to advance into the interior. One of them mentions that 
 he had prepared himself to go hicognito to Lassa, in Thibet, "as it 
 was in this manner the former missionaries tried to penetrate into 
 China." The Romish missions in this field, established by Corvino 
 in 1293, are said to embrace 21 bishops, 278 European missionaries, 
 233 native priests, and about 500,000 converts. 
 
THE LIGHT BREAKING. 135 
 
 Jesus." Another missionary of the same society writes 
 from Shanghai : " Our native pastor, who has been with 
 us since 1855, is evidently passing away to his rest. He 
 has maintained a beautiful Christian character ; and in his 
 scholarship, his acquaintance with Scripture, his piety 
 and prayerfulness, he ranks high in the estimation of all 
 around him. Calling on him the other day, I asked him 
 what he was doing. His answer was, ' I am gathering 
 all my thoughts and feelings, hopes and aims, and 
 centring them on Jesus.' Have you any fears in regard 
 to passing away? 'None. I have long known the 
 Saviour, and am trusting in Him alone.'" One of the 
 missionaries of the Church Mission writes : " Almost 
 every portion of this mission field (Fuh-kien) during the 
 year (1876) has been the scene of the most bitter and 
 violent persecutions;" and, after giving some details, 
 adds, " I rejoice to say that though many of the inquirers 
 have been frightened away from us, not one of the 
 baptized has gone back, even when death was the 
 threatened penalty of adhesion to their faith." Dr 
 Edkins, of Peking, says : " Some of our best Christians 
 have died in these parts. There was one remark- 
 able man, who would walk any distance to talk to 
 an acquaintance about Christ. Before his conversion, 
 nine years ago, he was accustomed to give much to 
 idolatrous processions and worship. The change in him 
 became visible to all his neighbours. He died of fever 
 at the age of thirty. He walked fifteen miles to be 
 baptized." 
 
 The brief but pointed remarks of the lamented Dr 
 Mullens, in reference to the London Missionary Society, 
 well describe the general aspect of missionary work in 
 China. He put the matter thus : " Many inquirers ; 
 intelligent examination ; large congregations ; frank 
 apologies for mistaken opposition ; freedom for the 
 missionary ; growing churches ; well-instructed pastors \ 
 
136 CHINA. 
 
 liberal contributions ; shrewd and intelligent self-manage- 
 ment ; active and earnest volunteers seeking relatives 
 and others, to draw them into the kingdom ; — what are 
 these but tokens of a coming day when ' these shall come 
 from far, and these from the north and west, and these 
 from the land of Sinim ' ? " 
 
 There is now a body of about 15,000 converts belong- 
 ing to some 300 churches as the fruit of the various 
 agencies at work ; and the number is increasing rapidly 
 year by year. These agencies are represented by some 
 250 ordained foreign missionaries, most of them married, 
 60 foreign single ladies, 80 ordained native ministers^ 
 500 evangelists, 100 colporteurs, and 100 Bible-women. 
 
 Two events having a most important bearing on mis- 
 sionary work in China demand a passing allusion. The 
 one is the great Tae-ping rebellion, which commenced in 
 1848 in the south-west of the empire, and did not run its 
 course until the capture of Nanking by the Imperialists, 
 and the death of Hung-Seu-Tsuen, the rebel king, in 
 1864. It was carried on at a fearful and most unjustifi- 
 able sacrifice of human life, large portions of the 
 country being also utterly desolated by the rebels. It 
 proved a great hindrance to the prosecution of mis- 
 sionary work, all the more that the leaders were known 
 to have had previously considerable acquaintance with 
 Christian truth. Although the attempt to overthrow the 
 Tartar dynasty failed, the rebels dealt a great blow to the 
 idolatry of the empire, the entire overthrow of which was 
 one of the main objects aimed at. The breaking up still 
 further of the barriers which Chinese exclusiveness had 
 erected against all external influences, was another result 
 of that disastrous civil war. 
 
 The other event referred to is the famine in 1877 
 which for many months arrested the attention, and 
 appealed to the sympathy, of Christian people in this 
 country and America, and which, on account of the 
 
THE LIGHT BREAKING. 137 
 
 multitudes affected by it, was nothing short of a national 
 calamity. We question whether in the world's history 
 anything approaching to it in magnitude has ever been 
 witnessed. It is heartrending to read that, in the single 
 province of Shan-si, out of a population of ten millions, 
 07ie-half that number had either died from starvation 
 and disease, or migrated, ^^'e content ourselves by 
 simply stating the fact, without entering into any of the 
 harrowing details furnished by trustworthy eye-witnesses. 
 The picture is dark enough, but it has a bright side. 
 Britain contributed upwards of fifty thousand pounds for 
 the relief of the famine-stricken. Referring to the relief 
 thus bestowed, the British Consul at Tien-tsin, in a 
 letter to the committee of the Famine Relief Fund at 
 Shang-hai, writes : — '' The distribution of the funds your 
 committee have so kindly sent by the brave and judicious 
 band of missionaries now engaged in the work, will do 
 more, really, to open China to us than a dozen wars." 
 
 A religious movement has been in progress since 1877 
 in the Maritime Province of Shantung, and especially in 
 Chan-Hua, one of its principal towns, distant more than 
 two hundred miles from Peking in a southerly direction. 
 Dr Edkins, who visited the Province in March 1878, 
 states that " all over the country the people are in an 
 impressible condition ; that prejudices are being over- 
 come; and that the new converts are themselves labour- 
 ing as co-workers with the native evangelists." And in 
 reply to the enquiry, " What have been the human 
 agencies employed in bringing about this change of 
 feeling?" the missionaries are of opinion that among 
 other reasons "probably the help afforded (in 1877) 
 by foreign residents in China to the famine-stricken 
 districts has had much to do with it. Undoubtedly the 
 kindness shown them in their distress has favourably 
 impressed the people, and disposed them to think more 
 kindly of us, and more highly of our religion." A mis- 
 
13^ CHINA. 
 
 sionary of the American Board writes : '' I have seen no 
 
 such field for work as this in China There 
 
 — in Shan-Tung — I felt that the wall of antagotiism had 
 been broken down, only the wall of ignorance remaining." 
 No less cheering and hopeful are the remarks of Mr 
 Griffith John of the London Society's mission at Hankow. 
 He writes : " Looking at the Empire generally, it may 
 be safely said that the missionaries are taking possession 
 of the land as they never did before, and that Christian 
 work is carried on with an energy and on a scale which 
 completely dwarfs the attempts of earlier days." 
 
 In taking leave of this vast field, we ask the special 
 attention of the rising ministry belonging to the various 
 Protestant churches, to the following pertinent remarks 
 by a missionary who had penetrated to a city situated 
 140 miles to the north-west of Peking. Standing just 
 within the great wall which forms the boundary between 
 China and Mongolia, he thus expresses himself : — 
 
 " Oh, that the young men in the churches at home, 
 who remain there because they do not feel that they 
 have ever been called to preach Christ among the 
 heathen, had stood by my side upon the wall of that 
 heathen city, and looked over the sea of human habita- 
 tions which lay beneath my eye, at the same time 
 remembering, that of the myriads who dwell in them 
 hardly one has ever listened to the truths of the glorious 
 gospel of salvation in their purity, and perhaps com- 
 paratively few even in the corrupt form of Romanism, 
 and I am sure they would have heard a call as much 
 louder than any church or parish at home ever sent, as 
 the salvation of a hundred thousand souls surpasses in 
 importance that of a single thousand ! " 
 
 Let the churches of Christ ponder well this fact that 
 there are in this vast empire five provinces, v/ith an 
 aggregate population of not less than 65,000,000, with- 
 out ONE SINGLE RESIDENT PROTESTANT MISSIONARY ! 
 
JAPAN 
 
 A xNATION AWAKING. 
 
 JAPAN, lying to the east of China, consists of three prin- 
 cipal islands — Yesso on the north, Kuisa on the 
 south, and Nippon, the most important of the three, in the 
 middle. Besides these there are along the coast and in 
 the inland sea innumerable smaller islands. In extent 
 Japan is one-fifth larger than Great Britain and Ireland, 
 while in some of its geographical and other features it is 
 said to be not unlike our own sea-girt shores. 
 
 In former times Japan had unrestricted intercourse 
 with other nations ; but early in the seventeenth century, 
 in consequence of the political intrigues and misconduct 
 of the Portuguese and Spanish Jesuits, a system of most 
 rigid and jealous exclusiveness was introduced, and until 
 recently ever}' attempt on the part of Britain to reopen 
 and have intercourse with the country utterly failed. So 
 far was that exclusiveness carried, that no native of 
 Japan was allowed to go beyond its borders on pain of 
 death. Some idea of the rigour with which the Japanese 
 carried their laws and edicts into execution may be 
 gathered from the statements made by Dr Williamson, 
 missionary of the United Presbyterian Church, and agent 
 of the National Bible Society in China. In describing 
 the entrance to the singularly beautiful harbour of 
 Nagasaki, he mentions that over the perpendicular sides 
 of the Pappen Berg, a rock to the left, more than 200 
 Christians were hurled ; that on a huge tree, in a recess 
 in the mountains right in front, a large number were 
 slowly and brutally crucified ; and that in a square at 
 
I40 JAPAN. 
 
 the landing-place, seventy Portuguese, who had been 
 taken from a ship which had innocently come into the 
 harbour after certain regulations had been arranged, 
 were deliberately beheaded. Over a pit into which 
 hundreds of the slain were thrown, the following inscrip- 
 tion was placed : " As long as the sun shall warm the 
 earth, let no Christian be so bold as to come to Japan ; 
 and let all know that the King of Spain himself, or the 
 Christian's god (meaning, probably, the pope), or the 
 great god of all, if he violate this command, shall pay 
 for it with his head." 
 
 Carrying out the same restrictive policy, it may also 
 be mentioned that in 1837 an American merchant at 
 Canton, accompanied by Dr Parker, of the mission 
 dispensary at that port, Dr Gutzlaff, who was taken on 
 board at the Loo-choo Islands, and others, sailed for 
 Tokio (formerly named Yeddo) with seven shipwrecked 
 Japanese sailors, whom they intended to restore to their 
 own land. They failed, however, in their object, having 
 been fired upon from different ports, and obliged in 
 consequence to return with the unfortunate men, one of 
 whom afterwards gave evidence of conversion to God. 
 
 Japan is undoubtedly entitled to take rank as a nation 
 of great antiquity. But there are few nations regarding 
 whose history so little of an .authentic nature is known. 
 This need occasion no surprise, when the all but impene- 
 trable seclusion in which for ages the Japanese have 
 shrouded themselves is considered. 
 
 Previous to 1142 the Mikados were the only sovereigns 
 of Japan. In that year a revolution occurred, which 
 resulted, as in the case of the Romish Pontiff, in the 
 Mikado being divested of his temporal sovereignty. 
 From that year accordingly, until' the revolution in 
 1868, Japan had two emperors — the one, the Mikado, 
 exercising purely spiritual functions; the other, the 
 Tycoon, possessing temporal authority, and invested 
 with all the influence of a military governor. 
 
A NATION AWAKING. 141 
 
 It is no part of our plan to enter into the details of 
 this later revolution. Suffice it to say, that the first 
 overt act leading to it was initiated in 1854, by Commo- 
 dore Perry of the United States navy ; that thereafter a 
 conflict commenced between the northern and the 
 southern portions of the empire, in consequence of a 
 difference of opinion as to the admission of foreigners — 
 the north having espoused the cause of the Tycoon, who 
 courted the aid of foreign powers with a view to 
 supremacy, while the south was determinedly opposed 
 to his ambitious designs ; and that, as the result of the 
 bloody civil war that ensued, the power of the Tycoon 
 was brought to an end, the Mikado was once more 
 established as the sole sovereign of the empire, and 
 Japan, which gloried in being " dependent on nobody," 
 with its thirty-five millions or thereabouts, was thrown 
 open in 1858, by treaties entered into that year with the 
 United States, British, French, Russian, and Dutch 
 Governments, successively. Japan then took its place 
 among the nations of the world. 
 
 Perhaps the most remarkable providence in connection 
 with these events was the attitude of the Daimios, or 
 nobles, of the empire. Possessed of enormous wealth 
 and of great influence, which they exercised, not only 
 over the people — by whom they were regarded as feudal 
 chiefs — but also over the Tycoon himself, and in the 
 government of the country, they were naturally jealous to 
 the last degree of the introduction of the foreign element, 
 and strenuously opposed the policy of the Tycoon. 
 Accordingly, on the termination of the struggle, those 
 powerful nobles transferred the greater part of their 
 wealth, their influence, and their feudal rights, to the 
 Mikado, by whom they have now been absorbed. But 
 still more remarkable is the fact that, after they had thus 
 stripped themselves of their almost kingly power, these 
 Daimios met together for the purpose of considering as 
 
142 JAPAN. 
 
 to the establishment of a constitutional government, in 
 which the people were to have a voice ; and, singularly 
 enough, one of the questions discussed was that of 
 religious toleration, with special reference to Christianity. 
 
 Early in 1877 the peace of the empire was again dis- 
 turbed by a rebellion, planned and headed by Saigo, the 
 commander-in-chief of the Imperial forces. The rebel- 
 lion is believed to have had as its object the overthrow 
 of the Mikado's government. After a bloody campaign^ 
 extending over a period of seven months, and carried on 
 at a cost of;;^ 1 0,000,000 sterling, it was happily quelled, 
 Saigo and the other chieftains associated with him dying 
 in the struggle ; tranquillity was again restored ; and 
 the hands of the Government have since been greatly 
 strengthened. 
 
 So soon as the treaties of 1858 were concluded, Pro- 
 testant missionaries from America and Britain established 
 themselves at Nagasaki and Yokohama. But very 
 shortly after the revolution, which occurred in 1868, the 
 Government made a determined effort to stamp out 
 Christianity. More than 3000 Romish Christians were 
 seized, and kept in confinement in the interior of the 
 country; Protestant missionaries were jealously watched;; 
 and the converts were exposed to no small risk. The 
 old tablets prohibiting the people from embracing 
 Christianity, which had been taken down, were restored. 
 They were " set up in the heart of Tokio (Yeddo), and 
 in every square mile through the country, with this in- 
 scription, ' The Christian sect is prohibited, as it has been 
 hitherto. The corrupt sect is prohibited, as it has been 
 hitherto.' " This action on the part of the Government 
 was simply the result of the reappearance of Romanism 
 in its midst. They had a profound conviction, burned 
 into them by bitter experience of Jesuit intrigues, of the 
 incompatibility of national freedom with Romanism in 
 the ascendant. Hence their alarm. The Japanese had 
 
A NATION AWAKING. 143 
 
 not yet learned to distinguish between the true and the 
 false in Christianity. 
 
 Sir Henry Parkes, K.C.B., Her Majesty's minister in 
 Japan, in replying to a deputation from the Evangelical 
 Alliance and leading missionary societies which waited 
 on Earl Granville in 1872, thus accounts for the efforts 
 made to exclude from the country whatever went under 
 the name of Christianity. " It was," he said, " a legacy 
 of ages past, and had existed since the commencement 
 of the seventeenth century. The events of two centuries 
 were still fresh in the minds of the Japanese. It was a 
 Christian war which led to the expulsion of (Romish) 
 Christians in Japan, and the law had remained unaltered* 
 It had been on one occasion enforced with such severity 
 that twelve Japanese had been executed for professing 
 Christianity. The fact was that the Christian faith saps 
 the foundation of the Mikado's authority, who, in the 
 opinion of the masses, is of divine descent; a decree, there- 
 fore, tolerating the spread of any foreign religion would of 
 course attack that behef. ..." Gradually, however, the 
 feelings of suspicion entertained towards Protestant mis- 
 sionaries are giving way to those of a more friendly nature. 
 
 The indigenous religion of the Japanese, which is as 
 old as their history, — and that, as we have seen, is very 
 ancient — is the Sintoo. It is patronized by the Emperor 
 and his Court. The securing of happiness in the present 
 world is the highest good it holds out to its votaries. 
 Their notions of a Supreme Being, of the immortality of 
 the soul, and of a future state of existence, are very 
 obscure. They believe in a devil or satanic agencies, as 
 also in certain inferior deities, by whom their destiny and 
 happiness or misery are largely influenced. Sovereigns 
 and great men are deified and worshipped. The animal 
 creation, too, as in other heathen lands, receive their 
 share of religious homage. In the case of the Japanese 
 \\iQ.'fox is worshipped as an incarnation of the evil spirit. 
 
144 JAPAN. 
 
 The chief merit of Sintooism, as a religious system, is 
 that it is not idolatrous. It has, to a considerable ex- 
 tent, been superseded by Confucianism and Booddhism, 
 which found their way to Japan from China and India 
 Tespectively, and have gradually spread in the maritime 
 portions of the empire."^ The former is, however, not a 
 religious system, properly so-called. It is rather a system 
 of morality. Sintooism still prevails in the inland districts. 
 
 An event has quite recently occurred, full of the great- 
 est importance in its bearing on the progress of Pro- 
 testant Christianity throughout the empire. It is a 
 notification by the Prime Minister that ''the religion of 
 Japan is no longer, as hitherto, to be honoured as one of 
 the separate and great departments of the State, but is 
 merely to be a branch of the Home Office." This change, 
 it is expected, ''will result in the final disendowment and 
 overthrow of the old rehgions of the land." In com- 
 municating this information to the Church Missionary 
 Society, the writer adds : " Although this withdrawal 
 (which is to be gradual) of State aid will not dry up the 
 torrent of heathenism in the country, yet it must neces- 
 sarily reduce the stream to such a moderate depth, that 
 Christianity will be able more easily to stop its course." 
 
 There are more than a dozen churches or societies at 
 work in Japan, of which the larger number are American. 
 A few particulars, gleaned from some of the reports we 
 have had access to, may here be given. 
 
 The Presbyterian Church of America {North) com- 
 menced missionary operations at Yokohama, on the bay, 
 a few miles below Tokio, the capital of the empire, as early 
 as 1859. Tokio (formerly named Yeddo) was occupied 
 in 1869; and Kanazawa, on the Japan Sea, about 180 
 miles north-west of Tokio, in 1879. There are fourteen 
 organized and a number of out-stations; and 761 in full 
 communion with churches. A considerable propor- 
 
 * According to the Census of 1875, there were in Japan 67,800 
 temples. 
 
A NATION AWARDING. 145 
 
 tion of these are the fruit of the Christian teaching given 
 in the schools, which are all carried on in an earnest, evan- 
 gelizing spirit, and afford good opportunities for visiting 
 the scholars at their homes. In this way their parents 
 and friends are also reached. Much zeal is manifested 
 by the converts for the conversion of their countrymen 
 to Christ; and some, it is stated, have made painful 
 sacrifices in embracing the Christian faith. 
 
 The Refo7'med Church in America has carried on mis- 
 sionary operations since 1859. The principal stations 
 occupied are Yokohama, Nagasaki, and Tokio. Churches 
 were organised at the first-named place in 1872, and at 
 the two latter in 1876, the aggregate membership at the 
 close of 1879 being 369. A good deal of time is devoted 
 by the missionaries of the Board to translation work. 
 
 The mission of the United Presbyterian Church of 
 Scotland in Tokio was established in 1873. The staff 
 consists of five European missionaries and seven native 
 agents. The first who offered his services was a medical 
 missionary; and the work was accordingly commenced 
 by the opening of a dispensary, which, from being a 
 small seedling, is gradually taking root in tlie soil, and 
 gives promise of becoming at no distant day a great tree, 
 whose leaves will be for the healing of multitudes of 
 Japanese. Already 5230 are reported to have taken 
 advantage of it, of whom 1 3 1 6 new patients were treated 
 last year. At the outset much bitter opposition was 
 encountered, but the institution is now steadily gaining 
 the confidence of the natives. 
 
 The other departments of the mission are being vigor- 
 ously prosecuted, and the labourers have not been with- 
 out tokens of the divine blessing. They report a total 
 membership of 5 1 in connection with the native church. 
 One of the more recent converts is an old man of eighty- 
 two. Following through a long life the medical profes- 
 sion, though latterly retired from it, "a great admirer of 
 Chinese learning, and, of course, of Confucius and his 
 
 K 
 
146 JAPAN. 
 
 teaching, his conversion is spoken of as little short of a 
 miracle." Another, a young man, formerly a Booddhist 
 priest, intimately acquainted with the religions of Japan, 
 is one of the most active members of the congregation. 
 Some soldiers from the Japanese army have also been 
 received into the church. " One is a common soldier, 
 another a corporal, three are sergeants, and one a sergeant- 
 major. The most active among them, and the one who 
 has been largely instrumental in influencing the others, is 
 the corporal. These men all came to the capital from 
 the north of Japan, to take the place of those who had 
 been sent south to quell the recent sad rebellion." Thus 
 the gospel is proving itself in this, as in other heathen 
 lands, the power of God unto salvation. 
 
 We have grouped together the missions of these three 
 churches, for the purpose of drawing special attention to 
 the united action recently taken by them in organizing 
 the native churches under their charge in such a way as 
 that they shall form but one denomination, under the 
 designation of ''The Union Church of Christ." The 
 negotiations for the union having been completed, the 
 first presbytery was formed on 3d October 1877, when 
 nine congregations were represented by native elders. 
 Five additional congregations have since been organized, 
 making a total of fourteen, with an aggregate member- 
 ship of 648. " The Standards of this ' Presbyterian 
 Church of Japan ' are the Westminster Confession, the 
 Canons of the Synod of Dort, the Heidelberg, and the 
 Shorter Catechism." Proceeding in the same line, the 
 missionaries of these churches have established a theo- 
 logical school at Tokio, in which there are already no 
 fewer than thirty Japanese young men connected with 
 the three missions under instruction and training. All 
 this is most gratifying and hopeful. 
 
 The Protestant Episcopal Church in the U.S. of America 
 has missions at Osaka and Tokio, comprising 7 foreign 
 missionaries and i medical missionary, 4 day and board- 
 
A NA TION A WAKING. 147 
 
 ing schools with 94 scholars, and ^-^ communicants. The 
 missions are under the superintendence of Bishop Williams. 
 
 The Methodist Episcopal Chiwch in the U.S. of America 
 began its labours in this field in 1872. These are carried 
 on in the Yokohama, Tokio, Nagasaki, and Hokodati 
 districts. The agency of the mission comprises 10 
 foreign missionaries, 9 assistant missionaries, and 51 
 native helpers. There are 478 in full communion, 160 
 catechumens, and 13 day schools with 407 pupils. Some 
 idea of the aggressive nature of the work may be gathered 
 from the fact that the mission has no fewer than 83 
 regular preaching places. A theological seminary, con- 
 taining last year 26 students, of whom nine were study- 
 ing theology, was opened on ist October 1879. 
 
 The American Board occupies four principal and four- 
 teen out stations. Sixteen churches have been organized ; 
 and it is recorded as an interesting fact that from each 
 of them additions were received during 1879 by profes- 
 sion of faith. From the report of the Board for 1876 we 
 quote the following : — " The success which has attended 
 all forms of evangelical effort in Japan thus far, has been 
 quite beyond the expectation of the most sanguine. 
 The people seem in some measure to have outgrown 
 their old systems of superstition and forms of worship, 
 and to show an unlooked-for readiness to consider the 
 claims of Christianity. There is apparently no limit, but 
 that of men and means, on the part of missionary societies, 
 to the most extensive efforts and the grandest results for 
 the cause of Christ." In illustration, some particulars 
 are given of the progress of the work at Kioto, one of 
 the four stations of the society, in which they have nearly 
 sixty preaching places, where the gospel is regularly pro- 
 claimed by some forty-five earnest Christian young men 
 connected with the Training School. The importance 
 of that school cannot be over-estimated. It had an 
 attendance of 88 students last year. 
 
148 JAPAN. 
 
 Kioto, a sacred city of about 900,000 inhabitants, is 
 the centre of the reHgious life, and was for centuries the 
 capital, of Japan. Among the numerous Booddhist and 
 Shintoo shrines to be found there, is a temple built a.d. 
 1 162, containing a thousand idols of large size, each 
 surrounded by a number of smaller ones, the aggregate 
 being estimated at 33,333. Another, belonging to the 
 Monto sect of Booddhists, is said to be the largest and 
 finest in Japan, and contains a statue of the founder of 
 the sect, carved by his own hands. Until 1879, the 
 AjimHcan Board was the only society allowed by Govern- 
 ment to carry on operations in the city. Since then, a 
 medical missionary, Dr Gordon, has obtained permission 
 to reside there for five years. 
 
 The same report mentions the interesting fact, that one 
 of the Native Christians had " applied for, and received 
 from the Government, permission to translate and sell 
 ' Williamson's Natural Theology.' This is said to be 
 the first permission given by Japan to print a work plead- 
 ing for the Christian religion." 
 
 The Church Missionary Society entered the field in 
 1869, Nagasaki being the scene of their earliest efforts. 
 Within the last few years these have been extended to 
 Tokio, Osaka, Niigata, and other places. At first the 
 work had to be carried on with the utmost quietness. 
 Baptisms were performed in secret. In one case the 
 convert " was discovered, and imprisoned for two years 
 and a half." But, as showing the progress of the spirit 
 of toleration, we learn that " this same man now preaches 
 Christ without let or hindrance in the streets of the 
 Mikado's capital!" There are seven European mis- 
 sionaries and two native assistants employed by the 
 mission. The native Christian adherents number 88, of 
 whom 30 are communicants. A considerable portion of 
 these belong to the Samurai {literati). Some of these, 
 it is hoped, may become agents of the mission. 
 
A NATION AWAKING. 
 
 149 
 
 The Society for the Propagation of the Gospel followed 
 in 1873, and has stations at Tokio and Kobe. The last 
 report mentions the case of a Shinto priest, " who, com- 
 ing to Tokio from a market town in which Mr Wright 
 (one of the missionaries) had preached year after year 
 without apparent result, presented himself at the mission 
 house and begged to be received as a catechumen. 
 Since then his son has thrown open an hospital, of which 
 he is the proprietor, as a preaching place, and both 
 father and son do their best themselves to explain 
 Christianity to the patients. The hospital is a large 
 building, formerly a Shinto temple." 
 
 The Edinburgh Medical Missionary Society^ in the 
 person of Dr Palm, has taken possession of Niigata, a 
 city of 50,000 inhabitants, the capital of the province of 
 Echigo, and the only treaty port on the west side of 
 Japan. Dr Palm, by his medical skill, and his kindly 
 judicious bearing towards the natives, has now an estab- 
 lished position in the city, and enjoys the cordial co- 
 operation of the Japanese doctors. He has a dispensary 
 where from sixty to seventy patients are treated daily and 
 an hospital accommodating twelve patients, the receipts 
 from whom in 1879 amounted to ^316. The buildings 
 formerly occupied having been totally destroyed by fire 
 last year, new and more commodious mission premises 
 have been erected. Miss Bird (now Mrs Bishop), in 
 her most readable book entitled, " Unbeaten Tracks 
 IN Japan," states that the main object of her visit to 
 Niigata was to learn something respecting Dr Palm's 
 mission. She remarks : " This work seeks the worker, 
 throngs him, crowds upon him. It goes through endless 
 useful ramifications, spreads scientific truth in the treat- 
 ment of diseases, .... and last, but not least, smoothes 
 the way for the gospel of the good Physician by which it 
 is always accompanied." Again : " The rapid increase 
 of medical missionary work is most surprising. The 
 
ISO JAPAN. 
 
 work began four years ago (1876), and had to contend 
 not only with prejudices against the Christianity with 
 which it is nobly associated, but against ' foreign drugs,' 
 and specially against surgical operations. In the first 
 year the number of patients was under 500. Last year 
 it exceeded 5000, and 1500 of these were treated in 
 thirteen country stations, in co-operation with native 
 doctors, who supply the medicines under Dr Palm's 
 
 instructions, &c The native doctors have such a 
 
 high value for ' the English doctor ' that, if it were not 
 for passport restrictions, he would constantly be called 
 into consultation by them beyond treaty limits." It may 
 be added that Dr Palm is on terms of most friendly 
 co-operation with the Rev. P. K. Fyson of the Church 
 Missionary Society. 
 
 The self-denial of many of the converts is noteworthy. 
 Many illustrations of this might be given. Let one suf- 
 fice : In The Foreign Missionary of the Presbyterian 
 Church of America for April 1878, we read that Mr 
 Hattori, a Government official, and a man of ability and 
 education, in Tokio, on a salary of 35 dollars a month 
 (about ^84 per annum), is so fired with zeal to make 
 known the blessed salvation he has found, that he has 
 resigned his position, and become an evangelist on a 
 salary of 15 dollars (about /^2>^ per annum)! This is 
 the more commendable considering that the love of 
 money is strong in the Japanese. 
 
 Not the least gratifying feature of the various missions 
 in Japan is the harmony that prevails among the mission- 
 aries. Thus one belonging to the Church Mission writes : 
 " We are all, without a single exception, on the closest 
 terms of friendship with our brethren of other com- 
 munions. It has never been my lot to dwell in the 
 midst of a body of men of different views who seemed 
 to love one another so fervently in the bonds of Christian 
 fellowship as do the missionaries in this district ! The 
 
A A'A TION A WA KING. 1 5 1 
 
 day of intercession was the occasion of a recent manifes- 
 tation of it. ..." Missionaries of other churches have 
 given similar testimony. That of Miss Bird may also be 
 quoted in this connection. Referring to the mission- 
 aries, she states that they are " far more anxious to build 
 up a pure church than to multiply nominal converts ; " 
 and that " the agents of the different sects abstain from 
 even the appearance of rivalry, and meet for friendly 
 counsel, and instead of perpetuating such separating 
 names as Episcopalians, Baptists, Congregationalists, 
 &c., the disciples are called Christians first." 
 
 A convention of Protestant Missionaries in Japan was 
 held in Tokio in May 1878. There were then labouring 
 in the empire 104 missionaries, including 38 single 
 ladies. Forty-four churches had been organised, and 
 embraced a membership of 161 7. Native agents num- 
 bered 158, of whom nine were ordained preachers and 
 teachers. There were also 173 students under training 
 as preachers and teachers. The contributions of the 
 native Christians for 1877 amounted to 3552 dollars. 
 The aggregate membership at the present cannot be far 
 short of 3000. Twelve years ago there were not a dozen 
 converts to Christianity in Japan. 
 
 A few brief references may be made to some recent 
 events, all strikingly indicative of progress. Thus " the 
 Mikado, who is regarded as a god, who never used the 
 same dishes twice, and who formerly kept himself sacredly 
 from the gaze of all, now reviews his own troops, has had 
 several audiences with foreign visitors and officials," and 
 even condescended to call in ^* a shoemaker to take the 
 measure of his foot for fine English boots." During 
 1876 he paid an overland visit to the northern portion 
 of the empire, which was fitted to remove the veil of 
 mystery in which he has hitherto been shrouded, and to 
 impress the mass of the people with the fact that he is 
 human and not divine. The issue by the Government 
 
152 JAPAN. 
 
 of a proclamation prohibiting the wearing of the two 
 swords, the ancient badge of pride and idleness, by the 
 Samurai {literati) ; the abolition of punishment to extort 
 confession of guilt ; the gradual adaptation of the Code 
 Napoleon to the wants of Japan ; the adoption of Sunday 
 as a day of rest for all Government offices ; the introduc- 
 tion of railway and telegraphic communication, of engin- 
 eering works, of an efficient postal system, of agricultural 
 improvements, of schools (of which no fewer than 50,000 
 are contemplated) and colleges, of printing presses, and 
 newspapers and publications of various kinds ; — these 
 and other evidences of civilisation, too numerous to 
 mention, introduced and carried forward with an intelli- 
 gence and rapidity, we venture to think, without a parallel 
 in the world's history, are preparing the way, in happy 
 subserviency to God's own unfailing remedy provided in 
 the gospel, for the regeneration of Japan. 
 
SOUTH AFRICA. 
 
 L— KAFRARIAN MISSIONS. 
 
 T TNTIL lately, iVfrica, with an estimated population 
 ^-^ of upwards of 200,000,000, was the least known 
 and most neglected of the four continents. Happily, 
 however, as the result of the discoveries of Livingstone 
 and subsequent explorers, the special attention of the 
 Protestant churches has been concentrated upon it. We 
 rejoice in this awakened interest, and trust the impulse 
 they have thus received will be intensified, and that an 
 ever-increasing stream of mission influence will continue 
 to flow in upon the moral wastes of this vast continent, 
 until they have been reclaimed, and its down-trodden and 
 degraded sons and daughters have been made to rejoice 
 in the blessed light and liberty of the gospel. For the 
 present our remarks will be confined to the missions in 
 Kafirland. 
 
 Kafirland is situated on the eastern boundary between 
 the frontier of Cape Colony and Natal, and is now for 
 the most part under British rule. It is the general name 
 originally (in 1780) applied to the country east of the 
 Fish River; then (in 1836) to all the country east of the 
 Keiskama and Chumie rivers ; and more recently (since 
 1868) to the coast country beyond the great Kei river. 
 According to the Rev. W. Clifford Holden, " the proba- 
 
154 SOUTH AFRICA. 
 
 bility is that before many years have passed away, the re- 
 maining tribes of Kafirland will have given in their 
 adhesion to the British Government, and the whole 
 land will be annexed to the British crown ; the only two 
 remaining tribes that are left being the Galecas and the 
 Amampondos." The war of 1877-78 has resuhed in the 
 destruction of the Galekas, and the Pondos are being 
 annexed. 
 
 The population is composed of Kafirs, or as they call 
 themselves Amaxosas, or Xosas, and Fingoes. The latter 
 are in all respects Kafirs, having the same general ap- 
 pearance, the same language, laws, habits, and customs. 
 They are, however, more industrious and persevering, 
 and have shown themselves more friendly to the Colonial 
 Government, and less disposed to engage in war, than 
 the Kafirs proper. The distinction between the two 
 tribes, though comparatively slight and scarcely distin- 
 guishable by an ordinary European, is rigidly kept up, and 
 with it a feeling of bitter animosity. Of this the recent war 
 afforded another painful illustration. The feeling thus 
 engendered has been beautifully overcome by Christianity, 
 as at Lovedale, where the Christian natives say, " we are 
 not Kafir and Fingo. We don't know these words. We 
 are Aniakrisfii.'''' 
 
 As a people, the Kafirs (using the term in its compre- 
 hensive sense), although possessing some of the features 
 of the negro race, are not negroes. Mentally and phy- 
 sically they are far superior, being one of the finest of 
 uncivilised races. One writer has described them as 
 " magnificent savages." While not possessed of Saxon 
 energy and power of endurance, they come, perhaps, 
 nearest to the Saxons in these respects. They are a 
 finely-formed body of men, bold and warlike, with a 
 large amount of intelligence, good sense, and mental 
 capacity. They are also very fond of their children, 
 both boys and girls being well cared for, girls more than 
 
KAFRARIAN MISSIONS. 1 5 5 
 
 boys, perhaps ; there is at least none of the inhuman 
 cruelty towards them to be met with in some other 
 heathen lands. But, withal, they are for the most part 
 still lying in the deep degradation of heathenism. 
 
 Religion, in the ordinary acceptation of the word, the 
 Kafirs have none. Priests, temples, idols, or forms of 
 worship, are conspicuous by their absence. There are 
 some traces of a faith that may once have been possessed, 
 as in a rite resembling that of circumcision, along with 
 certain feasts called sacrifices. But that is all, or 
 nearly all. Religion, in short, " has to be created, and 
 not merely corrected." In these circumstances, we need 
 not be surprised to learn that the Kafirs are an easy prey 
 to various forms of superstition. Some of these are 
 foolish and debasing enough ; others of them, as for in- 
 stance, the belief in witchcraft, have in time past been 
 used by the chiefs especially as a means of enriching 
 themselves, and have been attended by the most fearful 
 atrocities, reminding one of what is said in Scripture of 
 the dark places of the earth being the habitations of 
 cruelty. 
 
 The first pioneer missionary to the Kafirs was Dr 
 John Vanderkemp, the son of a minister of the Reformed 
 Dutch Church at Rotterdam, and in the earlier period of 
 his life an officer in the Dutch army. After retiring from 
 the army, Vanderkemp graduated with distinction as a 
 medical student at Edinburgh ; and for some years after 
 the completion of his course practised as a doctor of 
 medicine at Middleburgh. Having become the subject 
 of divine grace, he offered his services to the London 
 Missionary Society, by whom he was sent to Kafirland, 
 with three other labourers, towards the close of 1798. 
 The translation by him into Dutch of the London 
 Society's appeal resulted in the formation in 1796 of the 
 Netherlands Missionary Society. 
 
 It is sad to think that it was a white man, living on 
 
156 SO UTH A FR TCA . 
 
 the frontier, who tried to prevent the introduction of the 
 gospel into Kafraria. He warned Gaika, a leading chief, 
 that if he allowed Vanderkemp to settle in his territory 
 he would be poisoned, representing that the poison was 
 in the brandy, which he never doubted Vanderkemp 
 carried with him, and would offer him. When, however, 
 Gaika discovered that the missionary had no brandy, and 
 never carried any, he felt he had been deceived, and 
 readily allowed him to reside in the immediate neighbour- 
 hood of his principal kraal. Vanderkemp's position, not- 
 withstanding, was one of much discomfort; and at length 
 it became so critical that after eighteen months' residence 
 there, he was under the necessity of removing within the 
 Colonial boundary, where he laboured for some years, 
 first at Graaf Reinet, then among the Hottentots at 
 Algoa Bay, and last of all at Bethelsdorp. He died in 
 1811. 
 
 The trying work which Vanderkemp was reluctantly 
 obliged to abandon was resumed in 18 16 by the Rev. 
 Joseph Williams, also an agent of the London Missionary 
 Society, who, with Gaika's concurrence, established him- 
 self on the Kat river, not far from Fort Beaufort. After 
 little more than two years, his exhausting labours were 
 brought to a fatal termination. 
 
 Williams was followed in 1820 by the Rev. John 
 Brownlee, of the same Society, who, having " accepted 
 an appointment as the Government missionary, selected 
 a very suitable site on the Chumie river," but, having 
 resigned his appointment under Government and renewed 
 his connection, with the Society, removed about 1826 — 
 a few years after the settlement in the same district of 
 agents of the Glasgow Missionary Society ~-\.o the banks 
 of the Buffalo river, where he planted a mission on a site 
 on which King William's Town, the capital of Kafraria, 
 now stands, and which is still one of the principal stations 
 of the Society. Mr Brownlee died a few years ago, after 
 
KAFRARIAN MISSIONS. 157 
 
 more than fifty years' devoted labour. He is spoken of 
 as " one of the grandest, simplest, most patient of men ; 
 one of the truest, most honourable, and accomplished of 
 
 missionaries ; one of the benefactors of South 
 
 Africa." A small tombstone marks the spot where he rests. 
 
 The work thus begun has been vigorously prosecuted 
 by the London Society. At the present time operations 
 are carried on in Kafirland at Algoa Bay, King William's 
 Town, Hankey, Graaf- Reinet, Blinkwater, Philipton, 
 Knapp's Hope, Peelton, and. at a number of out-stations. 
 The Society occupies some of the more important towns 
 in the Cape Colony. But effect is gradually being given 
 to a resolution adopted by the directors to withdraw from 
 districts in South Africa where evangelization has long 
 been carried on and a measure of maturity has been 
 reached by the congregations. The desire of the Society 
 is to confine its efforts as far as possible to more purely 
 heathen regions. 
 
 The Glasgow Missionary Society falls next to be 
 noticed. The first missionaries sent out were the Rev. 
 W. R. Thomson and Mr John Bennie, the latter of 
 whom was ordained a few years after his arrival. They 
 settled on the Chumie river in November 182 1. The 
 Rev. John Ross joined them from the same Society in 
 December 1823. A few w^eeks thereafter these three 
 brethren constituted themselves into a presbytery, the 
 first that had been formed in Africa. The last-named 
 venerated missionary was called to his rest and reward 
 in June 1878, after fifty-five years' toil, during which he 
 never once visited his native land. 
 
 Lovedale Mission Station — not the present Lovedale, 
 but what is now known as Old Lovedale, so called after 
 Dr John Love — was formed in 1824; and the mission 
 having been reinforced in 1827, other two important 
 stations were occupied in 1830, viz.: Pirie, the scene 
 of Vanderkemp's early labours, on a tributary of the 
 
158 SOUTH AFRICA. 
 
 Buffalo river, on the eastern side of the Amatole Hills ; 
 and Burnshill, got from Sutu, mother of Sandili, and 
 wife of Gaika, built on a commanding situation on the 
 face of a ridge of a hill, near which is Gaika's grave, and 
 around the base of which flows the impetuous Keiskama. 
 The position of this latter station is described as " one 
 of the most beautiful spots in Kafraria." The destruction 
 of the mission buildings at Lovedale through the war of 
 1835, suggested the propriety of a change to a more 
 suitable site, which was found on the west bank of the 
 Chumie above its junction with the Keiskama. To this 
 new location accordingly both the work and the name 
 (Lovedale) were transferred, where stations have been 
 formed successively at Cunningham, Blythswood, and 
 Duffbank in the Idutywa Reserve. 
 
 In 1837, in consequence of the Voluntary Controversy, 
 which was then exciting much interest in Scotland, an 
 amicable separation took place in the Society as well as 
 among the agents abroad. Henceforward the work was 
 prosecuted by two bands, not, however, in the spirit of 
 unholy rivalry, but in brotherly co-operation. The one 
 embraced those missionaries who afterwards threw in 
 their lot with the Free Church of Scotland, and the 
 other those now represented by the United Presbyterian 
 Church. The former retained the stations just named ; 
 the latter continued to occupy the original station on 
 the Chumie, about nine miles north-east of Lovedale. 
 The operations of the Free Church Mission were extended 
 in 1868 to the Transkei territory. 
 
 An event of great importance in its bearing on the 
 present and future wellbeing of South Africa was the 
 opening, in July 1841, of the Lovedale Seminary, which 
 aimed not only at giving a superior education both to 
 Kafirs and Europeans, but also at raising up from among 
 the former a staff of qualified teachers and preachers. 
 The name of the Rev. William Govan will ever be asso- 
 
KAFRARIAN MISSIONS. 159 
 
 ciated with it as its founder, and for thirty years its pains- 
 taking, devoted, and highly-esteemed superintendent. 
 On his retirement in 1870, the direction devolved on 
 the Rev. Dr James Stewart, under whose able and 
 energetic superintendence the Institution has attained 
 to a position of unexampled prosperity. It has a male 
 and a female department. The former, according to 
 last returns, contained 310 pupils, of whom 30 were 
 European boarders, 200 native boarders, 58 apprentices, 
 and 22 day scholars. In the latter there were 97 girls, 
 — in all, in both departments, 407. The fees for board 
 and education amounted to nearly ;^2ooo. 
 
 A considerable number have gone forth from the 
 Institution as teachers, and now occupy positions of use- 
 fulness in different parts of the country, and in connec- 
 tion with different churches or societies. As regards 
 preachers, it is to be noted that it was not until a com- 
 paratively recent period that the higher or college depart- 
 ment was organized. Already, however, it has borne 
 most precious first-fruits. The native pastors at Lovedale 
 and Macfarlan are not only men of high Christian 
 character, but in respect of mental capacity and preach- 
 ing gifts they are, to say the least, above the average, and 
 would do credit to any mission. They are almost equally 
 at home in the use of both Kafir and English. 
 
 Training in the industrial arts is a marked feature of 
 the work at this station. This was set agoing at the 
 suggestion and by the generous help of Sir George Grey, 
 one of the most enlightened governors who have ruled 
 over the South African colonies. The departments are 
 as follows : — waggon-making, blacksmith, carpentry, 
 book and stationery, printing, bookbinding, and tele- 
 graphy. Connected with these there are, as already 
 stated, fifty-eight native apprentices under eight European 
 masters. Some thus trained have " set up " in business 
 elsewhere on their own account, and are said to be doing 
 
i6o SOUTH AFRICA. 
 
 well ; and It cannot be doubted that such training is fitted 
 to help materially in the elevation of the Kafir race, inas- 
 much as it strikes at the root of those habits of indolence 
 which are one of their outstanding characteristics. It is 
 one of the principles regulating the conduct of the Insti- 
 tution that all the pupils should be trained to work, and 
 it is one strongly insisted on by Dr Stewart. Accord- 
 ingly, the pupils may be seen with their spades, rakes, 
 &c., going to or returning from the adjoining fields be- 
 longing to the Institution, where they spend in manual 
 labour a certain portion of time daily. The same principle 
 applies to the girls' Institution. A branch of the Love- 
 dale Institution has recently been erected at Blythswood, 
 in the Transkei territory, towards which the Fingoes 
 subscribed the sum of ^4800. It is named after Cap- 
 tain Blyth, Civil Commissioner of the district, who mate- 
 rially aided Dr Stewart in its orgination. Its beneficent 
 work was arrested by the war of 1877-78; but it is being 
 gradually brought into efficient working order. 
 
 It would be to leave an altogether erroneous impres- 
 sion were we to omit to mention that the evangelistic 
 element is largely infused into the work of this Institution 
 in its varied departments. Let a few facts suffice by way 
 of illustration. Among other meetings, one is held every 
 Wednesday at noon, when the lesson-book, and the hoe, 
 and the saw, and the hammer, and the needle are all laid 
 aside — when the entire machinery of the various estab- 
 lishments is, as it were, for the time being, arrested — and 
 when missionaries, teachers and pupils, masters and 
 apprentices, European and native, male and female — all 
 for one hour gather together to invoke the divine blessing 
 on the entire work of the Institution. 
 
 Again, it may be mentioned that from thirty to sixty 
 of the students and more advanced pupils go out from 
 Lovedale every Sabbath to many of the neighbouring 
 heathen kraals. These Christian workers go in small 
 
KA FRARIA N MISSIONS. 1 6 1 
 
 companies, converse with the people, gather them together 
 for a short service, instruct the children, and otherwise 
 endeavour to bring gospel influences to bear upon them. 
 
 Still further : from time to time the truth taught and 
 enforced in the Institution and out of it found an entrance 
 into the receptive minds of the pupils. Accordingly, 
 there has all along been more or less of the Christian 
 element among them. But in 1874 there was vouch- 
 safed, "as the answer to long-continued and faithful 
 labours, to much believing prayer, and to earnest and 
 pointed spiritual effort, a great shower of blessing." It 
 is spoken of as "a year never to be forgotten in the 
 spiritual history of Lovedale." And well it might, for 
 about a hundred of the pupils at that time professed to 
 have given themselves to Christ ; and although some 
 proved insincere, by far the greater number have been 
 steadfast in their Christian profession. This was espe- 
 cially the case with the European boarders, nearly all 
 of whom, to the number of about 30, were brought under 
 spiritual concern, and some of whom are fine Christian 
 young men, not ashamed to own their Lord. The in- 
 fluence of the converts for good has been especially felt 
 in the industrial departments. Not a few of the youths 
 " are preparing themselves for a life of usefulness ; some 
 as preachers, some as medical missionaries, and a number 
 as teachers." 
 
 Once more : When, in 1876, Dr Stewart made an ap- 
 peal to the Christian Kafir youths to accompany him to 
 Livingstonia as the first missionaries of their race to 
 Central Africa, no fewer than fourteen volunteered. 
 Some of these could not be spared from their posts at the 
 time, and others were not sufficiently equipped for such 
 an enterprise ; but six were selected, all of whom, with 
 one exception, eventually went forth to that field of un- 
 broken heathenism. Nor was the missionary spirit con- 
 fined to the male sex. In the words of the superinten- 
 
 L 
 
1 62 so UTH A FRICA. 
 
 dent of the female institution, " several of the young 
 women were quite ready to go if they could be taken, 
 and that not from mere excitement, but having counted 
 the cost." 
 
 By last returns, the aggregate number of communi- 
 cants in connection with the missions was 2032, the 
 number admitted on profession since their commence- 
 ment being probably not fewer than 4000. The scholars 
 numbered 2647. 
 
 The missions afterwards adopted by the United Pi-eshy- 
 terian Church may be said to have taken their rise from 
 1837, when the separation in the constituency of the 
 Glasgow Missionary Society took place. The first mis- 
 sionary sent out by the Society, and adhering to the 
 principles of that church, was the Rev. William Chalmers, 
 who arrived in 1827. He died at the early age of forty- 
 five, after twenty years devoted labour. 
 
 Perhaps the most notable fact connected with the 
 missions of this church in Kafirland is that it had 
 among her agents the first highly-educated ordained 
 native minister. Tiyo Soga, a son of one of Gaika's chief 
 councillors, was born in 1829. He was educated and 
 trained first at the Mission School on the Chumie, under 
 Mr Chalmers' loving care; afterwards — from 1844 to 
 1846 — in the Lovedale Institution: and from 1846, when 
 he came to Scotland, to 1848, in the Glasgow Free 
 Church Normal School. He was baptized by Dr Wil- 
 liam Anderson, in John Street Church, Glasgow, on 7th 
 May 1848; and returned to Kafraria, as a catechist, in 
 the beginning of the following year. In 185 1 he again 
 visited Scotland, for the purpose, as he himself explained, 
 of attending the Theological Hall, " in order to learn 
 better how to preach Christ as my know?i Saviour to my 
 heathen countrymen who hiow Him not." His studies 
 completed, he was ordained in Glasgow on 23d Decem- 
 ber 1856. 
 
KAFRARIAN MISSIONS. 163 
 
 Having returned to his native land in July 1857, he 
 commenced work as an accredited missionary at Em- 
 gwali, about thirty miles beyond King William's Town. 
 In 1868 he removed, by the desire of his brethren, to 
 Tutura, beyond the Kei river, as Kreli's missionary, 
 where he laboured with characteristic zeal until his 
 lamented death on 12th August 187 1. Such, briefly, 
 are the leading facts in the life of this singularly interest- 
 ing "model Kafir," as he is described in the tablet 
 which has been fixed in the eastern wall of the church at 
 Emgwali. Our readers are referred to the memoir by 
 the Rev. J. A. Chalmers, for full details of his missionary 
 labours. 
 
 The war of 1877-78 proved a serious hindrance to the 
 progress of the work, and resulted in the destruction of 
 much valuable mission property. The tide receded, but 
 only for a time. It is again flowing in, and with greater 
 volume. For the gratifying statement is made that, 
 although the war fever still prevails among all classes and 
 tribes, and in many ways injuriously affects the work, the 
 attendance on ordinances is increasing, the number of 
 candidates in the Catechumen's classes is larger than in 
 former years, and the desire for school instruction is more 
 earnest and wide-spread. Several of the stations were 
 broken up during the war. Those now occupied are 
 Glenthorn, Emgwali, Paterson, Adelaide, Somerset and 
 Glenavon, Columba, Tarkastad and Tarka, and embrace 
 a membership of 1200, with 440 candidates, and 900 
 pupils in eighteen week-day schools, superintended by 
 six ordained European missionaries, two European female 
 teachers, and twenty-two native agents. 
 
 Wesleyan missions to the natives of Kafirland may be 
 said to have originated in connection with a Parlia- 
 mentary proposal in 1819, to establish an English settle- 
 ment on the eastern boundary of the Cape of Good Hope. 
 From the first the Society considered it a paramount duty 
 
1 64 SOUTH A FRICA . 
 
 and in full accord with its constitution, to devote special 
 attention to the spiritual interests of the colonists. And 
 hence, when the Rev. William Shaw, who had previously 
 offered his services to the Society, expressed his readiness 
 to accompany the first emigrant party, in accordance 
 with regulations framed by the Government providing for 
 the establishment and perpetuation of Christian institu- 
 tions among the settlers, these were readily accepted, 
 and he was accordingly sent forth as one of their accre- 
 dited missionaries " in the special capacity of chaplain or 
 minister to this party of British settlers." Mr Shaw 
 arrived in May 1820, the first station occupied by the 
 settlers being at Salem, in the district of Albany, or the 
 Z7iur Veldt (" sour grass " country), which extended along 
 the line of coast from Bushman's river to the Great Fish 
 river for about fifty miles. 
 
 But the efforts of the Society have by no means been 
 confined to the spiritual welfare of European settlers. 
 On the contrary, Wesleyan missionaries were the first to 
 carry the gospel to the benighted Galekas and Pondos. 
 One of the first attempts by a missionary of this Society 
 to start a native mission had an early and tragic termina- 
 tion. The Rev. William Threlfall, who had been sent 
 out to assist Mr Shaw, was earnestly desirous of labour- 
 ing among the heathen rather than among the British 
 settlers ; and having been introduced to Captain Owen 
 of the Royal Navy, who had command of a surveying 
 squadron on the eastern coast of Africa, and who offered 
 to put him on shore at Delagoa Bay, which was repre- 
 sented as a most promising opening for a mission, he 
 accordingly proceeded thither in the early part of 1823. 
 The unhealthiness of the climate, however, necessitated 
 his removal after a year to Kamies Berg, in little Namaqua- 
 land, about 700 miles from Kafirland, where a Wesleyan 
 mission station had been established in 18 16 by the Rev. 
 
KA FRA RIA N MISSIONS. 1 65 
 
 Barnabas Shaw.* Not long after, Threlfall and an ex- 
 cellent native missionary were barbarously murdered 
 while on an evangelistic journey to the Great Namaquas 
 on the western coast. 
 
 Meanwhile ?vlr Wm. Shaw, who from the first contem- 
 plated a mission to the heathen in Kafirland, had been 
 making earnest endeavours to carry out the design, in 
 which he was much encouraged by Mr Thomson, one 
 of the agents of the Glasgow Missionary Society. In 
 furtherance of it he undertook two preparatory journeys 
 (the first in August 1822), and also addressed repeated 
 applications to the Government for leave to establish a 
 mission in the coast district in the country of the so-called 
 Congo Kafirs, under the chief Pato. At length, in June 
 1823, after obtaining the consent of Gaika, who was 
 recognised as king or chief authority over all the border 
 tribes, the desired sanction was given. The necessary 
 preparations being completed, Mr Shaw and Mr Shep- 
 stone, with their wives and children, left Graham's Town 
 on 13th November following ; and after being exposed to 
 many hardships and perils, they reached their destination 
 on the 5th December. 
 
 The spot on which Shaw raised the standard of the 
 Cross was named Wesleyville, the particular tribe among 
 whom his labours were carried on being the Amaqunk- 
 webi, of whom Pato, along with his brothers Kobi and 
 Kama, were then the chiefs. In the February following 
 the planting of the mission, Shaw paid a visit to the 
 colony, taking with him the chief Kama and two or three 
 of his attendants ; and as no Kafir chief had visited the 
 
 * Mr Barnabas Shaw was, strictly speaking, the first Wesleyan 
 missionary to the natives of South Africa. He was providentially 
 led to Namaqualand in consequence of the Governor at the Cape 
 refusing him permission to exercise his ministry there. He died in 
 1857. Mr William Shaw died in 1872. Both missionaries were 
 held in the highest veneration, alike in Africa and in this country, 
 on account of their abundant labours. 
 
i66 SOUTH AFRICA. 
 
 colony for many years previous, the event created con- 
 siderable interest. The hospitality shown him, and 
 especially what he witnessed in the English chapels 
 which he attended, produced the happiest effects upon 
 him both at the time and subsequently. " At one of 
 these services," writes Mr Shaw, "though not under- 
 standing our language, he had been seized with an ap- 
 parently irresistible emotion, and shed floods of tears." 
 On his return to his own land he became an earnest 
 inquirer after the truth ; and on 19th August 1825 — 
 notwithstanding obstacles of no ordinary kind — he and 
 his wife were baptized, the latter being the daughter of 
 the great chief Gaika, and sister to Maqoma, the well- 
 known leader in some of the Kafir wars. " From the great 
 event of his decision, and the action taken upon that 
 decision, Kama never swerved or drew back, but for fifty 
 years maintained his integrity against all seducers and 
 opposers." He was the first Christian Kafir chief, and 
 afforded a noble illustration of the power of divine grace. 
 " As things did not move on very smoothly betwixt 
 Pato and Kama, the latter separated from the former, 
 taking so many of the people with him as chose to share 
 his fortunes." After remaining for about three years at 
 Newtondale, not very far from Pato, he removed again 
 (in 1838) with his people, about 120 miles northward, to 
 a part of the country claimed by the Tambookies, the 
 station being afterwards named Kama-Stone, to per- 
 petuate the name of the chief and of the first missionary 
 in charge, the Rev. W. Shepstone. At the close of the 
 war (1850-52), the Government gave Kama and his 
 people a tract of country along the Keiskama river, from 
 Middle Drift downwards, as a reward for their loyalty 
 and fidelity, and with the view also " of forming a break- 
 water against any future incursion of barbarous tribes." 
 Thither, accordingly, Kama and his people removed in 
 1853, and formed what is known as Annshaw Station, 
 
KAFRARIAN MISSIONS. 167 
 
 one of the most successful mission stations in the country, 
 embracing in the circuit upwards of 1000 members. The 
 '' Kama Memorial Church " was erected at Annshaw a 
 few years ago, at a cost of fully ^3000. Among other 
 principal stations of this Society in Kafirland are Mount 
 Coke, where a mission press was kept by the late Rev. W. 
 J. Appleyard (the resident missionary), he having also 
 rendered important service in the cause of Bible transla- 
 tion;* Butterworth, among the Amagaleka tribe, beyond 
 the Great Kei river ; Clarkebury, in the country of the 
 Abatembu — with a boys' boarding school ; and Bunting- 
 ville, among the Amampondo nation, under the great chief 
 Faku. The Graham's Town district embraces a native 
 membership of upwards of 5000, and the Queen's Town 
 district fully 4000. In the former district, however, a 
 considerable proportion of the congregations are in the 
 eastern province, outside of Kafirland proper. At the 
 station of Heald Town, in the same district, there is an 
 Institution for training preachers and teachers. Forty-six 
 students passed through it last session. 
 
 The Moravian Missions deserve more than a mere 
 passing notice. In 1827 the mission conference at 
 Genadendal deputed two of the brethren to make a pre- 
 liminary investigation of the Tambookie territory to the 
 north of the Kat Mountains. The following year wit- 
 nessed the commencement of the work. The missionaries, 
 Lemmertz and Hoffmann, with their wives, encamped on 
 the banks of the Oskraal, intending to settle there. 
 " Roads there were none, and the country presented the 
 
 * The small press from which the first printing in the Kafir 
 language was issued, including Scripture extracts and the Lord's 
 Prayer, was taken out by the Rev. John Ross from the Glasgow 
 Missionary Society in 1823. A strong desire having arisen to 
 improve upon Mr Appleyard's translation of the Bible, a Board, 
 representing different churches and societies, has been engaged for 
 some years in the work of revision. 
 
1 68 SO UTH A FRICA . 
 
 aspect of a grass-covered wilderness, inhabited only by 
 wild beasts." Acting on the advice of Major Dundas, 
 the civil commissioner of Somerset, they removed after a 
 week to the banks of the Klipplaat, a tributary of the 
 great Kei river. The site fixed on was 3500 feet above 
 sea-level. The station was afterwards named Shiloh. 
 
 At the outset of the work the missionaries were greatly 
 helped by a remarkable native woman, named Wilhelmina, 
 the wife of a Hottentot, who had, with her husband, 
 settled at the station. Some idea of her character and 
 helpfulness may be gathered from the following incident. 
 A feud had arisen between two neighbouring tribes. The 
 defeated one sought the protection of the British Govern- 
 ment. The other, which was believed to have been the 
 aggressor, was punished by a fine of many head of cattle. 
 Bowana, the chief, assumed that the missionaries had 
 influenced the Government, and, incited by Mapasa, his 
 bloodthirsty son, plotted their destruction. Mapasa 
 undertook to carry the project into execution, and pro- 
 ceeded with that view to the station. " It had been 
 previously arranged that, at a given signal, the mission- 
 aries were to be massacred, whereupon a general slaughter 
 was to follow. Ignorant of the meaning of the warlike 
 head ornaments, the missionaries permitted a part of the 
 warriors to enter their dwelling, and engage in conversa- 
 tion through the interpreter, Daniel, and then on the 
 assertion that he rendered the meaning wrongly, through 
 one of Mapasa's own men, were proceeding to carry their 
 project into execution, when, just at the right moment, 
 Wilhelmina suddenly appeared. While working in the 
 garden she had caught sight of the warlike equij^ment of 
 the visitors, and trembled for the safety of her beloved 
 teachers. Instantly her resolution was formed, and 
 pressing through the group of savages, each of whom held 
 his spear in his hand ready to strike at a word from the 
 chief, she stands before them all, and with undaunted 
 courage reproaches Mapasa for appearing in such warlike 
 
KAFRARIAN MISSIONS. 169 
 
 fashion and with manifest evil intentions, declares to the 
 missionaries that this useless conversation must cease, 
 and orders Mapasa at once to depart. The fierce and 
 cruel chieftain's son, completely overcome by her manner, 
 instead of killing both the missionaries and the woman 
 who dared to intrude on an assembly of men, withdrew 
 peacefully with his men, and actually formally apologised 
 a few days afterwards. Faith and love had made a noble 
 heroine of lowly Wilhelmina, and it is needless to say 
 that a deep feeling of gratitude to the Lord filled the 
 hearts of the missionaries and their followers." It is 
 added that " Mapasa's hatred continued unabated, but so 
 did the Lord's care for Shiloh and its people, and faithful 
 Wilhelmina was often used by Him as the channel for His 
 protection and blessing." 
 
 The onward progress of the work was interrupted by 
 the war of 1835, ^^^ \}^^r\ by that of 1846-7. Many 
 stations of the English and Berlin Missions having been 
 destroyed during this second outbreak of hostilities, most 
 of the agents of the latter society took refuge in Shiloh, 
 which had to be stockaded, and was burdened with a 
 garrison, numbering often 2000 men. It was a time of 
 much anxiety and suffering. As soon as peace was 
 concluded, one of the brethren sought an audience with 
 Sir Harry Smith, the Governor of Cape Colony, \vith a 
 view to obtain in the district to be annexed to the colony 
 as much land as might support the inhabitants of Shiloh, 
 and afford pasture for their herds. He most readily 
 acceded to the request, and " expressed his wish that the 
 Brethren's Church could begin ten more stations on the 
 frontiers, for which he would willingly grant land, being 
 convinced that such missions were better than military 
 posts, and that through them wars could be averted which 
 cost millions of money." He visited the station in person, 
 and after his departure " the surveyor arrived, and the 
 promised estate was handed over to the brethren for 
 missionary purposes." 
 
1 70 SO UTH AFRICA . 
 
 Soon after two new stations were formed, named 
 Mamre and Goshen. Both were destroyed in the war 
 of 1 850- 1; and the latter only was re-occupied. During 
 that war Shiloh also was partially destroyed. It did not 
 " lose its warlike aspect, and resume the peaceful appear- 
 ance of a mission station," until 1853. Grateful mention 
 is made in this connection of the Rev. Henry Calder- 
 wood, for many years an honoured missionary in Kafir- 
 land of the London Missionary Society, and afterwards 
 civil commissioner of the district in which Shiloh was 
 situated. " He was not only an able administrator of the 
 affairs of the country, but a faithful servant of Christ. 
 Many a time has he ended an official visit to Shiloh by a 
 warm-hearted missionary address in the church." 
 
 Sir George Grey, who succeeded to the governorship, 
 visited Shiloh in 1858, expressing much satisfaction with 
 the operations of the mission, and especially with the 
 workshops, in which native youths were taught various 
 trades. He entered freely into conversation with old 
 Carl Stompjes, Wilhelmina's husband (he died a few years 
 afterwards in his eighty-ninth year), and thereafter with 
 Wilhelmina herself. '' With many tears, she said, ' Oh, 
 my lord governor, I am deeply concerned about my poor 
 people, the Kafirs. How many of them know nothing 
 about the Word of God ! More must be done for them ; 
 more missionaries must be sent. You are a mighty 
 gentleman, and have great influence. Do show your 
 power by causing more missionaries to be sent and new 
 stations founded.' The governor's heart was deeply 
 touched by this fervent appeal." 
 
 The records of this mission contain many testimonies 
 to the blessing that rested on the labours of the mission- 
 aries. "Thus, in July 1867, a Kafir boy, Jantye Msileni, 
 on his death-bed edified all who came near him by his 
 words. He was also the means of quickening many who 
 were spiritually dead, not only by giving expression to his 
 
BECHUANALAND AND NAMAQUALAND, 171 
 
 own childlike and unshaken faith in the Saviour, and to 
 his assurance of the forgiveness of his sins, but by 
 admonishing those that visited him, in a modest but 
 forcible manner, to take to heart what they had so often 
 heard about Jesus and his free and full salvation." Here 
 is another case: "From the year 1869 the remarkable 
 conversion of a Kafir is recorded. He had for several 
 years been an inhabitant of Shiloh, but had remained a 
 wild heathen, so fierce and uncontrollable in disposition, 
 that every one avoided him as far as possible. Among 
 his countrymen he was generally known by the name of 
 ' Wild Tseo.' During a severe illness this man was, by 
 the Spirit of God, brought to a better state of mind. 
 Feeling the load of his sins, he sought pardon and peace, 
 and at length received the Saviour by faith, and was 
 baptized." 
 
 The mission, territorially and otherwise, had become 
 so extended that, in 1869, in accordance with a resolution 
 of the General Synod, the field was divided into two 
 provinces, the Western and the Eastern, each with its 
 own president. The Western district embraces seven 
 congregations, with five out-stations ; that of the Eastern, 
 four stations, one of them Baziya, being in what is known 
 as Independent Kafraria. Shiloh is comprised in the 
 latter division. Neat, comfortable churches, as well as 
 schools, have been erected at the various stations. The 
 building of a new church at Shiloh in 1870 "had been 
 the means of awakening the dormant powers of the 
 congregation, and stirring it up to a really extraordinary 
 activity and cheerfulness in giving. Altogether the in- 
 habitants of Shiloh contributed in cash and labour about 
 ^500 for this object." The jubilee of this station was 
 celebrated on 20th May 1878. 
 
 The unjustifiable war waged by the Cape Government 
 with the Basutos during 1880 proved a serious hindrance 
 to the work of the mission. Three of the principal 
 
172 SOUTH AFRICA. 
 
 stations were destroyed, the expense of restoring and 
 refurnishing the buildings being estimated at ^4500. 
 The deserted stations, with the exception of Entwanazana, 
 have been reoccupied, the bulk of the natives have re- 
 turned to their homes, and the labours of the mission are 
 once more in active operation. 
 
 Strange as it may seem to some, it is nevertheless the 
 fact that the females are even more opposed to the gospel 
 than the men. This is one of the great hindrances to the 
 prosecution of missionary work among the Kafirs. The 
 reason is this : The practice of buying and selling wives 
 is regarded by them as necessary to constitute legal and 
 honourable marriage. A respectable Kafir or Fingo 
 woman, in her uncivilised state, would consider herself 
 degraded were cattle not given for her by her husband. 
 UnHke the Hindoo, a Kafir is considered rich when he 
 has a number of daughters. They are a marketable 
 commodity. On this account the chief Sandili removed 
 his daughter from under the care of Tiyo Soga, from 
 whom she received much careful training, and compelled 
 her to dress and live as a heathen girl. He knew that 
 if she were to be married as a Christian and to a Christian, 
 it would be a loss of so many head of cattle. Before 
 such a consideration everything must give way. 
 
 But over all obstacles the gospel is steadily, though it 
 may be slowly, triumphing. The rock of Kafir heathenism 
 is hard; but some precious bits have already been broken 
 off, and in due time the entire mass will be dislodged. 
 
BECHUANALAND AND NAM AQUA LAND. 173 
 
 IL— MISSIONS IN BECHUANALAND AND 
 NAMAQUALAND. 
 
 BECHUANALAND Hes more in the direction of the interior 
 of the great African continent than Kafirland, and 
 embraces the region to the north of the Orange river, 
 having near its western boundary a great undulating 
 expanse of sand, known as the Southern Sahara. 
 
 The work among the Bechuanas was pecuharly difficult. 
 " Living at a great distance from civilised society, they 
 were remarkable for their barbarous independence and 
 national pride." Being entirely destitute of religious 
 ideas, the missionary in consequence had nothing what- 
 ever to work upon. The gross darkness which enveloped 
 them was unrelieved by a single ray of light. In the 
 words of the Rev. John Campbell, " They looked on the 
 sun with the eyes of an ox." Such subjects as the exist- 
 ence of a Supreme Being, the Creation, the Fall, Re- 
 demption, the Resurrection, and Immortality, appeared 
 to them "more fabulous, extravagant, and ludicrous 
 than their own foolish stories about lions, hyenas, and 
 jackals." Thus, on one occasion, when Moffat was 
 endeavouring to explain some of these subjects, a chief 
 who had been listening attentively said to those about 
 him, " Open your eyes to-day ; did you ever hear fables 
 like these ? " Moffat adds : " This was followed by 
 a burst of deafening laughter, and on its partially subsid- 
 ing, the chief begged me to say no more on such trifles, 
 lest the people should think me mad ! " Slaves of 
 custom, the Bechuanas clung to their customs with 
 extraordinary tenacity. This proved one of the great 
 barriers to the introduction of the gospel among them. 
 A more uninviting and unpromising field of missionary 
 labour could hardly be conceived. 
 
1 74 SO UTH A FRICA . 
 
 The earliest attempt to carry the gospel to the Bechu- 
 anas was made in 1800 by Messrs Edwards and Kok, 
 agents of the Dutch Missionary Society in Cape Town. 
 It proved unsuccessful. The former turned his back 
 altogether upon missionary work, and died a hoary- 
 headed infidel farmer; the latter, who is said to have 
 been a devout man, on going one morning to look after 
 his flock, was waylaid by two of his own men, Bechuanas, 
 and shot dead on the spot. They were succeeded by the 
 travellers Lichenstein in 1805, and Burchell in 181 2, and 
 during the latter year by the well-known Rev. John 
 Campbell, who may be regarded as the earliest pioneer 
 missionary to the Bechuanas, the two agents of the Cape 
 Town Society being known among the Batlapings rather 
 as traders than as missionaries. In accordance with a 
 request made to Mr Campbell by the chief Mothibi, who 
 said, " Send missionaries, I will be a father to them," the 
 London Missionary Society appointed Messrs Evans and 
 Hamilton to Lattakoo, which they reached in 18 16. 
 Their hopes of a welcome were, however, doomed to 
 disappointment. The Bechuanas, with Mothibi's con- 
 sent, reyoked the waggons of the missionaries, and sent 
 them away, hooting after them in genuine heathen 
 fashion. They did not want "the teaching," fearing it 
 would be with them as with the people of Griqua Town, 
 " who," they said, " once wore a ' kaross,' but now wear 
 clothes \ once had two wives, but now only one." 
 
 The next attempt to introduce the gospel among these 
 people was more successful ; and as Robert Moffat was 
 mainly instrumental in laying the foundations of the mis- 
 sion, we shall briefly notice the circumstances that led to 
 his entrance on mission work in South Africa. 
 
 This distinguished and venerated friend of the African 
 race, still happily spared to further the great work of his 
 life, was born in 1795 in the village of Ormiston, near 
 Haddington. Bred to the occupation of a gardener, he 
 
BECHUANALAND AND NAMAQUALAND. 175 
 
 obtained a situation first in the neighbourhood of Inver- 
 keithing, and afterwards in Cheshire, to which latter place 
 he removed while yet a youth. There he prosecuted 
 with much diligence the study of botany and horticulture. 
 On entering the town of Warrington one day, a placard 
 intimating a missionary meeting arrested his attention. 
 
 It proved the turning-point of his hfe. The meeting had 
 already been held. But the matter was not to be dis- 
 missed from his thoughts. The eye affected the heart ; 
 and ere long his musings issued in the surrender of him- 
 self to God, and of his life to the futherance of His 
 cause among the heathen. 
 
 Having obtained the consent of his parents to become 
 a missionary, Moffat offered his services to the London 
 Missionary Society ; and these having been accepted, he 
 was ordained with eight others, includim 
 
 ig John Williams, 
 
176 SOUTH AFRICA. 
 
 in Surrey Chapel, in October 1816. On the last day of 
 that month he sailed for South Africa, to which field he 
 had been designated. On arriving at Cape Town, he 
 endeavoured to proceed to the interior, his desire being 
 to commence missionary operations beyond the Colonial 
 boundary. For this, however, the sanction of the British 
 governor was necessary. For a time it was stoutly re- 
 fused, just as it was in the case of the pioneer mission- 
 aries to India, and for similar reasons. At length, after a 
 detention of eight months, accompanied by another mis- 
 sionary, he found his way to a sphere of usefulness be- 
 yond the Orange river, "where a Hottentot family, known 
 as the Africaners, had gathered a body of marauders about 
 them, and fixed their abode." The outrages committed 
 by this chief had caused his very name to be a terror 
 through Namaqualand, as well as of the colonists south 
 of the Orange river. 
 
 Before proceeding further with the story of Moffat's 
 life and labours, and before resuming the narrative of the 
 mission to the Bechuanas, it may be well at this point to 
 give a brief account of the work in Namaqualand. It 
 is a wild and desolate region on the west coast, lying 
 to the north of the Orange river and the land of the 
 Damaras along the western coast, and having as its eastern 
 boundary the extensive sandy desert already referred to. 
 Early in 1806, Christian and Abraham Albrecht crossed 
 the Orange river with the view of planting the gospel 
 among the lawless tribes who took refuge in that inhospit- 
 able region. These tribes included Hottentots, Corannas, 
 Namaquas, and Bushmen, and were estimated at about 
 20,000. It was a bold and dangerous enterprise. Their 
 first station they named Stille Hope (Silent Hope). Their 
 life there, and afterwards at Blyde Uilkomst (Happy 
 Deliverance), was one of great privation and self-denial, 
 their anxieties not being lessened by their proximity to 
 Africaner. From prudential considerations they removed 
 
BECHUANALAND AND NAMAQUALAND. 177 
 
 to Warm Bath, about a hundred miles to the west of 
 Africaner's location. Thither, however, he found his 
 way, and there accordingly he first heard the gospel. 
 Circumstances occurred |which necessitated the removal 
 of the mission to Pella, south of the Orange river. About 
 500 of the Warm Bath people joined the mission there. 
 The career of these devoted brothers was brought to an 
 early termination. Abraham died at Honing Berg on 
 30th July 1 8 10, his last words being, "I go to Jesus — I 
 am a member of His body," with the charge to his 
 attendants, " Cleave unto the Lord." Christian died in 
 181 2 at the Cape, whither he had gone for medical 
 advice. He left behind him " a bright testimony of zeal, 
 love, and self-denial seldom equalled." Previous to his 
 death he had the unspeakable privilege of making peace 
 with Africaner (for there had been a serious rupture 
 between this blood-thirsty savage and the mission), and 
 of seeing the standard of the Cross erected in his 
 village. 
 
 The Rev. John Campbell is also intimately identified 
 with the mission in Namaqualand. On arriving at Pella, 
 he wrote a conciliatory letter to Africaner, to which the 
 chief sent a friendly reply. 
 
 Undeterred by the reports of Africaner's bloodthirsty 
 character and lawless proceedings, Mofiat heroically 
 made for his kraal, exhibiting then, as throughout his 
 lengthened and chequered career in Africa, unwavering 
 trust in God, and insensibility to fear. The story of 
 Africaner's conversion is so well known that it is un- 
 necessary to reproduce it here. Suffice it to say, that 
 the interest in divine things first excited in him under 
 the ministry of Christian Albrecht, was developed and 
 by God's blessing brought to a blessed issue under that 
 of Moffat. " Look ! " said a Namaqua chief to Moffat, 
 gazing at Africaner, " there is the man, once the lion, at 
 whose roar even the dwellers in far distant hamlets fled 
 
178 SOUTH AFRICA. 
 
 in terror from their homes." And " the change thus 
 effected in his heart was lasting." " During the whole 
 period I lived there," says Moffat, " I do not remember 
 having occasion to be grieved with him, or to complain 
 of any part of his conduct; his very faults seemed to 
 ' lean to virtue's side.' One day, when seated together, 
 I happened, in absence of mind, to be gazing steadfastly 
 on him. It arrested his attention, and he modestly 
 inquired the cause. I replied, ' I was trying to picture 
 to myself your carrying fire and sword through the country; 
 and I could not think how eyes like yours could smile at 
 human woe.' He answered not, but shed a flood of 
 tears." When near his end, Africaner summoned all 
 the people together, like Joshua of old, and gave them 
 directions as to their future conduct, urging them especi- 
 ally with all earnestness to "live peaceably with all men." 
 The dying words of this remarkable trophy of divine 
 grace were these : " I feel that I love God, and that He 
 has done much for me, of which I am totally unworthy. 
 My former life is stained with blood ; but Jesus Christ 
 has pardoned me, and I am going to heaven." His son, 
 lately deceased, alas ! did not profit by the noble Chris- 
 tian example set him ; but, like his father in his earlier 
 years, was a bold, restless, and ferocious chief, con- 
 stantly at war with the neighbouring tribes, and a 
 continual source of anxiety and trouble to the mission- 
 aries. 
 
 The mission in Great Namaqualand (for there is a 
 Lesser Namaqualand,^ south of the Orange river, having 
 also important missions) and Damaraland, begun by the 
 London Missionary Society in 1810, continued by the 
 Methodists in 1817, since 1840 has gradually, but now 
 entirely fallen into the hands of the Rhenish Missionary 
 Society. The mission reports upwards of 1 5,000 baptised, 
 
 * Reference has already been made to the founding of a Wesleyan 
 Mission station there. See page 155. 
 
BECHUANALAND AND NAMAQUALAND. 179 
 
 6599 communicants, and 3379 under Christian instruc- 
 tion — quite a remarkable result, considering the nomadic 
 character of the various tribes inhabiting that singularly- 
 desolate and ungenial country. " Many of the stations 
 among these tribes are large ; in one there are 900 
 members. Commodious well-built churches have been 
 erected, the services are conducted with great religious 
 decorum, and fruits of sincere piety have been gathered." 
 The Scriptures, and other Christian books, and hymns, 
 have also been translated into the Namaqua tongue, 
 which is said to be the purest, perhaps, of the Hottentot 
 dialects.* 
 
 To return to the mission in Bechuanaland : Mr 
 Hamilton, who was so unceremoniously denied per- 
 mission to settle at Lattakoo in 1816, made another 
 and more successful attempt. He was on this occasion 
 accompanied by Mr Read, who, by kindness and per- 
 severance, succeeded in softening Mothibi's opposition, 
 and in securing a footing for the mission. Mothibi 
 having mustered a large expedition against the Bakuenas, 
 about 200 miles to the north-east, was repulsed, many of 
 his people being slain, and the chief himself, wounded in 
 the foot, narrowly escaping \vith his life. Soon there- 
 after, Mothibi, with the majority of his people, removed 
 from Lattakoo to the Kuruman river. This was in 181 7. 
 In 1820, Mr Campbell again visited the country in 
 company with Mr and Mrs Moffat. And Mr Read 
 having returned with Mr Campbell to the Colony, 
 Moffat was, in 182 1, permanently transferred to this 
 new field, with Africaner's full consent, though not 
 without many expressions of regret ; and for many years 
 he shared with Mr Hamilton the labours and anxieties 
 of the station. 
 
 * The Society carries on missionary operations also at ten stations 
 in the Cape Colony, in connection with which there is an aggregate 
 of upwards of 10,000 baptised members. 
 
i8o SOUTH AFRICA. 
 
 From the first, Moffat thoroughly identified himself 
 with this savage people. In the words of another, " re- 
 gardless of their filth, and fearless of their ferocity, he 
 went and lived alone among them." One illustration 
 will suffice to show at once the character of both mis- 
 sionary and people. During a time of severe drought, 
 when the heavens were as brass and the earth as iron, 
 the cattle were dying rapidly, and the emaciated people 
 were living on roots and reptiles. The rain-makers were 
 consulted. They attributed the cause of the drought to 
 the prayers of the missionaries, and to the bell of the 
 chapel, which they said frightened the clouds ! The 
 chief soon appeared at the missionaries' door, spear in 
 hand, with twelve attendants, and ordered them to leave 
 the country, threatening violent measures if they refused. 
 Mrs Moffat, with a baby in her arms, stood by, watching 
 the result. Looking the chief straight in the face, Moffat 
 calmly replied : " We were unwilling to leave you. We 
 are now resolved to stay at our post. As for your 
 threats, we pity you ; for you know not what you do. 
 ... If resolved to get rid of us you must take stronger 
 measures to succeed, for our hearts are with you. You 
 may shed my blood, or you may burn our dwelling ; but 
 I know you will not touch my wife and children ; and 
 you will surely reverence the grey head of my venerable 
 friend (pointing to Hamilton, whom he modestly styled 
 the 'father of the Bechuana mission'). As for me, my 
 decision is made. I do not leave your country." Then, 
 throwing open his waistcoat, he stood erect and fearless. 
 " Now then," he proceeded, " if you will, drive your 
 spears to my heart ; and when you have slain me, my 
 companions will know that the hour is come for them to 
 depart." Turning to his attendants, the chief said, 
 " These men must have ten lives. When they are so 
 fearless of death, there must be something of immor- 
 tality." All danger was now past. The intrepid mis- 
 
BECHUANALAND AND NAMAQUALAND. i8i 
 
 sionary had got access to their hearts, and they were, for 
 the time at least, subdued. 
 
 Need we wonder that Moffat should at times have felt 
 disheartened by the difficulties he had to encounter, and 
 by the want of visible success ? It was in such circum- 
 stances especially that his wife, by her tender, intelligent 
 sympathy, proved a true help-meet and an unspeakable 
 comfort to her husband. *' Mary," said he one day, 
 "this is hard work." " It is hard work, my love," she 
 replied, " but take courage ; our lives shall be given us 
 for a prey." " But think, my dear," he rejoined, " how 
 long we have been preaching to this people, and no 
 fruits yet appear." To which she nobly answered, " The 
 gospel has not yet been preached to them in their own 
 tongue wherein they weir horn. . . ." " From that hour," 
 says Moffat, " I gave myself with untiring diligence to 
 the acquisition of the language." 
 
 The mission was, in 1824, removed from Lattakoo to 
 the now well-known village of Kuruman, as in itself a 
 more suitable site, and as being on the high road to the 
 interior. The work was prosecuted under much dis- 
 couragement " No conversions, no inquiry after God, 
 no objections raised to exercise our powers in defence." 
 ..." Oh, when shall the day-star arise on their hearts ! 
 We preach, we converse, we catechise, we pray, but with- 
 out the least apparent success." Such were the words in 
 which Moffat described their situation. At length, after 
 years of trial, during which their lives were frequently in 
 most imminent peril, not only from the wild beasts, but 
 still more from bloodthirsty savages, the missionaries 
 were privileged to gather the first-fruits of their toil. 
 "To see females weep was nothing extraordinary; it 
 was, according to Bechuana notions, their province, and 
 their's alone. Men would not weep." But " the simple 
 gospel now melted their flinty hearts ; and eyes now wept 
 which never before wept the tear of hallowed sorrow. . . . 
 
1 82 SOUTH AFRICA. 
 
 Our temporary little chapel became a Bochim —a place 
 of weeping." Accordingly, in May 1829, six of the in- 
 quirers were baptised, along with five of their children. 
 In the evening of the same day, twelve, including the 
 mission families and a Griqua, commemorated the Lord's 
 death. The feelings of the missionaries on the occasion 
 may be easier imagined than described, when it is re- 
 membered that it had long been a boast, as remarked by 
 Moffat, that " neither Jesus, nor we His servants, should 
 ever see Bechuanas worship and confess Him as their 
 King." 
 
 News of Moffat's doings having reached the ears of 
 Moselekatze, the warhke and despotic chief of the Mate- 
 bele, two of his trusted councillors, with their attendants, 
 were despatched about the close of 1829 to Kuruman. 
 The two savages were greatly impressed with all they saw 
 and heard, especially with the singing, and prayer, and 
 general decorum of the people at public worship — all was 
 so different from anything they had ever witnessed. 
 " Moselekatze must be taught all these things," was the 
 conclusion to which they came. Moffat, accordingly, at 
 great personal risk, accompanied them on their return 
 journey, and had the opportunity, during the ten days 
 over which his visit extended, of addressing many loving 
 words and earnest remonstrances to the barbarian 
 monarch, who seemed much touched by them, and espe- 
 cially by his self-sacrificing conduct in risking his life in 
 order to protect his ambassadors from imminent danger. 
 In T834, Moffat accompanied an exploring party sent to 
 the interior by the Literary and Scientific Society in Cape 
 Town. The Matebele king gave them a friendly recep- 
 tion, and showed Moffat, in particular, marked respect 
 and attention. Before parting, he consented to a mission 
 being commenced among his people. Accordingly, the 
 American missionaries, Messrs Lindley, Wilson, and 
 Venables, having been communicated with, commenced 
 
BECHUANALAND AND NAM AQU ALAND. 183 
 
 Operations in 1836, at Mosega. The mission, unhappily, 
 had a chequered and brief history. Shortly after its 
 settlement, the missionaries were nearly all prostrated by 
 fever ; and, worse still, there ensued scenes of massacre 
 beween the immigrant farmers and the Matebele. 
 Mosega was reduced to ashes ; and the missionaries 
 found it necessary to retire from this field of labour. 
 In i860 the work was resumed, and is still con- 
 tinued, with some measure of success, by the London 
 Society. 
 
 With much to encourage in the state of the mission at 
 Kuruman, one great desideratum remained. The people 
 were still without the Scriptures in their own tongue. 
 Until this want was supplied, comparatively little progress 
 could be looked for. The four gospels were translated 
 into the Namaqua dialect, the first book of any kind 
 printed in that tongue. The necessity for a transla- 
 tion of the entire Bible in the Sechuana language 
 which, with certain variations, is the language of 
 interior Africa, pressed heavily on Moffat's mind. He 
 would fain that some one else had undertaken the 
 laborious work. But as no one was found able or 
 willing to do it, he earnestly applied himself to the task, 
 carrying on at the same time the general work of the 
 mission in its varied departments. The translation of 
 Luke's gospel was completed in 1830, and of the New 
 Testament about 1840, the latter being printed in London 
 on the occasion of his visit to this country. The Old 
 Testament was afterwards translated by him, aided by 
 Mr Ashton, who joined the Kuruman mission in 1843, 
 and had charge of the mission press there. Moffat also 
 composed or translated, and had printed in London, a 
 selection of Scripture passages, a hymn-book, and the 
 "Shorter Catechism;" the "Pilgrim's Progress," a sup- 
 plementary hymn-book, &c., being prepared and printed 
 by him at Kuruman. " Line upon Line " was translated 
 
1 84 SOUTH AFRICA. 
 
 and printed by Mr Ashton. He also issued a small 
 monthly paper entitled the " Bechuana News Teller." 
 The word of God proved to many " a savour of life." 
 Many illustrations might be given. Let one suffice. We 
 give it in Moffat's own touching words : " Mamonyatsi, 
 a Matebele captive, had accompanied me from the 
 interior \ had remained some time in the service of Mrs 
 Moffat ; and early displayed a readiness to learn to read, 
 with much quickness of understanding. From the time 
 of her being united with the church till the day of her 
 death, she was a living epistle of the power of the gospel. 
 Once, while visiting the sick, as I entered her premises, 
 I found her sitting weeping, with a portion of the word 
 of God (Luke's Gospel) in her hand. Addressing her, I 
 said, "My child, what is the cause of your sorrow? Is 
 the baby still unwell ? " " No," she replied, " my baby 
 is well." "Your mother-in-law?" I inquired. "No, 
 no," she said ; " it is my own dear mother who bore me. 
 
 My mother will never see this word ; she will 
 
 never hear this good news." She wept again and again, 
 and said, " Oh, my mother and my friends ! they live in 
 heathen darkness, and shall they die without seeing the 
 light which has shone on me, and without tasting the love 
 which I have tasted ? " Raising her eyes to heaven, she 
 sighed a prayer, and I heard the words again, " My 
 mother, my mother ! " 
 
 Kuruman station " was laid out by Mr Moffat, who to 
 his services as land surveyor and architect added with 
 equal diligence the humbler but no less necessary and 
 arduous callings of quarrier of stones and hewer of 
 timber for the church." The buildings were completed 
 in 1839. The station is "one of those 'marks' in the 
 country which would remain to testify to the skill and 
 power, as well as Christian perseverance, of its founders, 
 were the white men all expelled from the country, and 
 
BECHUANALAND AND NA MA QUA LAND. 185 
 
 driven back into the sea, according to the dreams of 
 Kafir soothsayers." 
 
 Mr Hamilton, " the father of the mission," died in 
 1 85 1. Moffat returned to this country in 1870, his 
 noble-minded wife being removed by death on loth 
 January of the following year. Among the other earnest 
 and able missionaries who have aided in carrying for- 
 ward the work among the Bechuanas, may be specially 
 noted Moffat's son-in-law, the celebrated Livingstone, to 
 whom we shall have occasion to refer more particularly 
 in a subsequent chapter, and the Rev. John Mackenzie, 
 the author of a valuable work entitled " Ten Years North 
 of the Orange River." 
 
 The spread of the war spirit throughout South Africa 
 since 1877 has seriously hindered the progress of mission 
 work in Bechuanaland, and has had a most demoralizing 
 effect upon the native Christian community. " The 
 ordinary good work of the missionary was, for the most 
 part, suspended ; Christian vows were broken ; and 
 church membership was forfeited. Many of the 
 natives, who would not join the aggressive party, har- 
 assed and alarmed, gathering what they could save of 
 their property to carry away, fled for refuge to places 
 at a distance, and many of the members of Christian 
 churches directed their steps to stations of this or some 
 other society, where safety and peace might be secured." 
 One of the missionaries writes : " Several admirable 
 cases of steadfastness came to my knowledge, in which 
 Christian men had the courage to oppose the war 
 party. Others had been simply bewildered; others 
 saw what was coming, but were weak and half-hearted ; 
 others again had used their influence in the wrong 
 direction." 
 
 The mission in Bechuanaland embraces seven prin- 
 cipal and thirty out-stations, Kuruman being the centre 
 from which, as it were, the light radiates. An Institution 
 
186 SOUTH AFRICA. 
 
 or College, founded in 1874, and named after the dis- 
 tinguished missionary who was for two generations 
 identified with the station, has been transferred to a 
 substantial stone building, recently erected for the pur- 
 pose. Provision, we believe, is also being made for 
 training the natives in the industrial arts, specially 
 that of agriculture, somewhat after the manner pursued 
 at Lovedale and elsewhere. Missionary work has been 
 carried on since i860 among the Matebele, Inyati, one 
 of the seven stations just mentioned, being the principal 
 scene of its operations. Owing chiefly to the despotic 
 character of the chief and the universal fear which he 
 inspires, very little perceptible progress has yet been 
 made. One missionary writes that he would be a bold 
 man who should assert that it was one degree above 
 zero. He is of opinion at the same time that some 
 influence in favour of Christianity has been exerted, 
 but " it is the lives rather than the teaching which has 
 impressed the people." The native Christian com- 
 munity in this field, previous to the recent hostilities, 
 numbered about 5000, of whom some 1400 were com- 
 municants. 
 
 I II.— MISSIONS IN BASUTOLAND. 
 
 " The Basuto country, once the theatre of bloodshed, is 
 now studded with missionary stations of the French 
 Evangelical and Wesleyan Missionary Societies, so that, 
 from the eastern borders of the Southern Sahara to Port 
 Natal, a phalanx presents itself, which, if zealously sup- 
 ported by faith and prayer, will ere long enter the tropics, 
 and advance towards nations which will require another 
 
BASUTOLAND. 187 
 
 mode of warfare, to oppose pioneers of Islam delusion." 
 — Thus wrote Moffat in his valuable work on South 
 Africa, published in 1842. It will be our endeavour to 
 trace briefly the steps that led to the formation of these 
 stations, and to note the progress of the work among this 
 people, down to the present time. 
 
 The Basutos constitute one of the largest subdivisions 
 of the Bechuana family, and embrace at least six different 
 tribes, of which the principal is the Bakuenas. They 
 are to be found chiefly on the western side of the 
 Drachenberg, a majestic range of table- topped moun- 
 tains, rising to a height of above 8000 feet, and separating 
 the country of the Bechuanas from the Colony of Natal, 
 and from both sides of which the finest rivers in South 
 Africa take their rise. 
 
 Basutoland is bounded on the west by the Orange 
 River Free State, " now the alone remaining Dutch 
 or Boer Republic ; " on the east by New Griqualand ; 
 and on the north-east by Natal. It has been annexed to 
 the British empire, and is governed by an English com- 
 missioner and by European magistrates. 
 
 The Evangelical Missionary Society of Paris has 
 occupied this field since 1833, the first missionaries sent 
 out being Messrs Rolland, Lemue, and Bisseux, followed 
 very soon after by M. Pellissier. On reaching Cape 
 Colony, the three missionaries first named were warmly 
 welcomed by the descendants of the French refugees, 
 many of whom had found an asylum there after the 
 revocation of the Edict of Nantes. In response to their 
 earnest request, Bisseux was induced to remain among 
 them, and minister to the large number of slaves who had 
 been imported or been born on their estates, for slavery 
 still existed at that time in Cape Colony. The other two 
 proceeded northwards, crossed the colonial boundary, 
 and pitched their tent at Mosiga, in the country of the 
 "Rahurutses, which has the reputation of being extremely 
 
1 88 SOUTH AFRICA. 
 
 beautiful. They met with a most friendly reception, 
 especially from the Chief Mokatla, who assembled the 
 people a few days after their arrival, and thus addressed 
 them : " We have long been expecting missionaries ; 
 now that we see them, our hearts are filled with joy ! If 
 you wish them not to leave us, you must come and listen 
 to their words." 
 
 This happy commencement of their labours, however, 
 met with a speedy and trying interruption. Scarcely had 
 the missionaries begun to collect materials in order to pro- 
 vide a shelter for themselves, than messengers arrived from 
 Moselekatsi, the Chief of the Matebele, who had taken 
 up his residence some two or three days' journey to the 
 north, and to whom information of their arrival had been 
 communicated. They were ordered to appear before him. 
 It having been arranged that Pellissier should go alone, 
 he set out in his waggon, surrounded by savages armed 
 with their assegais ; and in due time stood face to face 
 with a chief whose career had been one of devastation, 
 and whose very name, like that of Africaner's, had spread 
 terror far and wide. Pellissier literally took his life in 
 his hands. Many of the Bahurutses who witnessed his 
 departure declared he would never return. But the 
 interview with Moselekatsi was more favourable than 
 could have been expected, and, after a detention of some 
 days, he was allowed to return. Immediately thereafter, 
 however, messengers again appeared from the wily chief, 
 with instructions that all the three missionaries should 
 come to him. Mokatla, fearing the consequences to 
 himself should he be suspected of detaining them, urged 
 them to go. But they were secretly warned that their 
 ruin had been decided upon, and there was, alas ! good 
 reason to believe the truth of what had been told them. 
 " What was to be done at such a crisis ? They must 
 either trust to the mercy of a sanguinary tyrant, or take 
 flight in order to escape his barbarity. This last and 
 
BASUTOLAND. 189 
 
 wisest plan was also found to be the most practicable. 
 . . . Some weeks later M. Lemue wrote from thence 
 (Litaku, the place of refuge) : — ' Africa is ringing with 
 the diabolical exploits of the Matebeles; the Baralongs 
 are defeated ; the Bakuenas are dispersed ; the Bahurutses 
 have taken flight \ while the blood of the other tribes is 
 hardly cold.'" 
 
 Thus was the faith of these French missionaries put to 
 the test at the very outset of their career. But they rose 
 to the occasion. Desiring to gather together the dis- 
 persed fugitives, they set out in search of them ; and, 
 after an eight days' hazardous and fatiguing journey, they 
 discovered them in a forest, not far from the banks of 
 the Kolong or Hart river. Having supplied them with 
 food, of which they were greatly in want, they conducted 
 them to a place of safety near Litaku. Hence the forma- 
 tion of Motito, some distance to the north of Kuruman. 
 It was the first mission station of the society in South 
 Africa. The laying of its foundations, as may readily 
 be believed, was an arduous undertaking. But the 
 Basuto mission proper was elsewhere ; and we now 
 therefore proceed to narrate the circumstances that led 
 to its origin. 
 
 Some of the Basutos, tracking the footsteps of their 
 enemies the Korannas and Griquas — mixed Hottentot 
 hordes — penetrated to the solitudes in an easterly direc- 
 tion, resolved to die near the flocks of which they had 
 been cruelly despoiled. Their going thither turned out 
 to have been providential. " To their great surprise they 
 found among the tribes to which their enemies belonged 
 men who were touched by a recital of their woes, and 
 who treated them with generosity." One of them, who 
 had had the advantage of receiving instruction from 
 several English missionaries, having gone to hunt on the 
 confmes of the Basuto country, informed the chief of the 
 Basutos that "the Christian religion alone could give 
 
190 SOUTH AFRICA. 
 
 peace and prosperity to his people." This was the well- 
 known Chief MosHESH, who ruled over Basutoland for 
 upwards of forty years, and was by far the most powerful 
 and sagacious chief in South Africa. He was known as 
 the " Chief of the Mountain," his residence being on the 
 summit of Thaba-Bosio, one of the lofty table mountains 
 with which the country abounds, and which is completely 
 fortified by nature. 
 
 On the receipt of the information communicated to 
 him by the Koranna huntsman, Moshesh expressed to 
 him an earnest desire for the presence of Christian mis- 
 sionaries in his country. "Some time after, the chief, 
 fearing that he had forgotten his promise, or that he had 
 not been able to fulfil it, sent him some oxen, with the 
 7iaive request that he would procure him in exchange a 
 man of prayer." The request was made known to Dr 
 Philip, the eminent missionary, to whom the Hottentots 
 owe so much. He was returning from a visitation of the 
 stations of the London Missionary Society in the interior, 
 and arrived in Cape Town about the time that a rein- 
 forcement from the Paris Evangelical Society, consisting 
 of Messrs Casalis, Arbousset, and Gossellin, reached 
 that part. Having been duly informed by Dr Philip of 
 the incident, these missionaries proceeded direct to 
 Basutoland, a region as yet unexplored by Europeans, 
 and were hailed by the chief and his people with 
 demonstrations of joy. 
 
 For many years previous, as intimated in the opening 
 sentence, Basutoland had been the scene of continually 
 recurring and most desolating tribal wars. When not 
 engaged in actual combat, the several tribes who had 
 settled in its peaceful valleys and mountain ranges gave 
 themselves up to murder and pillage. It was subjected 
 to invasions by the Korannas from the west, and by the 
 Zulus from the north. Cannabalism, too, was fearfully 
 prevalent, insomuch that, as stated by Casalis in his 
 
BASUTOLAND. 
 
 191 
 
 work on the Basutos, " large red spots are still percep- 
 tible in the most retired parts of these dens where the 
 flesh was deposited ; the blood has penetrated so deep 
 into the rock, that the trace of it will never be eifaced." 
 In consequence of these and other evils, under which 
 the country was groaning, large numbers of the gentle, 
 peace-loving Basutos took refuge in the Cape Colony. 
 They returned, however, after the country had been de- 
 livered from the tribal wars, and the cannibalism that 
 wasted it, which gradually it was through the bravery 
 and firmness, and tact and kindness displayed by Mosh- 
 esh. This remarkable man was respected even by his 
 sworn enemies. Casalis, happening at a later period to 
 meet in Cape Town some deputies from the great Chief 
 Moselekatsi, enquired at them " if they knew the Chief 
 of the Basutos." They replied quickly, '^ Know him ? 
 Yes ! that is the man who, after having rolled down the 
 rocks on our heads, sent us oxen for food. We will 
 never attack him again ! " And they kept their word. 
 
 On their arrival the missionaries found the country in 
 the state of desolation to which allusion has just been 
 made. The struggle with the Korannas — those Bedouins 
 of South Africa, as they have been called — had not 
 then quite come to an end. But order and peace were 
 by degrees being established under Moshesh's beneficent 
 reign. And these messengers of the Prince of Peace 
 were to carry forward to higher issues the good work 
 which, heathen though he was, he had with so much 
 praiseworthy energy begun, even until this moral wilder- 
 ness should be made to rejoice and blossom as the 
 rose. 
 
 Thaba-Bosio or its neighbourhood not being favour- 
 able for a mission settlement, Moshesh set out with the 
 missionaries in search of a more suitable'^site, which was 
 found in a beautiful valley about twenty-five miles dis- 
 tant, and not far from the sources of the Caledon river. 
 
192 BASUTOLAND. 
 
 They named it Moriah, expressive of their gratitude to 
 God for past mercies, and of their confidence in Him for 
 the future. It was the first mission station in Basuto- 
 land. Encouraged by Moshesh, and by two of his sons 
 whom he settled there, that station made steady 
 progress. 
 
 About the same time the station of Bethulie was 
 formed near the junction of the Caledon with the Orange 
 river. It was composed chiefly of Bechuanas, to the 
 number of from 3000 to 4000. In less than a year after 
 the establishment of the French Mission, "some Wesleyan 
 missionaries who had been driven from the borders of 
 the Vaal, by prolonged droughts, and by the fear of 
 Moselekatsi, emigrated with their converts into the 
 country of the Basutos, and obtained permission of 
 Moshesh to settle at Thabanchu, Umpukani, and 
 Platberg, the nearest of these stations being about thirty- 
 five miles from Moriah." 
 
 In 1835, the station of Beersheba was founded by 
 RoUand, on the north bank of the Caledon, about mid- 
 way between Moriah and Bethulie. Its situation was 
 for a time in dangerous proximity to the cruel Korannas. 
 But as Moshesh had dealt a severe blow to some Amakosa 
 Kafirs who had settled in his territory, and had grossly 
 abused the hospitality shown them, these Koranna 
 Bedouins deemed it prudent to quit the country alto- 
 gether. Portions of the Baralongs, who had been dis- 
 persed by the Moselekatsi, were the first to avail them- 
 selves of the refuge which this new station afforded. Not 
 long after they were joined by numbers of Basutos, whom 
 Sir Benjamin D'Urban, from feelings of mistrust, com- 
 pelled to return to their own country after the war of 
 1835 between the Colonial Government and the 
 Amakosa Kafirs. 
 
 Then followed, with the consent of Moshesh, the 
 founding of the mission at MekuatHng, in the northern 
 
BASUTOLAND. 193 
 
 part of the country, where numbers of the Bataungs, a 
 tribe that had long been a prey to misfortune, were Uving 
 among the Basutos, whom in some respects they closely 
 resembled. About the same time Gossellin removed to 
 the very foot of the citadel of Moshesh, where service 
 was held twice every Lord's Day, the chief regularly 
 attending with about 400 of his followers. 
 
 At length the missionaries were gladdened by receiving 
 into the church the first-fruits from among the Basutos 
 unto Christ. These consisted of a chief of the Batlapi 
 tribe, and several others at Bethulie station. Soon after 
 there were those at Beersheba and the other stations, 
 who in like manner boldly declared themselves disciples 
 of Christ. The ordinance of baptism was accordingly 
 administered to twenty-seven adults, forty-two others 
 being shortly afterwards admitted. 
 
 Various circumstances conspired to further the interests 
 of the missions. Among these may be mentioned the 
 death and burial of Tseniei, the sister of the first convert 
 at Thaba-Bosio. Instead of the usual immolation and 
 idolatrous ceremonies at the tomb, her remains were 
 accompanied by some 500 persons to a new cemetery 
 which Moshesh had fixed upon — the funeral service 
 being conducted according to the rites of the Protestant 
 church. Then followed the death of one of Mr Casalis' 
 children, and the illustration afforded by the bereaved 
 parents of the sustaining power of the gospel under trial, 
 leading Moshesh to say, " They weep ; but their tears 
 are not like ours ! " 
 
 Moshesh himself was in turn subjected to a heavy triai, 
 one of his principal wives, in a fit of delirium, having 
 thrown herself from the top of one of the steepest points 
 of the mountain. Her death raised the question as to 
 the worship of ancestors. On such occasions " many 
 sacrifices are offered, and the flesh of the victims goes to 
 feed a herd of shameless parasites, who form the court 
 
 N 
 
194 SOUTH AFRICA. 
 
 of the petty sovereigns of Africa," This greedy crew, as 
 might have been expected, sought " to maintain the 
 ancient customs." In the present instance nearly a 
 thousand oxen were gathered round an open grave. A 
 lengthened discussion followed ; at the close of which, 
 turning to Casalis, Moshesh exclaimed, " Let this pit be 
 refilled, and the cattle be driven to the fields ! You have 
 conquered ; the wife I mourn shall go and sleep with 
 Tseniei, and I also will one day rest with them." 
 
 But more remarkable still was the conversion of Libe, 
 an uncle of Moshesh, at the advanced age of over eighty 
 years. The hatred that he felt for the missionaries and 
 the word they preached knew no bounds. He quitted 
 the arid heights of Thaba-Bosio for a hill overlooking the 
 smiling valleys of Korokoro, ostensibly for the sake of 
 its better pasturage for his sheep, but really in order to 
 get rid of the "wearisome preaching." Thither, however, 
 he was followed by God's faithful servants, who could not 
 bear the thought of abandoning an aged heathen on the 
 very brink of the grave. Such, however, was his exas- 
 peration that they had no alternative but to discontinue 
 their visits. Great, therefore, was their surprise when a 
 messenger brought them the joyful tidings, " Libe prays, 
 and begs you to go and pray with him !" What followed 
 is intensely interesting. Sufifice it to say, that this old 
 heathen became, through grace, "docile as a little child," 
 and, after a year's instructions, was baptised in his own 
 village. Four aged members of the church at Moriah 
 carried the neophyte, who was too feeble to move alone, 
 into the midst of the assembled multitude, in whose pre- 
 sence he gave expression, in a remarkable manner, to his 
 faith in Christ. He was surnamed Adam, the father of 
 the Basutos ; and died one Sunday morning shortly after 
 his baptism, testifying to the preciousness of that gospel 
 which once he despised. 
 . By the year 1853 other stations had been formed, viz.: 
 
BASUTOLAND. 195 
 
 Carmel, Hebron, Bethesda, Hermon, and Berea. A 
 skilful surgeon had been appointed, and a printing press 
 had been established at Bethesda. The country which, 
 when the missionaries entered it, was all but uninhabited, 
 was now covered with hamlets, surrounded with fields in 
 a high state of cultivation. Christian congregations had 
 been organised, and were making slow but steady pro- 
 gress. Several brick churches had been erected through 
 the voluntary offerings of the people, and by the willing 
 aid of their own hands. The New Testament had been 
 translated into their own tongue, and was now in their 
 hands. A collection of a hundred hymns had also been 
 pubHshed ; and special mention is made of the energy 
 with which they sung the praises of the Lord, 
 
 IV.— MISSIONS IN BASUTOLAND {Continued). 
 
 The gospel has achieved among the Basutos some of its 
 most signal triumphs. This statement is fully borne out 
 by numerous facts, some of which may be here repro- 
 duced. And it is so far confirmed by such a competent 
 witness as the late lamented Major Malan, who, in refer- 
 ring to the missions among the various South African 
 tribes, says : " I am certain that our English and Scotch 
 brethren will have no difhculty in owning that the one 
 whose history is most marvellous of all — the one which 
 has been honoured with the most complete success — is 
 the mission of our beloved French brethren," 
 
 Before taking up the thread of the narrative, a brief 
 allusion may be made to the condition, religiously, of 
 the Basutos. In their case, as in that of the Kafirs, and 
 
196 SOUTH AFRICA. 
 
 indeed of all the races inhabiting the South African con- 
 tinent, there is neither temple, nor idol, " not even a 
 consecrated stone " to indicate that any religious ideas 
 are possessed by them. Travellers have been so struck 
 with this peculiarity that many of them have come to 
 the conclusion that " the religious instinct " among them 
 has been entirely "obliterated by absolute scepticism." 
 Be this as it may, it would appear that the Basutos had 
 lost all idea of a Creator. Thus Mons. Casalis states 
 he had often been assured by the natives that " it never 
 entered their heads that the earth and sky might be the 
 work of an invisible Being," though some of the more 
 intelligent among them were "continually tormented 
 with the desire to know the first cause of all things." 
 One curious tradition relating to the origin of man is, 
 that he "sprang up in a marshy place." And so general 
 is the belief in this fable, that a reed fastened over a hut 
 is the symbol used by the Basutos to announce the birth 
 of a child. They have some vague, undefined notions 
 of existence after death. An imprecation to which they 
 frequently give utterance, " May you die amongst the 
 dead," or "in the region of the dead," shows that anni- 
 hilation, if it were possible, would appear to them the 
 greatest of all misfortunes. They believe the world of 
 spirits to be in the bowels of the earth. The rite of 
 circumcision, as practised by the various South African 
 tribes, they cling to it with great tenacity. Certain 
 Scriptural expressions, such as " circumcise your hearts," 
 " a people uncircumcised in heart," are in constant use 
 among them. There is also the belief in witchcraft, with 
 all its disastrous accompaniments, and in the divining 
 doctors, a class of clever, cunning men, who by their 
 cupidity fatten on the superstitions of the people. Africa 
 has been termed " the classic land of charms and 
 amulets." And the Basutos have their full share of these. 
 But to resume — 
 
BASUTOLAND. 197 
 
 Reference has already been made to the remarkable 
 qualities displayed by Moshesh, the great Basuto chief, 
 and to the services he rendered to the missionaries, and 
 to the cause of Christian evangelization. The influence 
 for good which he in many ways exerted was heartily 
 appreciated by them. They longed, however, to see 
 him coming out decidedly as a witness for Christ. But 
 it was not until his course was w^ell nigh run that the 
 decisive step was taken. When Dr Duff visited him in 
 his mountain home on Thaba-Bosio in the early part of 
 1864, Moshesh acted and spoke in such a way as deeply 
 to impress the distinguished missionary, and to call forth 
 from him the earnest prayer that " ere he depart hence 
 his own soul may find a true refuge in the everlasting 
 gospel." Several years elapsed before this and the many 
 other prayers offered by the missionaries on his behalf 
 were answered. But they were answered in due time. 
 
 Let us enter the dwelling of Moshesh. The old chief 
 is confined to bed. The shadows of evening have 
 gathered round him. He fully realizes his position. 
 Long had he been familiar with the leading truths of the 
 gospel. He had done much to further its interests. But 
 as yet he had failed to make a personal surrender of 
 himself. Hypocritical professions he studiously avoided. 
 Always slow to admit the reality of conversion in the 
 case of others, he was equally slow to admit and speak 
 of in his own case. At length, however, the lire that had 
 been for some time smouldering within burst out. With- 
 out solicitation from any one — for his spiritual guides 
 had acted with singular circumspection — he voluntarily 
 declared that he had given himself to Christ. This was 
 towards the end of 1869. It was the first time he had 
 spoken in such a manner. He expressed an earnest 
 wish that the news of the change he had undergone 
 should be sent to the two missionaries, then in Europe, 
 who had first made Christ known to him. The message 
 
19S SOUTH AFRICA. 
 
 was duly conveyed by Mons. Jousse, the missionary at 
 Thaba-Bosio, to Mons. Casalis. He desired also that it 
 might be conveyed to his brothers and all the members 
 of his family. 
 
 During the weeks that followed, Mons. Jousse was 
 constant in his ministrations at the dying chiefs bedside. 
 When the fourteenth chapter of John was read and ex- 
 pounded by the missionary, Moshesh was much impressed 
 with the words, " No man cometh unto the Father but 
 by me." But the two ideas that specially struck him in 
 connection with the entire passage were — A heave7i opened 
 to the sinner, and a Saviour who puts us in possession of 
 it. Often during the watches of the night he would be 
 found kneeling on his bed, imploring the divine blessing. 
 One day he was visited by an ex-prophetess of the 
 Basutos, then a Christian. They clasped each other's 
 hands, and were melted into tears. His love for children 
 was proverbial. When presiding over large assemblies, 
 he might sometimes be seen with a child on his knee. 
 This love was strong in death. When near his end, the 
 infant child of Mons. Mabille having been brought to him 
 by his own request, he inquired as to his age. When 
 told it was only three months, he said, " That is just my 
 age " — referring to the new birth of which he had been 
 the subject. He then expressed a wish that Thaba 
 Moshesh might be added to his name, to signify that he 
 was of the same age as Moshesh. A visitor one day said 
 to him, " I bring you the good wishes of Moletsane," — 
 his friend and ally, and chief of the Batuangs, a tribe 
 occupying the most southerly part of Basutoland, — "He 
 also is converted to the Lord." He replied, " If he 
 comes, how we will exhort each other ! How sweet it 
 will be for me not to be separated from Moletsane." 
 
 It had been arranged that Moshesh should be baptized 
 on the 12th March 1870, on the occasion of the annual 
 conference of niissionaries. He himself rejoiced at the 
 
BASUTOLAND. 
 
 199 
 
 thought of being able, in the presence of his relatives and 
 people, to renounce paganism, and to make a profession 
 of his faith in Christ. In view of the ceremony, he had 
 his house repaired and whitewashed. But death inter- 
 vened. He expired on the loth, in the full possession of 
 all his faculties, having shortly before said to a woman 
 who was standing near his couch, " Raise me, that I may 
 fly away to heaven." His remains were followed to their 
 last resting-place by an immense crowd, among whom 
 were eight missionaries. The grief of the Basutos and of 
 his sons was profound. Thus passed away a man whose 
 goodness of heart and urbanity, and kindness to the poor, 
 and other excellent qualities, fully entitled him to be 
 regarded as the father as well as the chief of his people. 
 Well might Mons. Casalis exclaim on the occasion of the 
 jubilee of the society in 1874, "What a phenomenon that 
 man was among the sanguinary chiefs of Africa ! " 
 
 In further illustration of the character of this noble chief 
 it may be mentioned that when only fifteen years of age he 
 interposed to save the life of a murderer whom his father 
 was going to sentence to death. Covering the guilty one 
 with his own body, he exclaimed, "Do not kill him. 
 Instead of one, you would have two. Take from him 
 all that he has, send him into exile, but do not kill him." 
 On reaching mature age he thought and acted in the 
 same manner. Only once during forty years had he 
 recourse to capital punishment, and even in that case he 
 repented ever afterwards the execution of the sentence. 
 
 Reference has been made to Moletsane. His was also 
 a genuine case of conversion, and caused great joy among 
 the missionaries. Here are some of his utterances : " The 
 Spirit of God has broken the hardness of my heart. My 
 conscience has been troubled. I recall to myself the 
 number of my sins — raj^ines, murders, adulteries. There 
 are long years when I was at Beersheba, during which I 
 experienced similar feelings. God called me to conver- 
 
200 SOUTH AFRICA. 
 
 sion. But then I resisted. I fled the gospel, and con- 
 tinued to commit evil. T am a great sinner. Why have 
 I not been killed during the war ? Why did death spare 
 me? Now I am converted. Jesus is my Saviour. But 
 I do not know yet how to serve God. I desire to know 
 how to do it. Help me ! Counsel me ! All my wives 
 are converted. Before they were so, I wished to liberate 
 all those who desired to consecrate themselves to God. 
 I wished to retain only one. But which ? since the first 
 is no more. How good God has been to us." " If 
 Moletsane is not converted," writes the missionary, " I 
 am much mistaken. He has the simplicity of a Httle 
 child, and he beams with delight when we present to him 
 the promises of grace. Is it not wonderful," adds the 
 same missionary, " the change that has taken place in 
 these two chiefs ? " Yet there are those who tell us that 
 missions are a failure ! 
 
 Three sons of Moletsane, besides other members of the 
 same family, were shortly afterwards received into the 
 church by baptism. This period, indeed, is marked by 
 numerous conversions among the Batuangs. But what 
 especially rejoiced the heart of the missionaries was to 
 have among these people so many catechumens. This 
 gave them the prospect of the work being at once 
 deepened and extended. Not that they were without 
 their anxieties regarding them, especially when removed 
 from personal supervision. But it is gratifying to learn 
 that, in answer to the question, " Will they persevere ? " 
 the missionaries were able to answer, " God be thanked ; 
 there was no coldness — no unfavourable reaction. On 
 the contrary, the work continued to advance." 
 
 A visit to France in 1870 by the intelligent young chief 
 Tsekelo, son of Moshesh, was of much interest and profit 
 to him, and had the happiest effect in the way of deepen- 
 ing the interest of the friends of the mission there. None, 
 it is said, who were privileged to hear him during the ten 
 
BASUTOLAND. 201 
 
 months of his residence in France will ever forget him. 
 His manners and addresses were in a high degree im- 
 pressive. He returned to Africa in the company of 
 Mons. Dumas, of whom and the other missionaries he 
 was wont to speak as he would have spoken of Moshesh 
 or of his ancestors. 
 
 Towards the end of 1875 '^'^^ conversion of the chief 
 Mafa, the eldest son of Moshesh, took place. He had 
 for many years previous abandoned polygamy, observed 
 the Lord's Day, and was in many ways helpful to the 
 missionaries. The decisive step had been long delayed. 
 For a chief to be baptized was tantamount to abdicating. 
 And it was not until he was fifty years of age that he 
 could bring himself to make a public profession of his 
 faith. Some time before this his mother had been con- 
 verted, and had asked her four sons to place her com- 
 pletely in the arms of the Lord. This prayer of hers had 
 greatly impressed him. Having again summoned them, 
 she told them she was going to Jesus, and besought them 
 all to follow her. Reflecting on these appeals, Mafa felt 
 he could not do otherwise than follow her. 
 
 During the same year, two uncles of Moshesh were 
 brought to the knowledge of the truth. Both were very 
 aged. One of them — Retsiou — held a distinguished 
 place in the tribe, in his position of uncle and first coun- 
 sellor of the great chief. In the lifetime of Moshesh, 
 Mons. Jousse knew no one who showed more indiffer- 
 ence to the things of religion than Retsiou. He never 
 had the least hope of his salvation. Now he was a new 
 man ; a remarkable instance of the power of the gospel. 
 His baptism took place at Thaba-Bosio, in the presence 
 of more than 2000 persons. The Romish priests, who 
 had established a small Catholic mission in the neigh- 
 bourhood, were very anxious to have him baptised in 
 their communion ; but he remained firm, and declined 
 their services. The consistent Christian life and happy 
 
202 SOUTH AFRICA. 
 
 death of the wife of the other uncle were blessed to his 
 conversion. He himself dated the change from the very 
 day of her departure. 
 
 For more than twenty years the missionaries were 
 periodically troubled, and their work interrupted, by wars 
 arising from the covetousness awakened by the fertility of 
 the country. The crisis immediately preceding the 
 recent war cost the missionaries nearly two years of exile. 
 The trial proved too much for Mons. Dumas. That 
 courageous and kind-hearted man did not survive the dis- 
 l)ersion of his flock and the loss of a station which, by his 
 care, had been transformed into an oasis. But God, who 
 overrules all events, brought the integrity of the mission- 
 aries into the clearest light, and secured for them an 
 honourable place among the defenders of the rights of 
 humanity. The inalienable right of the Basutos to the 
 country which they had received from their ancestors has 
 been definitely acknowledged and secured by the most 
 reassuring guarantees. 
 
 The great hindrance, we may here state, to the pro- 
 gress of the gospel in South Africa is the power of the 
 chiefs, which all missionaries feel must be broken, and 
 along with it the whole feudal clanship system. Not- 
 withstanding, the work continued to advance at the 
 various stations. The felt want was Christian agents to 
 carry it forward. And yet, even in regard to this, much 
 was done. The native converts were largely put in re- 
 quisition. They were exhorted to devote every alternate 
 Sabbath to village preaching. This was done with the 
 best results. Others consecrated themselves in a still 
 more direct manner. With the view of increasing the 
 qualifications and usefulness of the catechists, Mons. 
 Mabille added a Bible class to a normal school which 
 liad been established at Morija, and which had already 
 produced its first-fruits. The members of that class had 
 given unmistakeable evidence of their piety and devo- 
 tion. 
 
BASUTOLAND. 203 
 
 These manifestations of interest in divine things were 
 for a time accompanied by others of a nature to cause 
 much anxiety. Throughout a number of Basuto villages 
 the women, for the most part, became much excited, as 
 though possessed by some evil spirit. The movement 
 assumed the form of incantations to the clouds to pour 
 down rain on the parched ground — a delusion which the 
 rain doctor did nothing to dispel, to say the least, and 
 which some of the chiefs encouraged. It was the enemy 
 sowing tares, and was no more than what might have 
 been looked for, agreeably to the w^ords, " Let both 
 grow" (Matt. xiii. 30); the evil as well as the good. 
 
 The mission owes much to the printing press estab- 
 lished at Morija, under the charge of Mons. Mabille. 
 From it have issued, in the Sesuto language, several 
 editions of the Old and New Testaments, reading books, 
 hymn books, and a variety of religious publications. A 
 third edition of the New Testament, ver}^ carefully revised 
 from the Greek text, was published in the beginning of 
 1877, with the help of the British and Foreign Bible 
 Society. Of this edition 16,500 copies were thrown off. 
 Mons. Mabille is at present in this country, carrying 
 the whole of the Scriptures through the press. Special 
 mention is made of the ardour with which a large 
 number of the natives, even at the out-stations, learn 
 to read. Reading, indeed, among the Basutos is 
 now felt to be a necessity, and happily they have 
 not yet had the opportunity of making a bad use 
 of it. 
 
 The earlier missionaries, Pellissier, Lemue, Dumas, 
 Rolland, and Gosselin, after many years of incessant 
 and arduous labours, have all finished their course. But 
 the mission planted by them, like a noble tree, is striking 
 its roots deeper, and spreading out its branches. 
 
 Perhaps the most interesting feature of the work among 
 the Basutos is the mission undertaken by the native 
 
204 , SOUTH AFRICA. 
 
 churches to the Banyais, a tribe inhabiting an extensive 
 district in the Matebele country, beyond the Limpopo 
 river. In their language, dress, and appearance, they 
 form a kind of hnk between the Zulus and Bechuanas. 
 It is the first mission sent out by any native church in 
 Africa, and the first composed all but entirely of Africans. 
 As far back as 1836, Messrs Arbousset and Dumas had 
 explored beyond the limits of Basutoland northwards. 
 More recently, in 1874, Messrs Mabille and Berthoud 
 explored the regions first discovered by Livingstone, and 
 left behind them two Basuto catechists, who were well 
 received everywhere. The information thus obtained, and 
 the friendly relations formed with the natives of the 
 regions visited, encouraged the Basuto church to under- 
 take this work. Eleven native catechists, with their 
 wives — twenty-two in all — having offered their services, 
 Mons. Dieterlen, one of the missionaries, was appointed to 
 lead the mission to Banyailand. Towards the expenses 
 the native churches contributed 7153 francs (^286), and 
 24 oxen. The brave little band got the right hand of 
 fellowship from the president of the synod of the Basuto 
 churches, which was, at the time of their departure, meet- 
 ing in session at Leribe, the most northerly station. They 
 started from Leribe in April 1876, strong in the convic- 
 tion that God would enable them to overcome all 
 difficulties. Pretoria was reached and left behind. But, 
 soon after, they were arrested by the Boer Government 
 of the Republic of the Transvaal, which was bitterly 
 hostile to the French mission, and brought back to 
 Pretoria. Two of the catechists were thrown into prison, 
 and the rest were compelled to return to Lesuto. It was 
 a sore disappointment. 
 
 War in the Transvaal followed shortly after. At the 
 same time Messrs Greux and Berthoud, missionaries of 
 the Free Church of the Ganton de Vaud, with their 
 families, were arrested. As the result of the war, the 
 
BASUTOLAND. 205 
 
 Republic of the Transvaal ceased to exist as an indepen- 
 dent State. Sir Theophilus Shepstone, Special Commis- 
 sioner of the Queen, placed the territory under Her 
 Majesty's dominion on 12th April 1877. 
 
 The way being thus providentially opened, the Basuto 
 church made a fresh start in its effort to carry the gospel 
 to the Banyai. On i6th April, four days after the event 
 just recorded, the party again set forth, Mr Coillard on 
 this occasion leading the expedition. It is described as 
 " the child of many prayers." The journey to Banyai- 
 land occupied five months of waggon travelling. Coil- 
 lard speaks of it as "laborious and wearisome," and as 
 "anything but a pic-nic," especially after passing the 
 Limpopo river. Inyati, the capital and centre of the 
 Matebele power, and lying midway between the Limpopo 
 and Zambesi rivers, was reached after many perils. This 
 place, it was hoped, would form the basis of operations 
 among the Banyai. But Lupengula, the Matabele chief 
 and son of Moselekatsi, was determinedly opposed to 
 their settling in his territory, and they were in consequence 
 compelled to leave. The Matebeles, with their chief, 
 were the merciless foes alike of the Basutos and of the 
 Banyais, from the latter of whom they exacted heavy 
 tribute. Driven from this field, what was to be done ? 
 In reply, Coillard wrote : — ^' We are in the field, and we 
 think not of returning to our homes." In a letter, written 
 in August 1878 from Mparera, near the Zambesi, he ex- 
 pressed the hope of being able soon to commence a 
 mission to the Barotse tribes, who occupy a region far up 
 that river. Through their intercourse with the Makololo, 
 a branch of the Basuto family led into the interior by the 
 chief Sebetuane, a friend of Livingstone's, they under- 
 stand the Sesuto language. 
 
 Monsieur Coillard has recently visited France, Switzer- 
 land, and Great Britain, in the interests of the mission. 
 The committee in Paris, recognising that this enterprise 
 
2o6 SOUTH AFRICA. 
 
 is the fruit of the spiritual Hfe of the churches in Basuto- 
 land, are agreed that he should return to the Zambesi for 
 the purpose of surveying the territory and selecting a 
 suitable site for a station among the Barotsis. In 
 response to his appeal, a sum of 60,000 francs has been 
 subscribed to defray the initiatory expenses. His de- 
 parture for the interior only awaits the approval of the 
 churches by whom the mission is to be supported. 
 
 The irritating war with the Basutos, entered on last 
 year by the British Government in South Africa — the 
 result of the mistaken disarmament policy — seriously in- 
 terfered with the prosecution of the beneficent work of 
 the mission. Now, however, that peace has been con- 
 cluded on fair and generous terms on the part of the 
 British, by which the independence of the Basutos as a 
 nation is preserved, the native churches are rapidly re- 
 covering from the injury thus temporarily inflicted on 
 them.* Thus we read in the Report of the missions 
 issued in May last that the church members had risen 
 from 3974 in 1880 to 4252 in 1881 ; that 389 children 
 and 397 adults had been baptized, as compared with 292 
 and 300, respectively, in the previous year ; that a new 
 station had been established ; and that the training 
 schools at Morija and Thaba-Bosio, as well as the 
 numerous elementary schools, are in a satisfactory con- 
 dition. The praiseworthy conduct of the missionaries 
 had evidently produced a salutary effect on the heathen. 
 The churches and schools are under the superintendence 
 of 20 missionaries and 126 native agents. 
 
 The Wesleyans, referred to in last chapter, have also 
 met with encouraging success among the Basutos. At 
 Thabanchu, for instance, there are four congregations, 
 with an aggregate membership of nearly 1000 ; and at 
 Molopo there are 389 members. In connection with 
 
 * The Colony was by no means hearty in supporting the Govern- 
 ment in the unrighteous war : hence its faihn-e. 
 
BASUTOLAND. 207 
 
 these and numerous out-stations there are 57 native 
 preachers. At Thabanchu a printing press was established 
 upwards of twenty years ago, from which numerous 
 publications have been issued. 
 
 By the presence and influence of the missionaries, 
 industrious habits have become the distinctive character- 
 istic of the Christian Basutos. The commercial relations 
 of the country have been facilitated. A great impulse 
 has been given to agriculture, insomuch that the general 
 aspect of the country, even in those parts that have not 
 come under the influence of the gospel, has been trans- 
 formed. This has been strongly testified to by Mr 
 Griffiths, the British Commissioner. 
 
 The Basutos have for upwards of forty years per- 
 sistently shut their frontiers against the introduction of 
 that strong drink which has been attended by such de- 
 plorable results elsewhere, and especially in countries 
 newly open to commerce. After the annexation of the 
 Lesuto the British Government happily confirmed the 
 law of prohibition established in the time of Moshesh, a 
 law which the Basutos have always respected. 
 
 It is much to be regretted that the Propagation Society 
 has recently invaded Basutoland, in the face of the 
 understanding that exists among the various missionary 
 bodies in regard to the duty of non-interference in each 
 other's fields of labour, and in spite of earnest remon- 
 strances from the French and other missions.* 
 
 * In a little volume, entitled " The Missionary Church of Eng- 
 lanrl," is to be found an admirable sermon by the Lord Archbishop 
 of Canterbury. After stating that Bishop Selwyn of New Zealand, 
 when " entering on the care of the multitudinous islands scattered 
 in the South Pacific, formed a resolution to deal only with heathen 
 islands," being "determined not to confuse the minds of the 
 heathen by the sight of variations among Christians, and thus 
 never to preach in any place already occupied by missions," — the 
 Archbishop proceeds, — "The principle then which, following St 
 Paul, I would lay down for the missionaries of the Church of England 
 
2o8 so UTH A FRICA . 
 
 v.— MISSIONS IN NATAL AND ZULULAND. 
 
 Natal is situated on the S.E. coast of Africa, and 
 embraces a tract of country between the Buffalo and 
 Tugela river on the N.E., and Umzimkulu (Great) river 
 on the S.E. These rivers take their rise from the noble 
 Drakenberg range, which forms the northern boundary of 
 the colony. In extent it is about equal to Scotland, 
 having a seaboard of 150 miles, along which are no 
 fewer than twenty-three distinct streams emptying three 
 waters into the Indian Ocean. The "Blue Book" of Natal 
 for 1877 gives a population of 325,512 — viz., 22,654 
 whites, 290,035 natives, and 12,823 Indian coolies. It 
 was formerly very much greater ; but sanguinary wars 
 and the excesses of the chiefs, especially of the celebrated 
 Chief, Chaka (Tshaka), reduced the number to an almost 
 incredible extent. 
 
 Zululand lies beyond the Tugela and Buffalo rivers as 
 far north as Delagoa Bay. Fifty years ago, the reign of 
 the despotic Chief referred to, who ruled this territory 
 with a rod of iron, came to an end. He was succeeded 
 by his brother Dingann, at whose instigation, indeed, he 
 is believed to have been murdered. 
 
 The American Board was first in the field, having 
 adopted it in consequence of a letter written by Dr 
 Philip, the South African missionary, to a student in the 
 United States. Six missionaries, with their wives, 
 accordingly left Boston on 3d December 1834. Three 
 of these were destined for the interior, and three for the 
 
 is this, to covet earnestly as their fields of labour those dark parts of 
 the earth where Christ is altogether unknown — if they hear of any 
 flourishing missions of other Christian bodies making successful pro- 
 gress, to leave to these a wide range — to rejoice that any progress is 
 made in the introduction of Christian civilisation, and to turn their 
 thoughts to that boundless field which still lies sunk in gross ignor- 
 ance of Christ and His law. " 
 
NATAL AND ZULU LAND. 209 
 
 maritime Zulus in Natal. The three former reached 
 Mosika in May 1836, and met with a friendly recep- 
 tion from the "terrible Moselekatsi." But, soon after, 
 the Boers (farmers of Dutch descent), in order to avenge 
 themselves on that chief, attacked and destroyed the 
 station. There was no alternative for the missionaries 
 but to secure their safety by flight, and join their 
 brethren in Natal, which they accomplished by a 
 circuitous journey of about 1300 miles. The latter, 
 having been detained in the Cape Colony by the Kafir 
 rising of 1835, had reached Natal also in May 1836. 
 The country was then under the bloody reign of Din- 
 gann, who, while giving his consent to the missionaries 
 remaining, stipulated that they should settle in the neigh- 
 bourhood of D'urban. They accordingly settled at 
 Umlazi, 22 miles S.W. of that seaport. Here a school 
 was opened by Dr Adams, in which instruction was 
 communicated both in Zulu and English. 
 
 Having obtained permission from Dingann for the 
 establishment of a mission in Zululand, he himself pro- 
 mising to learn to read, Mr Champion, in 1836, removed 
 to Ginani, in the neighbourhood of the royal kraal, where 
 a school was opened with seven boys and four girls, 
 whom the chief had sent to be instructed. In the 
 following year another station was founded in the same 
 territory, 30 miles beyond Ginani. Early in 1837, in 
 consequence of the murder by Dingann of about sixty 
 unoffending and unsuspecting Boers, the missionaries, 
 anticipating the bloody war to which such a shameful 
 act of treachery was sure to give rise, prudently left the 
 country, with the chiefs consent, and the mission was 
 thus interrupted for a time. After the defeat of Dingann 
 (for war did follow), and the military occupation of 
 Natal by the British forces, a treaty was arranged. In 
 1839 Dr Adams resumed work at Umlazi, the build- 
 ings of which had been left undisturbed during the war ;. 
 
 o 
 
-10 so UTII AFRICA, 
 
 while Lindley, another of the missionaries, who was held 
 in the highest esteem by all classes of natives and 
 Europeans throughout the colony, at the urgent request 
 of the Boers, became pastor of the Dutch congregation 
 at Maritzburg. " In that year six houses appeared where 
 the city now stands." 
 
 Not long afterwards, Dingann was defeated by his 
 younger brother Panda, and soon after fell beneath the 
 assegais of a hostile tribe, while under concealment near 
 
 Zulu Warrior 
 
 Delagoa Bay. Panda was accordingly proclaimed king 
 of the Zulus, on 14th February 1840, by the Dutch emi- 
 grants who had been his allies in the war with Dingann. 
 
NATAL AND ZULULAND. 211 
 
 They at the same time claimed to be masters of the land 
 from St Lucia Bay to St John's River, and from Draken- 
 berg to the sea. 
 
 On the invitation of Panda, the American missionaries, 
 in 1 84 1, again established a station in Zululand, with 
 what result may be learned from the following narrative, 
 as given in Mr Carlyle's valuable work on " South Africa 
 and its Mission Fields," recently published : — " For a time 
 their mission was in high favour ; but in the end Panda 
 showed himself as ferocious as his predecessor had been. 
 His jealousy was excited by the fear that the converts 
 would no longer remain his submissive subjects — his 
 soldiers were sent to assail the station — all the huts of 
 the converts were burned, they themselves were put to 
 the sword, and the American missionaries, shaking the 
 dust from off their feet, fled to Natal." 
 
 In 1843 the Board resolved to abandon their missions 
 in Natal and Zululand, and actually recalled home the 
 little band of missionaries who had been struggling with 
 great difficulties. This resolution was not carried out in 
 consequence of the strong representations of Dr Philip 
 and other Christian friends in Cape Colony. 
 
 In the year just mentioned (1843), Natal ceased to be 
 under the Government of the Boers, and became a British 
 colony. A fresh impulse was from that time given to 
 missionary effort, and happily, during the thirty-eight 
 years that have since elapsed, the missionaries have been 
 able to prosecute their work there, not only without 
 molestation, but with a considerable amount of Govern- 
 ment countenance and support, in the shape of grants of 
 money and land for educational purposes. 
 
 A few additional particulars relating to the missions 
 of the Board may be briefly noted. In 1865 a seminary 
 for the higher education, and for the raising up of a 
 native agency, was opened at Esidumbini, with thirty 
 pupils, among whom were a number of chiefs' sons. 
 
212 SO UTH AFRICA . 
 
 Some of the best scholars were reported to be Christians. 
 A new building, accommodating seventy pupils, was 
 erected in 1872, when fifty of them were gathered for 
 examination, which was conducted in EngHsh, and ex- 
 hibited considerable capacity in the acquisition of know- 
 ledge. 
 
 In 1870 two native pastors were ordained — the first in 
 the Zulu field — one of them, once a pupil in the semi- 
 nary at Esidumbini, was named R^ifus Anderson^ after 
 the late honoured secretary of the Board. 
 
 Special mention is made of the systematic visitation of 
 the women in their kraals by the female agents of the 
 mission, as also of the civilising influences of the mission, 
 especially as regards the erection of houses. This fea- 
 ture of the work struck Major Malan when visiting the 
 colony. " There are no such houses," he writes, " built 
 by heathen natives in the colony, and, in fact, many of 
 those I saw would be an ornament to the colonial towns 
 in preference to the low iron-roof sheds in which most of 
 the white population live. I can only account for it b}' 
 the peace which has prevailed in Natal since the occupa- 
 tion by the English, by the superiority of the Zulu-Kafir 
 when converted, and by the energy of the American 
 missionaries." 
 
 The members in full communion in 1851 numbered 
 166; in 1861, 283; in 1871, 500; and in 1880, 610. 
 There are twenty-five day schools, with an attendance 
 of 820 pupils ; two boarding schools, with sixty-five girls 
 in attendance; a training school, containing forty-one 
 young men ; and a theological school, with eleven stu- 
 dents \ being a total of 937 under instruction. The 
 missionaries of the Board have rendered important 
 service in the work of translation. In particular, a Zulu- 
 Kafir dictionary was published, in 1857, by the Rev. J. 
 L. Dohne ; a grammar, in the Zulu language, in 1859, by 
 the Rev. Lewis Grout ; and quite recently an edition of 
 
NATAL AND ZULULAND. 213 
 
 5000 copies of the New Testament, and 6000 school 
 primers. A bi-monthly paper is also published in the 
 Zulu language. 
 
 Since the close of the war in Zululand, a new depar- 
 ture has been made in connection with this mission. 
 The field referred to embraces Umzila's kingdom. It is 
 bounded on the south by the Umcomasi, or St George's 
 River, which empties into the Indian Ocean at Delagoa 
 Bay, and extends northwards to the lower Zambesi River, 
 a region throughout which the Zulu language is under- 
 stood by the natives. The Rev. Myron W. Pinkerton, 
 one of the younger Natal missionaries, has proceeded to 
 Umzila's kraal, in the hope of securing his friendship, 
 and being allowed to commence a mission there. It is 
 ■spoken of as "the most important stratagetic point" in 
 that part of Africa. Should Mr Pinkerton succeed in 
 ingratiating himself into the good graces of this despotic 
 chief, it might probably result in the opening up of the 
 country between Delagoa Bay and the Zambesi. 
 
 The Wesley an Mission was commenced in 1842, at 
 D'urban, by the Rev. William Shaw, just shortly before 
 the British took pennanent possession of Natal. The 
 mission was reinforced, early in 1846, by the transference 
 of missionaries from Kafraria and the Albany district, 
 where missions had previously been planted. Maritzburg 
 was then occupied, and became the headquarters of the 
 mission. In the following year, the Rev. W. Clifford 
 Holden, author of several valuable works on South 
 Africa, commenced his labours at D'urban. This busy 
 seaport was at that time only a small village, composed 
 of some whitewashed cottages, built of poles and wattles, 
 with clay walls and thatched roofs. 
 
 Holden found the natives in " a state of perfect bar- 
 barism. They were simply naked barbarians, living and 
 rioting in all the abominations of heathenism. This was 
 the condition of all the Kafirs." He tells us that the 
 
214 so UTH AFRICA . 
 
 congregation, to whom he preached in the open air 
 through an interpreter, was of " such barbarian wildness " 
 as he had " never heard of or seen in any other place. 
 They came adorned in the highest style of heathen 
 fashion. Dress they had none ; of orna?Jients a great 
 
 profusion The sight was grotesque, and, to 
 
 delicate nerves, revolting." Yet, degraded as these 
 people are, there is abundant evidence to prove that they 
 are capable, not only of being elevated in the social 
 scale, but of undergoing a moral and spiritual trans- 
 formation of the most thorough kind. Some of those 
 brought under the regenerating power of the gospel — 
 and they belong to different races — had been guilty of 
 the worst crimes. 
 
 The first convert, an elderly female, was baptized on 
 5 th September 1848; and on the 19th of the same 
 month, the first Kafir Christian marriage was celebrated, 
 the parties being members of the candidates' class. 
 Both were decently clothed on the occasion. The ad- 
 mission of a near relative of Panda, the relentless Zulu 
 chief, followed. He had fought in many battles. His 
 hands were imbrued with blood. His soul was polluted 
 by impurity and vice of every kind. But he had been 
 washed in the Saviour's blood. And now in the pre- 
 sence of the congregation, with " a piece of calico to 
 cover his otherwise naked body, he was solemnly received 
 into the Church of Christ by baptism." This was in 1849. 
 His youngest son and daughter, aged thirteen and eleven 
 respectively, were admitted at the same time. "The 
 wives and other children of the old man had been bap- 
 tized before, so that," writes Holden, " out of thirteen 
 persons, there was not one who was not professedly 
 saved." 
 
 Industrial schools were established at Verulam, Eden- 
 dale, and Indaleni, in which the pupils were instructed 
 in carpentry, building, brickmaking, and plastering. 
 
NATAL AND ZULULAND. 215 
 
 These served an important purpose for the time, but, 
 after being in existence for about ten years, they were 
 given up in consequence of the altered condition of 
 society in Natal. 
 
 In 1862 a missionary was appointed to labour among 
 the coolies, of whom there are now over 20,000 in Natal. 
 They come from all parts of India, speak at least ten 
 different languages, and are scattered over the country, 
 chiefly among the sugar plantations on the coast. Not 
 a few of these have been brought under the power of 
 the gospel, and one of them at least devoted his spare 
 time in preaching to his countrymen. 
 
 Towards the latter end of 1866 a revival commenced, 
 which resulted in the addition in the following year of 
 467 persons to the membership of the church. 
 
 At the close of 1880, the aggregate membership of 
 the Wesleyan Missions, including a few stations in Pondo- 
 land, Griqualand, and the Orange Free State, was up- 
 wards of 2000, the average attendance upon public wor- 
 ship being 24,000. There were also 34 day schools 
 containing 1488 scholars, and the same number of 
 Sabbath schools, with 2036 scholars. In a recent report 
 mention is made of a Native Home Mission, a movement 
 by the natives themselves for the benefit of their heathen 
 fellow-countrymen. 
 
 The Berlin Afissionary Society, founded in 1824, com- 
 menced operations in South Africa, chiefly among the 
 Korannas, in 1834. On the invitation of Mr (now Sir) 
 Theophilus Shepstone, missionaries settled in Natal at 
 the close of the Kafir war of 1846-47. The principal 
 station occupied by the society is Christianenburg, near 
 the coast, and is superintended by Mr Posselt and his 
 son, the former of whom is held in much esteem through- 
 out the colony. The mission embraces five other stations, 
 one being in the spurs of the Drakenberg mountains, 
 and another at Konigsberg, on the northern frontier of 
 
2i6 SOUTH AFRICA. 
 
 Natal, and contiguous to the Transvaal territory, in 
 which the society has also numerous stations. The 
 aggregate membership in both fields is about 8000 souls. 
 The Norwegian Missw7i, having the seat of its Home 
 Committee at Stavenger, was founded in 1842. The 
 first station in Natal was formed in 1849 at Upomulo, 
 not far from Zululand. King Panda attributed his re- 
 covery from illness to the medicine given him by the 
 missionary, Schreuder. The result was the opening of 
 the station of P^mpangeni in Zululand. A second station 
 was commenced at Entumeni in 1854. Some little time 
 before the recent hostilities commenced there were seven 
 stations in Zululand, and one in Natal, occupied by nine 
 pastors, and embracing 270 baptized persons. But for 
 a considerable time previous mission operations were 
 carried on with great difficulty, owing to the persecution 
 of the native Christians, most of whom were for months 
 before the commencement of the war fugitives with 
 their missionaries in Natal, and the flagrant conduct in 
 connection therewith of the once formidable chief, 
 Cetewayo, who had been formally installed by Sir Theo- 
 philus Shepstone, king of the Zulus, in succession to his 
 father, in August 1873. It is a well authenticated fact 
 that no Zulu Christian's life was safe for one hour under 
 Cetewayo's rule. Take one illustration. An old Zulu 
 who was preparing for baptism was killed at Ekyowe, 
 one of the Norwegian stations, in April 1877. The 
 Herma7inshurg Journal, which records the event, writes : 
 ^' The superintendent, Oftebro, had, at the wish of the 
 old Zulu convert, just the week before, spoken with the 
 king, who had professed to be quite friendly. Eight days 
 later he sent an Impi (native soldier), and without any- 
 thing further caused him to be killed. His end was 
 happy. As the soldier came, he asked why he would 
 kill him. His answer was, ' Because you are a learner, 
 and would be baptized.' ' Well,' he says, ' let me first 
 
NATAL AND ZULULAND. 217 
 
 pray.' It was permitted. He knelt down and prayed, 
 and then, rising, added, ' I am now ready ; shoot me.' " 
 
 The Society for the Propagatmi of the Gospel entered 
 the field in 1849. Previous to 1853 Natal was included 
 in the Cape Town diocese. It was then constituted a 
 separate diocese, when Dr Colenso was appointed bishop. 
 For a time he was indefatigable in his missionary labours. 
 In 1859 he went on a visit to King Panda in Zululand, 
 in order to obtain a grant of land for a mission station 
 there. At that time he even contemplated resigning his 
 diocese, that he might go forth, along with other 
 labourers, as a missionary bishop to plant the gospel in 
 the very heart of that heathen land. In the following 
 year he completed a Zulu dictionary and a translation of 
 the New Testament. Then followed those publications 
 by which discredit was thrown on the whole Bible, and 
 the Christian world was startled. In consequence, the 
 Society, in 1863, suspended communication with him, 
 withdrew from him the administration of their grants, and 
 relieved the missionary clergy in Natal from his ecclesias- 
 tical jurisdiction. 
 
 After an interregnum of about six years, Dr MacRorie 
 was, in 1869, consecrated bishop of Natal and Zululand; 
 and in the following year Dr Wilkinson was consecrated 
 the first bishop in the latter territory. 
 
 The Society's work in Natal is carried on for the most 
 part among the colonists, there being only four out of the 
 sixteen missionaries employed who have the heathen field 
 proper as their sphere of labour. The stations of the 
 three missionaries referred to embrace an aggregate of 
 about 350 in full communion. 
 
 The station of Kwamagwaza in Zululand was occupied 
 in 1861 ; St Paul's, in 1863 ; and River Usutu, in 187 1. 
 Repeated visits were made to Cetewayo. He was more 
 than once reminded of his promise to send boys to be 
 educated, but invariably made the excuse that his people 
 
2 1 8 WESTERN AFRICA. 
 
 were against it, the fact being that he himself intensely 
 disHked the teaching of the Bible. 
 
 The Her77iannsbiu^g Missmt was founded by Pastor 
 Harms of that town. Six missionaries entered Natal in 
 1854, with the view of founding a mission in Zululand > 
 but, acting under advice, they purchased land in Natal 
 for a Christian settlement, to which they gave the name 
 of New Herjnamisburg. Soon after, two stations, more 
 favourably situated, were established with the permission 
 of the Government ; and subsequently, on the invitation 
 of Panda, a station was opened in Zululand. It was after- 
 wards abandoned owing to Cetewayo's conduct. One of 
 the converts met with a cruel death. It occurred at 
 Enyezane on a Sabbath morning. The missionary^ 
 hearing a great noise, hastened to the scene. Joseph 
 (such was his name) had been fearfully beaten. The blood 
 was flowing profusely ; expostulation was in vain. The 
 poor sufferer was bound to a tree, and again beaten. 
 •' After a few hours further torture he was shot, and his 
 body then flung into a large pond." Strong evidence has 
 been adduced to prove that such murders were committed 
 at the instigation of Cetewayo. One distinguishing fea- 
 ture of the Hermannsburg Mission is its industrial and 
 agricultural character. In this respect it resembles the 
 Moravian Missions. 
 
 The Rev. James Allison, at one time connected with the 
 Wesleyan Mission, and whose fields of labour were, first, 
 in the Amaswazi country, then at Edendale, where he 
 founded a prosperous mission settlement, and latterly at 
 Maritzburg, where he had been labouring independently 
 of any society, having expressed a desire to transfer his 
 services, and to hand over the entire mission to the Ft'ee 
 Church of Scotland, that arrangement was accordingly 
 carried out in 1868. Soon after, the mission was ex- 
 tended by the purchase of a farm of 5650 acres at Impol- 
 weni, about fourteen miles in a north-easterly direction 
 
NATAL AND ZULULAND, 219 
 
 from the capital. The object was to found a settlement 
 for native Christian families, as at Edendale, with an in- 
 stitution for training young men for the Christian agency, 
 along with industrial departments. Mr Alison was in 
 due time transferred to the new station ; but, in conse- 
 quence of his lamented death in 1875, and a somewhat 
 lengthened vacancy, the original design has only been 
 partially carried out. 
 
 Mr Allison s devoted and successful labours extended 
 over a period of more than forty years. When at Maritz- 
 burg, he took special interest in the numerous young 
 men who come there from various parts of interior Africa 
 in search of work. Many of these, through his instru- 
 mentality, were brought to the knowledge of the truth, 
 and after a brief course of training, returned to their far- 
 distant homes as evangeHsts. They returned, not as they 
 had intended, with fire-arms and gunpowder, but with 
 •' the sword of the Spirit, which is the Word of God." 
 
 The efficiency and progress of the various missions in 
 Natal have been to a considerable extent affected during 
 the last decade by the emigration to the diamond fields. 
 
 Special interest attaches to the Gordon Memorial 
 Mission^ situated on the extreme north of Natal, and 
 bordering on Zululand. It originated in the desire of 
 Lady Aberdeen and the other members of the Aberdeen 
 family to perpetuate the memory of a beloved relative, 
 the Hon. James Gordon, who had cherished the idea of 
 devoting himself to the work of African evangelization, 
 but whose career was unexpectedly cut short while pursu- 
 ing his studies at Cambridge. The means of estabHshing 
 the mission having been generously placed in the hands 
 of the Free Church Missions Committee, a farm of 3000 
 acres was purchased, and missionary operations, embrac- 
 ing evangelistic, medical, educational, and industrial 
 departments, were commenced in 1874, under the super- 
 intendence of Dr James Dalzell. The mission is now 
 
220 SOUTH AFRICA. 
 
 beginning to bear fruit. Writing in the early part of the 
 present year, Dr Dalzell thus refers to the hopeful char- 
 acter of the work : — " A young wife had grace and cour- 
 age granted her to leave heathenism and profess her 
 Saviour, by receiving baptism for herself and her infant 
 son. We have had adult baptisms here before this, but 
 Mary Kenondo was the first of whom we could certainly 
 say the sum-total of her religious impressions and teach- 
 ings were through this mission. This little cloud soon 
 showed signs of richer blessings. The second Sabbath 
 of the new year witnessed thirteen baptisms from heathen- 
 ism, nine being adults, and four children. We had the 
 joy also of knowing that these were all the legitimate 
 fruits of the Gordon Memorial. Formerly we felt as if 
 the ice needed breaking — that if but some would openly 
 confess their Lord, others would be sure to follow, as we 
 cannot doubt that a goodly number do, in their inmost 
 heart, trust in our blessed Lord and His salvation, but 
 have not yet been able openly to confess Him." 
 
 There is at the three stations above-mentioned an 
 aggregate membership at present of 286 ; the number 
 admitted since the commencement of the missions being 
 about 630. 
 
 To sum up : Notwithstanding the strong tendency on 
 the part of many of the converts to fall back into debas- 
 ing heathenism, and the prevalence of some serious evils, 
 such as polygamy and the sale of brandy and Kafir beer, 
 the work in Natal has been attended with most gratifying 
 success. The natives manifest a very general aversion 
 to those desolating wars, which for generations have been 
 the normal condition of all Zulu tribes. There is a 
 growing disposition to labour for others, and to cultivate 
 the soil for market produce. In the construction of 
 houses, in the introduction of articles of furniture, in the 
 food they eat and the clothes they wear, remarkable pro- 
 gress has been made. The whole land, too, is open to 
 
NATAL AND ZULULAND. 221 
 
 Christianizing influences. This state of things is of course 
 not alone the result of direct missionary labour. The 
 presence of a large body of colonists in their midst has 
 unquestionably had a most beneficial effect upon them. 
 
 It is otherwise in Zululand, which is still beyond the 
 confines of civilisation. The degradation of the people 
 there is complete ; and it is the more marked that being 
 of a brave and spirited disposition, and well skilled in 
 warfare, they seem fitted to take a high position in the 
 social scale. But they cling tenaciously to their barbar- 
 ous customs and laws; and the kings, in succession, 
 loving to have it so, have hitherto strongly opposed the 
 introduction of Christianity into their territory, and the 
 profession of it by their subjects. The work has thus 
 been carried on amid almost overwhelming difficulties, 
 and the result is that little progress has been made. In 
 the interesting volume of the proceedings of the Mission- 
 ary Conference recently held in London, one of the 
 speakers states that " the lowest of the Natal tribes is 
 higher than their neighbours in Zululand, who do not 
 labour, and as a consequence are often in a state of semi- 
 starvation some months before their corn is ripe." Let 
 us hope that the ploughshare of war that recently passed 
 through the land, and notwithstanding the " settlement " 
 effected by Sir Garnet Wolseley, which is by no means 
 fitted to promote the well-being of the nation, will yet 
 prove to have been the harbinger of blessings manifold 
 to that degraded people. 
 
WESTERN AFRICA. 
 
 I.— SIERRA LEONE, YORUBA, AND NIGER 
 MISSIONS. 
 
 TAR BARTH, the well-known African traveller, has 
 -'-^ remarked that " Africa is the region of contrasts, 
 as well in nature as in human life." We are struck with 
 these contrasts in crossing from the eastern to the 
 western side of this immense continent. 
 
 Western Africa is divided into numerous petty States, 
 in all of which the most degrading superstition and 
 idolatry, with their usual concomitants of lawlessness 
 and cruelty, are the outstanding features. Mohamme- 
 danism extended its conquests in a wonderful manner 
 from the north, and has for centuries prevailed in and 
 around the great Sahara desert and on the west coast, 
 especially among the Jaloofs, the Mandingoes, and the 
 Foulahs — proud, shrewd, and industrious races occupying 
 the territory to the north of the Niger. It has, however, 
 been largely engrafted on the ancient paganism of the 
 country, so that while the African Mussulman repeats 
 the prayers, and observes the feasts and ceremonies 
 prescribed in the Koran, he has quite as much, if not 
 more, faith in his charms and amulets, or greegrees, con- 
 sisting of passages from the Koran, sewed up usually in 
 strips of red leather. These he carries about his person 
 in order to protect him from dangers, such as drowning, 
 iire-arms, snake-bites, wild beasts, sickness, etc. 
 
SIERRA LEONE, YORUBA, AND NIGER. 223 
 
 Paganism in West Africa is known by the name of 
 Fetishism. It assumes different forms in the various 
 tribes, but consists in the almost universal belief of a 
 Supreme Being, and of innumerable inferior deities, who 
 must be propitiated with offerings. It is to a large extent 
 a system of devil worship, in connection with which the 
 belief in witchcraft plays an important part. " Not only 
 are the deities themselves called Fetishes, but the religious 
 performances or acts of worship, and the offerings 
 presented are also spoken of as fetish, or sacred, because 
 they are perfomied and offered in honour of those deities." 
 In the daily household worship, in every domestic and 
 public emergency, in seasons of public calamity, when 
 preparing for and engaged in war, in the taking of oaths, 
 at births and deaths and funerals, and, indeed, in con- 
 nection with every event in life, the fetish superstition 
 holds the people in the most slavish, degrading, and cruel 
 bondage. Thus, "when a death occurs, a solemn 
 assembly is held in the palaver house (as it is called), to 
 inquire into its cause ; and as witchcraft is the one most 
 usually assigned, death by red water, or slavery, used to 
 be the fate of some unfortunate individual suspected of 
 the crime. But since the suppression of the slave trade 
 the greegree men are usually constrained to charge the 
 event upon the devil ; and, consequently, considerable 
 presents of rice, Cassada cloth, and palm wine are 
 deposited in the greegree houses (small houses containing 
 shells, skulls, images, etc., in which the fetish is supposed 
 to reside), to appease the evil spirits." Some of their 
 traditions are very curious. There is one relating to the 
 creation in which God is represented as having created 
 three white and three black men, each with a wife of the 
 same complexion. Each was allowed to determine his 
 destiny by the choice of good or evil. A calabash and 
 sealed paper were placed on the ground. The black men 
 had the first chance, and selected the calabash, but found 
 
224 WESTERN AFRICA. 
 
 in it only some pieces of metals, of which they did not 
 know the use. The white men opened the paper and 
 learned everything. In consequence, the blacks were 
 left in Africa, under the care of the inferior deities. The 
 white men were taken to the waterside, where they were 
 taught how to build a ship, which conveyed them to 
 another country. 
 
 The existence of the devil is an article of negro belief. 
 He is supposed to be ever at hand for purposes of mis- 
 chief; so much so, that on the Gold Coast, instead of 
 being worshipped, as in other parts, he is annually driven 
 away by the Ashantees and Fantees, who collect in 
 groups, armed with sticks, muskets, or other weapons, 
 and, on the firing of a gun, shout tremendously, rushing 
 into their houses, beating about every corner with sticks ; 
 and when he is believed to have been driven out of all 
 the houses, he is pursued out of the town with lighted 
 flambeaux, shoutings, and the firing of muskets, until he 
 is understood to have been completely put to flight. 
 
 Fetishism " rests on the principle, that whatever evils 
 afflict men are produced by supernatural means, and 
 can only be counteracted or removed by supernatural 
 agency ; in other words, that evils can only be removed, 
 and desired benefits conferred, by fetishes ; and that 
 their friendly interposition must be sought through the 
 medium of their servants or ministers." The people, 
 through belief in this doctrine, are the victims of the 
 priests and priestesses — the fetish men and fetish women 
 — who constitute a large class. The most incredible 
 atrocities resulting from this belief form one of the 
 darkest chapters in the history of this dark land. Let 
 our readers ponder such facts as these, that "the bar- 
 barous King of Dahomey paves the approaches to his 
 residence, and ornaments the battlements of his palace, 
 with the skulls of his victims," and that the wide-spread- 
 ing branches of the gigantic fetish-tree at Badagry are 
 
SIERRA LEONE, YORUBA, AND NIGER. 225 
 
 laden with human carcases and limbs. It is a horrible 
 picture, but it is a picture of African heathenism pure 
 and simple. 
 
 Here, surely, if anywhere on the face of the earth, the 
 gospel, with its enlightening, purifying, and ennobling 
 influences, was needed. What, then, has been done to 
 cany it to these degraded people ? and what have been 
 the results of missionary labour among them ? We pro- 
 ceed very briefly to answer these questions, commencing 
 with the more northerly regions, as being the first occu- 
 pied, and taking the others to the south in their geogra- 
 phical order. 
 
 As a suitable introduction, the following passage from 
 the Jubilee Volume of the Church Missionary Society 
 may be quoted: — "In the year 1768, the Moravian 
 Missionary Society had sent out nine missionaries to 
 commence a mission on the coast of Guinea ; but in two 
 years all had died, and the attempt was abandoned. In 
 1798, two Scotch Missionary Societies, and the London 
 Missionary Society, joined together to establish a mission 
 in the neighbourhood of Sierra Leone, each providing 
 two missionaries ; but in the course of two years this 
 attempt also was abandoned. Three of the six died of 
 the climate, one was murdered, and the remaining two 
 returned home." 
 
 It appears also that Melville Home had gone out as a 
 chaplain of the Church of England to Sierra Leone, in 
 the hope of doing mission work among the heathen, but 
 returned home when that door seemed to be closed. It 
 was reserved for the Church Missionary Society to plant 
 successful missions on the west coast. The society, after 
 its institution in 1799, selected that difficult field "as 
 having the first claim upon their Christian compassion." 
 It was felt that, besides the divine command to preach 
 the gospel to all nations, there was " a superadded 
 obligation of a debt due to the sons of Africa, for cruelty 
 
 p 
 
226 WESTERN AFRICA. 
 
 and oppression inflicted upon them during many genera- 
 tions by the accursed slave trade." 
 
 The Mission on the Banks of the Rio Pongas. — 
 This territory is inhabited by the Susu tribes, and is 
 situated about a hundred miles to the north of Sierra 
 Leone. The first agents of the Church Missionary 
 Society, two German and Lutheran missionaries, pro- 
 vided by the Berlin Missionary Seminary, arrived in 
 1804. Others, also from Germany, joined the mission 
 in successive years. But after eleven years' existence, 
 during which two churches had been built, besides 
 schools, and seven out of fifteen missionaries who had 
 been sent out found a grave on African soil, the mission 
 buildings, at the instigation of the slave-dealer, were 
 destroyed by fire, and the missionaries w^ere compelled to 
 take refuge in the colony of Sierra Leone. A station, 
 formed in 181 2 among the Bulloms, a tribe bordering 
 on the colony, had also to be abandoned after six years' 
 occupation. Though thus repulsed, the Society was only 
 strengthened in its resolve to win these strongholds of 
 heathenism for Christ. 
 
 Mission to the Liberated Africans in Sierra 
 Leone. — The peninsula of Sierra Leone was formerly one 
 of the chief emporiums of the slave trade. In 1797 the 
 African Company purchased land from the native princes 
 with the view of forming a settlement for the emancipated 
 negroes who had served in British ships during the 
 American War, and who, on the conclusion of peace, 
 were found in London in a most miserable condition. 
 In 1808 this land was transferred to the British Crown, 
 additional tracts of country being subsequently acquired. 
 The colony has since served as an asylum for the wretched 
 victims rescued from the holds of slave ships, for whom 
 a number of settlements have been formed. There is a 
 population of over 50,000, speaking upwards of a hundred 
 dialects. 
 
SIERRA LEONE, YORUBA, AND NIGER. 227 
 
 The work in this field was commenced in 181 6 by- 
 William A. B. Johnson, a name most honourably identi- 
 fied with its early history. For some time it was in the 
 last degree discouraging, owing to the superstition and 
 deep degradation and indolence and utter indifference 
 manifested by these people. But faith triumphed. The 
 attendance at public worship, small at first, steadily- 
 increased ; and ere long Johnson was cheered by hearing 
 from a young man the earnest cry, " What must I do to 
 be saved ? " Many other inquirers followed. Boys, 
 singly and in groups, retired to the woods to pray. Very 
 many were savingly converted. The improvement in the 
 appearance and habits and social condition of the people 
 that followed was nothing short of a transformation. The 
 chapel was five times enlarged to accommodate the ever- 
 increasing numbers who attended divine service. When 
 Johnson was under the necessity of leaving for England, 
 hundreds of both sexes accompanied him a distance of 
 five miles to the ship, and wept bitter tears at the thought 
 of being separated from their best earthly friend. 
 " Massa, suppose no water live here, we go with you all 
 the way, till no feet more move." Such was the grateful 
 utterance of one of them. 
 
 Similar success attended the work at other stations, so 
 that we find Sir Charles M'Arthy, the governor, reporting 
 in 1 82 1 as follows in regard to the villages of these 
 recaptured negroes : — " They had all the appearance and 
 regularity of the neatest village in England, with a church, 
 a school, and a commodious residence for the missionaries 
 and teachers, though in 181 7 they had not been more 
 than thought of." In 1842 a committee of the House of 
 Commons thus testified to the state of the colony : " To 
 the invaluable exertions of the Church Missionary Society 
 more especially — as also, to a considerable extent, as in 
 all our African settlements, to the Wesleyan body — the 
 highest praise is due. By their efforts nearly one-fifth of 
 
228 WESTERN AFRICA. 
 
 the whole population — a most unusually high proportion 
 in any country — are at school ; and the effects are visible 
 in considerable intellectual, moral, and religious improve- 
 ment." 
 
 The bishopric of Sierra Leone was founded in 1851 ; 
 and some idea may be formed of the trying nature of the 
 climate from the fact that no fewer than three bishops 
 in succession died within three years of their consecra- 
 tion. 
 
 In 1862, the Native Church having been organized on 
 an independent basis, undertook the support of its own 
 pastors, churches, and schools, aided by a small grant 
 from the society. The mission embraces a college at 
 Fourah Bay, a grammar school, and a female institution, 
 in which a superior education is given. 
 
 As showing the progress that is being made in the 
 Sierra Leone field, it is mentioned that for the first time 
 the native Christians connected with the society are 
 returned as "None" — all of them having been gradually 
 transferred to the Native Church. Further, the " Sierra 
 Leone Church Missions " — the Missionary Society of 
 the Native Church — now carries on the Society's 
 Old Bullom and Quiah Missions, and has its own 
 magazine. The Missionary Friend^ edited by its native 
 secretary. 
 
 YoRUBA Mission. — The Yoruba country, situated 1000 
 miles east of Sierra Leone, was the home of a consider- 
 able number of the emancipated negroes settled in the 
 colony. Many of them returned as Christians in 1843 
 to their own land. The missions at Badagry on the coast, 
 commenced in 1845 ; at Abeokuta in the interior, in 
 1846 ; and at Ibadan and other towns, in 1852, were the 
 result. The man who under God founded, and, above 
 all others, has been honoured to further the interests of 
 the mission, is the well-known Samuel (now Bishop) 
 Crowther. He is a native of Yoruba. When a boy, he 
 
SIERRA LEONE, YORUBA, AND NIGER. 229 
 
 was carried off as a slave, but was afterwards rescued by 
 a British cruiser from a Portuguese slaver and brought 
 to Sierra Leone, where he was educated at the Fourah 
 Bay Institution. Thereafter he was sent to England, 
 and, having completed his education in the Islington 
 Training Institution, he was ordained by the Bishop of 
 London as a missionary to Sierra Leone. In 1864 he 
 was consecrated, at Canterbury Cathedral, Bishop of the 
 Niger. 
 
 About a month after Mr Crowther reached Abeokuta, 
 which was in July 1846, he had the great happiness of 
 again meeting his own mother, after twenty-five years' 
 separation ; and in 1848 he had the further unspeak- 
 able joy of seeing her admitted, along with two other 
 women and two men, into the membership of the 
 Christian church. They were the first fruits of the 
 mission. 
 
 The work advanced most encouragingly, and the 
 priests, failing by other means to check its progress, 
 seized the converts, thrust them into the stocks, cruelly 
 beat them, fined them heavily, and even threatened them 
 with death. The principal chiefs, on being appealed to 
 by the missionaries, interposed, and the sufferers were 
 released. The persecution was renewed in 1850, and 
 was on this occasion stopped through the intervention 
 of the British Consul. But a more determined effort to 
 crush the mission was made about the latter end of the 
 same year. Urged on by the slave-dealers, the King of 
 Dahomey invaded Yoruba country, and attacked Abeo- 
 kuta, but was defeated with great loss. The victory 
 gained by the Yorubas was remarkable, and was gene- 
 rally ascribed to the interposition of the Christians' God. 
 The mission continues to suffer from inter-tribal war — 
 Ibadan being still cut off from free intercourse with 
 Abeokuta. 
 
 This mission embraces 7 European missionaries, 14 
 
230 WESTERN AFRICA, 
 
 native clergy, 79 native Christian lay teachers, 5898 native 
 Christians (of whom 2214 are communicants), and 34 
 schools, containing 1723 pupils. 
 
 The Niger Mission had its origin in several naval 
 expeditions, undertaken by the British Government with 
 the view of exploring this great African river, promoting 
 European commerce and industry along its banks, and 
 suppressing the slave trade, which at that time prevailed 
 extensively. In the course of the third of these expedi- 
 tions, in 1857, Mr Crowther formed three stations, at 
 each of which native teachers were located, and thus 
 laid the foundation of the mission. The principal 
 stations are Bonny and Brass, at the mouth of the river ; 
 and Onitsha, Lokoja, New Calabar, and Egan, higher 
 up. The last-named is 350 miles from the mouth of the 
 river. 
 
 "Towards the end of 1876, Okiya, the King of Brass, 
 publicly renounced idolatry, and became an adherent to 
 Christianity. To prove to his people his earnestness, 
 and the helplessness of the idols, he delivered up his 
 three large household gods to Mr Johnson, the minister." 
 He died in 1879, having been, a fortnight previous to 
 his decease, admitted to the membership of the Visible 
 Church by Archdeacon Crowther, in the presence of a 
 large audience, among whom were six chiefs. Special 
 mention is made of the Christian liberality manifested 
 by the gentlemen supercargoes of Bonny river in the 
 building of a church, schoolroom, and cottage for the 
 resident schoolmaster, that all connected with the 
 shipping may have the opportunity of attending divine 
 service on the Lord's Day, and that the pantry boys, 
 coopers, and carpenters in their employ may profitably 
 occupy their time. The Christians at this station have 
 suffered much persecution of late years. On one occa- 
 sion five of them *' were placed almost shelterless in 
 the midst of a forest, exposed to the sun by day, 
 
SIERRA LEONE, YORUBA, AND NiGER. 231 
 
 and to noxious insects by night." To two of these a 
 message was sent, promising them pardon, gifts, etc., 
 should they recant, and threatening stronger measures 
 in the event of their refusal. The reply of one of them 
 was in these terms : " Tell the master I thank him for 
 his kindness ; he himself knows that I never refused to 
 perform duties required of me at home ; but, as regards 
 turning back to heathen worship, that is out of my power, 
 for Jesus has taken charge of my heart and padlocked it. 
 The key is with Him ; so you see it is impossible for me 
 to open it without Him." The other answered : " I 
 have made up my mind, God helping me, to be in 
 chains, should it so please the Lord, even till the coming 
 of the judgment day." " After several months, their 
 release was procured by a united remonstrance on the 
 part of the European traders and ship captains." 
 
 In 1877 a steamer named the Henry Venn was supplied 
 to the mission. An exploratory voyage made up the 
 Binue in 1879 revealed the existence of numerous tribes 
 ready to receive teachers. The conviction also was 
 deepened that the two great branches of the Niger afford 
 faciUties of access to interior Africa to which there is no 
 parallel from the east coast. The Society hopes to open 
 stations still further inland in due time, and thus to 
 shake hands, so to speak, with the missionary brethren 
 who are pushing on the work from the east. 
 
 At Brass and Bonny there has lately been a remark- 
 able movement in the direction of Christianity, hundreds 
 of the people throwing away their idols and attending 
 the church services, which are thronged every Sabbath. 
 The famous juju temple, studded with human skulls, is 
 going to ruin. A village opposite Bonny has been named 
 " The Land of Israel," because there is not an idol to be 
 found in it. At an important market town thirty miles 
 in the interior, the chiefs and people, "influenced by 
 what they had seen at Bonny, and without ever having 
 
232 WESTERN AFRICA. 
 
 been visited by a Christian teacher, spontaneously built 
 a church with a galvanized iron roof, and benches to 
 seat 300 worshippers, got a school-boy from Brass to 
 read the church service on Sundays, and then sent to ask 
 the Bishop to give them a missionary." 
 
 One writer, in alluding to this interesting mission, 
 says : " Had there been only one Samuel Crowther, this 
 mission would have been gloriously rewarded ; but many 
 Crowthers, able and energetic preachers, have appeared. 
 This mission has had its martyrs also, whose sayings, 
 doings, and endurings are altogether worthy of the early 
 and honoured centuries." The mission embraces 10 
 native clergymen, including the bishop, 2 European lay 
 missionaries, 41 native Christian lay teachers, 1000 native 
 Christians, of whom 323 are communicants, and 275 
 scholars in eleven schools. 
 
 Early in the present year, a deputation from the 
 Society conferred with Bishop Crowther and others from 
 the Sierra Leone, Yoruba, and Niger missions. The 
 happiest results, it is hoped, will flow from their delibera- 
 tions. 
 
 The Wesleyan Missions^ which are only second in 
 importance to those of the Church Society, extend 
 along the Gold Coast, in Ashantee, and other parts 
 of Guinea, in Yoruba, in Sierra Leone, and also on the 
 Gambia. In these various fields there are upwards of 
 13,000 in church membership, and fully 9000 attending 
 school. These are under the care of some 42 missionaries 
 and assistant missionaries, 24 catechists, and 519 local 
 preachers. The mission embraces a training institution, 
 established originally at King Tom's Point, but removed 
 in 1873 to Sierra Leone. 
 
 With reference to the Sierra Leone and Gambia dis- 
 tricts, it is stated that there is observable an improvement 
 in the piety of the people, as manifested in the attendance 
 on ordinances and a greater love of the class meetings ; 
 
SIERRA LEONE, YORUBA, AND NIGER. 233 
 
 and that the chapels in most places are filled to over- 
 flowing, one of their chief wants being enlarged chapel 
 accommodation — a want which the people generally are 
 doing their utmost to supply. Similar modifications of 
 previously existing arrangements are being gradually 
 introduced in the Yoruba district. There, also, at Lagos, 
 and other places, have been witnessed great activity in 
 the churches ; increased spirituality among the members ; 
 ability to provide suitable class-leaders ; readiness on the 
 part of young men to come forward as local preachers 
 and exhorters ; large attendances upon Sabbath and 
 other services ; and increased liberality in the direction 
 especially of supporting a native ministry. As regards 
 the Gold Coast, the churches there have been making a 
 vigorous effort to attain to a position of self-support — a 
 responsibility laid by the Society on five of the circuits 
 for the first time two or three years ago. 
 
 One single fact may be mentioned, as indicating the 
 influence of the mission on the Gold Coast. The King 
 of Cape Coast in early life was the means of getting it 
 established. He forsook the Fetish of his country. In 
 consequence, he was cut off from the succession to the 
 chieftianship, and publicly flogged. But after thirty 
 years' profession of Christianity, he was elected Chief or 
 King, and, on the occasion of the anniversary in 
 1864, he publicly acknowledged his obligations to the 
 mission. 
 
234 WESTERN AFRICA. 
 
 IL— MISSIONS TO OLD CALABAR, THE 
 CAMEROONS, ETC. 
 
 Leaving Sierra Leone and proceeding southwards, we 
 reach the Christiaii Colo?iy of Liberia, ioMn^Qd in 182 1 
 by the American Colonisation Society for the benefit of 
 free negroes. As might be expected, this territory, ex- 
 tending upwards of 300 miles along the coast towards 
 Cape Palmas, has been occupied by the American 
 churches — viz., by the Board of Foreign Missions of the 
 Baptist Church, which, shortly afterwards, transferred 
 thither two missionaries who had previously been settled 
 on the island of Yonce, in the vicinity of Sierra Leone ; 
 by the Methodist Episcopal Church in 1833 ; and by the 
 Presbyterian Church (North) in 1841. 
 
 As the rights and interests of the natives were re- 
 spected, the relations of the colonists with the various 
 tribes have, generally speaking, been of the most friendly 
 character. By a reference to colonial authorities, whose 
 endeavour was to measure out to all even-handed justice, 
 important tribal disputes have been adjusted, and deso- 
 lating wars have been prevented. In consequence of 
 the friendly attitude in which the two parties thus stood 
 to each other, the Missions made most gratifying pro- 
 gress. Thus, in 1832, one of the Baptist missionaries 
 wrote : — " Monrovia (the capital of the colony) may be 
 said to be a Christian community ; there is scarcely a 
 family in it where some one, or the whole, does not pos- 
 sess religion." In 1841, "there were in Liberia eighteen 
 churches, supplied by forty clergymen, who preached 
 every Sabbath, and held weekly meetings in the native 
 villages. 800 colonists, or one-fifth of the whole popula- 
 tion, were professing Christians, and the general tone of 
 society was said to be religious, the Sabbath being ob- 
 
OLD CALABAR, THE CAMEROONS, ETC. 235 
 
 served in the most exemplary manner, and the churches 
 most regularly attended. Sunday schools and Bible 
 societies were established generally in the churches. 
 There were twelve day schools, of which the teachers 
 were for the most part colonial persons." 
 
 In 1847 the Mission Board of the Methodist Episco- 
 pal Church could report a membership of 879 in the 
 native churches, "the most formidable obstacle to the 
 progress of the Missions being the unhealthiness of the 
 climate." There is now an aggregate of about 2000 in 
 full communion. The headquarters of the Mission are 
 at Monrovia, where a seminary exists. Operations are 
 also carried on at a station recently opened about 
 seventy-five miles inland. The work there has been 
 much interrupted by the wars that have been raging 
 between different tribes. For some years past the Board 
 has been gradually reducing the appropriations for the 
 carrying on of the Missions from 37,000 dollars to 4500 
 dollars — a procedure that has been regarded by the Con- 
 ference of Missionaries in Liberia as inconsistent with 
 the general spirit of the Church, and the growing interest 
 felt of late years in the evangelization of Africa, and 
 which has threatened to result in a severance of the 
 ecclesiastical relations subsisting between the Conference 
 and the Board. As, however, the action of the latter 
 has been dictated solely by an earnest desire to secure 
 in the native churches " the development of a spirit of 
 self-reliance and independence — elements indispensable 
 to a self-perpetuating church in any land " — it is to be 
 hoped that all such misunderstandings will be speedily 
 removed, that the amicable relations will be restored, 
 and that the practical result of the measures com- 
 plained of will be the raising up of a vigorous self-sup- 
 porting native church in the land. 
 
 The question having arisen whether a new field among 
 the natives might not afford better promise for efficient 
 
236 WESTERN AFRICA. 
 
 work than Liberia, the Board has authorized careful 
 enquiry to be made either in the country back from 
 Liberia, or up the Niger and Schadda, or in both regions, 
 permission being at the same time given to close the 
 Monrovia Seminary if necessary. 
 
 The Alexander High School in connection with the 
 Presbyterian Mission was opened about eleven years 
 ago. It was designed to aid young men preparing for 
 the ministry, and is conducted on the plan of making 
 manual labour a part of the occupation of all the scholars. 
 All the agents of this Mission are of the Americo-African 
 race ; no white labourer has been supported by the Board 
 in Liberia for a number of years, and as yet none of the 
 aborigines are on the staff of missionaries. The stations, 
 of which there are six, in addition to Monrovia, the cen- 
 tral one, are all in the territory of the Republic ; and 
 little seems to be done by the Mission in the way of 
 conveying the blessings of the gospel to the aborigines, 
 who are said largely to outnumber the Americo-Liberians, 
 or of extending its sphere of operations to the large tribes 
 beyond the borders of Liberia. The churches, too, with 
 an aggregate membership of about 300, appear to be 
 making little progress towards self-support, and nothing 
 is done to maintain the schools. There are strong indi- 
 cations, rather, of a disposition to rely on foreign aid. 
 Altogether, the Mission needs apparently an infusion of 
 new life. 
 
 The Old Calabar Mission originated with the 
 Jamaica Presbytery of what is now the United Presby- 
 terian Church of Scotlaiid. One of the missionaries 
 writing in 1839 says : — " The people's hearts are turning 
 towards Africa. They are earnestly pressing us to send 
 a missionary thither. We all agree; and ere long I 
 hope our church here will apply for a missionary from 
 home, or appoint one of our brethren to go for us to the 
 land of Ethiopia." The presbytery adopted resolutions 
 
in July 1 84 1 in favour of a Mission, each missionary 
 expressing his readiness to undertake this service. Pre- 
 liminary inquiries were entrusted to the captain of a 
 vessel trading to Old Calabar. In reply, he conveyed a 
 formal invitation from the king and chiefs for mission- 
 aries to settle among them. The Mission was finally 
 resolved upon by the then United Secession Synod at its 
 meeting in 1845. The first band of missionaries, led by 
 Mr Hope Waddell, a member of the Jamaica presbytery, 
 reached their sphere of labour on the Old Calabar river 
 on loth April 1846. They were cordially welcomed by 
 King Eyamba and the chiefs of Duke Town, as also by 
 King Eyo of Creek Town and his chiefs. By both suit- 
 able sites for mission stations were readily granted. Mr 
 Waddell held a service with King Eyamba and his chiefs 
 the first Sunday after his arrival, and presented the 
 former with a Bible, the gift of well-wishers in this 
 country. 
 
 Mission houses and schools were in due time erected 
 at both stations, a printing press being also usefully 
 employed in scattering the seeds of divine truth. At 
 Creek Town the first sermon was preached in the court- 
 yard of King Eyo's palace, the king himself acting as 
 interpreter. The help thus given on this and many other 
 occasions proved invaluable. 
 
 The Mission was reinforced in July 1847, by the arrival 
 of additional missionaries from Jamaica, immediately 
 after which the station at Old Town was opened. 
 
 In May previous King Eyamba died. It was the 
 occasion of one of those scenes of cruelty, too common, 
 alas ! in heathen lands. Notwithstanding the efforts of 
 the missionaries, no fewer than a hundred human victims 
 were sacrificed, among whom were thirty of the king's 
 wives. Here is the account given of the burial : — " The 
 people dug a large hole in one of King Eyamba's yards, 
 and having decked him in his gayest apparel, with the 
 
238 WESTERN AFRICA. 
 
 crown on his head, placed him between two sofas, and 
 laid him in the grave. They killed his personal atten- 
 dants, umbrella carrier, snuff-box bearer, etc. (these the 
 king was supposed to need in the world of spirits), by 
 cutting off their heads, and with their insignia of office, 
 threw them in above the body ; and after depositing a 
 quantity of chop and of coppers, they cover all carefully 
 up, that no trace of a grave could be seen. Over this 
 spot a quantity of food is daily placed." 
 
 Archibong was formally installed as successor to King 
 Eyamba, and soon after — in February 1850 — an Egbo 
 law was passed aboHshing the inhuman practice of 
 sacrificing human beings when a king or chief died. It 
 is spoken of as " a good day for Calabar " — " one memor- 
 able in the annals of the land." About the same time 
 the marriage ceremony was introduced — King Eyo having 
 witnessed the first regular marriage. 
 
 On the suggestion of Mr Waddell, King Eyo and the 
 other chiefs of Creek Town agreed that Ekpenyong, the 
 domestic idol, which consisted of a stick surmounted by 
 a human skull, adorned with feathers, etc., should be 
 expelled from every house, at the biennial purgation. 
 " When the day arrived," Mr Waddell wrote, " our fears 
 on the subject were relieved. Ekpenyong and Nabikim, 
 devils, ghosts, and all were ordered to the river ; and our 
 school-boys boasted how they had carried them away and 
 flung them into the water; and they made great fun 
 of them floating down the stream, or lying on the mud 
 banks." 
 
 On 1 6th October 1853 Esien-Esien Ukpobio, the first- 
 fruit of the mission, and on the 30th of the same month 
 young Eyo Honesty, the king's eldest son, were baptized. 
 Other fruits of the mission soon began to be gathered in. 
 Much joy was felt when in April 1854 twenty-two com- 
 municants belonging to Creek Town, Duke Town, and 
 Old Town sat down at the Lord's table. 
 
OLD CALABAR, THE CAMEROONS, ETC. 239 
 
 The death of King Eyo Honesty in December 1858 
 put the Egbo law, to which we have already referred, to 
 the test. Much excitement prevailed. Fears were enter- 
 tained that the old superstition would triumph. Happily 
 no such dreaded result followed. " The people took up 
 arms and compelled their chiefs to bind themselves in a 
 covenant of blood that no such atrocities would be com- 
 mitted," and, in point of fact, not a single drop of blood 
 was shed. Other heathen practices were one by one 
 abandoned through the influence of the mission, and 
 notwithstanding the opposition of the chiefs. Thus the 
 coronation of King Archibong II. was made the occasion 
 of abolishing the Sabbath market in Duke Town ; and 
 working on Sabbath was afterwards put a stop to by Egbo 
 law. Again, in Old Town, shortly after Ekpenyong Itam, 
 a man of much decision of character, was made king, he 
 summoned the chiefs and young men together, and pro- 
 posed that no devil-makings should be permitted on the 
 Sabbath. They acquiesced, and an Egbo law of pro- 
 hibition was passed accordingly. As an expression of 
 their approbation of the abolition of the practice, the 
 missionaries invited the king and chiefs and some of the 
 native gentlemen of the town to an entertainment. A 
 second entertainment, presided over by one of the mis- 
 sionaries' wives, was given to the queen (as Ekpenyong 
 delighted to call his head wife), his other wives, and those 
 of some of the gentlemen, twenty-nine ladies in all being 
 present. All went away much satisfied with the feast thus 
 provided, some crying out that they could not get breath ! 
 
 The mission extended its sphere of operations from 
 time to time — Ikunetu, situated on the Great Cross river 
 about 20 miles above Creek Town, being occupied in 
 1856, and Ikorofiong, also on the Cross River, about 20 
 miles above Ikunetu, in 1858. The Presbytery of Old 
 Calabar was constituted on ist September 1858, under 
 the designation of the Presbytery of Biafra. 
 
240 WESTERN AFRICA. 
 
 The onward progress of the work was often interrupted 
 through the raging of the heathen. Thus in Duke Town, 
 in 1875, the authorities took it into their heads to pay up 
 long arrears of devil-makings the revelry continuing for 
 many weeks. King Archibong (who was then blind and 
 unable for almost any public duty), promised that after 
 that bout was over there would be no more devil-making 
 in his day. 
 
 As the king declined to be led to church, Mr Ander- 
 son conducts a service in the Royal Yard on Sabbaths at 
 eleven. The king, queen, and some of the chiefs attend 
 regularly. 
 
 In confessing Christ, much persecution has often had 
 to be endured. Here is an illustrative case, which 
 occurred in Duke Town in 1876 : — "A ' big woman ' of 
 property and influence in town was prostrated with sick- 
 ness for a long time, and was regularly visited by Mrs 
 Sutherland (one of the female teachers), whom she 
 reckons as her spiritual mother. When she recovered 
 from illness, her first work was to purge her house from 
 idols, and then, by joining the church, confess the Lord 
 Jesus. Her relentless persecutor imprisoned her for six 
 weeks, threatening to burn the house about her, brought 
 all the influence at her command to bear upon her to 
 recant, and restore the idols to their wonted place. 
 Then she deprived her of all her goats, farms, canoes, 
 houses, money, and people, 32 in number. At last this 
 persecuted woman found her way to the Mission Hill, 
 with only one gown on her back of her extensive posses- 
 sions. She stood the trial most heroically. Prayer 
 was made continually by the church on her behalf, that 
 her faith would not fail. God be thanked that the 
 enemy obtained no advantage over her. It is right to say 
 that all the chiefs, king not excepted, are ashamed of this 
 case of persecution." 
 
 Early in 1878, Mr Thomas Campbell, the European 
 
OLD CALABAR, THE CAMEROONS, ETC. 241 
 
 evangelist, at Old Town, accompanied by a number of 
 natives, explored in two directions — first in Oban, up the 
 ■Qua river, and then beyond Uyango, on the Calabar 
 river. The object in view was the formation of a 
 station in the interior. Everywhere he was well received 
 by the chiefs and people, and we may hope ere long to 
 hear that this extension of the mission is an accomplished 
 fact. Another most important step in advance followed. 
 We refer to an agreement entered into on 6th September 
 1880, between D. Hopkins, Esq., Her Majesty's consul, 
 .and the kings and chiefs of Calabar, in accordance with 
 which a number of superstitious and cruel customs are 
 held as criminal and punishable by law. These include 
 the murder of twin children, human sacrifices, the killing 
 of people accused of witchcraft, the giving of the esere or 
 poison bean, the stripping of helpless women in the 
 public streets, the compeUing of widows to remain in 
 their houses in filth and wretchedness after the death of 
 their husbands (extending, in some cases, to a period of 
 seven years), until the devil-making is over, &c., &c. 
 The articles of agreement, which provide also for the 
 ■carrying on of legitimate trade, were signed by the mis- 
 sionaries of Duke Town and Creek Town, and by the 
 European merchants and traders as witnesses. They 
 cannot fail to exercise a most beneficial influence on the 
 •social condition of the natives, while they secure to an 
 extent not hitherto practicable that the Word of the Lord 
 shall have free course throughout Calabar. Although 
 the agreement referred to was formally and for obvious 
 reasons entered into by the British consul on the one 
 side — and his conduct in the matter is worthy of all praise 
 — the missionaries were the real factors in the movement. 
 They are trusted by chiefs and people, as other white 
 men are not, because for a long course of years they have 
 been faithful to the natives. 
 
 The most recent intelligence respecting this field is 
 Q 
 
242 WESTERN AFRICA. 
 
 gratifying in the extreme. We quote from the Missionary 
 Record for June 1881 : — " The mission, which seemed so 
 long fruitless, is now one of the most fruitfiil in the 
 whole earth. The increasing number and activity of the 
 communicants, the increasing number of students in 
 training as teachers and evangelists, and the manifesta- 
 tions of a Christian liberality not yet reached in our own 
 land, tell of the changes which the gospel has wrought. 
 We ploughed in hope : we sowed in tears : and now 
 already we reap in joy. The most recent tidings are the 
 most heart-stirring. A new tribe, which had long resisted 
 our approach, has been visited. They had never seen 
 among them a white man till they looked on the face of 
 the devoted Samuel Edgerley. They invite teachers to 
 settle among them. They offer us suitable sites. The 
 country is far beyond the swamps ; it is high and healthy. 
 This favourable entrance was greatly aided by the wise 
 and good King Eyo, who sent a prince to accompany Mr 
 Edgerley beyond Union to Akunakuna. When the ex- 
 pedition returned, and the King heard the result, he gave 
 utterance to one of the noblest of sentiments, showing 
 that he can at once recognise the Divine hand, and the call 
 to the Church. ' God,' said he, when Mr Edgerley had 
 told his tale, ^ has itnlatched the door, and wishes us to 
 push it open' " 
 
 Thus this kingdom of darkness is gradually being 
 wrenched from the hands of the prince of darkness. A 
 mission that has, amid most formidable difficulties, 
 achieved such results, deserves well of the United 
 Presbyterian Church, and fully justifies all the money 
 and toil and sacrifice of health and even of dear life 
 hitherto expended in maintaining it. 
 
 We only add that the mission embraces 5 ordained 
 European and 2 ordained native missionaries, 5 European 
 male and female teachers, 12 educated native agents ; 212 
 communicants, with an average attendance of 2525 at 
 
OLD CALABAR, THE CAMEKOOXS, ETC. 243 
 
 public worship ; 694 pupils in twelve day schools ; dis- 
 pensaries at Creek Town and Duke Town, in which 
 several thousands annually receive medicines, and are 
 with few exceptions wholly or partially cured of their 
 maladies ; and a printing pi-ess which has given to the 
 people in the Efik language the Scriptures, " Pilgrim's 
 Progress," Newman Hall's "Come to Jesus," and other 
 tracts, hymns, almanacs, &c. ; also a grammar and a 
 dictionar}'. 
 
 The Mission to the Cameroons was established by 
 the Baptist Missionary Society in 1845. It owes its 
 origin to the expulsion of missionaries of that society 
 from the neighbouring island of Fernando Po, where 
 they had been labouring since 1841. This was the 
 result of the occupation of the island by the Spanish 
 Government, and was due, it need hardly be said, to 
 Romish influence. The missionaries, after their ex- 
 pulsion, settled among the Isubus at Bimbia (King 
 William's Town), where a mission had previously been 
 jjrojected. The mission was afterwards extended to 
 King Bell's Town (Bethel Town) in an easterly direc- 
 tion, the people inhabiting that region being the Dualas. 
 
 The entire New Testament has been translated into 
 the languages of both these tribes. 
 
 The Gaboon Mission (near the equator) was called 
 into existence by the American Board in 1842, King 
 Glass's Town (Baraka), near the equator, twenty miles 
 from the sea, being the station first occupied. It was 
 transferred in 1870 to the Mission Board of the American 
 (North) Presbyterian Chwch. The Mpongwes on the 
 coast, and the Shikanis, Bakalais, and Pangwes in the 
 interior, are the tribes embraced in the field of opera- 
 tions. Here, too, the work has not prospered so much 
 as could have been desired, chiefly owing to the intro- 
 duction of a Popish mission, to which an apostolic (?) 
 vicariate is attached, and which is carried on with much 
 
244 WESTERN AFRICA. 
 
 zeal by the congregation of the Immaculate Heart of 
 Mary in Paris. This was consequent on the occupation 
 of the district in 1845 by the French. Portions of Scrip- 
 ture, translated chiefly into the Mpongwe language, have 
 been printed and circulated among the people. A voca- 
 bulary and a grammar have also been translated and 
 published in the same language. Other works are in 
 progress. 
 
 The Corsico Mission is a branch of the American 
 Presbyterian Mission in Liberia, and was commenced in 
 1850 among the Bengu people with the view of benefit- 
 ing also the tribes on the mainland opposite. Corsico is 
 situated 55 miles north of the equator, and from 15 to 
 20 miles from the mainland. It lies midway between the 
 Niger and the Congo. In conception, the mission was 
 founded somewhat on the model of lona. Three stations 
 were established, at one of which, Evangasimba, several 
 schools were opened where youths from the mainland 
 were trained. Owing, however, to the difficulties the 
 mission has had from various causes to encounter, among 
 others the establishment of a Popish mission on the 
 island, the successful prosecution of the work has been 
 seriously retarded. 
 
 The two fields now briefly alluded to extend from 
 Batanga, 170 miles north of the equator, to Kangwe on 
 the Ogori river, 200 miles south of the equator. These 
 western coast stations are important as a basis from 
 which to carry the gospel message to the unevangelised 
 regions beyond. To one of these regions especially 
 bordering on the Ogori river, inhabited by the Pangwes, 
 a cannibal tribe, the Board is desirous of extending its 
 operations, so soon as the necessary men and means are 
 provided. 
 
 Proceeding still further south, we come to Namaqiia- 
 land; but having already referred to the missions planter! 
 by the Rhenish Missionary Society in that desolate and 
 
OLD CALABAR, TLIE CAMEROONS, ETC. 245 
 
 uninviting region, it is unnecessary to do more now 
 than note their geographical relation. 
 
 In no part of the world has the gospel achieved more 
 signal triumphs than among the barbarous people on the 
 West Coast of Africa. When the present century opened, 
 the accursed slave trade, with its untold horrors, held 
 everywhere undisputed sway. Human sacrifices and 
 other cruelties were fearfully prevalent. Revellings and 
 abominable idolatries, with the other works of the flesh 
 described in the fifth chapter of Galatians, were indulged 
 in to a frightful extent, and without the slightest restraint. 
 There was then not one ray of light to relieve the dense 
 darkness that universally prevailed. It is otherwise now. 
 The standard of the cross has been planted all along 
 the western shores, and even far into the interior of that 
 great continent. Sixteen thousand persons belonging to 
 more than a hundred churches have been brought into 
 the marvellous light of the gospel. Independent native 
 churches, as in Sierra Leone, have been firmly estab- 
 lished. In Free Town (Sierra Leone) 30,000 Africans 
 worship God every Sabbath in twenty-three stone 
 churches, costing from about ^£^400 to ^3000 or ;^4ooo. 
 Upwards of twenty different dialects have been reduced 
 to writing, in which the Bible and other religious books 
 have been translated, printed, and circulated. And 
 though much, very much, remains to be done, the slave 
 trade and many other cruel practices have received their 
 death-blow, and the subjugation of the land to Christ is 
 now in measure an accomplished fact. 
 
 These triumphs of the gospel, however, have not been 
 secured without a great sacrifice of missionary life. As 
 one has remarked, " Few of our readers know what is in- 
 volved in a mission to the West Coast of Africa." It 
 has been described by another as " The land of death, 
 the white man's grave." In this connection, we may 
 fittingly close this chapter by submitting the following 
 
246 WESTERN AFRICA. 
 
 sentences from the Jubilee Volume of the Church 
 Missionary Society : — " Our German brethren courage- 
 ously led the advance ; but as nobly did their British 
 comrades form the line to support the advance. Out of 
 the whole number of eighty-seven, fifty-one have been 
 English missionaries ; and twenty out of the thirty-eight 
 have fallen in the field. This statement, however, gives 
 but an imperfect view of the Christian heroism of these 
 men. In the year 1823, out of five who went out, four 
 died within six months ; yet two years afterwards six 
 presented themselves, three being English clergymen, 
 for that Mission. They went to Africa, and two fell 
 within four months of their landing, while a third was 
 hurried away in extreme illness. In the next year three 
 more went forth, two of whom died within six months ; 
 so that in the course of four years fourteen men had 
 gone out, of whom more than half had died within a few 
 months of landing. Yet fresh labourers willingly offered 
 themselves on each succeeding year, to the full extent of 
 the ability of the Society to send them out. We some- 
 times hear a taunt thrown out against Protestant 
 Missions, Where is their self-devotion? where their 
 Christian heroism? Let these facts give the answer." 
 Does any one complain that in all this there has been a 
 needless waste of valuable life? Such complaints are 
 not usually heard in human warfare, when an all but 
 impregnable fortress has to be stormed, and the flower of 
 our army fall in the attempt. Moreover, our Saviour's 
 great command surely includes such regions of the world 
 as the West Coast of Africa. 
 
CENTRAL AFRICA, 
 
 I.— EXPLORATORY MISSIONARY JOURNEYS. 
 
 A MONO the earlier efforts to introduce the gospel into 
 ■^~^ the hitherto unexplored regions of Central Africa, 
 those of Dr J. Lewis Krapf and Rev. John Rebmann 
 <leserve special mention. The first-named was sent out by 
 the Church Missionary Society, his destination in the first 
 instance being Adowa, the capital of Tigre, and the seat 
 of the Abyssinian Mission conducted by Messrs Isenberg 
 and Blumhardt. This he reached at the beginning of 
 1838, but was compelled to quit it a few months after- 
 wards, along with the two missionaries already named, in 
 consequence of the active hostility of some French 
 Romanists. Having removed to Massowa, an island and 
 seaport on the Abyssinian coast, and thereafter succes- 
 sively to Mokha, Cairo, and Tajurra, Krapf and Isen- 
 berg found their way in June 1839 to the kingdom of 
 Shoa, which in its widest sense embraces the whole of 
 the Ethiopian highlands. The king gave them a friendly 
 reception, with the promise of six boys to educate, which 
 promise, however, he failed to implement, *'on the pre- 
 text that he did not need spiritual teachers so much as 
 doctors, masons, smiths, etc." But several boys came 
 voluntarily for instruction, and so a small beginning was 
 made. Isenberg shortly aftj^r left for Europe to prepare 
 Amharic works for the press. 
 
 Krapf now set himself to learn the Galla language, in 
 the hope of founding a mission among the neighbouring 
 
248 CENTRAL AFRICA. 
 
 and widely spread tribes who speak that language, and 
 are reputed to be brave, vigorous, and daring, fearing 
 neither man nor demon. His first visit to them was in 
 1840, in connection with one of the military expeditions 
 undertaken by the king of Shoa periodically for the pur- 
 pose of levying tribute and extending his conquests. On 
 a subsequent visit he formed a friendship with the brave 
 Chara, son of the queen of the Mulofalada tribe, and 
 noted three places where a Galla mission might be planted. 
 On these occasions he had many opportunities of pro- 
 claiming the gospel message. 
 
 The population of Shoa is to a large extent nominally 
 Christian, after the form of the Coptic Church in Egypt. 
 In the east many Mohammedans are to be found. The 
 Gallas, who inhabit the regions to the south, and num- 
 ber from six to eight millions, are heathen. 
 
 When in 1843, by means of French Jesuit influence, 
 the door into Abyssinia was closed against Protestant 
 missionaries, they had the satisfaction of knowing that 
 during their more recent journeys nearly 2000 copies of 
 the Scriptures had been distributed, and from first to last 
 nearly 8000 copies. It is noteworthy, also, that the 
 French Romanists who had secured their expulsion were 
 themselves in due time expelled, and that the young king 
 afterwards (in 1849) wrote to Queen Victoria requesting 
 a renewal of intercourse, and also to Dr Krapf urging his 
 return to Shoa. 
 
 In 1844 Krapf had established himself at Mombas, a 
 small island in an estuary about 100 miles north of 
 Zanzibar. He and his wife while there were both 
 prostrated by fever, which ran its fatal course in the 
 case of the latter. A monument on the mainland marks 
 her resting-place, " so that it might always remind the 
 wandering Suahilis and Wanika that here rested a 
 Christian woman who had left father, mother, and home 
 to labour for the salvation of Africa." When busily 
 
E XPL OR A TOR V MISSION A RY JO URNE \ ^S. 249 
 
 engaged in the study of the SuahiH language at Mombas, 
 Krapf calculated " how many missionaries and how much 
 money would be required to connect Eastern and Western 
 Africa by a chain of missionary stations," The problem 
 was much on his mind. Alas 1 that it should only now 
 be beginning to be worked out. 
 
 Rebmann joined Krapf at Mombas in 1846. Towards 
 the close of the same year the mission among the Wanika 
 was established by them at (New) Rabbai Mpia. The 
 superstitions of this tribe illustrate in a striking manner 
 the cruelties of heathenism. Thus, in connection with 
 the oaths and ordeals for the detection of supposed 
 criminals, there is the ordeal of the hatchet. After an 
 appeal to heaven, " the magician passes the red-hot iron 
 four times over the flat hand of the accused ; and the 
 Wanika believe that if he is guilty, his hand will be burnt, 
 but if innocent, that he will suffer no injury. In the 
 former case, the accused must undergo the punishment 
 for the alleged crime, whether he confesses it himself or 
 not." So with the ordeal of the copper kettle, the ordeal of 
 the needle, and the ordeal of the piece of poisoned bread. 
 
 Krapf refers to the existence in Rabbai of "a little 
 devil. I.e., an image probably of a saint which the Portu- 
 guese left behind them after their expulsion from Mombas, 
 which was then reverenced by the Wanika as a kind of 
 war-god. . . . This is the only idol (he continues) I have 
 heard of in Eastern Africa, and it remarkably enough 
 comes from an idolatrous Christian church." 
 
 Many illustrations might be given of the inveteracy of 
 heathen customs. The periodical festivities of the 
 Wanika, from which none may absent themselves, are 
 occasions for gluttony, drunkenness, and the grossest 
 immoralities. They form a strong bulwark against mis- 
 sionary labour. On one occasion, when the Boso festival, 
 or festival of the young people, who come to dance, 
 shout, eat, and carouse, was being celebrated, Krapf 
 
250 CENTRAL AFRICA. 
 
 endeavoured to speak to the children, when the chief 
 urged them to go on with their dancing, saying it was 
 their business, and when remonstrated with he only 
 replied, " We Wanika will not quit our own ways, let you 
 talk to us of Christ as you please," Similar was the 
 answer given by another : " As little as you can make 
 my finger when it is cut off grow again to my hand, just 
 so little will we abandon our customs." The missionaries, 
 notwithstanding, had some little fruit of their labours, 
 one of their first converts being a poor cripple, who died 
 soon after his baptism. 
 
 In 1847 Rebmann undertook a journey to Kadiaro, 
 in the Teita country, upwards of too miles from the 
 coast; and in the following year to Jagga, 300 miles 
 inland. This last journey was shortly after followed by 
 another, when King Mamkinga showed himself friendly. 
 Encouraged by this friendliness, a third journey was 
 made in 1849, ii^ the hope of being able to penetrate to 
 Uniamesi. His expectations of a friendly reception from 
 the king were sadly disappointed. He behaved in a 
 most treacherous manner, plundering him and the natives 
 who accompanied him of almost everything, so that they 
 Avere glad to retrace their steps. The object of these 
 journeys is thus explained by Rebmann: ''We wished 
 to pave the way for evangelizing Eastern Africa by mak- 
 ing ourselves acquainted with its unexplored countries, 
 their manners, modes of thought, languages, government, 
 etc. ; by at least naming the name of Christ where it had 
 never been named before ; and by explaining to the 
 natives the general character of our objects." 
 
 Towards the end of 1 849 Krapf proceeded to Ukam- 
 bani, 300 miles to the north-west, to visit the Wakamba 
 tribes, numbering then about 70,000. Having been on 
 the whole well received by the chief, he again proceeded 
 in the following year to the same region, agreeably to 
 instructions from the Church Missionary Society, with the 
 
EX PL OR A TOR V MISSION A RY JO URNE VS. 25 1 
 
 view of founding a mission among the Wakamba on the 
 heights of Yata. The design unhappily proved a failure. 
 The journey going and returning occupied two months 
 and a half, during which time Krapf was repeatedly in 
 the greatest extremity from hunger and thirst, from wild 
 beasts and savage robbers. His preserv^ation from 
 imminent death was a remarkable illustration of an over- 
 ruling Providence. He came to the conclusion that " as 
 the gross superstition, the faithlessness, the capricious- 
 ness, and greed of the Wakamba are very great, a per- 
 manent residence among them must be a very unsafe and 
 doubtful enterprise." At the same time he was much 
 impressed with the great desirableness of a mission to 
 that tribe, as it is " connected with many tribes in the 
 interior, who are only to be come at through Ukambani." 
 
 The spirit which actuated this self-denying missionary 
 may be gathered from the following : — " No doubt a 
 journey to Ukambani, and still more a residence in it, 
 involves painful self-denial on the part of a missionary ; 
 but let us bear in mind the great daring of the Wakamba, 
 and the dangers to which they expose themselves on 
 their journeys and hunting expeditions, merely for the 
 sake of earthly gain. Shall their love of lucre be allowed 
 to put to shame the zeal of a missionary who has the 
 highest of all objects at heart — the greatest of all gains — 
 the regeneration of the heathen ! " 
 
 Other missionary journeys into the interior were sub- 
 seqiiently undertaken ; but we must pass on, and only 
 add that after Krapf's enforced return to Europe, Reb- 
 mann was left alone, and that every missionary sent to 
 his aid either died, returned home, or was transferred to 
 some other field. He laboured latterly at Kisuludini, 
 fifteen miles inland, where he gathered a handful of con- 
 verts, until 1875, when he came home, feeble and quite 
 blind, after a residence of twenty-nine years in this difficult 
 field. He died in 1876. Krapf is still spared, and con- 
 
252 CENTRAL AFRICA. 
 
 tinues to render important service to the cause of African 
 evangelization, especially by his translation works. 
 
 The arrival of Livingstone in Africa in 1840 marks the 
 most important era in the history of that vast continent,, 
 not only because of its more immediate results, but in 
 view of the far-reaching issues which it originated. It 
 was his cherished desire to devote himself to medical 
 missionary work in China. But as on the completion 
 of his studies the opium war was then raging, he turned 
 his thoughts to Africa, and thither, accordingly, under an 
 overruling Providence, he was guided. From 1840 tO' 
 1845 h^ was associated with Moffat and other mis- 
 sionaries at Kuruman and Mabotsa. From 1845 '^^ 
 1849 he was stationed at Chonuane and Kolobeng. 
 
 Previous to 1849 Livingstone had twice performed a 
 journey of about 300 miles to the east of Kolobeng with 
 the view of benefiting the tribes living under the Boers 
 of the Cashan mountains. Li that year, while engaged 
 in teaching the Bakwains, he undertook his first explora- 
 tory missionary journey in a northerly direction, his object 
 being to discover Lake Ngami. Serious difficulties had 
 to be encountered, but Livingstone recognised the truth 
 of the saying that " difficulties are made to be overcome." 
 His first experience of these was from the Boers, whose 
 fixed policy was to hinder to the utmost the introduction 
 of the gospel in Africa, and who had sometime before 
 endeavoured to secure his removal from the country. 
 One of their leaders even threatened to attack any tribe 
 that might receive a native teacher. Then came the 
 formidable Kalahari desert, which he designed to cross 
 by a path known to Sekomi, the chief of the Bamang- 
 wato, but which he kept carefully to himself because of 
 the ivory which abounded in the lake country. On 
 account of the exceeding scarcity of water, this desert is 
 almost impassable even for natives. For hundreds of 
 miles not a drop can be found by those unacquainted 
 with the country, though the natives living in those 
 
DR LIVINGSTONE. 
 
EX PL OR A TOR V MIS SIGN A R V JO URNE YS. 253 
 
 regions know where and how to compel the arid soil to 
 yield supplies of the precious fluid. It is a region, too, 
 infested with serpents ; and both on that account and in 
 consequence of the intense thirst that had to be endured, 
 we need not be surprised that it should be regarded with 
 terror by the Bechuanas. Notwithstanding, the dauntless 
 missionary, accompanied by Messrs Oswell and Murray, 
 two African travellers, set out on ist June 1849 for the 
 unknown region. 
 
 After the exploring party had fairly entered the desert, 
 the chief Sekomi sent this message after them : '' Where 
 are you going ? You will be killed by the sun and thirst, 
 and then all the white men will blame me for not saving 
 you." Much eloquence was expended by the under chief 
 who headed Sekomi's messengers in fruitless attempts to 
 induce them to return. In the course of their journey 
 northwards they came in contact with the Makololo, 
 whom they found living for the most part on the large 
 patches of swampy ground on or near the banks of the 
 Chobe. As their chief, Sibituane, was about twenty miles 
 down the river, Livingstone and Oswell proceeded in 
 canoes to his temporary residence. Having heard of 
 their being in search of him, he had come more than 100 
 miles to meet them, and to bid them welcome to his 
 country. "He was," says Livingstone, "the greatest 
 warrior ever heard of beyond the colony, for, unlike 
 Moselekatsi, Dingann, and others, he always led his men 
 into battle himself. When he saw the enemy he felt the 
 edge of his battle-axe, and said, ' Aha ! it is sharp, and 
 whoever turns his back on the enemy will feel its edge.' " 
 He had conquered all the tribes over an immense tract 
 of country, and was dreaded even by the terrible Mosele- 
 katsi. But he was not merely distinguished for bravery. 
 By his affability and liberality he had gained the affec- 
 tions alike of his own people and of strangers, insomuch 
 that his praises were sounded far and wide. "He has a 
 
254 CENTRAL AFRICA. 
 
 heart ! he is wise ! " were expressions frequently heard. 
 He died from inflammation of the hmgs while the mis- 
 sionary was with him, the last words spoken to the chief 
 on the Sunday before he passed away being on the subject 
 of hope after death. Livingstone speaks of him as 
 " decidedly the best specimen of a native chief he ever 
 met." Lake Ngami was reached on ist August. 
 
 On a subsequent journey, pursuing their course in a 
 north-easterly direction, the travellers were rewarded by 
 the discovery of the Zambesi, about the end of June 185 1. 
 It was a rare satisfaction. Their arrival brought together 
 prodigious numbers of natives who had never before 
 looked on a white face. It was while here that Living- 
 stone came to the conclusion that " if the slave market 
 were supplied with articles of legitimate commerce, the 
 trade in slaves would become impossible,'' and that " this 
 could only be effected by establishing a highway from the 
 coast into the centre of the country." 
 
 The opposition of the Boers to the peaceable instruc- 
 tion of the natives at Kolobeng decided Livingstone to 
 return to the Cape, and send his family to England, in 
 order that he might prosecute the work of exploration. 
 This he accordingly did, reaching the Cape in April 1852. 
 In June following he set out on a second journey, which 
 occupied a period of four years, and extended from "the 
 southern extremity of the continent to St Paul de Loanda, 
 the capital of Angola, on the west coast, and thence 
 across South Central Africa, in an oblique direction, to 
 Quillimane, in Eastern Africa." In the course of it he 
 had many opportunities of making the gospel known to 
 those who had never heard it before. But the " news " 
 were not always considered " good." Thus, at Linyanti, 
 the chief town of the Makololo, where he remained for 
 about a month, the chief, Sekeletu, when informed by 
 Livingstone that his object was to elevate him and his 
 people to be Christians, replied that he did not wish to 
 
EX PL OR A TOR Y MISSION A RYJOURNE VS. 255 
 
 learn to read the Book, being afraid "it might change 
 his heart, and make him content with only one wife. 
 But a beginning was made. Motibe, Sekeletu's father-in- 
 law, and others, " braved the mysterious Book." And 
 no sooner had Motibe passed safely through the super- 
 natural operation, as it was regarded, of mastering the 
 alphabet, than the chief and some of his companions 
 expressed a wish to sound the depths of the mystery for 
 themselves. 
 
 On leaving Linyanti, accompanied by 27 men, whom 
 he named Zambesians, most of whom became his warmly- 
 attached friends, some very serious thoughts arose in 
 Livingstone's mind as to the probability of never again 
 meeting his wife and children. But his trust was in God, 
 and he put such thoughts aside, determined to " succeed 
 or perish " in the attempt to open up that part of Africa. 
 vShinte, a chief of the Balonda, gave him a grand recep- 
 tion, — about 1000 men armed to the teeth, and 100 
 women, being present. But as the journey was proceeded 
 with, the perils of the undertaking increased. He was 
 " in deaths oft " — sometimes from extreme thirst, some-^ 
 times from excessive hunger, sometimes from violent fits 
 of fever and dysentery, sometimes from the attacks of 
 wild animals, sometimes from robber parties, and some- 
 times from hostile tribes, as at the village of Njambi, 
 one of the chiefs of the Chiboque, where, but for the 
 self-possession and tact which he displayed, and the 
 admirable coolness of his followers, the most serious 
 consequences must have ensued. This hostility arose 
 from the circumstance that the chiefs who occupied 
 regions near Portuguese settlements had been accustomed 
 to get one or more slaves from every slave-trader who 
 passed them — and hitherto they had seen no others. 
 Livingstone disputed this right to levy such tribute. He 
 was resolved to die rather than deliver up one of his 
 men to be a slave. And as he on all occasions acted on 
 
256 CENTRAL AFRICA. 
 
 the principles of peace and conciliation, the shedding of 
 human blood was avoided. 
 
 The city of St Paul de Loanda was reached on 31st 
 May 1854. Livingstone being at the time in a state of 
 great physical prostration and mental depression, the 
 result of long exposure to malarious influences. Having 
 sufficiently recovered, he commenced his long return 
 journey on 20th September, well furnished with all need- 
 ful requirements. From the Romish bishop especially 
 he received most material assistance. Ascending the 
 river Bengo, he passed through the districts previously 
 traversed, revisiting, among other places, the town of his 
 old friend Shinte, from whom he again received a cordial 
 welcome and much kindness. A similar hearty welcome 
 also awaited him at Linyanti, where his wants for the 
 journey to the east coast were abundantly supplied by 
 the chief Sekeletu, who also accompanied him, with 200 
 of his followers, as far as the Victoria Falls. 
 
 From this point Livingstone pursued his journey in a 
 north-easterly direction, telling the people of Kaonka, a 
 Batoka tribe then in friendship with the Makololo, "for 
 the first time in their lives, that the Son of God had so 
 loved them as to come down from heaven to save them." 
 When at Zumbo, the confluence of the Loangwa and the 
 Zambesi, Livingstone was perturbed in spirit lest, by 
 some untoward action on the part of the savages among 
 whom he found himself, his efforts for the welfare of the 
 teeming population of that great region should be de- 
 feated, and the important fact of the existence of two 
 healthy ridges which he had discovered should not 
 become known in Christendom. His fears were quieted 
 on remembering the words of Jesus : "All power is given 
 unto me in heaven and in earth ; go ye, therefore, and 
 
 teach all nations And lo, / am with you alway^ 
 
 £ven ujito the end of the laorhl'' This he took as " His 
 word of honour," and in the strength which it imparted 
 
EX PL OR A TOR Y MISSION AR V JO URNE YS. 257 
 
 lie continued his journey ; so that even the manifold 
 dangers and discouragements met with but afforded more 
 abundant material for thankfulness and praise when, on 
 20th May 1856, he found himself under the hospitable 
 roof of Colonel Jose Nunes at QuilHmane. 
 
 From the successful accomplishment of that hazardous 
 undertaking, great results were to follow. Livingstone 
 himself ever regarded " the end of the geographical feat 
 as the beginning of the missionary enterprise." It was V 
 no mere love of adventure on his part, but a firm resolve, 
 by God's help, to open up a path by which the multitu- 
 dinous races in the interior might be brought under the 
 elevating influences of Christianity and civilisation. 
 From that purpose he never for a moment swerved. He 
 was satisfied in regard to its practicability. The ignor- 
 ance and degradation of the people were no doubt 
 extreme. There was no desire for religious instruction. 
 The natives had not even a conception of what that 
 meant. But their dispositions towards the English were, 
 generally speaking, friendly. "A white man oi good sense 
 would be welcome and safe." The successive scourges 
 to which, for generations, they were the unhappy victims, 
 inclined many of them to listen the more readily to the 
 message of "peace on earth, and good-will to men." In ^ 
 the expressive words of a chief's sister, "It would be 
 pleasant to sleep without dreaming of any one pursuing 
 them with a spear." 
 
 During a sojourn of eighteen months in his native 
 land, not only the London Missionary Society, whose 
 agent he had hitherto been, but the Royal Geographical 
 -Society, and the Universities of Oxford and Cambridge, 
 and indeed all classes of society, were forward to show their 
 appreciation of the eminent services which Livingstone 
 had rendered. He returned to Africa in 1858 to pro- 
 secute the work of exploration. On this occasion he 
 was commissioned by^the British Government to head 
 
 R 
 
258 CENTRAL AFRICA. 
 
 an expedition to the Zambesi, his brother Charles and 
 Dr (now Sir) John Kirk, since promoted to be consul- 
 general at Zanzibar, being among those who accompanied 
 him. But although no longer formally in the service of 
 the London Missionary Society, Livingstone was still the 
 missionary at heart. 
 
 Entering the Kongone mouth of the Zambesi in a 
 steam launch provided by Government, the first im- 
 portant station reached was Mazaro, where the Portu- 
 guese were found to be at war with a native tribe. 
 From both parties Livingstone received a cordial wel- 
 come. Farther up the river he came upon his faithful 
 Makololo friends whom he had left there to await his 
 return from England. Their joy on seeing him again 
 knew no bounds. Previous to conveying them back to 
 Linyanti, it was resolved, in January 1859, to explore the 
 river Shire, a tributary of the Zambesi, which it joins 
 about 100 miles from the sea. It had not previously 
 been ascended by any European. Their progress having 
 been arrested by those magnificent cataracts which they 
 named " The Murchison," after the then president of the 
 Royal Geographical Society, they returned to Tete. 
 Two months later, a second trip was made ; and in 
 August of the same year, they again steamed up the 
 river. Leaving the steamer at the foot of the cataract, 
 they proceeded on foot over the Mang-anja hills, and 
 through the upper Shire valley, in search of Lake 
 Nyassa. When about a day's march from the lake, 
 they were informed by a chief that no lake had ever 
 been heard of; but on the morning of the i6th Sep- 
 tember, to their infinite delight, it burst upon their view. 
 
 The existence of an extensive trade in human flesh 
 around the lake, of which they at once became aware, 
 sufficiently accounts for the chiefs pretended ignorance. 
 The discovery fired Livingstone's ambition to see the 
 horrid trafiic superseded by legitimate commerce. On 
 
EX FLORA TOR V MISSION A R Y JOURNE YS. 259 
 
 his return to Tete, he, according to promise, conveyed 
 the Makololo to their homes at Linyanti. The chief 
 Sekeletu was then suffering from leprosy, and, in the 
 behef that he had been bewitched, many had been 
 cruelly put to death. Such is heathenism. Under the 
 treatment of Livingstone and Kirk, he greatly improved. 
 The death of this chief, in 1864 (who, by the way, 
 inherited none of Sibituane's praiseworthy character- 
 istics), was followed soon after by a civil war and general 
 break up and dispersion of the Makololo tribe. 
 
 In 1 86 1, Livingstone, accompanied by his brother, Dr 
 Kirk, and Dr James Stewart, made another trip to Lake 
 Nyassa, and remained exploring for several weeks. He 
 received many proofs of the friendly dispositions of the 
 chiefs and people. The evidences of the awful sacrifice 
 of human life resulting, directly or indirectly, from the 
 slave trade, everywhere met his view. The atrocities 
 committed by one Portuguese slave-dealer in particular, 
 Mariano by name, filled his mind with horror. 
 
 The death of Mrs Livingstone from fever on Sabbath 
 the 27th April 1862, was a great blow to the intrepid 
 traveller. She lies buried under a great baobab tree at 
 Shapunga on the Zambesi, about 100 miles from the sea. 
 
 A new iron steamer, the " Lady Nyassa," which had 
 been taken out in sections, having been put together, 
 they again steamed up the Shire : but before she could 
 be carried over the cataracts serious disasters befel the 
 expedition. Mr Thornton, the geologist, who had 
 shortly before rejoined the party, fell a victim to fever 
 and dysentery. Dr Kirk and Mr Charles Livingstone 
 having been laid low by the same cause, were obliged to 
 return home. Livingstone himself was also prostrated, 
 but resolved to remain at his post, and prosecute the 
 object he had so much at heart. But an order from 
 Earl Russell for the withdrawal of the expedition, though 
 in the last degree tantalizing, was acquiesced in as inevit- 
 
26o CENTRAL AFRICA. 
 
 able. And he, too, accordingly returned by way of 
 Bombay, once more to his native land, which he reached 
 on 2oth July 1864. Before leaving, however, the season 
 of the year being unfavourable for taking the steamer to 
 sea, Livingstone, with some companions, marched on 
 foot to the west side of the Lake Nyassa as far as the 
 village of Chinanga, on the banks of a branch of the 
 Loangwa, which flows into the lake. 
 
 Yet another expedition by Livingstone was undertaken 
 at the urgent request of Sir Roderick Murchison. In 
 reference to this expedition he afterwards wrote : — '' I 
 thought that two years would be sufficient to go from the 
 coast inland across the head of Lake Nyassa to the 
 water-shed, wherever that might be, and after examina- 
 tion, try to begin a benevolent mission with some tribe 
 on the slopes reaching towards the coast. Had I known 
 all the time, toil, hunger, hardships, and worry involved 
 in that precious water-parting, I might have preferred 
 having my head shaved, and a blister put on it, to grap- 
 pling with my good old friend's task. But having taken 
 up the burden, I could not bear to be beaten by it." 
 
 Accompanied by ten natives of Johanna, thirteen 
 Zambesians, and thirteen sepoys of the Bombay Marine, 
 Livingstone, about the end of March 1866, a few days 
 after arriving at Mikendany Bay, set out for the interior, 
 designing to reach the north end of Lake Nyassa. He 
 struck through the almost impenetrable jungle on the left 
 bank of the Rovuma. In December of the same year, 
 nine Johanna men arrived at Zanzibar with a circum- 
 stantial account of the alleged murder of Livingstone 
 and half of his party by the Mazitu on the west side of 
 the lake. A search expedition under the command of 
 Mr E. D. Young of the Royal Navy, and Lieut. Faulkner 
 of the 17th Lancers, was sent out in the following June. 
 After the fullest inquiries, they were satisfied that the 
 story of the Johanna men was unworthy of credit ; and 
 
EX PL A NA TOR V MISSION A R Y JO URNE YS. 261 
 
 the conclusion at which they had arrived was proved to 
 be correct by the receipt of a letter from Livingstone 
 himself, written from a place far removed from the scene 
 of the alleged murder. 
 
 Then follows the period of painful suspense between 
 30th May 1869, the date of a letter written from Ujiji, 
 on Lake Tanganyika, and loth November 187 1, when 
 Livingstone was discovered by Stanley at the same place. 
 After Stanley's departure on 14th March 1872, he 
 remained five months in the neighbourhood of the Arab 
 settlement of Unyamyembe, waiting for reinforcements 
 from Zanzibar, after which he set out in good health and 
 spirits on what proved to be his final journey. In a 
 letter to his father-in-law, Dr Moffat, in September, he 
 thus writes : " I set out on this journey with a strong 
 presentiment that I shall never finish it. The feeHng did 
 not interfere with me in reference to any duty, and never 
 affected my appetite for a good dinner when I could 
 get it ; but it made me think a great deal of the future 
 state, and come to the conclusion that possibly the 
 change is not so great as we usually believed." On 14th 
 February 1873, i^ sight of Lake Bangweolo, when suffer- 
 ing from excessive haemorrhage, he writes in his journal : 
 " If the good Lord gives me favour, and permits me to 
 finish my work, I shall thank and bless Him, though it 
 has cost me untold toil, pain, and travel ; this trip has 
 made my hair all grey." While waiting for the return of 
 his men, who had been instructed to build a camp on 
 the opposite bank of the Chambeze, he again writes on 
 the 19th March, his birthday : " Thanks to the Almighty 
 Preserver of men, for sparing me thus far on the journey 
 of life. Can I hope for ultimate success ? So many 
 obstacles have arisen (referring, it would appear, to 
 vexatious delays then caused through the duplicity of 
 the chief Matipa). Let not Satan prevail over me, O my 
 good Lord Jesus." 
 
262 CENTRAL AFRICA. 
 
 We come now to the closing scene. Livingstone was 
 quite prostrated by continuous bleeding. His weakness 
 was excessive. On the way to Chitambo's village, to 
 which he was being carried, he was so affected by fits of 
 drowsiness that he again and again implored his bearers 
 to place the litter on the ground. On the way the touch- 
 ing request was proffered, " Build me a hut to die in." 
 Round that hut the anxious watchers sat ; while within 
 a lad attended to his master's wants. The chief Chitambo 
 visited him early on the 30th April, but his strength was 
 gone, and he requested him to return the following day. 
 Alas ! the following morning about four found Living- 
 stone " kneeling by the side of his bed, his body stretched 
 forward, his head buried in his hands upon the pillow." 
 A touch of the cheek revealed the painful fact that the 
 spirit of the great missionary explorer had fled. Thus on 
 the I St of May 1873, at Hala, on the southern shores of 
 Lake Bangweolo, in the heart of Africa, passed away one 
 with whom the destinies of that great continent are 
 inseparably linked. The story of the bringing of the 
 body to this country by Susi and Chuma, is one of the 
 noblest and most touching instances of faithful loving 
 service on record. On Saturday the iSth April 1874, 
 Livingstone's remains were deposited in Westminster 
 Abbey, in the presence of thousands of spectators, and 
 amid grief as profound as it was universal. 
 
 IL— THE DARK CONTINENT ENTERED. 
 
 What is known as The Universities Mission was the 
 first-fruits of Livingstone's labours. On his return to 
 this country in 1856, arrangements were made at Cam- 
 
THE DARK CONTINENT ENTERED. 263 
 
 bridge for the delivery, by Livingstone, of a lecture on 
 his African travels to the students of that famous seat of 
 learning. It came off at a crowded meeting, held on 4th 
 December 1857. His parting words to the students 
 were these : " I go back to Africa to try to make an 
 open path for commerce and Christianity. Do you carry 
 out the work which I have begun. I leave it with 
 YOU." Action was forthwith taken. First the univer- 
 sities of Oxford, and then of Durham and Dublin, 
 entered heartily into the movement. Steps were taken 
 to secure a capital sum of ;^2 0,000 to found the mission, 
 along with a guaranteed annual income of ^2000 for 
 five years. When the movement was well advanced, 
 another meeting, known as the " Great Zambesi Meet- 
 ing," was held on ist November 1859, — ^^ Bishop of 
 Oxford, Mr Gladstone, Mr Walpole, and Sir George 
 Grey being among the speakers. 
 
 The question as to the appointment of a leader was 
 happily soon solved. The Rev. Charles Frederick Mac- 
 kenzie, well known as a distinguished Cambridge student, 
 and who had been for several years archdeacon of the 
 English Church in Natal, possessed in a high degree the 
 requisite qualifications. Being at home at the time, and 
 having been invited to undertake the duty, he at once 
 responded to the call. The necessary arrangements 
 having been completed, the mission party sailed on 
 6th October i860 for the Cape, where Mackenzie was 
 consecrated as the first missionary bishop. He was 
 accompanied by three ordained missionaries, a lay 
 evangelist, two artizans, and several liberated African 
 slaves, who joined him at Cape Town. 
 
 On the 7th February following, at the Kongone mouth 
 of the Zambesi, the mission party met in with Living- 
 stone, who had undertaken to see them settled. Owing 
 to the unfavourableness of the season for ascending the 
 Zambesi, the unfriendly disposition of the chiefs since 
 
264 CENTRAL AFRICA. 
 
 Chibisa had removed to near Tete, and a fruitless attempt 
 to reach the scene of their future labours by the Rovuma, 
 a river entering the sea considerably to the north of the 
 Kongone, the actual settlement did not take place until 
 the end of July. The spot fixed on was Magomero, 
 near Lake Shirwa, on the high ground to the east of the 
 Shire river. The tribe was the Mang-anja ; the Ajawa, 
 a more powerful and less friendly race, occupying the 
 neighbouring country. On the way up they met in with 
 several parties of slaves, who were being conveyed to 
 the coast in gangs, attached to each other by means of 
 the now well-known forked sticks. All of these were 
 liberated ; and, desiring to be under British protection, 
 they settled, about loo in all, with the mission at Mago- 
 mero, and regarded the bishop as their chief. Their 
 number was soon after considerably increased. These 
 formed suitable material to commence with. 
 
 The mission having been reinforced towards the end 
 of 1 86 1 by the arrival of additional agents from England, 
 was now carried on with increased efficiency, and with 
 some measure of encouragement. But as the months 
 rolled on, the minds of the missionaries were filled with 
 anxious thoughts. They had a growing conviction that 
 the situation and surroundings of Magomero were un- 
 favourable. The necessity, also, under which they felt 
 themselves laid, to take up arms in order to check the 
 ravages and to repel the aggressions of the Ajawas upon 
 the Mang-anjas, suggested the desirableness of a more 
 suitable site. But before action could be taken, events 
 occurred of a painfully distressing nature. 
 
 The Bishop's sister and Mrs Burrup, the wife of one 
 of the missionaries, had been left at the Cape until the 
 settlement was suitable for the accommodation of ladies. 
 In due time, accompanied by Mrs Livingstone, they 
 reached the mouth of the Zambesi, where soon after 
 they were taken in charge by Livingstone. It had been 
 
THE DARK CONTINENT ENTERED. 265 
 
 arranged that the bishop and Mr Burrup should meet 
 the ladies on ist January (1862), at the confluence of 
 the Shire and the Ruo. Previous to setting out, three 
 others of the mission circle went to explore a nearer 
 road to that point than by way of Chibisa's village. 
 The journey nearly proved fatal to two of them, in 
 consequence of the hostile designs of the chief Mana- 
 somba. Having made their way back to Magomero 
 in a very exhausted state, the bishop, on learning the 
 serious danger to which they had been exposed, resolved 
 to punish Manasomba for his treachery, in order to 
 prevent similar outrages in future. This he accordingly 
 did by burning his village. Thereafter he made several 
 ineffectual attempts to cross the country to the Ruo 
 mouth. From both causes a serious delay resulted, and 
 it was not until the 3rd January that the bishop and Mr 
 Burrup, along with several of the Makololo, started on 
 their journey. 
 
 They had a very wet walk on the way down. Then 
 followed a soaking to the waist and the loss of all their 
 medicines, through the upsetting of the canoe on the 
 Shire. Instead of at once returning to Magomero for a 
 fresh supply of medicines, which would have been the 
 wise course, they hastened onward ; and having reached 
 the Ruo mouth, they landed on an island, and resolved 
 to remain there for a time, the more especially as the 
 chief was friendly, and the time, it was thought, might 
 be turned to good account in a missionary point of view. 
 The bishop and Mr Burrup were, however, soon com- 
 pletely prostrated by fever, the result, no doubt, mainly 
 of the wetting on the Shire. The former succumbed to 
 the fatal malady on 31st January. The chief, from 
 superstitious fears, insisted on the body being at once 
 removed from the island. And accordingly, Burrup, 
 though himself in a state of great exhaustion, with the 
 help of the three faithful Makololo, succeeded in con- 
 
266 CENTRAL AFRICA. 
 
 veying it the same evening to the mainland, where, in a 
 secluded spot mider a large tree, it was interred. A 
 cross, afterwards planted by Livingstone, marks the grave 
 of this true-hearted missionary bishop. Burrup, in great 
 weakness, returned to Magomero, where he expired on 
 2 2d February. 
 
 On the loth of the same month, Livingstone entered 
 the Kongone mouth with the ladies. In consequence of 
 unexpected difficulties in getting the steamer up the 
 river, Miss Mackenzie and Mrs Burrup, under charge 
 of Captain Wilson of H.M.S. Gorgon (whose disin- 
 terested devotion to their interests is beyond all praise), 
 proceeded on the 17th to the appointed rendezvous at 
 the junction of the Ruo and Shire, without, however, 
 being able to learn anything of the bishop and his 
 fellow-labourer. Miss Mackenzie was then lying in a 
 state of unconsciousness from fever. It was not until 
 they had reached Chibisa's, on the 4th March, that they 
 were informed of the sad events just narrated. There 
 was no help for it but to get the ladies conveyed back 
 again to Cape Town, which accordingly was done. 
 
 Shortly after Bishop Mackenzie's lamented death, the 
 mission was removed to Chibisa's, near Tete, about sixty 
 miles below Magomero. But " troubles came thickly 
 upon it ; war and famine desolated the country ; sick- 
 ness afflicted their own party ; while ' the difficulty of 
 obtaining supplies was a constant source of anxiety." 
 Death, too, in the case of Mr Scudamore, soon after 
 broke in again upon the mission circle. 
 
 Bishop Tozer succeeded to the charge of the mission, 
 and was accompanied by Dr Edward Steere, rector of a 
 parish adjoining the one from which the bishop was 
 transferred, and by another neighbour, the Rev. C. 
 Alington. Having made an ineffectual attempt to 
 establish it on the Morambala mountain, the mission 
 in the valley of the Shire was abandoned in 1864. 
 
THE DARK CONTINENT ENTERED. 267 
 
 Whatever may be thought of the collapse of this first 
 mission to Central Africa, so far at least as this parti- 
 cular field is concerned, in connection with which so 
 much money and labour were expended, one cannot 
 but admire the exhibition of self-denying devotion which 
 it furnished. All honour to such men ! All honour 
 especially to the bishop whose life was sacrificed in the 
 cause of African evangelisation ! His many estimable 
 qualities of head and heart gained for him the respect 
 and affection of his associates ; while by the natives he 
 is remembered as " muntu oa nkoma ntima," — a man of 
 a sweet heart. Bishop Tozer thereafter settled at Zanzi- 
 bar, as, in his estimation, the best field " for ultimately 
 reaching the central tribes." In this view, the remanent 
 members of Bishop Mackenzie's party do not appear 
 to have sympathised. At all events, none of them 
 accompanied him to this new field. 
 
 The town of Zanzibar is built on an island about 40 
 miles by 16, and some 20 miles from the mainland. It 
 is the principal town between Aden and Natal. The 
 bulk of its inhabitants, numbering 100,000 or more, are 
 a mixed race between the Arab and negro, known as the 
 Swahili. In addition, there are Indians of various races, 
 Turks, Persians, Beloochees, Abyssinians, Malagasys, 
 Georgians, Circassians, Greeks, half-caste Portuguese, 
 Britons, Americans, and others. It is ruled by the 
 Sultan, whose authority extends from Cape Guardafui 
 to Cape Delgado. Such is the field selected by Bishop 
 Tozer as the most favourable basis of operations. His 
 object was to train up young Africans to be teachers of 
 their countrymen. The first raw material placed in his 
 hands were five slave boys found along with others in a 
 dhow which had been seized by the Sultan. They were 
 given in charge to the bishop at the suggestion of Colonel 
 Playfair, then H.M. Consul. Three of the number being 
 afterwards found capable, were in due time set apart as 
 
268 CENTRAL AFRICA. 
 
 sub-deacons. One of them, the Rev. John Swedi, was 
 appointed to Masasi on the mainland, and is the first 
 native clergyman in Eastern Intertropical Africa. 
 
 The state of Bishop Tozer's health having necessitated 
 his retirement, the superintendence of the mission de- 
 volved on Dr Steere. His consecration took place on 
 4th August 1874. The staff of the mission has been 
 strengthened from time to time, and the work has made 
 steady progress year by year. Missionary operations 
 have been extended to Mbweni, about four miles from 
 the town of Zanzibar, where there is a farm of 130 
 acres, with its settlement of adults, and girls' schools ; 
 to Kiungani, two miles from the town, with its school 
 for boys taken from slave dhows, and its college for 
 mission students ; on the mainland, to Masasi in the 
 Rovuma district, some 400 miles south of Zanzibar, and 
 130 miles inland from Lindy, "consisting of freed slaves 
 received, trained, and educated at Mbweni, and now 
 living as Christian freemen in their own country;" to 
 Newala, 60 miles distant from Masasi, in connection 
 with which small chapels have been erected in three out- 
 lying villages ; to Mataka s Town, near Lake Nyassa, 
 200 miles beyond Masasi ; to Magila and Umba, in the 
 Usambara country, some 80 miles north of Zanzibar; and 
 to a third centre in the Zaramo country, south-west from 
 Dar-es-Salam. 
 
 A heavy blow was dealt to the slave trade in East 
 Africa by the Treaty which Sir Bartle Frere so happily 
 effected with the unwilling Arabs in the person of their 
 representative, the Sultan of Zanzibar. " It put an end 
 to all juggling with passes, by forbidding all carriage of 
 slaves by sea, and it ordered the closing of all the open 
 slave markets in the coast towns." In connection with 
 its suppression, as well as in many other ways. Sir John 
 Kirk has rendered invaluable service in the interests 
 of humanity, civilisation, and religion. When it was 
 
THE DARK CONTINENT ENTERED. 269 
 
 found that the old slave market in Zanzibar, the last 
 in the world, was no longer to be used for the iniqui- 
 tous traffic in human flesh, it was purchased for the 
 mission. And now there has been erected on that very 
 spot, a church, a school, and an hospital. Bishop Steere 
 thus contrasts the former with the present state of things 
 there: "Look on the two pictures — rows of men, women, 
 and children, sitting and standing, and salesmen and 
 purchasers passing in and out among them, examining 
 them, handling them, chaffering over them, bandying 
 their filthy jokes about them, and worse scenes still 
 going on in all the huts round ; and then, on the same 
 spot, see instead the priest and preacher, the teacher, 
 the physician, the nurse, the children crowding to be 
 taught, the grown men coming to hear of God and 
 Christ, the sick and suffering finding help and health." 
 The bishop adds, " But all this is only on the very 
 edge of our work. Bishop Mackenzie's grave is some 
 300 miles inland, and he only touched the coast regions. 
 Beyond and beyond lie nation after nation, until the 
 mind is overwhelmed by the vastness of the work before 
 us." 
 
 In addition to liis other arduous duties. Bishop Steere 
 has from the first devoted much time and labour to 
 translation work. On his return to this country after 
 six years' service he brought with him a grammar and 
 dictionary in the Swahili language, along with several 
 parts of the Bible and other helps, to be printed in 
 England. More recently, the New Testament, a hymn 
 book, a primer and spelling book in the same language, 
 St Matthew's Gospel in the Yao (formerly known as the 
 Ajawa) language, and a grammar and vocabulary in the 
 Makua language, have been translated and carried through 
 the native press. 
 
 Along with the bishop, there are fifteen clergy, eight 
 lay and seven female missionaries, all of whom receive no 
 
270 CENTRAL AFRICA. 
 
 regular salary — only food, raiment, and the means to 
 carry on their work. 
 
 The mission of the Free Church of Scotland on the 
 shores of Lake Nyassa was the next in order of being 
 founded. In 1861, the Rev. James Stewart (now the 
 Rev. Dr Stewart of Lovedale) projected a mission "some- 
 where in the countries laid open by the enterprise of Dr 
 Livingstone," and in the course of the same year pro- 
 ceeded to Africa for the purpose of informing himself as 
 to the best location. While there he enjoyed the great 
 privilege, as already stated, of being Livingstone's com- 
 panion in travel, visiting, among other places, the Lake 
 Nyassa region. On 28th February 1862, he wrote from 
 Shupanga on the Zambesi (where lie the remains of Mrs 
 Livingstone) : " I am contented to live and labour here 
 if the way should be opened up. If it is God's time and 
 purpose, the work will be done. If it is not that, our 
 haste will not forward it ; and I am equally willing to 
 labour wherever His providence may appear to call. At 
 the same time, I very greatly prefer to labour here. 
 
 There is one of two things we (at home) 
 
 may do — either, first, give ourselves some trouble and 
 bother for a year or two in setting the work a-going ; or, 
 we may regard the difficulties as insurmountable, con- 
 tent ourselves with that reason, and leave the work 
 till more favourable circumstances occur, or stronger 
 men arise to do it. In the meantime, let us leave 
 it contentedly in the hands of Him who doeth all 
 things well." 
 
 The second of the two foregoing alternatives, it need 
 hardly be said, was adopted. The circumstances were 
 not considered favourable for action at that time. The 
 untoward events connected with the Uiiiversities Mission 
 also suggested delay. But the project was not abandoned ; 
 it was only postponed. When the sad news reached this 
 country of the death of Livingstone on the shores of 
 
THE DARK CONTINENT ENTERED. 271 
 
 Lake Bangweolo, the heart of the Christian church in 
 its various branches was stirred as it had never been 
 before. The thought of the great missionary explorer 
 on his knees by his bedside in a miserable hut, pleading, 
 as we cannot doubt, with his latest breath on behalf of 
 benighted Africa, produced a more profound and lasting 
 impression than any appeal which he ever made by voice 
 or pen. As might have been expected, it struck power- 
 fully a chord in the heart of his former companion in 
 travel. And, accordingly, on returning from Lovedale 
 to this country in the spring of 1874, and finding that 
 the anxious consideration of the subject had been re- 
 sumed by the Free Church Foreign Missions Committee, 
 Dr Stewart threw himself into it with all the energy of 
 his nature ; and having, along with Dr Duff, brought the 
 project prominently under the notice of the Supreme 
 Court of that Church, urged the shores of Lake Nyassa 
 as the most suitable sphere of labour, and suggested that 
 the station should be named Livingstonia. His pro- 
 posals were the more readily adopted, as it appeared 
 from correspondence with the lamented Dr Wilson, 
 that Livingstone, when in Bombay in 1865, previous 
 to embarking on his last exploratory journey, had ex- 
 pressed an earnest wish that the Free Church would 
 occupy the heights around the said lake. 
 
 In carrying forward the onerous preliminary arrange- 
 ments, several friends actively exerted themselves ; in par- 
 ticular, the Rev. Horace Waller, one of the original mem- 
 bers of the Universities Mission^ better known as the editor 
 of " Livingstone's Last Journals," and Captain Wilson, 
 already referred to, now commander of the TJmnderer. 
 James Stevenson, Esq., Glasgow, and John Cowan, Esq., 
 of Beeslack, also rendered essential service. The chief 
 ^^ bother " however, of these arrangements fell upon Dr 
 Stewart, than whom there was no one more competent. 
 In connection therewith, it is proper to state — (i) that,. 
 
272 CENTRAL AFRICA. 
 
 agreeably to an earnest desire expressed by the Synod of 
 the Reformed Presbyterian Church, then, though happily 
 no longer, a separate body, and in view of the friendly 
 relations existing between the two ecclesiastical bodies, 
 it was cordially agreed that that Church should be 
 allowed to co-operate with the Free Church in the 
 movement; (2) that the Foreign Missions Board of 
 the United Presbyterian Church, though precluded by 
 their other responsibilities from undertaking missionary 
 work in Central Africa, on learning that the medical 
 missionary who was designed to be the head of the 
 mission could not be ready until 1876, most generously 
 placed at the disposal of the Free Church Committee, 
 for a time at least, the services of Dr Robert Laws, who 
 had been intended for medical missionary work in another 
 field, at the same time expressing a wish to be allowed 
 to pay his salary; and (3) that, as the committee of the 
 Established Church was arranging to plant a mission in 
 the neighbourhood of Lake Nyassa, permission was given 
 to their pioneer missionary to join the mission party of 
 the Free Church, with the promise of such assistance as 
 it might be in their power to render. The measure of 
 co-operation thus briefly explained was one marked 
 feature of the first attempt by the Scottish churches 
 to carry the gospel to interior Africa. 
 
 The expedition set sail on 21st May 1875. It con- 
 sisted of an ordained medical missionary, a carpenter, an 
 agriculturist, two engineers, a seaman, and the pioneer 
 missionary just referred to, all under the leadership of 
 Mr E. D. Young, who had served in the Gorgo?t, and 
 whose nautical skill and knowledge of the country 
 eminently fitted him for this arduous and responsible 
 duty. His help was the more valuable, as Dr Stewart, 
 who was naturally thought of as the leader of the expedi- 
 tion, was unable to accompany it, his presence being 
 then urgently required at Lovedale. He, however, was 
 
THE DARK CONTINENT ENTERED. 273 
 
 able to render important service on its arrival at Cape 
 Town. Having reached the Kongone mouth of the 
 Zambesi on 23rd July, and the pieces of the steam 
 launch Ilala^ which had been taken out for the naviga- 
 tion of the lake, having been put together, they steamed 
 up the Zambesi, and thence up the Shire as far as the 
 Murchison Cataracts. Taking the steamer in pieces 
 again, these were carried by 700 natives up a roadless, 
 mountainous tract for upwards of sixty miles, not one 
 single piece being awanting at the end of the long 
 journey! Reconstructing the steamer again, they 
 steamed along the Upper Shire for 120 miles, and 
 entered Lake Nyassa with the rising sun on the morn- 
 ing of the 1 2th October. 
 
 From the chief Mponda, who owns the whole of the 
 Cape Maclear peninsula at the south end of the lake, the 
 mission received a friendly welcome, with permission to 
 select any site for a settlement which might be con- 
 sidered eligible. On the 19th of the same month, Dr 
 Laws wrote : " I suppose I may say Livingstonia is 
 begun, though at present a piece of canvas, stretched 
 between two trees, forming a sort of tent, is all that 
 stands for the future city of that name." 
 
 A reinforcement was sent out to the mission in 1876. 
 It consisted of Dr William Black, as an ordained medical 
 missionary, an agriculturist, an engineer, and a weaver. 
 They were accompanied by the mission party of the 
 Established Church, and by Mr Cotterill, son of Bishop 
 Cotterill, Edinburgh, who went out with a view to further 
 the interests of legitimate commerce. At Algoa Bay they 
 were joined by Dr Stewart, under whose leadership they 
 in due time arrived safely at their respective destinations. 
 Mr Young returned to Britain shortly thereafter, having 
 successfully fulfilled his engagement. 
 
 Dr Stewart returned to Lovedale towards the end of 
 1877, after seeing the mission in its several departments 
 
 s 
 
274 CENTRAL AFRICA. 
 
 fairly established. Since then it has been under the 
 efficient superintendence of Dr Laws. 
 
 Among the more recent reinforcements, Miss Water- 
 ston joined the staff at Livingstonia in 1879, as female 
 medical missionary and superintendent of the girls' board- 
 ing and training school, which it was hoped she might be 
 able by degrees to establish. Her high attainments in 
 medical study, and a seven years' experience as super- 
 intendent of the female institution at Lovedale, admir- 
 ably qualified her for the arduous work to which, with 
 such enthusiasm, she had devoted herself. But as the 
 mission in its infant state did not seem to her to afford 
 sufficient scope for medical work, she, after some months 
 residence on the Lake shore, withdrew from the field 
 and proceeded to Lovedale, where she is now usefully 
 employed in medical w^ork. 
 
 As Dr Laws is expected home shortly on furlough, a 
 second ordained medical missionary has just been sent 
 out to carry on the work during his absence, and to aid 
 him in it when he again returns. 
 
 It was not to be expected that the mission would be 
 free from disaster of one kind or another. Of this 
 happily there has been wonderfully little. Dr Black, 
 a man of rare energy and enthusiasm, was removed 
 six months after his arrival. This sad event, by which 
 the mission was thus early deprived of the services of 
 one of whose career high hopes were entertained, was 
 a source of unfeigned grief alike to his fellow-labourers, 
 and to the committee and other friends at home. 
 Following him was Shadrach Ngunana, an earnest- 
 minded native catechist, who, with several others, accom- 
 panied Dr Stewart from Lovedale. In the early part 
 of 1880, Mr John Gunn, agriculturist, who had proved 
 himself most helpful in both the educational and evan- 
 gehstic departments, was removed by death, to the great 
 regret of natives and Europeans alike. And a few montlis 
 
THE DARK CONTINENT ENTERED. 275 
 
 later the mission was called to mourn the removal, after 
 a few months' faithful service, of Mr George Benzie, Captain 
 of the Ilala, and a man of high Christian character. 
 With these exceptions, the course of the mission has 
 been, in Dr Stewart's estimation, "as satisfactory as 
 reasonable men could wish ; as satisfactory as even the 
 most sanguine could have dared to hope for." 
 
 It was at one time hoped that the Ilala, bearing aloft 
 the British flag, would be the terror of the slave-hunter, 
 and the symbol of freedom to his miserable victims. As 
 yet, however, the abominable trade in human flesh is not 
 greatly diminished. For although the Arab slave dhows, 
 with their living freights for the slave market, do not 
 plough the Nyassa waters altogether unchecked, the slave- 
 dealer, having probably come to know that the mission 
 has no legal right to receive slaves, carries on his inhuman 
 traffic very much as before, only giving the mission settle- 
 ment as wide a berth as possible. 
 
 Along the tree-covered shore and white sandy beach, 
 which heretofore was in the undisturbed possession of 
 the alligator and various wild animals, are now to be 
 seen a considerable line of small whitewashed houses, 
 from which may be daily heard issuing, not the wail of 
 down-trodden humanity, but the sounds of praise and 
 prayer, the merry voices of children, the noise of the 
 saw and of the blacksmith's hammer, with other evidences 
 of the presence of a Christian civilisation. There is a 
 school, containing ninety scholars. On Sabbath, services 
 for the natives in the morning and forenoon, a Sabbath 
 school in the afternoon, and an English service in the 
 evening, are regularly held. Dr Laws also reports, as an 
 outcome of the school work, the commencement last year 
 by the boys themselves of a prayer meeting on Sabbath 
 evenings, and a similar one on Wednesday evenings, 
 while the European staff are assembled for the like pur- 
 pose. More recently, the baptism by Dr Laws, on 27th 
 
276 CENTRAL AFRICA. 
 
 March last, of Albert Namalambe, the first convert of 
 the mission, has been reported. Having been Mr James 
 Stewart's personal attendant, he received his first religious 
 impressions from him. To all which may be added, a 
 growing confidence on the part of the natives, as shown 
 in the steadily increasing numbers who are joining the 
 mission settlement. 
 
 The headquarters of the mission are being transferred 
 from Cape Maclear to a more healthy site. The per- 
 manent settlement will not be fixed until an exhaustive 
 survey has been made of the entire lake. Meantime, 
 while still retaining its hold of the original station, the 
 mission is being removed to Bandawe, half way up the 
 west side, with a Sanatarium about thirty miles inland. 
 It has also been resolved to commence a mission 
 among the Choongoos not far from at the north end of the 
 lake. It will be planted at Maliwanda's, about fifty miles 
 along the proposed ten-feet road between Lakes Nyassa 
 and Tanganyika. For the construction and mainte- 
 nance of this road by the Free Church Mission, the 
 London Missionary Society, and the African Lakes Com- 
 pany, jointly, which will be 220 miles in length, James 
 Stevenson, Esq., of Glasgow, has with his usual large- 
 hearted generosity subscribed the sum of ;£'4ooo. Much 
 of the success, indeed, attending this mission is the result 
 of his intelligent and painstaking oversight, in the capacity 
 of Convener of the Livingstonia Sub-Committee.''^ The 
 road will be constructed under the superintendence of 
 Mr James Stewart, C.E., who has already rendered most 
 important service in connection with the mission. Ac- 
 companied by a staff of artizan evangelists, and provided 
 with a grant of scientific instruments from the Royal 
 Geographical Society, Mr Stewart left a few months ago 
 for the purpose of carrying out this important undertaking. 
 
 * James White, Esq., of Overtoun, lately succeeded to the Con- 
 venership. 
 
THE DARK CONTINENT ENTERED. 277 
 
 I\Ir Joseph Thomson, the most recent African traveller, 
 thus refers to this mission : — 
 
 " Where International effort has failed, an unassuming 
 mission, supported only by a small section of the British 
 people, has been quietly and unostentatiously, but most 
 successfully, realising in its own district the entire pro- 
 gramme of the Brussels Conference. I refer to the Living- 
 stonia Mission of the Free Church of Scotland. This mission 
 has proved itself in every sense of the word a civilising centre. 
 By it slavery has been stopped, desolating wars put an end 
 to, and peace and security given to a wide area of country. 
 While preaching the doctrine of 'peace and goodwill towards 
 men,' the missionaries have exhibited a catholic and en- 
 lightened spirit truly admirable. Practical men are among 
 them teaching the natives a variety of trades, showing them 
 how to build better houses, and to cultivate their fields to 
 more advantage. These representatives of the Church have 
 not thought it unworthy of their cause to connect themselves 
 with a trading company, and by this means they propose to 
 introduce legitimate commerce. Moreover, not to be behind 
 in helping on whatever may tend towards the ultimate good 
 of the country, they make their station a scientific as well as 
 a missionary centre. Geography and geology have both 
 received valuable contributions by the admirable work of 
 Mr James Stewart, C.E. Botany also has benefited to no 
 
 small extent ; as well as meteorology and kindred sciences. 
 
 ■>■> 
 
 As regards the Mission of the Established CJuwch of 
 Scotland^ it has been already stated that the pioneer 
 missionary, Mr Henry Henderson, went out in 1875, 
 and that a number of agents followed in 1876. The 
 staff comprised a medical missionary, an agriculturist, a 
 blacksmith, a carpenter, a joiner, and a seaman and 
 boatbuilder. To Mr Henderson belongs the credit of 
 having selected an incomparable site. It was originally 
 intended that the mission should be planted in the neigh- 
 bourhood of Lake Nyassa ; but he found a more suitable 
 locality in the highlands above the Shire', east of the 
 
278 CENTRAL AFRICA. 
 
 cataracts, and midway between Magomero and Mount 
 Soche. The ground rises from the river in a succession 
 of terraces ; and the site chosen is on the third of these 
 terraces. It is about 3000 feet above the sea, and ex- 
 tends from twelve to fifteen miles in breadth. Gushing 
 springs and flowing streams abound. The scenery is 
 beautiful and picturesque. The soil is fertile. There is 
 abundance of good timber and iron ore. The chiefs are 
 friendly, and the people are willing to receive instruction. 
 And, what is an essential requisite, the climate is in a 
 high degree salubrious. In the words of Livingstone, it 
 ^' needs no quinine." Altogether, the mission is to be 
 congratulated on having secured such a favourable 
 position for carrying on its operations. 
 
 Mr Henderson, having returned on the completion of 
 the special work for which he was appointed, and there 
 being no one qualified to take the superintendence, an 
 arrangement was made by which, from February 1877 
 until May 1878, the missionaries at Livingstonia in 
 succession took charge, until the arrival, in the latter 
 year, of the Rev. Duff Macdonald and Mrs Macdonald. 
 
 The settlement, which is named Blantyre, after 
 Livingstone's birth-place, was planned and laid out 
 under the superintendence of Dr Stewart and Mr 
 James Stewart. On the farm and gardens surround- 
 ing, which now extend to about sixty acres, nearly 500 
 natives of both sexes are employed. The general 
 arrangements as to religious services, &c., are similar 
 to those in operation at Ivivingstonia, and in its varied 
 departments satisfactory progress was being made. 
 
 The usefulness of the mission received a rather serious, 
 though, it is to be hoped, only a temporary check, in 
 consequence of the adoption and carrying out of views 
 and measures, in accordance with which civil jurisdiction 
 over the settlement was claimed and exercised by the 
 mission. As the sad events which took place at the 
 
THE DARK CONTINENT ENTERED, 279 
 
 Station previous to 1880 have been strongly condemned, 
 alike by the church and the general public, it is not our 
 intention to make further reference to them. While not 
 laying down any rigid rule by which all discipline would 
 be excluded, or which would prevent missionaries from 
 using all legitimate and lawful measures for the protection 
 of life and property when in danger, the civil jurisdiction 
 theory, involving questions affecting life and death, is, in 
 our opinion, utterly inconsistent with the principles upon 
 which missions should be conducted. If they cannot be 
 carried on without having recourse to it, the proper thing 
 to do is to retire from the field. 
 
 The missionary in charge at Blantyre has been recalled, 
 along with two of the artizans. And the church having 
 resolved to continue the mission, retaining only so much 
 of the industrial department as may be needful for mission 
 support, or to provide employment for the refugees, he 
 has been succeeded by the Rev. David Clement Scott, 
 A.M., B.D. It is in contemplation to open a station in 
 the country of the Makololo ; and in view of this, Mr 
 Scott was accompanied by a second medical missionary, 
 Dr John H. Dean. 
 
 One of the most important works in connection with 
 the Livingstonia and Blantyre Missions was the formation 
 of a road, projected by Dr Stewart, and surveyed and 
 laid out by Mr J. Stewart. It varies from six to ten 
 feet in width, and extends from the Upper Shire, at the 
 head of the cataracts, for a distance of about thirty-five 
 miles to Blantyre, and thence for nearly an equal distance, 
 through a steep and rugged country, to Ramakukan's, at 
 the foot of the cataracts. Facilities are thus afforded for 
 communication with the coast. The expense of its con- 
 struction was borne equally by the two missions. 
 
 On 15th November 1875 there appeared in the Daily 
 Telegraph a letter from Mr Stanley, the African explorer, 
 calling special attention to an earnest desire expressed 
 
2So CENTRAL AFRICA. 
 
 by Mtesa, King of Uganda, for Christian teachers for his 
 people. Three days later the Church Missionafy Society 
 received from an anonymous friend the offer of ;£5ooc> 
 by way of response. This was followed shortly after- 
 wards by a similar offer from another. The society 
 accepted these tokens, assuredly gathering that the Lord 
 had called them to aid in introducing the gospel into 
 interior Africa. Such was the origin of the mission to 
 Lake Victoria Nyanza. 
 
 By June of the following year (1876) the agents, con- 
 sisting of an ordained missionary (Rev. C. T. Wilson), a 
 medical missionary (Dr John Smith), and two lay mis- 
 sionaries, under the leadership of Lieutenant George S. 
 Smith, had reached Zanzibar. In due time they arrived 
 at Mpwapwa, in Usagara, 230 miles inland, where a 
 permanent station was formed, and a lay missionary 
 located, as a connecting link between the mission on the 
 lake and the existing stations at and near the coast. 
 After a few months, the missionary referred to was 
 compelled to abandon it from the failure of his health | 
 but it has since been occupied by four agents, one of 
 whom, Dr Baxter, is a medical missionary. , 
 
 From Mpwapwa, the expedition proceeded onwards in 
 two divisions, the first arriving at Kagei, on the southern 
 shore of the lake, on 29th January 1877. Events of a 
 painfully distressing nature occurred at the very outset. 
 The first to be cut off was Dr Smith, on the nth May, 
 than whom, as the writer from personal intimacy can 
 testify, a more amiable, earnest-minded, and devoted 
 missionary never entered the mission field. A few 
 months later the mission party removed to Ukerewe, " a 
 large island on the lake, not far distant, whose king had 
 sought their acquaintance, and had favourably impressed 
 them with his intelligence and friendly demeanour." 
 While there, letters were/eceived from Mtesa, urging the 
 missionaries to come to him with all speed. Two of them 
 
THE DARK CONTINENT ENTERED. 281 
 
 obeyed the summons, and at the end of June they reached 
 Rubaga, the capital of Uganda, at the north end of the 
 lake, when the work was at once commenced. Their 
 reception by the king was most cordial, and continued for 
 a time to be so. He was, however, disappointed at not 
 receiving more secular advantages from the mission; and, 
 in consequence, although the amicable relations were not 
 interrupted, he became somewhat less friendly. Lieuten- 
 ant Smith, one of the two missionaries referred to, after 
 remaining with Mtesa for a month, proceeded to survey 
 the southern end of the lake. On returning to Ukerewe^ 
 early in December, he found that a dispute between 
 Lukongeh, the chief of the island, and a resident Arab 
 merchant, which had previously arisen, was still pending. 
 The latter having been attacked by Lukongeh, fled to 
 Lieutenant Smith for protection ; and as he refused to 
 surrender him to the chief, the little mission party (of 
 whom two were Europeans) were in turn attacked, and, 
 after a brave resistance, were, with the exception of a 
 native carpenter, speared to death. 
 
 The mission was reinforced, during 1878, by two 
 expeditions, one of which proceeded to Uganda from the 
 north, by way of the Nile, and the other from the east 
 coast. In the course of the same year, one of the mis- 
 sionary artizans was removed by death. Another, be- 
 longing to the same class of agents, " while travelling to 
 the lake from Zanzibar, was killed by the followers of a 
 chief who appear to have been irritated by causes alto- 
 gether independent of the society's mission." Thus, 
 within a period of little more than eighteen months, the 
 society was called to mourn the loss of no fewer than 
 six agents, of whom three were cruelly murdered. Not- 
 withstanding the sad breaches in their ranks, the agents 
 have pursued their labours in a brave and hopeful spirit. 
 They are often exposed to great personal danger. And 
 yet there have not been wanting indications of a friendly 
 
282 CENTRAL AFRICA, 
 
 disposition on the part of the natives. Thus we read 
 that " Mr Mackay proceeded unarmed and without re- 
 tinue to Ukerewe, the island where Smith and O'Neill 
 had been murdered. The chief, Lukongeh, received 
 him with every profession of friendship ; and during the 
 whole of Mr Mackay's brief sojourn on the island this 
 amicable tone was maintained, notwithstanding that the 
 missionary energetically remonstrated with Lukongeh for 
 what he had done." We read also that "on one occa- 
 sion Dr Baxter, being threatened by villagers in whose 
 care he had left some goods, placed himself in their 
 power, declaring that he was the servant of God, that God 
 could protect him if he saw fit, but that he would not 
 defend himself. The effect was most remarkable. All 
 manifestations) of hostility were at once abandoned, his 
 wants were supplied, and his property was surrendered 
 to him. No remuneration was asked for, and assurances 
 were given of friendship." " I have found, " writes one 
 of the missionaries, " the poorer people ready and eager 
 to hsten to the story of the cross." Notwithstanding the 
 opposition of the Arabs and the French priests, the 
 interest manifested by not a few of them was such that 
 Mr Pearson, on witnessing it on his return after some 
 months' absence, wrote home, '' This is the finger of 
 God." 
 
 As already indicated, the stations occupied by the 
 society are Mpwapwa and Mamboia, in the Usagara 
 country ; Uyui, in Unyamuezi, some 300 miles further 
 inland; and Rugaba on the Victoria Nyanza. Much 
 anxiety has been felt for the future welfare of the mission, 
 in consequence of the conduct of Mtesa and his chiefs, 
 who, " influenced by a sorceress who was supposed to be 
 possessed by the spirit of the lake, publicly proclaimed 
 their rejection of both Christianity and Mohammedanism, 
 reafiirmed the old heathen superstitions of their nation, 
 and forbade the people resorting to the missionaries." 
 
THE DARK CONTINENT ENTERED. 283 
 
 The latest accounts state that Mtesa still showed no 
 favour to him (Mr Pearson, who had been left alone in 
 Uganda), or to the French Romanist Mission, but had 
 again professed himself a Mohammedan, and was for the 
 time altogether under the influence of the Arab traders. 
 Previous to the change in his relations to the Church 
 Mission, he with his chiefs and people was eager for 
 instruction, and much had been done, both orally and 
 by means of the small printing press, to meet the desire 
 then manifested. The seed so plentifully sown during 
 that bright, though comparatively brief, period will, 
 doubtless, yet bear fruit. The mission was reinforced 
 at the beginning of the present year. 
 
 The society also conducts missionary operations at 
 Frere Town, Kisulutini, and Mombasa, on the east 
 coast. The constituency at these stations is composed 
 chiefly of liberated slaves, who are "rescued by Her 
 Majesty's cruisers from the slave dhows, and handed 
 over to the mission, now living in comfort as free men, 
 cultivating their own little plots of ground, building their 
 own little huts on the society's land, enjoying the rest of 
 the Lord's day, seeing their children taught to read and 
 write like the white man, and having access at all times 
 for counsel and guidance to patient sympathising English- 
 men." All this excites the bitter hatred of the slave- 
 dealers, who use their utmost efforts to secure the ejection 
 of the slaves from the Christian villages in which they 
 have taken refuge. And as domestic slavery is still 
 within the law in that country, and the missionaries are 
 in consequence practically powerless, it is not surprising 
 that serious difliculties should have again and again arisen. 
 Notwithstanding, the work progresses most encouragingly 
 both among old and young. 
 
 The society is anxious to advance from these stations 
 into the interior, and the hope is expressed that " direct 
 communication may be opened up with the society's 
 
•284 CENTRAL AFRICA. 
 
 Usagara Mission through the Wakamba country, formerly 
 visited by Krapf; and even that a new and much shorter 
 route to the Victoria Nyanza may be traversed before 
 many years have passed, either through the Teita and 
 Chagga territories, or up the Ozi and Dana rivers." 
 
 Large subscriptions have been received to provide a 
 steamer for the Society's East and Central African 
 Missions. It will be named the ^'' Hemy Wright^^ in 
 memory of its late secretary, whose lamented death last 
 year under peculiarly painful circumstances has been 
 keenly felt. 
 
 The London Missionary Society has ever been forward 
 to occupy the high places of the field. Their earHer 
 efforts to carry the gospel into the interior were made 
 from the south. "The mission, commenced in 1859 
 in Matebele Land, the scene of the raids and iron de- 
 spotism of Moselekatsi, is still being patiently carried on 
 under very difficult circumstances " by three missionaries 
 — two at Inyati and one at Hope Fountain. An attempt 
 about the same time to establish a mission among the 
 Makololo had a disastrous issue, and is described as 
 forming "a sad page of missionary history." Since then, 
 the chief Lechulatebe, who held sway on Lake Ngami 
 (discovered by Livingstone in 1849), more than once 
 expressed a desire to have a missionary settled among 
 his people, promising that he would " persecute no one 
 for believing ; at any rate," said he, " I have shown that 
 I would not eat the missionaries up in my own town, as 
 Sekeletu has done." At length, in 1877, in response to 
 an application by Moremi, his son and successor in the 
 chieftainship, and acting under instructions from the 
 society, the Rev. J. D. Hepburn, of Shoshong, an out- 
 post of the Bechuana Mission, commenced a mission 
 among the Bakawana on Lake Ngami. Two native 
 evangelists who had completed their studies at Kuru- 
 man were settled there, and have been meeting with 
 some encouragement. 
 
THE DARK CONTINENT ENTERED. 2S5 
 
 The occupation of Tanganyika is the latest and most 
 important advance made by the society on this kingdom 
 of darkness. Towards its establishment Robert Arthing- 
 ton, Esq., of Leeds, most generously contributed ;^5ooo. 
 Unexpected and serious difficulties, involving a lengthened 
 and vexatious delay, were encountered by the mission- 
 aries in their journey to the lake. These were caused 
 chiefly by deficiency in the means at command for the 
 conveyance of the stores. The result was, that although 
 the mission party left England in 1877, and were hopeful 
 of reaching the lake before the close of the year, they 
 had at that time only got as far as Kirasa, among the 
 Usagara hills, about forty miles east of Mpwapwa. The 
 presence of the tsetse-fly in the districts about to be 
 traversed, and the uselessness of attempting to proceed 
 with their waggons, left them no alternative but to settle 
 down here ; and it was not until the end of May that 
 they were in circumstances to continue their journey. 
 
 On the 23rd of August 1878, after fully sixteen weary 
 months of fatigue and anxiety, they found themselves in 
 Ujiji on Lake Tanganyika. It seems a long time to such 
 as have had no experience of African travel. Yet we 
 find the Rev. J. B. Thomson, the leader of the expedi- 
 tion, writing as follows, two days after his arrival : — 
 " Through God's blessing we have performed one of 
 the quickest and most prosperous journeys which have 
 been done to Ujiji. We were just seventy-three days 
 from Mpwapwa. We have lost none of our goods, and 
 we have had few of those troubles which other travellers 
 seem to have had. I cannot tell you how pleased we 
 are to get here." Alas ! the joy here expressed was 
 soon to be clouded. The writer had ruptured a blood 
 vessel soon after leaving Kirasa, and was greatly pro- 
 strated. He gradually recovered strength, however, 
 under Dr Baxter's kind treatment ; and on arriving at 
 his destination, appears to have been in a good measure 
 
286 CENTRAL AFRICA. 
 
 of health. Three weeks from the date of the letter 
 quoted above, he was seized with what appeared to be 
 an attack of apoplexy, and on 2 2d September he gently 
 passed away. His removal thus early was a serious blow 
 to the mission, the more so that another of their number 
 had returned to England to consult with the Directors 
 about the conveyance of supplies ; while a third, owing 
 to continued ill-health and for other reasons, had re 
 turned to Natal. All three, too, were the senior members 
 of the mission, and the only members who had previously 
 been engaged in missionary work. In these circum- 
 stances, the reinforcement of the mission was indispen- 
 sable. In response to the appeal for additional agents, 
 several offered their services, and were accepted. But 
 as no one of experience could be found, the Directors 
 accepted, with considerable reluctance, an offer by Dr 
 Mullens, made in the most generous and self-denying 
 spirit, to lead the party as far as Zanzibar, and, if need 
 be, even to the lake. This reinforcement left in April 
 
 1879- 
 
 During that year the Directors were sorely tried. 
 First came a telegram announcing the death of Dr Mul- 
 lens, which sad and unexpected event occurred at 
 Chakombe on loth July, in consequence of exposure to 
 a cold wind while taking observations on a hill in the 
 neighbourhood of Kitange, 150 miles from the coast. 
 Such exposure aggravated an ailment of long standing, 
 and indeed was the beginning of the end. The removal 
 of so able and experienced an official as Dr Mullens 
 was keenly felt. Then followed, a few days later, after 
 many months' anxious suspense, another telegram inti- 
 mating the death of the Rev, A. W. Dodgshun, at Ujiji, 
 on 3d April, seven days after his arrival there. The 
 Directors were also kept still longer in suspense in regard 
 to the safety of Messrs Hore and Hutley, eleven months 
 having elapsed before tidings were received. 
 
THE DARK CONTINENT ENTERED. i%i 
 
 After the body of Dr Mullens had been conveyed to 
 its resting-place in the quiet burial-ground of the Church 
 Missionary Society at Mpwapwa, Dr Southon, one of the 
 party, with the concurrence of Dr Baxter of the Church 
 Missionary Society and others, proceeded to Mirambo's 
 village. He had a satisfactory interview with the chief, and 
 obtained possession of a large quantity of valuable stores 
 belonging to the mission, which had been wrongously 
 detained by him, and the detention of which had caused 
 grave anxiety as regards the future. When the reinforce- 
 ment reached Ujiji, various important resolutions were 
 adopted. Briefly, they were these : to secure an eligible 
 site for the head-quarters of the mission at or in the 
 neighbourhood of Ujiji ; to accept Mirambo's invitation 
 to his town ; and to establish a station in Uguha, on the 
 western shore of the lake, spoken of as " the gateway to 
 the interior to the west of the lake." In accordance 
 with these resolutions, three stations have been occupied, 
 viz., Ujiji, the Arab settlement on the eastern shore of 
 the lake ; Mtowa, on the western shore, nearly opposite 
 to Ujiji — characterised as admirably situated, healthy, 
 and accessible to large tribes further in the interior ; and 
 Urambo, the capital of the warlike and sagacious Wan- 
 yamwezi chief, Mirambo, distant some 200 miles from 
 Ujiji on the way to the coast. Hitherto, the work at 
 Mirambo's has been carried on, not only without hin- 
 drance, as was at one time greatly feared, but with the 
 utmost friendliness on the part of that savage chief. 
 It has been otherwise at Ujiji, where the missionaries 
 have been thwarted at every turn by the unfriendly 
 Arabs and Waswahili, whose conduct is sufficiently 
 accounted for by the fact of both being Mohammedans. 
 Another and much needed reinforcement left England on 
 1 6th April 1880. 
 
 The mission of the Baptist Missumajy Society, on the 
 
288 CENTRAL AFRICA, 
 
 banks of the mighty Congo or Livingstone River, '^ on the 
 western side of the " Dark Continent," calls for some 
 notice. Early in 1878, Messrs Comber and Grenfell, 
 with native helpers from the Cameroons, went as a pre- 
 liminary exploring expedition. At San Salvador, 200 
 miles inland, they had several private interviews with 
 Totolo, the powerful king of Congo. Proceeding on their 
 journey, they reached Makuta, 80 miles farther on. The 
 king gave them a grand reception ; and as the town 
 appeared to be a most inviting field, they tried hard to 
 obtain his permission to settle there. His superstitious 
 fears, however, of the consequences of white men resid- 
 ing among them (they were the first seen there) prevailed. 
 Nor would he take the responsibility of allowing them to 
 proceed to the upper reaches of the river. They were 
 obliged, therefore, to retrace their steps. On arriving at 
 San Salvador, they were again cordially welcomed by 
 Dom Pedro and the king of Congo, who urged them 
 to settle in his town, and gave them many assurances 
 of support. Though about 100 miles from the river, 
 it is the most central and influential place in that 
 region. 
 
 Returning to England, Mr Comber had much consul- 
 tation with the Directors, who decided to establish a mis- 
 sion in the interior, by the waterway of the Congo, to 
 "make San Salvador the base of operations, and to 
 occupy Makuta, if possible, by a native evangelist from 
 the Cameroons' mission; leaving no effort untried to 
 ■reach, as speedily as possible, the Upper Congo River, 
 near Stanley Pool, where, clear from all falls, cataracts, 
 and rapids, the river is uninterruptedly navigable as far 
 almost as Nyangwe — a distance of more than 1 200 miles." 
 
 * It has been stated that the Mississippi discharges into the Gulf 
 of Mexico, as its mean volume for the year, 675,000 cubic feet of 
 water every second ; but that the Congo, in the same time, pours 
 into the Atlantic 2,500,000 feet. 
 
THE DARK CONTINENT ENTERED. 2S9 
 
 Such are the resohitions, in accordance with which Mr 
 Comber and three young associates left this country in 
 April 1879. 
 
 In August 1880, Messrs Comber and Hartland, after 
 being sorely tried by the desertion of their carriers, again 
 found their way to the town of Makuta. The natives 
 there, becoming suspicious, made an attack upon them, 
 and they secured their safety only by precipitate flight, 
 which was continued in almost breathless haste for some 
 miles. Their escape was providential, and little short 
 of miraculous, considering that Mr Comber had been 
 severely wounded. There was no help for it but to return 
 to San Salvador. 
 
 At the beginning of the present year, as the result of 
 a conference of all the missionaries, Messrs Comber and 
 Hartland again proceeded by the Makuta road, and 
 Messrs Crudgington and Bentley by the north bank of the 
 Congo River from Vivi. After a few days march, the 
 first named party were compelled to return once more to 
 San Salvador, having been again deserted by their car- 
 riers, who had become alarmed by reports of dangers and 
 difliculties. These two missionaries shortly afterwards 
 left for the river route, in the hope of being able to ren- 
 der their brethren who had preceded them some assist- 
 ance on the return journey. Stanley Pool " is inevitably 
 the great western gate of the magnificent Congo water- 
 way," and from that point only do the missionaries con- 
 sider that Central Africa has been fairly entered. Hence 
 the satisfaction with which one of them, in a letter dated 
 loth May last, announces that the brethren had been 
 enabled to reach it; that "the way is open, the road made 
 straight." When not actually engaged in exploring, the 
 missionaries have been most usefully employed in teach- 
 ing, preaching, and visiting in San Salvador and the 
 neighbouring towns and villages. 
 
 It would have been strange indeed if this effort to 
 
290 CENTRAL AFRICA. 
 
 promote the evangelisation of interior Africa had escaped 
 the vigilance of the Romish Church. True to its instinct 
 and past history, the Pope issued a special bull with 
 reference to the Kingdom of Congo, and the action of 
 the Baptist Mission. In accordance therewith, four 
 Romish missionaries from Portugal arrived at San Sal- 
 vador on 13th February last, bearing most costly presents 
 from the King of Portugal to the King of Congo. They 
 were accompanied by a captain of the line in the Portu- 
 guese army, a high naval officer, and a force of 'marines ; 
 and the Portuguese gun boat had instructions " to wait 
 in the river until the officers return with the news that 
 the Catholic Mission has been firmly established." This 
 proceeding on the part of Rome has caused the Baptist 
 missionaries much uneasiness. By the latest accounts, 
 another expedition, headed by a J esuit missionary from 
 the French Mission at Landana, was endeavouring to 
 reach Stanley Pool by way of the Gaboon and the Ogawai 
 river. 
 
 I T\iQ Livingstone Inla7id Mission "^2,^ originated in 1877 
 by a few friends in different parts of the country, and 
 belonging to different denominations, the object being to 
 introduce into the vast Congo valley, embracing 900,000 
 square miles, as many Christian evangelists as possible. 
 It was afterwards adopted by the East London Institute 
 for Home and Foreign Missiojis, which, as our readers are 
 aware, is under the energetic superintendence of Mr H. 
 Grattan Guinness, and during the seven or eight years of 
 its existence has trained a large number of young men for 
 the various mission fields. 
 
 The first agents sailed early in 1878. Since then 
 several reinforcements have been sent out, until now 
 there are twenty agents in all under the leadership of Mr 
 Adam M'Call. As in the case of the Universities' 
 Mission, they "receive no salaries, but go out pre- 
 pared to support themselves as soon as possible, and as 
 
THE DARK CONTINENT ENTERED. 291 
 
 far as possible." Meantime, their wants are supplied 
 from home. Three lives have been sacrificed in the 
 effort to penetrate into the interior. The stations occu- 
 pied are Banana, on the sea, serving as a base of 
 supplies, and a convalescent home ; inland, along the 
 line of the Congo, Mataddi, Paraballa, Banza Montiko, 
 and Manyango. From thence the missionaries are push- 
 ing on with the design of establishing a self-supporting 
 and self-extending industrial mission at Stanley Pool. 
 I A munificent legacy having lately come into the 
 treasury of the American Board, that great society 
 wisely determined to utilise a portion of it for the 
 evangelisation of Interior Africa. Careful enquiries 
 were, in the first instance, instituted by Dr John O.' 
 Means, one of the secretaries, who had been deputed 
 by the Board to visit Great Britain and the Continent 
 of Europe for the purpose. On his report, and with all 
 the additional information obtained, the Board selected 
 "the region of Bihe and the Coanza, an elevated plateau, 
 or rather a rolling country, some 250 miles inland from 
 the Atlantic Ocean. The Coanza, or Quanza, is the 
 most important river south of the Congo down to the 
 
 Orange For missionary purposes, Bihe and 
 
 the Coanza may be named together Bihe is 
 
 a great caravan centre. One of the main routes across 
 the Continent passes through it, and from it the road 
 branches off for Nyangwe on the Upper Congo, for 
 Muato Yanvo's Kingdom of Ulunda, and for the Cazembe, 
 Lake Bangweolo, Tanganyika, and Nyassa, and for the 
 Senna rivers, so called, on the lower Zambesi and Mozam- 
 bique. The climate is said to be delightful ; the elevation 
 of 4000 or 5000 feet moderates the tropical heats. The 
 land is well watered and fruitful." Major De Serpa 
 Pinto, the Portuguese African traveller, states that 
 ^' Biheans traverse the Continent from the equator to 
 the Cape of Good Hope. I have visited many tribes 
 
292 CENTRAL AFRICA. 
 
 who had never before seen a white man, but I never 
 met one who had not come in contact with the inhabi- 
 tants of Bihe." It is an unoccupied field. " Only two 
 societies are working from the western side, and both of 
 them are on the Congo, 400 or 500 miles distant." 
 
 The pioneer missionaries sailed from America in the 
 summer of 1880, and in the autumn they proceeded by 
 steamer from Lisbon for Angola, a Portuguese station. 
 The party consists of the Rev. Walter W. Bagster, grand- 
 son of Samuel Bagster, the publisher of the Polyglot 
 Bible; the Rev. William H. Sanders, son of a missionary 
 of the Board in Ceylon ; and Mr Samuel T. Miller, both 
 of whose parents were slaves. When the time of freedom 
 came, young Miller, it is said, made such proficiency in 
 his education that eventually he received an important 
 appointment from the Virginia Supervisors of Education. 
 Arrangements are being made to strengthen the mission 
 by the addition of a medical missionary and one or two 
 other teachers. 
 
 The Arthington Mission originated in a proposal 
 by Robert Arthington, Esq., to the American Missionary 
 Association, accompanied by the ofi"er of substantial 
 pecuniary assistance. Its London Auxiliary, The Freed- 
 niens Missions Aid Society, is actively co-operating in the 
 movement. The territory selected as the sphere of 
 operations is wholly unoccupied by any other mission. 
 It has Abyssinia on the north, and lake Victoria Nyanza 
 on the south. It is accessible by the Nile, up and down 
 which steamers ply in close proximity to the tribes to be 
 reached. The region is cursed by the slave trade to a 
 frightful extent, it being estimated that, probably, no 
 fewer than from 25,000 to 30,000 annually pass down 
 the valley of the Upper Nile. 
 
 The distinguishing feature of the mission is that // 
 will be conducted by co7iverted Africans. By their educa- 
 tion and training in the United States; by their ex- 
 
THE DARK CONTINENT ENTERED. 293 
 
 perience of the advantages of Anglo-Saxon civilization ; 
 iind by their adaptation to the climate of Africa, and the 
 sympathy they feel for their suffering fellow-countrymen, 
 these negroes are, in the estimation of the promoters of 
 the mission, pre-eminently fitted to carry to them the 
 blessings of the Gospel. 
 
 While fully admitting the important service which 
 these educated freedmen are destined to render, it remains 
 to be proved whether on the whole they are better 
 qualified than European missionaries to undertake the 
 exclusive superintendence of missions in Central Africa, 
 at least in their initial stages. Even their physical 
 superiority, in relation to the cfimate, is, in certain cir- 
 cumstances, open to question. None the less however 
 is their entrance on the work to be hailed. 
 
 The question having lately been raised, "Shall the 
 Southern Presbyterian Church of America have a mission 
 on the continent of Africa ? " it is gratifying to find that 
 it has been answered in the affirmative.* The province 
 of Loango, between the Congo and Ogove rivers, has 
 been suggested as a suitable sphere of operations. 
 
 God speed these various missions for the uplifting of 
 the millions in Africa who have for ages been crushed 
 under the heel of the oppressor. They carry with them 
 the one Divine and effectual remedy. 
 
 * Hitherto the missions of this church have been confined to the 
 American Indians, Mexico, Brazil, Italy, and Greece. 
 
MADAGASCAR. 
 
 I.— PLANTING OF THE MARTYR CHURCH. 
 
 'T^HE existence of Madagascar was made known to the 
 -■- nations of Europe by Marco Paolo, the celebrated 
 Venetian traveller, towards the close of the thirteenth 
 century. The island is larger than Great Britain, its 
 length being 8i8 miles, and its greatest breadth 354 
 miles. According to the most recent estimate, it con- 
 tains two and a half millions of inhabitants. They are 
 supposed to be of Malay origin, but the race, which 
 is divided into three distinct tribes, with numerous sub- 
 divisions, is to a considerable extent tainted through the 
 importation of East Africans and Arabs, especially on the 
 west coast. 
 
 "The earliest embassy of friendship to the central 
 regions of Madagascar was sent by the English in 1816 
 to the first Radama, the most enlightened ruler ever 
 known in Madagascar. This young prince joyfully wel- 
 comed the peaceful and friendly envoy, and ratified his 
 treaty of amity and goodwill by the solemn and binding 
 oath of blood." 
 
 The Malagasy, though industrious, intelligent, and 
 semi-civilised, were at the same time ignorant, super- 
 stitious, and idolatrous. Their morals were revolting 
 and depraved. The laws regulating their political and 
 social life were characterised by much barbarity. Do- 
 
PLANTING OF THE MARTYR CHURCH. 295 
 
 mestic slavery, a kind of serfdom which had prevailed 
 from a remote period, and the abominable traffic in 
 slaves, were productive of a vast amount of misery. It 
 is estimated that from 3000 to 4000 slaves were annually 
 shipped from Tamatave and other ports on the eastern 
 coast to Mauritius, America, or the West Indies. The 
 more immediate result of the treaty with England was 
 the abolition of the foreign slave trade, which, indeed, 
 was the chief object in view in effecting it. It is still to 
 some extent connived at by the authorities at the ports, 
 but the laws relating to the traffic are being more strin- 
 gently enforced by the Government. The domestic in- 
 stitution continues to exist even in Christian households. 
 It is, however, gradually, though all too slowly, dis- 
 appearing as Christianity advances. 
 
 The following remarks on this subject occur in the 
 "Ten Years' Review, 1870-1880," published by the 
 London Missionary Society : — " There are thousands 
 of slaves in the island. It is considered a mark of 
 respectability to own a slave. There is scarcely a Hova 
 who does not possess one or more slaves, and some 
 possess a large number. Under present circumstances, a 
 Malagasy who does not own a slave is very badly off, 
 and sufters extreme inconvenience. In all the churches 
 and congregations there are slaves, and some of them 
 are composed chiefly of slaves. Nearly all the pastors, 
 deacons, and preachers, as well as members of the 
 churches, are slave owners ; and slaves are to be bought 
 and sold in the large weekly market near Antananarivo. 
 These are facts, and we do not wish to hide or excuse 
 them. We must also acknowledge that no legislative 
 action has, as yet, been taken by the native Government 
 towards the abolition of domestic slavery, though regula- 
 tions have been made with the view of lessening the 
 hardships and increasing the comfort of the slaves." 
 Among other regulations, "it is enacted, under severe 
 
296 MADAGASCAR. 
 
 penalty, that a young child shall not be separated from 
 its parents." ..." The principle (of domestic slavery) 
 is wrong, and out of harmony with the teachings of the 
 New Testament. We feel it to be a blot on the Christ- 
 ianity of the Malagasy, and shall be glad to see it re- 
 moved. The position of the Missionaries in regard to 
 this subject is, we believe, perfectly understood by the 
 most intelligent native Christians, especially by the 
 pastors and teachers ; and frequent opportunities occur 
 of quietly enforcing the teachings of the gospel, and 
 enlightening the native conscience in respect to this 
 matter." Again, "among the people of Betsileo, slavery 
 must be seen to be properly understood. It is attended 
 by few, if any, of those evils that the word is apt to 
 suggest to English minds. The whole state of society 
 is founded on the old patriarchal models, in which slaves 
 and children are treated much alike, etc." 
 
 The worship of the Malagasy is said to have been at 
 one time simple and spiritual ; but many grossly supersti- 
 tious and idolatrous practices in course of time came to 
 be associated with their religious ideas. Thus the belief 
 in a sort of fetishism had long been a source of wide- 
 spread misery and crime, especially when conjoined, as 
 it often was, with the deadly tangena^ or poison ordeal. 
 There was also the baneful influence exercised by the 
 sikidy, or power possessed by the diviners, which was 
 believed to have a supernatural source, to extend over 
 both worlds, and to determine " by calculation based on 
 the position and age of the moon at the time of birth " 
 the destiny of every new born infant, along with the 
 question as to whether its life should be preserved or 
 destroyed. The national idols, too, of which there were 
 fifteen in Imerina, the district around the capital, were 
 potent for evil. Two of them were supposed to preside 
 over the entire kingdom. The principal one, named 
 Ra-ka-li-ma-la-za, was believed " to render the sovereign 
 
PLANTING OF THE MARTYR CHURCH. 297 
 
 invincible and universally victorious, as well as to protect 
 against crocodiles, sorcery, and incendiarism." The 
 other, Ra-ma-ha-va-ly, was called "God, sacred, and 
 almighty, able to destroy or restore life, to control the 
 thunder and lightning, and to give or withhold rain. He 
 was also credited with a sort of omniscience from which 
 nothing could be concealed." These idols were carried 
 in procession on all public occasions, and were regarded 
 by the natives with the most superstitious fear and 
 reverence, the multitudes with head and shoulders bared 
 observing profound silence as they were borne along. 
 The apostle Paul, in writing to the Corinthians, says, 
 "we know that an idol is nothing in the world." To the 
 Malagasy these idols were everything. Hence the terrible 
 punishment which overtook those who cast the slightest 
 contempt upon them, or failed to render to them the 
 required homage. Hence also the marvellous triumph 
 when, through the power of a living Christianity, these 
 idols were abandoned. 
 
 Dr Vanderkemp was anxious to commence a mission 
 in Madagascar, but died before his plans were matured. 
 Others from time to time entertained the project, but 
 "lacked opportunity." On the commencement of the 
 mission in the ^Mauritius in 18 14, after the annexation 
 of that island to the British crown, the desired oppor- 
 tunity for entering Madagascar occurred. Acting on the 
 advice of Sir Robert Farquhar, Governor of the Mauritius, 
 the Directors of the London Missionary Society, in 18 18, 
 two years after the first intercourse of the British with 
 the Hovas, appointed the Rev. Messrs Jones and Bevan, 
 who,, after an experimental visit to the coast, proceeded 
 with their wives and children to Tamatave, the principal 
 port on the east coast, where they met with a friendly 
 reception from the chiefs. Soon after, Mrs Jones, Mr 
 and Mrs Bevan, and two children sickened and died. 
 The surviving and sorrowing missionary returned to 
 
29« MADAGASCAR. 
 
 Mauritius. In 1820, he again set out for Madagascar in 
 company with the British Agent, both of whom were 
 cordially welcomed at An-tan-an-a-rivo, the capital, by 
 the king. Mr Jones was encouraged by His Majesty 
 Radama I. to remain in the capital, and before the year 
 closed, like Duff with his five pupils in Calcutta, he had 
 laid the foundations of what proved to be a glorious 
 work by a class of three scholars. Ere long a school- 
 house was erected, the foundation-stone being laid by the 
 king. In the following year his hands were strengthened 
 by the arrival of Mr Griffiths. 
 
 In the same year (1821), the king sent Prince Ratefy, 
 the husband of his eldest sister, as ambassador to London, 
 and along with him ten youths to be educated. These 
 were placed under the care of the London Missionary 
 Society, the cost of their education being defrayed by the 
 British Government. The prince was also the bearer of 
 a letter to the Directors, requesting additional mission- 
 aries and men competent to teach the industrial arts. 
 A missionary and four artisans were accordingly ap- 
 pointed, and sailed with the prince on his return home. 
 
 The work of instruction was now prosecuted with 
 much encouragement, notwithstanding that, at that time, 
 there existed no written language — no Malagasy alphabet, 
 grammar, or vocabulary. The missionariesv had thus to 
 undertake " the treble task of learning, constructing, and 
 teaching the language of the people at the same time." 
 
 An adult school under Radama's auspices was opened 
 in the palace yard, in which instruction was given to the 
 officers of the army and their wives, to the number of 
 about 300. The children in the other schools made such 
 progress that, early in 1824, several of the best scholars 
 were, with the king's consent, employed as teachers in 
 the adjacent villages. These were so successful, that, in 
 order to make teaching more effective by training native 
 masters, three separate schools were, at the king's sug- 
 
PLANTING OF THE MARTYR CHURCH. 299 
 
 gestion, united in one central training institution under 
 the instruction of Messrs Jones and Griffiths, the wives 
 of the missionaries teaching the females. The rapid 
 extension of their educational operations was made the 
 ground of complaint to the king, who, fearing the safety 
 of the kingdom in consequence of the spread of the new 
 religion, officially informed the missionaries that they 
 were going too fast, and prohibited the children from 
 meeting together for public worship. But the rising 
 tide was not to be stemmed even by royal intimations. 
 It continued to flow, and in its onward course was aided 
 by sacred song and by a prayer meeting, conducted in 
 the native language, and attended by a number of the 
 scholars, in which several took part. 
 
 The introduction in 1826 of a printing press was hailed 
 by the king, and tended greatly to further the work. Nor 
 should we omit to notice the influence of those engaged 
 in teaching the people the useful arts. 
 
 The one school with the three pupils commenced in 
 1820 had by God's blessing multiplied by the beginning 
 of 1828 to thirty-two schools and 4000 scholars; while, 
 in addition, large numbers who never entered school were 
 being taught by friends and companions. 
 
 Thus far the work had been almost entirely of a pre- 
 paratory nature. Some of the natives manifested much 
 intelligence and devoutness of feeling ; but none of them 
 had pubHcly avowed their faith in Christ. As some of 
 them, however, seemed to be not far from the kingdom, 
 and a public profession of their faith could not be made 
 except with the king's approval, Mr Jones took an oppor- 
 tunity of explaining the subject to the king. The result 
 was an official message granting liberty to such as wished 
 to be baptised to act according to their convictions. 
 
 The hopes thus inspired were, alas ! destined to receive 
 a serious check. Radama, when residing for several 
 months in 1827 at Tamatave, indulged habits of intern- 
 
300 MADAGASCAR. . 
 
 perance and irregularity with the European and Colonial 
 visitors there, that brought him to a premature grave. 
 He died on the 27th June 1828, at the early age of thirty- 
 six. The event issued in the appointment, through wily 
 intrigue, of Queen Ra-na-va-lo-na, one of his wives, as his 
 successor, but not until Prince Rakotobe, the eldest son 
 of the deceased king's sister, whom he had nominated to 
 succeed him, had been seized and speared to death. 
 This was followed by the murder, in circumstances of 
 fiendish cruelty, of Radama's mother, his eldest sister 
 and her husband, his brothers, and his uncle. The 
 Christians had every reason to be concerned at the 
 change of dynasty, as Radama, though an idolater to the 
 last, had done much during his reign to elevate his 
 people, and to further the introduction of Christianity 
 among them, and as Ranavalona was actuated by a very 
 different spirit. 
 
 The first retrograde step was an order which prohibited 
 the missionaries from teaching or preaching. Happily 
 the preparation of elementary and other books, and the 
 translation of the New Testament, were not considered 
 as coming within the prohibition, and the missionaries 
 accordingly devoted their attention to this department of 
 the w^ork. The discontinuance of the treaty with this 
 country followed soon after. At the queen's coronation, 
 ^x^on 1 2th June 1829, standing on the sacred stone, Rana- 
 Valona took two of the national idols in her hand, and 
 addressed them in these works : — " I have received you 
 from my ancestors. I put my trust in you ; therefore, 
 support me." Yet, strange as it seems, though strongly 
 wedded to the idols of her ancestors, and bitterly opposed 
 to every utterance or movement that cast dishonour on 
 them, Ranavalona for a time relented in her opposition, 
 and granted permission " to all her people who wished it, 
 to be baptised, to commemorate the death of Christ, or to 
 enter into marriage engagements according to the custom 
 
PLANTING OF THE MARTYR CHURCH. 301 
 
 of the Europeans. . . . On 29th May 1831, the first 
 Sabbath after the queen's permission had been received, 
 twenty of the first converts to Christ in Madagascar were 
 baptised at Am-bo-din-an-do-ha-lo ; and on the following 
 Sabbath, eight individuals, by receiving the same ordin- 
 ance at Am-ba-ton-a-kan-ga, publicly renounced paganism, 
 and avowed themselves disciples of the Lord Jesus 
 Christ, and in both places united in partaking of the 
 Lord's Supper." In August of the same year, the con- 
 verts at each place were formed into a church, the 
 members giving and receiving the right hand of fellow- 
 ship, and agreeing to a simple declaration of faith and 
 order, the Word of Christ being declared to be the law 
 of the church. Thus, " the foundations of the Martyr 
 Church of Madagascar were laid thirteen years after the 
 messengers of Christ had landed on the shores of that 
 country, and eleven years after the commencement of 
 their labours in the capital." 
 
 In the following year " a message was delivered from 
 the Queen, expressing Her Majesty's sense of the great 
 value of the mission. Hopes were inspired that the 
 missionaries would be permitted to prosecute their work 
 without molestation. Alas ! they were, as Mr Ellis beauti- 
 fully expresses it, but "gleams of sunshine which some- 
 times momentarily break through openings in the darken- 
 ing clouds which precede the gathering storm." 
 
 The increase of the Christians, and the efforts of some 
 of them to bring others to the Saviour, were offensive to 
 the Government, and led to a renewal of the prohibition 
 to unite in commemorating the Lord's death. The 
 entire native population was at the same time forbidden 
 to join the fellowship of the Christians. Masters who 
 allowed their slaves to read, and slaves who learned to 
 read and write, were threatened with the heaviest penal- 
 ties. But it was no easy matter to arrest the spirit of 
 inquiry. Before the close of the fifteenth year from the 
 
302 MADAGASCAR. 
 
 opening of the first school, there were, it was estimated, 
 upwards of 30,000 readers in different parts of the 
 country. Many were under deep rehgious impressions, 
 not only in the capital, but also in villages sixty and a 
 hundred miles distant. The Scriptures were eagerly 
 sought and read. Meetings for the reading of the Word 
 and for prayer, conducted by the natives themselves, 
 were held. Nor was this spirit of earnest inquiry con- 
 lined to any one class of the community ; it had extended 
 to all classes. There were disciples even among the 
 immediate connections of the sovereign. The reality of 
 the work, too, manifested itself in the blameless lives of 
 the Christians ; so that when, in addition to their rejec- 
 tion of the idols, crimes were preferred against them, the 
 chief judge "dismissed their accusers with the declaration 
 that offences against the idols must be carried before the 
 ■queen, and that no charge could be sustained against the 
 Christians on any other grounds." 
 
 Other means were now resorted to, especially by the 
 priests and chiefs, in order to secure, if possible, the 
 extermination of the Christian faith. A chief, who had 
 previously failed in his purpose to destroy a young 
 Christian by means of the tangena, having attended one 
 •of the evening meetings for worship, went afterwards to 
 the principal ofiicers of Government and falsely accused 
 the Christian teacher of preaching treason. It had the 
 desired effect. The prime minister laid the accusation 
 before the queen, who "burst into tears of grief and rage, 
 and swore that these things would be stopped by the 
 shedding of blood." From that time the most profound 
 silence reigned in the palace ; the music was no longer 
 heard ; all amusements and dancing were discontinued 
 for about a fortnight; the Court appeared as if overtaken 
 by some great calamity; while uncertainty and alarm 
 pervaded all classes of society. An edict was issued, 
 requiring the people from the surrounding country, even 
 
PLANTING OF THE MARTYR CHURCH. 303 
 
 to a child of a cubit high, to assemble at the capital on 
 Sunday, the ist day of March. The missionaries remon- 
 strated, but in vain. The dreaded Sunday was ushered 
 in by the firing of cannon, to strike terror into the hearts 
 of the people, of whom it was estimated that at least 
 100,000 were present. To the assembled multitude 
 Ranavalona expressed her confidence in the idols, and 
 her determination to treat as criminals all who refused 
 to do them homage. One week was the time fixed 
 within which '' every class of people, soldiers, citizens, 
 scholars, artisans^ and slaves, should separately, as classes, 
 and individually, repair to the appointed authorities, and 
 acknowledge, or give in a written statement of, the 
 offences they had committed " — these offences being such 
 as prayer, attending the schools for worship, the opening 
 of other houses for worship, receiving the ordinance of 
 baptism, joining the society of the Christians, and keep- 
 ing the Sabbath. Against those who should not come 
 within that period, the queen denounced death. There 
 being few families in and around the capital in which one 
 or more of its members were not involved in this decree, 
 the deepest concern and agitation prevailed during that 
 week of terrible suspense. '' Some who had at times 
 appeared in their assemblies, now consorted with the 
 heathen. Others denied having believed in Christ, or 
 made excuses for their association with His people." 
 But " the great body of the disciples felt no hesitation 
 as to what was their duty, and were only anxious to 
 discharge it. They gave themselves to prayer; and 
 when appearing before the judges, they faltered not in 
 
 their testimony One faithful company of 
 
 believers met every midnight in the vestry at Am-ba-ton- 
 a-kan-ga for prayer, and long afterwards remembered the 
 consolation and strength they had found in those mid- 
 night hours." 
 
 When the day for carrying her threats into execution 
 
304 MADAGASCAR. 
 
 arrived, the queen, on the intercession of the people of 
 the province of Imerina, so far relented in her purpose. 
 None were put to death or sold into slavery, but about 
 400 officers were reduced in rank, and fines paid for 
 2000 others. The Christians were, however, warned 
 that on the next occasion their lives alone would be a 
 sufficient punishment, should they continue to disregard 
 her authority. Immediately afterwards, they were 
 ordered on pain of death to deliver up every book in 
 their possession, without retaining even a single leaf. 
 The order was the more severely felt that there was an 
 intense desire to possess portions of the Scriptures, some 
 walking sixty and even a hundred miles to obtain one. 
 
 As the missionaries were not allowed to preach 
 either in the chapels or in their own houses, and as they 
 could visit none of their flocks at their own homes, or be 
 visited by them, without both parties being exposed to 
 the greatest peril, the operations of the mission were felt 
 to be virtually at an end. It was judged expedient 
 therefore that the missionaries should retire, at least for a 
 season ; and accordingly four of them sorrowfully left the 
 capital in June 1835 (^^^ Jones had returned to England 
 in 1834 on account of his health), two others, Messrs 
 Johns and Baker remaining to finish, if possible, the 
 translation of the Old Testament, and to carry through 
 the translation of English and Malagasy dictionaries, 
 and the inimitable " Pilgrim's Progress." The repressive 
 measures now became more and more stringent. Govern 
 ment sternly refused an application by the two remaining 
 missionaries just named to be allowed to teach and to 
 print books, and at the same time gave them to under- 
 stand that they were expected to leave the country, which 
 accordingly they did, after many prayers, in July 1836. 
 In the next chapter we shall endeavour to show what 
 befel the native Christians, and how they carried them- 
 selves during " the time of darkness " that succeeded the 
 expulsion of the European missionaries. 
 
THE TIME OF DARKNESS. 305 
 
 II.— THE TIME OF DARKNESS. 
 
 •" The Time of Darkness " — such are the words in which 
 the Christians of Madagascar describe their long night of 
 persecution. The reHgious hberty that succeeded is 
 spoken of as " the coming of the Hght." For the present 
 we confine our remarks to the former period. 
 
 After the departure of the European missionaries, the 
 Christians occasionally met together in secrecy in their 
 own houses, but more frequently on the summits of soli- 
 tary mountains, or in the hollows on their sides whence 
 they could observe the movements of those who were 
 hunting for their lives. Sometimes they traveUed as many 
 as twenty miles to enjoy such opportunities for religious 
 converse and prayer as their midnight meetings afforded. 
 Rafaravavy, who belonged to a family of rank remarkable 
 for devotion to the idols, and had become a sincere fol- 
 lower of Christ previous to Christianity being proscribed, 
 was the first victim of the terrible persecution that fol- 
 lowed. Her house, one of the largest in the capital, 
 had been appropriated to Christian worship. It con- 
 tinued to be resorted to by a few female friends on 
 Sunday evenings, even after the issue of the queen's 
 prohibitory edicts. Three of her slaves (two of whom 
 .aftenvards became Christians) having informed against 
 her, the matter was duly reported to the queen, who in 
 great wrath exclaimed, " Is it possible that any one is so 
 daring as to defy me ? And that one a woman, too ! 
 Go and put her to death at once." Influential friends 
 having represented the services rendered by her father 
 and brother, the queen was induced to commute the 
 punishment to a fine, with an intimation, however, that 
 if again found guilty of a similar offence effect would be 
 given to the capital sentence. Rafaravavy now removed 
 
 u 
 
3o6 MADAGASCAR. 
 
 for greater safety to Ambatonakanga. But not long after, 
 information having been communicated to the authorities 
 of meetings for prayer being held in her house, ten of the 
 accused were forthwith arrested. Efforts were made to 
 induce Rafaravavy to divulge the names of others who 
 were in the habit of attending. She, however, resolutely 
 declined to inform against them. But Rasalama, one of 
 the ten already in prison, having been unwittingly en- 
 trapped to mention the names of seven who had not 
 previously been impeached, these were forthwith appre- 
 hended and lodged in the prison with the others. 
 
 A fortnight later, a rush was unexpectedly made into 
 Rafaravavy's house. While the rabble were engaged in 
 plundering her property and pulling down the building 
 " four of the royal guard, usually employed in the execu- 
 tion of criminals, ordered her to follow them ; and on 
 enquiring whither they were leading her, the answer was, 
 ' The queen knows what to do with you.' " When the 
 smith was rivetting the fetters one of the soldiers said to 
 him, " Do not make them too fast — it will be difficult to 
 take them off, and she is to be executed at cock-crow to- 
 morrow." A fierce conflagration during the night having 
 thrown the city into the wildest confusion, the execution 
 of the sentence was first delayed, and then reduced to 
 perpetual slavery. 
 
 Rasalama, already alluded to, was overheard express- 
 ing her surprise that one entirely innocent of any crime 
 should be reduced to perpetual slavery. " She was also 
 heard to say that she was not afraid when the Tsitialaingia* 
 came to her house, but rather rejoiced that she was 
 counted worthy to suffer affliction for believing in Jesus." 
 
 * A round-headed silver lance, on which the name of the queen 
 is engraved. It is l:)orne by officers sent to arrest persons suspected 
 or accused of crimes against the sovereign. Being the representa- 
 tive or emblem of her power, it was regarded by the people with 
 superstitious fear. 
 
THE TIME OF DARKNESS. 307 
 
 It was enough. "She was ordered for execution the 
 next morning, and on the previous afternoon was put in 
 irons, which, being fastened to the feet, hands, knees, and 
 neck, confined the whole body to a position of excruci- 
 ating pain. In the early morning she sang hymns as she 
 was borne along to the place of execution. . . . On 
 passing the chapel in which she had been baptised she 
 exclaimed, ' There I heard the words of the Saviour.' 
 After being borne more than a mile farther, she reached 
 the fatal spot, ... at the southern extremity of the 
 mountain on which the city stands. . . . Here, permis- 
 sion being granted her to pray, Rasalama calmly knelt on 
 the earth, committed her spirit into the hands of her 
 Redeemer, and fell with the executioner's spears buried 
 in her body." So suffered, on 14th August 1837, Rasa- 
 lama, the first martyr for Christ in Madagascar. 
 
 Long years of persecution succeeded, during which 
 many of the Christians were hunted as partridges on the 
 mountains. They were constantly in extreme peril, and 
 often suffered much from the want of food and the 
 inclemency of the weather. Their sleeping places and 
 places of concealment were among the large stones or 
 boulders by the sides of rivers, or among the tall grass 
 on the fiat top of some ancient sepulchre, — often too in 
 pits and in the jungle. Some who had been condemned 
 to slavery, and even to death, effected their escape from 
 the Island. Among these were six females, of whom 
 Rafaravavy was one. So great was the risk of discovery 
 that they could only be got off from the Island in the 
 darkness of night, by cutting their hair short, and dress- 
 ing themselves in suits of sailor's clothes which Mr Johns 
 succeeded in conveying to them. 
 
 This party proceeded to London, where, on their 
 arrival in May 1839, ^^ey were warmly welcomed by the 
 Directors of the Society. Their presence in this country 
 did much to awaken sympathy for the persecuted Chris- 
 
3o8 MADAGASCAR. 
 
 tians of Madagascar, and to deepen an interest in the 
 Missions. They returned to the Mauritius in 1842, 
 accompanied by Mrs Johns, by whom they were affec- 
 tionately cared for. 
 
 It fared differently with many other Malagasy Chris- 
 tians. Hundreds were sold into irredeemable slavery. 
 Not a few were forced to drink the poison, and died 
 under its effects. Others, thrown head-foremost into pits 
 digged for the purpose, had boiling water poured upon 
 them until life was extinct. Others still, tied to poles 
 and carried on men's shoulders to the place of execution, 
 were, like Rasalama, speared to death. Some again had 
 their bodies cut into small pieces, and afterwards burned; 
 or they were hurled one by one from the edge of Ampa- 
 marinana, a precipitous rock to the west of the palace, 
 falling a distance of 150 feet, and dashed among the 
 broken fragments of granite lying at the base ; or they 
 were stoned to death, their heads being severed from 
 their bodies and fixed on poles to inspire terror ; or they 
 were condemned to labour as convicts in fetters for 
 life, as many as fifty-seven having at one time been 
 chained together by the neck ; or they were heavily fined, 
 and thereby reduced in many cases from affluence to 
 abject poverty. 
 
 It having been reported, early in 1853, that the queen 
 was arranging for her abdication in favour of her son, Mr 
 Ellis shortly afterwards proceeded to Madagascar at the 
 request of the Directors, in order to obtain for them reli- 
 able information, before preparing to resume their mis- 
 sion. On reaching Tamatave he was cordially welcomed, 
 not only by the Christians, with whom he had many 
 affecting interviews, but also by the authorities there. 
 Owing to the prevalence of cholera in Mauritius, and the 
 fear of infection by the Government, he was not allowed 
 to proceed beyond the coast, and accordingly returned to 
 London. Thereafter, on the receipt of a letter inform- 
 
THE TIME OF DARKNESS. 309 
 
 ing him that there was now no impediment to his visiting 
 the capital, he again started, in 1856, for the island. 
 Orders had been given by the queen to the authorities at 
 Tamatave to provide bearers for himself and his luggage. 
 When five miles from the capital he was met by three 
 young officers, whom the queen had sent to conduct him 
 thither. Suitable accommodation was provided for him ; 
 and a day or two after his arrival, a number of high 
 officers were sent by the queen to ascertain the object of 
 his visit to An-tan-an-a-ri-vo. The result of the inter- 
 view having been communicated to the queen, an officer 
 from the palace informed him, on the following day, 
 that her majesty and the Government were satisfied with 
 the reply he had given. Presents of welcome from the 
 ([ueen, the prince and princess, and some of the nobles 
 followed. 
 
 When in the capital Mr Ellis gathered much informa- 
 tion regarding the condition of the Christians, visited the 
 places where the martyrs had suffered, and met in the 
 evenings with the preachers and teachers of the Chris- 
 tians, as also with a number of young men belonging to 
 some of the higher classes. On the last night of the 
 month during which he was permitted to remain in the 
 capital, he was visited by the prince and princess, ac- 
 companied by an adopted daughter, and attended by an 
 escort. The princess informed him that " the queen 
 and the members of the court were pleased with his visit, 
 and hoped that nothing would occur to interrupt the 
 friendly intercourse between England and Madagascar." 
 By order of the queen, eight officers accompanied Mr 
 Ellis to the coast. 
 
 Notwithstanding the very gratifying reception which 
 Mr Ellis had met with, little change in the circumstances 
 of the Christians took place after his departure. In the 
 following year (1857), information having been conveyed 
 to the queen that numbers were in the habit of meeting 
 
3IO MADAGASCAR. 
 
 for worship, a fresh persecution broke out. It was tlie 
 last, but it was very severe. More than 200 suffered in 
 the various ways already described, the greater number of 
 those who were put to death being men of mark among 
 the Christians. 
 
 Mr Ellis furnishes many striking illustrations of the 
 heroic conduct of the sufferers. Their steadfastness in the 
 faith was worthy of the best days of the Christian Church. 
 Thus, one of the disciples, when told by the officer who 
 discovered him that he must take him prisoner, asked, 
 '' What is my crime ? I am not a traitor. I am not a 
 murderer. I have wronged no one." The officer re- 
 plied, " It is not for any of these things that I must take 
 you, but for praying." To this the Christian leader 
 replied, " If that is what I am charged with, it is true. 
 I have done that. I do not refuse to go with you." 
 Referring to the last persecution, Mr Ellis also states 
 that he heard of no instance in which any one when 
 accused of being engaged in any act of Christian worship, 
 denied the charge, or refused to meet the consequences. 
 
 The long night of persecution was now drawing to a 
 close. Ranavalona's strength gradually declined; and all 
 the measures adopted by the priests and diviners to re- 
 store it proved unavailing. She died on i6th July i860. 
 Ellis, in referring to the event, justly observes that 
 " Ranavalona, by her fierce and unrelaxed persecution, 
 pursued through the greater part of her protracted reign, 
 became the instrument of testing, purifying, and strengthen - 
 ing in her country that divinely implanted faith which 
 the chief energies of her life were employed to destroy." 
 
THE COMING OF THE LIGHT 
 
 III.— THE COMING OF THE LIGHT. 
 
 The fiery trial through which the Church in Madagascar 
 had passed was the precursor of a new era of spiritual 
 light, and life, and joy. In answer to the cry which had 
 ascended from " the souls of them that were slain for 
 the Word of God, and for the testimony which they 
 held," the Lord had " removed " Queen Ranavalona, 
 and " set up " the Prince Royal, as Radama II. The 
 Christians had good cause to rejoice in his accession to 
 the throne. From his sixteenth year he had from time 
 to time attended the meetings for worship. Often had 
 he interceded, and successfully, with his mother in be- 
 half of the suffering Christians. His cousin. Prince 
 Ramonja, in particular, had all along been befriended 
 by him. Though not a Christian, he had lost all faith 
 in the idols. One of his first acts after being proclaimed 
 king was to recall those who were in exile or conceal- 
 ment. Messengers were even sent to bring to their 
 homes the emaciated and dying Christians who had 
 been banished and were lying in fetters. Perfect re- 
 ligious liberty was established \ the use of the tangena 
 was prohibited ; and the ports were opened to the ships 
 of all nations. 
 
 In accordance with a wish expressed by the king, Mr 
 Ellis proceeded to Madagascar towards the close of 1861. 
 On reaching the capital the Christians came in one con- 
 tinuous stream to welcome him. Presents followed in 
 abundance. On the day after his arrival he met with a 
 most cordial reception from the king and queen. Later 
 in the day his house was literally thronged with visitors. 
 Amongst them were four widows, whose husbands had 
 suffered martyrdom, with whom, as well as with other 
 martyrs' widows, he had most affecting conversations. 
 
312 MADAGASCAR, 
 
 Service was held regularly at the palace. The chapels 
 were crowded with earnest worshippers, and pastors of 
 approved standing and preaching gifts were appointed 
 over the various congregations. 
 
 In 1862, Mr and Mrs Toy and Dr and Mrs Davidson 
 arrived at Antananarivo. These were followed by other 
 brethren. Under their superintendence the work made 
 rapid progress. But events soon occurred which caused 
 much uneasiness. A conspiracy among the heathen party 
 issued in the murder of the king. This led to Queen 
 Rabodo being placed on the vacant throne, with the title 
 of Rasoherina. Under her reign the liberty and privi- 
 leges of the Christians were happily continued, notwith- 
 standing that she " was publicly regarded as the head of 
 the heathen, and the patron of the idols." A revised 
 treaty between this country and the Government of 
 Madagascar secured liberty to British subjects to travel 
 and reside in all parts of the island, with the exception 
 of three of its cities, as well as freedom to profess and 
 teach the Christian religion, and to erect places of worship. 
 Monthly missionary prayer meetings were commenced in 
 the different churches, and were largely attended. A 
 dispensary, opened by Dr Davidson, impressed the natives 
 with the benevolent aims of the mission. The foundation 
 stone of an hospital was laid by the Prime Minister in 
 the beginning of 1864. The schools, too, from which, 
 in the earlier years of the mission, such blessed fruit 
 was reaped, were again attended by thousands of eager 
 pupils. 
 
 The great want was suitable buildings in which the 
 Christians might hold their meetings. While detained at 
 Mauritius, Mr Ellis had, by anticipation, written to the 
 King expressing the hope that the places where the Chris- 
 tians were put to death might not be built upon until he 
 had had an opportunity of judging as to their suitable- 
 ness as sites for memorial churches. To the wish thus 
 
THE COMING OF THE LIGHT. 313 
 
 expressed the King and the Government readily acceded. 
 In response to an appeal afterwards addressed by Mr 
 Ellis to the Directors, the munificent sum of ;^ 13, 000 
 was subscribed. In due time the boundaries of the land 
 were fixed, title-deeds were executed, and the building of 
 the churches was proceeded with. Referring to the 
 operations at one of these churches, Mr Ellis thus writes : 
 " Going down to Ambatonakanga early one morning, I 
 was delighted to find nearly the whole congregation at 
 work, masters and slaves digging down the hillocks and 
 leveUing the ground which had been obtained, women 
 and children carrying the earth, stones, and rubbish in 
 baskets on their heads, while the preachers were super- 
 intending and encouraging them, and singing for joy." 
 This church, capable of accommodating nearly 1500, was 
 opened early in 1867. It was a great occasion, and 
 excited much interest among the heathen. 
 
 The year 1868 witnessed further changes. The health 
 of Rasoherina gradually declined, and on ist April she 
 died. A conspiracy to change the dynasty having been 
 defeated, her younger sister Romomo succeeded to the 
 throne, and took the name of Ranavalona. At her coro- 
 nation 300,000 gathered at the capital. " She took her 
 seat beneath the canopy, on the front of which was 
 inscribed, in shining letters, the Malagasy words, signify- 
 ing ' QAovj be to God ; ' on the other sides, ' Goodwill 
 among men,' * On earth peace,' and ' God shall be with 
 us.' On one hand of Her Majesty stood a small table 
 with the crown, and on the other a small table bearing 
 the handsome Bible sent to her predecessor by the British 
 and Foreign Bible Society. In her address to the repre- 
 sentatives of the nation, in regard to the praying, the 
 Queen said, ' It is not enforced, and it is not forbidden, 
 for God made you.' " Four things impressed one of the 
 native pastors in connection with the coronation: (i.) 
 " The absence of idols and priests ; (2.) The mottoes on 
 
314 MADAGASCAR. 
 
 the canopy ; (3.) The Bible by the side of the Queen ; 
 and (4.) The clear, distinct proclamation of religious 
 liberty." 
 
 The beautiful church in the capital, erected close to the 
 spot where Rasalama, the first Christian martyr, had 
 suffered, was opened for public worship on 1 7th Novem- 
 ber 1868, when the Queen, "who seemed to share her 
 people's joy," was present. At the close of that year 
 there were 1 2 English agents, of whom 8 were ordained 
 ministers, 20 native pastors, 532 native preachers and 
 teachers, 37,112 adherents to Christianity, and 7066 
 communicants. 
 
 At the annual festival of the Malagasy new year (1869), 
 to which native Christians and the English with other 
 guests were invited, and at which there was neither idol, 
 priest, nor recognition of the gods of her ancestors, the 
 Queen said, " This is what I have to say to you, my 
 people. I have brought my kingdom to lean upon God, 
 and I expect you, one and all, to be wise and just, and 
 to walk in the ways of God." On the 21st February the 
 Queen and Rainilaiarivony, the Prime Minister, were 
 baptised by the native pastor, Andriambelo, in presence 
 of the high officers, judges, nobles, and preachers from 
 each of the city churches. As Mr Ellis records, ''Well 
 might the Christians weep for sympathy, thankfulness, 
 and joy." Four months later they publicly partook of 
 the Lord's Supper. Rainilaiarivony is a remarkable man, 
 and has continued ever since his baptism to exercise his 
 powerful influence in behalf of Christianity. 
 
 More remarkable still was the burning in the same 
 year of the national idols, as communicated to Mr Ellis 
 by the Prime Minister. It was brought about in this 
 way : When the idol-keepers came in their official capacity 
 to offer their allegiance, it was declined in that form by 
 the Queen. " She would welcome them," she said, " as 
 her subjects, but as idol-keepers she would have nothing 
 
THE COMING OF THE LIGHT. 315 
 
 to do with them. These idols," she added, "were not 
 her idols." The idol-keepers, who had been deprived of 
 their privileges, made a last desperate attempt to be 
 restored to their position. Having pled their cause 
 before the Queen, she summoned together a large number 
 of the officers and heads of the people, to whom she said, 
 " I shall not lean upon, nor trust again in the idols, for 
 they are blocks of wood, but upon God and Jesus Christ 
 do I now lean or trust." In reply, the people requested 
 the Queen to summon a Kebary, or General Assembly, 
 to cause all the idols of the people to be burned. The 
 Queen said, " That would please me. I have no desire 
 that there should be idols any more in my kingdom. 
 Nevertheless, I do not force or compel you, my people." 
 Then agreed the people there before the Queen to the 
 burning of all the idols in Madagascar ; and the Queen, 
 consenting, rejoiced. And on the same day the Queen 
 sent officers to burn all the idols of the Queen. And 
 they were all burned, and some of the people burned 
 theirs. Such is the account of this wonderful transaction, 
 as given in the simple language of the Prime Minister. 
 Within a few days thereafter might be seen, in every large 
 village and town throughout the province of Imerina, a 
 small heap of ashes, the only remaining token of the once 
 famous SamPy, The 1 26th Psalm might have been appro- 
 priately sung on the occasion : — 
 
 " When Sion's bondage God turn'd back, 
 
 As men that dream'd were we. 
 Then fiU'd with laughter was our mouth, 
 
 Our tongue with melody : 
 They 'mong the heathen said. The Lord 
 
 Great things for them hath wrought. 
 The Lord hath done great things for us, 
 
 Whence joy to us is brought." 
 
 The destruction of the idols was nothing short of a 
 religious revolution, and the marvellous thing in connec- 
 
3i6 MADAGASCAR. 
 
 tion with it is that it was accomplished quietly, and with 
 the cordial assent of the great mass of the people. The 
 leaven had been long silently working which had pre- 
 pared them for the mighty change. And although the 
 Queen was the more immediate agent in bringing it about, 
 all felt that there was an unseen hand guiding the move- 
 ment. " Never before were whole villages seen to erect 
 a house of prayer, and meet Sabbath after Sabbath with- 
 out one man to instruct them, looking up with a longing 
 eye to God whom they have come to know, asking Him 
 to show them how to pray." 
 
 Important reforms followed. In particular, a law was 
 passed putting an end to all official duty on the Sabbath. 
 Another law directed that Sunday markets be henceforth 
 held on some other day of the week. " In some places, 
 the outward observance of the Sabbath is the result of 
 pressure on the part of government officials, rather than 
 the spontaneous expression of the religiousness of the 
 people. ... In Antananarivo and the surrounding vil- 
 lages, no pressure whatever is brought to bear upon the 
 people beyond that of public opinion and genial example, 
 and yet in no part of the country is the Sabbath more 
 strictly observed." 
 
 The influence of the Christian faith was felt far and 
 wide, so that, " even among the forests of Tanala (in the 
 southern part of the island) the noble Princess Ittovana 
 declared herself a Christian." This i)rogress was, no 
 doubt, in large measure owing to the example set by the 
 Queen and the nobles. But there is as little doubt that 
 much of it was also the result of the wide-spread and pro- 
 found impression produced by the teaching, and the con- 
 sistent and heroic conduct of the martyrs. 
 
 The narrative of the persecutions abounds in remark- 
 able cases of conversion. Mr Ellis, for example, states 
 that at a public dinner to which he was invited by the 
 Oueen on the occasion of his visit to the capital in 1856,. 
 
THE COMING OF THE LIGHT 317 
 
 he " was seated beside the judge who had examined and 
 condemned the Christians at Analakely in the fearful per- 
 secution in 1849, a sort of Malagasy Judge Jeffries of 
 that bloody assize, whose name struck terror into the 
 minds of the Christians of Madagascar," and that this 
 same man in 1869 " had become a beHever in Christ, 
 and was one of a class who had been four months under 
 regular instruction, preparatory to a declaration of his 
 faith in the Redeemer." 
 
 Mention has already been made of Prince Ramonja. 
 He had early identified himself with the Christians, and 
 had suffered much on account of his steadfastness. He 
 had aided many of them in effecting their escape, and had 
 ]3rovided for the shelter and accommodation, as well as 
 the means of subsistence for many more. In consequence, 
 he repeatedly incurred the Queen's displeasure, and had 
 been for some time reduced to the grade of a common 
 soldier, in which capacity he was subjected to unusual 
 hardships. This excellent prince was always spoken of 
 by the Christians as " a wise and faithful friend, and one 
 who loves the Lord Jesus Christ." No one has left be- 
 hind him a more fragrant memory than he. 
 
 The organisation of congregations, the examination of 
 candidates, the erection of churches, the establishment 
 of schools, and other duties taxed to the utmost the 
 energies of the missionaries. Having represented the 
 difficulties of their position to the Society, the late Dr 
 Mullens records that " the conviction grew that nothing 
 would suffice for the accomplishment of our purpose, 
 nothing would supply all missing links and make co- 
 operation complete, but that two or three of the directors 
 should proceed to the island, and that the missionaries 
 and these directors, as ' friends in council,' should toge- 
 ther shape the new scheme which the enlarged mission 
 imperatively required." Dr Mullens and the Rev. John 
 Pillans, of Camberwell, accordingly proceeded to Mada- 
 
3i8 MADAGASCAR. 
 
 gascar in 1873, where they remained for a year, visiting 
 the various provinces, and gathering as they went from 
 place to place most valuable information ; holding friendly 
 intercourse with the authorities, as well as with the mis- 
 sionaries, native pastors, preachers, teachers, and churches; 
 consulting with the missionaries as to measures for the 
 well-being of the newly-formed churches, for the exten- 
 sion of the mission, and for the most economical and 
 practically useful distribution of the staff; counselling, 
 encouraging, and stimulating the Christians in regard to 
 their conduct as professed followers of Christ ; and in 
 other ways turning their visit to good account. The 
 visit of two such deputies, extending as it did over such 
 a lengthened period, could not fail with the Divine bless- 
 ing to have some corresponding practical outcome. It 
 jDroved a source of unmingled satisfaction and joy to all 
 concerned. 
 
 The Report of the mission for 1878 refers to the moral 
 and social progress of the Malagasy people. The churches 
 had been severely tried during the year by the prevalence 
 of an epidemic of fever which broke out along the 
 northern borders of Imerina and other districts. In seve- 
 ral places both churches and schools were for some time 
 closed. Many of the more ignorant of the people, and 
 some even of the church members, in their despair went 
 back to their old heathen customs, alleging that the dis- 
 ease from which they were suffering was on account of 
 " the praying," and that it was the curse of Ranavalona 
 I. that had come upon them for changing the religion 
 and customs of their ancestors. In defiance of the law, 
 the tangena ordeal was revived, especially at Ambohima- 
 laza, and several persons, it is believed, died in conse- 
 quence. Government, however, took energetic measures 
 to punish the offenders, and to prevent a repetition of the 
 offence. These apparently backward movements, while 
 they caused for the time much regret and anxiety, were 
 
THE COMING OF THE LIGHT. 319- 
 
 the winnowing process by which a portion of the chaff 
 was thrown off from the native churches. The bulk of 
 the Christians remained steadfast; and the preachers and 
 teachers for the most part displayed a self-denying and 
 praiseworthy devotion in ministering to the sick and 
 suffering. 
 
 The same Report refers to the opening of a Royal 
 Hospital by the Queen in presence of the high officers of 
 state ; to certain radical law reforms, with a view especially 
 to put an end to an extensive system of bribery; to the 
 steady increase in the number of Christian workers, and 
 the elevation of the standard of their character and quali- 
 fications ; to the rapid extension of chapel building, and 
 the readiness of the Christians to contribute thereto ; and 
 to the progress of education, and, in connection there- 
 with, the appointment by the Government of an Inspector 
 of Schools. 
 
 In response to an appeal by the Bishop of Mauritius, 
 who had been in friendly conference on the subject with 
 Mr Ellis, the Church Missionary Society resolved, in 1863, 
 to commence a mission on the north-east coast of Mada- 
 gascar, then wholly unoccupied. Two missionaries were 
 sent out, and in the following year settled in the town of 
 Vohemare. The Governor of the district, being a Chris- 
 tian, they entered hopefully on their work. But owing 
 to its isolated position the missionaries concluded that it 
 was not a suitable basis for a mission. The result was 
 that the seat of the mission was transferred in 1866 to 
 Andevorante, about seventy miles south of Tamatave. 
 The work was carried on encouragingly until 1874, when 
 it was reluctantly abandoned. The cause is thus stated : 
 " The consecration of a Bishop for Madagascar by the 
 Scotch Episcopal Church, and the announcement of his 
 intention to commence missionary operations on a large 
 scale at the capital, have, in the judgment of the com- 
 mittee, rendered it impossible for the Church Missionary 
 
320 MADAGASCAR. 
 
 Society to continue its labours in the island without being 
 implicated in difficulties which it is most important to 
 .avoid." Accordingly, being earnestly desirous to adhere 
 to the principle of non-interference with the work of 
 other Protestant Societies, they withdrew altogether from 
 the island in the year mentioned. At that time, there 
 were 300 native Christians, 50 communicants, and 102 
 pupils in the five schools. 
 
 The seed sown at Vohemare bore fruit in the conver- 
 sion of two Malagasy. They became evangelists, and 
 by their zealous efforts a congregation was gathered, and 
 Si little church erected. Such, indeed, had been their 
 success that when visited by one of the missionaries in 
 1871, he found congregations of 200 or more both at 
 Vohemare and at another place three days' journey 
 south. 
 
 The Propagation Society commenced operations at 
 Tamatave in 1864. In the following year the Rev. Mr 
 Hey, the missionary at that station, suggested the occu- 
 pation of the capital by the Society. Some months later 
 we find the Bishop of Mauritius, after referring to the 
 probability of converts being gathered in from among the 
 Hova officers and traders, asking in view of their return 
 to Antananarivo, " Is it possible that anything so un- 
 generous, unfriendly, and unjust, could be proposed as 
 the permanent exclusion from the capital of Madagascar 
 of the ministrations of the Church of England for those 
 who had been converted to the faith of Christ by her 
 devoted missionaries?" And, in 1868, the Society's 
 Report states that " until Madagascar becomes the resi- 
 dence of a bishop of our Church, our mission work must 
 of necessity be incomplete, to say the least of it," 
 
 A society which systematically ignores the principle of 
 non-interference with the labours of other societies was 
 not likely to be turned aside from a project upon which 
 it had set its heart. Rather than extend the work by 
 
THE COMING OF THE LIGHT. 321 
 
 sending missionaries " to preach the Gospel in the regions 
 beyond," it preferred to enter " another man's hne of 
 things, made ready to its hand," even although confusion 
 among the converts should be thereby introduced. And, 
 accordingly, in spite of earnest and repeated remon- 
 strances by the London and Church Missionary Societies, 
 and in flagrant disregard of the published views of the 
 Archbishop of Canterbury, to which reference has already 
 been made (see page 207), the Rev. R. K. Kestell-Cor- 
 nish was, on 2d February 1874, consecrated Missionary 
 Bishop for Madagascar, with his headquarters as arranged 
 at the capital — a step which may fitly be characterised 
 as " ungenerous, unfriendly, and unjust," towards a society 
 that was in occupation of the field, and that had done 
 such noble work. The ceremony was performed in St 
 John's Episcopal Church, Edinburgh, the consecrating 
 prelates being the Bishops of the Scotch Episcopal 
 Churches in Edinburgh, Glasgow, Aberdeen, and Brechin. 
 The bishop and his party reached Antananarivo in 
 October of the same year. Besides church and schools, 
 the mission maintains a college for the training of a 
 native ministry, an hospital, and a printing-press. The 
 main strength of the mission, and its hope for the future, 
 is concentrated on the college, which is well supplied 
 with students. It was expected that its four first students 
 would be ordained deacons during the present year. 
 The Church Missionary Society's stations at Andevorante 
 and Vohemare were reoccupied by the Propagation 
 Society, and the operations of the mission have been 
 extended to other places. The success of the mission 
 in the country, it is said, " consists as much in impairing 
 the work of others, as in advancing their own." 
 
 The Norwegian Mission entered the field in 1867, 
 and for several years confined its labours to North 
 Betsileo, beyond the hne of the Imerina valleys, and 
 south-west from the grand Ankavat mountains, rising 
 
 X 
 
322 
 
 MADAGASCAR. 
 
 to a height of 8000 feet In 187 1, operations were 
 commenced in the capital. The mission there includes 
 a representative church, a theological seminary, a medical 
 dispensary, a central school, and two asylums, one for 
 boys and one for girls. A few years later, it extended 
 its sphere of labour in the direction of South Betsileo, a 
 district already partially occupied by the London Mis- 
 sionary Society. The church members number about 
 1400; average attendance at church about 12,000; 
 pupils in the schools between 6000 and 7000 ; and 
 native teachers and preachers upwards of 150. The 
 various stations are superintended by missionaries trained 
 in the evangelical school of the Norwegian Lutheran 
 Church. 
 
 After the opening of the country to missionary effort, 
 the Society of Friends in England sent liberal aid in 
 furtherance of the London Society's educational work. 
 In 1867, agents of the society from America and England 
 commenced operations in the capital, which have since 
 been extended to the Sakalava country, due west. Their 
 field of labours embraces a district of country 70 miles 
 in length, and 35 in its greatest breadth. This district 
 now comprises 118 congregations, with a membership of 
 about 3500, and an attendance of not less than 26,000. 
 One of the large churches in the metropolis was placed 
 under the care of the mission. From the outset the mis- 
 sion has been largely educational in its character. There 
 are 90 schools, with about 3000 scholars, and a training 
 school, the students being chiefly drawn from the country 
 districts. The Friends have devoted much attention to 
 the production of a wholesome literature. 
 
 The Medical Mission in the capital which till re- 
 cently was under Dr Andrew Davidson, has also done 
 most admirable service. The three missions thus briefly 
 referred to, work in complete harmony with the mission 
 of the London Society. 
 
THE COMING OF THE LIGHT. 323 
 
 French Jesuits found their way, as might have been 
 anticipated, into Madagascar in 1862. Having gained 
 a footing on the island, they have latterly been " claim- 
 ing valuable property, dictating to the provincial officers, 
 binding and flogging Protestant teachers, breaking up 
 schools, interrupting Sabbath worship, and causing great 
 excitement among the people. It looks like a plan to 
 do in Madagascar what French priests and French brandy 
 did in Tahiti, and to complicate the government, so that 
 there will be a pretext for French interference and a pro- 
 tectorate." The Protestant schools and congregations 
 in the Betsileo province especially have suffered much 
 during the last few years from the intrigues of the priests. 
 The Popish mission in that province at the close of 1880 
 embraced nine priests, six lay brothers, four sisters, be- 
 tween twenty and thirty chapels, and about 1200 scholars. 
 Antananarivo, Tamatave, and Fianarantsoa, are the three 
 chief centres of operation. 
 
 It may be well to emphasize a few facts. Foremost 
 among these is the illustration afforded of The Power 
 of the Divine Word. When all the foreign missionaries 
 were compelled to leave the island, the Christians, then 
 comparatively few in number, were left with a limited 
 supply of copies of the Word of God, or portions of it, 
 in their possession. By these they were instructed in 
 Divine things, nerved for the endurance of their great 
 sufferings, and comforted under them in a manner and 
 to an extent such as greatly to impress heathen onlookers. 
 And how they prized that Word ! Mr Ellis states that 
 " no memorials of the persecutions in Madagascar were 
 more deeply affecting than some of these fragments of 
 Scripture, worn, rent, fragile, and soiled by the dust of 
 the earth, or the smoke in the thatch, at times when they 
 had been concealed, yet most carefully mended by draw- 
 ing the rent pages together with fibres of bark, or having 
 the margin of the leaves covered over with stronger 
 
324 MADAGASCAR. 
 
 paper." It may be mentioned in this connection that 
 20,000 copies of a shilHng edition of the Bible, pubHshed 
 by the British and Foreign Bible Society, and sent out 
 in 1874, were all but entirely exhausted by the close of 
 1880. 
 
 The SPIRIT MANIFESTED by the Christians in the 
 midst of their trials is also deserving of special remark. 
 No one ever heard from them any expression of regret 
 that they had been called to suffer so much on account 
 of the profession of their faith in Christ, or of vindictive 
 feeling towards their persecutors. They cherished, on 
 the contrary, a spirit of thankfulness to God for grace 
 received, and of sympathy for such as were greater 
 sufferers than themselves. They strove to maintain a 
 conscience void of offence toward God and toward men ; 
 while to each other they were drawn by the closest bonds 
 of Christian brotherhood. 
 
 It is important to observe further that the founda- 
 tions of THE WORK were laid in the School — in the 
 Christian education of the young. Thus we find one of 
 the missionaries writing, " The mission had always been 
 distinguished by the efficiency of its educational efforts, 
 and much of the success attending the missionary work 
 has^ been instrumentally attained by the ability and in- 
 dustry with which, in early years, this part of the work 
 had been prosecuted." The hope is indulged that a 
 Compulsory Elementary Education Act may be intro- 
 duced shordy by the Government. Such a measure 
 could not fail to be attended with the best results. 
 
 When the missionaries were permitted to return to the 
 island in 1862, they found 25 congregations, with 740 
 members and 7000 adherents. Now, there are "i 142 
 congregations, with which are associated 604 native 
 pastors, 124 evangelists, 4134 native preachers, 71,585 
 church members, and 244,197 native adherents, which, 
 together, have raised, within the last ten years, for the 
 
THE COMING OF THE LIGHT. 325 
 
 evangelization of the country and general mission work, 
 the sum of about ^40,000." There are 862 elementary 
 schools, containing 43,904 scholars. The College at 
 Antananarivo, in connection with the London Missionary 
 Society, commenced in 1869, and since 1876 open to 
 lay as well as ministerial students — for whose accom- 
 modation a noble building is being erected — has in it 
 some 40 students, of whom 29 are ministerial and 11 are 
 secular. No fewer than 109 ministerial students have 
 been sent forth from it, " of whom 77 are now labouring 
 in connection with the mission, in addition to 10 others, 
 who, after six years' faithful service as evangelists, have 
 been called to occupy important positions in the Govern- 
 ment. Thirteen secular students also finished their course 
 of study at the close of last session, and are to be em- 
 ployed in the service of the State." The Normal School 
 for the training of teachers, established about the same 
 time, contains 95 students, besides 176 in the school 
 department. 
 
 It is needful to add, that although Antananarivo and 
 the portion of the central province in the more imme- 
 diate neighbourhood of the capital are, to a large extent, 
 Christianised, and other places partially so in the remoter 
 districts of Imerina and in the other provinces of Mada- 
 gascar, heathenism and superstition for the most part 
 still prevail : many indeed, it is said, have never even 
 heard the glad tidings of salvation. 
 
EASTERN POLYNESIA, 
 
 L— MISSIONS TO THE GEORGIAN AND 
 SOCIETY ISLANDS. 
 
 THE publication of the Voyages of Captain Cook and 
 others, towards the latter end of last century, excited 
 considerable interest in the inhabitants of the numerous 
 and beautiful islands which stud the Southern Pacific, the 
 waters of which cover an expanse from north to south of 
 upwards of 5000 miles, and from east to west of nearly 
 4000 miles. 
 
 The chief interest of the work, in the earlier years of 
 the Mission, centres around Tahiti, the principal island 
 of the Georgian group. It has a circumference of 108 
 miles, and, from the exceeding beauty of its scenery, has 
 been called the '' Queen of the Pacific Ocean." 
 
 The traditions of the Tahitians respecting the origin of 
 the world and of the human race were, previous to the 
 introduction of Christianity, very numerous, and, in some 
 instances, contradictory. One of these traditions was to 
 the effect that " all the islands were formerly united in 
 one large continent, which the gods in anger destroyed, 
 scattering in the ocean the fragments, of which Tahiti is 
 one of the largest ; " while " others ascribed their forma- 
 tion to Taaroa (the principal deity and the creator of the 
 world), who is said to have laboured so hard in the work 
 of creation, that the profuse perspiration induced thereby 
 
GEORGIAN AND SOCIETY ISLANDS. 327 
 
 filled up the hollows and formed the sea." Different 
 opinions have been expressed as to when and from what 
 source the islands were first peopled. It seems un- 
 doubted, however, that they may justly claim a remote 
 antiquity. 
 
 Some idea may be formed of the condition in which 
 the inhabitants not only of Tahiti, but of all the islands 
 of the Southern Pacific were then sunk if we consider the 
 universal prevalence of treachery, licentiousness, poly- 
 gamy, and other nameless abominations ; of infanticide, 
 human sacrifices, cannibalism, massacres, immolations, 
 self-inflicted mutilations, and degradation of the female 
 sex ; of the frequent and desolating wars, with the use 
 otherwise of spear, and club, and poisoned arrow ; of 
 idolatry, polytheism, demon-worship, fabulous and absurd 
 mythology, &c. Heber might have found that in these 
 islands, no less than in Ceylon's isle — 
 
 " Every prospect pleases, 
 And only man is vile." 
 
 The Countess-Dowager of Huntingdon was so desirous 
 that the Gospel should be conveyed to the inhabitants of 
 the South Sea Islands, that she left it with Dr Haweis, as 
 her dying request, that he would endeavour to carry out 
 the project. Accordingly, when in 1795, the London 
 Missionary Society was formed, the Directors, on the 
 earnest representation of that eminent divine, selected 
 these islands as their first field of labour. 
 
 When the necessary arrangements were completed, the 
 missionary band, numbering [thirty individuals in all, 
 embarked on loth August 1796, in the Duff, which had 
 been purchased to convey them to their respective desti- 
 nations. They took their final departure from Portsmouth 
 on the 23rd September following. They had as their 
 leader Captain James Wilson, who, after an honourable 
 career in the service of the East India Company, 
 
328 EASTERN POL YNESIA, 
 
 generously undertook to conduct the expedition. Under 
 his careful leadership they arrived safely at Tahiti early 
 in the following March, and received a kindly welcome 
 from Pomare and his Queen. The King not only gave 
 them a large house for their accommodation, but readily, 
 and in an official manner, ceded to them the whole dis- 
 trict of Matavai, in which their habitation was situated, 
 although it afterwards appeared there was no intention of 
 permanently alienating it from the King or Chief to whom 
 it belonged. 
 
 Some of the missionary party having been thus com- 
 fortably settled at Tahiti, the Duff again set sail for 
 Tonga, in the Friendly Islands, where ten of the party 
 were landed. Several of the Marquesan islands were 
 afterwards surveyed, and a missionary was left to initiate 
 the work there. 
 
 The missionaries in Tahiti set themselves without de- 
 lay to a diligent study of the language, which at that time 
 was altogether oral, there being in existence neither 
 alphabet, spelling-book, grammar, nor dictionary. Its 
 acquisition was in these circumstances a most formidable 
 undertaking, the desired information being often obtained 
 from the natives by gestures, signs, and other means. 
 In their efforts to master it, they were aided not a little 
 by the loquacity which was one of the characteristics of 
 the Tahitians. 
 
 During the first few years little was accomplished. 
 The missionaries were often much discouraged by the dif- 
 ficulty experienced in acquiring the language. The mis- 
 sion staff was considerably reduced by departures from 
 the island caused by a not unnatural fear for their safety, 
 and by the murder of one of their number under pecu- 
 liarly distressing circumstances. Such efforts as they 
 were able to put forth were frequently interrupted by 
 intestine and bloody feuds. Their motives were misun- 
 derstood by the natives, whose minds were prejudiced by 
 
GEORGIAN AND SOCIETY ISIANDS. 329 
 
 most unfounded reports spread by ungodly and profligate 
 seamen, who from time to time visited the island. Let 
 it be remembered also that for upwards of four years from 
 the date of their arrival, they had heard but once from 
 England ; and that after waiting long in expectation of a 
 second visit from the Duff, and indulging pleasing antici- 
 pations in connection therewith, they received about 
 the same time information of the capture of that ship 
 by a French privateer, and of the murder of three of 
 the missionaries in the Friendly Islands, along with the 
 total destruction of the Tonga Mission ; and it will be 
 seen that the position of the missionaries in Tahiti 
 among a savage people was trying and perilous in the 
 extreme. At length, in July 1801, the mission staff 
 was cheered by the arrival of eight missionaries from 
 England. 
 
 Hitherto the missionaries had not been able to do any- 
 thing directly in the way of preaching to the natives. 
 Early in 1802, however, a beginning was made not only 
 at the station, but in the course of a tour through the 
 island undertaken by two of their number. Later in 
 the year another tour was made, a hospitable reception 
 being for the most part accorded to them. About the 
 same time, a voyage was made to the neighbouring island 
 of Eimeo. 
 
 In September 1803, Pomare died suddenly, while in a 
 canoe. Originally only chief of a district in the island, 
 he had, by his own energies, and with the aid derived 
 from intercourse with foreigners, succeeded in raising 
 himself to the position of supreme authority. From the 
 first he treated the mission families with uniform kind- 
 ness, though their message was to the last regarded with 
 the utmost aversion. He was succeeded by his son Otu, 
 who afterwards assumed the name of Pomare, which has 
 ever since been the regal name in Tahiti. A time of 
 peace followed, during which the missionaries were inde- 
 
330 EASTERN POL YNESIA. 
 
 fatigable in their efforts, especially in the reHgious instruc- 
 tion of the young. This had been carried on chiefly by 
 means of a short catechism, which the children com- 
 mitted to memory. 
 
 This catechism was, early in 1805, enlarged, and shortly 
 after the Tahitian alphabet, in Roman characters, was 
 completed. It was a long time, however, before a single 
 native could be induced to learn it. A spelling book, 
 prepared in 1807, was sent to England, where it was 
 printed, and afterwards transmitted to Tahiti. 
 
 In May of the last-mentioned year the mission was 
 strengthened by the arrival of a medical missionary. But 
 some months later it had to mourn the death of Mr Jef- 
 ferson, one of the first missionary band, whose high Chris- 
 tian character and missionary zeal gained for him the 
 most important position among his brethren. 
 
 The prospects of the Mission now became gloomy in 
 the extreme. The inferior chiefs, headed by the King's 
 Prime Minister, who was also a powerful chief and suc- 
 cessful warrior, rose in rebellion against Pomare. The 
 married missionaries, with their wives and children, were 
 urged by the King to secure their safety from the possible 
 consequences of impending hostilities. This they did by 
 going on board a vessel from Port Jackson, then in the 
 harbour. On the following day they arrived at the island 
 of Huahine, where they were hospitably received by 
 chiefs and people. Six weeks afterwards Pomare was 
 defeated in an engagement with the rebels. The mis- 
 sionaries who remained in Tahiti, having no longer any 
 security for their lives, fled to Eimeo, and were followed 
 by the King. Three of their number shortly after joined 
 their brethren at Huahine. But the aspect of affairs was 
 so unpromising that, with the exception of Hayward, who 
 remained at Huahine, and Nott, who still resided with 
 the King at Eimeo, all the other missionaries, in October 
 1809, with sorrowful hearts, took their departure for Port 
 
GEORGIAN AND SOCIETY ISLANDS. 331 
 
 Jackson. The seed sown in tears on Tahitian soil during 
 the previous twelve years, though trodden under the feet 
 of merciless foes, was to be reaped in joy. But as yet 
 not a single native had received any spiritual benefit from 
 the instructions of the missionaries. 
 
 In 181 1, the missionaries who had gone to Port Jack- 
 son returned to Eimeo, and were warmly welcomed by 
 Pomare, who was now favourably impressed with the 
 truths of the Bible. Much of his time was spent in 
 earnest inquiry about the true God, and the way of salva- 
 tion through Jesus Christ. Public worship had been 
 established, and a school had been opened on that island. 
 The first step of a more decisive nature, which gave 
 promise of the approaching dawn, occurred in June 181 2, 
 when Pomare publicly professed his belief in the true 
 God, and intimated his desire to be baptised. Evidence 
 of his sincerity was not awanting. He had for sometime 
 shown his contempt for the idols of his ancestors. Hav- 
 ing been presented on one occasion with a turtle, which, 
 being held sacred, was always dressed with sacred fire in 
 the temple, and offered in part to the idol, the King 
 ordered it to be baked, and served up at the next repast. 
 This was accordingly done, and " the people of the 
 King's household stood in mute expectation of some 
 fearful visitation of the god's anger as soon as he should 
 touch a morsel of the fish," he having "committed, as 
 they imagined, an act of daring impiety." But as no 
 such result followed they were greatly impressed, and the 
 influence of idolatry on their minds was to some extent 
 weakened. 
 
 Pomare proposed to erect a large and substantial build- 
 ing for the worship of God. The missionaries suggested 
 delay both on account of the rumours of war and the 
 temporary nature of their residence on Eimeo, to which 
 he replied, " No, let us not mind these things ; let it be 
 built." 
 
332 EASTERN POL YNESIA. 
 
 Events now occurred which led to a crisis. Two 
 chiefs arrived from Tahiti to invite Pomare to return to 
 resume his government, promising an amicable adjust- 
 ment of existing differences. He responded to the 
 invitation, and was followed by a large retinue of the 
 chiefs and people from the Leeward islands. His antici- 
 pations were not realised, at least to the extent promised. 
 Nevertheless, he remained in Tahiti, his mind alternating 
 between fear and hope. Hearing of Pomare's endeavours 
 to enlighten the minds of his subjects, and of an earnest 
 spirit of inquiry having been awakened among the in- 
 habitants of Tahiti, the missionaries deputed two of their 
 number, Messrs Scott and Hayward, to sail over to the 
 island, and " ascertain the nature and extent of the 
 desire which had been excited." They were not left 
 long in doubt. At early dawn oa the morning following 
 the day of their arrival, having retired to the bushes near 
 their lodgings for meditation and secret prayer, one ot 
 them heard a voice at no great distance from his retreat 
 — " not in the Hvely tone of conversation, but solemn as 
 devotion, or pathetic as the voice of lamentation and 
 supplication." It was the voice of importunate prayer ; 
 and as no native of Tahiti had ever before been known 
 to pray to any but his idols, we are not surprised to 
 learn that " tears of joy started from the missionary's 
 gladdened eye, and rolled in swift succession down his 
 cheeks." The native, whose name was Oito (afterwards 
 called Petero), was soon sought out, and communicated 
 the cheering intelligence, that he had been greatly helped 
 in his inquiries by a native named Tuahine, who had for 
 a long time lived with the missionaries ; that he and 
 Tuahine were in the habit of retiring to the sequestered 
 valleys or shrubberies for conversation and prayer ; and 
 that they had been joined by several young men and 
 boys. This little band had agreed to refrain from idol- 
 worship and other evil practices. They also met for 
 
GEORGIAN AND SOCIETY ISIANDS. 333 
 
 prayer on Sabbath and at other times. They were the 
 handful of corn on the top of the mountams, the fruit 
 whereof was ere long to shake like Lebanon. 
 
 Messrs Scott and Hayward having completed a preach- 
 ing tour of Tahiti, returned to Eimeo, taking with them 
 Oito and Tuahine. Soon after, a similar spirit of inquiry 
 began to manifest itself on the latter island ; and on the 
 25th July 1813, the first place of worship erected there 
 was opened. At the close of the service intimation was 
 made of a meeting to be held the following morning for 
 all who desired to renounce their false gods and evil 
 customs, and to become disciples of the Lord Jesus. 
 Forty natives attended, of whom thirty-one requested to 
 have their names taken down. Eleven more were soon 
 added, among whom were the young chief and the chief 
 priest of Huahine, the latter long one of the main pillars 
 of idolatry in that island. The young chief's father, the 
 King of Huahine, became, a few months afterwards, a 
 sincere convert, and " proved not only a father to the 
 people, but a uniform and bright ornament to the religion 
 of the cross." 
 
 Not less important was the action taken about the same 
 time by Patii, the priest of the temple in Papetoai, the 
 district in which the missionaries resided, and one of the 
 most powerful priests in Eimeo. At the conclusion of a 
 service conducted by Mr Nott at some distance from the 
 settlement, Patii, who had been an attentive Hstener, 
 accompanied the missionary along the beach homewards. 
 On the way he opened his mind, and expressed his 
 intention of publicly burning the idols under his care at 
 a certain hour on the following day. The news seemed 
 too good to be true, and Mr Nott expressed himself 
 accordingly. " Don't be unbelieving," replied Patii, 
 " wait till to-morrow, and you shall see." He was true 
 to his word. At the appointed hour, aided by his friends, 
 he collected a quantity of wood near the beach and 
 
334 EASTERN POL YNESIA. 
 
 adjoining the national temple in which he had officiated. 
 Shortly before sunset, in presence of the missionaries and 
 a large concourse of natives who had heard of his 
 intended daring act of impiety, he ordered his attendants 
 to fire the pile. This done, he hastened to the temple, 
 brought out the gods, tore off the sacred cloth which hid 
 them from the gaze of vulgar eyes, "stripped them of 
 their ornaments, which he cast into the fire, and then one 
 by one threw the idols themselves into the crackling 
 flames — sometimes pronouncing the name and pedigree 
 of the idol, and expressing his own regret at having wor- 
 shipped it — at others, calling upon the spectators to 
 behold their inability even to help themselves." Patii, 
 by his conduct on this occasion, dealt idolatry a blow 
 from which it never recovered. Many, both in Eimeo 
 and Tahiti, emboldened by his noble example, were led 
 to burn their idols and destroy their temples. He con- 
 tinued a steady friend of the Mission, and was elected an 
 office-bearer in the Church. 
 
 By the close of 1814, between 500 and 600 are be- 
 lieved to have renounced idol-worship and become 
 professors of Christianity in the islands of Tahiti, Eimeo, 
 Huahine, and Raiatea. The Christians were the objects 
 of bitter persecutions, especially in Tahiti, where many 
 of them " were plundered of their property, banished 
 from their homes and their possessions ; their houses 
 were burnt, and they themselves hunted for sacrifices." 
 It was a struggle between light and darkness. More than 
 one Christian was offered in sacrifice to the gods merely 
 because the unfortunate victim was a worshipper of the 
 true God. Many more would have been cruelly massacred 
 by the pagan chiefs had a carefully-laid plot of assassina- 
 tion not been providentially frustrated. 
 
 1 81 5 is a memorable year in the annals of Tahiti. 
 " The pagan chiefs sent messengers to the refugees in 
 Eimeo, inviting them to return, and reoccupy the lands 
 
GEORGIAN AND SOCIETY ISLANDS. 335 
 
 they had deserted. This invitation they accepted. . . . 
 Pomare went over about the same time, formally to 
 reinstate them in their hereditary possessions." He was 
 accompanied by a large number of adherents, including 
 Pomare- Vahine and Mahine, the chiefs of Eimeo and 
 Huahine. But it turned out that the idolaters, while 
 professing friendship, were at the same time secretly and 
 actively concerting measures for their destruction. 
 
 On Sabbath, the 12th November, while Pomare and 
 about 800 who had come from Eimeo were assembled 
 for worship, the firing of muskets was heard. The cry 
 of war re-echoed through the building. The service, 
 which was conducted by a native teacher, however, was 
 not concluded until a hymn had been sung, a portion of 
 Scripture read, and prayer offered. Thereafter, all who 
 were unarmed repaired to their tents, and having pro- 
 cured their weapons they were formed into two or three 
 columns, and awaited the advance of their assailants. 
 A fierce battle ensued, several being killed on both sides. 
 For some time victory appeared to be on the side of the 
 idolatrous forces, until they came into close conflict with 
 the column under the command of Mahine and Pomare- 
 Vahine. One of Mahine's men pierced the body of the 
 commander-in-chief, who fell dying to the ground. A 
 panic ensued through the ranks of the pagan army, as 
 soon as it became known that their leader was dead. 
 They fled precipitately to seek shelter in the mountains, 
 leaving Pomare and the rest in possession of the field. 
 Pomare strictly prohibited any of his warriors from pur- 
 suing those who had fled, and from appropriating the 
 spoils of victory. His clemency had an astonishing effect 
 on the minds of the vanquished. " Where," said they, 
 " can the King have imbibed these new principles of 
 humanity and forbearance ? We have done everything 
 in our power, by treachery, stratagem, and open force, to 
 destroy him and his adherents ; and yet, when the power 
 
33^ EAS TERN POL YNESIA . 
 
 was placed in his hands, victory on his side, we at his 
 mercy, and his feet upon our necks, he has not only 
 spared our lives, and the lives of our families, but has 
 respected our houses and our property." On former 
 occasions it was customary for the wives and children 
 and aged relatives of the vanquished to be cruelly put to 
 death. 
 
 Pomare, while carefully respecting life and personal 
 property, ordered the destruction of the national temple, 
 in which was deposited the great idol, Oro, the altars, and 
 every appendage of idolatry they might find. This was 
 accordingly done, the great idol — a carved log about six 
 feet long — after being stripped of its sacred coverings and 
 highly-valued ornaments, and its body thrown contemptu- 
 ously on the ground, was borne away on the shoulders of 
 the natives, and laid in triumph at the King's feet. The 
 god on whom the Tahitians so long believed their des- 
 tinies depended was soon after cut up for fuel ! " Pomare 
 was now, by the unanimous will of the people, reinstated 
 on the throne of his father, and raised to the supreme 
 authority in his dominions." Even the most zealous sup- 
 porters of idolatry were now satisfied that " the gods that 
 had deceived them were unworthy of their confidence, 
 and should no longer be objects of respect or trust." 
 They therefore " declared their determination to embrace 
 the new religion, and to place themselves and their fami- 
 lies under the direction of its precepts." Practical proof 
 was soon given of their sincerity. " The family and dis- 
 trict temples and altars, as well as those that were national 
 were demolished. . . . And in a very short time there was 
 not one professed idolator remaining. . . . Aged chiefs, 
 and priests, and warriors, with their spelling-books in 
 their hands, might be seen sitting on the benches in the 
 schools, side by side, perhaps, by some smiling little boy 
 or girl, by whom they were now taught the use of letters. 
 Others might often be seen employed in pulling down the 
 
GEORGIAN AND SOCIETY ISLANDS. 337 
 
 houses of their idols, and erecting temples for the wor- 
 ship of the Prince of Peace." 
 
 Nor was this remarkable movement confined to these 
 and the other islands of the Georgian group. " Tamatoa, 
 the King of Raiatea, shortly after his return from Tahiti, 
 publicly renounced idol-worship, and declared himself a 
 believer in Jehovah and Jesus Christ. Many of the chiefs 
 and a number of the people followed his example." In 
 Huahine, " idol-worship . . . was discontinued. The 
 temples were demolished, and the gods committed to the 
 flames." The same thing happened in other islands. 
 Indeed, " the profession of Christianity became general 
 throughout the whole of the Society Islands." The 
 change on the whole aspect of society throughout both 
 these groups of islands was soon apparent. It was 
 nothing short of a moral and spiritual transformation. 
 The natives, as Mr Ellis records, were astonished at them- 
 selves, and were a wonder to all who beheld them. The 
 change was especially marked in the case of the Areois, 
 a native society of strolling players, whose shameless and 
 demorahsing exhibitions of folly and vice had proved a 
 serious hindrance to the efforts of the missionaries. 
 The institution was entirely broken up ; many of its 
 members early embraced Christianity, and were distin- 
 guished for their steadfastness and zeal. From among 
 their number also the mission obtained not a few 
 of its most efficient and successful teachers and 
 preachers. 
 
 It is not surprising that in view of such an unexpected 
 and complete overthrow of idolatry in Tahiti and 
 Eimeo, and the happy results flowing therefrom, the 
 feelings of the missionaries should be those of wonder 
 and grateful praise. Theirs was the joy of harvest. It 
 had been their great privilege, in the midst of almost 
 overwhelming difficulties — 
 
338 EASTERN POL YNESIA. 
 
 " High on the pagan hills where Satan sat 
 Encamped, and o'er the subject kingdoms threw 
 Perpetual night, to plant Immanuel's cross, 
 The ensign of the Gospel, blazing round 
 Immortal truth." 
 
 II.— ELLIS AND WILLIAMS. 
 
 The circumstances which issued so unexpectedly in the 
 destruction of the idols and idolatrous altars and temples 
 throughout the Georgian and Society Islands have already 
 been adverted to. But although Christianity had thus 
 triumphed over a rampant heathenism, very much yet re- 
 mained to be done. The work indeed had only com- 
 menced. There were deeply rooted prejudices and super- 
 stitions to be uprooted. The profound ignorance which 
 enshrouded the minds of the people had to be removed. 
 The more earnest spirits among them needed to be directed 
 in their inquiries about the way of salvation. Churches 
 had to be organised and built up ; and schools to be 
 established and taught. There were Christian agents to 
 be trained, and a Christian literature to be provided. 
 
 Much Christian wisdom was needed to meet the new 
 state of things that had arisen ; and while all honour in 
 this connection is due to the noble band of missionaries 
 then in the field, we cannot but regard it as a happy 
 circumstance that their hands were strengthened soon 
 after the marvellous events that had taken place by the 
 arrival of two men with whose names the missions in the 
 Southern Pacific have since been in an eminent degree 
 associated. We refer to the Rev. William Ellis, and the 
 Rev. John Williams, the former of whom arrived on i6th 
 February, and the latter on 17th November 181 7. Ellis 
 records the intense satisfaction he felt on finding the re- 
 
ELLIS AND WILLIAMS. 339 
 
 ports of the change in the minds of the people in regard 
 to Christianity fully confirmed. He refers also to the 
 evident emotions of delight with which his arrival was 
 greeted by both chiefs and people, the salutation of one 
 of them making an indelible impression on his mind. It 
 was in these words, " Blessing on you from God ; peace 
 to you in coming here. On account of the love of God 
 are you come." The first Sabbath which EUis spent in 
 Tahiti afforded him unmingled delight. He was espe- 
 cially interested in the large gatherings of the natives, be- 
 ginning with a meeting for prayer at sunrise ; in the clean- 
 liness of their persons, and the neatness of their apparel, 
 the dress of the females being remarkably modest and 
 becoming; in their thoughtful or happy countenances, and 
 in the reverential attention with which they listened to or 
 joined in the services. On succeeding Sabbaths, he visited 
 a number of the chiefs at their own houses, and usually 
 found them either reading together, or conversing 
 on the contents of their books, or on some religious 
 subject. In one instance, " the household were about to 
 kneel down for prayer" when he entered. He joined 
 them, ''and several of the petitions which the chief 
 offered up to God, appeared, when interpreted, remarkably 
 appropriate and expressive." 
 
 Ellis having learned the art of printing, had taken 
 out with him a printing press and types. The press 
 was set up at Afareaitu on the eastern side of Eimeo. 
 He was aided in this work by Messrs Davies and Crook, 
 the latter of whom had been originally stationed in 
 the Marquesas. At this new station, besides the dwelling 
 for the missionaries, and the printing office, a spacious 
 chapel and a large school were erected. The printing 
 press excited the curiosity of the natives to an astonishing 
 degree. In June 181 7 operations were commenced, the 
 king, by special request, and with the greatest dehght, 
 setting up the alphabet and the first page of a spelling- 
 
340 EASTERN POL YNESIA. 
 
 book. On the sheet being thrown off, Pomare looked at 
 it with attentive admiration, and then handed it to one 
 of his chiefs, after which it was shown to the crowd of 
 natives outside, " who, when they saw it, raised one 
 general shout of astonishment and joy." There were 
 printed in succession 2600 copies of the spelling-book, 2300 
 copies of the Tahitian Catechism, a collection of texts or 
 extracts from Scripture, and 3000 copies of St Luke's 
 Gospel. The utmost difficulty was experienced in meeting 
 the demand for the books. One illustration will suffice 
 to show the eagerness of the natives to obtain them. Ellis 
 states that one evening, about sunset, a canoe from Tahiti 
 with five men arrived. They landed on the beach, lowered 
 their sail, and drawing their canoe on the sand, hastened 
 to his dwelling. He met them at the door, and inquired 
 their errand. " Luke, or, the word of Luke," was the 
 simultaneous reply, accompanied with the exhibition of 
 bamboo-canes, filled with cocoa-nut oil, which they held 
 up in their hands, and had brought as payment for the 
 copies required. There being none ready, they were 
 promised them on the following day, and meantime were 
 advised to go and lodge overnight with some friend in the 
 village. On looking out of his window about daybreak, 
 Ellis saw the five men lying on the ground on the out- 
 side of his house. He hastened out, and learned that 
 they had been there all night. On inquiring why they 
 had not gone to lodge, as recommended, their answer was, 
 " We were afraid that, had we gone away, some one 
 might have come before us this morning, and have taken 
 what books you had to spare, and then we should have 
 been obliged to return without any \ therefore, after you 
 left us last night, we determined not to go away till we 
 had procured the books." The sheets were soon put 
 together. Each was furnished with a copy, two addi- 
 tional copies being also paid for, one for a mother, and 
 the other for a sister. Each wrapped his book up in a 
 
ELLIS AND WILLIAMS. 341 
 
 piece of white native cloth, and put it in his breast. 
 Wishing Mr EUis good morning, and without, it is be- 
 Heved, eating or drinking, or caUing on any one, they 
 launched their canoe, hoisted their sail, and with joy 
 steered to their own island. The mission press proved 
 an incalculable blessing to the islands. 
 
 During 181 7, the mission was reinforced by seven other 
 missionaries (including Mr Williams) and their wives 
 from England. In consequence, arrangements were made 
 for the re-occupation of Matavai, the original station in 
 Tahiti, and Mr Wilson, one of the earlier missionaries, 
 accordingly resumed his labours there early in 181 8, he 
 being soon after joined by Mr Darling. It was also 
 arranged to establish a mission in the Society, or Leeward 
 Islands. Messrs Ellis, Davies, Williams, and Orsmond 
 were separated for this work, and reached Huahine, the 
 most windward of the Society group, on 20th June 1818. 
 This island had been visited many years before by Mr 
 Nott ; and after being expelled from Tahiti in 1808, the 
 missionaries took refuge in it for several months. Mahine, 
 the King of Huahine, following the example set in Tahiti 
 and Eimeo, had caused the idols to be burned, the temples 
 to be demolished, the ceremonies and worship connected 
 therewith to be discontinued, and various cruel practices 
 and degrading vices to be abolished. The soil was thus 
 so far prepared. 
 
 Shortly after, Tamatoa, the King of Raiatea, with his 
 brother, and a number of chiefs from Raiatea, Tahaa, and 
 Borabora, arrived at Huahine, and were urgent that some 
 of the missionaries should at once remove to their islands. 
 In compliance with their earnest desire, Messrs Williams 
 and Threlkeld accompanied Tamatoa to Raiatea, from 
 its extent and geographical position the most important 
 island of the leeward group. It continued to be the 
 home and principal field of labour of the devoted 
 Williams. 
 
342 EASTERN POLYNESIA. 
 
 It is worthy of notice that from the outset the mission- 
 aries were fully alive to the necessity of impressing the 
 minds of the converts with the duty of both maintaining 
 and extending the Gospel. And the plan of forming an 
 Auxiliary Missionary Society having commended itself to 
 them, and been approved by the king and several of the 
 leading chiefs, the 13th May 18 18, being the anniversary 
 of the parent institution in England, was fixed for the 
 formation of the Native Society. It was a great occasion. 
 The place of meeting was Papetoai, in Eimeo. Prayer 
 meetings were held at sunrise. The forenoon was appro- 
 priated to worship. In the afternoon, a great missionary 
 meeting was held in a beautiful grove adjoining the 
 chapel. After a brief and suitable discourse by Mr Nott, 
 Pomare delivered a stirring address, proposing the forma- 
 tion of the Society. " As he drew to the close, he inti- 
 mated his wish that those who approved of the proposal 
 he had made should lift up their right hands. Two or 
 three thousand naked arms were simultaneously elevated 
 from the multitude assembled under the cocoa-nut grove, 
 presenting a spectacle no less imposing and affecting, 
 than it was picturesque and new." The king and chiefs 
 of Huahine attended this interesting gathering ; and in a 
 few months after their return, not wishing to be behind 
 the Georgian group in their efforts to sustain and propa- 
 gate the Gospel, they proposed the formation of a Society 
 at Huahine, similar to the one established in Eimeo. 
 The proposal was carried into effect on the 6th October 
 of the same year, many from Raiatea, Mai, and Borabora 
 being present. 
 
 Much attention was devoted by the South Sea mission- 
 aries to the industrial training of the natives. The results 
 were in a marked degree gratifying. One testimony may 
 here be cited. It is that of Captain Gambier, of H.M.S. 
 Dauntless^ and is all the more vahiable that, as he him- 
 self states, he "had never felt any interest in the labours 
 
ELLIS AND WILLL4MS. 343 
 
 of missionaries," and " was not only not prepossessed in 
 favour of them, but was in a measure suspicious of their 
 reports." After referring to Tahiti, Captain Gambier 
 thus concludes his account of what he witnessed at Hua- 
 hine in 1822: "Afterwards I walked out to the point 
 forming the division between the two bays. When I had 
 reached it, I sat down to enjoy the sensations created by 
 the lovely scene before me. I cannot describe it \ but it 
 possessed charms independent of the beautiful scenery 
 and rich vegetation. The blessings of Christianity were 
 diffused amongst the fine people who inhabited it ; a 
 taste for industrial employment had taken deep root ; a 
 praiseworthy emulation to excel in the arts which contri- 
 bute to their welfare and comfort had seized upon all, 
 and, in consequence, civilisation was advancing with 
 rapid strides." And yet only five or six years had 
 elapsed since Huahine was sunk in all the depths of 
 heathen degradation ! Others, more recently, such as 
 Admirals Fitzroy and Wilkes and Captain Erskine, and 
 indeed, as stated in one of the London Missionary So- 
 ciety's reports, "the men of responsible position, in the 
 navy or in trade, all tell one tale " — a uniform testimony 
 to the moral and spiritual results of missionary labour. 
 " It is the roving Englishman, who, even in Polynesia, 
 finds himself under moral control, where he expected to 
 be free, or some kidnapping captain, or Peruvian slaver, 
 or colonial planter," who speaks bitterly against the 
 Missions. 
 
 Besides the erection of houses, the natives were for 
 some time engaged in raising spacious and substantial 
 chapels on the different islands, all classes, from the king 
 downwards, cheerfully assisting in the work. In particu- 
 lar, Pomare erected one at Papaoa, which, not inappro- 
 priately was termed the Cathedral of Tahiti. It was 712 
 feet long and 54 feet wide ; had 36 massive cylindrical pil- 
 lars of the bread-fruit tree to sustain the centre of the roof. 
 
344 EASTERN POL YNESIA. 
 
 and 280 smaller ones around the sides and circular ends 
 of the building, and contained no fewer than three pul- 
 pits, nearly 260 feet apart from each other. This im- 
 mense building — the Royal Mission Chapel, as it was 
 usually called— was opened on the nth May 1819, when 
 about 7000 natives gathered within its walls to hear three 
 distinct sermons, from different texts, at the same time, 
 the audience being about equally divided into groups 
 around each preacher. The idea of such a building was 
 novel, and originated entirely with the king. He had set 
 his heart on carrying it out, notwithstanding that the 
 missionaries represented to him that a smaller building 
 would be more useful. 
 
 The first public baptism that occurred in the islands 
 took place in the Royal Mission Chapel on i6th July 
 18 19, Pomare being the individual to whom the rite was 
 administered. There was an appropriateness in this, in- 
 asmuch as he was the first convert to Christianity in the 
 island over which he ruled. Ellis, in referring to the fact 
 that the king, along with others, had made a public pro- 
 fession of Christianity in 181 3, and that the inhabitants 
 generally of Tahiti and Eimeo embraced the Gospel in 
 1815, and those of the remaining group in 181 6, explains 
 that the delay in administering the ordinance " did not 
 arise from any doubts in the minds of the missionaries as 
 to the nature of the ordinance itself, the proper subjects 
 of it, or the manner in which it was to be administered. 
 It arose from a variety of circumstances (which he speci- 
 fies), peculiar in their kind, local in their influence, and 
 such as they could neither foresee nor control." Large 
 numbers, both adults and children, as may well be 
 imagined, were subsequently baptised, alike in the Geor- 
 gian and in the Society Islands. The organisation of 
 regularly constituted congregations followed. 
 
 Although Christianity had triumphed, and was gene- 
 rally professed throughout these islands, there were those 
 
ELLIS AND WILLIAMS. 345 
 
 — chiefly young men — who manifested an ill-concealed 
 dislike to the restraints which it imposed. This dislike 
 became more pronounced after the adoption of a new 
 code of laws which had been sanctioned at Tahiti, and 
 was approved by the chiefs of Huahine at a public na- 
 tional assembly in May 1822. "Among other prohibi- 
 tions, that of tatooing, or staining the body, was included. 
 The simple act of marking the body was not a breach of 
 the peace, but it was intimately connected with their 
 former idolatry, always attended with the practice of 
 abominable vices, and was on this account prohibited." 
 At first those who persisted in indulging in the practice 
 were simply admonished. A more flagrant breach of the 
 enactment resulted in the trial of the offenders, and in 
 their being sentenced to build a certain quantity of stone- 
 work on the margin of the sea. In former times such 
 disobedience to the laws of the chiefs would probably 
 have cost them their lives. A more formidable attempt 
 to resist the application of the laws soon afterwards oc- 
 curred. On this occasion the movement was headed by 
 Taaroarii, the son and successor of the King of Huahine, 
 and by the son and daughter of the King of Raiatea, and 
 assumed the character of a rebellion, which, however, 
 after some resistance, was soon subdued. The ring- 
 leaders, as in the former case, "were sentenced to public 
 labour, and were sent to work in small parties, with 
 police officers to attend them." 
 
 At the close of 182 1, "the Mission and the nation ex- 
 perienced the heaviest bereavement that had occurred 
 since the introduction of Christianity. This was the death 
 of the King, Pomare II. . . . The prominent part he 
 had taken in the abolition of idolatry, the zeal he had 
 manifested in the establishment of Christianity, and the 
 assistance he had rendered to the missionaries," caused 
 his removal to be felt as a great public loss. 
 
 Reference has already been made to the formation of 
 
346 EASTERN POL YNESIA . 
 
 Auxiliary Societies in the various islands, with a view to 
 the support and extension of the Gospel. The Christianity 
 of the natives was thus put to a practical test ; and, to 
 their credit be it said, they were not found wanting. Their 
 first remittance to London in 182 1, for example, amounted 
 to nearly ^1900. The Raiatean Society besides main- 
 tained at its own expense six native missionaries. The 
 liberality thus early displayed has been continued to the 
 present time. But even more important were the efforts 
 made by these societies to evangelise the numerous still 
 heathen islands. 
 
 Several attempts had been made to occupy the Mar- 
 quesas, the most easterly group in Polynesia; but the 
 conduct of the inhabitants was so ferociously turbulent 
 and treacherous that Messrs Pritchard and Simpson, who 
 visited the islands in 1829, found the establishment of 
 a European mission impracticable. Notwithstanding, 
 two native missionaries remained to prosecute their 
 perilous and self-denying labours. In other cases these 
 devoted native brethren met with much encouragement 
 and success. Thus, Ellis mentions that " at the mission- 
 ary anniversary held at Raiatea, in 1828, the King of 
 Rarotoa, an island 700 miles distant, stood up, and in his 
 native dialect, thanked the Raiatean Christians for send- 
 ing the Gospel to his island, and deUvering him and his 
 people from the bondage of idolatry." And he adds, that 
 "when Mr Wilhams sent a ^native missionary to the 
 litde island of Rurutu, and, within two months, was able 
 to suspend its rejected idols upon the pillars of his church 
 in Raiatea, he at once comprehended the greatness of the 
 transaction. He saw that the problem of evangelising all 
 Polynesia was solved. The native churches themselves 
 could do the work ; it was only a question of time. He 
 evangelised Raratonga by native missionaries ; he began 
 the new mission in Samoa with such missionaries drawn 
 from his own churches ; and he was going westwards on 
 
ELLIS AND WILLIAMS. 347 
 
 the same errand when he fell." Not a few of these de- 
 voted men were massacred while engaged in their evan- 
 gelistic work. Their devotion was well illustrated when 
 " out of twenty teachers who arrived in New Guinea as 
 reinforcements in November 187 8, four were from Raiatea, 
 six from Raratonga, four from Niue, and six from the 
 Loyalty Islands. They were eager to go on this mission, 
 esteeming it a high honour ' to have been selected to bear 
 the banner of the Cross in that difficult field.'" 
 
 The Hervey Islands, too, lying contiguously in a 
 south-westerly direction from Tahiti, have been evange- 
 lised, Aitutaki having been occupied in 182 1, Raratonga 
 in 1823, Mangaia in 1824, and Penrhyn in 1849. The 
 work was extended to the numerous Samoan group in 
 1836 — all the islands of which were then in a state of 
 barbarism, but are now professedly Christian, and in 
 connection with which Dr Turner has rendered most 
 valuable service, especially in the work of training 
 teachers for Samoa and the numerous islands to the 
 north. In regard to Niue, the " Savage Island " of 
 former days, lying midway between the two groups 
 already referred to, the cheering fact is, that " of those 
 now living who ten (now fourteen) years ago were leaders 
 in all kinds of wickedness, nearly all are church mem- 
 bers." 
 
 By the end of 1835, there were in Tahiti 2000 natives 
 in Church fellowship. Hitherto it had met with no 
 serious check in its onward progress. At length, a dark 
 cloud overspread the horizon, and caused much anxiety 
 and trouble. The record of it forms a sad chapter in 
 the history of that island. 
 
 Previous to 1836, more than one attempt had been 
 unsuccessfully made to introduce Popery into Tahiti. In 
 that year two French Popish priests landed, under the 
 protection of the American Consul. By presents and 
 otherwise they endeavoured to gain the favour of the 
 
348 EAS TERN POL YNESIA. 
 
 Queen, and secure a settlement on the island. She, how- 
 ever, sternly refused their request, and rested not until 
 they had been deported. Seven weeks later, one of the 
 priests, with a change of comrade, returned in an Ameri- 
 can vessel, the captain of which, backed by the American 
 Consul, insisted on landing them. But the Queen was 
 inexorable. The case was reported to Louis Philippe, the 
 King of the French. Reparation in the shape of a fine 
 of ;^4oo sterling was exacted, along with a humiliating 
 apology. The Queen was concussed into compliance with 
 these demands. Frigate after frigate from France ap- 
 peared at intervals, " each with a ntw and still more 
 rapacious demand, until intimidations gained what open 
 and honourable diplomacy never could have secured. . . . 
 The way was thus opened for the admission of the priests." 
 One cannot read, without a feeling of righteous indig- 
 nation, the account of the iniquitously oppressive acts 
 that followed — the feigned charges brought against the 
 Queen and her Government — the threatened bombard- 
 ment of the island — the flight of the Queen in a British 
 vessel, followed by thousands of her subjects, to a neigh- 
 bouring island — her return in 1846, and humiliating 
 acceptance of the French protectorate, she retaining the 
 mere semblance of royalty, and being henceforth a pen- 
 sioner of the French Government — the breaking up of 
 the once prosperous mission stations, and consequent 
 dispersion of the missionaries — the severe restrictions 
 placed upon such of them as remained — the conversion 
 of the mission stations, by a statute framed for the pur- 
 pose, into national property — the imprisonment of, and 
 gross outrages on, Mr Pritchard, formerly a much 
 respected missionary, then acting as British Consul — and 
 the subjugation of the other islands of the group, which, 
 however, was not accomplished without the most deter- 
 mined resistance on the part of the natives, and until 
 they were compelled, by treachery, to surrender. 
 
ELLIS AND WILLIAMS, 349 
 
 Forty years and more have elapsed since Popery 
 planted her cloven foot on these fair isles of the southern 
 Pacific. The reader need not be told with what results. 
 In the erection of fine churches, by the introduction of 
 attractions of a more than questionable kind into their 
 services, by the encouragement given to worldly amuse- 
 ments on the Lord's day, and by other artifices with 
 which Popery has made us all too familiar, the Romish 
 priests have done their best to wile away the natives from 
 the Protestant churches. In this, happily, they have met 
 with but little success. In the London Missionary 
 Society's report for 1869, we read : — '' When Tahiti first 
 fell under the French protectorate, fears were entertained 
 respecting the stability of its people. By God's blessing 
 on the means of grace, they seem at the present time to 
 be more spiritual and more firm in their attachment to 
 the truth than ever." At that time the membership of 
 the Protestant churches in Tahiti was 2800, and the 
 children in Protestant schools numbered 1260; while the 
 Romanists had an aggregate of members and scholars of 
 only 700. But, instead of retiring from the field, they 
 seem only to make more vigorous efforts in order to gain 
 permanent and, if possible, exclusive possession of it. 
 Nor do they scruple, with a view to this, under shelter of 
 the French flag, to foment disturbances in several of the 
 islands. 
 
 The independence of the Society Islands was secured 
 through the intervention of the British Government. 
 
 By the returns for 1880, there are labouring in con- 
 nection with the Society's Missions in Polynesia, including 
 also New Guinea, where missionary work was commenced 
 in 1 87 1 by the settlement of eight native Christian 
 teachers from the Loyalty Islands — 21 English and 267 
 native ordained missionaries, and 209 native preachers. 
 The returns relating to the churches and schools are 
 exceedingly defective, but, approximately, they may be 
 
350 
 
 EASTERN POL YNESIA . 
 
 stated thus — church members, 15,000 ; native adherents, 
 16,000; and pupils under instruction, 16,000. 
 
 In the Society's Report for the year ending May last 
 the following remarks occur : " The three groups of 
 islands which have been the principal scene of our 
 labours have long been christianised. The inhabitants of 
 a hundred islands have adopted the dress and the habits 
 of civilized life. Commerce has advanced with remark- 
 
 Interior of South Pacific Dwelling 
 
 able strides in the wake of the missionary ; schools and 
 churches have been multiplied ; Christ reigns where 
 Satan's seat was. The reports of recent years all bear the 
 same bright, hopeful character. The seminaries are 
 full j the standard of knowledge and the tone of piety 
 among the native pastors improves. The contributions 
 for the support of religious ordinances are liberal, and 
 the gifts to foreign missions increase every year 
 
MISSIONS TO SANDWICH ISLANDS. 351 
 
 Such has been the progress of the work, so well have the 
 people learned the lesson of providing for themselves, so 
 heartily do they respond, in service as well as money, to 
 the cries of need from the dark places around them, that 
 the Directors have felt justified in reducing the staff of 
 European missionaries from twenty-six in 187 1 to 
 nineteen last year, and they believe this reduction has 
 been effected without any loss of efficiency." 
 
 III.— MISSIONS TO SANDWICH ISLANDS. 
 
 Although in their main features the Missions to the 
 Sandwich Islands bear a strong resemblance to those 
 in the Georgian and Society Groups, they have yet dis- 
 tinctive peculiarities, alike in their origin and develop- 
 ment. 
 
 These islands, the most northerly of all the groups in 
 the Southern Pacific, were discovered by Captain Cook 
 in 1778. There, also, that enterprising navigator met 
 his melancholy death. Hawaii, the largest of them, is 
 nearly 100 miles in length and 78 in breadth, with sub- 
 lime mountainous elevations, rising to a height of some 
 15,000 feet. The more important of the other islands 
 are Maui, 24 miles N.W. ; and Oahu, the most romantic 
 and fertile of the group, still further to the N.W. The 
 principal seaport of the latter island, Honolulu, is more 
 familiar to ordinary readers. 
 
 Early in the present century Ka-me-ha-me-ha, the most 
 powerful among a number of chiefs on Hawaii, having 
 conquered not only the whole of his native island, but 
 the entire group, founded what afterwards became the 
 Hawaiian dynasty. His death, on 8th May 18 19, marked 
 
352 POLYNESIA. 
 
 an important era in the history of the islands, inasmuch 
 as it led to the break up of idolatry, and prepared the 
 way for the introduction of Christianity. 
 
 From the admirable history by Dr Rufus Anderson, 
 one of the honoured Secretaries to the American 
 Board, we learn that the most intolerable part of the 
 religious system of the Hawaiians was the tabu, and that 
 the people generally groaned under the yoke. " It made 
 specified days, places, persons, and things sacred, and 
 death was the penalty for its violation. Under this un- 
 natural and cruel institution men and women, husbands 
 and wives, could not eat together ; and women, even the 
 highest female chiefs, were prohibited, on pain of death, 
 from eating the flesh of swine, several species of fish, and 
 some kinds of fruits. If, by reason of rank or otherwise, 
 they might expect to escape the death penalty from men, 
 for infringing the tabu, the priests taught them to believe 
 they would not escape destruction from the offended 
 gods. . . . The religion of the islands, in their pagan 
 state, was so interwoven with the tabu system, that the 
 one could not be given up without the other. The de- 
 struction of the tabu was like destroying the key-stone of 
 an arch ; the whole structure of tabu-x\^\.'s, and idol- 
 worship fell at once into ruins. This," Dr Anderson 
 adds, " was not the result of deliberation, but came 
 gradually and imperceptibly, as the result of a train of 
 circumstances and of many and various influences, some 
 of them existing long before the death of Kamehameha." 
 Even the idolatrous party, who went the length of raising 
 the standard of rebellion against the newly-crowned king, 
 Li-ho-li-ho, for the encouragement he had given to the 
 violation of the rules of tabu, on finding themselves 
 defeated in battle, and their leader slain, vented their 
 rage upon the idols, which were accordingly destroyed, 
 the temples being also demolished. The movement 
 originated in no higher motive than a desire to break 
 
SA ND WICH ISLANDS, 353 
 
 loose from an irksome restraint. No one can tell where- 
 unto it might have grown had Christianity, with its reno- 
 vating influences, not been introduced immediately after. 
 The two events, though quite distinct, were directed by 
 an over-ruling Providence to subserve the highest in- 
 terests of these islands. How the latter event was 
 brought about we now proceed to narrate. 
 
 A youth named Oboodiah, born on Hawaii, about the 
 year 1795, having taken a passage in an American vessel, 
 was landed at New Haven in Connecticut in 1809. At- 
 tracted by the college buildings there, and having learned 
 something in regard to their use, he was found one day 
 by the Rev. Edward W. Dwight weeping at the entrance 
 because there was no one to instruct him. In Dwight he 
 found at once a friend and an instructor. Some time 
 after, Samuel J. Mills, one of the founders of the Ameri- 
 can Board, took Oboodiah to his father's house, and 
 thence to Andover, where he became the subject of the 
 renewing grace of God. Other youths from the Sandwich 
 Islands, and from other parts of the world, were finding 
 their way to America. Their presence suggested the idea 
 ot some special means being adopted for their instruction. 
 This resulted in the estabHshment of a school in Cornwall, 
 Connecticut, in accordance with a resolution of the 
 American Board at its annual meeting in 18 16. Its ob- 
 ject was the advancement of Christianity and civilisation 
 among the heathen. With this view, it sought, by gene- 
 ral and religious knowledge, to qualify the pupils to be- 
 come useful missionaries and teachers ; while some of 
 them received, in addition, industrial training. Oboodiah 
 was among the first pupils of this school, but died in 1818. 
 Dwight, his first instructor, was appointed president. As 
 insuperable diff'jculties in working it were gradually de- 
 veloped, it was discontinued in 1826. But various im- 
 portant ends had been served during its brief course, not 
 the least of which was the mission to the Sandwich Islands. 
 
 z 
 
354 EASTERN POLYNESIA. 
 
 The first missionary band consisted of Messrs Hiram 
 Bingham and Asa Thurston, ordained missionaries, and Dr 
 Holman, medical missionary^ along with two school- 
 masters, a printer, and an agriculturist, all of them being 
 married men. They were accompanied by three Ha- 
 waiian assistants. The party sailed from Boston on 
 the 23rd October 181 9, and reached Kailua, on the 
 western side of Hawaii, then the royal residence, on the 
 4th April 1820. On their arrival, as Dr Anderson in- 
 forms us, " they expected to see the temples standing ; 
 to witness the baleful effects of idolatrous rites ; to be 
 shocked by day with the sight of human sacrifices, and 
 alarmed at night by the outcries of devoted victims. 
 They expected to encounter a long and dangerous opposi- 
 tion from the powerful priesthood of paganism. They 
 expected to hear the yells of savage warfare, and to wit- 
 ness bloody battles, before idolatry would be overthrown, 
 and the peaceful religion of Jesus Christ established. 
 Their first information from the shore was, that Kame- 
 hameha had died, and that his successor had renounced 
 the national superstitions, destroyed the idols, burned 
 the temples, abolished the priesthood, put an end to 
 human sacrifices, and suppressed a rebellion which arose 
 in consequence of these measures ; and that peace once 
 more prevailed, and the nation, without a religion, was 
 waiting for the law of Jehovah ! " 
 
 Liholiho, Kamehameha's successor, though intelligent, 
 pleasing in his manners, and friendly to the missionaries, 
 was dissolute in his habits. Happily he had judicious 
 counsellors in Ke-o-pu-la-ni and Ka-a-hu-ma-nu, the 
 c[ueen-mothers, Ka-la-ni-mo-hu, the prime minister, and 
 Ku-a-ki-ni, brother of Kaahumanu, afterwards Governor 
 of Hawaii. The late king had associated Kaahumanu, 
 his favourite wife, in the government with Liholiho, 
 which position she held till her death. 
 
 The first stations occupied were Kailua on Hawaii, 
 
SANDWICH ISLANDS. 355 
 
 Honolulu on Oahu, and Waimea on Kanai. Within 
 two years after their arrival the missionaries had reduced 
 the Hawaiian language to a written form, immediately- 
 after which the printing-press was brought into operation. 
 Allusion has more than once been made to the un- 
 scrupulous opposition which missionaries elsewhere had 
 met with at the hands of their fellow-countrymen. The 
 Sandwich Islands were no exception to such treatment. 
 On the contrary, as Dr Anderson observes, " In the 
 first years of the Mission, the islands were regarded 
 by not a few seamen and traders who visited them, and 
 by the foreign residents viciously disposed, as so far out of 
 the world, that they felt it safe for them to act without 
 regard to public sentiment in Britain or America.'' An 
 attempt to undermine the influence of the missionaries, 
 made from the quarter referred to, was providentially 
 frustrated. One of the reports industriously circulated 
 was that ''the missionaries at the Society Islands had 
 taken away the lands from the natives and reduced them 
 to slavery, and that the American missionaries, if suffered 
 to remain on the Sandwich Islands, would pursue the 
 same course." About the same time (in 1822) the 
 British Government sent a schooner as a present to the 
 Hawaiian King, in fulfilment of an old promise. The 
 captain in charge touched on his way at the Society 
 Islands ; and having arranged also to call at the Mar- 
 quesas Islands, after executing his mission at the Sand- 
 wich Islands, it was resolved to take advantage of the 
 opportunity, and locate two native chiefs as missionaries 
 on the Marquesas. They were accompanied by Mr 
 Ellis, who was to initiate them into the work there, and 
 by the Rev. Daniel Tyerman and George Bennett, Esq., 
 deputies from the London Missionary Society. On arriv- 
 ing at the Sandwich Islands, these parties had repeated 
 interviews with Liholiho. The result was a thorough 
 exposure of the unfounded misrepresentations. Ellis and 
 
356 EASTERN POLYNESIA. 
 
 the two native missionaries, by request of the chiefs and 
 the American Mission, were induced to settle on the 
 Sandwich Islands. The London deputies took their 
 departure after an agreeable visit of four months. 
 
 Similar conduct, but of a much more flagrantly im- 
 moral character, was freely indulged in during 1825 and 
 1826 by the representatives of Britain and America, and 
 threatened to result in the most serious consequences. 
 The authors of the infamous proceedings, which outraged 
 both law and decency, were successively Captain Buckle, 
 of the British whale-ship Daniel^ Lieutenant Percival, of 
 the United States schooner Dolphin, and Captain Clark, 
 of the English shipy^//;^ Palmer. These officers demanded 
 the repeal of a law which had been framed and put in 
 force to check; and, if possible, prevent the unblushing 
 licentiousness indulged in on the occasion of foreign 
 vessels visiting the islands ; and finding missionaries and 
 chiefs alike firm in their resistance to the unrighteous 
 demand, their rage knew no bounds. The most violent 
 measures were adopted. On one occasion Captain Clark's 
 crew " opened fire upon the town, throwing five cannon 
 balls into it, all in the direction of the mission-house." 
 On other occasions, the lives of the missionaries would 
 doubtless have been sacrificed had not the natives inter- 
 fered, and rescued them from the fury of the ungodly 
 sailors, who were all armed with clubs, or knives, or 
 pistols. And there is little doubt that but for the advice 
 of the missionaries, the seamen engaged in these affrays 
 would all have been killed by the natives. 
 
 To secure the missionaries from a repetition of these 
 shameful outrages, the American Board arraigned the 
 authors of the more flagrant of them before the tribunal 
 of public opinion in their native lands. They published, 
 in 1827, Mr Richard's statement of the case of Captain 
 Buckle, which, being copied into the newspapers, was 
 extensively circulated. The printed statement reached 
 
SANDWICH ISLANDS. 357 
 
 Honolulu ; and as Captain Buckle happened to be there 
 at the time, great excitement followed. But " the dis- 
 graceful facts it contained were never denied, nor could 
 they be." Dr Anderson adds : " The efficacy of the 
 press, as an instrument for restraining and punishing 
 crimes which the civil law will not reach, was evinced in 
 the fact that there was no similar scene of outrageous 
 wickedness at the islands, subsequently to this period." 
 
 The Mission had been reinforced in the spring of 1823 
 by the arrival of three ordained missionaries, two licensed 
 preachers, one medical missionary, and a layman to super- 
 intend its secular affairs. In the same year, the mission- 
 aries were able to preach in the native language, Mr 
 Ellis, especially, having in a comparatively short time, 
 acquired considerable fluency in the use of it. Some 
 hymns introduced by him into the public services were 
 very welcome to the natives, and proved helpful. 
 
 The Mission in its earlier years owed much, under 
 God, to the encouragement it received from natives of 
 rank and influence. Keopulani, one of the wives of the 
 old King Kamehameha I., and the mother of Liholiho, 
 was among the number. In the days of paganism^ " so 
 sacred was her person that in the wars of Kamehameha 
 her presence did much to awe the enemy. In early life 
 she never walked abroad, except at evening, and then all 
 who saw her prostrated themselves to the earth." 
 Hoapili, her husband, was in 1823 appointed governor 
 of Maui. They took with them, as domestic chaplain, 
 Pu-aa-i-ki, better known as Blind Bartimeus. He was 
 the most spiritually enlightened native on the islands. 
 Messrs Stewart and Richards were, at Keopulani's 
 earnest request, stationed at Lahaina. She also secured 
 Taua, one of the Society islanders, as her teacher. The 
 following declaration was made by her about the same 
 time :— " I have followed the custom of Hawaii in tak- 
 ing two husbands, in the time of our dark hearts. I 
 
358 EASTERN POL YNESIA. 
 
 wish now to obey Christ, and to walk in the right way. 
 It is wrong to have two husbands, and I desire but one. 
 Hoapih is my husband, and hereafter my only husband." 
 The stand taken by Keopulani in favour of Christianity 
 was very decided, and she strenuously resisted all efforts, 
 even by her^son, to weaken her attachment to the Chris- 
 tian cause. When dying, she spoke to the Prime Minister 
 of the love of Christ, and charged him that none of the 
 evil customs of the country were to be practised in con- 
 nection with her death — referring to certain practices 
 which from time immemorial had prevailed at the death 
 of high chiefs, when every kind of wickedness was in- 
 dulged without restraint and with impunity. She died 
 on 1 6th September 1823, having been admitted to the 
 membership of the Church of Christ by Mr Ellis shortly 
 before. Upwards of three thousand attended her funeral. 
 "The spectacle," it is said, '' was transient, but the influ- 
 ence of that death and burial has never ceased to be felt 
 by the Hawaiian nation.'' 
 
 The reign of Liholiho, known as Kamehameha II., 
 was brought to a close soon after his mother's death. 
 Accompanied by the Queen, and attended by a suite of 
 natives, he proceeded towards the end of 1823 on a visit 
 to England. While there the whole party was prostrated 
 by measles. The King and Queen both succumbed to 
 the malady. When the news reached the islands in 1825, 
 '' Kaahumanu, as Regent, and the Prime Minister wrote 
 letters to the several islands, with kind salutations to the 
 chiefs, missionaries, and people, apprising them of the 
 national bereavement ; proposing a season of humiliation 
 and prayer on that account ; and exhorting them to seek 
 consolation in the good Word of God." The services at 
 the funeral were strictly Christian ; and other services 
 held in connection with the event served to deepen the 
 impression already produced in favour of Christianity. 
 It was agreed that the young Prince should remain under 
 
SAND WICH ISLA NDS. 359 
 
 the instruction of the missionaries until he should come 
 of age, and that the Government should continue in the 
 hands of Kaahumanu and her Prime Minister, both of 
 whom, but especially the latter, showed their attachment 
 to the Christian cause by discountenancing idolatrous and 
 immoral practices, and by encouraging the observance of 
 the Sabbath, the attendance of the people on public 
 worship, and the establishment of schools. Kaahumanu 
 was not ashamed to take her place as a learner in the 
 school. 
 
 In 1824, the Mission was deprived of the services of 
 Mr Ellis, and Anna, the Tahitian deacon. The one pro- 
 ceeded to the United States, and the other to his own 
 country. Both were necessitated to leave for the preser- 
 vation of the health of their wives. The American Board 
 acknowledged in the most cordial manner the important 
 aid which Mr Ellis had rendered to their Missions in the 
 Sandwich Islands. This eminent missionary, so signally 
 useful in after years as Secretary of the London Mis- 
 sionary Society and in connection with the mission to 
 Madagascar, died at Hoddesdon, in England, on 9th 
 June 1872. 
 
 Among the more important events of 1825, were the 
 baptism at Honolulu of more than a hundred natives, 
 Kaahumanu being among the number : the institution of 
 a prayer meeting on the same island by the Prime 
 Minister and others ; and the first awakening on the 
 islands, which occurred at Lahaina, and subsequently at 
 Kailua and Hilo. In illustration of the beneficial effects 
 following the introduction of Christianity, it may be men- 
 tioned that, towards the close of the same year, Mr 
 Bishop made a tour of 300 miles around Hawaii, and 
 that " in his whole tour he saw but one man intoxicated ; 
 whereas, only two years before, in his tour with Mr Ellis 
 on nearly the same route, it was common to see whole 
 villages given up to intoxication." 
 
36o EAS TERN POL YNESIA . 
 
 At the dedication of a large church at Kailua, more 
 than 4000 persons attended, the occasion being " such a 
 day of rejoicing as had not before been witnessed on that 
 island." At Kowaihae, to the north of Kailua, the audi- 
 ences twice numbered upwards of 10,000. In the course 
 of a tour through four of the islands for the visitation of 
 the schools, the total number examined was 225, con- 
 taining an aggregate of 10,200 children. The change 
 effected even then was such that '' the savage had be- 
 come the humble follower of the Lamb ; the dishonest, 
 brutalised, libidinous son of earth had become the peace- 
 ful citizen, the zealous promoter of order, sobriety, and 
 Christian morality." 
 
 Reference has already been made to the extent to 
 which the Mission was indebted to natives of rank, and 
 Keopulani was mentioned as a case in point. There 
 were others who afforded remarkable illustrations of the 
 power of divine grace — such, for example, as one of the 
 wives of Taraiopu, the reigning King of Kailua, when 
 Captain Cook discovered the islands, who, in her heathen 
 state, " is said to have been as bad as a full-bred heathen 
 could be," but "whose habits, disposition, and character," 
 when well-nigh eighty years of age, had undergone a total 
 revolution. Nor is the case of Kaahumanu less striking. 
 She is described as in the days of her paganism imperi- 
 ous and cruel to such a degree that no one cared to face 
 her frown. A serious illness in 1821 was the means, by 
 God's blessing, of bringing her under the subduing influ- 
 ence of the Gospel. From that time she became a nurs- 
 ing mother to the Church. So marked, indeed, was the 
 change, that the people spoke of her as " the new and 
 good Kaahumanu." As Regent, she held the reins of 
 government with great firmness and tact during a most 
 critical period in the history of the islands. Her death 
 occurred in 1832. 
 
 A variety of circumstances conspired to bring about a 
 
SANDWICH ISLAXDS. 361 
 
 great awakening throughout the islands in 1837. At 
 that time there were seventeen stations, with as many 
 churches, under the superintendence of twenty-seven 
 ordained missionaries, aided by sixty male and female 
 helpers. With so many labourers there was a plentiful 
 sowing of the seed. The missionaries, too, were unusu- 
 ally earnest in procla>iming the truth, the topic chiefly 
 insisted on being the sin and danger of refusing an 
 offered Saviour, A strong desire for the conversion of 
 the world had been enkindled among the native Chris- 
 tians. And an outpouring of the Holy Spirit was eagerly 
 longed for and expected. Nor were they disappointed. 
 The evidences of the Holy Spirit's presence were every- 
 where visible. They were seen in the immense congre- 
 gations that gathered to hear the Word ; in the melting 
 down even to tears of old, hardened transgressors, who 
 had, till then, resisted the truth ; in the interest in Divine 
 things awakened among the young, many of whom were 
 found in the sugar-cane or banana groves praying and 
 weeping. And they were seen in the improved spiritual 
 condition of the members of the native Churches, re- 
 specting whom the testimony is borne, that "for their 
 ardent feeling and uniform activity in religion, they would 
 be ornaments to any Church in the United States." As 
 the result of this gracious visitation, 20,297 persons were, 
 after careful examination, admitted to Church fellowship 
 during the years 1839-41. The total admissions during 
 fifty years — from 1820 to 1870 — were 55,300. 
 
 By 1848, the Mission had in large measure fulfilled its 
 object. " In these islands the constitution, laws, institu- 
 tions, and religious professions were then as decidedly 
 Christian as in any of the older nations of Christendom. 
 There was no other acknowledged religion, no other 
 acknowledged worship. They had the Sabbath, Christian 
 churches, and a Christian ministry ; and their literature, 
 so far as they had any, was almost wholly Christian." 
 
362 EASTERN POL YNESIA. 
 
 Accordingly, measures were in that year projected by the 
 American Board for withdrawing their agents, — in other 
 words, for closing the Mission, and placing the congrega- 
 tions eventually under native pastors. The first of these 
 was ordained in 1849. Under special arrangements by 
 the Board some of the missionaries elected to remain, 
 while others were gradually transferred to other fields. 
 
 Most valuable aid was rendered to the Christian cause 
 in the Sandwich Islands by two of the Secretaries of the 
 American Board, more especially in connection with the 
 measures relating to the organisation of the churches and 
 the training and settlement of native pastors. These 
 deputies were the Rev. Dr Rufus Anderson,* to whose 
 history our readers are chiefly indebted for these brief 
 notices. His visit, in 1863, had a cheering and stimu- 
 lating effect up^n the missionaries who were then suffer- 
 ing from depression, consequent on a reaction following 
 a general revival which had taken place in i860. The 
 other deputy was the Rev. Dr N. G. Clark, one of the 
 corresponding secretaries of the Board, whose pre- 
 sence and effective aid in connection with the national 
 demonstrations commemorative of the Jubilee of the 
 Missions in 1&70, were greatly appreciated. 
 
 Several of the missionaries to these islands deserve to 
 be held in lasting honour on account of devoted and suc- 
 cessful labours and lengthened service. Among these 
 may be named by way of example the Rev. Titus Coan, 
 who from the time of his arrival in Hawaii, on 6th June 
 1835, to the present hour has laboured almost uninter- 
 ruptedly and with singular devotion for the welfare of the 
 natives. Soon after his settlement at Hilo, he had 90 
 young men under training as teachers; and during 1837 
 
 * From 1832 till his retirement in 1866, Dr Anderson held the 
 position of Corresponding Secretary of the Board. A singularly 
 gifted man, he discharged the duties of the office with rare ability 
 and with marked success. He died at Boston on May 30, 1880. 
 
SA ND WICH ISLANDS. 
 
 363 
 
 he admitted to the membership of the church in the dis- 
 tricts of Hilo and Puna no fewer than 4993 ! Four years 
 later, when sufficient time had elapsed to test the real 
 character of the revival movement, and after 553, in the 
 exercise of a remarkably strict discipline, had been 
 
 Rev. Titus Coan. 
 
 suspended from church privileges, the church at Hilo 
 contained 6402 members in regular standing. Some 
 idea may be formed of the amount of work and supervi- 
 sion requiring to be done by Mr Coan from the fact that 
 in 1849 there were within his field of labour twenty-five 
 
364 EASTERN POLYNESIA. 
 
 places of worship. These were all supplied with houses 
 more or less comfortable by the voluntary efforts of the 
 people. At a later date (1865) Mr Coan wrote that some 
 of the churches were doing nobly in contributing for new 
 church edifices," In 1853, the native churches entirely 
 relieved the Board of the support of some seven or eight 
 of the American missionaries, Mr Coan being one of the 
 number. 
 
 It is highly creditable to the Hawaiian Christians that 
 about :^2ooo out of ;£"62oo contributed for religious 
 purposes were reported in 1870 as expended on church 
 building ; that ;^5o,ooo would not replace the Protestant 
 churches then on the islands ; and that " very few 
 communities in any portion of the Christian world have 
 expended so much, in proportion to their wealth, on their 
 places of worship." 
 
 The development of the missionary spirit was felt to 
 be a necessity to the healthful existence of the Hawaiian 
 Churches, and accordingly a mission to Micronesia, a 
 group of coral islands about 2000 miles westward, to 
 which these churches might contribute, was established 
 in 1853. The mission to Marquesas was commenced the 
 following year. It was a purely native mission, embrac- 
 ing two ordained missionaries, of whom the Rev. James 
 Kekela, the first native pastor, was one, and two teachers. 
 
 The Micronesia Mission, maintained by the Board, in 
 co-operation with the Hawaiian Evangelical Association, 
 embraces the Gilbert, Marshall, and Caroline Islands. The 
 work is carried on, with a few exceptions, by native agents, 
 for whose training, as well as for the raising up of pastors 
 for the Sandwich Islands, an Institution exists at Hono- 
 lulu. The Divine blessing is manifestly resting on the 
 efforts made to bring in the outlying heathen islands. 
 Thus, at Tapitenea, one of the islands of the Gilbert 
 group, " the people have burned their spears and muskets, 
 broken in pieces their swords, and Mr Kapu has had the 
 
SA AW WICH ISL A NDS. 365 
 
 joy of receiving to the church within four months not 
 less than 308 persons, on their confession of faith." 
 The Rev. Benjamin G. Snow, who, on commencing the 
 mission to Micronesia along with Dr L. H. Gulick in 
 1852, found the people in the lowest state of degradation, 
 was permitted before his death (at Brewer, Maine) in 
 May 1880, to see forty churches organised, with an aggre- 
 gate membership of nearly 3000. 
 
 Rome, ever on the watch, early endeavoured to get a 
 footing on the island. In 1827, three Romish priests 
 arrived at Honolulu from France. But having been 
 prominently identified with certain seditious movements 
 against the Government, they were, in 183 1, expelled 
 from the islands^ and, by previous arrangement, landed 
 at San Francisco, from which they returned, in 1837, to 
 Honolulu, during the King's absence. Every artifice to 
 secure their permanent settlement was resorted to by the 
 British and French consuls. But the King was not to be 
 persuaded or intimidated, and issued a proclamation 
 declaring "the rejection of these men perpetual." He 
 also published " an ordinance, rejecting the Catholic 
 religion." The presence, in short, of the priests was 
 considered inimical to the well-being of the country. 
 Two years later, measures were adopted by Captain 
 Laplace, of the French frigate V Arteniise, similar to those 
 already described as having taken place at Tahiti, with 
 the result of compelling the King to sign a treaty in 
 favour of the Catholic religion. But " the people were 
 little disposed then, and it has been so ever since, to 
 favour a religion which had been forced upon them at 
 the cannon's mouth. '^ 
 
 Here, too, we regret to say, the Propagation Society^ in 
 the person of Bishop Staley, found a field on which 
 to display its sectarian and proselytising proclivities. 
 The hostility of that dignitary is described as even more 
 indiscreet and reckless than that shown by the Romish 
 
366 EASTERN POLYNESIA. 
 
 missionaries. His mission, commenced in 1862, was 
 entitled by him "The Reformed Catholic Mission." 
 The Christian natives did not take kindly to its ritualistic 
 doctrines and practices. So much so, that on the 
 Bishop's return from England, in 1869, he received no 
 cordial greeting, and very few went to hear him preach. 
 The mission in short proved a failure, and the Bishop 
 retired from the islands previous to the celebration of 
 the Jubilee. He was succeeded in 1872 by Bishop 
 Willis. But even at the close of 1880 the communicants 
 numbered only seventy-four. 
 
 It is gratifying that Kalakaua, the present king, shews 
 such an intelligent interest in the welfare of his people, 
 as is evidenced by the improvements of various kinds 
 which he has introduced among them, and by his recent 
 tour through Europe and America, with a view to still 
 further advancement. 
 
CENTRAL POLYNESIA. 
 
 I.— MISSIONS TO THE CANNIBALS OF FIJI. 
 
 'T^HE Fiji Islands, first discovered by Tasman, a Dutch 
 -'- navigator, in 1643, embrace some 225 in the entire 
 group. Of these, 80 are inhabited. Geographically and 
 ethnologically, they form a connecting link between the 
 Malayan and Papuan races which inhabit the wide ex- 
 panse of Polynesia. The principal islands of the group 
 are Mbau, the seat of the chief political power of Fiji ; 
 SoMosoMO, the residence of the ruling chiefs, and de- 
 scribed as " covered with luxuriance and beauty, beyond 
 the conception of the most glowing imagination," pos- 
 sessing as it does every characteristic of Fijian scenery; 
 Vanua Levu (Great Land), more than too miles long, 
 with an average breadth of 25 miles; Na Viti Levu 
 (the Great Fiji), measuring 90 miles from east to west, 
 and 50 from north to south ; and Lakemba, the largest 
 of the eastern islands. Like the other groups in the 
 Southern Pacific, they are singularly varied and beautiful 
 in their outward aspect. Like them, too, they were, 
 previous to the introduction of Christianity, sunk in the 
 most debasing superstition, and addicted to revolting 
 cruelties and nameless abominations. 
 
 The distinguishing feature in the wicked customs of 
 these islanders, and that which gave them an unenviable 
 pre-eminence, was their cannibalisvi. In the other groups 
 this inhuman practice, it is true, was not uncommon. 
 
368 CENTRAL POLYNESIA. 
 
 But among the Fijians it was interwoven with the whole 
 framework of society, so much so, that not only in the 
 case of prisoners taken in war, but on the most ordinary 
 occasions — such as the building of a house, the launch- 
 ing of a canoe, and the like — the offering and eating of a 
 human sacrifice was considered indispensable. Canni- 
 balism was one of the most important parts of the train- 
 ing of the young Fijian. Mothers have been known to 
 rub a piece of human flesh over the lips of their children 
 in order to imbue them early with a taste for blood ; 
 while in one of the favourite games of the children, the 
 whole process of a cannibal feast was by imitation gone 
 through. To such an extent was this crime indulged in, 
 that death by natural means was of somewhat rare occur- 
 rence, and from the same cause an old man was seldom 
 to be seen on the islands. One missionary estimated 
 that within four years 500 persons were sacrificed and 
 eaten within twenty miles of Viwa. And the Rev. 
 Robert Young, who visited Fiji in 1853 as a deputy from 
 the Wesleyan Missionary Society, writes thus : — " After 
 visiting Lakemba and Viwa, I proceeded to Mbau, the 
 capital of the country, and doubtless the deepest hell 
 upon earth. Here I was shown six hovels, in which 
 eighteen human beings had recently been cooked, in 
 order to provide a feast for some distinguished stranger ; 
 and the remains of that horrid repast were still to be seen. 
 I next went to one of the temples, at the door of which 
 was a large stone, against which the heads of the victims 
 had been dashed, and that stone still bore the marks of 
 
 blood. I saw but I pause. There are scenes of 
 
 wickedness, forms of cannibalism and depravity in that 
 country, that cannot be told." 
 
 The religion of the Fijians, such as it was, corresponded 
 to their deep moral degradation. The gods worshipped 
 were endowed by them with their own worst qualities. 
 And, as might have been expected, the priests wrought 
 
CANNIBALS OF FIJI. 3^9 
 
 upon the superstitions of the people, over whom, in con- 
 cert with the chiefs, they exercised absolute control. It 
 is a dark picture ; let our readers try to imagine such a 
 state of society among ourselves. 
 
 Such, briefly, were the people among whom Messrs 
 Wm. Cross and David Cargill, Wesleyan missionaries 
 from the Friendly Islands — about 300 miles distant — 
 landed on 12th October 1835. We may well believe 
 that only love to Christ, and an intense desire for the 
 spiritual and eternal welfare of the natives, could have 
 induced them to venture on these inhospitable and 
 treacherous shores. The guiding and over-ruling provi- 
 dence of God may be distinctly marked in the carrying 
 out of the undertaking. King George of Tonga, who 
 favoured it, sent an influential person with a message, 
 accompanied by a present to the King of Lakemba, to 
 which island there had been a large immigration ot 
 Tongans, representing the benefits he and his people had 
 derived from the teaching of the missionaries, and urging 
 him to give them a favourable reception. They were 
 accordingly received in a friendly spirit. He promised 
 them land for mission premises, and undertook to build 
 temporary dwellings for them as soon as possible. They 
 and their families spent the first night on shore in a large 
 canoe house, open at both ends, the chief inconvenience 
 being that innumerable and unusually large mos- 
 quitoes and numbers of pigs disputed with them their 
 right of occupancy. The house-building was com- 
 menced on the 14th, and on the evening of the 
 17th the mission families took possession of their new 
 home. 
 
 The missionaries opened their commission by preaching 
 twice on the following Sabbath. About 150 Tongans and 
 Fijians attended, the king being, by invitation, present at 
 the morning service. Although able from the outset to 
 preach in Tongan, they made it one of their chief concerns 
 2 A 
 
370 CENTRAL POLYNESIA. 
 
 to acquire as speedily as possible a knowledge of the 
 Fijian language. 
 
 By the close of the first year, 79 adults and 17 children, 
 chiefly Tongans, had been received into the Christian 
 Church by baptism. During that and the following year, 
 a considerable number of these Tongan converts re- 
 moved at different times to their own land. Others, 
 however, remained in the land of their adoption, and 
 w^ere most zealous and successful in diffusing the blessings 
 of the Gospel. As teachers, class-leaders, and exhorters, 
 their services were invaluable, while as pioneers, they did 
 much to spread a knowledge of Christianity throughout 
 the adjacent tributary islands. At Lakemba itself, the 
 good behaviour of the Christians, under most trying cir- 
 cumstances, favourably impressed the heathen. In con- 
 sequence, an increasing number attended the services ; 
 and many began to question the claims of the priests. 
 These indications of progress only intensified the oppo- 
 sition of the priests and of others in authority. Threats 
 were repeatedly resorted to by them. Happily, except 
 in once instance, they were restrained from carrying 
 them into execution by the circumstance that an influential 
 Tongan chief, whose followers in Lakemba were strong 
 enough to secure that island against subjection to its more 
 powerful neighbours, had cast in his lot with the Christians. 
 His aid stood the Christians in good stead in the case 
 referred to. 
 
 Messrs Cross and Cargill longed to carry the Gospel 
 to the more important islands of the Fijian group. The 
 opportunity of doing so was ere long presented to them. 
 Tui Nayau, King of Lakemba, was often urged to em- 
 brace Christianity, but excused himself from fear of the 
 consequences. He suggested that one of them should go 
 and live with the King of Mbau or of Somosomo, and 
 persuade him to take the lead in becoming a Christian. 
 Acting on this suggestion, Cross, with his family, left 
 
CANNIBALS OF FIJI. 371 
 
 Lakemba at the close of 1837 for Mbau. On his arrival 
 he witnessed the closing scenes connected with a seven 
 years' civil war, which resulted in the return of Tanoa, 
 the old king of the island, who had been long exiled. 
 The rebels, many of whom were chiefs of rank, were 
 delivered up to their former master, whose return was 
 celebrated by a feast, for which the bodies of the prisoners 
 furnished the material. Two of them were in the ovens 
 when Cross arrived. Thakombau, the king's son, a 
 blood-thirsty savage, seemed favourably disposed j but 
 the missionary judged it better to place himself under the 
 protection of the king of the neighbouring island of Rewa, 
 whose dispositions towards Christianity were more 
 friendly. Thither accordingly he, with his family, re- 
 moved after a few weeks. Unfortunately, the room set 
 apart for them was so low and damp that the health of 
 the missionary was in the utmost danger. Intermittent 
 fever, followed by cholera, and then by typhus fever, 
 thoroughly prostrated him. It was a trying dispensation, 
 but he was in due time mercifully restored. Soon after, 
 a leading chief and his wife became Christians, and 
 opened their house for worship. Till then, the services 
 had been held in the open air. A school was com- 
 menced about the same time. But these hopeful 
 symptoms of progress stirred up the active hostilities of 
 the heathen, from whose violence the missionary was 
 saved only by the king's interposition. 
 
 About the close of 1838, Viwa, an island north of 
 Mbau, was occupied. The movement in this instance 
 originated with the chief Na-mosi-malua, a ferocious 
 savage, who, in 1834, had captured the French brig 
 Uaimable Josephine, and killed the captain and most of 
 the crew. A request for a teacher from such a quarter 
 was justly regarded with the greatest suspicion. Never- 
 theless, on the advice of the old king, Tanoa, it was 
 acceded to. Namosi built a large chapel, and, along 
 
372 CENTRAL POLYNESIA. 
 
 with many of his people, worshipped within its 
 walls. 
 
 The work thus begun in faith, and in the midst of 
 almost overwhelming discouragements, was now to re- 
 ceive a great impulse. The missionaries in the Friendly 
 Islands, from whose ranks the mission in Fiji had been 
 founded, felt that a reinforcement of the little band there 
 was urgently called for, and, accordingly, sent home an 
 earnest appeal, which was extensively circulated. It 
 resulted in the appointment of three additional mission- 
 aries, who, along with their wives, reached Lakemba in 
 December 1838. About the same time, two of the mis- 
 sionaries in the Friendly Islands were transferred to Fiji, 
 thus increasing the staff in the latter group to seven. Of 
 the three who came direct from England, one was the 
 Rev. James Calvert, who laboured for seventeen years in 
 Fiji, and from whose valuable "Mission History" we 
 have drawn the greater portion of the information here 
 presented to our readers. Another was the Rev. John 
 Hunt, than whom it would be difficult to find a finer 
 specimen of the true missionary, and the memoir of 
 whose life, it has always appeared to us, well deserves to 
 be read and pondered by all aspirants to the Christian 
 ministry. The characteristic devotion and unselfishness 
 of the man were discovered at the very commencement 
 of his missionary career. For, as Mr Cross had got per- 
 mission to proceed to Australia to recruit his shattered 
 health, Mr Hunt nobly consented to go to Rewa and 
 relieve him, notwithstanding his inexperience and ignor- 
 ance of the language. Happily the health of Mr Cross 
 considerably improved, and, encouraged by the presence 
 of Mr Hunt, he resolved to remain and afford him all the 
 help in his power. 
 
 Thus reinforced, the mission progressed rapidly. 
 Temples, gods, and priests were abandoned by many of 
 the natives, who betook themselves to earnest prayer and 
 
CANNIBALS OF FIJI, 373 
 
 Other religious duties. At Rewa and Viwa, 140 professed 
 their faith in Christ. Rewa was frequently visited by 
 inquiring natives from Mbau; while Viwa was visited 
 once a-fortnight by the missionaries, who called on the 
 way, when possible, on King Tenoa and the Mbau chiefs. 
 The darkness was still intense, but a light had been 
 kindled in Fiji which was destined never to go out, but 
 to spread and illumine these gems of the Pacific. 
 
 In view of the arrival of Mr Lyth from Tonga, the 
 missionaries were led to consider in what way the staff 
 could be most effectively distributed. As the result of a 
 conference at Rewa, it was resolved that that island 
 should henceforth be the central station, that the printing 
 press be removed thither, and that two new stations be 
 occupied. One of these stations was Somosomo, from 
 which an urgent request for a missionary had been re- 
 ceived. To this island Messrs Hunt and Lyth removed 
 in July 1839. It was a place, as they soon discovered, 
 of " dreadful cannibalism," with all the other " horrors of 
 Fijian life in an unmixed and unmodified form." The 
 old king had ingeniously pleaded for missionaries. On 
 their arrival he gave up a house for their use. But be- 
 yond this, their position was painfully discouraging. The 
 moral heroism and martyr-like faith displayed by these 
 missionaries and their wives alone relieves one of the 
 darkest pictures ever furnished by the heathen world. 
 Let us note a few of the scenes through which they 
 passed. At the time of their landing on Somosomo, it 
 was reported that the king's youngest son, who had gone 
 to the Windward Islands in a fleet of canoes, had been 
 wrecked near the island of Ngau, where he was captured 
 and eaten by the natives. As usual on such occasions, 
 several women were at once set apart to be strangled in 
 honour of the young chief. Through the interposition 
 of the missionaries the sad fate of these wretched victims 
 was delayed once and again to afford time to search for 
 
374 CEN'IRAL POLYNESIA. 
 
 the missing chief. The rumours having been confirmed, 
 the king indignantly refused to hsten to further remon- 
 strance, and was not satisfied until sixteen women had 
 been strangled. The bodies of the principal women were 
 buried within a few yards of the missionaries' house. 
 
 Scene No. 2. — The natives of Lanthala had killed a 
 man. In revenge, a large number — about thirty accord- 
 ing to some, and between two and three hundred accord- 
 ing to others — were put to death. Of the dead bodies 
 brought to Somosomo, eleven were laid on the ground in 
 front of the missionaries' house, for the purpose of being 
 divided among, and eaten by, the chiefs, priests, and 
 people. Among the victims was the principal chief, re- 
 garding whom Mr Hunt says, " I saw him after he was 
 cut up and laid upon the fire (the ovens were very near 
 his dwelling), to be cooked for the cannibal god of 
 Somosomo ! " 
 
 Scene No. 3. — The missionaries were plainly told that 
 a similar fate awaited them. " One night there was 
 every reason to believe that the murderous purpose of 
 the savages was to be carried into effect. The natives 
 had been growing bolder in their thefts and insults and 
 defiance, and now the end seemed at hand. A strange 
 and memorable night was that, in the great, gloomy 
 house where they lived. Those devoted men and 
 women looked at one another and at their little ones, and 
 felt as those only can feel who believe that their hours 
 are numbered. Then they went, all together, for help 
 to Him who ever shelters those who trust in Him. They 
 betook themselves to prayer. Surrounded by native 
 mosquito curtains, hung up to hide them from any who 
 might be peeping through the frail reed walls of the house, 
 this band of faithful ones, one after another, called upon 
 God through the long hours of that terrible night, re- 
 solved that their murderers should find them at prayer. 
 ..." At length, " each pleading voice was hushed, and 
 
CANNIBALS OF FIJI. 375 
 
 each head bowed lower, as the stillness outside was sud- 
 denly broken by a wild and ringing shout. But the pur- 
 pose of the people was changed, and that cry was but to 
 call out the women to dance \ and thus the night passed 
 safely." 
 
 Commodore Wilkes, with tw^o ships of the United 
 States' Exploring Expedition, visited Somosomo early in 
 1840. He expressed great sympathy with the mission- 
 aries in their trials, and offered to remove them and their 
 goods to any other part of Fiji. But they had counted 
 the cost, and were resolved not to abandon the work, in 
 the firm belief that in due time God would own it. The 
 Commodore thus alludes to them in his narrative : — 
 " Nothing but a deep sense of duty, and a strong deter- 
 mination to perform it, could induce civilised persons to 
 subject themselves to the sight of such horrid scenes as 
 they are called upon almost daily to witness. I know of 
 no situation so trying as this for ladies to live in, particu- 
 larly when pleasing and well-informed, as we found these 
 at Somosomo." 
 
 Death and the ovens were threatened by the chiefs as 
 the punishment for embracing Christianity. But He who 
 has the hearts of all in His hands, and can turn them 
 whithersoever He will, as the rivers of waters, so ordered 
 events that the first to renounce heathenism, and publicly 
 to worship the true God was the king's brother, a great 
 chief. And the step was taken not only with the king's 
 full concurrence, but even on his recommendation. He 
 was followed a few days afterwards by another chief of 
 rank and influence. And while the motive in both cases 
 was not certainly such as might have been desired, their 
 action removed a formidable barrier in the way of any 
 movement in the same direction on the part of the people 
 generally. Accordingly, the missionaries were able to 
 report soon after that there were twenty-one professing 
 Christians at Somosomo, of w^hom one was a poor girl 
 
376 CENTRAL POLYNESIA. 
 
 whom they had rescued from the murderous hands of a 
 chief, who was about to strangle her simply because she 
 was ill. Other women were, on their intercession, saved 
 from strangulation in the following year (1841). "The 
 lives of war-captives were also spared in several instances ; 
 and even on the occasion of large canoes being launched, 
 and making the first voyage, no human victims were 
 killed — a neglect which, at that time, was unprecedented 
 in Fiji. But perhaps the most important advantage of 
 the Somosomo Mission at this stage was in the preven- 
 tion of persecution elsewhere," through the powerful 
 influence of the chiefs. 
 
 Notwithstanding these favourable circumstances, the 
 work of the mission was prosecuted amid so much dis- 
 heartening opposition, that at the district meeting in 
 1847 the missionaries resolved to abandon, for a time at 
 least, a field so unpromising, and to concentrate their 
 efforts on other and more hopeful islands. The king 
 having been informed of their resolution, it was quietly 
 carried into effect in September of the same year. Yet 
 their labours on Somosomo were not altogether fruitless. 
 Even had there been no other result, " the discipline of 
 suffering and patience which their residence at this place 
 of horror brought upon them," nerved them for service 
 elsewhere. 
 
 We turn now to Ono, the principal of a small cluster 
 of islands in the extreme south of Fiji, and distant from 
 Lakemba about 150 miles. During 1835, the year in 
 which the missionaries first landed in Fiji, this island was 
 visited with an epidemic, which cut off many of the people. 
 The gods of Ono were propitiated, but without avail. It 
 so happened that Wai, one of the chiefs, who, with some 
 companions, had gone to Lakemba with the customary 
 tribute, met there a Fijian Christian chief who had visited 
 Sydney, Tahiti, and the Friendly Islands. From him Wai 
 first heard of the true God. That seed he carried back 
 
CANNIBALS OF FIJI. 377 
 
 to Ono. Soon after the fruit appeared. Being convinced 
 that the gods of Ono could not help them out of their 
 present trouble, Wai and his companions resolved to for- 
 sake them, and pray only to Jehovah. Following the 
 practice of the Christians at Lakemba, they also set apart 
 a portion of every seventh day for the worship of God. 
 The difficulty as to the conducting of the service was so 
 far got over by a heathen priest consenting to undertake 
 the duty. It was truly the case of men who had begun 
 to " seek the Lord, if haply they might feel after Him, 
 and find Him." Then followed the desire for some one 
 to teach them the way of the Lord more perfectly. Two 
 messengers were despatched to Tonga for teachers ; but 
 it was not until the beginning of 1838 that the appeal was 
 responded to. And, singularly enough, the preacher 
 sent — Isaac Ravuata by name — was a native of Ono, who 
 as a wild youth had wandered as far as Tonga, and hav- 
 ing afterwards removed to Lakemba, became there a 
 subject of the converting grace of God. On Isaac's 
 arrival he found that 120 adults had cast off idolatry, and 
 were worshipping the true God. He received from them 
 a cordial welcome. Previous to his coming, they had 
 been ministered to for eighteen months by a Christian 
 Tongan, who had been quite providentially guided 
 thither. Having set out with other Christians from 
 Lakemba for Tonga, their canoe drifted by contrary winds 
 to an island about fifty miles from Ono, from which, on 
 hearing of the desire that had sprung up there for a 
 teacher, he hastened to give them such temporary help 
 as lay in his power. 
 
 Such were the feeble beginnings of the work at Ono. 
 A visit by Mr Calvert at the commencement of 1840, at 
 great personal sacrifice, resulted in the baptism of 233 
 persons, and in the marriage, according to the Christian 
 form, of 66 couples. Among the converts at Ono was 
 the daughter of a chief of the highest rank, who had been 
 
37^ CENTRAL POLYNESIA. 
 
 betrothed in infancy, according to custom, to the old 
 heathen King of Lakemba. She was remarkably intelli- 
 gent, and unwearied in her efforts to do good. But Mr 
 Calvert declined to baptise her until she had expressed 
 her firm determination to die rather than become one of 
 the thirty wives of Tui Nayau. She was then received 
 into the Christian Church, being known henceforth under 
 the name of Jemima. This step, and the resolution of her 
 father and all the Christians in Ono to suffer anything 
 rather than give her up to Tui Nayau, led to a lengthened 
 and bitter persecution, and to more than one warlike 
 expedition by the king and his heathen chiefs, with the 
 view of carrying her off by force to Lakemba. Having 
 failed in their efforts, Jemima continued to reside at Ono, 
 though unable to be married, as the king had never for- 
 mally relinquished his claim, notwithstanding that he had 
 promised to do so, and had even received and retained 
 the usual gift of property as a compensation. 
 
 In spite of persecutions and wars and other discourag- 
 ing circumstances — rather may we not say as the blessed 
 fruit of these — the work continued to advance, so that 
 when the Rev. Thomas Williams visited the island in 
 1842, only three of the inhabitants remained heathen, 
 and even these were numbered among the Christians 
 before he left. 
 
 IL— PAGANISM ABANDONED— CHRISTIANITY 
 EMBRACED. 
 
 Results similar to those narrated in the previous 
 chapter followed soon after in the more important 
 islands of the grooj). There was to be in these a joyful 
 
PAGANISM ABANDONED. 379 
 
 reaping of seed sown in tears. Those especially around 
 Lakemba, as also the island of Oneata, lying about forty 
 miles to the S.E., abandoned Paganism and embraced 
 Christianity. This happy result at the last-mentioned 
 island was brought about chiefly through the labours of 
 native agents. Among these, the principal chief, Josiah 
 Tumbola, was noted for his intelligence, simplicity of 
 character, and piety, as also for his efforts as a class 
 leader and local preacher. The inhabitants of this 
 island, exceptionally industrious and enterprising, were 
 able, in consequence, to hold their own against the chiefs 
 of more powerful islands. Hence, too, on becoming 
 Christians, they were able to do much for the diffusion 
 of the gospel, when voyaging from place to place. 
 
 So with respect to other islands, the leaven of the 
 gospel was gradually making its all-powerful and perva- 
 sive influence felt in spite of all the efforts of the heathen 
 to arrest its progress. 
 
 It required no ordinary courage on the part of the 
 converts to hold fast the profession of their faith. There 
 was much in the new circumstances to cause anxiety and 
 to test their sincerity. Thus, the island to which refer- 
 ence has just been made being tributary to Somsomo, 
 was to be visited by Tuikilakila, the cannibal king, who 
 was justly regarded with the greatest dread, he having 
 threatened to kill and eat any who should lotu. The 
 Christians betook themselves to prayer, and their fears, 
 happily, were not realised. Another trial followed with 
 the same result. The presentation of tribute was fixed 
 to take place on the Sunday. It was a great event. The 
 Christians declined to take any part in the proceedings, 
 after having failed to get the day altered. They did so, 
 well knowing the terrible risk they ran. Having, how- 
 ever, presented their offerings on the following day, the 
 king's wrath was appeased; and the affair produced a 
 deep impression in favour of Christianity 
 
38o CENTRAL POLYNESIA. 
 
 A variety of circumstances occurred from time to time, 
 all tending to increase the interest already awakened. 
 We read, for instance, that " a Lomaloma priest sailed in 
 company with several Christian canoes and was wrecked. 
 All on board escaped on the outrigger which had broken 
 loose. The Christians heard of the disaster, and went 
 down to the shore, and found the priest's canoe had 
 drifted in. They took out the mats and other property, 
 dried them, and returned them to the owner, who refused 
 for a time to receive them, saying it was so contrary to 
 Fijian custom. Two heathens who had got hold of some 
 of the mats, acted in the old style and kept them. The 
 priest was astonished, and wherever he went afterwards 
 told of the wonderful effects of the lotiiP 
 
 In like manner, the conduct of the Christians in con- 
 nection with the frequent wars that were waged with 
 bloodthirsty cruelty between different districts or islands 
 exercised a potent influence. The leading men of Yan- 
 drana, the most populous town on Lakemba, stated to 
 Mr Calvert, who had walked a distance of twelve miles 
 during the night in order to arrest the progress of a seri- 
 ous collision with the king's town, that as they would 
 always be fighting so long as they continued heathen, 
 they had resolved to embrace Christianity, that they 
 might remain in their land and live peaceably. Some of 
 these became decided Christians. Twelve years passed. 
 Mr Calvert again visited Yandrana. He found the chief 
 in a dying state. The latter thus addressed him : — " I 
 am very glad to see you once again before I die. My 
 body is weak; but I trust in Jesus Christ who saves me. 
 I think I shall not live long ; but I do not trouble about 
 that. I leave all to the Lord, contented to die and go 
 and live with Jesus." 
 
 With a view to the efficiency of the Wesleyan Missions 
 in the South Seas, the Rev. John Waterhouse was in 1839 
 appointed general superintendent ', and to enable him to 
 
PA GANISM ABANDONED. 38 1 
 
 visit the various stations and to lessen the risk of the 
 missionaries being left without the necessary supplies, 
 the missionary ship Triton was provided. Most nobly 
 did this devoted man pursue his arduous work until his 
 lamented death in 1842, when he went to his rest ex- 
 claiming, "Missionaries! Missionaries! Missionaries!" 
 His name is still held in loving remembrance by thou- 
 sands. Two sons who entered into his labours in the 
 same field did much to perpetuate its fragrance. Water- 
 house was succeeded by the Rev. Walter Lawry, and in 
 1846 the Triton was superseded by a larger vessel named 
 \h&/ohn Wesley.'^ 
 
 In 1853, the Rev. Robert Young visited the Austral- 
 asian colonies, and also the Friendly and Fiji Islands, in 
 order to arrange for the Polynesian missions being com- 
 mitted to the management and support of the Wesleyan 
 Methodist Societies in Australia. This object was suc- 
 cessfully accomplished, the said societies being formally 
 constituted a New Conference. The first meeting was 
 held in Sydney in January 1855, under the presidency of 
 the Rev. W. B. Boyce, who was also appointed General 
 Superintendent of the Missions in New Zealand and 
 Polynesia. 
 
 The great Fijian war, which was protracted over many 
 years, proved a serious hindrance to the work of the 
 missions. On its conclusion, however, in 1855, a re- 
 markable outpouring of the Holy Spirit was reported 
 from Rewa. Thousands were anxious to be taught the 
 way of salvation. Doors were opened on every hand. 
 Earnest appeals were made for teachers. In many 
 households family prayer was established. And by 
 October of the following year there were 21,000 profess- 
 ing Christians. A reinforcement of the staff followed. 
 
 Besides the Old and New Testaments in the Fijian 
 
 *T\iQ.John Wesley wdi?, wrecX^ed on 18th Nov. 1865, and a new 
 vessel of the same name sailed from Gravesend on i8th May 1866. 
 
3^2 CENTRAL POLYNESIA. 
 
 language, there issued from the printing press at Vivva 
 from time to time, dictionaries, vocabularies, grammars, 
 reading books, catechisms, &c. This department of 
 mission work proved a most valuable auxiliary, exciting 
 the curiosity and interest of all classes of the people. In 
 its prosecution, the Revs. John Hunt, David Hazelwood, 
 R. B. Lyth, David Cargill, and James Calvert rendered 
 signal service. Hunt died 4th October 1848, and Hazel- 
 wood on 30th October 1855, both having reached only 
 their thirty-sixth year. Like our own M'Cheyne, it is 
 said of them, " Their lives were short, but crowded with 
 earnest work, which shall last in its greatness of blessing 
 as long as Fiji remains." 
 
 In January 1857, Thakombau, the great chief of Mbau, 
 the Africaner of Fiji, after having dismissed his many 
 wives, was publicly married in Christian form to his chief 
 queen. They were both admitted into the membership 
 of the Christian Church by baptism, the king taking the 
 name Ebenezer, and the queen that of Lydia. By 
 request, the former addressed the assembly. The mis- 
 sionary thus describes the scene : "What a congregation 
 he had ! Husbands, whose wives he had dishonoured ! 
 widows, whose husbands had been strangled by his 
 orders ! relatives, whose friends he had eaten ! and chil- 
 dren, the descendants of those he had murdered, and 
 who had vowed to avenge the wrongs inflicted on their 
 fathers ! A thousand strong hearts heaved with fear and 
 astonishment." 
 
 Before the close of 1858, cannibalism had ceased to 
 exist in some of the islands. Polygamy and infanticide 
 were also gradually passing away. Crimes formerly com- 
 mitted without the least restraint were now punished as 
 in other civiHsed countries. The people were learning 
 to place a higher estimate on the value of human life ; 
 while in their general conduct regard was being more 
 and more had to the Word of God. A great work, in 
 
PAGANISM ABANDONED. 383 
 
 short, had already been accompHshed. The greatness of 
 it, however, can only be appreciated when the condition 
 of the people previous to the introduction of Christianity 
 is kept in view. Much, undoubtedly, remained to be 
 done. This is forcibly stated by Calvert in the closing 
 paragraphs of his " History," published in the same year, 
 where we find him saying : '' Every Sabbath many thou- 
 sands meet in Fiji to 'hear without a preacher.' . . . 
 The wail of suffering and the savage yells of crime still 
 mingle with the ' new song ' which has begun to rise from 
 Fiji. Is the sound of joy to prevail? Is the reproach 
 of Fiji to be taken away? And shall the Gospel, which 
 has already cleansed so many of her stains, complete the 
 work? ..." 
 
 The appeal thus addressed to British Christians was 
 heartily responded to; for in 1859 the Directors reported 
 that twelve additional missionaries had been appointed 
 to these islands. 
 
 The missionaries, however, rejoiced over the progress 
 above indicated with trembling. They had before them 
 the stern fact mentioned by Colonel Smythe, in his Re- 
 port to the Secretary of State for the Colonies in 1861, 
 that " of the native population less than one-third profess 
 the Christian religion," while " among the remainder, 
 cannibalism, strangulation of widows, infanticide, and 
 other enormities prevail to a frightful extent. Three 
 years later, there were 100,000 still beyond the pale 
 of even nominal Christianity. The danger to which the 
 missionaries were personally exposed from the continued 
 existence of such a state of things received a melancholy, 
 illustration when, in 1867, the Rev. Thomas Baker and 
 six native assistants were barbarously murdered while 
 exploring in the interior of Na Viti Levu. 
 
 Four or five years later, an effort was made to unite all 
 the leading chiefs of Fiji under King Thakombau. About 
 the same time, the tribes on the island where Baker and 
 
384 CENTRAL POLYNESIA. 
 
 the others were murdered, threw open their towns for the 
 reception of Christian teachers. 
 
 Another cause of anxiety arose from the large and 
 increasing European immigration to the shores of Fiji, 
 with its usual accompaniment of European vices. In 
 1865 there were 3000 white inhabitants. Now, many- 
 thousands of European and other foreigners, scattered 
 over a number of the islands, are engaged in sugar and 
 cotton planting, sheep farming, and other pursuits. 
 
 The sovereignty of Fiji, offered in 1859 to the British 
 Government by Thakombau, was declined, to the regret 
 of the missionaries. In October 1874, it was formally 
 ceded to Great Britain, with the happiest results. The 
 people were forthwith freed from enforced servitude. 
 Heavy burdens of taxation were lightened. And many 
 other hindrances to progress were removed. 
 
 No better illustration can be given of the onward pro- 
 gress of the work than what is afforded by the extension 
 of the mission to heathen islands beyond the Fijian 
 group. This was undertaken in 1875 ^7 ^'^^ R^v. G. 
 Brown, assisted by ten native agents from Fiji and 
 Samoa. This heroic little band was reinforced in the 
 following year by one native minister and seven teachers 
 from Fiji. Of the entire number, four were stationed on 
 the Duke of York group, four on New Ireland, and the 
 remainder on New Britain. These natives were well 
 received on the various islands, the inhabitants of which 
 showed their friendly disposition by the erection of six 
 chapels, and otherwise. 
 
 It has not been practicable to obtain the separate 
 returns of the Wesleyan Missions in Fiji. Those for the 
 South Sea Islands generally, including Fiji, are as fol- 
 lows : — Chapels, 968; other preaching places, 459; 
 English missionaries, 16 ; native ministers, upwards of 
 70, of whom over 40 are in Fiji ; local preachers, 2850 ; 
 Sabbath-school teachers, 3191 ; attendants on public 
 
FA CAN ISM ABAN.D ONED. 38^ 
 
 worship, 129,000, of whom 33,033 are fully accredited 
 church members ; pupils under instruction, about 46,000. 
 
 In the large number who are in the habit of attending 
 more or less regularly on the means of grace, there is 
 hope for the progress of the work in Fiji. For, as Mr 
 Calvert has pointed out, there is all the difference be- 
 tween the Fijian bowing the knee and his heathen 
 neighbour. 
 
 The emphatic testimony of Miss Gordon Gumming to 
 the transforming influence of Christianity upon the 
 Fijians will be a fitting close to this chapter. In her 
 " First Impressions in Fiji," she thus writes : — 
 
 "Strange, indeed, is the change that has come over 
 these isles since first Messrs Cargill and Cross, Wesleyan 
 missionaries, landed here in the year 1835, resolved, at 
 the hazard of their lives, to bring the light of Christianity 
 to these ferocious cannibals. Picture it in your own 
 mind. Two white men, without any visible protection, 
 landing in the midst of these bloodthirsty hordes, whose 
 unknown language they had in the first place to master. 
 Slow and disheartening was their labour for years, yet 
 so well has that little leaven worked, that the eighty 
 inhabited isles have all abjured cannibalism and other 
 frightful customs, have lotiied, i.e., become Christians, 
 and are now, to all appearance, as gentle and kindly a 
 race as any in the world. ..." 
 
 2 B 
 
MELANESIA. 
 
 MISSIONS TO THE NEW HEBRIDES. 
 
 The New Hebrides group, embracing thirty inhabited 
 islands, and extending over 400 miles, lie about 1200 
 miles N. by W. from Auckland, and 1500 miles from 
 Sydney. The nearest land on the east is Fiji, 'distant 
 600 miles. The following are the principal islands, 
 beginning with the most southerly : Aneitym, 40 miles 
 in circumference ; Tanna, about 30 miles long, the 
 average breadth being about 10 ; Eromanga, with a cir- 
 cumference of 75 miles; Fate, about the same size; 
 Malikolo, 60 miles long, and 150 in circumference; 
 Api, between 50 and 60 in circumference ; Ambrym, 60 
 in circumference ; Aurora, 30 miles long ; and Espiritu 
 Santa, the most northerly as well as the largest of the 
 group, 70 miles long by 40 broad. 
 
 Pedro Fernandez de Quiros, a native of Portugal, 
 discovered Espiritu Santa in 1606. On it he laid the 
 foundations of a town, which he named the New Jerusa- 
 lem. In 1768, Bougainville, a French officer, discovered 
 several more of the northern islands. The rest of the 
 islands were discovered by Captain Cook in 1774. The 
 entire group was named by him the New Hebrides. 
 It has an estimated population of 150,000, which, from 
 various causes, is decreasing. 
 
 ''The natives are Papuan— not so fair, tall, or intelli- 
 
NEW HEBRIDES. 387 
 
 gent as the Malays, nor so black and degraded as the 
 aborigines of Australia." They, along with the inhabi- 
 tants of the Banks and Solomon islands, are Melanesian 
 or Black Islanders. They are descendants of Ham ; 
 those in the Polynesian groups being the olive coloured 
 descendants of Shem. 
 
 The Rev. Joseph Copeland has described their do- 
 mestic and social condition as one of poverty, discomfort, 
 fear, isolation, cruelty, ignorance, and helplessness. And 
 the extent to ^which they are under the influence of 
 superstition may be seen from the following statement 
 by the same missionary : '' They are polygamists and 
 polyandrists, and infants are betrothed. Circumcision is 
 practised at the age of seven or eight, and they are in- 
 veterate cannibals. Chiefs often declare tabu, i.e., cer- 
 tain places, fruit-trees, kinds of fish and food, are pro- 
 nounced tabu, or forbidden, to certain parties for so many 
 months. If you give a native food, he will not touch it 
 with his bare fingers — a piece of paper or a leaf must 
 interpose between his fingers and it. There are sacred 
 men who, by their incantations, make rain, wind, 
 death, and all other calamities. Hence the natives 
 are careful to pick up all scraps of food, and even hair, 
 lest some wizard find them and evolve evil from them. 
 They have feasts, at which large collections of food, 
 animal and vegetable, are made. Dancing, singing, and 
 beating of hollow trees are practised at night at full 
 moon. They believe in the existence oi gods or spirits — 
 superior beings, who have made, and who govern the 
 world. There are priests who make offerings of food and 
 drink to these spirits. They have traditiojis about the 
 creation, but none as to whence their ancestors came. 
 Their 7'eligion consists in a belief in magical incantations 
 and spirits, and in the practice of unmeaning rites and 
 ceremonies." 
 
 The first attempt to evangelise these islands was made 
 
3S8 MELANESIA. 
 
 in 1S39 by the devoted Williams, though the project had 
 lain on his heart from the year 1824. On the 4th 
 November 1839, accompanied by a Mr James Harris, 
 who was on his way to England with the view of becom- 
 ing a missionary to the Marquesas, he commenced what 
 he designated " his great voyage." On the previous day 
 — his last Sabbath on Samoa — he preached at Upulo a 
 farewell discourse from Acts xx. 36-38, dwelling more 
 particularly on the words : " And they all wept sore, and 
 fell upon PauVs neck and kissed him ; sorrowing most of all 
 for the words which he spake, that they should see his face 
 no moreP The scene is described as deeply affecting. 
 Mrs Williams, having apparently some presentiment that 
 the text was to receive an early fulfilment, is said to have 
 remonstrated with her husband on parting against land- 
 ing on Eromanga. On the i6th (Saturday) he writes to 
 a friend :"...! have just heard dear Captain Morgan 
 say that we are sixty miles off the Hebrides, so that we 
 shall be there early to-morrow morning. This evening 
 we are to have a special prayer meeting. Oh ! hovv much 
 depends on the efforts of to-morrow. Will the savages 
 receive as or noti Perhaps at this moment you or some 
 other kind friend may be wrestling with God for us. I 
 am all anxiety ; but desire prudence and faithfulness in 
 the management of the attempt to impart the gospel to 
 these benighted people, and leave the event with God. 
 I brought twelve missionaries with me ; two have settled 
 at a beautiful island called Rotuma ; the ten I have are 
 for the New Hebrides and New Caledonia. The 
 approaching week is to me the most important of my 
 life." 
 
 Early on Sabbath morning the island of Futuna was 
 reached. Two canoes approached, one of them contain- 
 ing four men, whose complexion, Williams wrote, " is 
 not black like that of the negro, neither brown like that 
 of the other south sea islanders, but of a sooty colour. 
 
NEW HEBRIDES. 3^9 
 
 Their faces were thickly smeared with a red pigment, 
 and a long white feather was stuck in the back of the 
 head, &c." As none of them could be persuaded to 
 come on board the mission ship, the boat was lowered, 
 and on approaching the shore, a native sprung into it 
 from his canoe, stating that he was an Ariki, or Chief, 
 and wished to go on board. He remained there until 
 the evening, having been for the greater portion of the 
 day helpless through sea-sickness, *' that annihilator of 
 human distinctions," as Williams playfully expressed it. 
 Being an intelligent, communicative man, a considerable 
 amount of information was obtained from him. On pre- 
 paring to return, he received a number of presents which 
 he showed with great delight to his friends on the shore. 
 They behaved with great civility to Williams and his 
 companions, but none of them could be induced to 
 accompany the mission party to Tanna. Williams 
 summed up the result by recording his " conviction that 
 such a friendly feeling has been excited as will enable us 
 to settle teachers as soon as we can possibly spare them." 
 
 " This is a memorable day, a day which will be trans- 
 mitted to posterity, and the record of the events which 
 have this day transpired will exist after those who have 
 taken an active part in them have retired into the shades 
 of oblivion, and the results of this day will be " 
 
 These were probably the last words penned by Williams. 
 They were entered in his journal, it is believed, on the 
 Monday night. " The history of the unfinished sentence 
 cannot now be recovered." In explanation of its some- 
 what remarkable phraseology, his biographer states that 
 " although not free from apprehension, he was filled with 
 the hope of shortly realising the visions, and accomplish- 
 ing the desires, of many previous years. He was, more- 
 over, deeply impressed by the conviction that the New 
 Hebrides were the key to New Caledonia, New Britain, 
 New Guinea, and other extensive islands inhabited by 
 
390 MELANESIA. 
 
 the Papuan race ; and that while success here would 
 almost certainly and speedily secure the evangelization of 
 the whole of Western Polynesia, failure in this first essay 
 would greatly retard, if not frustrate, the accomplishment 
 of his grand design. Thus feelings, like crossing tides, 
 ruffled his mind as he drew near to these unknown shores ; 
 and whilst hope and fear hung in the balance, strong 
 excitement was the necessary consequence." 
 
 Having settled three native teachers at Port Resolu- 
 tion, the mission party set sail for Eromanga about one 
 o'clock on Wednesday, full of thankfulness to God for 
 the termination of " one of the most interesting visits we 
 have ever yet been privileged to have with the heathen 
 in their barbarous and savage state." Alas ! that within 
 twenty-four hours from the time when these words were 
 penned one of the most tragic scenes should have been 
 witnessed which the annals of missionary enterprise 
 record. 
 
 On reaching Dillon's Bay on the south side of the 
 island, the whale boat was lowered, when Captain Morgan 
 took in Williams, Harris, a Mr Cunningham, and four 
 natives. Some natives in a canoe that was paddling 
 about along the shore were spoken to and invited to 
 come into the boat. The invitation was declined, not- 
 withstanding that presents were made to them. Beads 
 afterwards thrown to natives on the beach were eagerly 
 picked up. Other presents followed. Harris inquired 
 at Williams if he had any objection to his going on shore. 
 His reply was, " No, not any." He accordingly waded 
 in, and after a little was followed by Williams and Cun- 
 ningham. The course adopted was by no means clear. 
 Captain Morgan especially had his misgivings, arising 
 from the absence of the women, it being customary to 
 send them out of the way when mischief is resolved upon. 
 In order, however, still further to win their confidence, 
 Williams sat down and divided some cloth among them. 
 
NEW HEBRIDES. 391 
 
 The sequel will be best told in Captain Morgan's owti 
 words in his letter to the Rev. Wm. Ellis, then the 
 honoured secretary of the London Missionary Society. 
 
 "All three," Captain Morgan writes, "walked up the 
 beach, Mr Harris first ; Mr Williams and Mr Cunning- 
 ham followed. After they had walked about a hundred 
 yards, they turned to the right, alongside of the bush, 
 and I lost sight of them. Mr Harris was the farthest off. 
 I then went on shore, supposing we had found favour in 
 the eyes of the people. I stopped to see the boat 
 anchored safely, and then walked up the beach towards 
 the spot where the others had proceeded ; but before I 
 had gone a hundred yards, the boat's crew called out to 
 me to run to the boat. I looked round, and saw Mr 
 Williams and Mr Cunningham running ; Mr Cunning- 
 ham towards the boat, and Mr William's straight for the 
 sea, with one native close behind him. I got into the 
 boat, and by this time two natives were close behind me, 
 though I did not see them at the moment. By this time 
 Mr Williams had got to the water, but, the beach being 
 stony and steep, he fell backward, and the native struck 
 him with a club, and often repeated the blow. A short 
 time after, another native came up and struck him, and 
 very soon another came up and pierced several arrows 
 
 into his body. My heart was deeply wounded I 
 
 pulled alongside the brig and made all sail, perceiving 
 with the glass that the natives had left the body on the 
 beach. I also ordered a gun to be fired, loaded with 
 powder only, thinking to frighten the natives, so that I 
 might get the body. The natives, however, made their 
 appearance and dragged the body out of sight. Thus 
 died," Captain Morgan wrote, " a great and good man, 
 like a soldier standing to his post." A similar fate befel 
 Harris. 
 
 The following sentiments so well expressed by the 
 biographer of Williams will find an echo in every Chris- 
 
392 MELANESIA. 
 
 tian heart : — " If a stainless Christian reputation, a public 
 career marked by growing splendour to life's latest hour, 
 singular successes and triumphs amidst thickest dangers 
 and in the noblest of all causes, days lengthened until he 
 had auspiciously commenced his last and greatest scheme 
 of benevolence, and opened the door of faith to Western 
 Polynesia, and a termination to a course so honoured, 
 which, while it recorded his name among those of ' the 
 noble army of martyrs,' and introduced his spirit to their 
 society, invested his history with an interest and his ex- 
 ample with a force scarcely derivable from any other 
 cause, — if these considerations possess any weight, they 
 concur to reconcile our minds to the martyrdom of 
 Williams." Though in one aspect his death was a great 
 disaster and a source of profound sorrow, in another and 
 higher view it was the triumph of faith, and a stimulus to 
 missionary zeal. 
 
 Intelligence of the sad event was conveyed by the 
 Ca7?iden to Sydney. At the request of the Missionary 
 Auxiliary, Sir G. Gipps, the Governor, after satisfying 
 himself, that it was prompted by no revengeful feelings, 
 despatched H.M.S. FavoiuHte to recover if possible 
 the remains of the martyred missionaries. It reached 
 Eromanga on the 27th February 1840. At its approach, 
 the natives flew in all directions. " At length, however, 
 communications were opened, and the wretched creatures 
 confessed that they had devoured the bodies, and that 
 nothing remained but some of the bones. These, includ- 
 ing the skulls, were, after hours' delay, brought to the 
 boat ; and having satisfied himself that he now possessed 
 all the mutilated relics of the murdered missionaries 
 which could be recovered. Captain Croker hastened 
 from these horrid shores." 
 
 The tragical issue of this first attempt to make Christ 
 known to the natives of these islands demonstrated their 
 need of the gospel, and was the occasion of fresh efforts 
 
NEW HEBRIDES. 393 
 
 being made on their behalf. A few months after the sad 
 event just narrated, the Rev. T. Heath of the Samoan 
 Mission succeeded in locating two teachers on the low 
 coral island of Aniwa, and two on the blood-stained 
 shores of Eromanga. The hardships endured, however, 
 necessitated their removal in the following year (1841). 
 
 The London Missionary Society too followed up the 
 intelhgence of Williams' death by sending out in the year 
 just mentioned Messrs Turner and Nisbet to the island 
 of Tanna, which was accordingly reached in June 1842. 
 Their anticipations as to the savage character of the 
 people were fully reahsed. In vain they and their noble 
 wives endeavoured to conciliate them. They were in 
 the midst of demons who could be subdued only by a 
 power that was divine. For seven months they courage- 
 ously held the fort. But it could be held no longer. 
 An epidemic having broken out the missionaries were 
 blamed for it. Their position was now one of extremest 
 peril. Flight seemed the only alternative. At dead of 
 night, therefore, they fled in two open boats ; but return- 
 ing next day, they were conveyed to Samoa in a vessel 
 which opportunely appeared on the scene. The enemy 
 was thus once more left in full possession of the field. 
 
 From time to time after this attempts were made, at 
 the instance of the London Missionary Society, to settle 
 teachers on the islands of this group. Though but parti- 
 ally successful, the soHcitude and self-denying zeal thus 
 displayed, alike by the Society at home and its agents 
 abroad, cannot be too highly commended. Nor can we 
 sufficiently admire the Christian heroism of those natives 
 who gave themselves to the perilous work. 
 
 Few names occupy a more distinguished place in the 
 annals of missionary enterprise than those of the apostolic 
 Dr G. A. Selwyn, the first Bishop of New Zealand, after- 
 wards Bishop of Lichfield, and the Rev. John Coleridge 
 Patteson. For many years, while Bishop of New Zea- 
 
394 MELANESIA. 
 
 land, Dr Selwyn had been animated by an intense desire 
 to do something for the evangelisation of Melanesia. At 
 length, in 1848, he made a tour of inspection of the 
 islands in H.M.S. Dido, and in the following year com- 
 menced to make occasional voyages in his own schooner, 
 the Undine, to New Caledonia and among the islands of 
 the Santa Cruz Archipelago. In this pioneer work he 
 exhibited a wisdom and a courage in meeting and over- 
 coming the most formidable difficulties that have never 
 been surpassed. He had a wonderful power of adapting 
 himself to circumstances. Nothing came amiss to him, 
 and his presence of mind never failed him. He was 
 equally at home in guiding his little vessel for hundreds 
 of miles through the innumerable islands that stud that 
 continent of water, in making petticoats for the women 
 from his own counterpane, or in washing the babies, — 
 equally at home in these and similar occupations, as 
 when conducting service in St Paul's Church at Auck- 
 land. By his winning manner he secured the confidence 
 of the natives, many of whom accompanied him to Auck- 
 land in order to be instructed in Christian truth and 
 trained for future usefulness. 
 
 Having been joined by Coleridge Patteson in 1855, 
 the islands of the New Hebrides were more regularly 
 visited. This ardent and accomplished young missionary 
 was consecrated Bishop of Melanesia in 1861, when the 
 entire work in that mission-field, so far as the Church of 
 England is concerned, was placed under his superintend- 
 ence. As the southern islands were being occupied by 
 Presbyterian missionaries, this good Bishop, with every 
 desire to respect such occupation — a principle uniformly 
 acted on also by Dr Selwyn — confined his labours after 
 a time to the more northerly of the group. Latterly, 
 while these continued to be regularly visited, the Banks', 
 the Solomon, the Santa Cruz, and the Swallow groups 
 were the principal scene of his efforts, Norfolk Island, 
 
NEW HEBRIDES. 395 
 
 midway between New Zealand and New Caledonia, being 
 selected as the head-quarters of the mission. His suc- 
 cessful career was in 187 1 brought to an unexpected and 
 distressing termination. The facts are briefly these : — 
 
 On Bishop Patteson's return from Auckland in 1870, 
 whither he had gone to recruit his shattered health, he 
 made a tour of the islands. When drawing near Santa 
 Cruz, on which for many years an opening had been 
 sought, we find him writing : '' It is very difficult to 
 know what to do — how to try to make a beginning. 
 God will open a door in His own good time. Yet to see 
 and seize the opportunity when given is difficult." The 
 last voyage commenced on 27th April 1871. At Whit- 
 suntide Island he was told that a " thief" ship had carried 
 off some of the people. Star Island was found nearly 
 depopulated. On i6th May he landed at Mota, while 
 the Southern Cross went on with Mr Brooke, a fellow- 
 labourer, to Florida, where he was informed that the 
 " snatch-snatch " vessels had carried off fifty men. The 
 extent to which unsuspecting natives were being deported 
 is described as " startling." The practice was to decoy 
 them on board, thrust them under the hatches, and 
 convey them to Queensland, Fiji, and elsewhere, in order 
 to be employed in forced labour on the plantations. 
 
 On the morning of 20th September the island of 
 Nukapu, in the Swallow group, was reached. The bishop, 
 after furnishing himself with presents, went ashore alone, 
 not, however, without misgivings in the minds of some of 
 the party. His lifeless body was found in the afternoon 
 in a canoe. Club and arrow had done their deadly work.* 
 " The next morning, St Matthew's day, the body of John 
 Coleridge Patteson was committed to the waters of the 
 Pacific, his son after the faith, Joseph Atkin, reading the 
 burial service." He too, alas ! and another native assist- 
 
 * A few years later Commodore Goodenough was murdered in 
 another of the bays of the same island. 
 
396 MELANESIA. 
 
 ant, who had been shot at from a canoe shortly after the 
 bishop had landed, died some days afterwards from the 
 effects of their wounds. The unhappy affair was un- 
 doubtedly the outcome of the misdeeds of unscrupulous 
 sailors and traders. The loss to the Mission of such a 
 man as Bishop Patteson was no ordinary one. In his 
 mental endowments, in his self-sacrificing zeal, in his 
 faith and fearlessness, in his love for the natives, in his 
 plans of usefulness, and in the manner of his death, he 
 bore a striking resemblance to his martyr-brother of 
 Eromanga. The Rev. J. R. Selwyn, a son of the pioneer 
 bishop, was consecrated Bishop of Melanesia in 1877. 
 
 It is gratifying to learn that a firm hold has recently 
 been obtained of the island where the murders just 
 alluded to occurred. Bishop Selwyn also tells of the con- 
 secration of a cathedral on Norfolk island as a memorial 
 of Bishop Patteson and Commodore Goodenough. 
 
 The first to obtain a permanent footing in the New 
 Hebrides was the Rev. Dr John Geddie, who was sent 
 out by the P)'esbyterian Church of Nova Scotia in 1848. 
 Having on his way consulted with the missionary breth- 
 ren in Samoa as to the most suitable sphere of labour, 
 the island of Aneityum was fixed upon. Thither accord- 
 ingly he was conveyed in the vessel belonging to the 
 London Missionary Society, accompanied by a mission- 
 ary from Samoa, who remained for a year, and rendered 
 him invaluable service in beginning the work. After 
 twenty-four years of faithful labour, during which he 
 suffered many hardships, Dr Geddie was seized with 
 paralysis while attending the Mission Synod in 1872. 
 Having been conveyed to Geelong, he there finished his 
 earthly course on the 15th December of that year. A 
 memorial tablet in the church at his station on Aneityum 
 contains the following sentence : — " When He Landed, 
 IN 1848, There Were No Christians Here, And 
 When He Left, in 1872, There Were No Heathens." 
 
NEW HEBRIDES, 397 
 
 The Rev. John Inglis, after eight years' service as a 
 missionary of the Reforjned Presbyterian Chu7'ch of Scot- 
 land among the Maories in New Zealand, was, at his own 
 request, transferred to Aneityum. He reached the island 
 on ist July 1852, having been conveyed thither in the 
 most generous manner by Dr Selwyn. He was settled 
 at Aname, on the north side of the island, Dr Geddie's 
 sphere of labour being at Anelcauhat, on the south side. 
 After a laborious and successful missionary career, ex- 
 tending over a period of thirty-three years, Mr Inglis 
 returned to his native land in 1877, where he continues 
 to further the interests of these Missions. 
 
 An interesting feature of the missions on these islands 
 is, that they are supported by various Presbyterian 
 Churches, the missionaries meeting together periodically 
 as a mission synod. The following are the Churches re- 
 presented, with the islands on which, respectively, mis- 
 sionary operations are carried on : — Presbyterian Church 
 of Canada, on Aneityum (1848), Eromanga (1857), 
 Efate (1864) ; Reformed Presbyterian Church of Scotland, 
 and since the Union, in 1876, by the Free Church of 
 Scotland, on Aneityum (1852), Futuna (1866), Tanna 
 (1868) j Presbyterian Chu7xh of Victoria^ on Aniwa and 
 Efate (1866), Api (1880); Presbyterian Church of New 
 Zealand, on Tanna (1869, reoccupied) ; Presbyterian 
 Church of Otaga and Southland, on Nguna (1870), 
 Tongoa, (1878). The Presbyterian Church of Tas7?iania 
 is also in course of establishing a mission on one of the 
 islands. 
 
 Of all the islands, Eromanga holds a sad pre-eminence 
 among these " habitations of cruelty." From time to 
 time, after the murder of Williams and Harris, in 1839, 
 native teachers were left on the island. Once and again, 
 however, they had to be removed, as their lives were in 
 imminent peril. The Rev. G. N. Gordon arrived from 
 Nova Scotia on 17th June 1857, and for four years pro- 
 
398 MELANESIA. 
 
 secuted the work with untiring zeal and energy. A de- 
 structive hurricane, followed by measles, carried off hun- 
 dreds of the natives. According to Mr Inglis, the 
 general belief is, that *' neither death, disease, nor any 
 calamity is occasioned by natural causes ; they are all 
 produced by sorcery and witchcraft. Their sacred men 
 are all disease-makers. The missionaries are all sacred 
 men — they administer medicines, and profess to cure 
 diseases \ and the natural inference is, that if they can 
 cure, they can also cause disease. The missionary and 
 his wife were the victims of this superstitious belief. 
 While engaged in building operations, the former was 
 attacked by a band of eight or ten assassins, one of 
 whom aimed a blow at him with his tomahawk. This he 
 warded off, as he did also a second blow ; but though a 
 powerfully built man, considerably over six feet, he was 
 in a few moments laid low. Mrs Gordon, hearing the 
 yells of the savages, rushed to the door, and asked a 
 native who was approaching what was the matter. 
 " Nothing," he said, " it is only the boys playing." 
 " Where are the boys % " she enquired, and, turning 
 round to look, was struck on the shoulder with his 
 tomahawk. Another blow nearly severed her head from 
 her body. 
 
 " A faithful band gathered the mangled remains of 
 their revered teachers, and laid them in a grave on the 
 bank of the river. Shortly afterwards, seventeen of those 
 who had attached themselves to the missionary fled in a 
 vessel to Aneityum to tell the tragic story, and secure 
 their safety. A few, however, remained, and were bold 
 enough to ring the bell on Sabbath morning, and meet 
 together for worship. Bishop Patteson was the first to 
 visit the island after the sad event. He felt the bereave- 
 ment keenly, for he loved the Gordons." 
 
 Mr J. D. Gordon, a brother of the missionary whose 
 lamented death has just been described, resolved to raise 
 
NEW HEBRIDES. 399 
 
 anew the banner of the Cross on these blood-stained 
 shores. A noble resolve ! which only strong faith in 
 God, and intense love to the Saviour and the souls of 
 the perishing, could have prompted. On the completion 
 of his theological studies at Halifax in Nova Scotia, he 
 proceeded in 1864 to Eromanga, and at once entered 
 on his arduous and trying work. He continued to labour 
 there for the most part, not without tokens of success, 
 until 1872. During the summer of that year much sick- 
 ness and death prevailed. Mr Gordon was blamed for 
 it. In particular, he had administered medicine to two 
 children, both of whom died. The father, along with 
 another man, called upon Mr Gordon on a professedly 
 friendly errand. In the course of conversation in the 
 verandah, he watched his opportunity and struck him a 
 fatal blow on the head with a tomahawk. Mr Gordon 
 dashed through a window with the weapon sticking in 
 his skull ! The native followed, and having secured his 
 tomahawk, he made his escape. In a few minutes the 
 missionary was lying lifeless on the floor. The sorrow- 
 ful news was communicated by Soso, a faithful native 
 assistant, who was in the house at the time of the 
 murder. 
 
 The fallen standard was, during the same year, raised 
 by the Rev. Hugh A. Robertson, from the Synod of the 
 Maritime Provinces of British North America."^ He 
 deliberately selected this stronghold of heathenism as his 
 sphere of labour, and has been permitted to remain at 
 his post to the present time, and to reap the fruit of the 
 martyr blood there sown. In 1878 there were forty-three 
 communicants and ten candidates for baptism, while the 
 number attending Christian ordinances more or less 
 regularly was estimated at six hundred. A stone church 
 has been erected at Portinia Bay, and a grass church at 
 
 * Since incorporated as the result of Union negotiations in the 
 large and influential Presbyterian Church of Canada. 
 
400 MELANESIA. 
 
 Cook's Bay. Upwards of twenty native Christian teachers 
 are employed in the work of instruction. 
 
 Besides Aneityum, the island of Aniwa, occupied by 
 the Presbyterian Church of Victoria^ is now professedly 
 Christian. On some of the other islands much pre- 
 paratory work has been done, and more or fewer converts 
 have been gathered in. The rock of heathenism there is 
 peculiarly hard, such, for example, as the island of Tanna, 
 where the Rev. Thomas Neilson labours amid difficulties 
 of no ordinary kind. But these, too, are destined to 
 yield to the influences of the gospel. 
 
 Eighteen years ago the New Testament in the Anei- 
 tyumese language was placed in the hands of the natives. 
 In 1879 they were furnished with a second volume, con- 
 taining the books of the Old Testament from Job to 
 Malachi inclusive. And last year they were put in 
 possession of the entire Bible. 
 
 " This is the first complete copy of the Word of God 
 in any of the many languages and dialects of Western 
 Polynesia, and the eighth in the South Seas. The whole 
 three volumes are beautifully and strongly bound in calf, 
 octavo size, and contain in all 1665 pages. The entire 
 cost was provided in advance by the proceeds of arrow- 
 root contributed by the natives." 
 
 The chief burden of translating and carrying through 
 the press this priceless boon has fallen on the Rev. John 
 Inglis, whose name is inseparably identified with the New 
 Hebrides Mission. It is, however, proper to state that 
 in the herculean work of translation most valuable service 
 was rendered by its first missionary, Dr Geddie, and also 
 by the Rev. Joseph Copeland, a man of superior scholarly 
 gifts, who has been compelled to retire to the Australian 
 colony on account of failing health, after upwards of 
 twenty years devoted labour on these islands. 
 
 But great as this achievement is, it is after all only an 
 instalment of what has yet to be accomplished, inasmuch 
 
A'BIF HEBRIDES. 401 
 
 as " there is no New Hebrides dialect. Every island has 
 its own language, and on several there are two dialects." 
 The variety of dialects is such as to have called forth the 
 remark that " the people must have come straight from 
 the Tower of Babel, and gone on dividing their speech 
 ever since." Bibles in no fewer than twenty languages 
 will be required ere the natives generally can read the 
 Word of God in their own tongue. Six translations are 
 at the present time being proceeded with. 
 
 The Mission Vessel, the Day spring,'^ a three-masted 
 schooner of 160 tons, is an indispensable necessity. Her 
 yearly expenses are about ;;/^i9oo, and are met by the 
 children of the various churches interested in the missions. 
 Her work is thus described by Mr Copeland : — 
 
 " The Dayspring goes to the Christianised islands for 
 native teachers, and settles them wherever there may be 
 an opening on the heathen islands : Takes to the mission- 
 aries and teachers supplies of food, clothing, and 
 medicine ; letters, magazines, and newspapers ; house 
 material, and boats ; as also all other materials for their 
 own comfort and the progress of the work of God : 
 Takes missionaries who are in danger to a place of 
 safety; those requiring a change to a colder climate; 
 new missionaries, or those who may have been recruiting, 
 from the colonies to the islands ; and the children to 
 a Christian land, to be educated : Enables the mission- 
 aries, teachers, and native Christians on one island to 
 write to and visit the missionaries, teachers, and native 
 Christians of other islands, and all the missionaries 
 to meet in Synod : Takes heathen natives to Christian 
 islands, that they may see the effects of the gospel, and 
 
 * There are also plying among the islands of the Southern 
 Pacific : — The Southern Ci'oss in connection with the Propagation 
 Society ; the John Willia?ns and the Ellerigowan with the London 
 Missionary Society ; ihejohn ^F^'j-/^ with the Wesleyan Missionary 
 Society ; the Morning Star with the American Board. 
 2 C 
 
402 MELANESIA. 
 
 have their prejudices against it and against the mission- 
 aries and teachers somewhat removed : Returns strayed 
 natives to their own island : Carries the Word of God 
 from the press to the several islands, and the contribu- 
 tions of the native Christians for the support and spread 
 of the gospel to a market. The Dayspring is the rope 
 for lifting the missionaries and teachers occasionally up 
 out of the mine of heathenism, and for sending down 
 necessaries for their minds and bodies. What ships 
 from abroad are, what steamers and coasters are, what 
 railways, canals, and roads are, what coaches, and 'buses, 
 and cabs are, what drays and horses are, what post-offices, 
 postmen, and telegraphs are to the people in Australasia 
 and Britain, all these the mission vessel is to us the 
 missionaries and teachers in the New Hebrides." 
 
 About twenty additional missionaries are required to 
 supply in any adequate measure with the means of grace 
 the islands that are still heathen, — men willing to endure 
 hardness as good soldiers of Jesus Christ, and if need be 
 to seal their testimony with their blood. 
 
 Here, for the present, our narrative must end. To 
 those anxiously enquiring, in the language of ancient 
 prophecy as to the progress of Christ's kingdom in the 
 dark places of the earth, " Watchman, what of the night?" 
 there is given the cheering answer, '^ The Morning 
 Cometh." Yea, it has already come. Many lands have 
 now emerged from the long dark night of ignorance and 
 superstition ; and as to those still in darkness, we have 
 the Divine assurance that 
 
 "The Earth shall be filled with the 
 knowledge of the glory of the lord, as 
 
 the WATERS COVER THE SeA." 
 
INDEX. 
 
 Abeel (David), 76, 104. 
 Africaner, 176. 
 Allison (James), 218. 
 American Board, Formation of, 
 
 American Colonization Society, 
 
 234- 
 American Missions, 20, 43, 51, 
 
 55, 77, 81, 122, 145 Seq., 182, 
 
 208, 234, 243, 291, 353. j 
 
 Anderson (John), 57, 72. 1 
 
 Anderson (Rufus), 352, 362. \ 
 
 Aneityumese Bible Completed, 
 
 400. 
 Appleyard (W. J.), 167. 
 Arthington Mission, 292. 
 Awakening in Sandwich Islands, 
 
 361. 
 
 Baker (Thos ), Murder of, 383. 
 
 Bandawe, 276. 
 
 Bangalore, Conference at, 77* 
 
 Baptist Missionary Society, For- 
 mation of, 14. 
 
 Basle Missions, 17, 54, 120. 
 
 Bengalee Bible Completed, 22. 
 
 Benares, 40. 
 
 Berlin Society's Missions, 38, 215. 
 
 Bethel Christian Village, 53. 
 
 Bhattacharjya (Jagad.), 32. 
 
 Bingham (Hiram), 354. 
 
 Bird (Miss Mary), 74. 
 
 Bird's (Miss) Testimony, 149. 
 
 Black (William), 273. 
 
 Blantyre Station Selected, 277, 
 
 Blumhardt, 245. 
 
 Boardman, Burmah, 88 ; Death 
 of, 94. 
 
 Boerresen (Hans P.), 32. 
 Bogue (Dr), 18. 
 Bombay, 5, 47, 70. 
 Braidwood (John), 58, 72. 
 Bridgman (Elijah C), 104. 
 Brown (David, Calcutta), 27. 
 Brownlee (John), 156. 
 Brundson (Daniel), 18. 
 Buchanan (Claudius), 28. 
 Buckle's (Captain) Outrages, 356. 
 Burns (William C), 117, 124. 
 
 Calcutta, 6, 29, 65. 
 
 Calderwood (Henry), 170. 
 
 Calvert (James), 372 Seq., 383. 
 
 Campbell (John), 173 Seq. 
 
 Cannibalism, 367. 
 
 Canterbury, Archbishop of, 207, 
 321. 
 
 Carey, 12 Seq. ; Death of, 27. 
 
 Cargill (David), 369. 
 
 Cetewayo, 217. 
 
 Ceylon, 5, 7. 
 
 Chinese Bible Completed, 103. 
 
 Chinese Religions, 112. 
 
 Chota-Nagpore, Mission in, 38. 
 
 Christian Vernacular Education 
 Society, 77. 
 
 Church Missionary Society, For- 
 mation of, 17. 
 
 Clark (Dr N. G.), 362. 
 
 Clive (Lord), 6. 
 
 Coan (Titus), 362. 
 
 Coillard, 205. 
 
 Colenso (Dr), 217. 
 
 Comber, 288. 
 
 Confucius, Marshman's Transla- 
 tions, 23. 
 
404 
 
 INDEX. 
 
 Cooke (Miss), Calcutta, 66. 
 Copeland (Joseph), 387, 400. 
 Cross (William), 369. 
 Crowther (Bishop), 228. 
 Cumming's (Miss Gordon) Testi- 
 mony, 384. 
 
 Dodgshun(A. W.), 286. 
 Douglas (Carstairs), 125. 
 Duff (Alex.), 30 Seq., 75, 197. 
 
 East India Company, 10, 17. 
 East London Institute, 290. 
 Edgerly (Samuel), 242. 
 Edinburgh Missionary Society, 
 
 Formation of, 17. 
 Ellis (William), Madagascar, 308 
 
 Seq. ; Tahiti, 338 ; Sandwich 
 
 Islands, 355 Seq. 
 Elmslie (W. Jackson), 43. 
 English Education in India, 30. 
 Ewart (David), 31. 
 Ewing (Greville), 18. 
 
 Female Education in India, 
 
 Societies for, 76. 
 Fiji, Sovereignty ceded to Britain, 
 
 384. 
 Fijian Missionary Zeal, 384. 
 Foixlyce (John), 74. 
 French Missions in South Africa, 
 
 187. 
 Friends Missions — India, 46; 
 
 Madagascar, 322. 
 Fuller (Andrev^), 14; Death of, 26. 
 
 Gambier's (Captain) Testimony, 
 342. 
 
 Geddie (John), 396, 400. 
 
 Glasgow Missionary Society, For- 
 mation of, 17. 
 
 (ioodenough (Commodore), 395. 
 
 Gordon (G. N.), 397. 
 
 Gordon (J. D.), 398. 
 
 Gordon Memorial Mission, 219. 
 
 Gossner's Society, 38. 
 
 Govan (William), 158. 
 
 Government Restrictions, 1 7 Seq., 
 80. 
 
 Goozerat, Irish Presbyterian Mis- 
 sions, 52. 
 
 (jrant (Charles), 1 1. 
 
 Grant (William Lewis), 18. 
 Grey (Sir George), 159, 170, 26^;. 
 Grundler, 3 Seq. 
 Gulick (Dr L. H.), 365. 
 Gutzlafif, 107, 120. 
 
 Haldane (Robert), 18. 
 
 Hall (Gordon), 20, 48. 
 
 Hawaiian Evangelical Associa- 
 tion, 364. 
 
 Hawaiian Liberality, 364. 
 
 Hazelwood (David), 382. 
 
 Hebich (Samuel), 54. 
 
 Hervey Islands, 347. 
 
 Holden (W. Clifford), 153, 213. 
 
 Hunt (John), 372. 
 
 Huntingdon (Countess Dowager), 
 327. 
 
 Indian Female Normal School 
 
 Instruction Society, 76. 
 Indian Missionary Directory, 78. 
 Inglis (John), 397, 400. 
 Innes (Wm.), 18. 
 Institutions in India, 30. 
 Isenberg, 246. 
 
 Jameson (Captain), 76. 
 Johnson (Wm. A. B.), 227. 
 Johnston (Robert), 58. 
 Judson, 20, 80 Seq.; Death of, 97. 
 Judson (Mrs), 86, 88. 
 Juggernauth, 34. 
 
 Kalakaua (King), 366. 
 Karens— Bible Completed, 92. 
 Kettering, 14. 
 Khasia Hills, Welsh Missions on, 
 
 Kiernander, 5 Seq. 
 Kincaid, Burmah, 94. 
 Kirk, (Sir John), 258, 268. 
 Knill, 55. 
 Krapf, 247, 251. 
 Krishnagar, 30. 
 Kuruman, 18 1. 
 
 Lacroix, 29. 
 
 Laws (Robert), 272. 
 
 Legge, 120. 
 
 Livingstone, 252 ; Visits Britain, 
 
 257 ; Discovered by Stanley, 
 
 261 ; Death of, 262. 
 
INDEX. 
 
 405 
 
 Livingstone (Mrs), Death of, 259. 
 
 Livingstonia Mission Com- 
 menced, 270. 
 
 London Alissionaiy Society, For- 
 mation of, 17. 
 
 Lovedale, 157 Seq. 
 
 Macdonald (John, Calcutta), 31. 
 
 MacGowan (Dr), 90. 
 
 Mackay (Wm. S.), 31 • 
 
 Mackenzie (Bishop), 263 ; Death 
 of, 265. 
 
 Madagascar, Departure of Mis- 
 sionaries from, 304. 
 
 Madras, 4, 55, 76. 
 
 Madras Christian College, 58. 
 
 Madras Medical Mission, 59. 
 
 Malagasy, Visit of Christians to 
 London, 307. 
 
 Malan (Major), 195, 212. 
 
 Marquesas, Missions to the, 346, 
 364. 
 
 Marshman, 18 Seq. 
 
 Martyn (Henry), 28, 40. 
 
 Mason (Dr), 93, 97. 
 
 Mather (R. Cotton), 41. 
 
 Medhurst, 108. 
 
 Micronesia ^Mission, 364. 
 
 Miller (WilHam), 58. 
 
 Milne (Dr), 103, 118. 
 
 Minto, Lord, 20. 
 
 Mission Vessels in South Seas, 40 1 . 
 
 Missionary Societies Founded, 17. 
 
 :Mitchell (Donald), 49. 
 
 Mitchell (J. Murray), 50. 
 
 Moffat, 174 Seq. 
 
 ^Montgomery (Robert), 53. 
 
 Moravian ^fissions — India, 41 ; 
 Kaffraria, 167. 
 
 Morgan (Captain), 388. 
 
 Morrison (Robert), loi Seq. 
 
 Moshesh (The Chief), 190. 
 
 Moule (Bishop G. E.), 128. 
 
 Mullens (Joseph), 286, 317. 
 
 Mullens (Mrs), 74. 
 
 ^Futiny, The Indian, 45, 77. 
 
 Naui'oji (Dhanjibhai), 51. 
 Xeilson (Thomas), 400. 
 Nesbit (Robert), 49. 
 Netherlands Missionary Society, 
 Formation of, 17. 
 
 Xewell, 20. 
 
 New Guinea, Missions to, 347, 
 
 349- 
 Norwegian Missions — Natal, 
 
 216; Madagascar, 321. 
 Nott (Samuel), 20, 48. 
 Nundi (Gopi Nath), 31. 
 Nyanza Victoria Mission Com 
 
 menced, 280. 
 Nyassa Lake Discovered, 258. 
 
 Ogilvie (James), t,2>. 
 Opium Trade, no. 
 Orissa, Missions in, 33. 
 
 Palmacottah, 10. 
 
 Paris, Evangelical Missionary 
 
 Society of, 187. 
 Paterson (D. H.), 59- 
 Patteson(J. Coleridge), 393, 39H. 
 Philip (Dr), 190, 211. 
 Phillips (Jeremiah), 37. 
 Piddington, 16. 
 Plutcho, I Seq. 
 Pritchard, 346, 348. 
 
 Rajahgopaul (P.), 58, 76. 
 
 Rajpootana, U.P. Church Mis- 
 sions in, 46. 
 
 Rasalama, First Martyr in Mada- 
 gascar, 306. 
 
 Rebmann, 247, 251. 
 
 Rhenish Missions, 178, 244. 
 
 Robertson (Hugh A.), 399. 
 
 Romish Missions — Burmah, 99 ; 
 China, 134; Japan, 139; 
 Basutoland, 201 ; Gaboon, 
 243 ; Central Africa, 283. 
 290 ; Madagascar, 323 ; Tahiti, 
 347; Sandwich Islands, 365. 
 
 Ross (John), 157. 
 
 Ryland (John), 13. 
 
 Santal Missions, 32. 
 Sargent (Bishop), 78. 
 Schultze (Benjamin), 4. 
 Schwartz, 6 Seq., 30. 
 Scotland, Established and Free 
 
 Churches of, 30. 
 Scudder (Dr John), 56. 
 Serampore, 18 Seq., 81. 
 Seringapatam, 9. 
 
4o6 
 
 INDEX. 
 
 Seringham, Pagoda at, 8. 
 Selwyn (Bishop A. G.)? 393' 
 Selwyn (Bishop J. R.), 396. 
 'Shanghai, Conference at, 127. 
 Shaw (William), 164, 213. 
 Shaw (Barnabas), 165. 
 Sheshadri (Narayan), 54. 
 Shoolbred, 46. 
 Skrefsrud (Lars. O.), 32. 
 Slave Trade, Africa, 245, 268, 
 
 283, 292. 
 Smith (Lieut.) Murdered, 2S1. 
 Smith (Thomas), 32, 73. 
 vSnow (Benjamin G.), 365. 
 vSociety for Promoting Christian 
 
 Knowledge, 4, 7. 
 Society for Promoting Female 
 
 Education in the East, 76. 
 Soga (Tiyo), 162, 
 Stanley Pool, 288. 
 Sterre (Bishop), 266 Seq. 
 Stewart (Dr Jamts), 159, 270, 
 
 278, 
 Stewart (James, C. E.), 276. 
 Suttee Abolished, 30, 
 
 Taeping Rebellion, 136. 
 
 Tahiti, 326 Seq. ; Baptism of 
 
 Pomare IL, 344. 
 Tamil Bible Completed, 4. 
 Tanganyika, Lake,Occupied, 285. 
 Tanjore, 2, 7 Seq. 
 Tanjore, Rajah of, 2, 4, 9. 
 Taylor (J. Hudson), 130. 
 Thomas (John), 14 Seq. 
 Thomson''s (Joseph) Testimony, 
 
 277. 
 
 Thurston (Asa), 354- 
 Tinnevelly, 9, 55, 78- 
 Tozer (Bishop), 266. 
 Tranquebar, I Seq. 
 Trichinopoly, 7 Seq. 
 Turner (Dr), 347, 393- 
 
 Universities Mission, 262 Seq. 
 
 Vanderkemp, 155, 297. 
 
 Waddell (Hope M.), 237. 
 Wade, Burmah, 87. 
 Ward, 18 Seq. 
 Waterhouse (John), 380. 
 Waterston (Miss), 274. 
 Wenger (Dr John), 30. 
 Wesleyan Missionary Society, 
 
 Formation of, 17. 
 Wilberforce (William), 12. 
 Wilkes' (Admiral) Testimonies, 
 
 343, 375- 
 Williams (fohn), 338 Seq., 38S. 
 WiUiamson (Alex.), 132. 
 Wilson (Captain James), 327. 
 Wilson (Tohn), 30, 46, 49, 70- 
 Wilson (Mrs Margaret), 70. 
 Wolff (Joseph), 41- 
 
 Young (E. D.), 260, 272, 273. 
 Young (Rev. Robert), 368, 381. 
 
 ' Zanzibar Occupied, 267. 
 1 Zenana Missions Begun, 73. 
 Ziegenbalg, I Seq. 
 
 TIRNBIXL AND SPEAKS. I'RINTEKS. KI 
 
Messrs MARSHALL JAPP & COMPANY'S 
 NEW BOOKS. 
 
 The Epic of Kings. Stories retold from the Persian Poet 
 Firdusi. By Helen Zimmern, Autlior of " Stories in 
 Precious Stones," " Life of Schopenhauer," " Life of I^ess 
 ing," etc. With Etchings by L. Alma Tade^l\, R.A., 
 and Prefatory Poem by E. W. Gosse. Crown 8vo, 6s. 
 Gilt edges, 6s. 6d. 
 
 Also an Edition de luxe, on Fine Paper, with Red Line, 
 Quarto, Artist's Proofs signed, ^5, 5s. Later impres- 
 sions, limited in number, ^3, 3s. 
 
 Gudrun and other Stories. From the Epics of the 
 Middle x\ges. By John Gibb, Professor of Theology at 
 the Theological College. Queen's Square, London. With 
 Twenty Illustrations. Crown 8v^o,.6s. Gilt edges, 6s. 6d. 
 
 Footprints : Nature seen on its Human Side. By Sarah 
 Tytler, Author of " Papers for Thoughtful Girls," etc. 
 With 125 Illustrations. Crown 8vo, 6s. Gilt edges, 6s. 6d. 
 
 How we Live and Grow : The Principles of Physiology 
 simply Illustrated. By C. H. Octavius Curtis, late 
 Science Exhibitioner, St John's College, Cambridge. 
 With many Illustrations. Crown 8vo. 
 
 M ission- Work throughout the World. By Robert 
 Young, Assistant-Secretary to the Missions of the Free 
 Church of Scotland. With many Illustrations and Por- 
 traits. Crown 8vo, ss. 
 
Marshall J app and Coiupanys Nciu Books. 
 
 The Three Beauties and the Three Frights, with 
 the Story of Bobinette. By Sarah Tytler, Author 
 of " Papers for Thoughtful Girls," etc. Illustrated by 
 M. E. Edwards. Small 8vo, cloth extra, 2S. 6d. 
 Gilt edges, 3s. 
 
 Margaret the Moonbeam : A Tale for the Young. By 
 Cfxilia LusHiNGTON, author of " Forty Years in Sand- 
 bourne." With Illustrations by M. E. Edwards. Small 
 8vo, cloth extra, 2s. 6d. Gilt edges, 3s. 
 
 Literary Bye-Hours : A Book of Instructive Pastime. 
 By H. A. Page. Crown 8vo, 2s. 6d. 
 
 Containing Vers de Societe and Parody, with Typical 
 Illustrations of all present-day styles. 
 
 Thomas Carlyle : The Man and his Books. By W. H. 
 Wylie. Illustrated by Personal Reminiscences, Table- 
 Talk, and Anecdotes of himself and his friends. With 
 Portraits and Illustrations. Third Edition. Crown 8vo, 
 7s. 6d. ; calf extra, 12s. 6d. 
 
 "It is full of the best interest and knowledge." — Dr John Brouni, 
 Author of "-Rob and his Friends.'" 
 
 "Mr Wylie's book is really a thoughtful and remarkably accurate yicx- 
 formance when we consider that it was in print before the 'Reminiscences.' 
 ... Mr Wylie brings forward a poem called 'Drumwhinn Bridge,' i)rinted 
 in Leigh Hunt's London Jonrnal, October 22, 1834, as being in all 
 probabTlity written by Carlyle. The arguments in favour of this are very 
 ingenious and almost convincing. . . . Mr Wylie records some interesting 
 conversations with Carlyle." — The Athencnnn. 
 
 " One of the most masterly biographies it has ever been my lot to read ; 
 a picture deftly painted and pleasant, yet far above the mere art of the 
 portrait-painter ; appreciative to the verge of hero-worship, but stopping 
 short at that point where hero-worship becomes idolatry — a bit of work, 
 indeed, which it would be hard to surpass for sympathy, delicacy, liberality 
 of view, and wealth of friendly insight. Read as it must and should be 
 iust after the ' Reminiscences,' it simply purifies with the honest oxygen of 
 kindly humanity, the fetid memory of certain ignoble moods. . . . Mr 
 Wylie is, in fact, a biographer after Carlyle's own heart, sparing no i)ains 
 to verify the most trilling i\it{^\\^.'"—Coutii)iporary Rcviau. 
 
 / 
 
 ^ 
 
^f%rinceton Theological Sem.nar^.Ubrar.s 
 
 
 11012 01171 7065 
 Date Due 
 
 (.) B