^^^^ PRACTICAL 
 LI FE VORpK sf 
 HENRY DRUMMOND 
 
 H^ITH INmODUCTION 6y 
 
 HAMILTON W. MABIL 
 
Ty 
 
practical ilife im 
 
 Henrp Urummonti 
 
 By / 
 
 CUTHBERT LENNOX 
 
 With an Introduction by 
 HAMILTON W. MABIE 
 
 NEW YORK 
 JAMES POTT & COMPANY 
 
 1901 
 
Copyright igoi. 
 By James Pott & Company 
 
TO 
 
 MY WIFE 
 
 WITH ACKNOWLEDGMENT OF MUCH HELP 
 IN THE PREPARATION OF MATERIAL AND 
 REVISION OF PROOFS, THIS LITTLE BOOK 
 IS, WITHOUT PERMISSION, AFFECTIONATELY 
 DEDICATED 
 
PREFACE 
 
 rriHE present biographical sketch seeks to recall, and 
 -■- to record in a somewhat permanent form, the story 
 of Professor Drummond's work for and with University 
 students, as well as to bring together, in simple narrative, 
 the outstanding facts of his life. The writer had the 
 fortune to be called upon to take considerable part in 
 the Students' Movement in Edinburgh University in its 
 earliest stages, and in that connection he made the 
 acquaintance of Professor Drummond. In his case, as 
 in that of hundreds of others, friendship and inter- 
 course with Drummond became a source of inspiration 
 and gave birth to a deep regard. 
 
 For readers who did not know Drummond, and 
 especially for those of them who take an interest in 
 aggressive Christian work, this little book may have 
 some distinctive value, in so far as it affords clues for 
 tracing the evolution of an evangelist of great gifts, 
 and records his methods. From his early years onwards, 
 evangelism was the master-passion of Drummond's re- 
 ligious life, and we can form some estimate of the 
 vitality of that passion when we follow his exceptional 
 career, and note the ease with which he was able to 
 
viii PREFACE 
 
 adapt himself to widely differing environments, without 
 loss of enthusiasm or of usefulness. His methods of 
 work necessarily shared in the process of development 
 or adaptation. Few can hope to speak as he did, 
 or love as he did ; but everyone who succeeds him in 
 the particular fields of evangelistic effort to which he 
 devoted himself may profit by his experience, unique 
 as it undoubtedly was. 
 
 To an impatient public, three years ago, Professor 
 George Adam Smith gave Drummond's Letters and 
 Journals, along with a chronological account of his 
 life-work, and his volume will retain a permanent value 
 for the friends of Professor Drummond, in so far at 
 least as it contributes that autobiographic matter which 
 is always of prime interest to those who have been a 
 man's intimates. In the preparation of the present 
 sketch, a less exhaustive method has been adopted ; 
 but the subject-matter has equal claims to originality. 
 The information which it seeks to convey is not, in any 
 sense, derived from Dr. Smith's book. Many of the facts 
 here mentioned, and some of the quotations, necessarily 
 appear in both volumes, but the writer has gathered 
 all his information at first hand, where his personal 
 knowledge was deficient. Not the least valuable 
 contributions to his work have been obtained from re- 
 collections, letters, and other biographical matter kindly 
 placed at his disposal by a number of private individuals 
 who had the privilege of intimate friendship with Pro- 
 fessor Drummond. To these friends, and to others who 
 have afforded various facilities for research, and have 
 rendered courteous assistance, heartiest acknowledgments 
 
PREFACE ix 
 
 are due and tendered. It is in accordance with the 
 wish of the persons concerned that their names are not 
 here mentioned, and the writer is restricted to offering 
 his thanks to them in this impersonal fashion. 
 
 It remains to be confessed that, in the quest for 
 biographical data, considerable limitations have been 
 discovered, even in regard to Professor Drummond's 
 evangelistic work, which has, for the present purpose, 
 a preponderating interest. As Dr. John Watson has 
 said, " the biography of Drummond cannot be a chronicle ; 
 it must be a suggestion." In consequence of the con- 
 fidential nature of much of his intercourse with men, 
 by letter or by word of mouth, and his horror of the 
 attentions of the reporter and the interviewer, most of 
 the common sources of information have been sealed 
 up. Then, too, certain of the chapters in the following 
 pages, and notably those dealing with his work in 
 America and in Australasia, are not so solidly built 
 upon detailed fact as could have been wished. In 
 large measure, this may perhaps be attributed to the 
 meagre facilities afforded in this country for consulting 
 files of transatlantic and antipodean periodical literature. 
 But as books, " like invisible scouts, permeate the whole 
 habitable globe," it is not beyond possibility that this 
 little volume may by and by come into the hands of 
 those whose personal knowledge could largely supple- 
 ment our somewhat halting account of Professor Drum- 
 mond's sayings and doings in other lands than his own, 
 and time may yet yield a fuller story of these phases of 
 his work. 
 
 A Bibliography of the literary work of Professor 
 
X PREFACE 
 
 Drummond, and of the literary expressions which his 
 work stimulated in others, would form, in itself, no 
 mean monument of his fame. "While the writer cannot 
 claim to have exhausted research in this direction, the 
 notes which will be found in the Appendix constitute 
 a fairly comprehensive record ; and, as they supply 
 information that has not been collected and tabulated 
 anywhere else, they may add to the value of this 
 volume. 
 
 CUTHBERT LENNOX. 
 
 Edinburgh, Ajpril 1901. 
 
TABLE OF CO:^^TENTS 
 
 PAGE 
 
 Preface «,.,...> vii 
 
 CHAPTER I. 
 
 Birth — Parentage — Boyhood. 
 
 William Drummond, his grandfather — Peter Drummond, his 
 uncle — Henry Drummond, senior, his father — His birth at 
 Stirling — Childhood — Boyish sports — Schooldays — First 
 religious experience — Early scientifie bent — Choice of an 
 occupation. ...... .1 
 
 CHAPTER II. 
 
 Student Life. 
 
 Edinburgh University — "The PhUomathic" — The influence of 
 books — His first literary work — His humorous instincts — 
 Mesmeric powers — New College, Edinburgh — His fellow- 
 students — Dr. John "Watson's reminiscences — Scientific studies 
 at the University — Semester atTiibingen — " The Theological " 
 — His essay on " Spiritual Diagnosis " . ... 8 
 
 CHAPTER III. 
 
 The Moody Campaign. 
 
 "Visit of Messrs. Moody and Sankey — Drummond throws himself 
 into the work — Deputations — He interrupts his College course 
 to assist the evangelists — Sunderland — Newcastle and Hartle- 
 pool — Belfast and Dublin — Manchester and SheflSeld — Liver- 
 pool — London — His mature opinion of the campaign , . 24 
 
xii CONTENTS 
 
 CHAPTER 17. 
 
 The Moody Campaign— (confowwe^f). 
 
 PAGE 
 
 Liverpool Convention — His answers as question-drawer — "How to 
 conduct a Young Men's Meeting" — Evangelism becomes his 
 master-passion — His admiration for Moody — His individual 
 message .,,..,. 29 
 
 CHAPTER V. 
 
 At the Pabtin'5 of the Wats. 
 
 Heart - searching as to his vocation — His return to College — 
 Meetings in the Gaiety Theatre — Gaiety Club — Assistant at 
 the Barclay Church — The most miserable time in his life — 
 Appointment to lectureship on Natural Science — Malta . 43 
 
 CHAPTER VI. 
 
 His Chair. 
 
 The Free Church and Natural Science — Duties of the lectureship 
 — Its limitations — Erection of chair of Natural Science — 
 Drummond elected Professor — His ordination — "The 
 Stupidity Exam." — Class excursions — With his students in 
 Arran — Declines Principalship of M 'Gill University . . 49 
 
 CHAPTER VII. 
 
 Evangelism in Glasgow. 
 
 Occupation of spare time — Will not preach — Unwillingness to 
 take part in social functions and public meetings — Possilpark 
 Mission Church — His success in its conduct — His intimacy 
 with Dr. Marcus Dods — Other evangelistic work — His interest 
 in the " Pleasant Sunday Afternoon " movement . , 66 
 
 CHAPTER VIII. 
 
 Moody's Second Campaign. 
 
 Return of Messrs. Moody and Sankey — Drummond joins them 
 in Glasgow — Spends the summer in co-operating with them 
 in Scotland, England, and Wales , , . ,62 
 
CONTENTS xiii 
 
 CHAPTER IX. 
 
 ''Natural Law in the Spirittjal World." 
 
 PAOB 
 
 Clerical World papers — "Nature abhors a Vacuum" — The idea 
 strikes him — Its reception by the Glasgow Theological Club 
 — The Orphanage pamphlet — The MS. twice declined — 
 Publication — Contents of volume as published — The 
 Spectator review — Editions published — The flood of criticism 
 — Drummond's ultimate views ..... 66 
 
 CHAPTER X. 
 
 In Central Africa. 
 
 News of success of his book reaches him in Central Africa — 
 His mission — The African Lakes Company — Zanzibar — Scene 
 of Mrs. Livingstone's death — Explores Lake Shirwa — The 
 Scottish Livingstonia Mission — The Tanganyika forest — On 
 African fever — Moolu — His journey homewards — Addresses 
 on Africa — Tropical Africa . , , , .77 
 
 CHAPTER XL 
 
 Among the Upper Ten Thousand. 
 
 His fame — Invitation to conduct "West End meetings — First 
 series : his programme — Article in the World — Second series 
 of meetings — Friendship with Lord and Lady Aberdeen — 
 Honours offered to him — Results of the "West End meetings , 85 
 
 CHAPTER XII. 
 
 The Edinburgh Students' Revival. 
 
 The inception of the movement — Visit of Messrs. Studd and Smith — 
 Professor Drummond called on to continue the work — His re- 
 ception — His personality — Methods of work — The personal 
 encounter — His message i • . , . 95 
 
 CHAPTER XIII. 
 
 The Edinburgh Work : Irs Development. 
 
 "Drummond's Meetings" — Deputation work — The Students' 
 
 Holiday Mission — The work continued — Appreciation . 109 
 
xiv CONTENTS 
 
 CHAPTER XIV. 
 
 Visits to America. 
 
 PAGB 
 
 Trip to the Rocky Mountains in 1879— Visit to Messrs. Moody and 
 Sankey — Drummond's comments on their revised methods — 
 Revisits America in 1887 — At Northfield — At Chautauquan 
 Summer Gatherings — Dissatisfaction at Northfield — Visit to 
 the principal Universities — His third visit, in 1893 — At 
 Harvard and Amherst — Chautauqua again — Students' Con- 
 ference at Northfield — The Evangelical Alliance Congress at 
 Chicago. ,...•.• 116 
 
 CHAPTER XV. 
 
 In Australia and the Far East. 
 
 Drummond invited to visit the Australian Colleges — Sets out in 
 1890 — Arrival in Melbourne — Death of Mr. Ewing — Melbourne 
 and Sydney— China and Japan — His observations on the 
 problem of Foreign Missions , . . . .127 
 
 CHAPTER XVI. 
 
 South Sea Problems. 
 
 Drummond visits the New Hebrides — On the Kanaka traffic — 
 South Sea missionaries — Among the cannibals — Scientific 
 exploration ...•#• 137 
 
 CHAPTER XVII. 
 
 His Booklets. 
 
 Publication of addresses wrung from Drummond— His literary 
 method — The Greatest Thing in the World — Pax 
 Vdbiscum — The Programme of Christianity — The City 
 without a Church — The Changed Life — World-wide recep- 
 tion of the booklets . . . • . .145 
 
 CHAPTER XVIII. 
 
 Misunderstood. 
 
 Repeated attacks upon Drummond's teaching— The relations of 
 science and religion— His attitude towards criticism — The diffi- 
 culty at Northfield— Mr. Moody's opinion — Interviewers and 
 
CONTENTS XV 
 
 PAGB 
 
 reporters — Attacks on his students' meetings — Irresponsible 
 criticism of address on missions — A charge of heresy — Mis- 
 understood ....... 152 
 
 CHAPTER XIX. 
 
 "The Ascent of Man." 
 
 The Lowell Institute Lectures — Enthusiastic reception — Publica- 
 tion of The Ascent of Man — Sketch of its principal contents 
 — Criticism — Discussed by the General Assembly of the Free 
 Church ........ 165 
 
 CHAPTER XX. 
 
 Scientific Work. 
 
 Drummond's contributions to scientific literature — His early efforts 
 — His vocation — Natural Laiv in the Spiritual World — 
 African research — Appreciation by Professor Macalister . 175 
 
 CHAPTER XXI. 
 
 With Boys and Girls. 
 
 Drummond's capacity for fun — Parodic examination papers — The 
 Onward and Upward Association — Interim editorship of Wee 
 Willie Winkie — Meetings for schoolboys — Interest in a boys' 
 club .....,,. 180 
 
 CHAPTER XXII. 
 
 For the Boys' Brigade. 
 
 His keen interest in the Boys' Brigade — Baxter s Second Innings 
 — The letters to "Baxter," and his reply — "First": an 
 addr«8s to Brigade Boys . . , , , 187 
 
 CHAPTER XXin. 
 
 For the Boys' Brigade — {continuecC). 
 
 Drummond's advocacy of the Brigade as a field of work — Address 
 at Harvard University — Speech at International Christian 
 Conference at Chicago — An opportunity for young men — 
 Brigade statistics ...... 203 
 
xvi CONTENTS 
 
 CHAPTER XXIV. 
 His Recreations. 
 
 PAGE 
 
 Sport, out of doors — In-doors — On hobbies — His acquaintance 
 
 with general literature ..... 218 
 
 CHAPTER XXV. 
 
 The Arrest of Life. 
 
 Professional duties and evangelistic work checked by illness — His 
 patience in suiTering — Death — Funeral — Appreciation by 
 Professor Marcus Dods ...... 222 
 
 Appendix — Notes for a Bibliography .... 229 
 Index . * . . .... 241 
 
ILLUSTRATIONS 
 
 Henry Drummond (1893) Frontispiece 
 
 From a Wash Drawing by Scott Rankin. 
 
 At Dollis Hill, 1888 facing p. 92 
 
 Photo by Lombardi. 
 
 Henry Drummond *' 218 
 
 Photo by Lafayette. 
 
 xvu 
 
INTRODUCTION 
 
 Religious enthusiasm has inspired many of the finest 
 personalities in history, but the passion for personal 
 teaching of religion by direct contact with men, through 
 the medium of personal appeal, has rarely taken pos- 
 session of a man so fastidious in taste and habit as 
 Henry Drummond. The evangelist, as a rule, has been 
 a man of force and fire rather than of taste, culture, 
 and personal distinction. The brilliant young Scotch 
 student, who was so deeply impressed by the broad 
 humanity and the spiritual fervor of Mr. Moody during 
 the first memorable visit of the American evangelist to 
 Scotland in 1874, was a scholar with a strong bent 
 toward science, and a captivating quality as a teacher. 
 He had the qualities which have given his country an 
 influence in the world out of all proportion to its popu- 
 lation and its size : that deep-giving integrity which is 
 bred into the bone, clearness and vigor of intellect, the 
 vitality of a temperate and active race, and an instinct 
 for action and service which made him one of the heroic 
 workers of his time. He was born to be a University 
 man, and the stamp of the University was on bis entire 
 
XX INTRODUCTION 
 
 expression ; in a pursuit -wliicli perhaps more than any 
 other turns light into heat and tempts men to exaggera- 
 tion of statement and excess of emotionalism he never 
 lost his poise, his sense of proportion, his love of good 
 form. Unlike many religious propagandists he sug- 
 gested in his own person the beauty of holiness. He 
 brought to the work of persuading men to become the 
 followers of Christ not only transparent integrity, but 
 the force of a manhood which was untouched by 
 pietism, of a speech which was free from all suggestion 
 of professional religiousness, and a personality of sin- 
 gular attractiveness. 
 
 The air of distinction was about him from the begin- 
 ning in his person, his bearing, his dress, his public 
 speech and his written style. Whatever he did was 
 done with ease and grace ; and his utterance was always 
 harmonious. There was a touch of the artist on his 
 work ; he never neglected the service of beauty so often 
 and so painfully forgotten or ignored by many men of 
 religious spirit and occupation. He was a teacher of 
 religion and of science, but he was pre-eminently a gen- 
 tleman in the most exacting sense of the word; one 
 who bore himself with constant and delicate perception 
 of the fact that " no man lives unto himself," but that 
 every man is set in a social order to which he owes 
 not only the inspiration of his personal conviction but 
 that grace of good manners which makes it easier for 
 men to be and do their best. Drummond never strove 
 to hammer truth into men ; he knew a better because a 
 
INTRODUCTION xxi 
 
 firmer method ; lie captivated and converted them by a 
 presentation of truth which was not only persuasive to 
 the mind, but which was made marvellously attractive 
 by the atmosphere which enveloped and conveyed it. 
 
 The fibre of his nature was vigorous ; it was the 
 virility of his manhood which, combined with his free- 
 dom from religious professionalism and the fascination 
 of his personality, made him pre-eminently a preacher 
 to young men. He knew men and boys thoroughly and 
 was at home with them ; there is a noticeable absence 
 of references to women in the biographical sketches 
 which have appeared. His supreme interest was in 
 young men, and he became pre-eminently a teacher of 
 youth. Like all men of contagious enthusiasm and 
 captivating vitality, he had high spirits and a great 
 appetite for fun. The boy was immortal in him ; that 
 abiding presence of the spirit of youth which is the 
 witness of the creative mood. To the end of his life 
 humor and gayety were matched in him with charming 
 urbanity and unfailing courtesy. 
 
 He was a fine example of natural goodness ; a beau- 
 tiful type of normal religious unfolding. He was with- 
 out cant, exaggeration, undue emphasis on one side of 
 life to the exclusion of other sides, aifectation of speech 
 or self-consciousness. In a very beautiful way, in an 
 age when much confusion of standards prevailed, he il- 
 lustrated the free harmonious power of the man who 
 grows in virtue, purity, and faith as he grows in intel- 
 lectual vitality and in breadth of intellectual interests. 
 
xxii INTRODUCTION 
 
 His work has wonderful justness of insight and feeling. 
 It matters little to how much revision some of his con- 
 clusions may be subjected; his real power was in his 
 personality, and that will remain a stimulating and in- 
 spiriting memory. The emphasis of this sketch rests 
 on Drummond's work with students, and in the en- 
 deavor to describe this phase of his activity the writer 
 has thrown into clear relief one of the most winning 
 personalities of our time. 
 
 Hamilton W. Mabie. 
 
THE 
 
 PRACTICAL LIFE WORK 
 
 OF 
 
 HENRY DRUMMOND 
 
 CHAPTER I. 
 
 Birth — Parentage — Boyhood. 
 
 "AS in every phenomenon," says Carlyle, " the 
 -4-A- Beginning remains always the most notable 
 moment; so, with regard to any great man, we rest 
 not till, for our scientific profit or not, the whole circum- 
 stances of his first appearance in this Planet, and what 
 manner of Public Entry he made, are with utmost 
 completeness rendered manifest." We may or we may 
 not accept the seer's somewhat ineffectual qualification 
 of his statement, when he says that, " in a psychological 
 point of view, it is perhaps questionable whether from 
 birth and genealogy, how closely scrutinised soever, 
 much insight is to be gained." But it will probably 
 satisfy the primary law of biography just quoted, if 
 we glance, at the outset of this sketch, upon the two 
 generations which preceded him who is its subject, as 
 well as upon the record of his earliest years. 
 
 Of William Drummond, his grandfather, little more 
 
 need be said than that, as a nurseryman at Coney Park, 
 
 Bridge of Allan, in the closing years of the eighteenth 
 
 century, he laid the foundations of the business now 
 
 I 
 
2 HENRY DRUMMOND 
 
 known throughout the civilised world as " William 
 Drummond & Sons, Seedsmen, Stirling and Dublin." 
 He had the large family of eleven sons and four 
 daughters, whom he soberly endeavoured to bring up 
 " in the nurture and admonition of the Lord," as the 
 Presbyterian baptismal ritual has it. The spiritual 
 needs of his neighbours would also appear to have 
 caused him some concern, for he was once put on his 
 trial before the magistrates of Stirling upon the 
 charge of having established a Sunday school for the 
 youths of a neighbouring village, thereby interfering 
 with the prerogatives of the Church. Of his eleven 
 sons, mention may be made of two — Peter and 
 Henry. 
 
 Peter Drummond was for years a junior partner in 
 his father's business, but, twenty years before his death 
 — that is, in or about 185 7 — his activities were diverted 
 into another channel. Distressed by the prevalence 
 of Sunday desecration, committed by excursionists to 
 Cambuskenneth Abbey, and finding his verbal and 
 personal appeals of little avail, he printed and distri- 
 buted copies of a short tract which he had written 
 upon the subject. The effect of this pamphlet was so 
 marked that Mr. Drummond persevered in his campaign, 
 and had ultimately the satisfaction of securing the dis- 
 continuance of race meetings held in Stirling, and of 
 Sunday sailings of excursion boats to Cambuskenneth. 
 Along these lines he was led to the establishment of 
 the Stirling Tract Enterprise — nowadays commonly 
 known as Drummond's Tract Depot — which has, since 
 its foundation, published hundreds of millions of copies 
 of tracts and evangelical periodicals. 
 
 Henry Drummond, senior, after a short experience 
 in a West of Scotland merchant's establishment, also 
 joined his father's firm, and ultimately succeeded to the 
 
BIRTH— PARENTAGE— BOYHOOD 3 
 
 management of the Stirling branch of the business. 
 Although he was known as " not the speaking 
 Drummond " — to differentiate him from his brother 
 Peter, who was active in open-air and other evangel- 
 istic effort — and did not court publicity, he too was 
 a zealous worker He was a patron of nearly every 
 religious and philanthropic agency in the town. Among 
 the young, particularly, he was a great favourite. He 
 married Miss Jane Blackwood of Kilmarnock, and, of 
 their family of four sons and two daughters, the subject 
 of the following sketch was second child and second son. 
 Mr. Drummond was of a fine personal appearance and 
 carriage ; he had a silver-toned voice ; and he frequently 
 exhibited a " pawky " humour. He was wont to speak 
 of himself as the " first gentleman in the County," 
 alluding to the not-too-conspicuous fact that his was 
 the first house passed by anyone crossing the town 
 boundary at that point. On one occasion, when his 
 name appeared upon the programme of a social gathering 
 at which the proceedings were so protracted that his 
 turn had not arrived at half-past ten o'clock at night, 
 in making excuse for leaving without delivering his 
 speech, he said to the chairman, " I shall be back in 
 time — to-morrow night." Yet another instance of his 
 pawkiness may be found in the story that, in sending 
 his subscription to a local football club, he sealed his 
 half-sovereign to the back of a Scripture card, and 
 told the secretary that he hoped that the Club 
 would derive as much benefit from the card as from 
 the coin. 
 
 Henry Drummond, junior, was born at Glen Elm 
 Lodge, Stirling, on 17th August 1851. As a small child 
 he was remarkable for a sunny disposition and a sweet 
 temper. When questioned in later life as to whether 
 he had had any premonition in his early boyhood of the 
 
4 HENRY DRUMMOND 
 
 course which his after life was to take, he said, " A 
 real boy never thinks of such things. It is his business 
 to be a boy. I was a real boy." Writing, too, of the 
 early days of Professor Marcus Dods, he said, " They 
 were spent just as boys should spend them — with much 
 exercise of manliness and muscle, and not too excessive 
 anxiety over Ovid and Euclid." 
 
 A bright, cheerful boy, Henry was a general favourite, 
 and in the cricket-field, anghug excursions to the neigh- 
 bouring Pow, and similar ploys, he secured scope for the 
 development of his healthy nature. Imagination, too, 
 seems to have found a fertile field in his young brain, 
 for we are told that he was fond of playing at back- 
 woods, and camps, and caves, in the less frequented and 
 more remote part of the King's Park, which lies to the 
 south of Stirling Castle. Years after, speaking as an 
 " old boy " at the annual exhibition of Stirling High 
 School, he told the boys that he retained a vivid recol- 
 lection of Ballantyne's books — especially of The Young 
 Fur Traders — and confessed to a " sneaking fancy still 
 for tomahawks and scalps." It is interesting to note in 
 passing that imagination found a similar outlet in the 
 boyhood of Eobert Louis Stevenson, of whom we are 
 told that games of pirates, played in the open among 
 the sand wreaths to the v/est of North Berwick, were 
 a constant source of amusement. The grey, historic 
 castle, perched upon its mighty Eock, and the undulating 
 champaign lying for miles around it, all reminiscent of 
 some of Scotland's bloodiest battles and several of her 
 gayest monarchs, constituted an environment which must 
 also have had its silent influence upon young Drummond. 
 Looking back in 1890, at the opening of the New 
 Christian Institute at Stirling, he spoke of himself as a 
 son of the Eock, and said, " A young man has only to 
 live in Glasgow for a few winters to covet even a single 
 
BIRTH— PARENTAGE— BOYHOOD 5 
 
 week of such a scene of beauty and picturesqueness and 
 quietness as the City of the Kock." 
 
 Young Drummond's schooldays were spent in part 
 at the High School, Stirling, and in part at Morrison's 
 Academy, Crieff. He early manifested that desultori- 
 ness and independence in study which in him, as in 
 many others, were precursors of a life-work in an 
 unconventional channel. It was his fortune to be a 
 schoolmate of John Watson — now so widely known by 
 his pseudonym " Ian Maclaren " — and of " Geordie 
 Hoo," or, at least, of the original of that pathetic pen- 
 portrait in The Bonnie Brier Bush. James Stalker, 
 too, crossed his path in these schooldays, and laid the 
 foundation of a friendship which was only to terminate 
 with Drummond's life. 
 
 About the tender age of nine Drummond had his 
 first religious experience. After a meeting for children, 
 held in his uncle Peter's drawing-room, he remained for 
 personal conversation. The chronicler of this incident 
 describes him as a little curly - haired boy, and says, 
 " He was weeping to think that he had never loved that 
 dear Saviour who took the punishment that he deserved. 
 We prayed together, and he gave his heart to Jesus." 
 Years after, he told the students of Amherst College in 
 America " that it was at that meeting in his uncle's 
 home that he began to love the Saviour, and became a 
 happy Christian." 
 
 We get a very interesting glimpse of him at the age 
 of twelve or fourteen, in the account of a meeting held 
 in Stirling by the Kev. James Eobertson of Edinburgh, 
 the famous preacher to the young. The crowd in the 
 Erskine Church was so great that children were sitting, 
 not only on the pulpit stairs, but even in the pulpit 
 itself. When Eobertson gave out the passage of Scripture 
 to be read, he turned to Henry Drummond, who had 
 
6 HENRY DRUMMOND 
 
 secured a seat in the pulpit, and putting his hand on 
 his head, said, " Now, my lad, you'll read the chapter." 
 Henry at once complied, reading in a clear and distinct 
 tone of voice. 
 
 Another fact that points to a definite religious experi- 
 ence is that, about the age of twelve, he made a con- 
 scientious study of Bonar's God's Way of Peace. Speaking 
 of tliis during his last illness, he expressed the fear that 
 the book had hurt him, and told of cases in which a 
 book of similar good purpose had only hindered the 
 access of a soul to the Saviour. In one of Moody's 
 after-meetings in London he had said to a girl, " You 
 must give up reading James's Anxious Inquirer" She 
 wondered how he had guessed she was reading it. 
 But, said he, " a fortnight of the Testament put 
 her right." Another inquirer had said to him, too, 
 " It's not so simple as that in James's Anxious 
 Inquirer." 
 
 Drummond left school at the close of the summer 
 term in 1866, and upon the eve of his fifteenth birth- 
 day. He was beginning to discover a taste for scientific 
 information. " I suppose," he afterwards said, " my 
 scientific bent was apparent in a desire to investigate 
 things, to examine the objects about me — the rocks 
 of the hills and the flowers of the field. My first 
 scientific loves were geology and botany. It seemed 
 to come naturally to me to knock about with a 
 hammer." 
 
 Then came the problem of a choice of occupation. 
 He already believed that he had received a " call " to 
 the direct service of God. He did not know how it was 
 to be answered, but felt that it could not be carried out 
 in the sphere of his father's business ; although he 
 entered that for a time, and could have found in it the 
 work of a prosperous life. Curiously enough, he did 
 
BIRTH— PARENTAGE— BOYHOOD 7 
 
 not feel called to the ministry, and it was only to 
 please his father that he proceeded in October 1866 
 to the University of Edinburgh, and four years later 
 to the Theological College of the Free Church of 
 Scotland. 
 
CHAPTER 11. 
 
 Student Life. 
 
 THE course of studies required of candidates for the 
 office of ministry in the Free Church of Scotland 
 was spread over a period of eight years. Four of these were 
 spent in taking the usual curriculum in the Faculty of 
 Arts at a Scottish University — Latin, Greek, Mathematics, 
 Logic, Moral Philosophy, Natural Philosophy, and English 
 Literature. The remaining four were occupied at one of 
 the Theological Halls of the Church, in study of such 
 special subjects as Hebrew, Apologetics, Natural Science, 
 Evangelistic Theology, Old and New Testament Exegesis, 
 Systematic Theology, and Church History. 
 
 Henry Drummond went to Edinburgh University. In 
 these days Sellar was Professor of Latin, or " Humanity," 
 as it is called in Scotland ; Blackie still discoursed upon 
 Greek, and on anything else that came into his head ; 
 Chrystal inspired a profound respect for the intellectu- 
 alities of Mathematics ; Campbell Eraser was in the 
 chair of Logic ; Tait, in that of Natural Science, carried 
 the palm as the finest lecturer in the University ; Calder- 
 wood enunciated the elements of Moral Philosophy with 
 metallic conscientiousness ; and rugged Masson tugged 
 at the gas-bracket, and spilt his enthusiasm for English 
 and Scots literature upon such as had ears to hear and 
 a heart to understand. But, in tracing the moulding 
 forces of those University days, we have to seek else- 
 
 8 
 
STUDENT LIFE 9 
 
 where than in the records of class work and degree 
 examinations. Young Drummond's discursive genius 
 rebelled against the traditional and the commonplace : 
 and yet he was not idle. The atmosphere of a Scottish 
 University is always tonic to the intellectual mind, 
 and dormant tastes are bound to be stimulated and 
 developed. 
 
 Of Drummond's doings during his first term at the 
 University (1866-67) we find little record. Probably 
 he was enjoying, after his own fashion, Professor Masson's 
 class of English Literature, which his natural bias had 
 led him to attend in that year, although the class was 
 one usually taken out in the last year of the Arts 
 curriculum. It may be, too, that the lad of fifteen re- 
 quired a year in which to become assured of his autonomy 
 as a full-blown University " man." 
 
 But in his second session, on 22nd November 1867, 
 he was elected to the membership of " The Philomathic," 
 an undergraduate, literary, and debating society, which 
 met and still meets, weekly, during the winter session, in 
 the Hall of the Associated Societies of the University. 
 Here Drummond found, as many before and many since 
 have found, at once an intellectual stimulus and an 
 opportunity for the expression of newly-awakened interest 
 in man and in letters. Throughout his connection with 
 the Society Drummond appears to have rarely missed 
 attendance at its meetings. 
 
 On 10th January 1868, within two months of his 
 election, he read an essay on "Novels and Novel-Eeading," 
 of which it is minuted that it was " highly commended, 
 and favourably criticised by those that spoke." It has 
 been said that Drummond disliked classics. This may 
 be true, but it is curious that twice he led for the 
 affirmative in debates upon the question of their utility ; 
 and it may be noted in passing that, in taking Senior 
 
lo HENRY DRUMMOND 
 
 Humanity in his first year, he had given evidence of 
 some aptitude. Certain it is that, on 15th March 1868, 
 and again on 18th December in the same year, upon 
 the problem " Ought Classics to be generally studied ? " 
 he led for the affirmative, and on both occasions secured 
 a substantial majority in support. 
 
 In his second year of membership Drummond was 
 promoted to the committee, and his fertile genius for 
 organisation found occasion for proposing frequent 
 motions, with the object of improvement in the conduct 
 of the Society's business. Some of these alterations 
 were effected, others were not. One of them, instituting 
 a short interval between the reading of an essay, or the 
 opening speeches of a debate, and the subsequent dis- 
 cussion, is observed to this day with great acceptance. 
 On 12th March 1869, Drummond led for the affirmative, 
 unsuccessfully, upon the question, " Ought the British 
 Soldiery to be employed in Agriculture or Similar 
 Pursuits in Times of Peace ? " and on 2nd April 1869 it 
 was declared that he was entitled to honorary member- 
 ship, to which he was duly elected. 
 
 In the third and last year of his active interest in the 
 Philomathic Society, Drummond was appointed to the 
 office of Vice-President. In January 1870 he led for 
 the affirmative in the debate " Was the Deluge Partial ? " 
 and on the 1st of April in that year he delivered his 
 valedictory address. 
 
 Early in his University days, books began to assert a 
 new authority over young Drummond ; to call for a 
 broader outlook upon life, and to awaken his imagination 
 to an appreciation of the sublime and the beautiful. Years 
 after, in an autobiographical moment, when addressing 
 the members of Melbourne University Union, he spoke 
 of his early friendship with books, and fortunately a 
 record of his words has been preserved : — 
 
STUDENT LIFE ii 
 
 " I wish to talk to the duffers, because, while I was 
 at College, I was a duffer myself, and I therefore 
 sympathise with the duffers. 
 
 " In a certain library I know of in Scotland, the 
 books are divided into two great classes, which are in 
 cases on opposite sides of the room. Surmounting the 
 shelves in which one class is ranged there is a stuffed 
 owl, while upon the other there is a bird known in 
 Scotland as the ' dipper.' These birds are symbolical of 
 the two kinds of books. It is about the second class, 
 the ' dipper ' books, the books that may be dipped into, 
 that I am going to speak. 
 
 " The ' owl ' class is uninviting in appearance, and 
 requires the reader to burn the ' midnight oil.' The 
 main value of these books is not what one gets out of 
 them, but the mental discipline which is got from them ; 
 and no man will ever come to much unless he occasion- 
 ally goes laboriously and conscientiously through the 
 * owl ' books. In general literature, an example of the 
 'owl' books would be Gibbon's Decline and Fall; in 
 poetry, The Eing and the Booh Each of these leaves 
 behind a sense of power and grasp possessed by the 
 writer. And so with all these great books. In 
 philosophy, one might class Butler's Analogy amongst 
 them ; in theology, such a book as Dorner on The Person 
 of Christ, or Miiller on The Doctrine of Sin. They all 
 leave upon the reader an impression of the size and 
 power of the human mind. I do not think it is 
 necessary to know many of these, but every duffer 
 ought to read one or two of them during his College 
 course. A man is partly made by his friends, partly by 
 his College books ; and many a man is entirely shut up 
 to the first ; many a man to the second. . . . 
 
 " I think every student should form a library of his 
 own. It does not matter how small. Puring my 
 
12 HENRY DRUMMOND 
 
 College course I gathered such a library. It occupied 
 the mantelshelf, yet I owe more to these books than to 
 all the professors. I would especially urge this upon 
 medical students. Medical men are probably the most 
 illiberal class in the world. They know all about bones, 
 but not one in a hundred knows about the literature of 
 his time. 
 
 " I remember the very first book which I ever bought, 
 which I shall call No. 1. It was a volume of Euskin — 
 only a book of selections — which cost four shillings and 
 sixpence. When I look back upon it now, I can name 
 with perfect clearness what I got out of that book. 
 Euskin taught me to see. Men are born blind, as blind 
 as bats or kittens, and many men go through their whole 
 career without ever opening their eyes. I should have 
 done so too, if I had not encountered Euskin. It only 
 requires the idea to be put into a man's mind. . . . 
 
 "Euskin will help a man to the use of his eyes. 
 Anybody can be put up to this in a few minutes. Go 
 out into the country on Saturday, and stop at the first 
 ploughed field. At first you will see nothing but an 
 ugly ploughed mass. When you look again, it is a rich 
 amber colour, with probably two feet of coloured air 
 moving over it. The ploughed field is really a glowing 
 mass of beautiful colour. When I was a little boy, I 
 wondered why God made the world so dingy. I saw in 
 Euskin that the colours as they are in Nature are most 
 perfectly beautiful, and that by no possibility can they 
 be changed to advantage. 
 
 " Then look at the boulders, with their forests of lichen 
 and mosses. Try to think what like naked rock is. 
 There are a few places on the earth's surface where the 
 earth's bones stick out, and there is nothing more 
 appalling in the world. Euskin calls mosses and 
 lichens ' God's first mercy to the world.' Do not look 
 
STUDENT LIFE 13 
 
 at the general effect, but look at the individual. Look 
 how exquisitely coloured they are ; look at the imitation 
 of crystallisation ; look at the finish upon their most 
 minute parts ; and look at the stability of these things. 
 They are delicate as a little cigar-ash ; the sun shines 
 and scorches them ; the wind blows and moves them ; 
 the frost bites and chills them ; the rain falls on them, 
 but never washes them away. 
 
 " I should have gone through the world and never 
 seen them at all had Euskin never taught me to look. 
 He taught me to look at the trees when the leaves were 
 ofif, and to see as much in them as when the leaves were 
 on. One of the advantages this gives a man is the 
 possession of a great many adjectives, and it is a man's 
 adjectives, to a large extent, that bear witness to his 
 intellectual power. A lot of men go to hear a sermon 
 or a lecture. Some say, ' It was very nice,' but the 
 thoughtful man will say, * It was a discerning sermon,' 
 or 'a well-thought-out sermon,' or 'a weak sermon.' 
 Now, there is nothing that will supply a man with 
 adjectives so much as Nature. What should we know 
 of the word ' awful,' if it were not for thunder ? Euskin 
 says, 'No one knows what tenderness is until he has 
 seen a sunrise.' The best idea that one can get of 
 tenderness is the delicate light of an autumn sunrise. 
 Let me simply say that if anyone has not discovered 
 the world in which he lives, he ought to get some book 
 that will help him to do this. 
 
 " The second book I bought was Emerson, and I used 
 always to take credit to myself that I had discovered 
 Emerson. My fellow-students would not read him. 
 They always read Carlyle. I could not read Carlyle 
 then. If I did read Carlyle, I felt I had been whipped ; 
 while, after I read Emerson, I felt that I had been 
 stroked down. 
 
14 HENRY DRUMMOND 
 
 " I think a man should read the hooks that help him. 
 It does not matter what reputation they have got. I 
 think a man should discard the books that bore him. 
 I think what Emerson does for you is to teach you to 
 see vnth the mind. Emerson never proves anything ; he 
 never works out logic. He just looks at truth, and sees 
 what he sees, and you see that what he sees is right. 
 Emerson was one of the purest and most unworldly men 
 that ever lived. He lived the ripe scholar all the time. 
 He never came down and mingled with the crowd, and 
 took off his gown. There is a scholarly purity and 
 unworldliness about his work. He teaches, for instance, 
 the great truth that a man ought to rely upon himself ; 
 that God has given him a certain number of talents, and 
 that is his equipment to go through life on. He has to 
 stand on his own instincts, and to be perfectly content 
 to be what God has made him to be, and not anxious 
 to be anybody else; and this makes a man perfectly 
 satisfied to be even a ' duffer.' 
 
 " The next set of books on my library shelf were one 
 or two novels of George Eliot's, which were much in 
 vogue during my College course. I owe a great deal to 
 George Eliot. She ojycned my eyes to the meaning of life. 
 There is no better reading in the world than a good 
 novel. In reading a good novel, you are living with 
 good and interesting people, who do you good. I was 
 kept going a whole winter because I fell in love with 
 one of George Eliot's young ladies. Well, I should say 
 to a student that second or third on his list of books 
 should be a few really first-rate novels. George Eliot 
 had a great message to the world, and she deliberately 
 chose the novel form as the form in which she could 
 best teach the world. 
 
 " I used to like Besant and Eice in those days ; since 
 then, of course, I have tried to read more carefully. 
 
STUDENT LIFE 15 
 
 " I suppose the greatest novelist at the present time 
 is George Meredith. I suppose George Meredith belongs 
 to the same class of novelists as Victor Hugo, where you 
 get George Meredith and more besides. Les MiseraUes 
 is, perhaps, the greatest of novels. 
 
 " Next to my novels, I had one or two books of 
 humour. My favourite, then and now, is Mark Twain. 
 I do not know a book in our language which can touch 
 the American humour in its dash and piquancy. . . . 
 I think the very best book of humour that has ever been 
 given to the world is Mark Twain's Selections of American 
 Humour. That book contains the ' Blue Jay.' I wish 
 I had it here to read to you. . . . 
 
 " I must conclude by referring to one or two books 
 which satisfied another part of my nature. I suppose I 
 am not out of court in referring to these books which 
 satisfied the higher part of my being. I think a man 
 should be developed in his whole manhood. Well, I 
 picked up a book from a bookstall, and after reading a 
 page of it, carried it home — a volume of Dr. Channing's. 
 Channing taught me to believe in a God. I had always 
 been brought up to know that there was a God. But I 
 did not like the idea. I had much rather there had 
 been no God. But when I read Channing's book, I saw 
 the character of the Deity put in such a way that I 
 was glad there was a God. 
 
 " To the next book on my list I owed the impression 
 that God was a man. Of course He was more than a 
 man, but He was a man. I got that from one of F. W. 
 Ptobertson's books of sermons. It was a new revelation 
 to me when I knew that Christ had been a man. I 
 went to Eobertson of Brighton's ' Life,' and I knew what 
 freedom meant. Eobertson was one of the noblest and 
 truest spirits that ever lived. He did not care what he 
 said, so long as he spoke the truth ; and my first glimpse 
 
i6 HENRY DRUMMOND 
 
 of liberty in the intellectual life I got from reading 
 Eobertson of Brighton. 
 
 " I will just say that I remember that one day, when 
 my College course was just finished, I looked over the 
 names of the authors in my library, and I was thunder- 
 struck to discover that almost every one of them was a 
 heretic. / had not sought the hooks out ; they had found 
 me. 1 do not think a man need be afraid of what are 
 called dangerous books. I have learned far more from 
 authors who did not altogether hold the opinions I held 
 than from those who coincided with me. I do not say 
 that one does not owe very much to one's fellow- 
 believers ; but for the real nutriment of my College life 
 I must express my obligations to such men, and that has 
 taught me toleration. I would not ask you to read any 
 of these books. I was only a second-rate student, and I 
 did not presume to tackle first-rate books." 
 
 Before he left the University, Drummond first smelled 
 printer's ink over two articles which he contributed to 
 the Stirling Observer. The papers, which were indicative 
 of the recrudescence of his taste for the study of Nature, 
 were respectively devoted to a sketch of Alva Glen (its 
 history, geology, and natural history), and a topographical 
 description of Gilmore's Linn, Stirlingshire. 
 
 The bright, joyous nature of the lad fascinated his 
 fellow-students and found him many friends. With 
 them he indulged in many pranks and even practical 
 jokes, and one of them alleges that, were the door-bells 
 of the West End of Edinburgh able to speak, they might 
 tell some queer tales. 
 
 " No power," says his fellow-student Dr. John Watson, 
 "could drag him past a Punch-and-Judy show — the 
 ancient, perennial, ever-delightful theatre of the people — 
 in which, each time of attendance, he detected new 
 
STUDENT LIFE 17 
 
 points of interest. He would, in early days, if you 
 please, gaze steadfastly into a window, in the High 
 Street of Edinburgh, till a little crowd of men, women, 
 children, and workmen, loafers, soldiers, had collected, 
 and join with much zest in the excited speculations 
 regarding the man — unanimously and suddenly imagined 
 to have been carried in helpless — how he met with his 
 accident, where he was hurt, and whether he would 
 recover, listening eagerly to the explanation of the 
 gathering given by some officious person to the police- 
 man, and joining heartily in the reproaches levelled at 
 some unknown deceiver." Another fellow - student 
 testifies that the tall stripling, with his finely - cut 
 features and athletic figure, was persond grata in the 
 social life of his College friends. " His breezy sunniness, 
 the kindliness of his fun and humour, the sparkle of 
 his quiet remarks, and his never-failing courtesy and 
 evenness of temper, made him a favourite in every 
 company." 
 
 Drummond possessed undoubted mesmeric powers. 
 It is credibly affirmed that they enabled him to exact 
 blind obedience from those over whom he obtained 
 influence ; and although in later years, for conscientious 
 reasons, he discontinued their use, they contributed to 
 the entertainment of himself and his friends in his 
 student-days. One or two instances may be quoted. 
 On one occasion he hypnotised a boy, and gave him a 
 poker for a gun. " Now," said Drummond, " I'm a 
 pheasant ; shoot me." The lad took aim, and Drummond 
 fell, to keep up the illusion. But the hypnotiser made 
 a narrow escape ; perceiving his " bird " move, the 
 magnetised sportsman raised the poker to hit it on 
 the head, and would undoubtedly have done so, had 
 Drummond not de-hypnotised his subject in a hurry. 
 He obtained considerable mesmeric influence over a 
 
i8 HENRY DRUMMOND 
 
 fellow-studeut, whom we shall call Smith. One day he 
 came upon Smith refreshing himself at the drinking- 
 fountain in the University quadrangle, and exclaimed, 
 " I say. Smith, you are quite tipsy." Smith went off 
 reeling, as if he had actually been intoxicated. Drum- 
 mond was once asked if he might not use his mesmeric 
 influence to help people to overcome evil habits. He 
 did not give a direct answer, but told his interlocutor 
 an anecdote. In the course of his visit at a house 
 in Ireland, a member of the family was blamed for 
 constantly omitting to shut the gates through which he 
 passed in driving his sister to school every morning. 
 Drummond laid an injunction upon the lad, and 
 enforced it by mesmerism. The result was that the 
 culprit never after failed to shut the gates, and indeed 
 developed such a craze for shutting gates at all times 
 and places that his parents had to ask Drummond to 
 loose him from the spell. A letter from him had the 
 required effect. 
 
 Having completed his University curriculum in Arts 
 in the session 1869—70, Drummond, along with John 
 Watson, was examined by the Presbytery of Stirling, on 
 Tuesday, 4th October 1870, as to his fitness for 
 proceeding to the Theological Hall. This ordeal duly 
 passed, he entered the New College, Edinburgh. 
 
 Among the students of his year were his former 
 schoolfellow, John Watson, now Dr. John Watson of 
 Liverpool, and James Stalker, now Dr. James Stalker of 
 St. Matthew's Free Church, Glasgow. From the notices 
 of Drummond contributed to the contemporary press 
 after his death by those early intimates of his, and from 
 other sources, there is little difficulty in discovering that 
 his student career at the New College was quite as 
 unconventional as it had been at the University. 
 
 Both friends above mentioned agree in saying that 
 
STUDENT LIFE 19 
 
 Drummond was not in any way conspicuously attentive 
 to class work or class examinations. Another fellow- 
 student tells how, " in Professor Duff's class of Evan- 
 gelistic Theology, he used to occupy himself with some 
 modern novel, while the old man was pouring out his 
 soul over the heathen." 
 
 " Of what importance was it," says Dr. John Watson, 
 " that he came in this year and went out that year at 
 the Theological College ? While I write I see him 
 standing in that sombre quadrangle, laden with Hodge's 
 Systematic Theology, in three volumes, exclusive of the 
 Index (which had been bestowed upon each of us by 
 some philanthropic layman), and rippling with gaiety 
 at the situation — a bit of joyful light in the greyness. 
 Very likely he traded his Hodge — a book which kept the 
 rest of us in the paths of peace — for a library edition of 
 Wendell Holmes, or a complete set of Bushnell. These 
 were the days when Eobert Louis Stevenson used to 
 drop in to the class of English Literature at the 
 L^niversity on a wet afternoon, and, although a more 
 regular student, Drummond, in his detachment and his 
 genius, was our Stevenson of Theology." 
 
 But while his fellow-students were working at their 
 Theology, Drummond was pursuing a concurrent course 
 of studies at the University, this time in obedience to 
 his scientific bent. When the chair of Geology was 
 founded in 1871, he was the first enrolled student of 
 its first Professor. Here he succeeded in carrying off 
 the medal, and received the honour of offer of the 
 assistantship to Professor Geikie — now Sir Archibald 
 Geikie of the Eoyal Geological Survey. He also studied 
 Botany under Professor Balfour, and in the class of 
 Natural History was second only to Professor Wyville 
 Thomson's medallist. There is little wonder therefore 
 that, as Dr. Stalker tells us, while he did not distinguish 
 
20 HENRY DRUMMOND 
 
 himself at other classes in the New College, he drove 
 home with a cabful of prizes from the class of Natural 
 Science. Several of the University Science classes had 
 been taken upon the advice of Professor Geikie, with a 
 view to Drummoud's qualifying for the degree of Doctor 
 in Science ; but, as we shall see, an interruption shortly 
 occurred which practically frustrated this scheme. 
 
 We must not allow ourselves to suppose, however, 
 that Drummond did not take an intelligent, if super- 
 ficial, interest in the theological studies proper to his 
 preparation for the ministry of the Church. His visit 
 to Tubingen and his membership of the New College 
 Theological Society are proofs to the contrary. 
 
 In conformity with the practice of many of the best 
 students in Scottish Theology, Drummond joined a party 
 of New College men in spending a summer semeste?" at 
 a German University. That of Tiibingen was chosen 
 by Drummond and two friends. The Kev. D. M. Eoss, 
 now of Westbourne Free Church, Glasgow, was one of 
 the party, and he has told us that his fellow-student's 
 interest in theological and speculative questions was of 
 the most conventional kind ; but, looking back in later 
 life upon this episode, Drummond seems to have taken 
 a serious view of these Continental studies. " I studied," 
 he said, " at a German University. Naturally enough, 
 everyone now is influenced by German thought of the 
 best kind. We can't escape it, and we would not wish 
 to, if it is surrounded by proper safeguards — the safe- 
 guards of time and further work and research. . . . We 
 are gratefully looking for light from any quarter." We 
 know for certain that on the return of this German 
 reading party, he joined several Divinity and lay students 
 in an agreement to read Dorner in the original, at a 
 weekly gathering in the rooms of one or other of them. 
 
 As Mr. Koss also tells us, Drummond was a universal 
 
STUDENT LIFE 21 
 
 favourite with the German Burschen. " He threw himself 
 with his whole heart into the social life of the Burschen, 
 and was eagerly sought after by the German students 
 for Kndpes (their weekly reunions), for evening walks 
 to the picturesque Wirthschaften (restaurants) in the sur- 
 rounding villages, and for holiday excursions to Lichten- 
 stein, Hohenzollern, and the Schwartzwald. There were 
 some dozen Scottish students in Tubingen that summer, 
 and we all scored in the kindness accorded to us by the 
 warm-hearted Teutons from our association with Hcrr 
 Drummond. Not that Drummond impressed the German 
 Thcologs with his intellectual power : he had a greater 
 reputation as a consummate chess-player than as an 
 expert in the New Testament criticism, for which Strauss, 
 Baur, and Zeller had made Tubingen famous. It was his 
 radiant personality that had attracted the Germans, his 
 perennial interestingness, the fascination of his manner, 
 the charm of his character." 
 
 For many years the students of the New College 
 have been able to air their most daring speculations 
 and discuss their difficulties, with perfect freedom and 
 without fear of professors or presbyteries, in " The 
 Theological," a debating society, membership of which is 
 open to all the students in the College. Here Drum- 
 mond found the counterpart to that played in his Arts 
 curriculum by the " Philomathic." But, although he 
 was usually present on Friday nights, the other members 
 had, for a while, some difficulty in predicting whether he 
 would ultimately become " gentleman, litterateur, lecturer, 
 preacher, or traveller." No one thought of comparing 
 him with Stalker, or Elmslie, or Patrick. 
 
 It was at the Theological Society, however, one 
 evening in November 1873, after his return from 
 Tiibingen, that Drummond gave " the first unmistakable 
 sample of his quality," in an essay entitled " Spiritual 
 
22 HENRY DRUMMOND 
 
 Diagnosis : an Argument for placing the Study of the 
 Soul upon a Scientific Basis." " In a single hour," says Dr. 
 Stalker, " this performance inspired his contemporaries 
 with an entirely new conception of his possibilities ; and 
 it touched so high a mark that I was never afterwards 
 surprised at anything which he achieved." The essay 
 sets out with the proposition that "the study of the 
 soul in health and disease ought to be as much an 
 object of scientific study and training as the health and 
 diseases of the body." Postulating that onen, not masses, 
 have done all that is great in history, in science, and in 
 religion, Drummond pleads that Christian workers should 
 be taught how to fascinate the unit by their glance, by 
 their conversational oratory, by their mysterious sym- 
 pathy. " To draw souls one by one, to buttonhole 
 them and steal from them the secret of their lives, to 
 talk them clean out of themselves, to read them off 
 like a page of print, to pervade them with your spiritual 
 essence and make them transparent, this is the spiritual 
 science which is so difficult to acquire and so hard to 
 practise." " If," he continues, " the mind is large enough 
 and varied enough to make a philosophy of mind possible, 
 is the soul such a trifling part of man that it is not 
 worth while seeking to frame a science of it ? — a science 
 of it which men can learn, and which can be a guide 
 and help in practice to all who feel an interest in the 
 highest things of life ? " He enlarges upon the com- 
 plexity of soul-analysis. " It requires intense dis- 
 crimination and knowledge of human nature — much 
 and deep study of human life and character. The man 
 with whom you speak being made up of two ideals — 
 his own and yours, and one real — God's, it is one of 
 the hardest possible tasks to abandon your ideal of him 
 and get to know the real — God's. Then having known 
 it so far as possible to man, there remains the greatest 
 
STUDENT LIFE 23 
 
 difficiilty of all — to introdnce him to himself." The scope 
 of the paper is sufficiently indicated in the foregoing 
 short quotations, but it may be mentioned that it has 
 been reprinted in a posthumous volume of Drummond's 
 papers. It is well worthy of perusal. After discussion 
 of practical points, and an incisive criticism of eminent 
 religious workers, he concludes : " One thing I can 
 assure you of. If any man develops this faculty of 
 reading others, of reading them in order to profit by 
 them, he will never be without practice. Men do not 
 say much about these things, but the amount of spiritual 
 longing in the world at the present moment is absolutely 
 incredible." 
 
 Within a month of that " present moment," Messrs. 
 Moody and Sankey paid their first visit to Edinburgh, 
 and Drummond and his fellow-students were enabled, in 
 the work of the great revival which followed, to put this 
 " scientific treatment " to the test. 
 
CHAPTER III, 
 
 The Moody Campaign. 
 
 IT is outwith the province of this sketch to attempt 
 any adequate account of the great revival of 
 1873—74. The present chapter, and that which 
 immediately follows, will be devoted, as exclusively as 
 possible, to a narrative of Drummond's actual share 
 in the campaign. Suffice it to say that the two 
 American evangelists, whose names are now familiar 
 wherever the gospel is preached in the Anglo-Saxon 
 tongue, after landing in Liverpool in June 1873, found 
 that the friends who had suggested their visit had died; 
 conducted a series of meetings in York with compara- 
 tively small success, and another series in Sunderland, 
 with little more ; passed to Newcastle, where first the 
 ice seemed to be broken, their singleness of purpose 
 appreciated, and their methods of work approved ; and 
 came thence to Edinburgh in November. 
 
 Drummond, with Stalker and several others, was 
 among those who arranged for Moody's first meeting 
 for young men in Edinburgh ; and from that day he 
 threw himself, heart and soul, into the work, convinced 
 that the Spirit of God was distinctly working through 
 the efforts of the evangelists. In the "inquiry-room" 
 he had abundance of opportunity for that individual 
 treatment of persons awakened to an anxiety as to 
 their spiritual condition, which he had so strongly 
 
THE MOODY CAMPAIGN 25 
 
 desiderated in his essay on " Spiritual Diagnosis." It 
 is upon record that he was even to be seen in Princes 
 Street, at the Eegister House corner, the busiest centre 
 in the traffic of the city, distributing tracts and similar 
 literature. " There was nothing," Mr. Moody has said, 
 " that he would not undertake to do to help spread the 
 evangelistic work among his friends in the University." 
 The fame of the Edinburgh meetings soon got abroad, 
 and, as the evangelists could not yet leave the city, 
 " the students went all over the country holding 
 meetings, especially for young men, and the fire of 
 revival burst out wherever they went." " I was a 
 great deal with Drummond at that time," says Dr. 
 Stalker, " and I have no hesitation in saying that in 
 some respects he was, from the first, the best speaker 
 I ever heard. There was not a particle of what is 
 usually denominated oratory; for this he was far too 
 much in earnest. It was quiet, simple, without art ; 
 yet it was the perfection of art; for there was in it 
 an indescribable charm, which never failed to hold the 
 audience spellbound, from the first words to the last." 
 
 Writing in 1894 of the great evangelist, Drummond 
 said : " No man is more willing to stand aside and let 
 others speak. His search for men to whom the people 
 will listen, for men who, whatever the meagreness of 
 their message, can yet hold an audience, has been life- 
 long, and whenever he finds such men he instantly 
 seeks to employ them." Mr. Moody was quick to 
 discern Drummond's gifts, and induced him to suspend 
 his College course and give his undivided attention to 
 co-operation with the evangelists in their tour through- 
 out Great Britain. This arranged, Drummond was 
 despatched with another student, named Stewart, to 
 Sunderland. Hitherto the deputations from Edinburgh 
 had contented themselves with a single meeting in each 
 
26 HENRY DRUMMOND 
 
 place, but in Sunderland a further development took 
 place. " The deputies," he has told us himself, " were 
 armed with a solitary address apiece, but, consider- 
 ing the distance they had come, the local committee 
 arranged for two nights instead of one, and the young 
 evangelists had to make the best of the situation by 
 cutting their one address in two. So much interest 
 was awakened in their report, that they were next urged 
 to extend their visit for a third night, and this led to 
 a fourth, and a fifth, and so on for about a fortnight. 
 By this time churches were opened and crowded nightly 
 in different parts of the town ; and the surprised youths 
 — for they were almost boys — found themselves in the 
 heart of a deep and growing revival movement. How 
 their slender resources lasted out the fortnight remains 
 their secret, but the mere extension of the work de- 
 manded fresh recruits, and one or two of their former 
 colleagues were telegraphed for to come to their help 
 without delay." 
 
 From Sunderland, Drummond moved on, un- 
 accompanied now, to Newcastle and Hartlepool. In 
 October he crossed to Ireland with Messrs. Moody 
 and Sankey, and took part in a movement which was 
 characterised by the Times as " the most remarkable 
 ever witnessed in Ireland." First in Belfast, and then 
 in Dublin, he was principally occupied in conducting 
 the meetings for young men ; and he found so much 
 acceptance that, in Dublin, and time and again through- 
 out the campaign, he was left behind by the evangelists 
 to carry on the work until fresh fields demanded his 
 labours. From Dublin he came over to Manchester, 
 and at once took charge of the meetings for young 
 men. " At first," wrote the Manchester correspondent 
 of the Daily News, " the Oxford Hall was found more 
 than large enough for all who cared to assemble, and 
 
THE MOODY CAMPAIGN 27 
 
 when the Free Trade Hall was adventured upon there 
 were a good many empty benches. But day by day 
 the excitement rose, and if there were any hall in the 
 city that would hold 15,000 people it would certainly 
 be filled at every one of the meetings." But on 7th 
 January Drummond had to move on to Sheffield, where 
 he continued until the 28th of the month, "the last 
 meeting for young men being the best of all." Then 
 he followed his leaders to Liverpool. In this city, 
 perhaps more than in any other, Drummond's work 
 seems to have borne abundant fruit. 
 
 A contemporary account of the work in Liverpool, 
 written in the beginning of March 1875, may be 
 quoted : " The nightly gatherings in the Circus, from 
 nine to ten, have been well sustained during the past 
 week, and have been fraught with interest. Mr. 
 Henry Drummond invariably presides, and conducts 
 the proceedings with much tact and discretion. He 
 throws aside all formalism, and endeavours to give the 
 meeting as much of a family and social aspect as 
 possible, in order to remove the natural diffidence that 
 most young men feel in making any public statement 
 about their conversion, which may be very recent, or 
 spiritual experience, which may not have been very 
 deep or well defined. While the meetings are free to 
 all who may feel disposed to speak, any attempt to 
 raise controversy on disputed points of doctrine is 
 rigorously repressed. Such a thing, however, seldom 
 occurs." Later, Drummond reported that " for the 
 last few evenings there had been a nightly average of 
 one hundred young men seeking Christ." From another 
 account, we learn of a nightly average attendance of 1400 
 at the Circus. Mention is made of his "gentleness . . . 
 only surpassed by the earnestness with which he carries 
 out and controls this most successful service of grace." 
 
28 HENRY DRUMMOND 
 
 On 4th April Drummond had again to remove to a 
 new field of operations, this time London itself, where 
 Messrs. Moody and Sankey had already been grappling 
 with a tremendous amount of work. On his last Sunday 
 in Liverpool, Drummond had three farewell meetings — 
 with the general public (when, it may be noted, he 
 spoke from the verse, " Seek ye first the kingdom of 
 God ") ; with Christian working-men in their everyday 
 clothes; and with his favourite gathering of lads and 
 boys. 
 
 Both in the north of London and in the East End 
 Drummond had a free hand in the conduct of the 
 young men's meetings. At the great Convention at the 
 close of the campaign, however, Drummond characterised 
 the work at Liverpool as perhaps the most successful, 
 and made particular reference to the special gatherings 
 of working-men and of boys. " The young men of Great 
 Britain," he continued, " have not been utilised as they 
 might be. We talk of the mineral, intellectual, and 
 scientific wealth of England, but these are nothing in 
 point of usefulness to the world compared with her 
 wealth of young men, if they were once stirred up to 
 the knowledge that they could win souls to Christ." 
 
 Twenty years later, Drummond wrote of Mr. Moody's 
 great campaign: "It was the writer's privilege, as a humble 
 camp-follower, to follow the fortunes of the campaign 
 personally, from town to town and from city to city, 
 throughout the three kingdoms, for over a year. And 
 time has only deepened the impression, not only of the 
 magnitude of the results immediately secured, but equally 
 of the permanence of the after effects upon every field 
 of social, philanthropic, and religious activity." 
 
CHAPTER IV. 
 
 The Moody Campaign — {continued). 
 
 EOE Drummond, the campaign closed with the London 
 meetings, and when they were over he turned his 
 steps homeward. On his way, however, he visited 
 Liverpool, in order to preside over and take part in a 
 Young Men's Convention, held on 20th May. One 
 feature of the programme was the interrogation of a 
 "question-drawer." Drummond filled the post of question- 
 drawer, and, as his replies to many of the queries 
 submitted are of value in indicating the stage of 
 development at which his ideas about the work of 
 evangelism had arrived at this time, no apology is 
 necessary for making extensive quotations from them. 
 The greater number of the inquiries had reference 
 to methods of work. The following selection is 
 representative : — 
 
 " What are the fundamental requirements for a chair- 
 man ? — First of all, I should ^d^y personal piety ; secondly, 
 geniality and good temper ; then, intense sympathy with 
 everybody. There are hundreds of other things, but 
 these are the most essential. 
 
 "How are we to prevent chairmen from becoming 
 bores ? — I think it is impossible. 
 
 " Is it a good thing for converts to give their experi- 
 ence in a meeting ? — That is a vital question. In some 
 
 29 
 
30 HENRY DRUMMOND 
 
 circumstances, I should say not. But it very much 
 depends upon the motive. A young man comes in here 
 who has newly given his heart to God. Away in yonder 
 gallery he sees half a dozen young men, once his 
 companions in sin. They do not know he has changed 
 sides. He knows they have not. Shall he not rise 
 and say to them, ' Young men, you know who I am, 
 and what I have been. I want to tell you that God 
 has been good to me. He has led me to Christ. I 
 mean to try and follow Him. He is a good Master. 
 May God help you to turn this very night, for Jesus 
 Christ's sake ' ? Would not this have more real effect 
 upon them than all the sermons they ever heard in their 
 lives ? I know it has had upon thousands. Of course 
 it may be carried too far, but so may everything. If 
 the convert speaks well, I should not encourage him 
 to speak a second time ; at least not ordinarily, or for 
 some time to come. But if he just barely escapes 
 breaking down, and feels thoroughly ashamed of himself 
 when he sits down, I do not think it would spoil him 
 to speak occasionally. 
 
 " How can we get young men who are bashful and 
 reserved to take part in these meetings ? — In some cases 
 it should not be done at all ; God does not want all 
 the world to be public men. In other cases, these men 
 become the best workers. I think the man who has 
 just to be dragged out of his shell becomes generally of 
 most use. Then, he does it only for Christ. But one 
 should not ask a bashful man right off to take a leading 
 part in the meeting. Let him begin in a small way. 
 Give him a chapter to read, or the requests for 
 prayer ; then get him to lead in prayer, and so draw 
 him out. 
 
 " Should young converts preach in the open air, or 
 some experienced Christian ? — I should think, one of 
 
THE MOODY CAMPAIGN 31 
 
 each. Let one say how it is to he done, and the other 
 how it has heen. 
 
 " What are the right sort of men to preach in the 
 open air ? — The best men we have. I think street 
 preaching is spoiled because we think 'Anybody will 
 do to preach in the streets.' 
 
 " Should respectable young men be expected to go 
 into the streets to invite other young men to attend 
 these meetings ? — Every Christian should be respect- 
 able. 
 
 " How can you get sleepy and lazy Christian young men 
 to work ? — I was in the room of a Y.M.C.A. lately, and 
 asked one of the members what he was doing in the way 
 of evangelistic work. He said, ' Nothing.' I asked the 
 reason. ' Why,' he said, ' I've never got a call.' I 
 took him by the arm and led him to the window ; a 
 young man was staggering past under the influence of 
 drink. ' There,' I said, ' there's your call ; go and rescue 
 your brother from his drunkard's grave.' He left the 
 room. I do not know what the result was to the 
 drunkard, but I know that the young man became the 
 most earnest worker the Association had. Let us try 
 to let others feel the burden of perishing souls ; so that 
 if a lazy Christian has no stimulus within him, he may 
 have it without him at every turn of the street. 
 
 " How are we to keep up the interest of these meetings 
 in summer ? — There will no doubt be a great deal of 
 competition, and I would not interfere with much of it. 
 Let cricket go on, for instance, but try to get the young 
 men who play cricket with you one night to come here 
 with you the next. 
 
 " Should we have religious addresses at young men's 
 meetings ? — Yes, most decidedly ; but the difficulty is to 
 get men to give them without preaching or becoming 
 stale. 
 
32 HENRY DRUMMOND 
 
 " Should women be admitted to young men's meetings . 
 — Obviously not. A young men's meeting is a young 
 men's meeting. Let women have meetings of their 
 own if they like ; only, if they call them women's 
 meetings, don't let them let men in. 
 
 " Should young men's meetings be varied, or what 
 kind of meetings should they be ? — Meetings for different 
 classes are a splendid thing if the interest begins to 
 droop — one night given up to clerks, another to carters, 
 and another to telegraph boys ; another to policemen, 
 another to cabmen, another to sailors, and so on, 
 
 " How would you deal with sceptics and infidels ? 
 Is it well to enter into a discussion with them ? — I 
 think not. Certainly never in an inquiry-room. Few 
 who come there are genuine ; but one comes across a 
 case of really honest doubting sometimes, worth following 
 up, and entitled to it. 
 
 " Should loafers be allowed to attend these meetings, 
 when their manifest object is begging ? — I am sorry to 
 say there is such a thing as the ' professional inquiry 
 man ' who gets his living out of it. These men have 
 been ' anxious inquirers ' all their lives, and the young 
 men's meetings are a splendid reaping-grouud for them. 
 I am afraid it is the truest kindness to discourage them 
 absolutely. They have been traced on some occasions 
 from the doors of these meetings straight into public- 
 houses. Some of them are very perplexing. I used 
 to think it was almost worth while being taken in 
 ninety-nine times for the sake of the hundredth, who 
 might turn out well. But even the hundredth often 
 turns out to be a more accomplished hypocrite than 
 the others, and one really does not know what to do. 
 
 " What are the main external hindrances to young 
 men's meetings ?— The main hindrances are criticising 
 Christians and cold Christians." 
 
THE MOODY CAMPAIGN 33 
 
 From Drummond's dicta upon points of individual 
 conduct and religion, the following may be quoted : — 
 
 " How should a Christian young man dress ? — That is a 
 great puzzler to begin with. I should say he ought to 
 dress so that there should be nothing remarkable about 
 it — so that, after you had said good-bye to him, you 
 could not tell what he had on at all. 
 
 " Should Christian young men attend theatres, and 
 sanction theatre-going on the part of others ? — I cannot 
 say anything about that for others ; I can only speak 
 for myself. I think if a young man can look in 
 his Heavenly Father's face at night and say, ' To 
 me to live is Christ,' the question will never trouble 
 him. 
 
 " Should Christian young men become teetotallers ? — • 
 I don't know. That is a question every man must settle 
 for himself. ' Let every man be fully persuaded in his 
 own mind.' 
 
 " Should Christian young men smoke in the streets ? — • 
 That is one of the questions for each man to settle for 
 himself. I know a young man who has spoken in this 
 hall, who was a great smoker. He was brought to 
 Christ a short time ago, and on returning home at night 
 from the young men's meeting he used invariably to 
 smoke a cigar. One night, after a very spiritual meeting, 
 on the way home he overtook a young man, and felt a 
 burning desire to speak to him about his soul. But then 
 he had a cigar in his mouth. Somehow or other, it 
 seemed to stand in the way. He could not well define 
 how. ' Speaking to a man about his soul, with his cigar 
 in his mouth,' he repeated to himself. There was an 
 anomaly somewhere. Eeason it out he could not ; but, 
 somehow, it did not seem consistent. He must either 
 lose his cigar or his opportunity. He chose the former 
 3 
 
34 HENRY DRUMMOND 
 
 alternative, and he never smoked coming home from the 
 meeting again. 
 
 " What do you think keeps young men from becoming 
 Christians ? — Some special sin which they prefer to 
 Christ — I think some one, definite sin. In every life, I 
 believe, there is some one particular sin, outstanding 
 only to oneself, different in different cases, but always 
 one with which the secret history is woven through and 
 through. This is that which the unconverted man 
 will not give up for Christ." 
 
 About this time Drummond wrote a paper entitled 
 " How to Conduct a Young Men's Meeting," and for those 
 whose interest in the present sketch is impersonal, and 
 is rather in the evolution of an evangelist than in 
 Drummond as an individual, it may be desirable to 
 rescue this pronouncement from the columns of the 
 contemporary newspaper in which it appeared, and from 
 the oblivion which, sooner or later, overtakes all con- 
 tributions to the periodical press : — 
 
 " Thinldng over it. — First of all pray about it. See 
 if God wants you to get it up. If God does, be sure 
 that you are really willing to do your part. Kemember 
 that Satan would give a good deal to have you let the 
 thing alone, and be prepared to deal honestly with the 
 excuses which he will put into your mind against it. 
 Take up the questions of personal inconvenience, sacrifice 
 of your time, possibility of losing certain friendships, 
 and many others which will at once suggest themselves, 
 and ask yourself candidly, ' Ought I to let these things 
 stand in the way ? ' Settle them at once for what they 
 are worth, and give God the benefit of any bias. 
 
 " Then, after counting the cost, if you really mean to 
 go on, let every fear about consequences, every doubt 
 
THE MOODY CAMPAIGN 35 
 
 about the success of it, every suspicion of failure, vanish. 
 You have all the powers of heaven at your back, and 
 you must succeed. Make up your mind to this at once, 
 and go forward in the fulness of trust in God. Do not 
 be frightened at your own inexperience, nor think how 
 exceptionally ' hard to move ' your town is. It is God 
 who is to do the work, and not you ; so you may safely 
 leave all anxiety in His hands. Above all, do not be 
 afraid of making mistakes. Everybody makes mistakes ; 
 and the greatest mistake you could make would be not 
 to begin at all. 
 
 " Preliminary Stc]3s. — Look out three or four other 
 young men whom you think you might get to join you 
 in it. In every district there are three or four young 
 men who usually take the lead in such things ; do not 
 go to them. If they are worth anything their hands 
 will be already full ; but that is not- the reason. Young 
 men would take it from them as a matter of course, but 
 it would not have the same effect. Get them to pray 
 for you, and to counsel you, but let the new workers 
 come to the front. 
 
 " Remember it is quite as important to develop new 
 workers as new converts. Therefore pick out three or 
 four new men, young men whom young men would like 
 — Christians of course. They may not be workers, very 
 possibly because they never got the chance. The Church 
 has a wealth of such young men, men whom it is at 
 once her loss and her sin that she has never set to work. 
 Call on one or two personally ; tell out all that has been 
 passing through your own mind, how you have grown 
 ashamed at never having done anything for Christ, how 
 you have begun to yearn for the souls of the young men 
 around you, how God has laid it upon your heart to 
 make a humble effort to reach them. Do not get their 
 answer upon the spot, but after a brief prayer that God 
 
35 HENRY DRUMMOND 
 
 will lead them to comply or refuse according as it will 
 be for His glory, say you will call back again in a 
 day or two. Spend the interval yourself in ceaseless 
 prayer. 
 
 " The First Meeting. — The first meeting will naturally 
 be a workers' meeting. Let it be anywhere — in your 
 own bedroom, for instance. If half a dozen come, it is 
 well. If three come, thank God. God can work with 
 three. It is not His way to work with crowds ; it never 
 has been. Individual men are His instruments — units. 
 The New Testament itself is but a brief biography, and 
 the pages of the Old are marked with the lives of men, 
 not with the graves of nations. Therefore, be encouraged 
 with your handful. ' Where tivo or three are gathered 
 together in My name, there am I.' Let this meeting 
 be continued every second night, say, for a week. Let 
 it be a week of consecration and prayer. Let the 
 workers get filled with the Spirit. Let them determine 
 to take one month clean out of their lives and give it 
 away to God. If they do, they will not need to be 
 asked about the second month — -it will be God's too. 
 
 " Meantime let a hall be engaged, a small cheerful 
 place, unsectarian if possible, a place which would be 
 popular with young men. A music hall or an empty 
 theatre may often be had in summer ; as a last alter- 
 native, the schoolroom of a church ; or even, at a push, 
 a tent could be hired for a few pounds. Then let a few 
 unpretentious tickets be printed. Let them be of the 
 very best quality, containing a courteous invitation to 
 the meeting. Any cant will kill the meeting at the very 
 outset. Let the invitations be delivered personally to 
 every young man in the neighbourhood, and accompanied 
 by a respectful verbal request that it would be a favour 
 if they would make an effort to come. It might even 
 be whispered about that Mr. So-and-So (who had not 
 
THE MOODY CAMPAIGN 37 
 
 been identified with ' this kind of thing ' before) was 
 expected to preside, and you, Mr. Blank (who had 
 certainly never previously been known to come out as 
 a Christian) would probably speak, so that curiosity and 
 surprise being awakened, an audience would be almost a 
 certainty. 
 
 " The Arrangement of the Meeting. — Large platforms 
 should, if possible, be avoided. A little table, a few 
 yards from the centre of the room, with the chairs 
 ranged round in semicircles, makes probably the best 
 arrangement. This is, at all events, unostentatious, takes 
 away the appearance of speechifying, or delivering set 
 addresses, and gives that homely, informal character to 
 the meeting which should be specially aimed at. Any- 
 thing which will reduce the character of the speaking 
 from speechifying to plain, honest talking, even in form, 
 is of more value in a distinctively young men's meeting 
 than one who does not know young men might imagine. 
 A harmonium and a few leading voices to form a small 
 choir are, of course, a great acquisition. It is need- 
 less to add that all who have an official charge of 
 the meeting, such as handing about hymn - books, 
 and showing the audience to their seats, should be 
 gentlemen. 
 
 " The Programme. — The meeting should only last an 
 hour. From nine to ten at night is undoubtedly the 
 best time. Theoretically, this late hour is ridiculous ; 
 but the stern law of experience has peremptorily proved 
 it to be right. All the recent good work amongst young 
 men throughout the country has gone on from nine to 
 ten at night. There are hundreds of objections to it — 
 objections of great weight. They are all granted. It 
 would be of immense advantage if an earlier hour would 
 suit ; that is all we can say. The reasons for the 
 popularity of the late hour seem to be these : many do 
 
38 HENRY DRUMMOND 
 
 not leave business till very late; some have evening 
 classes, over at nine ; some have Church work, home 
 duties, and other engagements, which do not set them 
 free earlier. 
 
 " Then no one grudges dropping into the meeting 
 when the day is practically done; but an earlier one 
 breaks up the whole evening, and this is a serious 
 matter when the meeting may run on for weeks or 
 months, as it ought to do, if there is any life in it at 
 all. The less formidable the meeting can be made to 
 those who are invited, who are not Christians (who 
 naturally look on it as a kind of nuisance at anyrate), 
 the better; any young men are not going to lose a quiet 
 row, or a smoke, or their innings at cricket, for a 
 religious meeting. 
 
 " Then the meeting should be held every night. It 
 should run right through everything — wet nights, fine 
 nights, long nights, short nights. Do not say, 'Well, 
 we'll have it tliree nights a week to begin with — best to 
 begin with a trial.' No, it isn't ! If you have faith 
 enough for three nights a week, you may as well have 
 faith for seven. You see, a young man comes on 
 Monday night, and if you have no meeting for him on 
 Tuesday, he goes to the theatre. The men who would 
 do that are the very men you want to get hold of. 
 Therefore let your meeting be an institution. If it 
 should only be a small one, or a temporary one, never 
 mind. Let it be an institution while it lasts. 
 
 " The Chairman. — A great deal depends upon the 
 chairman. To young men, he should be a sample 
 Christian. He should be youthful, genial, sympathetic, 
 natural, ready. Gentle withal, he should know how to 
 be firm without being severe, and to respect the feelings 
 of his audience more than the feelings of an individual. 
 There are men who attract men. Therefore, if you have 
 
THE MOODY CAMPAIGN 3c 
 
 half a dozen men whose hearts are in the right place 
 choose him above all who is the most liheable, who lives 
 in that mysterious atmosphere of natural magnetism 
 the influence of which is as difficult to define as to 
 resist. 
 
 " The chairman should be to the meeting very much 
 what the chef de hdton is to an orchestra — to keep time 
 and tune. His stock in trade consists of a Bible, a 
 hymn-book, a watch with a seconds-hand, a cheery smile, 
 and an eye 'without any mud at the bottom of it,' as 
 Emerson would say. His duties are at once very simple 
 and very difficult. The difficulty is in being simple ; 
 it is so hard to be unobtrusive. Then it requires great 
 tact to gain influence over a meeting by familiarity, 
 without losing it in dignity ; and great delicacy of 
 ■handling to let the sympathetic elements in the audience 
 enjoy the sense of freedom, and the discordant ones at 
 the same time the fulness of restraint. He fills the 
 post best of whom, when the meeting is over, a stranger 
 would say, ' What an easy time of it the chairman had ! 
 Just to sit in the chair and do nothing. Why, anybody 
 could do that ! ' A touch so light as that is the per- 
 fection of all generalship. But, after all, it is only God 
 who can subdue a meeting. 
 
 " The Bill of Fare. — The speaking, of course, must be 
 done by young men. If, as a deputation from some 
 other town where there has been work, a stranger can 
 be got to help (not to monopolise) it might give the 
 work a better start ; but the experiment has been tried 
 with local men only, and succeeded to perfection. After 
 an opening hymn, the chairman might call on some 
 young man to read the requests and lead in prayer — 
 a novice if possible, for his own sake, if not for the 
 meeting's ; it would draw him out. Then another hymn, 
 and a few verses of the Bible read by another, followed, 
 
40 HENRY DRUMMOND 
 
 perhaps, by a few remarks. After another hymn, two 
 very short addresses, of ten minutes, concluded with 
 prayer, the benediction, and an earnest appeal from 
 the chairman to the undecided to stay to the after- 
 meeting. 
 
 " The addresses may be anything but preaching — 
 young men will not stand being preached at 'by one 
 another. Individual testimonies to personal change of 
 heart have been found most useful of all. 
 
 " Every Christian has his own wonderful little history 
 to tell ; and when it bubbles right out of the heart, 
 with the sole desire to glorify God, and bring sinners 
 to the Cross, no one ever thinks of the blundering and 
 the faltering. And if an occasional tear has to be 
 brushed away from the speaker's eye, at the memory 
 of the forgiven but not forgotten past, there is an 
 eloquence in strong men's tears which no voice can 
 ever express. After the first night or two, the meeting 
 will generate its own speakers. Men's tongues will be 
 loosed. Those who never dreamed of speaking will find 
 they cannot keep silent. Then, instead of having two 
 addresses, the chairman might occupy the first twenty 
 minutes himself, then throw the meeting open, and hear 
 from half a dozen, two or three minutes each. By and 
 by, a teaching-meeting, for Bible study, for which the 
 aid of more experienced Christians might be called in, 
 should be started three times a week, an hour before 
 the general meeting, for those who have been impressed, 
 
 " Conclusion. — Now for the conclusion, i.e., your con- 
 clusion. Do you think you will try it ? " 
 
 The Moody campaign left its mark on Drummond for 
 life. It gained him the lifelong friendship of Dwight 
 Lyman Moody. In it he served his apprenticeship in 
 evangelistic missionary method under a past master in 
 
THE MOODY CAMPAIGN 41 
 
 the art. In his actual work he was enabled to outline 
 the evangelical truths that became the groundwork of 
 the teaching by which he sought thenceforward to re- 
 concile young men to the environment of a Christian 
 life. And from 1874 onwards, as the Eev. D. M. Eoss 
 has said, evangelism was the master - passion of his 
 life. 
 
 There is a note of puzzled wonderment about Dr. 
 John Watson's statement that " perhaps the most 
 remarkable single fact in Drummond's life was his 
 unbounded admiration for the American Evangelist." 
 But Dr. Watson talks as an outsider. For those who 
 had the privilege of working with ]\Ioody, and especially 
 for those who came under his spell, and can look to 
 him as, humanly speaking, their spiritual saviour, 
 there is no cause for wonder. To more than Henry 
 Drummond, Moody was " the biggest human " ever 
 met. 
 
 His replies as question - drawer, above quoted, fur- 
 nish some index to the point of development at 
 which his teaching had arrived in 1874, and we have 
 Mr. Eoss's testimony that " even in those early years 
 Drummond had his own message to deliver, and his 
 own way of delivering it. He had no quarrel with 
 the traditional evangelism, but there were many points 
 in traditional evangelism on which he simply laid no 
 emphasis. He found the heart of Christianity in a 
 personal friendship with Christ, and it was his ambition 
 as an evangelist to introduce men to Christ. Friend- 
 ship with Christ was the secret of a pure manhood 
 and a beneficent life — the true strength for overcoming 
 temptation, and the true inspiration for manliness and 
 goodness. It was a simple message ; but, delivered 
 with the thousand subtle influences radiating forth 
 from his strong and rich personality, it evoked a 
 
42 HENRY DRUMMOND 
 
 wonderful response in the crowded meeting and in 
 the quiet talk in the streets or in young men's 
 lodgings. There was little dogmatic teaching in his 
 message ; it was not to a theological creed, but to Christ, 
 that he burned to get men introduced." 
 
CHAPTER V 
 
 At the Pakting of the Ways. 
 
 AS he confessed to a friend, years after, Drummond 
 never felt any call to the ministry, and he never 
 had any intention of becoming a minister. In the 
 measure of success which had rested upon his work 
 in the great campaign, he thought he saw that his 
 mission was to be that of an evangelist. He had 
 always been interested in evangelistic work and 
 meetings, and recognised that divine work was done 
 in them ; but he could never bring himself to think 
 of sitting down minister-fashion to write two sermons 
 a week. 
 
 One Sunday forenoon, however, sitting on the steps 
 at Bonskeid, he had a talk with Mrs. George Barbour, a 
 woman of intense, if somewhat individualistic, religious 
 zeal and piety ; and that talk gave him something 
 of a lead. Mrs. Barbour had been one of the earliest 
 to welcome Messrs. Moody and Sankey to Edinburgh, 
 and had acted as volunteer reporter to the religious 
 press in furnishing details of the work of grace in 
 the Scottish metropolis. It was not, therefore, from 
 any lack of sympathy with aggressive Christian work 
 that Mrs. Barbour now demonstrated to Drummond 
 that " the evangelistic career was apt to be a failure." 
 There might be " a few years of enthusiasm and bless- 
 ing," perhaps, and " then carelessness, no study, no 
 
 43 
 
44 HENRY DRUMMOND 
 
 spiritual growth, and too often a sad collapse." That 
 faithful advice sent him back to his fourth session at 
 the New College, to complete his theological curriculum, 
 in the winter of 1875-76. 
 
 In the Theological Hall he had never felt " in it " 
 among the Divinity students, although he had many 
 good friends among them ; and he must have felt 
 more than ever " out of it " when he found his old class- 
 mates gone, and himself thrown into the society of those 
 who had been his juniors when he left. He took his 
 place quietly, and, although his fellow-students were 
 somewhat shy of him at first, dreading that he would 
 take an early opportunity of " speaking to them about 
 their souls," these soon found that that was not his way. 
 
 His evangelistic zeal, however, was not in any sense 
 dormant. That winter he rented the Gaiety Theatre on 
 Sunday evenings, and induced a number of his fellow- 
 students and friends to carry on meetings for students 
 and young men in this unconventional auditorium, which 
 derived an additional recommendation from its proximity 
 to the University. There is little record of the objective 
 results of this mission. When Drummond himself spoke, 
 and that was seldom, comparatively, there were large 
 gatherings and crowded inquiry - meetings. The other 
 workers had not the same experience to draw upon, nor, 
 perhaps, had they the same gifts, and several of them 
 have since expressed their wonder at the patience with 
 which their untutored and blundering attempts at 
 evangelistic preaching were received by their audiences. 
 
 But, in binding together the workers in this forlorn 
 hope, the Gaiety meetings were a distinct success. The 
 Gaiety Club or brotherhood was formed by these men — - 
 among whom were James Stalker, John F. Ewing, John 
 Watson, D. M. Eoss, Frank Gordon, and Eobert Barbour 
 — and this is perhaps the best point at which to refer 
 
AT THE PARTING OF THE WAYS 45 
 
 to it. The members of the Club, limited to ten, have 
 since its inception met yearly for a week at some remote 
 country inn, for the cultivation of fraternal intercourse ; 
 and these reunions of old College friends, drawn from 
 different academic years, but linked together by religious 
 affinities and the memories of student-days, have been 
 fraught with much spiritual and intellectual stimulus 
 for the individual members. " In this little circle of old 
 College friends," says Mr. Eoss, " Henry Drummond had 
 a unique place. . His mere presence was a perpetual 
 benediction. His courtesy and thoughtfulness for others 
 were unfailing ; his playful humour was like glints of 
 sunshine ; and in the years when his name had become 
 a household word in English-speaking countries, his 
 forgetfulness of self was a rebuke to every vain and 
 selfishly ambitious temper, Drummond was a good 
 talker ; but what was more striking than his talk was 
 his capacity for listening. There was a genuine modesty 
 in him which made it easy for him to assume the atti- 
 tude of a learner, even towards those whose knowledge 
 gave them less right to speak than himself. He stooped 
 to learn where another would have exalted himself to 
 teach. Often it would happen that a theological dis- 
 cussion would go on for an hour or two, in which 
 Drummond took no part. He would lie back in an 
 easy -chair listening in perfect silence. Then, at the 
 end, he would ask a quiet question, or make an epi- 
 grammatic remark, which was more luminous than all 
 our talk. Drummond was fond of a quiet tete-a-tete 
 carried on to the early morning hours. With that 
 modesty which never failed him, he assumed that his 
 friend had much to teach him, and sat at his feet as a 
 learner. It was himself, probably, with his questions, 
 suggestions, and caveats, who was kindling the light, but 
 he put it down to the other's credit. There was a kind 
 
46 HENRY DRUMMOND 
 
 of witchery in his personality which drew the intellectual 
 as well as moral best out of a man." 
 
 Eeturniug to the narrative of Drummond's College 
 life, we may adduce the testimony of another of his 
 fellow-students — now Professor Hugh M. Scott, D.D., of 
 Chicago. " Drummond's mind loved to work in the way 
 of analogy ; his fancy must ever light his understand- 
 ing. . . . While walking out together, he said, ' Scott, 
 what do you think of sin ? ' Now, I agreed with the 
 Shorter Catechism that ' sin is any want of conformity 
 unto or transgression of the law of God,' though I did 
 not answer just that way. But Drummond was astride 
 an analogy, such as he rode later in Natural Law in the 
 Spiritual World, and said he had an idea that sin was 
 largely negative, and referred to such terms as mquity, 
 the Greek word for sin, which means to miss, to fail ; 
 evil as vanity, a lie, darkness, a way that perishes, 
 destruction, etc. Here we find, in his student-days," 
 says Dr. Scott, " a view which runs through all his later 
 thinking," — a view which, curiously enough, was held by 
 that other remarkable man, James Hinton. 
 
 After completing his College curriculum, Drummond 
 accepted the appointment of assistant to the Eev. J. H. 
 Wilson of Barclay free Church, Edinburgh, and acted in 
 this capacity during the winter of 1876—77. His duties 
 comprised occasional pulpit supply, visitation of the sick, 
 and supervision of the young men's meetings in connec- 
 tion with the congregation. He had the disadvantage of 
 succeeding two brilliant friends of his, John Watson and 
 James Stalker ; and altogether this was a chapter in his 
 life which he never cared to have referred to. In the 
 memory of some who are still members of the congrega- 
 tion, the most outstanding fact of his ministry was a 
 course of six sermons upon the " Will of God." Several 
 of these Barclay sermons have been published in a post- 
 
AT THE PARTING OF THE WAYS 47 
 
 humous volume {The Ideal Life ; and other Unpublished 
 Addresses), where those who are interested in tracing the 
 development of his theological views will find material 
 to work upon. In this connection it may be mentioned 
 that notes of Drummond's addresses to the students 
 in 1885 were identified, by a cultured member of the 
 Barclay Church, as being strongly reminiscent of certain 
 sermons preached during his assistantship in 1876-77. 
 
 Quitting the Barclay Church in April 1877, Drummond 
 entered upon " the most miserable time in his life — not 
 seeing what definite work he could do to earn his bread, 
 and yet get time to preach the Kingdom." He spent 
 the month of July in Norway with his friend Eobert 
 Barbour ; and in August he took up mission work in 
 the mining village of Polmont for a few weeks. 
 
 Although he had completed attendance at all the 
 theological classes, he had not qualified for the formal 
 licence to preach, which is the seal of theological fitness 
 required of every candidate for the Presbyterian ministry. 
 Calling at the Free Church College, one day, to inquire 
 as to what subjects were prescribed for the examination 
 for licence — although he did not want to be licensed — 
 he found some numbers of Nature which had been 
 accumulating for him. He saw no use for his Natures, 
 now that his College career was at an end, and gave 
 them to an engine-driver as he went down the Mound, 
 telling him that he might find them interesting. But 
 science was to open the door of hope for him after all. 
 Two or three days later, the death was announced of 
 Mr. Keddie, Lecturer on Natural Science in the Free 
 Church College in Glasgow. Here he saw a chance; 
 and he wrote to Principal Douglas inquiring whether 
 there was any use in his applying for the lectureship. 
 Principal Douglas encouraged him to do so. He got a 
 very commendatory testimonial from Professor Geikie, 
 
48 HENRY DRUMMOND 
 
 as well as some others, and with the help of these he 
 was successful in obtaining an appointment for one year. 
 This was made permanent by the General Assembly 
 of 1879. 
 
 As will be seen from the following chapter, the duties 
 of the lectureship left Drummond with a large margin 
 of time at his own disposal, just as he had desired. In 
 the summer of 1878 he undertook the duties of chaplain 
 at the Free Church's preaching station at Malta, and 
 made his first acquaintance with the sunny Mediter- 
 ranean. In the following summer he crossed to America 
 with Professor Geikie ; but it will be more convenient 
 to refer to that and similar expeditions in later chapters. 
 
CHAPTER VI. 
 His Chair. 
 
 THE principle involved in the inclusion of a course 
 of Science in the theological curriculum of the 
 Free Church of Scotland was accepted by the General 
 Assembly so long ago as 1845, upon the motion of 
 Principal Cunningham, and with the strong support of 
 Dr. Chalmers, Sir David Brewster, and Hugh Miller; 
 and the lectureship upon Natural Science, the duties 
 of which were assumed by Drummond at the beginning 
 of the session 1877-78, was designed to lay the fields 
 of science under contribution, in aid of the accurate 
 study of the Bible and of Christian apologetics. By 
 familiarising the minds of theological students with 
 the terminology and fundamental laws of scientific 
 thought, it had the further advantage of qualifying 
 them, to a greater or less extent, for intelligent study 
 of the literature of science. 
 
 In the short session of five months, and with four 
 hours weekly for lecturing, Drummond was supposed to 
 teach the first year's students the elements of zoology, 
 botany, and geology, as well as to introduce his class 
 to the large field of inquiry opened up by the vexed 
 question of the inter-relation of science and religion. 
 
 Clearly, too much was asked both of Lecturer and 
 students. Dr. John Watson goes the length of character- 
 ising the programme set before them as " a standing 
 4 
 
50 HENRY DRUMMOND 
 
 absurdity," and others have written of it in much the 
 same strain. We beheve it is the Eev. A. C. Mackenzie 
 of Dundee who has said that the regulations were pre- 
 posterous. " The course was too wide, the time too 
 limited, and the students too numerous. Everybody 
 was compelled to attend, or else they would pass 
 neither Presbytery nor Examination Board. Some of 
 his pupils had taken the full range of his course in the 
 University, others had scarcely heard that there were 
 such subjects in existence." " After his first lecture," 
 the above writer continues, " I went round to his room 
 and tabled my University certificates. He elevated his 
 eyebrows over them in a way that he had, just percept- 
 ibly shrugged his shoulders, said nothing, but looked 
 ' formal attendance,' and formal attendance it was." 
 
 Another of his students — the Eev. Hugh Black, we 
 have reason to believe — while acknowledging the 
 anomaly of the Natural Science class, has written 
 appreciatively of the teaching which Drummond was 
 able to give in spite of his limitations, if such a term 
 may be used. " Drummond did a world of good by 
 teaching them some of the general principles which 
 underlie all science, and by making them feel that 
 truth is indivisible, whether it be of science or of 
 religion. The lectureship was founded rather with the 
 idea of taking the sting out of science, and, if need be, 
 of fighting it in the name of religion. The situation is 
 changed, and he helped to change it. He taught his 
 students at least not to fear science, and if they could 
 not get a complete reconciliation, meanwhile, they must 
 work with broad, flexible hypotheses, which would keep 
 their minds from narrowing and hardening. If science 
 is to become religious, religion must become scientific. 
 Drummond never would give up the effort after a 
 reconciliation. . . . Once a week at College he used to 
 
HIS CHAIR SI 
 
 give his class special lectures, beginning with the evolu- 
 tion of the world, and coming down to the evolution of 
 life. These were intensely interesting, and had a 
 certain apologetic purpose, and were more useful than 
 the mere teaching of the rudiments of science." 
 
 In 1883, Mr. James Stevenson of Largs offered the 
 sum of £6000 to the Free Church, upon condition of 
 their increasing the salary of the Lecturer on Natural 
 Science in the Glasgow Theological College, and raising 
 the appointment to the status of a professorial chair. 
 At the General Assembly in May 1884, this offer, 
 with the conditions attached, was accepted, upon the 
 motion of Principal Rainy, seconded by the Eev. James 
 Stalker, who said he considered that a very good defini- 
 tion of the work of the chair was to be found in the 
 labour of the man who then held the lectureship. The 
 motion was carried by two hundred and sixty votes to 
 ninety-three. 
 
 A few days later, on 31st May, upon the motion of 
 the Eev. Dr. Melville, seconded by the Eev. Dr. J. Hood 
 Wilson, Henry Drummond was appointed the first pro- 
 fessor of Natural Science in the Glasgow College. In 
 speaking to his motion, Dr. Melville said that Mr. 
 Drummond was no mere scientist. If that were all, he 
 was not the man they wanted. He was first of all a 
 religious man, and an enthusiast in religious work, 
 and then a student of science who had by travel, 
 and otherwise, had the opportunity of acquainting 
 himself practically with many varieties of scientific 
 phenomena. 
 
 Upon authority granted by the General Assembly to 
 the Presbytery of Stirling, Drummond had been, in 
 1878, licensed to preach. He had also received the 
 ordination of an elder. In view of the rule of the 
 Church requiring professors, as well as ministers, to be 
 
53 HENRY DRUMMOND 
 
 ordained, Drummond's acceptance of the chair brought 
 with it the necessity for ordination, much as he dis- 
 liked the idea of being in orders. The ceremony took 
 place on 4th November 1884, in the College Free 
 Church, Glasgow, when ordination was conferred by 
 the local Presbytery, by the laying on of hands, after 
 the young Professor had made satisfactory reply to 
 the interrogatories put to him in conformity with the 
 law of the Church. The following account by an 
 eye-witness, who had been one of his students, is of 
 interest : — 
 
 " Drummond was the last man whom you could place 
 by the woman's canon of dress. And yet his dress was 
 a marvel of adaptation to the part he happened to 
 be playing. On his ordination day, when most men 
 assumed a garb almost clerical, he was dressed like a 
 country squire, thus proclaiming to fathers and brethren 
 and to all the world that he was not going to allow 
 ordination to play havoc with his chosen career. Three 
 ex-pupils of us sat side by side at that ordination. As 
 the moment approached when he must publicly sign the 
 Confession of Faith we watched him keenly. What 
 will he do with it ? we wondered. It would not have 
 surprised us if he had blandly turned to the Presbytery 
 and said, * Eeally, gentlemen, I cannot sign this. Can 
 you not grant me a dispensation ? ' Nothing of the 
 kind. He took the pen with a graceful ease, and as he 
 did so one of his pupils remarked, * Ah, he's going to 
 rush it, like the rest of us.' And he did. Ordination, 
 however, sat lightly upon him. It made no perceptible 
 change in his dress, demeanour, or activity. Ordination 
 was for him not a call to a new line of life, but a 
 necessary corollary of the professorship, and he sub- 
 mitted to it only as ' an ordinance of men.' " 
 
HIS CHAIR 53 
 
 Ordination is the sanction for use of the style of 
 " The Keverend " in address, but Drummond persistently 
 called the attention of correspondents to the fact that 
 he was not "Eeverend." Dr. Watson tells us that he 
 was wont to declare, in fun, that he had no recollection 
 of being ordained, and that he would never dare to 
 baptize a child. The real reason was, doubtless, the 
 strategic one of seeking to disarm suspicion of the 
 professionalism which is, for better or for worse, 
 associated with the cloth, and of thus enabling him to 
 get alongside of men whom he thought he could help in 
 matters concerning their spiritual welfare. 
 
 If Professor Drummond's intercourse with his 
 students was not calculated to liberate the man of 
 science in them, it was by no means without an 
 educative influence. Of two class examinations which 
 he held in the year — the first, at the beginning of 
 the session, was designed " not to prove knowledge, 
 but to prove ignorance of the most elementary things 
 that everybody ought to know." This he called the 
 " Stupidity Exam." In the paper set, such questions as 
 the following would commonly appear : — Of what colour 
 or colours are the stars ? — Why is grass green ? — 
 Why is the sea salt ? — Why is the heaven blue ? — 
 Define a volcano. — What is a leaf ? 
 
 But it was doubtless in the class excursions that 
 Drummond got nearest to his students. " It was not 
 till one day, when," says the Eev. Mackintosh Mackay, 
 " he took us all on a geological excursion to a limestone 
 quarry some twenty miles from Glasgow, that we got to 
 know him. What fossils we discovered that day I 
 have quite forgotten : I only know we discovered a 
 very live, brilliant specimen of nineteenth-century man ; 
 we discovered Drummond. He was unlike all other 
 professors we had known. These had hitherto been to 
 
54 HENRY DRUMMOND 
 
 us awful personages, and our interviews with them were 
 few and fearful. Drummond disclosed himself to us as 
 a young man like ourselves. ... I remember towards 
 the end of the day we students had got hold of some 
 empty trucks lying on a side piece of rail which led into 
 the quarry. There was a pretty steep incline, and we 
 thought it would be fine fun to have a run on these 
 trucks. But would the Professor like it ? We looked 
 silently to him. To our surprise, the Professor, with a 
 solemn twinkle in his eye, said he would come in too ! 
 As we were deliciously dashing down the incline, the 
 Professor began to philosophise. What was it that 
 made this so glorious, while we had been somnolently 
 riding in a railway train going at a far greater speed ? 
 One of the students suggested, ' Because we are doing 
 what is against the law.' ' No,' said Drummond, ' I 
 think it is rather the sense of motion. In a train you 
 are shut up, while here the wind is all about you, and 
 you feel you are going. In that, I think, the stage 
 coach beats the locomotive.'" 
 
 Drummond made a practice of asking his class to 
 spend a week with him in Arran, at the close of the 
 session, for field work in the subjects of class study, 
 entertaining them at his personal expense. The days 
 were devoted to excursions to Goatfell, Glen Sannox, 
 and other points in that geologically rich locality. The 
 evenings were spent in talk of all kinds, when the class 
 discovered in their Professor one of the most interesting 
 conversationalists conceivable. The Professor enjoyed 
 these outings quite as much as did his class, as his 
 letters about them prove. 
 
 In the pleasant and not unprofitable work of his 
 chair Drummond spent the whole of his professional 
 life — influencing successive cycles of would-be entrants 
 to the ministry of the Evangel which he loved. Dr. 
 
HIS CHAIR 55 
 
 George Adam Smith tells of an offer of the Principal- 
 ship of McGill University, Montreal, received by 
 Drummond in the winter of 1893—94, and declined after 
 careful consideration. He never had another appoint- 
 ment : it was as Professor Drummond that he was 
 known to the end of his life. In his last session he 
 stuck at his post in Glasgow during weeks of fearful 
 pain, until it became quite evident that he had become 
 physically unfit for lecturing, and until one day, in Feb- 
 ruary 1895, he went home for ever, to use Charles 
 Lamb's pathetic phrase. 
 
CHAPTER VIL 
 
 Evangelism in Glasgow. 
 
 DEUMMOND'S professional work necessitated his 
 residence in Glasgow for five months in the year ; 
 but, as he was actually engaged in lecturing for only 
 four hours in the week, he had a large margin of spare 
 time. Many calls were made upon him, especially in 
 later years, but he exercised a royal independence in 
 accepting and refusing the miscellaneous invitations and 
 requests of which he was the recipient. 
 
 For one thing, preach he would not. An ex-student 
 has put on record an interesting incident in this con- 
 nection, and the passage will bear quotation : — 
 
 " When as an ex-pupil you made the usual claim upon 
 him to preach on, what was to you, a great occasion, he 
 refused you as if you were proposing to confer a great 
 favour upon him, and you could not choose but love him 
 for the way he did it. Once I went to confer this 
 favour upon him. In his private room at College he 
 received me so kindly that I scarce could muster courage 
 to ask him. When at last I did, he said how much he 
 wished. ' But the fact is,' he added, ' I can't preach. 
 One has to choose one's line, you know, and my line 
 is evangelism. If I took your service I should be 
 bombarded with similar things and couldn't resist them. 
 He was, however, a shrewd observer and man of the 
 
 56 
 
EVANGELISM IN GLASGOW 57 
 
 world withal. ' Have you tried So-and-So ? ' (naming a 
 widely popular divine known also to be susceptible to 
 flattery). ' No,' I said, ' I have no personal knowledge of 
 him.' ' That doesn't matter. I suppose you know how to 
 get him.' And then he branched off to his serious vein. 
 ' It's a lesson to us all. I suppose in youth this thing 
 was a mere foible. But, you see, the man has lived 
 and the thing has grown over him like a fungus, and 
 has become glaring : we can all see it. So you must 
 say, if you can say it with any conscience, that numbers 
 of your people are very anxious to hear him, you must 
 promise to make what structural alterations on your 
 pulpit he wishes, to advertise it in all the papers, and to 
 send a cab for and with him, and if he is not engaged 
 you'll get him.' 
 
 " I took my cue and left Drummond for the great 
 man's house. On the way my gorge rose at the whole 
 proceeding. I faltered and turned back, to find Drum- 
 mond just finishing his lecture. ' Look here, Drummond,' 
 I said, ' I can't do it. It's quite true that my people 
 want to hear him, but the rest of it is too sickening. 
 You really must help me. That was a fine sermon of 
 yours about the fungus. Why not preach that ? ' In 
 the end he came to terms with me. There was to be no 
 advertising, and it was to be announced to my own people 
 only, and as an ' address.' * Mind that,' he said, ' or you'll 
 ruin me.' When I came into the church I was struck 
 with the number of men present. They probably thought 
 they were to hear about fungi. They did hear an address 
 which has gone the world over — ' The greatest thing in 
 the world.' " 
 
 Nor was Drummond any more easily secured for big 
 social functions or mass meetings. As Mr. Eoss has 
 said, he loved to lived in the shade. " He had a power 
 
58 HENRY DRUMMOND 
 
 of brilliant talk, a perfection of social manner, and a wide 
 knowledge of men and cities, that, had he cared, would 
 have made him the man at the dinner-table ; but his 
 modesty forbade him to seek to shine. . . . He was in 
 demand as a speaker or chairman at public meetings, to 
 draw an audience ; but, unless he had some special 
 message he wished to deliver, he declined such requests, 
 and would go off, instead, to some little meeting in an 
 obscure hall, to encourage a down-hearted worker. But 
 if he avoided the public platform, where he felt no special 
 call to speak, he loved to be in touch with the life of the 
 people. Often he would slink away of a Saturday after- 
 noon to some football field in the East End, where he 
 could find himself (to use one of his own picturesque 
 phrases) ' the only man with a collar in the whole crowd.' 
 He cared as little for great ecclesiastical as for great 
 social functions, but his friends could count upon him 
 turning up at odd functions in the underground life of 
 the people." 
 
 He had entered the membership of the Eenfield Free 
 Church — then ministered to by the Eev. Dr. Marcus 
 Dods — and had been ordained an elder. Upon his 
 return from Malta, in the summer of 1878, he appealed 
 to Dr. Dods for a sphere in which he might carry on the 
 work of evangelism. " I want a quiet mission some- 
 where," he said, " entry immediate, and self-contained, if 
 possible. Do you know of such a place ? " Dr. Dods 
 introduced him to a mission-station in the working-class 
 suburb of Possilpark, in the north of Glasgow, and 
 appointed him missionary in charge. This became the 
 principal field of his activity. From the month of 
 September 1878 onwards, he lived and worked among 
 the people of this district, conducting religious services 
 for adults and for children, classes, prayer-meetings, and 
 all the usual agencies of a home-mission organisation, 
 
EVANGELISM IN GLASGOW 59 
 
 including the visitation of the sick and poor. He 
 had hardly settled to the work when the period of 
 commercial disaster which followed upon the failure 
 of the City of Glasgow Bank brought numbers of the 
 inhabitants of the Possilpark district into dire and 
 distressing poverty. He was able to be of much use in 
 administering relief to many, and in this way he secured 
 an entrance to homes that might have otherwise remained 
 shut to him. Mr, Eoss narrates an incident illustrative 
 of the hold which Drummond got upon the hearts of the 
 people. A woman whose husband was dying came to 
 Drummond late on a Saturday evening, and asked him to 
 come to the house : "My husband is deein', sir; he's no' able 
 to speak to you, and he's no' able to hear you, but I would 
 like him to hae a breath o' you aboot him afore he dees." 
 
 Drummond held that "the crime of evangelism is 
 laziness ; and the failure of the average mission church 
 to reach intelligent working-men arises from the indolent 
 reiteration of threadbare formulae by teachers, often 
 competent enough, who have not first learned to respect 
 their hearers." He gave the people of his best, and the 
 work at Possilpark prospered well. In 1881 it was 
 reported to the General Assembly of the Free Church 
 that, in a district of which the population was about 
 5000, there had been erected a church building capable 
 of seating 800 persons, and that there were 177 
 members and 125 adherents in attendance upon divine 
 worship. On 31st May the Assembly sanctioned the 
 erection of this congregation into a regular charge ; and, 
 after an ordained minister had been settled in the 
 pastorate, Drummond was free to look around for other 
 spheres for evangelism. 
 
 If Drummond did much for Possilpark, it also was a 
 factor in the development of its missionary. Later on, 
 reference will require to be made to the influence which 
 
6o HENRY DRUMMOND 
 
 it had upon his religious thought ; but we may refer 
 here to the benefit which he derived from the intimate 
 friendship with Dr. Dods into which it drew him. 
 Speaking in April 1889, upon the occasion of Dr. Dods's 
 semi-jubilee, Professor Drummond said : " Whatever the 
 discovery was worth, Dr. Dods discovered me. I came 
 to Glasgow a waif and a stray, living alone in rooms, 
 knowing not a man in the place. I did not know Dr. 
 Dods. One day he asked me to dinner, the first time I 
 had been asked to dinner in Glasgow. I need not say I 
 went. From that time I can claim him not only as a friend 
 and elder brother, but as the greatest influence in many 
 directions that has ever come across my life, and that, if 
 I have done anything in my poor way to help anybody 
 else, it has been largely owing to what he has done, and 
 mainly by his own grand character, to help me." Allow- 
 ing for innocent hyperbolism, which the occasion justified, 
 here is undoubted acknowledgment of benefit surely 
 received, 
 
 Drummond never again settled into any piece of work 
 in Glasgow so all - absorbing as Possilpark had been. 
 This was, perhaps, a good thing. Neither did his 
 enthusiasm slacken, nor was his time less devoted to the 
 great cause ; but he was more at liberty to give his skill 
 in aid of numerous organisations which sought the same 
 grand objective. He always had a talent for dis- 
 covering weak spots, and for guiding and stimulating 
 the enthusiasm and work of other men. It would 
 probably be impossible to ascertain with exactness 
 anything like the sum-total of his work in Glasgow of 
 this nature. 
 
 We shall show in a later chapter how he gave him- 
 self unsparingly to the furtherance of the Boys' Brigade, 
 an institution indigenous to Glasgow. There is a slum 
 mission at the Broomielaw of Glasgow which was re- 
 
EVANGELISM IN GLASGOW 6i 
 
 suscitated by his influence, this time exerted upon the 
 students of his College class, whom he asked to go down 
 to the district and to make a conscience of visiting the 
 people in particular closes. The mission was benefited, 
 and the students " learned the lesson of the importance 
 of trying to understand the economic conditions of the 
 time, instead of taking refuge in denunciation." We 
 know, further, that when the men in the employment of 
 a particular Glasgow firm of printers came out on strike, 
 upon a quarrel as to breach of trade rules, Drummond 
 was appointed sole arbiter, and adjusted the matter to 
 the satisfaction of all parties. 
 
 In Glasgow, too, the illness which proved to be his 
 first and his last, came upon him just when he was 
 about to throw himself into the cultivation in that city 
 of a seedling of the modern evangelistic organisation 
 called the " Pleasant Sunday Afternoon " movement. 
 He had been for a number of years a director of the 
 Canal Boatmen's Friendly Society of Scotland ; and, in 
 conjunction with Bailie Bilsland, had made represent- 
 ations to his fellow - directors in favour of the greater 
 utilisation of their commodious institute at Port-Dundas 
 (the terminus of the Forth and Clyde Union Canal) by 
 adoption of the P.S.A. scheme. At the annual meeting 
 of the Society in January 1895, he had secured approval 
 of proposals for an experimental adventure. He had 
 framed a circular for distribution in the district, — 
 addressed to the men of Port-Dundas who did not go 
 to church, and were " anxious to have something interest- 
 ing to do on Sunday afternoons." He had seen " The 
 Port-Dundas P.S.A. Society " fairly inaugurated, and had 
 accepted the office of President, when sickness laid its 
 hand upon him, and his evangelism in Glasgow was 
 brought abruptly to an end. 
 
CHAPTER VIII. 
 
 Moody's Second Campaign. 
 
 IN response to a widely - signed, representative, and 
 influential appeal, Messrs. Moody and Sankey 
 entered upon a second campaign in Great Britain in the 
 autumn of the year 1881. Landing in this country in 
 the month of October in that year, they were con- 
 tinuously engaged, until the month of June 1884, in 
 revisiting the centres in which their first campaign had 
 been the occasion for a revival of religious life and 
 enthusiasm — with one short break, extending from 
 April until October 1883, in which Mr. Moody took 
 time for a hurried visit to America. 
 
 The evangelists began work in Newcastle-upon-Tyne, 
 then spent six weeks in Edinburgh, and, after that, five 
 months in Glasgow. 
 
 In consequence of his professional duties, it was not 
 until Messrs. Moody and Sankey reached Glasgow that 
 Drummond was able to take any part in the campaign ; 
 but, when they did arrive, he threw himself heart and 
 soul into the work. " In this city," says Mr. Moody's 
 biographer, " Professor Henry Drummond again assisted 
 Mr. Moody in his work, and the friendship begun during 
 the earlier visit became more deeply rooted. Saturday, 
 which Mr. Moody observed as his day of rest, was 
 usually spent with his family, and Drummond was 
 often a welcome addition to the small circle. Mr. 
 
 62 
 
MOODY'S SECOND CAMPAIGN 63 
 
 Moody would turn continually to him in these days for 
 advice and fellowship, and their attachment deepened 
 into the warmest love." Drummond gave special 
 attention to his own district of Possilpark at this time, 
 and had the gratification of seeing Moody reap the field 
 which he had cultivated so long and so assiduously. 
 
 When the work in Glasgow came to a close, 
 Drummond's College vacation had commenced ; and, 
 upon Moody's invitation, he spent the best part of it 
 in company with the evangelists, or in following in their 
 wake. His itinerary is not uninteresting, especially in 
 the glimpses which it affords of the stage of develop- 
 ment which he had reached, in his quest of the New 
 Evangelism. 
 
 In August he accompanied Moody to Aberdeen, and 
 there he remained with Mr. and Mrs. Stebbins, the 
 American singing evangelists, to follow up the work, 
 and continue the meetings. Mr. Shireffs, the able and 
 earnest secretary of the Aberdeen Y.M.C.A., reported of 
 the meetings at the time : " The work has been kept 
 up with much interest and profit by Professor Henry 
 Drummond, of Glasgow. The Divine leading in this 
 matter has been most evident to us all. The quiet, 
 clear, direct, spiritual teaching seemed to come in so 
 opportunely, and to lead to decision, and to impart 
 strength and firmness in very many instances. The last 
 meeting was crowded." 
 
 From Aberdeen, Drummond went to Dundee, and 
 thence to Dumfries. Note has been preserved of several 
 of his addresses at the last - mentioned place. " Mr. 
 Drummond spoke impressively on * The Three Crosses.' 
 On Calvary we had the cross of Salvation, the cross of 
 Acceptance, and the cross of Eejection." At another 
 meeting he spoke on the words " Seek ye first the 
 Kingdom of God." At a crowded meeting in the Free 
 
64 HENRY DRUMMOND 
 
 Church, his subject was " Temptation," which he treated 
 " in a very original and distinctive manner." We also 
 learn of addresses on " The Programme of Christianity," 
 as given in Isa. Ixi. 1-3 ; and " a marvellous address 
 on ' Love,' from 1 Cor. xiii." At the conclusion of the 
 Dumfries meetings it was reported that "Mr. Drummond's 
 visit at this time has been largely blessed, one of the 
 most precious results being in the spirit of quickening 
 received by God's people." 
 
 We next hear of his being at Cardiff, in Wales, taking 
 " overflow " meetings, and special services for children 
 and for young men, every day. At Newport, he again 
 addressed the young men. " They as young men," he 
 is reported to have said, " had special difficulties about 
 religion, and Mr. Moody and Mr. Sankey had wanted 
 them to compare notes. . . . One reason why young 
 men were kept back from religion was that they did not 
 believe in some professing Christians whom they knew. 
 That want of faith might often be justified ; but the life 
 of any Christian person or professor was not the standard. 
 Jesus Christ alone was the standard. Another reason 
 was that they did not want to begin the thing, unless 
 they could carry it through, and they feared they would 
 fail in this. St. Paul met that difficulty when he said, 
 ' I am persuaded that neither death, nor life, nor angels, 
 nor principalities, nor powers, nor things present, nor 
 things to come, nor height, nor depth, nor any other 
 creature, shall be able to separate us from the love of 
 God, which is in Christ Jesus our Lord.' The great 
 stumbling-block, after all, was sin. ' Being saved,' for 
 such, meant, to a large extent, giving up that sin. He 
 begged them to be true to their Bible and their mothers' 
 God." 
 
 In Plymouth he conducted special night services for 
 children, and then the commencement of his College 
 
MOODY'S SECOND CAMPAIGN 65 
 
 session in Glasgow put a period to his accompanying his 
 friends any farther. As soon as the next vacation set 
 in he started for the African travels to which we shall 
 refer in an early chapter. These detained him abroad 
 until the end of April 1884. Arriving in this country 
 at that date, he was in time for the closing weeks of 
 the eight-months' mission in London with which the 
 evangelists terminated their campaign, and into this he 
 threw himself with all his old enthusiasm for evangelism, 
 standing by his friends to the very last. 
 
CHAPTER IX. 
 
 "Natural Law in the Spiritual "World." 
 
 SOME people stumble upon fame in the most un- 
 looked-for manner, and of no man could this be 
 said more truly than of Drummond. We owe it almost 
 to an accident that he was drawn into the literary 
 expression of his epoch-making ideas concerning the 
 inter-relation of Physical Science and Christianity ; as 
 he, in turn, almost owed to that expression the " crystal- 
 lisation " of his distinctive theories upon the subject. 
 Prior to the year 1881, he had never done any literary 
 work, if we except the boyish essays for the Stirling 
 Observer, already mentioned. He has told us himself 
 that he never would have dreamed of writing a book, 
 but that upon the second application of " the unknown 
 editor of an unknown London periodical " he had 
 unearthed and forwarded to him the MSS. of several 
 of his addresses to his Possilpark congregation. These 
 the Eev. Joseph Exell, editor of the Clerical World, had 
 the discrimination to accept and print. 
 
 Five papers, in all, under the general heading of 
 " Natural Law in the Spiritual World," were published 
 in the journal named, in a column entitled " The Home 
 Pulpit." The first, "Degeneration — 'If we Neglect,'" 
 appeared on 28 th September 1881 ; the second, 
 "Biogenesis," on 30th November 1881; the third, 
 "Nature abhors a Vacuum," on 23rd February 1882; 
 
 66 
 
"NATURAL LAW IN SPIRITUAL WORLD" 67 
 
 the fourth, " Parasitism," on 24th May 1882; and the 
 last, a continuation of "Parasitism," on 28th June 
 1882. To give continuity to the series, Drummond 
 furnished the editor with the phrase " Natural Law in 
 the Spiritual World " without much thought as to what 
 the title actually meant. As we shall see, the under- 
 lying " principle " asserted itself in Drummond's mind 
 when he brought the papers together. 
 
 When he came to arrange the papers for publication 
 in book form, the third — " Nature abhors a Vacuum " — 
 was thrown out, manifestly because it would not, even 
 to appearance, bear the strain of the principle which 
 Drummond believed he had discovered. The paper is, how- 
 ever, an interesting one, and some representative passages 
 from it may be given here, as it has never been reprinted, 
 so far as we have been able to ascertain. It bears, as an 
 appropriate sub-heading, the Scripture text — " Be not 
 drunk with wine, . . . but be filled with the Spirit." 
 
 "... The spiritual forces, the pressure of the rival 
 atmospheres of good and evil upon the human soul, may 
 indeed be likened to natural forces; but the organic 
 world is not to be discussed in terms of the inorganic. 
 We do not expect Physics, that is to say, to yield us 
 the same analogies of law between the natural and the 
 spiritual as biology. One day men may be able to see a 
 scientific meaning in the attractive principle of love, or 
 mean more than metaphor when they talk of the gravita- 
 tion of sin, but Physics for the present reigns prominently 
 only in the inorganic. It reigns as truly, though incon- 
 spicuously, in the organic. But in the spiritual it 
 remains invisible — whether its action be as real or not 
 no man can tell. 
 
 " We claim the title, nevertheless, to press the analogy 
 of the general principle. And the proposition to bo 
 
68 HENRY DRUMMOND 
 
 illustrated is this : — Just as by the constitution of 
 Nature there is no possibility of emptiness anywhere 
 in earth, or sea, or air, so by the constitution of human 
 nature there is no possibility of emptiness in the soul 
 of man. The spiritual nature abhors a vacuum. A 
 thousand influences, some beneficent, some malign, 
 surround every human life. Within each life there 
 is capacity for a certain amount of these influences, 
 and with that certain amount each life by its constitu- 
 tion must be filled. There may be expansion or con- 
 traction in the capacity for evil or for good ; there 
 may be dislodgment, good replacing evil or evil good ; 
 but vacuum there cannot be. Nature abhors it. And 
 the practical effect is plain. If a man will not let 
 good into his life, evil will and must possess it. If 
 he would eject evil from his life, he can only do so 
 by letting good into it. . . . If the soul does not 
 choose its own content, Nature will. In her abhorrence 
 of vacuum she will thrust elements into it by force, 
 and she will choose just such elements as may be at 
 hand, whether they may be good or bad. Her concern 
 is simply to keep the soul filled — the individual's concern 
 is to keep the soul rightly filled. Nature secures her 
 part of the process — the irresponsible part — with such 
 infallible certainty that we are deceived by the very 
 perfection of the law. The noiselessness of its working 
 hides from us its vast importance. We come to leave 
 the quality to Nature as well as the quantity. We 
 let circumstances take their course. We permit the 
 interests of life to absorb us in turn, all and sundry 
 as they come up. We allow temptation to come and 
 go at pleasure, and one day the soul wakes up to 
 find itself possessed with all manner of evil. Its 
 great chambers have, quite insensibly, become distended 
 with foul and deadly gases. It exhales sin rather than 
 
"NATURAL LAW IN SPIRITUAL WORLD" 69 
 
 righteousness. . . . Most men forget that what they 
 allow to enter the soul is of as grave importance as 
 what emerges from it. So long as good is the outcome 
 from a man's life, he is deceived into the belief that 
 all within is good. His responsibility he imagines is 
 for the efflux, not for the influx. And it is often not 
 until the stream of life runs out, foul and turgid, that 
 he remembers what flecks of scum dropped into the 
 cistern days or years ago. There is no such thing as 
 an unrelated sin in any life. The great fall which 
 suddenly stains the reputation of a public name, and 
 which the world's charity glosses over as merely a 
 sudden slip, is never the first of a series but the 
 last. It is the last of a long line of private sins 
 which did not seem sins, perhaps because they did 
 not see the light. But sin begins in the vacuum 
 chambers of the soul. The wrong valves are allowed 
 to open when the soul grows empty, and the heart is 
 slowly flooded with vileness and pollution." 
 
 At first sight it appears somewhat strange that the 
 Clerical World papers, which afterwards formed several 
 of the most striking chapters of a book that took the 
 religious world by storm, should actually have appeared 
 in print, years before, without provoking the slightest 
 comment. But this may be attributed, in great measure, 
 to the vehicle of their publication. The Clerical World, 
 " A Paper for the Pulpit and the Pew," first published — 
 by Messrs. Hodder & Stoughton — on 28th September 
 1881, seems to have had a poor circulation and an incon- 
 spicuous career. In September 1882 it became the Clerical 
 World and Family Churchman,and a month later it dropped 
 the original title altogether, and became the Family Church- 
 man. In April 1883 it changed its publishers, and con- 
 tinued in existence until quite a recent date. 
 
70 HENRY DRUMMOND 
 
 The revision of the Natural Law papers for the press 
 would seem to have first suggested to Drummond that 
 there was more in his title for the group than he had 
 thought. "As it is when arranging his specimens for 
 the museum," he afterwards wrote, " the naturalist 
 really awakens to their affinities, and sees the laws which 
 group them, so, in arranging my little collection of 
 manuscripts, I saw for the first time, with any clearness, 
 the mysterious thread which bound them." He enter- 
 tained, with considerable confidence, the suggestion 
 which had come into his mind, when he recognised 
 the spontaneous manner in which it had emerged. 
 " So varied is Nature, and so many-sided is Truth, 
 that when anyone starts with a theory, be it the most 
 stupendous castle-in-the-air, and proceeds to support it 
 by making a collection of supposed practical applica- 
 tions, he will find innumerable things to favour his 
 hypothesis." 
 
 To put his new-found theory to the test, Drummond 
 wrote out a rough sketch of the paper which after- 
 wards formed the Introduction to Natural Law, and, 
 in January 1882, submitted it to a meeting of the 
 Glasgow Theological Club, a society of select and 
 limited membership, which met periodically for dis- 
 cussion of theological and cognate subjects. He read 
 his paper with trepidation. But for one dissentient 
 voice, its condemnation was unanimous. One candid 
 friend — possibly the late Dr. A. B. Bruce, someone 
 has suggested — said that it reminded him of a pamphlet 
 he had once picked up, entitled, " Forty reasons for the 
 identification of the English people with the Lost Ten 
 Tribes." 
 
 The next group of circumstances offering promise of 
 development in the situation, was initiated by a request 
 from Mr. Newman, a member of the Society of Friends, 
 
«« NATURAL LAW IN SPIRITUAL WORLD" 71 
 
 for permission to print the first of the Clerical World 
 papers, at the printing press of an Orphanage at 
 Leominster. Permission was accorded, and presently 
 letters dropped in from unknown correspondents in- 
 forming Drummond of light and leading received from 
 a perusal of the Orphanage reprint. This unsolicited 
 testimony decided him to attempt the publication of 
 the complete series in book form, and he forwarded 
 the Introduction and several of the Clerical World 
 papers to a London publisher. In three weeks the 
 MS. was returned, " declined with thanks." " A slight 
 change was made, a second application to another well- 
 known London house attempted ; and again the docu- 
 ment was returned with the same mystic legend — the 
 gentlest yet most inexorable of death-warrants — en- 
 dorsed upon its back." " To be served a second time 
 with the Black Seal of Literature was too much for 
 me," continues Drummond, "and the doomed sheets 
 were returned to their pigeon-holes, and once more 
 forgotten." The Orphanage pamphlet had led our 
 author into a blind-alley. To cut a long story short, 
 Drummond, having failed to find a publisher, was 
 found by one, in the person of Mr. M. H. Hodder. 
 The papers were overhauled and partly rewritten, and 
 Natural Law in the Spiritual World, as a concrete whole, 
 was fairly launched in the book-world. 
 
 It may now be taken for granted that there are 
 few members of the thoughtful Christian public who 
 have not made the acquaintance of Professor 
 Drummond's book, and any mention of its contents 
 need, in this place, only be of the slightest character. 
 Suffice it to say that the volume contains eleven papers, 
 of differing interest, and with little co-relation — all, 
 originally, addresses delivered by Drummond to his 
 audiences of working men at Possilpark, in no studied 
 
72 HENRY DRUMMOND 
 
 sequence. They deal with different aspects of the 
 philosophy of spiritual life, spiritual disease, and 
 spiritual death ; they are rich in epigram, and in 
 illuminative illustration from the fields of biological 
 research ; and they are written in a style of literary 
 English which is almost uniformly of a high quality. 
 The Introduction, as we have seen, and the Preface, 
 were not written for consumption at Possilpark. They 
 deal almost exclusively with Drummond's reasons for 
 suggesting that Natural Law and Spiritual Law are 
 one and the same — that the laws which govern the 
 lower forms of life are identical with the laws that 
 govern the spiritual life of the human species. Beyond 
 demonstrating the facility with which the terminology 
 of biological science had lent itself to the preacher 
 of the Christian evangel, the Possilpark papers are not 
 involved in the argument of Drummond's introductory 
 thesis. 
 
 The book appeared in July 1883, and it got a 
 splendid send-off in a long and appreciative review in 
 the Spectator of 4th August. Of this article Drummond 
 afterwards wrote that there was " criticism enough in 
 it certainly to make one serious, but [criticism] written 
 with that marvellous generosity and indulgence to an 
 unknown author for which the Spectator stands supreme 
 in journalism. . . . Why any critic should have risked 
 his own reputation by speaking with such emphasis of 
 the work of a new and unpractised hand, remains to 
 me among the mysteries of literary unselfishness." 
 While the Spectator did not, by any means, accept 
 Drummond's thesis in its entirety, it characterised the 
 volume as " one of the most impressive and suggestive 
 books we have read for a long time. Indeed, with the 
 exception of Dr. Mozley's University Sermons, we can 
 recall no book of our time which showed such power of 
 
*' NATURAL LAW IN SPIRITUAL WORLD" 73 
 
 restating the moral and practical truths of religion, so 
 as to make them take fresh hold of the mind, and 
 vividly impress the imagination." It hailed Drummond 
 as " a new and powerful teacher, impressive both from 
 the scientific calmness and accuracy of his view of law, 
 and from the deep religious earnestness with which he 
 traces the workings of law in the moral and spiritual 
 sphere." 
 
 It is stated above, upon the authority of Drummond 
 himself, that Natural Law appeared in July 1883, but 
 a writer in the Academy, who would seem to have had 
 access to the publisher's books, indicates that a first 
 impression of one thousand copies was printed and 
 issued in the month of April ; a second edition, of one 
 thousand, not being called for until July. Be this as it 
 may, the Spectator review really introduced the book to 
 the public, and after its appearance the sales went up 
 by leaps and bounds. At the beginning of September 
 another thousand copies were printed ; in October, two 
 thousand; in November, two thousand; and so on. 
 The original edition had been sold at seven shillings and 
 sixpence; but in March 1887 a cheaper edition was 
 issued at three shillings and sixpence; after 51,000 
 copies had been sold at the first-mentioned figure. At 
 the time of Professor Drummond's death it was in its 
 Thirty-second Edition, completing 119,000 copies, and 
 it had been translated into French, German, Dutch, 
 and Norwegian. " The American and foreign editions 
 are beyond count." This was indeed strange fortune 
 for a volume concerning which the author wrote to its 
 publisher, before its publication, to the effect that he 
 was encouraged to think the enterprise might not be a 
 source of loss, both because he believed his extensive 
 acquaintance might be taken as a guarantee for the sale 
 of a thousand copies, and because he had even been 
 
74 HENRY DRUMMOND 
 
 offered the sum of £40 for the exclusive copyright of 
 the Clerical World articles ! 
 
 It remains for us to refer briefly to the phenomenal 
 flood of criticism of which Natural Law was the occasion 
 and the object. It is not within the province of a 
 biographer to canvass the opinions and beliefs of the 
 subject of his memoir, but he is not precluded from 
 indicating the extent and influence of the criticism to 
 which these may have been subjected ; indeed he may 
 reasonably be expected to afford this information. 
 Among the bibliographical notes appended to this 
 volume there will be found a list of no fewer than 
 twenty-one books and pamphlets in the English language 
 which were published in criticism of the teaching con- 
 tained in Natural Law, and it is quite possible that 
 there may be others that have not been traced. A 
 number of these appeared in a list which Professor 
 Drummond drew up in 1887, and, where the present 
 writer has not been able to lay his hands upon these 
 books themselves, he has contented himself with im- 
 porting the limited bibliographical information furnished 
 in that list. 
 
 As might be supposed, these books and pamphlets, 
 and the innumerable reviews and criticisms which have 
 appeared in the periodical press, vary much in tone and 
 tune. Of course, the critics who considered that the 
 gravity of the situation demanded a wide circulation of 
 their corrective comments have almost exclusive posses- 
 sion of the list of books and pamphlets ; but, as Dr. 
 Stalker has wittily said, — "The public found out the 
 book for itself, by an instinct it now and then reveals ; 
 and the critics, arriving late, have had to criticise their 
 own constituents, as well as the author." 
 
 The majority of the pamphleteers take an obscurantist 
 view of the situation, or disparage the author's capacity 
 
"NATURAL LAW IN SPIRITUAL WORLD" 75 
 
 for his task. " Mr. Drummond has written throughout 
 in simple and even genial ignorance of the great subject," 
 says one. " Nothing is more to be resisted than an 
 attempt to bridge over the gulf which separates, and 
 will separate for ever and ever. Evangelical from 
 Philosophical Christianity," says another. " This is 
 monstrous," says a third. Mr. E. A. Watson calls 
 attention to difficulties, chasms, pitfalls — " temporarily 
 bridged over, or skilfully avoided." Another suggests 
 that the book has had an immense circulation " because 
 it professes to do what multitudes are anxious to see 
 done — to reconcile science and religion." A pamphlet 
 which has been attributed to the Eev. Professor Denney 
 concludes that Natural Law in the Spiritual World is 
 "a book that no lover of men will call religious, and 
 no student of theology scientific." " A stone projffered 
 in place of bread," says another. 
 
 Drummond seemed to take all this very coolly. Of 
 a number of these criticisms he wrote : — " The chief 
 feeling in my mind, in reading these replies and the 
 many other reviews which have appeared, has been one 
 of surprise, together with a deep sense of the unworthi- 
 ness of the book itself for eriticism so careful, competent, 
 and respectful. It was never written for criticism, but 
 for a practical purpose, and if the attentions of reviewers, 
 whether friendly or hostile, have helped it to fulfil its 
 real functions, or, by qualifying them, helped it to fulfil 
 them better, I can only be grateful." He steadily 
 declined to publish a reply to his critics ; but it is 
 understood that the " Defence " written by the Eev. Dr. 
 Stalker, and published in the Expositor, appeared with 
 Drummond's approval. 
 
 It has been stated that Professor Drummond came 
 to doubt the validity of the argument in his book, and 
 was not much interested in its further circulation. 
 
76 HENRY DRUMMOND 
 
 Perhaps the most authentic information we can get 
 upon the subject may be obtained from the report of 
 an interview in 1892, when he said: — ^"It would be 
 immoral and unscientific to endeavour to bind science 
 to religion. I may have put a pressure upon certain 
 analogies which they could not sustain. I would write 
 the book differently now, if I were to do it again. I 
 should make less rigid application of physical laws, and 
 I should endeavour to be more ethical; and this I have 
 stated in a new translation of the book in Germany. 
 But it is still clear to me that the same laws govern all 
 worlds. ... I have never been able to see that law 
 can be analogous. Phenomena are, but it is a misuse 
 of words to say that law can be so ; it is philosophically 
 incorrect. , . , It is either the same or a different law " 
 
CHAPTER X. 
 
 In Centeal Afkica. 
 
 CUEIOUSLY enough, circumstances had so arranged 
 themselves that news of the gratifying reception 
 accorded to Natural Law, both by the critics and the 
 British public, did not reach Drummond until months 
 had elapsed since the date of publication. Immediately 
 after seeing the sheets of his book through the press, 
 he had left the country upon an expedition to Central 
 Africa. He had penetrated to the ISTyassa-Tanganyika 
 plateau, a thousand miles from the nearest post-office, 
 and had seen neither letter nor newspaper for five 
 months, when, as he has told us, one night (in the 
 third week of November), an hour after midnight, his 
 c^imp was suddenly roused by the apparition of three 
 black messengers — despatched from the north end of 
 Lake Nyassa by a friendly white — with the hollow 
 skin of a tiger-cat containing a small packet of letters 
 and papers. Lighting the lamp in his tent, he read 
 the letters, and then turned over the newspapers. 
 Among them was a copy of the Spectator, containing the 
 review of his book. As he once told the present writer, 
 Drummond did not realise to the full the sensation which 
 Natural Law had caused until his return home, in the 
 following year, when his father, who had preserved the 
 different reviews and articles as they appeared, pro- 
 duced his collection with great glee and parental pride. 
 
78 HENRY DRUMMOND 
 
 His mission to Africa was " purely scientific." He had 
 accepted a commission from the African Lakes Company 
 to make a botanical and geological survey of the Nyassa- 
 Tanganyika plateau, and, having obtained leave of 
 absence from the College authorities, he had started 
 from London on 21st June 1883. 
 
 Parenthetically it may be explained that the African 
 Lakes Company — founded in 1878 — has for its object 
 the opening up and development of the regions of East 
 Central Africa, from the Zambesi to Tanganyika. It 
 seeks " to make employments for the native peoples, 
 to trade with them honestly, to keep out rum, and, 
 so far as possible, gunpowder and firearms, and to co- 
 operate with, and strengthen the hands of the mission- 
 aries." It has established a number of trading stations, 
 manned by a staff of Europeans, and many native agents. 
 It has steamers on the Shir^ and Lake Nyassa. It has 
 developed the industry of coffee-planting in the interior, 
 and is introducing other sources of commercial pros- 
 perity. " It has acted, to some extent, as a check upon 
 the slave-trade ; it has prevented inter - tribal strife, 
 and helped to protect the missionaries in time of war." 
 The African Lakes Company, in short, was, for a good 
 many years, " the sole administering-hand in this part 
 of Africa." 
 
 In due course Drummond reached Zanzibar, to find in 
 this " cesspool of wickedness " — " Oriental in its appear- 
 ance, Mohammedan in its religion, Arabian in its morals " 
 — a fit capital for the Dark Continent. From Zanzibar 
 he travelled by steamer to Quilimane, and reached the 
 more navigable waters of the Zambesi by a canoe voyage 
 of a week upon the Qua-Qua — " one long picnic." Steam- 
 ing up the Zambesi, he had an opportunity of visiting the 
 solitary spot where Dr. Livingstone was bereft of his 
 wife. " Late in the afternoon we reached the spot — 
 
IN CENTRAL AFRICA 79 
 
 a low, ruined hut, a hundred yards from the river's bank, 
 with a broad verandah shading its crumbling walls. A 
 grass-green path straggled to the doorway, and the 
 fresh print of a hippopotamus told how neglected the 
 spot is now. Pushing the door open, we found ourselves 
 in a long dark room, its mud floor broken into fragments, 
 and remains of native fires betraying its latest occupants. 
 Turning to the right, we entered a smaller chamber, bare 
 and stained, with two glassless windows facing the river. 
 The evening sun, setting over the far-off Morumballa 
 mountains, filled the room with its soft glow, and took 
 our thoughts back to that Sunday evening, twenty years 
 ago, when, in this same bedroom, at the same hour, 
 Livingstone knelt over his dying wife, and witnessed 
 the great sunset of his life." 
 
 Farther up the river, the tributary Shir^ was entered ; 
 and, after some days' steaming and a tramp of nearly 
 forty miles, the Blantyre Mission of the Church of 
 Scotland was reached. While at Blantyre, Drummond 
 made a short divagation with the object of exploring 
 Lake Shirwa, where he had the chance opportunity of 
 seeing a slave caravan, and some of its horrors, and had 
 the distinction of being to many of the natives the first 
 white man they had ever seen. 
 
 Pushing on, he traversed, by steamer, the upper 
 reaches of the Shire; coasted up the western shores 
 of Lake Nyassa for about one hundred and fifty miles ; 
 and arrived next at Bandawe, the headquarters of the 
 Scottish Livingstonia Mission, carried on by an able 
 staff of missionaries under the superintendence of Dr. 
 Laws. Evidently he had not yet attained to that easy 
 familiarity with the nude which may be inferred from 
 his later message to his friend, Dr. John Watson, to the 
 effect that, at the time of writing, he had "nothing 
 on but a helmet and three mosquitoes." At Bandawe 
 
8o HENRY DRUMMOND 
 
 Sunday services he was a little surprised to find the 
 swarthy worshippers " dressed mostly in bows and 
 arrows." But he afterwards cherished no more sacred 
 memory of his life than that of a communion service 
 in the little Bandawe chapel where the sacramental cup 
 was handed to him by the bare black arm of a native 
 communicant — " a communicant whose life, tested after- 
 wards in many an hour of trial with me on the ■ Tan- 
 ganyika plateau, gave him perhaps a better right to be 
 there than any of us." 
 
 At Bandawe, with the assistance of his mission 
 friends, he succeeded in enlisting the services of 
 twenty-eight natives for the personnel of his caravan ; 
 and on 29 th September, at Karongas, at the head of 
 Lake Nyassa, after covering the intervening distance of 
 two hundred miles by steamer, he plunged into the 
 Tanganyika forest. There he spent the following 
 months in the execution of his commission, moving 
 from camp to camp, collecting specimens, — geological, 
 botanical, and entomological, — as weU as making 
 personal acquamtance with all the romance and hard- 
 ship of the explorer's life, including, of course, African 
 fever. 
 
 Of an attack of African fever, he has given us the 
 following graphic account : — " It is preceded for weeks, 
 or even for a month or two, by unaccountable irritability, 
 depression, and weariness. On the march with his men 
 [the traveller] has scarcely started when he sighs for 
 the noonday rest. Putting it down to mere laziness, 
 he goads himself on by draughts from the water-bottle, 
 and totters forward a mile or two more. Next he 
 finds himself skulking into the forest on the pretext of 
 looking at a specimen, and, when his porters are out of 
 sight, throws himself under a tree in utter hmpness and 
 despair. Eoused by mere shame, he staggers along the 
 
IN CENTRAL AFRICA 8i 
 
 trail, and as he neara the midday camp puts on a 
 spurt to conceal his defeat, which finishes him for the 
 rest of the day. This is a good place for specimens he 
 tells the men — the tent may be pitched for the night. 
 This goes on day after day till the crash comes — 
 first cold and pain, and every degree of heat, then 
 delirium, then the life-and-death struggle. He rises, if 
 he does rise, a shadow ; and slowly accumulates strength 
 for the next attack, which he knows too well will not 
 disappoint him." 
 
 No member of his caravan could speak English, but 
 master and men had sufficient acquaintance with one of 
 the Nyassa dialects to enable them to communicate with 
 one another. This intercourse helped Drummond to 
 arrive at an intelligent appreciation of the possible 
 capabilities of the African native. Two of his personal 
 servants, Moolu and Jingo, claimed his special interest. 
 The following passage gives his estimate of Moolu. 
 
 " Held the usual service in the evening — a piece of 
 very primitive Christianity. Moolu, who had learned 
 much from Dr. Laws, undertook the sermon, and 
 discoursed with great eloquence on the Tower of Babel. 
 The preceding Sunday he had waxed equally warm over 
 the Eich Man and Lazarus ; and his description of the 
 Eich Man in terms of native ideas of wealth — ' plenty 
 of calico and plenty of beads ' — was a thing to 
 remember. ' Mission blacks,' in Natal and at the Cape, 
 are a byword among the unsympathetic ; but I never saw 
 Moolu do an inconsistent thing. He could neither read 
 nor write ; he knew only some dozen words of English ; 
 until seven years ago he had never seen a white man ; 
 but I could trust him with everything I had. He was 
 not ' pious ' ; he was neither bright nor clever ; he was 
 a commonplace black ; but he did his duty and never 
 6 
 
82 HENRY DRUMMOND 
 
 told a lie. The first night of our camp, after all had 
 gone to rest, I remember being roused by a low talking. 
 I looked out of my tent ; a flood of moonlight lit up the 
 forest ; and there, kneeling upon the ground, was a little 
 group of natives, and Moolu in the centre conducting 
 evening prayers. Every night afterwards this service 
 was repeated, no matter how long the march was nor 
 how tired the men. I make no comment. But this 
 I will say — Moolu's life gave him the right to do it. 
 Mission reports are often said to be valueless ; they are 
 less so than anti-mission reports. I believe in Missions, 
 for one thing, because I believe in Moolu." 
 
 By the end of November, Drummond had completed 
 his survey, and had quitted the Tanganyika forest. 
 Between attacks of fever, he retraced his steps to Bandawe, 
 Blantyre, and Quilimane in turn, reaching the last-named 
 place in time to join a steamer for the Cape on 8 th 
 February 1884. On the 7th he wrote to one of his 
 friends at Nyassa : — " My days in this ' funny ' country 
 are all but done. . . . My steamer comes in to-morrow 
 — the DunJceld, a large, splendid vessel, I hear. I 
 return bed, and by Jingo (not swearing). Jingo is 
 much struck with everything here, but wants to go 
 
 back, as he says, to Mr. 's ' Donna.' Jingo is a great 
 
 swell now, in trousers, etc., and will have charge of the 
 mailboat up the Qua-Qua. I gave him a temperance 
 lecture on entering Quilimane, and he has promised 
 faithfully never, never to touch anything stronger than 
 pombe. He says cuchasso gives him frightful pains, 
 and is very bad." A postscript to the same letter 
 contains the announcement : — " Deceased. On the 
 Qua-Qua, on the 4th inst., of rupture of the spout, 
 Mrs. 's teapot. Deeply regretted." 
 
 Before granting Drummond a passport to leave the 
 
IN CENTRAL AFRICA 83 
 
 country, the Portuguese authorities at Quilimane wanted 
 him to take out a " billet of residence," but, as this 
 would have amounted to an admission that Nyassa was 
 Portuguese territory, he refused point-blank. "As I 
 have plenty time," he wrote, " I was quite prepared to 
 go to prison rather than submit, but they wisely let the 
 matter drop." 
 
 He returned to Britain by the Cape of Good Hope, 
 spending some weeks in Cape Colony, en route, and 
 ultimately reaching home in the beginning of April. 
 As we have already seen, he at once threw himself into 
 the work of the closing weeks of Mr. Moody's campaign. 
 He also spoke at the Mildmay May meetings, and at 
 the General Assembly of the Free Church of Scotland. 
 On both of these occasions African missions were his 
 theme. At the Free Church Assembly he said that 
 " what had impressed him most in Central Africa 
 was that the apathy at home, in regard to missions, 
 arose from a want of imagination — from a want of 
 the sense that the thing was real. . . . They had, in 
 fact, in regard to missions, very much what they had 
 in regard to Faith. They had a dead faith about 
 missions in heathen lands, and a living faith. What 
 he had been taught by these months of wandering 
 among the heathen in Africa was the living belief that 
 the Africans were real men, that the missionary was 
 a real man, and that there was a real work to be 
 done." In both addresses he referred to the African 
 Lakes Company, the Livingstonia Mission, and the 
 Blantyre Mission, as three hands stretched out from 
 Britain for the salvation of Central Africa. At the 
 Free Church Assembly he concluded by pointing out the 
 cruelty of sending out a single man to a place the lone- 
 liness of which was unutterable, and by expressing his 
 opinion that, if there were only one ordained missionary 
 
84 HENRY DRUMMOND 
 
 at a station, he should be assisted by unordained men, 
 who might be elders or deacons, as the work, for the 
 most part, was like teaching infant classes. 
 
 Other addresses, to audiences of churchmen and scien- 
 tists and laymen, were afterwards dehvered on different 
 occasions ; and these, with one or two additional papers, 
 were collected and published in 1886, in the volume 
 entitled Tropical Africa. Delightfully written, with a 
 statesmanlike grasp of the situation, its earlier chapters 
 are well calculated to stimulate that imagination which 
 he desiderated in his Assembly addresses, and to provoke 
 an intelligent interest in what is surely one of the most 
 needy as well as attractive fields for Christian altruism 
 in the Dark Continent. 
 
CHAPTER XL 
 
 Among the Uppee Ten Thousand. 
 
 IN strict chronological order, the next great scheme 
 which occupied Drummond's attention, and afforded 
 scope for the exercise of his peculiar gifts, was the work 
 among University students, in Edinburgh and elsewhere ; 
 but we may hold over our account of that until a follow- 
 ing chapter, and refer first to an important enterprise, 
 which may be said to have arisen directly out of the 
 publication of Natural Law. 
 
 From occupying the obscure position of professor in 
 a denominational college in Scotland, he had come to be 
 the most conspicuous individual in the religious world 
 of the day. Thousands who had read his book, and 
 recognised in it that freshness and power to which the 
 Spectator had called attention, were anxious to see some- 
 thing of the author himself ; and this was especially the 
 case with the better-class people from whose ranks the 
 clientele of the Spectator is principally drawn. Idle 
 curiosity, which ever keeps the leisured classes on tiptoe 
 to hear or see some new thing, was doubtless responsible 
 for a good deal of this interest in the new teacher ; but 
 in the minds of many there was truly awakened a fresh 
 interest in the spiritual world and in their personal con- 
 cern with it ; while a great many, for whom the older 
 methods of religious thought and life had never seemed 
 other than satisfying, were delighted to observe the 
 
 85 
 
86 HENRY DRUMMOND 
 
 revived interest in spiritual things manifested by their 
 neighbours and townsmen, and were sincerely anxious 
 to see the sparks of curiosity fanned into a flame of 
 Christian enthusiasm and life. 
 
 Thus it came about that, in the winter of 1884—85, 
 overtures were made to Drummond with a view to his 
 conducting a series of meetings in the West End of 
 London, under such auspices as might most easily secure 
 the attendance of members of the class which is com- 
 monly denominated the Upper Ten Thousand, In its 
 promotion, correspondence was carried on principally by 
 the Earl and Countess of Aberdeen. After some per- 
 suasion, and the adjustment of a programme of method, 
 Drummond gave his consent, and the following adver- 
 tisement appeared in the Society columns of the Morning 
 Post, on 25th April 1885 : — 
 
 " Pkofessor Henry Drummond (Author oi Natural Law in 
 the Sjnritual World), will, by request, give addresses at 
 Grosvenor House, by kind permission of the Duke and 
 Duchess of Westminster, on Sundays April 26 (to- 
 morrow), May 3, and 10. Admission can be had by 
 ticket, which can be obtained on application to Mr. 
 R. Thompson, 37 Grosvenor Square." 
 
 The meetings were held in the ballroom of Grosvenor 
 House, and, on the three days advertised, the room, which 
 could hold over five hundred, was completely filled, and 
 that with the class of people for which the meetings 
 were designed. The presence of such prominent men 
 as the Duke of Westminster, Lord Selborne, the Marquis 
 of Hartington, Lord Sherbrooke, Mr. W. E. Forster, 
 MP., and Mr. Childers, M.P., was noted at the time. 
 If those who came expected a lecture upon a scientific 
 topic, they must have been greatly surprised when 
 Drummond, selecting a simple evangelistic address, 
 talked to them, on the three respective occasions, upon 
 
AMONG THE UPPER TEN THOUSAND 87 
 
 the subjects of Christianity looked at from the stand- 
 point of Evolution, and of Natural Selection in reference 
 to Christianity. Beyond the address, there was no 
 Bervice, with the exception of a short closing prayer, 
 the words of which have been preserved : — 
 
 " Lord Jesus, we have been talking to one another 
 about Thee, and now we talk to Thee, face to face. 
 Thou art not far from any one of us. Thou art nearer 
 than we are to one another, and Thou art saying to us, 
 * Come unto Me, and I will give you rest.' So we come, 
 just as we are. We pray Thee to remember us in Thy 
 mercy and love. Take not Thy Spirit away from us, 
 but enable us, more and more, to enter into fellow- 
 ship with Thyself. Bless all here who love the Lord 
 Jesus in sincerity. Help those who love Thee not, and 
 who miss Thee every day they live, here and now to 
 begin their attachment and devotion, to Thy person and 
 service, for Thy name's sake. Amen." 
 
 The impression produced by the meetings upon the 
 average member of the class in society that they 
 were expected to influence may be guessed at, if we 
 read between the lines of a piquant article, entitled 
 " Wanted a Eeligion," which appeared in the columns of 
 the World, on 27th May 1885. From this "human 
 document " we take the liberty to extract a number of 
 paragraphs, for preservation. 
 
 "Never was there a time when those who live in, 
 and, as some may erroneously fancy, solely for, the 
 world, were less worldly, or relapsed more frequently 
 into Berious thought. The extraordinary rush which 
 there was the other day for the new edition of the 
 Bible, and the immediate exhaustion of a stock of two 
 or three million copies, may have served to remind us 
 that, after all, religion fills a larger place in the exist- 
 
88 HENRY DRUMMOND 
 
 ence of the Englishman than any other object of human 
 interest. . . . The last decade and a half of the nine- 
 teenth century may find it a little difficult to know 
 what to believe ; but it is willing to believe almost 
 anything, and it is perpetually on the search for some 
 teacher who will show it a new form of faith, who will 
 reset old forms in an attractive framework, or who will 
 embellish them with original illustrations. 
 
 " If this were not so, it is impossible that the young 
 Scottish Professor who has recently been staying in 
 London should have achieved the brilliant success of 
 which he has reason to be proud. Nothing exactly of 
 the same kind has been done before. Society has flocked 
 to Albemarle Street to listen to his discourses which 
 have been a dexterous melange, tolerably lucid, or abso- 
 lutely unintelligible, as the case may be, of half a dozen 
 'ologies. 
 
 "... The exceedingly clever and canny author of 
 Natural Law in the Spiritual World, who has an eye 
 to dramatic effect far more acute than is possessed by 
 most professional dramatists or actors, and who combines 
 with the facile pen of the practised publicist a scientific 
 vocabulary of infinite resource, stands forth in con- 
 spicuous relief, both for what he has done and for what 
 he is, from the sensational notoriety-hunters of the 
 epoch. He has eclipsed Mr. Laurence Oliphant, who 
 was himself more or less in the same line of business, 
 completely ; and as for Mr. Moncure Conway, that 
 gentleman was, to use an expressive Americanism, never 
 in the same street with him. . . . 
 
 "Professor Drummond . . . has struck out a com- 
 pletely new line of his own, in which there is nothing 
 that is not dignified, nothing that is not telling. To be 
 able to collect, even under a ducal roof, on four (sic) 
 successive Sunday afternoons, four or five hundred people, 
 
AMONG THE UPPER TEN THOUSAND 89 
 
 many of them of the highest distinction, social and 
 intellectual, is a triumph of ingenious ingenuity. Mr. 
 Drummond has invented a gospel which, if not entirely 
 new, has just enough novelty about it to pique and 
 interest the fashionable public, and which can be per- 
 fectly well reconciled with the somewhat effete, but 
 always to be respected, evangel of the New Testament. 
 He applies the principle of evolution, the law of the 
 survival of the fittest, to spiritual existence. He does 
 not consign to perdition all who fail to lead a highly 
 spiritual life here. He only reminds them that they 
 are not qualifying themselves for the life to come. For 
 the effect he has produced, everything depends upon his 
 management of his material. Sometimes his religion 
 and his science have fused their currents and travelled 
 in a common stream. Sometimes they have run in 
 parallel channels. Sometimes their relations have been 
 of a different kind, and the lecturer has employed 
 religion as the gilding of the pill of science, or science 
 as the rationahsing witness to religion. But whatever 
 the method adopted, the result produced has been the 
 same ; and the audience has departed profoundly im- 
 pressed by the words of wisdom and solemnity issuing 
 from the lips of a graceful young man with a good 
 manner, a not ill-favoured face, a broad Scotch accent, 
 clad in a remarkably well-fitting frock-coat, and reciting, 
 after his prelection, the Lord's Prayer in a tone of devout 
 humility remarkable for the professors of the period. 
 Mr. Drummond has, in fact, produced upon his hearers 
 the impression that the teachings of science are, upon 
 the whole, in favour of revealed religion. For that they 
 take, not only him, but religion, science, and themselves, 
 the better. They have always believed that there was 
 a great deal of truth in the Bible ; and now that Mr. 
 Drummond, with his talk about amoeba, polycistinae, 
 
90 HENRY DRUMMOND 
 
 and parasitism, has demonstrated this to be the case, 
 they feel themselves delicately complimented, and they 
 would be ungrateful if they were not amiably disposed 
 towards the Professor. 
 
 " Nothing could be easier, and nothing could be more 
 contemptible, than to disparage or satirise the serious 
 struggle which society is now making to obtain from 
 some one of its many spiritual teachers a new revelation, 
 or, if not that, to have its feet directed into the ways of 
 a new religion. Nothing, again, could be easier than to 
 take a more or less humorous view of Mr. Drummond's 
 dissertations at Grosvenor House. Naturally the pro- 
 fessional religionists are a little jealous at his success. 
 The Church papers hint that he is an amateur and a 
 quack. But then that is only professional jealousy. 
 There seems to be no reason why evangelists like Mr. 
 Drummond should not co-operate with the salaried 
 interpreters of another evangel, now some nineteen 
 centuries old. Or it may be said that Mr. Drummond 
 would scarcely take a leading part in a performance 
 which certainly seems to have a good deal that is 
 artificial about it, if he had any store of the sincerity 
 and earnestness which ought to be the attributes of the 
 religious teacher. Upon this it is enough to observe 
 that audiences, as fastidious, as discriminating, and as 
 highly educated as any in the world, have been won 
 over by his utterances. That he will produce a moral 
 or social revolution is no more to be anticipated than 
 that he will change the future history of the human 
 race. But that he will be instrumental in effecting an 
 appreciable degree of improvement in our social tone is 
 far from impossible. He may, indeed, almost claim to 
 have done this already. He has caused society to talk, 
 not only about himself, but about the subjects which he 
 expounds. After all, Darwinism, as applied to the 
 
AMONG THE UPPER TEN THOUSAND 91 
 
 spiritual world, is quite as edifying a theme for dinner 
 conversation as second-hand scandal or twentieth-hand 
 politics. Perhaps the interest he has created in the 
 topics that throng the borderland between physics and 
 faith may not be permanent. But what is permanent 
 in these times ? And it is quite enough to know that 
 his words do, for the time, provide matter for reflection. 
 Granting, even, that religion, or the new blend between 
 science and religion, is taken up by society as a species 
 of diversion, and occupies the same moral level as 
 philanthropy, charity organisation, domiciliary visits paid 
 to the poor at the East End, music, old china, or lawn 
 tennis, that is no reason why it should be discouraged. 
 It is better for society to be occupied in this manner 
 than in many others which might be mentioned. And, 
 indeed, to those who look a little beneath the surface, 
 there is something not only instructive, but pathetic, in 
 the avidity with which English society, supposed to be 
 irreligious, but, in reality the most religious in the world, 
 snatches at the spiritual mixture prepared for it by Mr. 
 Drummond. What — such is the question that presents 
 itself to many minds — might not be hoped for, if some 
 new and authentic revelation were to be delivered to 
 society by a greater even than Mr. Drummond ? " 
 
 If, however, the World spoke for the average man, 
 there were many in whom Drummond's addresses were 
 the means of touching chords of feeling not often 
 reached ; and, much as he may have valued the oppor- 
 tunity afforded him by the meetings at Grosvenor House, 
 the very numerous instances in which he was appealed 
 to for further teaching, and guidance, by persons who 
 had been present at these gatherings, must have been 
 prized by him as an evidence that he had received more 
 than the call of man to undertake the work. 
 
92 HENRY DRUMMOND 
 
 After a lapse of three years, a second group of West 
 End meetings was held in Grosvenor House on 3rd, 10th, 
 and 17th June 1888, this time in response to an appeal 
 signed, among others, by Lord Aberdeen, Mr. Arthur 
 James Balfour, Mr. G. N. Curzon, M.P. (now Lord 
 Curzon, Viceroy and Governor-General of India), the 
 Eev. J. E. C. Welldon, Headmaster of Harrow School 
 (now Bishop of Calcutta), and Captain John Sinclair, M.P. 
 
 In this series of meetings, the attendance was limited 
 to the male sex, ostensibly on account of the limited size 
 of the rooms at Grosvenor House. The interest was 
 quite as great as it had been on the former occasion. 
 " The great square room . . . was densely crowded by 
 an interested and representative gathering — politicians, 
 clergymen, authors, artists, critics, soldiers, and barristers ; 
 with a large sprinkling of smart young men whose 
 appearance would scarcely have suggested a vivid interest 
 in serious concerns." The addresses dealt, in turn, with 
 the cosmopolitan test of Christianity, the programme of 
 Christianity in relation to human society, and the pro- 
 gramme of Christianity in relation to the individual. 
 
 The meetings again produced a harvest of corre- 
 spondence and personal intercourse with men who sought 
 spiritual help. But, only the Great Day will reveal the 
 amount of lasting work Drummond was enabled to do by 
 this means. 
 
 There were many indirect fruits of these West End 
 meetings, however. Notably, there was the warm 
 personal friendship with Lord and Lady Aberdeen, 
 maintained with mutual advantage until the day of 
 Drummond's death. In 1885 Lord Aberdeen was Lord 
 High Commissioner to the General Assembly of the 
 Church of Scotland in Edinburgh, and Drummond was 
 his guest at Holyrood Palace on the occasion. In 
 February 1886, when Mr. Gladstone returned to power, 
 
rhoto. l.iuiihu.h. I.ond, 
 
 AT DOLLIS HILL, 1888, 
 
AMONG THE UPPER TEN THOUSAND 93 
 
 Lord Aberdeen was installed at Dublin Castle as Viceroy 
 of Ireland, and offered Drummond an appointment on 
 his staff. This he declined, but he was several times 
 Lord Aberdeen's guest at Dublin, and there made the 
 acquaintance of Mr. John Morley and Mr. W. E. Forster. 
 At Lord and Lady Aberdeen's private residence of Dollis 
 Hill, upon the outskirts of London, Drummond had the 
 privilege, also, of meeting with Mr. Gladstone, who 
 formed a high opinion of him, and used his influence 
 in endeavouring to induce him to accept one or other of 
 several invitations to contest a seat in Parliament which 
 he had received. Drummond could not see his way to 
 do this, but he threw himself into the ensuing election 
 campaign in the interest of Mr. Gladstone's party. He 
 was also offered, and refused, the Secretaryship of the 
 Shipping Commission. 
 
 But when an opportunity for definite religious work 
 was put in his way he had always great difficulty in 
 declining his help. After his first series of West End 
 meetings, he devoted a large amount of time and energy 
 to the formation and early efforts of an Associated 
 Workers' League, which was designed to draw the women 
 of the West End into organised work for the social and 
 religious betterment of their sisters in the East End. 
 Under the auspices of the League, " slumming " became 
 almost fashionable; and, although many dropped off 
 when the wave of fashion had passed, quite a number of 
 the members of the League received an initiation into 
 practical Christian work in which they have continued 
 ever since. After the meetings in 1888, the "Eighty- 
 eight Club," a society for the young women of the West 
 End, seeking to unite its members in definite Christian 
 and social effort, had a career and sphere of usefulness, 
 somewhat similar to that enjoyed by the earlier Associated 
 Workers' League. 
 
94 HENRY DRUMMOND 
 
 Details might be given of a number of other oppor- 
 tunities which the West End meetings afforded to 
 Drummond ; but, perhaps, what has just been recorded 
 is sufficient to demonstrate that he had a unique oppor- 
 tunity for evangelism among the members of a " difficult " 
 class, and availed himself of it to the fulL 
 
CHAPTER XII. 
 
 The Edinburgh Students' Revival. 
 
 THE man whose appearance is the sign for a great 
 movement, the evangelist who conducts a revival, 
 is in common parlance accredited with its initiation ; , 
 but when time is taken to look below the surface, and 
 to probe into the beginnings of things, it is always 
 found that the field of operations has been ripening 
 under influences controlled by God alone. 
 
 Eecognising this, we find it difficult to say where 
 exactly the revival among the students of Edinburgh 
 University, which cropped out in the winter session of 
 1884-85, actually had its rise. We know, however, that 
 in the executive of the Medical Students' Christian 
 Association in that year there were several men, drawn 
 from different parts of the Empire, — India, Australia, 
 England, and Scotland, — who combined personal piety 
 with a concern for the welfare of others. We know, 
 too, that a group of Scotsmen, similarly inspired, were 
 prominent members of the Arts Students* Christian 
 Prayer-Meeting Association at the time. A centripetal 
 spiritual force had brought these men to Edinburgh 
 simultaneously. The session began with an appearance 
 of more than common interest in Christian life and 
 work, and when Mr. James E. Mathieson wrote inquir- 
 ing whether the men of Edinburgh University would 
 give a hearing to Stanley Smith — late stroke of the 
 
 95 
 
96 HENRY DRUMMOND 
 
 Cambridge Eight in the Inter-University boat-race — and 
 C. T. Studd — late Captain of the Cambridge Eleven, an 
 international cricketer, whose name was widely known 
 in athletic circles — before they left the country for 
 mission work in China, not only were those societies 
 prepared to extend a hearty welcome to these 'Varsity 
 men, but there were competent and enthusiastic indi- 
 viduals in their membership ready to form themselves 
 into a committee, and make all the necessary preparations 
 for a successful meeting. 
 
 Messrs. Studd and Smith came to Edinburgh, and on 
 9 th December addressed a large and enthusiastic gather- 
 ing of University men at a meeting in the Free Assembly 
 Hall, presided over by Professor Charteris. The manly 
 appearance and eloquent address of Stanley Smith, and 
 the difficult speech and manifest earnestness of C. T. 
 Studd — who gave his testimony as to the call he had 
 received to an " out-and-out " consecration of his life to 
 the service of Christ — combined to disabuse the most 
 critical ; suspicion of " cant " gave place to manifest 
 interest and cordiality ; and by not a few men the aim 
 of Christian teaching was seen in its true light for the 
 first time. Studd and Smith, as they were at once 
 familiarly called, were not left in any doubt as to the 
 impression they had been enabled to make, for they 
 were pressed to promise a return visit. This came off 
 a few weeks later, after the Christmas recess. On 
 Sunday, the 28th of January, the Synod Hall, the 
 largest in Edinburgh, was crowded out by an audience 
 consisting exclusively of students. Professor Grainger 
 Stewart occupied the chair, and quite a number of mem- 
 bers of the Senatus, and of others of the University's 
 teaching staff, accompanied him to the platform. On 
 the following evening an almost more impressive meeting 
 was held in the Free Assembly Hall. Seated for almost 
 
THE EDINBURGH STUDENTS' REVIVAL 97 
 
 two thousand persons, this auditorium was completely 
 filled with another gathering of students, week-night 
 though it might be, this time under the chairmanship of 
 the most popular teacher in the Arts Faculty, Professor 
 Butcher. In the addresses delivered by the two mis- 
 sioners there was nothing that differentiated one of 
 these appearances from another ; but no one who was 
 privileged to join in the work could doubt that the effect 
 produced was cumulative. Numbers of the men con- 
 fessed to a new-born faith and new resolve ; and many 
 more gave tokens of an inward struggle in which evil 
 and good strove for the mastery. But the Edinburgh 
 meetings were only an " aside " in the programme which 
 had been prepared for Studd and Smith. They were on 
 the eve of setting out for the Far East ; their passages 
 had already been booked, and their newly-made friends 
 had to bid them a reluctant farewell. 
 
 It was manifest to the committee that things could 
 not be allowed to lapse at this point, and every man 
 asked his neighbour, " Whom shall we invite to follow 
 up the work ? " In a few days this was answered when 
 it was announced that "Professor Drummond of Glasgow" 
 would address the students in the Oddfellows' Hall on 
 the following Sunday. 
 
 To most of the undergraduates Drummond was what 
 they would call "a dark horse." Some of them had 
 heard him deliver a lecture on " The Contribution of 
 Science to Christianity " at the meeting of the Medical 
 Students' Christian Association with which the session's 
 work had opened ; a few more recognised the name of 
 the author of Natural Law in the Spiritual World ; the 
 rest knew nothing. 
 
 But, on that first Sunday after the departure of Studd 
 and Smith, a steady flow of " men " presented their 
 matriculation cards to the jealous doorkeepers at the 
 7 
 
98 HENRY DRUMMOND 
 
 Oddfellows' Hall, and the total assemblage of eight or 
 nine hundred students that evening was a witness to 
 the keen interest that had been awakened. Without 
 anticipating too much, it may only be said here that 
 they did not get what they expected. Drummond's 
 appearance and manner and method were of a type 
 which they had not been accustomed to associate with 
 the idea of evangelistic meetings. In every respect his 
 appeal was the antithesis of the conventional ; but it 
 told. Men who had some experience of the Christian 
 life felt that they had never before so fully realised the 
 dignity of their calling to " seek first the Kingdom of 
 God " ; others who had had no past Christian experience 
 discovered that they had been " canting " in their refusal 
 to appreciate the claims of Jesus Christ, and they re- 
 mained at the close of the meeting to have a talk with 
 the teacher whose manliness seemed only the more 
 manly for his obedience to the counsel of God. 
 
 While it was clear to everyone else that the work 
 was bound to go on, Drummond, with persistent diffi- 
 dence, would only promise to return on the following 
 Sunday ; and, when that again brought a more crowded 
 house and a greater intensity of interest among the men, 
 he agreed to address the meeting a week later. And so 
 on, in this way, for the remainder of the winter session, 
 and for the whole of the following summer and other 
 succeeding sessions, with occasional short intervals, he 
 was led from week to week in the conduct of the enter- 
 prise with which his name to-day is perhaps most closely 
 associated. 
 
 When we have reverently acknowledged the gracious 
 operation of the Spirit of God, which, like the wind, 
 bloweth where it listeth, moving the hearts of men in 
 divers manners and in widely different environments, 
 we may be permitted to discuss the sources of the 
 
THE EDINBURGH STUDENTS' REVIVAL 99 
 
 attractive power that, humanly speaking, accounted for 
 the phenomenal and sustained success which followed 
 Drummond's labours among the students of Edinburgh 
 University. We are inclined to point to his unique 
 personality, his unconventional methods of work, and 
 his message. 
 
 His was a personality indeed — no man was ever 
 mistaken for Drummond, nor was he ever mistaken for 
 any other. On the street, his well-set-up form, his 
 erect carriage, his "princely swing" as someone has 
 called it, his faultless attire, differentiated him from 
 every other member of the passing crowd. In private 
 conversation, his rich, low-toned voice, with its delicate 
 " burr," his earnest and yet bright-spirited manner, his 
 fine open face, his sparkling blue eyes, all combined to 
 charm, to disarm suspicious fear, and to elicit the 
 frankest confidence, even in regard to the innermost 
 communings of the soul. Undoubtedly, as Dr. John 
 Watson has said, " the distinctive and commanding 
 feature of his face was his eye. No photograph could 
 do it justice, and very often photographs have done it 
 injustice, by giving the idea of staringness. His eye 
 was not bold or fierce; it was tender and merciful. 
 But it had a power and hold which were little else 
 than irresistible and almost supernatural. When you 
 talked with Drummond, he did not look at you and 
 out of the window alternately, as is the usual manner ; 
 he never moved his eyes, and gradually their pene- 
 trating gaze seemed to reach and encompass your soul. 
 It was as Plato imagined it would be in the judgment : 
 one soul was in contact with another — nothing between. 
 No man could be double, or base, or mean, or impure 
 before that eye." 
 
 On the platform, Drummond's personality became 
 even more distinct. We can still picture him, one of 
 
loo HENRY DRUMMOND 
 
 God Almighty's gentlemen (to borrow Mr. Hare's 
 phrase), as, attired in a well-cut frock-coat, closely 
 buttoned, and wearing a particular shape of collar, and 
 a quiet-coloured necktie, he stood, almost invariably, on 
 the left of the chairman's table, resting his right hand 
 upon it, and holding his left arm akimbo. With a voice 
 that reached the farthest seat in the auditorium, and 
 would not have penetrated six feet beyond it, in tones 
 of sweet reasonableness, and in a manner that did not 
 seem to cause him the least effort, he began, continued, 
 and ended his address. Not once, but many times, 
 that address lasted for fifty minutes, and those who 
 listened could not have told that half that space of time 
 had elapsed. As all who have read any of his writings 
 will immediately recognise, his vocabulary was a rich 
 one. He had read widely in helles lettres, as well as 
 in science and theology ; he had travelled much ; and, 
 enriched by fitting figures of speech, or apt illustration, 
 these addresses of his seemed naturally to clothe them- 
 selves in the most adequate form of expression possible. 
 When he lectured upon any subject, and much more 
 when he spoke under the influence of the master-passion 
 of his life, his manner commanded the admiration of the 
 most critical audiences. 
 
 Although Drummond was a comparatively unknown 
 man in Edinburgh University circles when he first 
 appeared on the platform at the Students' Meetings, and 
 although it was with the greatest diffidence, and after 
 several appeals, that he consented to take part, — " I 
 cannot address students in cold blood," he first wrote, — 
 we believe that everyone will now agree that all his 
 previous experience had qualified him in no ordinary 
 manner for the delicate task proposed to him. When 
 he stipulated that the meetings should be strictly con- 
 fined to students only, he was making use of his dis- 
 
THE EDINBURGH STUDENTS' REVIVAL loi 
 
 covery in 1873—74 that evangelistic work was often 
 most effectively carried on when restricted to individual 
 classes in the community ; and, if he made frequent 
 adaptations from the methods of his great master, 
 D. L. Moody, he as often adopted lines of teaching and 
 of organisation which were designed, with more or less 
 success, to avoid the encroachment of what he might 
 have called certain forms of parasitism that find too con- 
 genial an atmosphere in " evangelistic work." Through- 
 out, he displayed a jealous anxiety for the elimination 
 of anything that might needlessly hurt the 'Varsity 
 man's amour propre, and he even endeavoured to make 
 his programmes as different as possible from " the kind 
 of thing " commonly associated with gospel effort. 
 
 The meetings were announced weekly on Thursdays, 
 Fridays, and Saturdays, by means of severely plain 
 placards, displayed by sandwichmen in the immediate 
 neighbourhood of the University and Medical Schools. 
 On Sunday, matriculation cards had to be exhibited 
 at the entrance to the Hall, in proof of studentship. 
 Eeporters were rigorously excluded. Hymn-books were 
 discarded, and specially printed hymn-sheets, stamped 
 with the crest of the University, were used instead. 
 The meeting each Sunday was opened in the singing 
 of a hymn, a short prayer followed, and then without 
 further preliminaries Drummond proceeded to unfold 
 his address. There was always a text, but you had to 
 discover it for yourself ; often he was half-way through 
 before the man who knew his Bible could make out the 
 particular text that had been selected as a keynote — 
 for others the text came as a climax, near the end. 
 During the singing of another hymn the unimpressed 
 were afforded opportunity to withdraw, a short appeal 
 of five minutes' duration, or less, was then made to 
 those who had remained, and the meeting was closed 
 
I02 HENRY DRUMMOND 
 
 with a few words of pertinent prayer. Committee-men 
 were now at liberty to speak to friends, Christian or 
 non-Christian, and Drummond gave himself to personal 
 conversation with one and another of those who would 
 elsewhere have been called " anxious inquirers." Twenty 
 minutes or half an hour later, all had gone, and the 
 hall-keeper switched off the light. But Drummond's 
 work was not concluded ; as likely as not he was pacing 
 the streets, or the pathways of the adjacent public park, 
 for one, two, or even three hours at the dead of night, 
 wrestling for and with some poor lorn soul labouring 
 under intellectual difficulties or the burden of a horrid 
 past. 
 
 Effective as Drummond's addresses doubtless were, 
 they only served as sweepnets to bring " likely fish " 
 within his reach. The personal encounter with the 
 individual, the unravelling of the skein of a man's life, 
 the attack in detail upon the obstacles between allegi- 
 ance to Christ and a bad record and a sin-entangled or 
 a doubt-distracted present — it was in these that he 
 found his opportunity and did most enduring work 
 for his Master. In effort of this sort he would spare 
 himself no trouble. He would journey from Glasgow 
 on a week-day for the special purpose of seeing some 
 particular man ; and, in fact, his Saturday afternoons 
 were frequently devoted to visiting men, or giving them 
 audience at some appointed rendezvous. It was no 
 uncommon thing to meet him up three flights of stairs 
 in the student quarters of the town, in quest of men 
 at their own lodgings. The following incident, narrated 
 by a correspondent, is a concrete instance : — • 
 
 ** I remember one night calling upon A , who was, 
 
 as you know, a medical student and a great friend of 
 mine. His rooms were on the fourth storey of W 
 
THE EDINBURGH STUDENTS' REVIVAL 103 
 
 Terrace, and it was a climb, which winded even the 
 youngest, to reach his den, ' I say/ was his first 
 greeting, * who do you think was here to - day ? 
 Drummond sat in that very seat you are in now.' 
 * I did not know that you knew him,' I said. * Well, 
 I don't, you know ; although I have been at a few of 
 his meetings. But this afternoon, as I was coming 
 upstairs, I met him coming down, and he asked me if 
 I knew where a chap lived whom he named. I said 
 I did not, and then he looked hard at me, and said, " I 
 
 say, I think I know you. You are A , are you not ? " ' 
 
 (My friend had actually been persuaded to remain to 
 an after-meeting, but had not yet made the great 
 decision.) * On my admitting that I was the man,' he 
 continued, ' Professor Drummond said, " Do you dig 
 
 here ? May I come up ? " M , you will hardly 
 
 believe it, but he turned back and climbed all these 
 stairs again. Upon my word, I felt my rooms awfully 
 small and shabby when he came in ; but he walked 
 forward to the window at once and said, " What a 
 magnificent view ! it is worth climbing so far to see 
 a sight like this." Then he came and sat down in 
 that chair, and looked straight at me. He asked me 
 what I meant to do when I was through : whether I 
 meant to specialise, I told him I thought of going 
 in for general work, and then he said, " Man, go to 
 China : it's a splendid field for young fellows. If I 
 were a medical, I'd go to China," ' ' Did he say any- 
 thing about religion ? ' I asked. ' No, not a word,' 
 said my friend ; ' but, I say, he's a splendid fellow. 
 Do you know, I watched him go down the terrace, and 
 I thought what a magnificent-looking chap he was. 
 Think if he had been an officer in a cavalry regiment ! 
 I say, I don't feel as if I could forget that Drummond 
 eat in my rooms ! ' It is perhaps significant that two 
 
I04 HENRY DRUMMOND 
 
 years later, when A was occupying the position of 
 
 medical assistant in a country practice, he wrote a 
 letter to me which showed that he had then begun 
 the Christian life. Up till his meeting with Drummond 
 he had been known in the University as a pronounced 
 and even violent materialist." 
 
 In giving himself to this personal work, Drummond 
 was only obeying instincts of his spiritual nature. Few 
 men are as well qualified as he was, both by experience 
 and God-given endowment, for engaging in it. His was 
 a personality which attracted and almost compelled a 
 spirit of confession in those with whom he conversed. 
 The compulsion was one of love and of mercy, but it 
 was compulsion of a sort, all the same. Here was a 
 strong and pure heart, upon whose sympathy the sinner 
 might count, be his past never so black ; here was a 
 friend who would never betray a confidence, nor take 
 mean or censorious advantage of the most damning self- 
 revelation ; here was a man whose faith was firm, because 
 Jesus Christ was his most intimate and dearest Friend. 
 
 It was a noticeable feature of Drummond's addresses 
 that he seldom referred to the experiences of those with 
 whom he had conversed on religious questions of a 
 personal nature. In this he was unlike Moody, whose 
 teaching took on a human note from its abundant 
 reference to difficulties or doubts or distractions which 
 had been characteristic features in the cases of in- 
 dividuals who had sought his help at one time or 
 another ; although of course he gave no clue to the 
 identity of the persons of whom he was speaking. We 
 are almost inclined to imagine that the problems and 
 the spiritual diseases which were brought to Drummond 
 had less to do with doubt and ignorance and a worldly 
 spirit, than with black, blasting, sinful deeds or habits 
 
THE EDINBURGH STUDENTS' REVIVAL 105 
 
 of life. " Such tales of woe I've heard in Moody's 
 inquir^^-room that I've felt I must go and change my 
 very clothes after the contact," he once said. But, if 
 he did not speak of them, these experiences with 
 troubled souls, gained in Moody's two campaigns, and 
 in his own mission in the West End of London, as well 
 as among the students, were all at his command, and 
 doubtless added to his exceptional qualifications for this 
 difficult and yet most fruitful work. 
 
 The remaining factor in Drummond's success with the 
 Edinburgh students was undoubtedly his message. Not 
 that his " Gospel," as it was unsympathetically termed 
 by some outsiders, contained any novel theological 
 propositions or philosophical speculations. It was a 
 simple instrument of a few strings, any one of which 
 might be found in the teaching of the most orthodox 
 preacher. His addresses were keyed up to such texts 
 as " Seek ye first the Kingdom of God and His righteous 
 ness " ; " Come unto Me all ye that labour and are 
 heavy laden " ; the beautiful prophetic description of 
 the mission of the Messiah in the sixty-first chapter 
 of Isaiah ; Paul's definition of love, in his First Epistle 
 to the Corinthian Church ; " This is Life Eternal, that 
 they might know Thee the only true God, and Jesus 
 Christ, whom Thou hast sent " ; or " Temptation." As 
 we have already seen, he had been in the habit of 
 speaking from a number of these for years before the 
 Edinburgh movement arose, and they served his purpose 
 80 well that in the course of the nine years in which 
 he ministered to successive cycles of students he never 
 greatly added to their number. More than once he 
 pled that a fresh voice should be enlisted : " I have 
 opened all my tins," he would humorously add. But 
 the difference lay in the emphasis. Making his appeal 
 to the heroic side of a young man's character, he " did 
 
io6 HENRY DRUMMOND 
 
 without" some features of the orthodox statement of 
 the Christian faith, commonly stressed by gospel 
 preachers. He endeavoured to reveal Christ to his young 
 hearers from a fresh and unconventional standpoint, 
 seeking at once their interest and their intelligent 
 concern, and in this he was eminently successful. 
 
 The simple restatement of cardinal Christian truths, 
 embodied in his addresses, was coloured throughout by 
 a nervous anxiety to avoid suspicion of "cant." This 
 affected his theological nomenclature, his illustrations, 
 and even his vocabulary. " In talking to a man you 
 want to win," he once counselled a gathering of workers 
 at Northfield, " talk to him in his own language. If you 
 want to get hold of an agnostic, try to translate what 
 you have to say into simple words — words that will not 
 be in every case the words in which you got it. It is 
 not cant. Eeligion has its technical terms just as 
 science, but it can be overdone ; and, besides, it is an 
 exceedingly valuable discipline for one's self. Take a 
 text and say, ' What does that mean in nineteenth-century 
 English ? ' and in doing that you will learn the lesson 
 that it is the spirit of truth that does one good, and not 
 the form of words. The form does not matter, if it does 
 you good and draws you nearer to God. Do not be 
 suspicious of it, if it is God's truth, in whatever form it 
 may be." Dr. Stalker has said that Drummond " went 
 as far as conscience would allow, in order to meet the 
 doubter and the man of the world on their own ground." 
 In the main, this conciliatory attitude was more exactly 
 one of spirit and phraseology, rather than of definite 
 concession ; an attempt to disarm prejudice, rather than 
 a confession of weakness in the traditional faith. 
 
 Then, again, science, within certain limitations, and 
 a Christian faith were in a manner reconciled in his 
 person. A loyal disciple of Jesus Christ, he was yet 
 
THE EDINBURGH STUDENTS' REVIVAL 107 
 
 keenly interested in science and modern scientific 
 theories. He claimed that there had been an ex- 
 pansion of the intellectual area of Christianity; and, 
 in his lecture on " The Contribution of Science to 
 Christianity," maintained that all the achievements of 
 science were destined to do service to his Master. 
 " Sooner or later, the conquest comes ; sooner or later, 
 whether it be art or music, history or philosophy, Chris- 
 tianity utilises the best that the world finds, and gives 
 it a niche in the temple of God." Science certainly 
 supplied him with many an apt illustration ; such aa 
 that, for instance, in which he emphasised the proposition 
 that Christ could do away with sin. It is all a question 
 of gravitation and environment, he said. A water-bottle 
 could be blown about like a feather in Uranus : at the 
 Equator in Neptune, a man might jump ten feet off the 
 ground. 
 
 When we said that Drummond's message did not 
 contain any novel theological propositions, we should 
 perhaps have excepted his contention that the Spirit of 
 God was nowadays " convincing men of righteousness," 
 rather than of sin. He never succeeded in satisfying 
 his theological friends of the soundness of this view; 
 but there is no doubt that it had a considerable influence 
 upon his own teaching. He was always more ready to 
 encourage his spiritual patients to reckon with the 
 present and the future rather than with the past. 
 
 In his scientific studies, the department of biology 
 would appear to have most fascinated him, and we 
 cannot complete this examination of the evangelistic 
 teaching of his maturer years without recognising its 
 influence upon that. As someone has well said, "He 
 did not warn his hearers against the danger of losing 
 their soul, but with terrific intensity he warned them 
 against the danger of losing their life. Salvation was a 
 
io8 HENRY DRUMMOND 
 
 biological problem to him, an offer of the higher life in 
 Christ Jesus to which men were capable of rising. He 
 kept encouraging them, taunting them almost, to enter 
 into their inheritance. He made them feel that they 
 were losing their chance, and would stand as spiritual 
 examples of arrested development." In short, his 
 commonest phrase was "your life." 
 
CHAPTEE XIII. 
 
 The Edinburgh Work: Its Development. 
 
 HAVING sketched, in the preceding chapter, the 
 beginnings of the revival in Edinburgh University, 
 and the equipment which Professor Drummoud brought 
 to the work, we may speak now of what was actually 
 accomplished. 
 
 While organised effort for the spiritual welfare of the 
 students eventually became an institution rather than a 
 volcanic upheaval, there is no doubt that the religious 
 awakening in the winter and summer sessions, 1884-85, 
 partook largely of the latter character. The University 
 was moved as it had not been for years. " Drummond's 
 Meetings " were recognised as the centre of a Christian 
 crusade for the spiritual betterment of the thousands of 
 undergraduates attending its classes. In the meetings 
 themselves, it required no great discernment to discover 
 that, every week, there were men present who had 
 hitherto given no heed to matters of religion ; and, 
 upon occasions when Drummond called for a demonstra- 
 tion, many of these openly ranged themselves among 
 the professed disciples of Jesus Christ. At the time, 
 Drummond himself wrote to a friend confessing to " a 
 profound conviction that this University movement is a 
 distinct work of God ; such a work as I, after considerable 
 experience of evangelistic work, have never seen before." 
 
 As soon as the genuineness of the movement was an 
 
 109 
 
no HENRY DRUMMOND 
 
 assured fact, Drummond, guided no doubt by the re- 
 collection of his own student experiences in the first 
 Moody campaign, suggested the despatch of "deputations" 
 to sister Universities. In turn, Aberdeen, St. Andrews, 
 and Glasgow Universities gave hearty 'welcome to little 
 bands sent out from Edinburgh to spread the good news. 
 Each such deputation was led by a Professor or Uni- 
 versity teacher, and comprised Christian students who 
 had thrown themselves into the movement as workers, 
 as well as several of those who had confessed themselves 
 the first-fruits of the revival. The Professor would 
 preside, the story of the rise and progress of the move- 
 ment in Edinburgh would be told by one of the workers 
 two or three of the converts would tell in simple fashion 
 of the great change they had experienced, and a short 
 evangelistic address from another student would bring 
 the meeting to a close. 
 
 In all the Universities thus visited, not once but 
 several times, there were " signs following." Nowhere, 
 however, did a religious conflagration break out in any- 
 thing like the manner it had done in Edinburgh. Of 
 Glasgow great things were hoped ; but there, more than 
 anywhere else, after a first great meeting, the fire never 
 kindled. It was the old story of the prophet and " his 
 own country " ; the Glasgow students did not take 
 Drummond seriously. One who was at the time a 
 student in his own class in the Free Church College 
 afterwards wrote of this lack of appreciation as follows : 
 " The manysidedness of the man was not lost upon 
 any of us. "We used to say that Drummond could ride 
 three horses round a circus without ever losing his 
 graceful balance. The Glasgow horse — a useful sort of 
 animal in his way — was not a patch upon the high- 
 stepping Edinburgh one, and this again was tame in 
 comparison with the social steed, rather heard of than 
 
THE EDINBURGH WORK m 
 
 seen by ub. We could not quite rid ourselves of the 
 feeling that Edinburgh was getting the best of him. 
 That influence of his in Edinburgh was always a 
 mystery to us. None of the addresses now so famous 
 were delivered to us. Drummond knew, as few men do, 
 where to find the right environment. Perhaps he thought 
 the addresses too kid-glovey for Glasgow. His fame in 
 Glasgow was in truth an echo from Edinburgh." Be 
 the reason what it might, numerous attempts to foster 
 a religious awakening among the Glasgow students 
 shared the fate of all galvanic effort. 
 
 In the end of October and beginning of November 
 1885 Drummond visited Oxford University and delivered 
 addresses to crowded meetings of undergraduates. From 
 contemporary press reports, however, it would seem that 
 on these occasions he avoided the " straight " evangelistic 
 note, and spoke rather as the author of Natural Law 
 in the Spiritual World. A year later, under the 
 auspices of Professor Christlieb, he conducted several 
 evangelistic meetings for the students of Bonn University. 
 No very definite record of the reception he got, or the 
 effect he was enabled to produce, has been preserved. 
 
 But if the sister Universities were not ripe unto 
 harvest, other fields were. In the spring vacation, and 
 again in the long vacation in summer, a large band of 
 students, many of them direct fruits of the movement, 
 gave themselves to the work of a " Students' Holiday 
 Mission." In deputations of threes, fours, or fives, they 
 visited many of the more important centres of population 
 in Scotland, and even penetrated into England and 
 Ireland, and to London itself, seeking to carry the 
 gospel message to their fellow young men, and to 
 communicate their newly-found enthusiasm for Christ 
 to others of their own social position, and suffering 
 their own peculiar temptations. 
 
112 HENRY DRUMMOND 
 
 It was a little difficult, at first, to bring local workers 
 to see why they should lay aside recognised methods 
 and prerogatives, and permit the students to carry out 
 their own plan of campaign, but there is no doubt that 
 most was done, in the way of reaching the difficult class 
 aimed at, when this plan was rigidly observed. 
 
 Of course Drummond was the prime mover in all. 
 The " Suggestions " which were issued to correspondents 
 in different centres who might invite deputations, bear 
 the imprint of his hand. As they provoke an interest- 
 ing comparison with his paper on the conduct of young 
 men's meetings, written in the days of Mr. Moody's 
 mission, and reprinted in an earlier chapter of the 
 present sketch, and also indicate characteristic features 
 of the organisation of this unique effort among young 
 men, we may quote here some of the principal paragraphs 
 of these " Suggestions to Local Committees " : — 
 
 " The Students feel that their immediate mission is to 
 Young Men, and that, therefore, the Meetings should, 
 if possible, be arranged in the first instance for Men 
 Only. This is not to be departed from unless in very 
 exceptional circumstances. 
 
 " It might strengthen the unique character of this 
 movement, and win more attention from the class whom 
 it is desired to reach, if existing Local Committees — 
 Y.M.C.A's, Evangelistic Associations, and others — while 
 co-operating to the utmost, should nominally remain in 
 the background, at least during the commencement of 
 the work. A small Executive might, however, be formed 
 from these bodies. 
 
 " For many reasons, it is considered desirable that 
 the names of the Students acting as Deputies should not 
 be made public in any way. They come simply as 
 ' Students of Edinburgh University,' their desire being 
 
THE EDINBURGH WORK 113 
 
 to meet their fellow young men as Witnesses rather 
 than as Advocates. They will be accompanied by at 
 least one experienced student, who will lead the 
 deputation. 
 
 " The Deputies should in all cases be boarded with 
 earnest Christian friends of the work. Many of them 
 will be young converts, and very much in their future 
 may depend on the impressions they receive during the 
 time spent with these friends. 
 
 " The Chairman of the Meeting should, where possible, 
 be a layman ; but, as a rule, the entire conduct of the 
 Meeting ought perhaps to be left in the hands of the 
 senior Student in charge. 
 
 " The Meetings should, if possible, begin on a Sunday 
 evening, and might be continued till the following 
 Friday, although it might not be advisable to intimate 
 more than two or three Meetings at first." 
 
 Throughout the Students' Holiday Mission, Drummond 
 declined, almost absolutely, to accompany any of the 
 deputations. He was anxious that it should be seen 
 and recognised that the work was carried on and 
 carried out by the students, of their own accord. But 
 this resolve did not prevent his taking the deepest 
 interest in the work ; and, at great sacrifice of time and 
 trouble, he gave the Deputation Committees and their 
 Secretaries the benefit of his experience in their dealing 
 with the freaks of various applicants for visits of 
 deputations, and in the choice of suitable men for the 
 particular places to be visited. Indeed, he kept a very 
 close eye upon the personnel of his band of workers, and 
 was always ready with a reason for sending So-and-So 
 to one place, and for keeping him out of a deputation 
 to another place. 
 
 If an account of the Edinburgh Students' Holiday 
 8 
 
114 HENRY DRUMMOND 
 
 Mission is ever fully written, it will furnish a story of 
 no little interest. But we are here only concerned 
 with Druminond's share in its inception and conduct, 
 and sufficient indication has already been given of the 
 debt which, from first to last, it owed to him. 
 
 In session, Sunday and week-end deputations provided 
 an outlet for the energy of many of Drummond's young 
 workers, and much permanent good resulted from their 
 unconventional efforts. Somewhat after the manner of 
 Drummond himself, by their unaffected frankness and in 
 their honest breadth of human sympathy, they secured 
 the ear of the young men of a class that is not commonly 
 found at evangelistic meetings, and in personal encounter 
 had many times the joy of witnessing a decision for Christ. 
 
 In nine succeeding sessions Drummond was unofficial 
 preacher to the students of Edinburgh University, and 
 led the Christian men in aggressive effort on similar 
 lines to those laid down in the first, in the manner which 
 we have sought to indicate. Undoubtedly 1884—85 was 
 the year of the great " wave " of revival, and in no other 
 year did this tide of work among the students, or of 
 their work in the country, rise to anything like the 
 high-water mark that it reached in that year. But 
 steady, solid work was accomplished none the less, and 
 Drummond only reluctantly abandoned it when the 
 illness which was to prove fatal had laid a firm grasp 
 upon him. 
 
 We have heard the value of Drummond's evangelistic 
 work belittled in some quarters where conventional 
 methods have seemed so abundantly fruitful that an 
 effort to evangelise on unconventional lines has appeared 
 to be ill-advised, if not impious. Drummond's teaching 
 reached at least three classes of hearers : those who 
 had previously made confession of Jesus Christ as their 
 Saviour; those who had received sound instruction in 
 
THE EDINBURGH WORK 115 
 
 the fundamental truths of Christianity, but had not felt 
 called upon to declare their faith in and allegiance to 
 their Saviour ; and, lastly, those whose upbringing in 
 religious matters had been such as to create in them 
 a prejudice against orthodox Christianity, a prejudice 
 rather than a clearly defined and intelligent agnosticism. 
 Upon the first class, generally, Drummond's message had 
 a tonic effect ; more than ever before, these men realised 
 that it was an honour and a dignity to serve Christ in 
 youth and manhood, and that the most could be made of 
 life in " out-and-out " service for Him. For similar 
 reasons, those of the second class hastened to declare a 
 faith and a homage which had only required the stimulus 
 of desire to bring it into being. Men of the third 
 class, we fear, imagined that they were adopting a new 
 and less exacting form of Christianity when they 
 accepted Drummond's advice, and rose to their feet in 
 witness of their willingness and intention to " go in for 
 Christ." Somewhat like the soil which only covered 
 " stony ground," their religious consciousness furnished 
 no room for the growth of root, and in course of time 
 the Christian zeal of a good many of them " withered 
 away." We are convinced, however, that the percentage 
 of failures which followed upon Drummond's efforts 
 was no greater than that which attends the labours of 
 the best evangelists of the most orthodox type; and 
 when we remember the difficult class to which the men 
 belonged, we wonder exceedingly at the splendid and 
 unique work that he was enabled to do in this great 
 field. 
 
CHAPTER XIV. 
 
 Visits to America. 
 
 IN all, Driimmond paid three visits to North America ; 
 in 1879, in 1887, and lastly in 1893. Although 
 these visits occurred at considerable intervals, it will be 
 sufficient, for our purpose, to group them together in 
 this chapter. 
 
 In 1879 he accepted the invitation of his late 
 teacher in Edinburgh University, Professor Geikie 
 (afterwards Sir Archibald Geikie, Director - General of 
 Her Majesty's Geological Survey), to accompany him in 
 a short trip to Western North America for the pur- 
 pose of studying the volcanic phenomena which exist in 
 and around the region of the Yellowstone Park in the 
 Eocky Mountains. Leaving Scotland on the last day in 
 July, the scientists made all speed to their destination, 
 where they spent the better part of two months in 
 gipsy fashion, camping out for several days at a time, 
 seeing all that was to be seen, and enjoying the sport 
 which the abundance of wild game afforded. It is un- 
 necessary here to refer at greater length to the adventure 
 and research of this unique excursion, as Drummond's 
 Journal has been given to the public, and may be perused 
 by those who have peculiar interest in such matters. 
 But, on the eve of his return to Scotland, he found time 
 to pay a hurried visit to his old friends, Messrs. Moody 
 and Sankey, then conducting mission work at Cleveland, 
 
 ii6 
 
VISITS TO AMERICA 117 
 
 Ohio ; and his record of this last item in his programme 
 is particularly valuable, in its witness to his loyal friend- 
 ship for these evangelists, and to his unabated devotion 
 to the great Evangel. We make no apology for quoting 
 from it, at some length. 
 
 " Longfellow the poet, Wendell Holmes, author of the 
 inimitable Autocrat, or Mr. Moody and Mr. Sankey ? 
 This was the question which faced me some weeks ago 
 as I sat, time-table in hand, in an hotel in Massachusetts, 
 making up my programme for a last week in America. 
 I had been wandering among the solitudes of the Eocky 
 Mountains, and over the prairies of the great West for 
 the last two months, and now but one short week was 
 left before my steamer sailed for home. No visit to the 
 States is complete without a pilgrimage to Boston ; and 
 I had made my way, after 10,000 miles of travel, to the 
 'hub of the universe,' the great centre of the literary 
 life of America. It was the city of Lowell, and 
 Longfellow, and Bryant, and Emerson, and Channing, 
 and Agassiz, and Holmes. An invitation to meet the 
 Laureate and Holmes at dinner lay before me. 
 Longfellow I had learned to love from my youth up ; 
 Holmes, ever since the mystery of the three Johns and 
 the three Toms caught my schoolboy fancy, years ago, 
 had been to me a mouth and wisdom. And naturally 
 the attraction of these men was a powerful inducement 
 to me to spend my last days in quiet worship at shrines 
 so revered and beloved. But some 800 miles 
 off, away by Lake Erie, were two men who were 
 more to me than philosopher or poet, and it only 
 required a moment's thought to convince me that, for me 
 at least, a visit to America would be much more than 
 incomplete without a visit to Mr. Moody and Mr. 
 Sankey. It was hard, I must say, to give up Longfellow, 
 
ii8 HENRY DRUMMOND 
 
 but I am one of those who think that the world is not 
 dying for poets so much as for preachers. Eight hundred 
 miles in a country where travelling is a fine art are 
 easily disposed of. I set off at once. . . . 
 
 " Neither of the men seemed the least changed. 
 Since the revival days in the Old Country both had 
 gone through prodigious labour, . . . and I was almost 
 prepared to see the traces somehow marked upon their 
 frames. . . . Yes, there they were before me — the same 
 men, not changed by a hair's-breadth — the same men : 
 Mr. Sankey, down to the faultless set of his black neck- 
 tie ; Mr. Moody, to the chronic crush of his collar. . . . 
 
 " I can scarcely say I have much to record that 
 would be in itself news. For my own part I am glad 
 of this. When the record of one revival is like another, 
 I am satisfied. We do not want anything new in 
 revivals. We want always the old factors — the living 
 Spirit of God, the living Word of God, the old Gospel. 
 We want crowds coming to hear — crowds made up of 
 the old elements ; perishing men and women finding 
 their way to prayer-meeting, Bible-reading, and inquiry 
 room. These were all to be seen in Cleveland. It was 
 the same as in England and Scotland, I was especially 
 pleased to find that it was the same as regards quietness. 
 I had expected to find revival work in America more 
 exciting ; but although a deep work was beginning, 
 everything was calm. There was movement but no 
 agitation ; there was power in the meetings but no 
 frenzy. And the secret of that probably lay here, that 
 in the speaker himself there was earnestness but no 
 bigotry, and enthusiasm but no superstition. . . . 
 
 " With reference to the plan of operations, one or 
 two things struck me. Although the general methods 
 of the evangelists remain unchanged, there are minor 
 differences in detail. These refer specially to place 
 
VISITS TO AMERICA 119 
 
 and time. As regards the former, I could not but be 
 struck with the small size of the hall in which the 
 Cleveland meetings were held. In itself it was an 
 immense building; but, after the great Bingley Hall 
 in Birmingham, the Exhibition Palace in Dublin, and 
 the Agricultural, Bow, and Camberwell Halls in London, 
 the contrast to the squat wooden building — with its 
 four thousand chairs — could not pass unnoticed. I 
 was always under the impression that large halls were 
 a mistake. Churches of moderate size have been known 
 to yield equally great results, as tested by the inquiry 
 room, with large halls ; and this has happened so 
 frequently that Mr. Moody will probably never repeat 
 the experiment of having tabernacles erected specially 
 for his services. He is at present drawn more towards 
 the line of working among the Churches— spending a 
 long time in one place, and holding services in the 
 various churches in succession. The first prolonged 
 experiment which determined him in this direction was 
 made at Baltimore last winter. No less than eight 
 months were given to this one city, and the result was 
 a solid and permanent work, which has told powerfully 
 on the whole community and entire district. . . ." 
 
 Here we have the practical missioner, busying himself 
 with questions of method that do not give the man in 
 the street a moment's concern. And when we remember 
 that Drummond had been, only a few days before, 
 devoting himself to scientific exploration, and enjoying 
 the free open life of the Wild West, and that he had 
 made opportunity to visit Cleveland at the sacrifice of 
 intercourse with Longfellow and Wendell Holmes (whom 
 he was well qualified to appreciate at their highest 
 value), we are forced to recognise again the distinguish- 
 ing marks of the " born evangelist." 
 
I20 HENRY DRUMMOND 
 
 In the interval between 1879 and 1887, when 
 Drummond again visited America, much had happened. 
 The publication of Natural Law in the Spiritual World 
 had familiarised his name to many thousands of people 
 throughout the United States and Canada. He had 
 been in Central Africa, and had since published his 
 travel volume. Messrs. Moody and Sankey had been 
 in Great Britain, and had received what assistance it 
 was in his power to give them. The great work in 
 Edinburgh, so closely associated with his name, had 
 now been going on long enough to have become widely 
 known in American University circles. This time he 
 came and was welcomed as a scientist who had declared 
 his confidence in the Christian faith, and as an evan- 
 gelical teacher who had won his spurs in fields where 
 many had been defeated. This time, too, he crossed 
 the Atlantic upon the invitation of Mr. Moody. 
 
 " I was staying with a party of friends in a country 
 house during my visit to England in 1884," Mr. Moody 
 has written. " On Sunday evening, as we sat around the 
 fire, they asked me to read and expound some portion of 
 Scripture. Being tired after the services of the day, I 
 told them to ask Henry Drummond, who was one of 
 the party. After some urging, he drew a small Testa- 
 ment from his hip pocket, opened it at the thirteenth 
 chapter of 1 Corinthians, and began to speak on the 
 subject of Love. It seemed to me that I had never 
 heard anything so beautiful, and I determined not to 
 rest until I brought Henry Drummond to Northfield to 
 deliver that address." Mr. Moody here referred to his 
 seminaries for Christian workers, at Northfield ; but in 
 1886 he had been led into work for the University 
 students of America, and had organised a Summer Con- 
 ference at Northfield to which undergraduates from 
 some eighty of these have yearly flocked since 1887. 
 
VISITS TO AMERICA I2T 
 
 Drummond arrived in time to take part in the first 
 of these "Students' Conferences," in July 1887, con- 
 tributing an account of the work in Edinburgh Univer- 
 sity, and delivering his address on " The Greatest Thing 
 in the World," as well as others which had already 
 proved so useful. After a week's effort at Northfield, 
 and a short time spent with Lord and Lady Aberdeen at 
 Niagara, he passed on to take part in two Chautauquan 
 Summer Gatherings. Suiting himself to his new 
 audience, he discoursed on scientific subjects, lecturing 
 upon " Mount Etna," and on his African scientific 
 observations, and again he succeeded in adjusting him- 
 self to his environment. An American who was present 
 at Chautauqua wrote at the time : — " Drummond seems 
 to have won all hearts. In a world-wide celebrity his 
 modesty was phenomenal. His is unmarred. Africa 
 was his most engaging theme. The unfortunate im- 
 pression prevails that many English lights have been 
 envious of American gold, Drummond plainly was 
 indifi'erent to this. It is said that when offered one 
 hundred dollars at Clifton Springs for his services, he 
 would take only enough of it to pay his expenses to the 
 next station." 
 
 In Drummond's opinion, this lecturing system was 
 much more effective in America than it was in Great 
 Britain. He believed that, for one man he could help 
 by lecturing in Great Britain, he could help a dozen 
 or a score in America. If the Americans appreciated 
 his teaching, there were many elements in their social 
 and business life that appealed to him, and gained hia 
 enthusiastic admiration. He felt as if he were taking 
 " a bath of life " on each of the occasions on which he 
 visited America ; and more than once he said that " a 
 nation in its youth was a stirring spectacle." 
 
 After his Chautauquan lectures, he returned to North- 
 
122 HENRY DRUMMOND 
 
 field, in time for the annual Conference of Christian 
 Workers, which has been a famous rendezvous for the 
 English - speaking world's evangelists, lay and clerical, 
 since its inception by Mr. Moody. The Conference 
 extended from 2nd until 12th August. Again he 
 captivated his audiences, and his addresses " formed a 
 prominent feature." " The easy, cultivated, and de- 
 liberate style of the professional lecturer was of itself 
 an attraction ; and the logical methods of his statements 
 made it easy to follow his line of thought." On the 
 eighth day of the Conference, Drummond's address — 
 on the subject of Sanctification — suggested themes for 
 following speakers, and Dr. Pierson confessed that it 
 had " lifted them about as high as they had been at 
 any time during their meetings." At this point the 
 contemporary journalistic light goes out. Drummond 
 had over-estimated the elasticity of the imagination of 
 his hearers. Moody was besieged by applications for 
 the suppression of this arch heretic ; and, for the time, 
 his usefulness at Northfield was in eclipse. 
 
 But he had come to America on a Students' Holiday 
 Mission of his own, and from Northfield he set forth to 
 make a tour of the principal American Universities, 
 visiting in turn Amherst, Princeton, Yale, Harvard, and 
 Wellesley Colleges, and winding up with the New York 
 medical students. In this effort he was joined by 
 several of his Edinburgh workers. Writing home at 
 the time, he alleged that, at Yale, the graveyard was 
 the only uninhabited spot he could find. He told of a 
 great impression left at Philadelphia, of large and in- 
 creasing audiences, and of the laying of foundations for 
 permanent work. One who had had unique opportunities 
 for seeing the American colleges and student life wrote 
 of this university tour of Drummond's : — " No man who 
 has visited America in recent years has brought to my 
 
VISITS TO AMERICA 123 
 
 life such a blessing and inspiration. No man ever 
 helped me to so fully value the work among college 
 men which I had chosen years before. I remember 
 Dr. M'Cosh's glowing account of his visit to Princeton." 
 
 The prime occasion of Drummond's third and last 
 visit to America was the delivery of his lectures on 
 " The Ascent of Man." It will be more pertinent to 
 refer to that in a later chapter, but here we may glance 
 at various other engagements which helped to fill up a 
 busy programme between the beginning of March and 
 the later days of October 1893. 
 
 After completing his " Ascent of Man " lectures in 
 Boston — and availing himself of the opportunity for 
 an hour's conversation with Dr. Wendell Holmes — 
 Drummond went to Harvard College and delivered a 
 series of addresses to crowded gatherings of the under- 
 graduates. Thence he passed to Amherst College — 
 which had previously shown its appreciation of his work 
 by conferring the honorary degree of LL.D. upon him — 
 and there received a similarly cordial greeting. In May 
 and June he was in Chicago and its neighbourhood, 
 sightseeing and lecturing. 
 
 In July he joined the Summer Gathering at Chau- 
 tauqua. There he redelivered his " Ascent of Man " 
 lectures, and otherwise contributed to the programme. 
 " Besides a daily lecture on some phase of the evolution 
 of man, Professor Drummond has on several days made 
 an address at the Eound Table of the Chautauqua 
 Scientific and Literary Cu-cle. These spontaneous talks 
 had all the charm of easy and pleasant conversations. 
 His quiet disappearance after the lectures, at times not 
 accomplished until a fusilade of questions has been 
 hurled, has been amusing," According to the con- 
 temporary authority from whom we have just quoted, 
 
124 HENRY DRUMMOND 
 
 Drummond would appear to have had some opportunity 
 for definite religious teaching at Chautauqua, as mention 
 is made of his vesper address on " The Angelus," of 
 which a little Danish nursemaid told that it was the 
 first English sermon she had been able to understand, 
 and she had understood every word. 
 
 After Chautauqua, Northfield claimed his help. There 
 he joined in the " Students' Conference," for the second 
 time, delivering addresses on such topics as " Life on the 
 Top Floor," " The Kingdom of God and Your Part in It," 
 and " The Three Elements of a Complete Life." But 
 there were many at Northfield who had taken fright, 
 and although he retained the absolute confidence and 
 warmest personal regard of Mr. Moody, Drummond was 
 glad to leave a comparatively unsympathetic environ- 
 ment at the close of the Conference. Crossing into 
 Canada, he spent the months of August and September 
 on holiday proper : making a trip to Newfoundland on 
 a torpedo-boat, and passing the latter month with the 
 Governor - General of Canada and Lady Aberdeen at 
 their of&cial residence in Quebec. 
 
 In October he returned to Chicago in time for the 
 opening of the second session of the University, and for 
 the meetings of the Evangelical Alliance of the United 
 States, which, in that year (8th to 14th October) took the 
 form of an International Christian Conference in con- 
 nection with " The World's Congress Auxiliary of the 
 World's Columbian Exposition." The general subject of 
 Conference was " Christianity practically applied," and 
 Drummond made several contributions to its delibera- 
 tions. In an address on " Christianity and the Evolu- 
 tion of Society" — really a section of his published 
 address on " The Programme of Christianity " — he 
 claimed that while Christ did not give men religion, He 
 gave them new and large and practical direction for the 
 
VISITS TO AMERICA 125 
 
 religious aspirations bursting forth then and always from 
 the whole world's heart : that Christ came here to make 
 a better world ; it was an unfinished world ; it was not 
 wise, it was not happy, it was not pure, it was not good, 
 it was not even sanitary ; humanity was little more than 
 raw material. Christ's immediate work was to enlist 
 men in a great enterprise for the evolution of the world, 
 rally them into a great kingdom or society for the carry- 
 ing out of His plans. The name by which this society 
 was known was The Kingdom of God. To grow up in 
 complacent belief that God had no business in this great 
 world of human beings except to attend to a few religious 
 people was the negation of all religion. Let them study 
 the social progress of humanity, the spread of righteous- 
 ness, the gradual amelioration of life, the freeing of 
 slaves, the elevation of women, the purification of re- 
 ligion, and let them ask what these could be if not the 
 coming of the Kingdom of God on earth. If the Church 
 did not rise to its opportunity, it would be left behind. 
 The object of evangelical Christianity, he said upon 
 another occasion, was to leaven society in every direc- 
 tion — moral, social, and even political : the social side of 
 Christianity was Christ's side of Christianity. In con- 
 ference upon " Athletics as a means of reaching Young 
 Men," he expressed the firm conviction that there was 
 no moral educator for young men, and especially for 
 young boys, better than athletics. " We are very apt," 
 he said, " to imagine that Christian character can be 
 built up by reading good books and by going to church. 
 It cannot. One gets the stimulus there ; but the 
 practice is found in the experiences of life, and it is in 
 the experiences of the playground that a whole host of 
 great and strong virtues are introduced into a young 
 man's character. . . . We are only beginning to under- 
 stand that most spiritual things are introduced into the 
 
126 HENRY DRUMMOND 
 
 soul by material instruments." At another diet of the 
 Conference, Drummond spoke in high praise of the Boys' 
 Brigade as a valuable social factor in work among the 
 young. We shall see in a later chapter that he had 
 taken up this cause with great interest and zeal. On 
 every possible occasion in the course of his 1893 visit 
 to America he was ready to speak in its favour. Of 
 the Chicago Conference it only remains to say that in 
 Drummond's opinion it secured the very best audiences. 
 The hall was packed every day while the meetings 
 lasted. 
 
 As soon as the Conference terminated, he set out for 
 home, and arrived in Glasgow in November, in time 
 to resume the duties of his chair, at the commencemenii 
 of the session. 
 
CHAPTER XV. 
 
 In Austkalia and the Fak East. 
 
 IT is the peculiar feature of the Medical School in 
 Edinburgh University that it attracts students from 
 all parts of the world to its classes. There is always a 
 goodly gathering of Colonials in each year, and Australia 
 is never unrepresented. One or two of the young 
 Australians were among the workers at the outset of the 
 Students' Movement ; and when these, with others who 
 had been drawn into it as time went on, returned to their 
 homes in the Antipodes, they carried with them the news 
 of " Drummond's meetings," and, it is likely, some of the 
 Christian enthusiasm in which the work was carried 
 on. Before long a call came to Drummond to visit the 
 Australian Colleges. There was some idea of his ac- 
 complishing this in 1888, the year after his first visit 
 to the American Universities, but it was not until 1890 
 that he was able to devote the necessary time to the 
 work. 
 
 In that year, however, he planned a trip round the 
 world, with the principal object of responding to the 
 invitation of the Australian Colleges, but including visits 
 to China and Japan, and completion of the circuit of the 
 globe by return across the Pacific Ocean, Canada, and the 
 North Atlantic. 
 
 Setting out in the middle of March, he arrived in 
 
 Melbourne in the latter p^rt of April, and at once 
 
 127 
 
128 HENRY DRUMMOND 
 
 plunged into the plans and beginnings of a campaign in 
 Melbourne University. The initial steps had already 
 been taken by a committee of the students, working in 
 concert with a former fellow-student at New College, the 
 Kev. John F. Ewing, his companion on deputation work 
 to Sunderland in the days of Mr. Moody's first visit, 
 afterwards a minister in Dundee and in Glasgow, and, 
 at the time of which we write, minister of Toorak 
 Presbyterian Church, Melbourne. 
 
 Mr. Ewing had been one of the original members of 
 the Gaiety Club, to which reference has been made in 
 an earlier chapter, and it gave peculiar gratification to 
 Drumrnond to rejoin him in work on the other side of 
 the world, and even to live under the same roof. But 
 this joy was short-lived. He had been scarcely a week 
 in Melbourne, when Mr. Ewing took ill, and, after a few 
 days' suffering, died. Drumrnond felt the blow keenly, 
 but was filled with " a sense of the inscrutable ways 
 of God " when he realised that it had been given to 
 him, a mere passing visitor in Australia, to stand beside 
 his friend, and take his hand as he passed away. He 
 fulfilled the duties of chief mourner at the funeral, and 
 addressed Mr. Ewing's bereaved flock upon the following 
 Sunday. 
 
 There are some passages in his tribute to the memory 
 of his dead friend, delivered on the occasion just referred 
 to, that may be quoted here, — not so much for their 
 bearing on the lifework of Mr. Ewing, as for their 
 unfolding of Drummond's views on the problem raised 
 by the abrupt termination of a useful career ; a problem 
 which his own friends were called upon to face, in his 
 own case, only seven years later. 
 
 " There are two ways in which a workman regards his 
 work — as his own or his master's. If it is his own, then 
 
IN AUSTRALIA AND THE FAR EAST 129 
 
 to leave it in his prime is a catastrophe, if not a cruel 
 and unfathomable wrong. But if it is his Master's, one 
 looks not backward, but before, putting by the well-worn 
 tools without a sigh, and expecting elsewhere better work 
 to do. So he ' suspected it was in the will of God.' We 
 must try to think so too. Work is given men not only, 
 nor so much perhaps, because the world needs it. Men 
 make work, but work makes men. An office is not a 
 place for making money, it is a place for making men. 
 A workshop is not a place for making machinery, for 
 fitting engines and turning cylinders ; it is a place for 
 making souls ; for fitting in the virtues to one's life ; for 
 turning out honest, modest, whole-natured men. So it 
 is with the work of the State or of the Church. This is 
 why it never hurries — because it is as much for the 
 worker as for the work. No arrow ever goes clear to 
 its mark in God's providence ; no river runs straight to 
 the sea, no great reform works directly to its issue ; no 
 cause is won at once, but deviously. . . . For providence 
 cares less for winning causes than that men, whether 
 losing or winning, should be great and true ; cares 
 nothing that reforms should drag their course from year 
 to year bewilderingly, but that men and nations, in 
 carrying them out, should find there, education, discipline, 
 unselfishness, and growth in grace. These lessons learned, 
 the workers may be retired — not because the cause is 
 won, but because it is not won ; because He has other 
 servants, some at lesser tasks, some half employed or 
 unemployed, whom He must needs call into the field. 
 For one man to do too much for the world is in one 
 sense the whole world's loss. So, it may be, God with- 
 draws His workers even when their hands are fullest 
 and their souls most ripe : to fill the vacancies with 
 still growing men, and enrich with many for the loss of 
 one. I do not propose this, even as an explanation of 
 9 
 
I30 HENRY DRUMMOND 
 
 the inexplicable phenomenon, which startles the Church 
 from time to time, as one and another of its noblest 
 leaders are cut down in the flower of their strength. 
 But when our thoughts are heavy with questions of 
 the mysterious ways of God, it keeps reason from 
 reeling from its throne to see even a glimpse of any 
 light. 
 
 " But one diverges into these things mainly because it 
 is easier to say them than to approach any nearer to the 
 man himself. When I think of Mr. Ewing's work and 
 influence here, my soul fills with enthusiasm and gratitude 
 for my friend. Surely few men have ever made a mark 
 so great and so indelible in three years and a half. . . . 
 Three and a half years ; well, it was the same as Christ's. 
 Perhaps, even in this, it is enough for the servant that he 
 be as his Master. . . . 
 
 " The one thing about his personality that I will 
 record is this (but you must all have noticed it), that his 
 faults — and they were so petty as to be scarcely more 
 than amusing — were all on the very surface. You could 
 not have known him three minutes without finding out 
 them all ; but you might know him three years without 
 finding out any more. . . . 
 
 " Three weeks ago to-day, when he stood here and 
 gave us the last Sunday morning's message of his life, 
 you remember he preached on the ' Atonement.' He 
 dwelt upon one or two sides of that stupendous theme, 
 and promised to lay before us a further aspect on a 
 future day. I am not sure that that promise is unful- 
 filled. Perhaps what he meant to tell us was that the 
 principle of the Atonement was a law of Nature. That 
 in the flower living to die for the fruit, the fruit to die 
 for the seed, the seed for the future plant, in the butter- 
 fly living to die for its young, and the young to die for 
 the bird, and the bird for the beast of prey — in these, 
 
IN AUSTRALIA AND THE FAR EAST 131 
 
 up and down the whole of God's creation, the one 
 law of life, the supreme condition of progress, the sole 
 hope of the future is Christ's law of the sacrijfice of 
 self. If that were his meaning, his sermon has 
 been surely preached. The corn of wheat, of which 
 he spoke to us that day, has fallen into the ground 
 and died." 
 
 Before his return to Scotland, Drummond edited a 
 posthumous volume of Mr. Ewing's sermons, con- 
 tributing an introductory memoir. One passage in 
 it, we think, reveals the characteristics of that 
 type of minister which he considered nearest to his 
 ideal : — 
 
 [At College] " Mr. Ewing represented that newer type 
 of ' divinity student ' which has happily become more 
 common in recent years — a type in which without any 
 loss to professional training, or any cooling of the con- 
 secrated spirit, the candidate for the noblest of all 
 callings finds himself first of all called to be the noblest 
 of all men : who regards the Church as a centre from 
 which all movements are to radiate, which can ameliorate 
 and elevate the world ; as the most practical factor, in 
 fact, in that wider Kingdom of God, whose end is the 
 progress of humanity in peace and righteousness. Upper- 
 most, therefore, with him was the study of all the 
 movements of men, and the phases of human life and 
 character. His interests, though not untheological, were 
 rather in the direction of applied Christianity." 
 
 Of the work among students in Melbourne, Drummond 
 wrote at the time : " The meetings have not been in 
 vain. Holidays are on for the next ten days, and I 
 start for Adelaide, 550 miles off, to fill up the time 
 
132 HENRY DRUMMOND 
 
 at the University there. Then I return here, and go at 
 it every night." Later, he passed on to Sydney, or 
 " How-do-you-like-our-Harbour ? " as he humorously 
 dubbed it, receiving there an equally cordial welcome 
 from students and teachers. With his meetings in 
 Sydney his effort among the Australian students was 
 brought to a close. He had the satisfaction of seeing 
 what promised to become permanent organisations for 
 the religious welfare of the undergraduates successfully 
 inaugurated in both Melbourne and Sydney. He had 
 much personal work in dealing with the cases of 
 individuals, and even after he had returned to Scotland 
 he continued to receive letters from young Australians 
 who sought his counsel and help in matters of spiritual 
 concern. 
 
 From Sydney he made an unpremeditated voyage to 
 the New Hebrides and back, and also a trip to Queens- 
 land. Of these divagations we shall speak in a succeeding 
 chapter. Eeturning to Sydney for the last time, he 
 sailed for the Malay Archipelago and Java, and thence 
 made his way to Hong-Kong and Shanghai. He nearly 
 encountered a typhoon in his passage from Saigon to 
 Hong-Kong. " Talking of barometers," he wrote pictur- 
 esquely, " ours went down to its stocking-soles on Monday, 
 and muttered ' Typhoon.' Three telegrams from Manilla 
 and Hong-Kong had already warned us at Saigon that 
 the monster was loose somewhere. The sea raged, but 
 there was no wind ; weary birds flew on board ; it 
 looked bad. The engines were stopped, and we wallowed 
 all day in suspense. At midnight the glass crept up 
 a line, and we steamed ahead. In a few hours we found 
 its trail on the sea, but it had passed on to the North. 
 For thirty-six hours we have been crossing its path in 
 much discomfort; but one is glad to escape with 
 this." 
 
IN AUSTRALIA AND THE FAR EAST 133 
 
 Drummond would not appear to have seen, or attempted 
 to see, much m China ; but in Japan he was fascinated, 
 and experienced one of the strongest impulses he had 
 ever felt. So enthusiastic was the welcome he received 
 from the educated natives, he seriously entertained the 
 idea of devoting his whole life to the evangelisation of 
 Japan. There, too, the native taste for art greatly- 
 impressed him, and in after days, in enforcing the need 
 for beauty in common life, he was wont to make an 
 object-lesson of Japan, where the meanest household 
 utensils, he had noticed, were fashioned with an eye 
 for art. 
 
 On his return to Scotland he delivered in Glasgow 
 and in Edinburgh an address on " The Problem of Foreign 
 Missions," and in this he arranged and formulated the 
 results of his observations during his tour. This 
 address has been published since his death {The New 
 Evangelism, pp. 121—149), and is well worthy of the 
 study of those who take special interest in the subject 
 of missions. A few characteristic extracts may be 
 noted here : — 
 
 " Nothing ought to be kept more persistently before 
 the mind of those who are open to serve the world as 
 missionaries than the great complexity of the missionary 
 problem ; and nothing more strikes one who goes round 
 the world than the amazing variety of work required 
 and the almost radical differences among the various 
 mission fields. . . . 
 
 " To every land [the missionary] must take, not the 
 general list of agricultural implements furnished by his 
 College, but one or two of special make which possibly 
 his College has never heard of. Above all, when he 
 reaches his field, his duty is to find out what God has 
 grown there already, for there is no field in the world 
 
134 HENRY DRUMMOND 
 
 where the Great Husbandman has not sown something. 
 Instead of uprooting his Maker's work, and clearing the 
 field of all the plants that found no place in his small 
 European herbarium, he will rather water the growths 
 already there, and continue the work at the point where 
 the Spirit of God is already moving. . . . 
 
 " I. Australia. The missionary problem, or the mission 
 churches problem, in these colonies is to deal with a 
 civilised people undergoing abnormally rapid development. 
 Australia is a case of prodigiously active growth in a 
 few directions, under most favourable natural conditions 
 for nation-making. . . . The orderly progress here is 
 complicated mainly by one thing, — a continuous accretion 
 of outside elements, — due to immigration — which creates 
 difficulties in assimilation. The chief problem of 
 Christianity is to keep pace with the continuous growth ; 
 the immediate peril is that it may be wholly ignored 
 in the pressure of competing growths. 
 
 " II. The South Sea, Islands, of which the New 
 Hebrides are a type, lie exactly at the opposite end of 
 the scale. Growth, so far from being active, has not 
 even begun. Here are no nations, scarcely even tribes. 
 The first step in evolution, aggregation, has not yet 
 taken place. . . . 
 
 " III. China. Midwa}^ between the South Sea Islands 
 and the Australian Colonies, this nation, as everyone 
 knows, is an instance of arrested development. On the 
 fair way to become a higher vertebrate, it has stopped 
 short at the crustacean. There are two complications : the 
 amazing strength of the ekoskeleton — the external shell 
 of custom and tradition, so hardened by the deposits 
 of centuries as to make the evolutionist's demand for 
 mobility, i.e. for capacity to change, almost non-existent. 
 Secondly, which directly concerns Christianity, there is 
 a very powerful religion already in possession. These 
 
IN AUSTRALIA AND THE FAR EAST 135 
 
 two complications make the missionary problem in China 
 one of the most delicate in the world. 
 
 " IV. If the South Sea Islands are the opposite of 
 Australia, China, in turn, finds its almost perfect contrast 
 in Japan. One with it in stagnation and isolation from 
 external influences during three thousand years, almost 
 within the last hour Japan has broken what Mr. 
 Bagehot calls its ' cake of custom,' and so sudden and 
 mature has already been its development that it is, at 
 this moment, demanding from the Powers of Europe 
 political recognition as one of the civilised nations of 
 the world. This is an entirely different case from any 
 of the preceding. It is the insect emerging from the 
 chrysalis. From the Christian standpoint, the case is 
 unique in history. . . . 
 
 " Leaving the present machinery to the good work it 
 is doing among the poor, I would join with the best of 
 the missionaries in arguing for a few Eabbis to be sent 
 to China, or to be picked from our fine scholars already 
 there, who would quietly reconnoitre the whole situation, 
 and shape the teaching of the country along well- 
 considered lines — men, especially, who would lay 
 themselves out, through education, lectures, preach- 
 ing, and literature, to reach the intellect of the 
 Empire. . . . 
 
 " The Church's problem in that colossal continent 
 [Australia] — you are aware it is as big as Europe — is 
 to establish the new civilisation in truth and righteousness. 
 , . . Two kinds of ministers are required to be directly 
 or indirectly the leaders of this work. 
 
 "(1) Men of the highest culture and ability as 
 ministers for the large towns ; men who are preachers 
 and students. There is no more influential sphere in 
 the world than that open to a cultured preacher in one 
 of the capital cities of Australia. . . . 
 
136 HENRY DRUMMOND 
 
 " (2) The second kind of man that is wanted, and he 
 is wanted not by the dozen, but by the score, is the 
 bush minister. This man must be a man ; he must be 
 ready, and adaptable ; he may be as unprofessional as 
 he pleases, but he must be a Christian gentleman." 
 
CHAPTEE XVI. 
 
 South Sea Problems. 
 
 " nriHE New Hebrides are a group of small islands, a 
 J- few about the size of Arran, a very few others 
 two or three times as large, the whole of no geographical 
 importance. They are peopled by beings of the lowest 
 type to the number of probably not more than 50,000 ; 
 so that they are of no political importance. This does 
 not refer to the islands but the people. The islands 
 themselves are of so great political importance at the 
 present moment that the allegiance of Australia to 
 England would tremble in the balance if there were 
 any suspicion that the Home Government would hand 
 them over to France." These words are taken from 
 Drummond's address on " The Problem of Foreifi^n 
 Missions," delivered in 1890, on his return to Scotland. 
 He never made any secret of the fact that his principal 
 object in visiting the Islands in June and July 1890 was 
 the investigation of their political value, undertaken at 
 the urgent request of Australian statesmen who wished 
 to have the benefit of his opinion in making represent- 
 ations to the Home Government, It is now known that 
 Britain and France have since agreed to recognise the 
 political independence of the Islands. 
 
 A secondary object of his visit to the Islands, and, 
 subsequently, to Queensland, was to make inquiry into 
 what is known as the Kanaka traffic, a system whereby 
 
138 HENRY DRUMMOND 
 
 natives of the South Sea Islands are deported to 
 Queensland to act as labourers on the tropical sugar 
 plantations there, under conditions which were at the 
 time objected to by some people, upon the ground that 
 they were conceived with too little regard for the rights 
 of the individual native. Drummond's valuable opinion 
 on this subject is clearly set forth in an " interview " 
 with a representative of the Pall Mall Gazette, published 
 in that journal on 18th May 1892. From this we 
 make the following exhaustive quotations : — 
 
 " ' The full meaning of this question,' said Professor 
 Drummond, ' is probably not fully realised in England, 
 except by those who have had the opportunity of study- 
 ing it in Queensland. Below the surface of it there lies 
 a story with a world of interest. It has its deep pathos 
 and it has also its bright side. But the question of 
 continuing the labour traffic with Polynesia is an 
 anthropological rather than an economic question. Try 
 to realise the situation. Here you have hundreds of 
 islands inhabited mainly by cannibals. They are utterly 
 uncivilised, and indeed, for the most part, in the condition 
 in which Captain Cook first found them. Except for a 
 handful of heroic missionaries, a white man hardly ever 
 steps ashore among them. There they are, doing no 
 work, sitting all day long under their palm trees, and 
 living the life of savages and cannibals, except in the 
 few cases where the patient labours of the missionary 
 have had some civilising and softening influence. They 
 know nothing of the outside world. No vessel, possibly, 
 has ever touched their shores, and the only white man's 
 face they have ever seen is that of their missionary. 
 Then, one day, a vessel arrives, and a boat is lowered 
 filled with armed men and steers for the island. These 
 armed men are the traders who have come to engage 
 
SOUTH SEA PROBLEMS 139 
 
 labour. It also lands a Government agent, whose duty 
 it is to see that matters are arranged humanely and on 
 fair terms. This boat is followed by another carrying a 
 further bodyguard, armed to the teeth, and covering the 
 first boat with their rifles at a short distance. The 
 Kanaka is easily persuaded to engage to accompany the 
 trader for a term of years, when a few sticks of tobacco, 
 a gun, or some other toy is put into his hands as a 
 present. When, a few days later on, the vessel leaves 
 the island, it carries the flower of the population away 
 with it. There are, happily, a good many islands on 
 which the unwearied work of the missionaries has borne 
 fruit, where the natives are docile and industrious ; but 
 there are many others on which this is not the case. 
 For an unarmed man to land would be certain death.' 
 
 " * Have they a common language ? ' — ' No ; the 
 dialects are innumerable on these island groups, and 
 it is, indeed, not infrequently the case that several 
 almost distinct languages are spoken on the same 
 island. Each dialect differs widely from the rest, and 
 each is only understood by a handful of natives. On 
 the island of Eromanga, which I visited the year before 
 last, the first missionary who came was murdered by the 
 natives ten minutes after he went ashore. The second 
 also was murdered, and several after him. But the 
 work was not, therefore, given up, for the missionaries 
 will not be kept back, and now the missionary whom I 
 found there has been at his post for thirty years. There 
 is a church on the island, and the Kanakas live peacefully 
 together. Can you wonder at the missionaries protesting 
 when some day they wake up to find that the pick of 
 their young men have left their island and gone to the 
 sugar plantations in Queensland ? ' 
 
 " ' Then, Professor Drummond, do I understand that 
 you sympathise with the outcry against the importation 
 
I40 HENRY DRUMMOND 
 
 of the Kanakas into Queensland ? ' — ' Not exactly. . . . 
 At the same time, it is a question on which there is so 
 much to be said on both sides that I should not like to 
 speak too definitely. What I have told you is a matter 
 of information, not of opinion. On the whole, this is 
 not a problem peculiar to the Pacific. Wherever the 
 white man comes into contact with the black, wherever 
 the product of civilisation has to deal with the child of 
 nature, the same class of difficulties arises. To keep 
 these happy children to their own coral islands and cut 
 them off from the contamination of civilisation may be 
 a pardonable ideal to the missionary. But it is a 
 question whether such a state of things is possible, or 
 possible long. Sooner or later the breath of the outer 
 world must reach them. In too many cases it has 
 reached them already. They must brace themselves 
 for the contact. The drafting of successive bands of 
 natives to a civilised country for a term of years and 
 then shipping them back again to their own island — as 
 the labour-employer is bound to do — might become an 
 important factor in the progress of these races. Every- 
 thing would depend on the treatment they received and 
 the moral atmosphere which surrounded them. The 
 Queensland Government has certainly left no stone 
 unturned to secure that: so far as legal enactment can 
 protect an inferior race, the Kanakas are safe on 
 Australian soil from any possible tyranny, violence, or 
 even physical discomfort. If it could also secure that 
 the planter would do his duty, and feel an adequate 
 responsibility with regard to his employees, there would 
 be no righteous opposition to the labour traffic. The 
 question, therefore, reduces itself to the universal moral 
 problem. Given the ideal employer, the man who will 
 protect his people from moral contamination, who will 
 Beek their good and interest as well as his own, and 
 
SOUTH SEA PROBLEMS 141 
 
 return them to their country wiser and better men, and 
 with some rational equivalent for the labour they have 
 given — then this traffic can do nothing but good. Nor 
 is it idle to hope that one day this ideal may be partially 
 realised. I admit there is small appearance of it at 
 this moment in Queensland. But there is a beginning. 
 It is a simple fact that — with many facts and, I fear, 
 deplorable facts, on the other side — in several cases the 
 Kanakas have been improved by their residence in 
 Australia. 
 
 " ' When the relations between employer and employed 
 are perfect at home, it will be time to use the moral 
 argument as final against the Kanaka exodus to Queens- 
 land. The world must go on. The labour markets must 
 adjust themselves. If it is inevitable that this human 
 stream from the Pacific should continue to discharge 
 itself upon Australian soil, one very practical thing 
 remains for those who have raised their voices against 
 it — to turn every energy to secure henceforth the 
 righteous fulfilment of the conditions under which the 
 Kanaka is engaged, and especially to ameliorate his lot, 
 and give to it that educational and moral value which 
 humanity and Christianity demand. More than ever it 
 must be made certain that the Government agent on 
 board the labour schooner will resist the temptation to 
 play into the hands of the employers, and make it 
 certain that in each individual case the terms of the 
 contract are fully understood by the natives whose 
 services are enlisted. The plantations themselves must 
 be protected from the illicit drink-seller ; and educational 
 and missionary work among the colonies of workers 
 ought to be everywhere introduced. If this were done, 
 and done effectually, the return of the Kanaka to his 
 island home would mean something vital in social and 
 moral influence for his race. At present, though the 
 
142 HENRY DRUMMOND 
 
 Kanakas are thoroughly well treated by their masters — 
 on the mere ground of economy this is necessary, 
 Kanaka labour being far too costly to be trifled with — 
 it is questionable whether they gain anything by their 
 absence, either morally or materially. Their hard- 
 earned wages they cannot take back with them in coin, 
 since money is almost unknown in Polynesia. What 
 they do take back is usually a lot of rubbish, purchased in 
 Brisbane at fancy prices, to be distributed among their 
 brother- savages as presents. This, it must be confessed, 
 is a poor show for three or four years' work among the 
 cane-brakes. 
 
 " ' On thinking over this whole question it is impossible 
 not to compare the action of the Queensland Government, 
 where the Kanakas are concerned, with their treatment 
 of their own natives. The comparison is all in favour of 
 the Kanakas. The Queensland natives are treated as 
 veritable outcasts. They are not employed ; they are 
 driven away from the towns and settlements, and their 
 lives in certain districts are freely taken on the smallest 
 provocation, and no questions asked. Let the Queens- 
 land Government see to these outcasts ; it is there 
 where the grievance lies, far more than in the import- 
 ation of the Kanakas.' " 
 
 Without the co-operation of the missionaries on the 
 New Hebrides, even had he willed otherwise, Drummond 
 could not well have obtained the information he sought. 
 It will be remembered that these Islands were the scenes 
 of the labours and martyrdom of Williams, and that 
 they include the sphere within which Dr. J. G. Paton 
 has experienced the thrilling adventures narrated in his 
 autobiography. Supported by the Presbyterian Churches 
 of Canada, Victoria, New South Wales, South Australia, 
 Tasmania, New Zealand and Otago, as well as by the 
 
SOUTH SEA PROBLEMS 143 
 
 Free Church of Scotland, a little band of twenty-five 
 men and women have consecrated their lives to the 
 evangelisation of the natives of this group of islands, and 
 are almost the only civilised inhabitants to be found 
 within their limits. These missionaries extended a hearty 
 welcome to Drummond, and afforded him every facility 
 in their power. 
 
 Under their auspices, he came into touch with the 
 natives. " On Mr. Paton's Tanna, and saw all his 
 painted cannibals," he wrote home. " But for the 
 missionary with me, I should now be — inside them." 
 We get this story more fully in his address on missions, 
 " Sailing along Tanna, I tried to land near Mr. Paton's 
 deserted field. With me was one of the missionaries 
 who has now gained a footing on another part of that 
 still cannibal island. As we neared the shore, a hundred 
 painted savages poured from out of the woods, and 
 prepared to fire upon us with their guns and poisoned 
 arrows. But the missionary stood up in the bow of the 
 boat and spoke two words to them in their native 
 tongue. Instantly every gun was laid upon the beach, 
 and they rushed into the surf to welcome us ashore. 
 No other unarmed man on this earth could have landed 
 there." 
 
 On another island, where the missionary, but two 
 years previously, had been wont to see from his doorstep 
 the smoke of the cannibal feasts, the natives brought 
 Drummond their spears and bows and poisoned arrows. 
 " We do not need them now," they said ; " the missionary 
 has taught us not to kill." His admiration of these 
 missionaries was unlimited. " No grander missionary 
 work was ever done than by these New Hebrides 
 missionaries. Every man is a king." " I have no 
 words to express my admiration for these men, and, I 
 may say, their wives, their even more heroic wives ; they 
 
144 HENRY DRUMMOND 
 
 are perfect missiDnaries ; their toil has paid a hundred 
 times ; and I count it one of the privileges of my life to 
 have been one of the few eye-witnesses of their work," 
 " People tell us," he said, " that the race for whom our 
 missionaries are thus giving their toil, their talents, their 
 life, is a decaying race, and that in fifty years not one of 
 them will be left — that I consider the noblest example 
 of the sacrifice of Christ." 
 
 Drummond's Journal of his experiences in the New 
 Hebrides has been published. In literary method it 
 reminds us forcibly of the elliptical style of Mr, Alfred 
 Jingle, but it affords a first-hand picture of these coral 
 islands and their inhabitants. The excursions yielded 
 some opportunities, too, for scientific research. At the 
 time, one of the missionaries wrote : " On the way north 
 from Aneityum, we had the genial company of Professor 
 Henry Drummond, and got a hurried trip to the Volcano 
 on Tanna arranged, which he enjoyed immensely. He 
 says that Vesuvius is nothing to it. We had a 
 photographer from Melbourne in our company, and he 
 took two or three views of the crater. Just as a group 
 who were being photographed had risen, and we were 
 starting to descend, a good large block of burning scoria 
 came flop down, just on the spot where the group had 
 been sitting. The Professor rushed to see it, with 
 staring eyes and extended hands, but it was too hot to 
 meddle with; so he warmed his hands at it, burnt a 
 biscuit on it, and finished up with lighting his cigar 
 at it." 
 
 Drummond was wont to say that travel always gave 
 the individual an immensely bigger environment to 
 think in. This voyage to the New Hebrides must have 
 made a considerable addition to his own intellectual 
 environment. 
 
CHAPTER XVII. 
 
 His Booklets. 
 
 "VrO one could attain the success which Drummond 
 -^^ achieved in his evangelism, without becoming the 
 object of much popular curiosity, and being sought after 
 by the organisers of religious efforts and demonstrations 
 of all sorts. But he steadfastly refused to be " lionised," 
 or even to aid in work among classes and along lines 
 which did not immediately appeal to him. The members 
 of the general public were rigorously excluded from his 
 Students' Meetings, and he would only appear on a plat- 
 form to support the claims of one or other of the 
 limited number of special causes to which he felt called 
 to devote himself. To one application for his assistance 
 he replied : — " I have never had time to make a speciality 
 of Temperance, and am quite unable to lecture on the 
 subject. You will get the thing so much better done 
 otherwise that I am sure you will excuse me." To the 
 Kev. W. J. Dawson, in response to a request that he 
 would give an address to business men, he sent the 
 laconic reply : — " I do not know the species." 
 
 But, in the end, the people who thirsted to know 
 what it was that he really said to the students, received 
 some satisfaction when he published his Booklets. Even 
 this concession was wrung from him. He had no desire 
 to publish his addresses, but erroneous and garbled 
 versions of these began to appear in the public prints, 
 
 lO 
 
146 HENRY DRUMMOND 
 
 and he was constrained to give them to the world at 
 first hand, in self - defence. By means of this new 
 medium, the influence of his Christian teaching became 
 European, and even world-wide, and the enormous circu- 
 lation which the booklets rapidly secured was in itself 
 a witness that his presentment of Christian truth had 
 received a hungry welcome. 
 
 To the preparation of the booklets for the press, 
 Drummond gave the greatest possible care. They were 
 no mere reprints of stenographic notes. In this, as in 
 all his literary work, his method was very much that of 
 Eobert Louis Stevenson. " It was a sight to see him 
 revise a manuscript, correcting and correcting, as if he 
 never could satisfy himself. He would spend half an 
 hour over an adjective. He was not a quick worker, 
 except in his thinking, which came by intuition." " A 
 Nineteenth Century article," he once humorously told a 
 friend, " should be written at least three times — once in 
 simplicity, once in profundity, and once to make the 
 profundity appear simplicity." His great aim was to 
 be lucid. Waving his hand one evening towards some 
 well- filled shelves in his study, he ejaculated — "All 
 these books are supposed to be more or less popular 
 works on science, and there is not a lucid statement in 
 them." Nor was his labour in vain ; he mastered a 
 characteristic literary style, felicitous in its phrasing, 
 lucid in its seeming simplicity, telling in its directness. 
 
 If he was painstaking in the literary expression of 
 his writings, he was in equal degree fastidious in regard 
 to their published form. His first booklet was set up 
 twice. He did not like the format of the original print, 
 and, without selling a copy, carried the work to another 
 printer, and took the trouble to see him personally in 
 order that he might discuss the " page " and other 
 details. The Greatest Thing in the World was expen- 
 
HIS BOOKLETS 147 
 
 sively got up, printed on deckle-edged paper, bound 
 in white covers, and gilt tops, all in conformity with 
 Drummond's own individual taste and instructions. 
 To illustrate his extreme carefulness in these matters, 
 we may mention that a page of printing in one of his 
 books, discovered to be faulty, had to be set right, even 
 at a cost of £20. 
 
 The Greatest Thing in the World was issued at Christ- 
 mas, 1889. The idea of a "Christmas Card" in this 
 form caught the public fancy, title and get-up were 
 attractive, thousands were thii'sting to make acquaint- 
 ance with Drummond's charms as a religious teacher. 
 Its sale was perfectly unprecedented. Within six 
 months 185,000 copies were sold. There has been a 
 steady demand ever since, and this little book has taken 
 its place as a permanent addition to the Christian litera- 
 ture of this age. Of the British editions alone, 330,000 
 copies had been sold between the date of its first publi- 
 cation and that of Drummond's death in 1897. It is 
 hardly necessary to mention that this booklet consisted 
 essentially of that address on Paul's definition of 
 Christian love which had charmed Moody in 1884, and 
 had since then been repeatedly delivered to student 
 audiences in Scotland and America. 
 
 Pax Vobiscum followed in 1890, and had a large sale. 
 At the time of the author's death 130,000 copies had 
 been sold. The address was well known to those who 
 had had the privilege of hearing Drummond in Edinburgh. 
 If we do not mistake, it was the second of the series 
 with which he first enthralled the gatherings in the 
 Oddfellows' Hall in 1885. Its plea for the service of 
 Jesus Christ, its satisfying explanation of His " yoke," 
 secured the allegiance of numbers of men at the time : 
 in its printed form it must have opened a door of hope 
 for many a resvless soul. 
 
148 HENRY DRUMMOND 
 
 In 1891 The Programme of Christianity was in turn 
 given to the public. As we liave seen in an earlier 
 chapter, this address was in use in 1882. When 
 Drummoud first delivered it at the Edinburgh meetings, 
 every student present received a tastefully printed card 
 on which the details of Christ's commission, as set forth 
 in the opening words of the sLxty-first chapter of the Book 
 of the Prophet Isaiah, were set down in categorical form. 
 We have already noted that Drummond in this address 
 gave voice to his profound impression of the importance 
 of Christianity as a social factor, the fountainhead of all 
 genuine altruism, and, therefore, a matter of absorbing 
 human interest. The popularity of the subject was 
 attested by the sales of the booklet, which, at the time 
 of his death, had reached 80,000 copies. 
 
 The City without a Church was published in 1892. 
 It did not command the same sale as any of the other 
 booklets, although a British issue of 60,000 in less than 
 four years was far from inconsiderable. This address, 
 too, was devoted to the social message of Christianity. 
 
 " The great use of the Church is to help men to do 
 without it. . . . What Church services really express 
 is the want of Christianity. And when that which is 
 perfect in Christianity is come, all this, as the mere 
 passing stay and scaffolding of struggling souls, must 
 vanish away. . . . The Puritan preachers were wont to 
 tell their people to ' practise dying.' Yes ; but what is 
 dying ? It is going to a City. And what is required 
 of those who would go to a city ? The practice of 
 citizenship — the due employment of the unselfish talents, 
 the development of public spirit, the payment of the 
 full tax to the great brotherhood, the subordination of 
 personal aims to the common good. And where are 
 these to be learned ? Here ; in cities here. ... No 
 
HIS BOOKLETS 149 
 
 Church however holy, no priest however earnest, no 
 book however sacred, can transfer to any human char- 
 acter the capacities of citizenship — these capacities 
 which in the very nature of things are necessities to 
 those who would live in the Kingdom of G-od. . . . The 
 eternal beyond is the eternal here. The street-life, the 
 home-life, the business-life, the city-life in all the varied 
 range of its activity, are an apprenticeship for the City 
 of God. There is no other apprenticeship for it. To 
 know how to serve Christ in them is to ' practise dying.' 
 To move among the people on the common street ; to 
 meet them in the market-place on equal terms ; to live 
 among them, not as saint or monk, but as brother-man 
 with brother - man ; to serve God, not with form or 
 ritual, but in the free impulse of a soul ; to carry on 
 the multitudinous activities of the city — social, com- 
 mercial, political, philanthropic — in Christ's spirit and 
 for His ends : this is the religion of the Son of Man, 
 and the only meetness for Heaven which has much 
 reality in it." 
 
 The last booklet was The Changed Life, the substance 
 of that address on Sanctification which had such a warm 
 welcome at Northfield and elsewhere. Judged by sales 
 of the author's edition, it ranked in popularity next to 
 The Greatest Thing in the World, and Pax Vobiscum. 
 In March 1897 the total sales amounted to 89,000 
 copies. We may make a couple of short illustrative 
 extracts to indicate its scope. 
 
 " We all, reflecting as a mirror the character of Christ, 
 are transformed into the same image from character to 
 character — from a poor character to a better one, from 
 a better one to one a little better still, from that to one 
 still more complete, until by slow degrees the Perfect 
 
ISO HENRY DRUMMOND 
 
 Image is attained. Here the solution of the problem of 
 sanctification is compressed into a sentence : Eeflect the 
 character of Christ and you will become like Christ. 
 All men are mirrors — that is the first law on which this 
 formula is based. ... If all these varied reflections 
 from our so-called secret life are patent to the world, 
 how close the writing, how complete the record, within 
 the soul itself ? For the influences we meet are not 
 simply held for a moment on the polished surface and 
 then thrown off again into space. Each is retained where 
 first it fell, and stored up in the soul for ever. The 
 law of Assimilation is the second, and by far the most 
 impressive truth which underlies the formula of sanctifi- 
 cation — the truth that men are not only mirrors, but 
 that these mirrors . . . transfer into their own inmost 
 substance, and hold in permanent preservation the things 
 that thsy reflect." 
 
 One of Drummond's own students, now occupying an 
 important pastorate in the United Free Church of 
 Scotland, testifies that this address " marked the 
 turning-point " with him, and many others have found 
 in it a new-born hope and desire to seek the way of 
 holiness. 
 
 It would pass the wit of man to ascertain with any 
 exactness the total circulation attained by these different 
 addresses. They were translated into almost every 
 European language ; they were circulated widely in the 
 Uuited States ; they were also translated into Tamil, 
 Chinese, and other foreign tongues. An authorised 
 Gorman translation of The Greatest Thing in the World 
 is said to have commanded a larger sale than any German 
 publication of the same year. Through these various 
 translations, Drummond's teaching reached a wider 
 public than he had ever dreamed of; and we have little 
 
HIS BOOKLETS 151 
 
 fear of contradiction when we say that no other purely 
 religious book has in these days equalled the more 
 popular of the booklets in respect of total issue and 
 " spread." 
 
 The teaching of the addresses in these booklets was 
 so unconventional and so well-received that it provoked 
 much jealous criticism. We shall have occasion to refer 
 to this in the following chapter. On the other hand, 
 appreciative critics hailed the addresses as containing the 
 very essence and heart of the creed of Christianity, and 
 some of Drummond's own friends, who should have known 
 better, went over the score in welcoming a growth in 
 breadth of spiritual insight and a less individualistic and 
 more social note than was found in Natural Law in the 
 Spiritual World ; when, as he once said, with a smile. 
 The Programme of Christianity, to which particular 
 reference had been made, was written long before 
 Natural Law, 
 
CHAPTER XVIIL 
 
 MiSUNDEESTOOD. 
 
 AT this point in the narrative of Drummond's life- 
 work we may suitably refer to the several 
 occasions on which he had to stand the direct attack 
 of those who conceived that his teaching was inimical to 
 the best interests of Christianity, of those who misjudged 
 him by inaccurate reports of his addresses, or of those 
 who failed to sympathise with his evangelical purpose in 
 life. It is not for us here to attempt anything like 
 discussion of the merits of the different controversies : 
 we shall coniine ourselves to a glance at the attacks 
 themselves, and Drummond's attitude towards them. 
 
 We have already had occasion to notice the storm of 
 criticism provoked by Natural Law in the Spiritual 
 World. The question at issue, the relations of Science 
 and Eeligion, was raised again, as we shall see in a 
 following chapter, on the publication of The Ascent of 
 Man. Throughout these discussions Drummond suc- 
 ceeded in maintaining a wonderfully impersonal position. 
 On behalf of religion, he was willing to take up the 
 cudgels against the scoffing scientist. " Theology . . ." 
 he wrote (in his review of Mr. G-ladstone's Impregnable 
 Bock of Holy Scripture) " has long suffered under quite 
 unusual treatment. Any visionary is taken, and that 
 notoriously by men of science, as the representative of 
 the system. And it is time for theology to be relieved 
 
 152 
 
MISUNDERSTOOD 153 
 
 of the irresponsible favours of a hundred sciologists, 
 whose guerilla warfare has long alienated thinking men 
 in all departments of knowledge. . . . When science 
 speaks of them [the exponents of scientific theology] it 
 accepts positions and statements from any quarter ; from 
 books which have been for years or centuries out-grown, 
 or from popular teachers whom scientific theology un- 
 weariedly repudiates." 
 
 "With equal confidence, he would champion the cause 
 of science as a torch-bearer to religion. " Let science 
 and religion," he said in 1892, "go each in its own 
 path, they will not disturb each other. The contest is 
 dying out. The new view of the Bible has made 
 further apologetics almost superfluous. I have 
 endeavoured to show that in my articles on Creation. 
 No one now expects science from the Bible. That 
 would be an anachronism. The literary form of 
 Genesis precludes the idea that it is science. You 
 might as well contrast Paradise Lost with geology aa 
 the Book of Genesis. . . . Mr. Huxley might have 
 been better employed than in laying that poor old 
 ghost. The more modern views of the composition 
 of the Bible have destroyed the stock-in-trade of the 
 platform infidel. Such men are constructing difficulties 
 which do not exist, and they fight as those who beat 
 the air. . . . Science has made religion a thousand 
 times more thinkable and certain. It had become 
 simply impossible for thinking men and women to be 
 at rest on the old theological standpoint. The basis 
 of religion was getting very weak. Science and 
 literature, so far from weakening the spiritual part of 
 rehgion, have strengthened it beyond all belief." 
 
 But although he was conspicuously self-possessed 
 in the face of criticism, Drummond felt the alienation 
 of the sympathy of his friends, and that most keenly, 
 
154 HENRY DRUMMOND 
 
 In 1883 he wrote to a correspondent : — "I cannot thank 
 you, or honour you enough, for your letter. It did me 
 good ... In all my poor work I try to be guiltless 
 of ever * destroying ' anything, believing that the true 
 method is Christ's, to * fulfil.' I never therefore seek 
 to be destructive, but constructive, and you are quietly 
 doing this same work. I received your words in your 
 very kind letter with real enthusiasm. They are as true 
 as they are manly and touching. It is a great thing to 
 live amid such movements — when thought around us is 
 disturbed rather than stagnating, and I rejoice in it. 
 The deliverance from Pharisaism is what we must 
 devoutly pray for in ourselves and others, and in 
 struggling against this we may understand Him. 
 Some day I hope we may have a talk about evolution, 
 that far-from-proved, possibly never-to-be-proved, but 
 mere working-hypothesis, to be superseded soon I hope 
 by something more ' fulfilling.' " 
 
 What exactly was the occasion of the misunderstand- 
 ing at Northfield, to which allusion has already been 
 made, has not been put on record ; but by Drummond's 
 theological friends in Britain it has been suggested that 
 the point of separation had somewhat to do with his 
 advanced views on the subject of the inspiration of the 
 Scriptures. His intimate and life-long friend, Dr. John 
 Watson, has written : — " He began with believing in 
 verbal inspiration, with holding the complete system 
 of orthodox doctrine, with its use of conventional 
 phrases about religion. He went on to accept the 
 results of Biblical criticism, to place charity above all 
 doctrine, and to carry the principle of evolution to a 
 somewhat startling length. Whether this change con- 
 ciliated another world I do not know, but it certainly 
 deeply offended his old evangelistic world. That world 
 is very cohesive and thoroughly organised, with its 
 
MISUNDERSTOOD 155 
 
 papers, catchwords, weapons, and it did not spare 
 Drummond, till even his sweet temper was tried, and 
 he described his malicious critics as ' the assassins of 
 character.' It is almost incredible, and it was, of 
 course, quite inexcusable that any school of religion, 
 however extreme, should persecute so beautiful a 
 Christian as Henry Drummond; but it would be 
 unreasonable to blame certain of his former friends 
 because they were alarmed and did not any longer 
 desire his help. . . . Drummond felt himself ' a good 
 deal out of it ' at Northfield Conference, which was to 
 be expected, and he would have been as much ' out of 
 it' at Keswick Conference in his later years, but the 
 Conference people need not have ' rent ' him, and he 
 need not have expected *a happy time.'" 
 
 It is alleged that Mr. Moody has been heard to 
 say — " The apes were almost too much for me," but, 
 it is worthy of record that he remained loyal " while 
 the religious papers were stabbing Drummond to the 
 heart." Of the different reports of Moody's vindication 
 of his friend, the following is the most circumstantial. 
 " When the Professor was on a visit to Northfield, some 
 of Mr. Moody's associates were greatly exercised as to 
 Mr. Drummond's soundness in the faith, and after much 
 cogitation they resolved to approach Mr. Moody on the 
 subject. A deputation was appointed. Mr. Moody was 
 asked to interrogate his visitor. To this the evangelist 
 agreed, saying that he would take an opportunity on 
 the following morning. The morning came, and with it 
 the interview. In the afternoon of the same day the 
 deputation again saw Mr. Moody, and asked him if he 
 had seen Mr. Drummond. ' Yes,' said Mr. Moody. 
 ' And did you speak to him about his theological 
 views?' 'No,' said Mr. Moody, 'I did not. Within 
 half an hour of his coming down this morning he gave 
 
156 HENRY DRUMMOND 
 
 me such proof of his being possessed of a higher 
 Christian life than either you or I have, that I could 
 not say anything to him. You can talk to him yourselves 
 if you like.' " Of the friendship of the great evangelist 
 for Drummond, Mr. Moody's biographer says : — " He 
 believed in the man with all his heart, and though he 
 could not follow him in all his theories, he knew him 
 to be a Christian ' who lived continually in the 
 thirteenth chapter of First Corinthians.'" 
 
 Desire for esteem and for public notice was foreign 
 to Drummond's nature, and throughout his life he made 
 a persistent struggle to withdraw himself from public 
 platforms. This trait is well set forth and exemplified 
 in the following account, written, while he was still 
 alive, by a journaUst with whom he was on intimate 
 terms. 
 
 " Few public teachers act as thoroughly in the spirit 
 of the precept ' Hide your life, but show your wit.' 
 Professor Drummond likes to do his work as quietly as 
 possible. In his native Scotland he is rarely seen at 
 great public meetings, not because he is not asked to take 
 part in them, but because he prefers the bypaths of 
 platform life. ... I sometimes think that the institution 
 of the reporter has played a large part in driving 
 Professor Drummond into his shell. It would be wrong 
 to say he hates the reporter, for I don't believe he is 
 capable of hatred toward any man; but it is quite 
 allowable to say he hates reports. If you can promise 
 him your meeting will not be reported, you have won 
 half the battle in securing him as a speaker." 
 
 The same writer goes on to give an instance of 
 Drummond's modesty. While acting as editor of a 
 northern religious paper he received a letter from 
 
MISUNDERSTOOD 157 
 Drummond which explains itself. "Just seen C , a 
 
 most excellent piece of work. But it revives an awful 
 threat you made to go on from C. to D. Now I 
 want to beg you, in all seriousness, not to do that. 
 Goodness knows, I am sick enough of myself without 
 that further humiliation. But apart from all that, I am 
 
 known to be one of the supporters of the M C , 
 
 and this kind of log-rolling won't do. If any expense 
 to the paper has already been incurred, I will pay it a 
 dozen times, but you really must choose another victim. 
 I ask this as a personal favour, if you will not listen to 
 other argument, and I rely on your humouring me in 
 this, even though it be against your convictions. ... I 
 am thought to be a kind of harmless lunatic ; my book 
 on Natural Law is supposed to be a castle in the air ; I 
 am believed to have a bee in my bonnet, and altogether 
 to be affected by a mild kind of insanity." 
 
 If Drummond disliked having his addresses reported, 
 he abhorred the " interview " ; and even in America, 
 where this phase of journalism had its birth and is 
 carried to extraordinary lengths, it was found impossible 
 to make " copy " of him. " He would be an audacious 
 interviewer, indeed," wrote a New York Tribune press- 
 man, " who would make a venture for personal informa- 
 tion, and the amount obtained would be comparable to 
 some of the atoms described in the lectures, with a large 
 credit in favour of the infusoria. In this particular, 
 Professor Drummond is utterly elusive." "Attempt, as 
 adroitly as you may," wrote another journalist, " to lure 
 the Professor into the autobiographical strain, and he 
 becomes as silent as an oyster." 
 
 Sometimes the would-be interviewer was " bowled " in 
 the first " over." Drummond told of one amusing 
 incident of this sort, which occurred upon his second 
 visit to America. 
 
158 HENRY DRUMMOND 
 
 " The day before sailing from New York, I was called 
 upon at my hotel by a representative of one of the great 
 New York dailies. On being shown in, he at once 
 began — 
 
 " ' You are the author of a book called How to Make 
 Love ' ? 
 
 " I said ' No.' 
 
 " ' What, did you not write that ? ' 
 
 "'No.' 
 
 " ' Are you quite sure it wasn't you ? * 
 
 " ' Quite sure.' 
 
 " ' Well, that's strange. However, you are going to 
 lecture to-night ? ' 
 
 " ' Well — I am going to talk a little.' 
 
 " ' To whom ? ' 
 
 " ' The students.' 
 
 " ' Where ? ' 
 
 " ' In Chickering Hall.' 
 
 " ' What about ? ' 
 
 " ' Well, — about — Christianity.' 
 
 " ' Ah ' (whipping out his notebook). ' What is your 
 opinion of Christianity ? ' 
 
 " Clearly this man was the sporting editor." 
 
 " I then found," added Professor Drummond, " that I 
 had an engagement." 
 
 In having garbled and disconnected reports of his 
 utterances given to the public in uurevised and scrappy 
 newspaper paragraphs, Drummond early made acquaint- 
 ance with the misfortune which is the lot of the teacher 
 or preacher who happens to strike a fresh and indi- 
 vidual note ; and he took every precaution to secure the 
 exclusion of the reporters — " these irresponsible mis- 
 creants " as he humorously called them in one private 
 letter — from his Students' Meetings. For his pains, he 
 
MISUNDERSTOOD 159 
 
 drew on himsslf the attack of an Edinburgh newspaper, 
 and also of the Australian religious press. He was 
 accused of striving to conceal his teaching from the 
 general public, as if it had been something occult. Nor 
 was he absolutely successful. With an eye like a lynx, 
 he was quick to " spot " a reporter, and have him dealt 
 with before he had time to leave the hall, but that did 
 not prevent the appearance of various paragraphs, which 
 were none the more sympathetic or exact for his ex- 
 pressed dislike of their publication. In the discussion on 
 his teaching which took place in the Free Church Assembly 
 in 1892, Drummond intervened at one point to repudiate 
 the accuracy of alleged quotations from his addresses, 
 and told the House that, if he was right in thinking 
 that his critic referred to an Edinburgh evening news- 
 paper, " the reports which appeared in that newspaper of 
 the addresses delivered to the Edinburgh Students during 
 the winter were an utter perversion, and, in his humble 
 opinion, a wicked perversion for purposes of journalism, 
 of what was said at these meetings." It is only fair to 
 add that, after a personal call which Drummond made 
 upon the editor, this newspaper ceased to question the 
 wisdom of the suppression of reporters, and even 
 published one or two articles in which the work among 
 the students was spoken of in an appreciative and kindly 
 manner. 
 
 From the days of the first Moody campaign a 
 prominent evangelical weekly newspaper adopted 
 Drummond as one of its men, and lost no opportunity 
 of making copy from his addresses and any letters or 
 articles he might write. But, from the date of the 
 crisis at Northfield in 1887, this exponent of ultra- 
 evangelicalism threw him over, and thenceforward 
 published anything that belittled the value of his work. 
 In 1888, a student at Edinburgh University wrote a 
 
i6o HENRY DRUMMOND 
 
 letter to the journal in question, attacking Drummond's 
 teaching at the Students' Meetings, and this was published. 
 The writer belonged to a well-known family in the inner 
 circle of London ultra-orthodoxy, and, although he was 
 only a unit among the thousands of Edinburgh students, 
 and individually a man of stereotyped creed and the 
 narrowest possible outlook, his mischievous missive 
 did its work, and went a long way to alienate the 
 sympathies of hundreds of the Christian men and 
 women whose friendship Drummond had won in earlier 
 days. At the time, Drummond wrote, " I did not care 
 for the kind of attack personally, but I am very jealous 
 just now that the Edinburgh Students' work should not 
 suffer. I defend that from the scoffer." Fortunately, 
 attacks of this kind had no influence in the sphere in 
 which he v/as working. 
 
 There is a touch of the subjective note in the words 
 in which he referred, in 1889, to the alleged heresies 
 of Dr. Marcus Dods. " One cannot talk to children 
 without being real ; and one cannot be called a heretic 
 without being honest. ... On three distinct occasions 
 the cry of heretic has been raised against Dr. Dods. 
 Whether just or unjust, this is never a comfortable 
 thiug ; and though such charges must be sometimes 
 necessary, both for the relief of conscience and the 
 protection of truth, it is surely one of the cruellest 
 features of the strained theological situation, not only 
 that a public man takes his life in his hands every time 
 he opens his lips, but that he is liable to have his influence 
 marred and his mind troubled for years by any spark 
 of suspicion regarding him that may be idly dropped 
 on the combustible elements of rehgious intolerance." 
 
 In 1890, a strongly adverse criticism of Drummond's 
 address on missions was published by the religious 
 journal to which reference has already been made. In a 
 
MISUNDERSTOOD 161 
 
 letter which he wrote to a friend at the time, he 
 points out that the writer of the communication just 
 alluded to " pretends that he has my address before 
 him. He even says, ' read in their connection they mean 
 more than this.' Now, if the things quoted had been 
 read in their connection, no such construction could 
 ever have been placed upon them. There was no 
 account of this address published that was not ab- 
 breviated to one-fourth by the reporter. A column 
 
 appeared in the A and was copied into the 
 
 B C by the clever editor, who changed it 
 
 into the first person to make it look as if it was 
 his own reporting. But the newspaper impression of 
 the address was entirely false ; and the D 's im- 
 pression is equally false. I did not say the things 
 quoted. . . . The effect of this address was just the 
 opposite of that indicated, and I have heard already 
 from several wliom it has sent to he missionaries abroad. 
 Indeed, no address I ever gave brought in such 
 fruit in this direction." In the same letter he con- 
 fessed how much this attack had pained him when 
 he wrote : " I regard it as a great evil when I am 
 made to lose the sympathy of God's people, and 
 
 the article in last week's D can only have that 
 
 effect." 
 
 In May 1892, certain members of the Assembly of 
 the Free Church of Scotland broke the monotony of 
 the routine proceedings of that Court by indulging in 
 a heresy hunt. Professors Dods, Bruce, Candlish, and 
 Drummond, were in turn impeached : in every case 
 the result was the discomfiture of the attacking party. 
 Drummond was, perhaps, least severely handled. The 
 booklets and addresses to students were this time 
 brought under review, and Drummond undoubtedly 
 took the wind out of the sails of his critics when, as 
 II 
 
i62 HENRY DRUMMOND 
 
 we have already seen, he repudiated the accuracy of 
 the reports of the addresses challenged. 
 
 Two of Drummond's intimate friends have written of 
 the general charge of heresy made against him, and 
 their words may be quoted here as an indication of the 
 appreciation which he won from those who knew him 
 best. 
 
 The Eev. D. M. Ross has written : — " The ordeal of 
 criticism to which the man and his teaching were sub- 
 jected for years gave Drummond an opportunity of 
 revealing the strength and beauty of his character. No 
 bitter word did he ever write or speak in reply to his 
 most merciless or ungenerous critics. ... I know how 
 some of the attacks, imputing unworthy motives and 
 traducing his character, made Drummond's sensitive 
 nature wince ; but not only did he not break the 
 silence, but he nourished no bitter grudge in his heart. 
 One instance of his magnanimity to an opponent may 
 be worth recalling. A very able theologian had reviewed, 
 in the pages of an influential journal, the booklet The 
 City without a Church, not only in a trenchant but in 
 a somewhat personally bitter fashion. ' What ails So- 
 and-So at me ? ' was Drummond's comment to a 
 mutual friend ; and when he was asked a few weeks 
 afterwards by an American theological college to recom- 
 mend a Scottish theologian for a course of lectures, he 
 named his castigator." 
 
 Dr. John Watson adopted an equally emphatic tone 
 in an article which he contributed to the North American 
 Review. " You might as well have beaten a spirit with 
 a stick as prosecuted Drummond for heresy. . . . When 
 one saw the unique and priceless work which he did, it 
 was inexplicable and very provoking that the religious 
 
MISUNDERSTOOD 163 
 
 world should have cast this man, of all others, out, and 
 have lifted up its voice against him. Had religion so 
 many men of beautiful and winning life, so many- 
 thinkers of wide range and genuine culture, so many 
 speakers able to move young men by hundreds towards 
 the Kingdom of God, that she could afford or have 
 the heart to withdraw her confidence from Drummond ? 
 Was there ever such madness and irony before Heaven 
 as good people lifting up their testimony and writing 
 articles against this most gracious disciple of the Master, 
 because they did not agree with him about certain things 
 he said, or some theory he did not teach, while the world 
 lay round them in unbelief and selfishness, and sorrow 
 and pain ? ' What can be done,' an eminent evangelist 
 once did me the honour to ask, ' to heal the breach 
 between the religious world and Drummond ? ' And 
 I dared to reply that in my poor judgment the first 
 step ought to be for the religious world to repent of its 
 sins, and make amends to Drummond for its bitterness. 
 The evangehst indicated that, so far as he knew his 
 world, it was very unlikely to do any such becoming 
 deed, and I did not myself remember any instance of 
 repentance on the part of the Pharisees. Then, grow- 
 ing bold, I ventured to ask why the good man had not 
 summoned Drummond to his side, as he was working 
 in a University town, and knew better than any other 
 person that he could not find anywhere an assistant so 
 acceptable or skilful. He agreed in that, but declared 
 at once that if Drummond came his present staff would 
 leave, and that two men could not do all the work ; 
 which seemed reasonable, and, besides, every man knows 
 his own business best, and that evangelist knew his 
 remarkably well. . . . Never did my friend say one 
 unkind word of the world which condemned him, but it 
 may be allowed to another to say that if anyone wishes 
 
i64 HENRY DRUMMOND 
 
 to indict the professional religionists of our time for 
 bigotry and stupidity, painful and unanswerable proof 
 lies ready to his hand in the fact that the finest evangel- 
 ist of the day was treated as a Samaritan." 
 
 We believe it will be readily conceded that the word 
 " misunderstood " ought to be written over each one of 
 the grounds of attack upon Drummond to which we 
 have referred in this chapter. The scientists placed no 
 value upon the spiritual aim of his teaching, and had no 
 desire that science should contribute anything to re- 
 ligion. The theologians, professional and amateur alike, 
 " feared the Greeks, although they brought gifts." Much 
 disservice had been done to Christianity by men who 
 spoke in the name of science, and these theological 
 critics had not that intimate personal acquaintance with 
 Drummond which would have disarmed their suspicion 
 of his making an attempt to hinder the cause of the 
 Evangel. The casual visitor to Northfield, in sympathy 
 with but mayhap not as great of soul as D. L. Moody, 
 was misled rather than helped by Drummond's scientific 
 terminology and illustrations, and failed to apprehend 
 his purity of purpose and singleness of eye. The re- 
 ligious newspaper took the word of a sohtary medical 
 student upon a point of theology, and did Drummond 
 great despite by publication of an absolutely erroneous 
 account of the address on missions. The Free Church 
 Assembly was asked to condemn him for heresy upon 
 the strength of " malicious " reports in an evening news- 
 paper. All this was blind treatment of the man who 
 had said — " I have only one passion, that is Christ," 
 and whose daily life and conversation were absolutely 
 consistent with this all-embracing confession of faith. 
 
CHAPTER XIX. 
 
 "The Ascent of Man." 
 
 IN pursuit of his special studies in biological science, 
 Drummond, as early as 1886, conceived the idea 
 of writing a book on the " Ascent of Man," but while his 
 friends occasionally got hints from him that the pro- 
 ject had not been entirely dropped, it was not until 
 some years later, when he accepted an invitation to 
 deliver the Lowell Institute Lectures in Boston, U.S.A., 
 in 1893, that he definitely committed himself to a 
 public statement of the results of his research and 
 study on the subject. 
 
 When he arrived in Boston in April 1893, he found 
 that his lectures were to be a centre of great public 
 interest. A ring of speculators had even bought up a 
 large number of the tickets for the lecture course, 
 and these had been sold at fabulous prices. He had 
 supposed that he would have to talk to " a handful of 
 fossils," and had brought from Glasgow a specially pre- 
 pared budget of lectures, written in his driest and most 
 abstrusely scientific vein. " To his surprise, he found 
 that instead of addressing two or three score of scientific 
 specialists, deaf old gentlemen, and matter-of-fact ' blue- 
 stockings,' all Boston and the suburbs seemed determined 
 to get within the doors of the Institute. The place 
 was besieged. His appearance in the city was a great 
 
 popular event, and the astonished Professor straightway 
 
 165 
 
i66 HENRY DRUMMOND 
 
 barred his door at the Hotel Brunswick, and devoted 
 the greater part of his Boston visit to the re-writing of 
 all the lectures that he had brought with him." The 
 demand by the public was so great, indeed, that he had 
 to re-deliver each lecture to a second audience on the 
 day following its first delivery. At Chautauqua, too, 
 and, we believe, in Chicago, he was able to make further 
 use of the same lectures. 
 
 The Ascent of Man was published in May 1894. 
 Although it had a large sale, it never commanded the 
 public interest which attended Drummond's earlier 
 books. This was partly accounted for by the issue of 
 the book at a net price. Drummond disapproved of 
 the discount system, on the ground that it did harm to 
 the booksellers. The discount booksellers, on the other 
 hand, declined to stock the book, and it suffered in 
 consequence. But, apart from the question of price, 
 comparison with the circulation of Natural Law in the 
 Spiritual World brings into relief the conclusion that, 
 while that work, in consequence of the Spectators review, 
 was hailed as a serious and almost successful attempt 
 to reconcile the teachings of science with those of 
 orthodox Christianity, the religious public, in the course 
 of the decade that had elapsed since its publication, had 
 arrived at the more mature judgment that Drummond 
 had failed to make out his case — as he himself was 
 almost prepared to admit — and it was therefore less likely 
 to look to a fresh scientific work from his pen in the hope 
 of his coming any nearer the solution of the problem. 
 The smaller sale may also be attributed to the fact 
 that this book is more purely scientific than the others, 
 and deals, in the terminology of science, with the laws 
 of biology and kindred departments of knowledge. 
 While the whole has a religious motif, the discussion of 
 questions distinctly related to revealed religion is kept 
 
"THE ASCENT OF MAN" 167 
 
 strictly to its proper place. In short, the book does not 
 appeal to a large percentage of the Christian public. 
 
 Drummond considered the book his most import- 
 ant contribution to the scientific literature of the day, 
 and all his critics, favourable and unfavourable, agreed 
 with him in this. In his Preface, he confesses that 
 Evolution is assumed as a working-hypothesis through- 
 out. There, too, he explains the field to be occupied — 
 " the Ascent of Man, the Individual during the earlier 
 stages of his evolution. It is a study in embryos, in 
 rudiments, in installations ; the scene is the primeval 
 forest ; the date, the world's dawn. Tracing his rise as 
 far as Family Life, this history does not even follow 
 him into the Tribe ; and as it is only then that social 
 and moral life begin in earnest, no formal discussion of 
 these high themes occurs." In an extended introductory 
 chapter Drummond sketches his attitude towards Evolu- 
 tion, and goes on to emphasise the need for recognition of 
 the great principle of the Struggle for Others as a factor in 
 Evolution. This is the kernel of his contribution to the 
 question, and the keynote of the book. With ample 
 acknowledgments to previous workers in this department 
 of science, he sketches the Evolution of man, and 
 incidentally of lower forms of life, claiming that 
 Evolution is " the story of creation as told by those who 
 know it best." He alleges that the danger is that, in 
 applying Evolution as a method, it may not be carried 
 far enough. " No man, no man of science even, observ- 
 ing the simple facts, can ever rob religion of its due. 
 Eeligion has done more for the development of Altruism 
 in a few centuries than all the millenniums of geological 
 time. But we dare not rob Nature of its due. We 
 dare not say that Nature played the prodigal for ages, 
 and reformed at the eleventh hour. If nature is the 
 garment of God, it is woven without seam throughout ; 
 
i68 HENRY DRUMMOND 
 
 if a revelation of God, it is the same yesterday, to-day, 
 and for ever ; if the expression of His Will, there is in 
 it no variableness nor shadow of turning. Those who 
 see great gulfs fixed — and we have all begun by seeing 
 them — end by seeing them filled up." 
 
 In his chapter upon " The Dawn of Mind " he draws 
 extensively upon his unique opportunities for studying 
 human life in its most primitive forms in Africa, in 
 Australia, in the New Hebrides, in the Malay Archi- 
 pelago, and elsewhere ; and, if the Evolutionary scheme 
 which he propounds is not his own, he brings a wealth 
 of first-hand observation towards the illumination of the 
 question. After discussing " The Evolution of Language," 
 he contends that "if Evolution reveals anything, if 
 Science itself proves anything, it is that Man is a 
 spiritual being, and that the direction of his long career 
 is towards an ever larger, richer, and more exalted life. 
 On the final problem of Man's being, the voice of Science 
 is supposed to be dumb. But this gradual perfecting of 
 instruments, and, as each arrives, the further revelation 
 of what lies behind in Nature, this gradual refining of 
 the mind, this increasing triumph over matter, this deeper 
 knowledge, this efflorescence of the soul, are facts which 
 even Science must reckon with." 
 
 In picturesque and adequate terms he describes the 
 accepted data upon which the Evolutionary theory of 
 " The Struggle for Life " meantime rests, and then he 
 proceeds to open up his theory of " The Struggle for the 
 Life of Others," " The Evolution of a Mother," and " The 
 Evolution of a Father." This, as we have already indi- 
 cated, forms his own particular contribution to the 
 teachings of Evolution, and is the raison-d'etre of the 
 volume. A few representative quotations may best 
 serve to give some idea of the drift of his line of 
 thought. 
 
««THE ASCENT OF MAN" 169 
 
 " With a Body alone Man is an animal : the highest 
 animal, yet a pure animal ; struggling for its own narrow 
 life, living for its small and sordid ends. Add a Mind 
 to that and the advance is infinite. The Struggle for 
 Life assumes the august form of a struggle for light : he 
 who was once a savage, pursuing the arts of the chase, 
 realises Aristotle's ideal man, ' a hunter after Truth.' 
 Yet this is not the end. Experience tells us that Man's 
 true life is neither lived in the material tracts of the 
 body, nor in the higher altitudes of the intellect, but in 
 the warm world of the affections. Till he is equipped 
 with these, Man is not human. He reaches his full 
 height only when Love becomes to him the breath of 
 life, the energy of will, the summit of desire. There at 
 last lies all happiness, and goodness, and truth, and 
 divinity. . . . 
 
 " The Struggle for the Life of Others is the physio- 
 logical name for the greatest word of ethics — Other-ism, 
 Altruism, Love. From Self-ism to Other-ism is the 
 supreme transition of history. ... In organising the 
 physiological mechanism of Eeproduction in plants and 
 animals, Nature was already laying wires on which, one 
 far-off day,the currents of all higher things might travel. . . . 
 
 " The factor of Eeproduction is thus seen to be funda- 
 mental. To interpret the course of Evolution without 
 this would be to leave the richest side even of material 
 Nature without an explanation. . . . See how full 
 Creation is of meaning, of anticipation of good for Man, 
 how far back begins the undertone of Love. Eemember 
 that nearly all the beauty of the world is Love-beauty — 
 the corolla of the flower and the plume of the grass, the 
 lamp of the firefly, the plumage of the bird, the horn of 
 the stag, the face of a woman ; that nearly all the music 
 of the natural world is Love-music — the song of the 
 nightingale, the call of the mammal, the chorus of the 
 
I70 HENRY DRUMMOND 
 
 insect, the serenade of the lover ; that nearly all the 
 foods of the world are Love-foods — the date and the 
 raisin, the banana and the bread-fruit, the locust and 
 the honey, the eggs, the grains, the seeds, the cereals, 
 and the legumes ; that all the drinks of the world are 
 Love-drinks — the juices of the sprouting grain and the 
 withered hop, the milk from the udder of the cow, the 
 wine from the Love-cup of the vine. Remember that 
 the Family, the crown of all higher life, is the creation 
 of Love ; that Co-operation, which means power, which 
 means wealth, which means leisure, which therefore 
 means art and culture, recreation and education, is the 
 gift of Love. Eemember not only these things, but the 
 diffusions of feeling which accompany them, the eleva- 
 tions, the ideals, the happiness, the goodness, and the 
 faith in more goodness, and ask if it is not a world of 
 Love in which we live. . . . 
 
 " No greater day ever dawned for Evolution than this 
 on which the first human child was born. For there 
 entered then into the world the one thing wanting to 
 complete the Ascent of Man — a tutor for the affections. 
 It may be that a Mother teaches a Child, but in a far 
 deeper sense it is the Child who teaches the Mother. 
 Millions of millions of Mothers had lived in the world 
 before this, but the higher affections were unborn. 
 Tenderness, gentleness, unselfishness, love, care, self- 
 sacrifice — these as yet were not, or were only in the 
 bud. Maternity existed in humble forms, but not yet 
 Motherhood. To create Motherhood and all that en- 
 shrines itself in that holy word required a human 
 child. . . . 
 
 " "When Man passed . . . from the frugivorous to the 
 carnivorous state, the Father had the additional responsi- 
 bility of keeping his family in food. ... He is not 
 only protector but food-provider. It is impossible to 
 
*«THE ASCENT OF MAN" 171 
 
 believe that in process of time the discharge of this 
 office did not bring some faint satisfactions to himself, 
 that the mere sight of his offspring fed instead of 
 famished did not give him a certain pleasure. And 
 though the pleasure at first may have been no more 
 than the absence of the annoyance they caused by the 
 clamorousness of their want, it became a stimulus to 
 exertion, and led in the end to rudimentary forms of 
 sympathy and self-denial. . . ." 
 
 From the point to which the foregoing quotations 
 bring us, Drummond goes on to trace the formation of 
 the human Family, which tended further to develop the 
 virtue of unselfishness. " A man cannot be a member 
 of a Family and remain an utter egoist," he says. In 
 the Family, too, the word duty at least received a first 
 imperfect meaning ; and the father, in some rough way, 
 formed " an external conscience to those beneath him," 
 and dutiful obedience introduced the rudiments of a 
 sense of Eighteousness. 
 
 In a final chapter, Drummond seeks to show an 
 essential identity between Christianity and Evolution. 
 Both are methods of creation ; both have for their object 
 the making of more perfect living beings ; both work 
 through Love. " Evolution and Christianity have the 
 same Author, the same end, the same spirit. There is 
 no rivalry between these processes. Christianity struck 
 into the Evolutionary process with no noise or shock ; 
 it upset nothing of all that had been done ; it took all 
 the natural foundations precisely as it found them ; it 
 adopted Man's body, mind, and soul at the exact level 
 where Organic Evolution was at work upon them ; it 
 carried on the building by slow and gradual modifica- 
 tions ; and, through processes governed by rational laws, 
 it put the finishing touches to the Ascent of Man." 
 
172 HENRY DRUMMOND 
 
 The critics received Drummond's book in a serious 
 spirit. Almost without exception, they gave most 
 careful consideration to the propositions which it 
 contained. One and all were agreed in praising its 
 lucidity and style, as a piece of literary work. But 
 few of them were prepared to go beyond this. We 
 give a list of the principal criticisms and reviews of 
 The Ascent of Man in the bibliographical notes appended 
 to the present volume, and we believe that to anyone 
 who may take the trouble to examine the pamphlets 
 and articles there cited it will speedily become evident 
 that Drummond's leading theory was received with 
 hesitation by all, and hardly accepted by anyone. 
 But his discoveries were always derived from intuition 
 rather than from reason ; and, although we can only 
 speak from the lay point of view, we may suggest that 
 Evolutionists may in time, by laborious work, reach the 
 point which Drummond attained without being well able 
 to say how he got there. 
 
 To the more conservative men in the Free Ohurch 
 of Scotland it was a matter of real concern that one 
 of their professors should have given the unqualified 
 acceptance to the theory of evolution which they 
 thought they discovered in The Ascent of Man, and no 
 fewer than twelve overtures on the subject were brought 
 before the General Assembly in May 1895. Principal 
 Eainy moved for a finding to the effect that this book 
 and its contents did not warrant the interference of the 
 Church. In the course of an important speech, the 
 Principal reminded the Assembly that "they had to 
 consider the doctrine of evolution, in regard to which 
 he should suppose everybody would be disposed to say 
 there was certainly something in it. How much there 
 was in it, and what the limits of its application were, 
 was a question on which a very great difference of 
 
"THE ASCENT OF MAN" 173 
 
 opinion would disclose itself if all their minds were 
 unveiled on the subject ; but this principle of evolution, 
 at all events as a working-hypothesis, had in a very- 
 remarkable way taken possession of the scientific minds 
 of their time. There was no doubt about that, and 
 there was no doubt that the most Christian men — he 
 had been very much struck with it in the case of some 
 scientific men now gone, whom he had expected, just 
 because they were old men, to be the men to stand out 
 against it — had gone into an acceptance, and cordial 
 acceptance, and application of the doctrine of evolution, 
 and very considerably wide applications of it, in a way 
 that showed with what force and strength this disclosure, 
 this conception, this method, this way of looking at 
 Nature had commended itself to scientific minds. He 
 was speaking of very decided and well-established 
 Christians. That was not a reason why any of them 
 should adopt it, or make it a part of their own in- 
 tellectual belief ; but it was a reason why they should 
 feel that they were here dealing with something which 
 had come into the world of knowledge and of science 
 in a way that called for very considerable caution and 
 circumspection on the part of Christians and Christian 
 Churches. . . . He thought this book was conceived 
 by a man who was mainly occupied with theistic and 
 ethical results in the interests of truth and religion, 
 and who thought he could disprove an atheistic and 
 non-ethical view of the world." In seconding Principal 
 Eainy's motion, Dr. Stalker said that Professor Drummond 
 had himself to blame. " There are," he said, " few 
 writers who take less trouble to reconcile their views 
 with current opinions ; indeed, the Professor does not 
 always take the trouble to reconcile with each other 
 the elements occupying different corners of his own 
 mind. He is an intuitive thinker, who sees single 
 
174 HENRY DRUMMOND 
 
 points in isolation with extraordinary clearness, and 
 can describe his visions with unrivalled skill ; but he 
 has not the logical and systematic faculty which makes 
 contradictory things intolerable." After some discussion, 
 the motion proposed by Principal Eainy was carried by 
 a majority of one hundred and twenty-three. Thus, for 
 the second and last time, Drummond escaped from per- 
 secution within the borders of his Church, 
 
CHAPTER XX. 
 
 Scientific Work. 
 
 HOWEVER Drummond may have been received by 
 the men of the scientific world, there is no room 
 for doubt as to our right to designate him as a man 
 of science. The bent of the man's mind was scientific, 
 and when we review the contributions he was able to 
 make to scientific literature we are further confirmed in 
 our view. 
 
 At the outset, we are reminded of the distinctly 
 scientific tastes and proclivities which he developed in 
 youth. Unlike many others of scientific temperament, 
 his appreciation of art in letters and in life was a keen 
 one, but this did not interfere with a marked bias 
 towards scientific research and study. His earliest 
 essay in writing for publication, the work of his 'teens, 
 was the description of a naturalist's examination of a 
 glen in the neighbourhood of Stirling. At the Uni- 
 versity, his favourite class was that of geology, and 
 from it he carried off the first prize, gaining at the 
 same time the personal esteem of his teacher, Professor 
 Geikie, and offer of the post of class assistant. At 
 New College, the class of Natural Science yielded a 
 crop of prizes. 
 
 When the opportunity arose, he chose the vocation of 
 
 Lecturer on Natural Science in preference to that of the 
 
 Christian ministry, for which his general studies had 
 
 17s 
 
176 HENRY DRUMMOND 
 
 been intended to qualify him. Then, in 1879, he was 
 the chosen companion of Professor Geikie in his survey 
 of the volcanic phenomena of Western North America 
 In April 1880, at an age when distinct merit and 
 acknowledged scholarship could alone have justified his 
 nomination, he was elected a Fellow of that eclectic 
 corporation of exact scientific students, the Eoyal Society 
 of Edinburgh, — Professor Geikie, Sir William Thom- 
 son, Professor M'Kendrick, and Sir Eobert Christison, 
 all accredited scientists, standing as sponsors on the 
 occasion. In 1883, Ifatural Law in the Spiritual World 
 was hailed throughout the English-speaking world as the 
 most powerful demonstration of the possibility of laying 
 Science under contribution to Eeligion that had appeared 
 since the publication, many years before, of Dr. Chalmers's 
 Astronomical Discourses. Neither theologians nor scientists 
 were willing, ultimately, to acknowledge that he had 
 succeeded in demonstrating the identity of the natural 
 and spiritual laws ; but no one could deny that he had 
 given evidence of sufficient grasp of the ascertained facts 
 of science to enable him to restate them in a lucid and 
 masterly manner. 
 
 In the following year, 1884, he established a further 
 footing in public esteem as a man of science, when he 
 brought home the fruits of his explorations in Central 
 Africa. At the Eoyal Society of Edinburgh, at the 
 Geological Section of the British Association in 1885, 
 at the Eoyal Dublin Society, and elsewhere, his lectures 
 on the white ant, on the geology of British Central Africa, 
 on the mimicry of African insects, and on other cognate 
 topics — afterwards brought together and published in 
 Tropical Africa — were received as valuable contributions 
 to the reserve of those data for which science is ever in 
 search. 
 
 By this time his evangelistic work had begun to make 
 
SCIENTIFIC WORK 177 
 
 large and increasing demands on his leisure time, and to 
 develop in him a bias towards the study of sociological 
 problems ; but his visit to the New Hebrides and Queens- 
 land, in 1890, gave him fresh opportunities for studying 
 primitive man in his proper environment, and of adjusting 
 his Evolutionary views in the light of hard facts and 
 first-hand information ; and, if his Ascent of Man is 
 adjudged inconclusive in its main contention, it still 
 remains a luminous contribution to the exposition of 
 Evolutionary processes of thought, and findings ad 
 interim. 
 
 At the least, Drummond would seem to have proved 
 himself no mean exponent of natural science ; as well as 
 an observer of uncommon insight, when he had oppor- 
 tunity for making use of his gifts in this direction, his 
 principal limitation lying in the infrequency of such 
 opportunity. While we recall these facts, and make 
 the deductions they would appear to warrant, it may 
 be well, in conclusion, to cite the opinion of Professor 
 Macalister, as we find that recorded in an appreciation 
 contributed to the Bookman in April 1897 : — 
 
 "Judged by the value of the research embodied in 
 these works, the scientific results of his life-work are 
 small. What he has done, however, shows that he was 
 capable, if so minded, of carrying on original research. 
 Here and there one meets with passages in his works, 
 such as the essay on Termites in his Tropical Africa, 
 which show him to have been a thoughtful observer, 
 who was able not only to note phenomena, but also to see 
 their bearing on larger biological and cosmical problems. 
 Had his lot been cast in the field of laboratory work, I 
 have no doubt he would have shown that he possessed 
 most of the qualities requisite for success in original 
 research. It is, I think, to be regretted that he did not 
 12 
 
178 HENRY DRUMMOND 
 
 give more time to such direct scientific work, which 
 would have been the best disciphne for an imagination 
 which tended to over - exuberance, and would have 
 restrained him from allowing his fancy to range further 
 than the ascertained facts of science warranted. 
 
 " In his writings Professor Drummond gives to the 
 reader the impression that he was a man greater than 
 the work which he has done, who is not to be measured 
 only by the nature and amount of that work, but one 
 from whom something greater might well have been 
 expected than what he had actually achieved. His 
 second book was, in my judgment, a great advance upon 
 its predecessor, and I had hoped that it was but the 
 precursor of some work of more permanent philosophical 
 value, but it was not to be. His books attracted the 
 public attention by their unique blending of the most 
 thorough-going evolutionism with as thorough-going an 
 evangelicalism, as well as by their fascinating literary 
 style and their happy illustrations of the themes on 
 which he wrote. In his Natural Law in the, Spiritual 
 World, he took a series of those co-ordinations of 
 phenomena which are called laws in the unsystematic 
 phraseology that does duty for philosophy in natural 
 science, and used these to illustrate certain phases in the 
 spiritual life of man, magnifying the resemblances, and 
 treating them as analogies. The aptness of his com- 
 parisons and the attractiveness of his style concealed 
 the intrinsic weakness of the thesis, and made the work 
 interesting even to those who are unable to adopt the 
 underlying hypothesis. In like manner he has treated 
 the central idea in his later and more mature work, the 
 evolution of an ethical altruism from the natural parental 
 storge, in an equally attractive and elaborate fashion. 
 
 " But the great work which Henry Drummond has 
 done is not so much the treatment of the actual 
 
SCIENTIFIC WORK 179 
 
 hypotheses set forth in his books, but he has made it 
 easier for those within the Church to realise that a man 
 may be an evolutionist and yet consistently hold fast his 
 belief in Christianity, that his zeal and success in 
 evangelistic work, especially among young men, may be 
 really strengthened thereby." 
 
CHAPTER XXI. 
 
 With Boys and Girls. 
 
 THE boy, of any age, and of any class, found a 
 " chum " in Drummond, and he, in turn, never 
 wearied in observation and investigation of the genus 
 boy. The ready understanding at which he and his 
 young friends speedily arrived can best be attributed to 
 the essential boyishness of the man. Throughout life, 
 his schoolboy instincts retained their pristine ingenuous- 
 ness and bloom. 
 
 His intimate friends testify to his capacity for the 
 enjoyment of fun, and that always goes a long way 
 towards the establishment of the friendliest terms in a 
 juvenile company. If Drummond was in the house, 
 children were wont to consider no one else of equal 
 importance. He had a rich repertoire of conundrums 
 and stories of adventure ; there were few indoor or 
 outdoor games with which he was not familiar ; he 
 would lower the lights, and tell thrilling ghost-stories 
 which had irresistibly funny denouements. Of his social 
 qualities, one who saw much of him has written : — 
 " To the child in the nursery to whom he brought a 
 doll's perambulator, to the student to whom he gave an 
 imaginary set of class examination questions, to the tired 
 mother whom he sent out for a long drive whilst he 
 kept the house to receive callers, to the visitors with 
 whom he played ' Assassins ' or ' Up Jenkins,' his coming 
 
 i8o 
 
WITH BOYS AND GIRLS i8i 
 
 was ever like sunshine on a cloudy day. He wanted 
 bean bags to entertain a company of students, and wrote 
 on a post-card : — * What are Bean Bags made of ? — 
 Muslin, Flannel, Wincey, Tool, Jane, Point-lace ? — What 
 is the size of Bean Bags ? — What kind of Beans is put 
 into Bean Bags ? — Yours Leguminously, H. D.* In 
 exchange, we received from him the ' Giant Sneeze,' 
 ' Eocket/ etc." 
 
 The following examination questions and accompany- 
 ing letter were sent by him to a young friend on 
 hearing from him that his brother was being examined 
 for entrance to a public school : — 
 
 "My dear Sir, — Your esteemed order to hand. I 
 enclose three papers which I trust will be suitable. 
 The person being examined should have a wet towel 
 round his head, and be fed hourly on lucifer matches, 
 as the strain of answering will be great, and calls for 
 much renewal of phosphorus. — Yours respectfully, 
 
 "A. Adrien Auld." 
 
 EXAMINATION PAPEES. 
 
 Domestic Economy. 
 One Hour. 
 
 1. What is the retail price of sausages? 
 
 2. Name the two best brands of shortbread. What is Long- 
 
 bread, and how does it differ from Highbread ? 
 
 3. Discuss the following : " Has the Discoverer of Chloroform 
 
 or of Bean Bags done most for humanity 1 " 
 
 4. How would you spend twopence if you got it? Subtract 
 
 a halfpenny from twopence and parse the remainder. 
 
i82 HENRY DRUMMOND 
 
 History. 
 One Hour. 
 
 1. Give a short live of Piggott. 
 
 2. "When was Major Whittle born? Contrast him briefly 
 
 with Wellington, Napoleon, General Booth, General Tom 
 Thumb, and the General Supply Stores. 
 
 3. Who was Lord Fauntleroy ? and name his chief battles. 
 
 4. How long did it take Dante to climb the mountain, and 
 
 what is the shortest time it has ever been done in ? Who 
 first beat Dante's record ? 
 
 5. Are you a Home-Ruler, and if so, why not. 
 
 Physiology. 
 One Hour. 
 
 1. What was the number of your bed in the Fever Hospital 1 
 
 State the reason. 
 
 2. Of what hygienic substance is it recorded that " He won't 
 
 be happy till he gets it " ? 
 
 3. Where was your face before it was washed ? 
 
 4. Define the term "Gotyourhaircut"; and say if Red Hair is 
 
 Hair-reditary ? 
 
 Drummond took a deep and intimate interest in 
 the work and schemes of the Onward and Upward 
 Association, founded by his friends Lord and Lady 
 Aberdeen for the stimulus of homely gifts and graces, 
 and simple Christian piety, in scattered households. 
 He was always ready with suggestion and help in 
 regard to the conduct of the organ of the Association, 
 Omuard and Ujnvard, and when a periodical was 
 projected for the very young children in the homes 
 reached by the Onward and Upward Association, he 
 brought his familiar acquaintance with juvenile tastes 
 
WITH BOYS AND GIRLS 183 
 
 to bear on the selection of " features " for the new 
 magazine, deliberated with his friends in the choice of 
 a suitable title, and rejoiced when that of Wee Willie 
 Winkie was fixed upon. 
 
 In the winter of 1891—92, during the temporary 
 absence in Canada of Lady Aberdeen and her little 
 daughter, the " editor " of Wee Willie Winkie, he even 
 undertook the interim editorship of this bright little 
 periodical; writing editorials to suit the tastes and 
 limited development of his young readers, drawing 
 upon his stores of puzzles and conundrums, getting up 
 competitions, and, finally, contributing to its columns 
 his one essay in the realm of fiction — the artfully art- 
 less story of " The Monkey that would not Kill," with 
 its sequel, " Gum." Two or three short quotations from 
 his editorials will best demonstrate the ease with which 
 he could suit himself to his little readers. 
 
 " What is the use of a wind-mill on days when there 
 is no wind blowing ? Very little, only if they are well 
 made the least puff will set them spinning. But if the 
 wind is really ' on strike ' you can always have the corn 
 ground, or the pump worked, by having a water-mill in 
 reserve. They are easily made out of * bobbins.' Ask 
 your mother for two or three old reels, and set to work. 
 Have bands of tape from the axle of the water-wheel — 
 made of the biggest ' bobbin ' with ' floats ' let into it 
 — to the other ' bobbin.' You can add a saw-mill, and a 
 lot of other machinery if the water-wheel will only work 
 well. 
 
 " Of course you must ask special permission to be 
 allowed to play with water. If there is no burn near 
 your home, perhaps you will be allowed to try it in the 
 ' sink, ' or in the bath. But don't get wet and catch 
 cold, or you will not be allowed to read Wee Willie 
 
i84 HENRY DRUMMOND 
 
 Winhie any more for putting such ideas into your 
 head. 
 
 " This is the best time to make skeleton leaves. You 
 have to soak all the skin off, and leave nothing but the 
 framework on which they are stretched — like taking the 
 cloth off an umbrella and leaving the ribs. But I declare 
 I am talking about water again. See that you don't 
 soak your clean pinafore." 
 
 " We got a great fright the other day. A letter 
 came from one of our small correspondents with the 
 word ' Irricedjjit ! ' glaring on the corner of the envelope. 
 Thinking something dreadful had happened, we tore it 
 
 open, to find that it was only Alice P 's white mouse 
 
 which had broken loose and eaten a bit of a Shorter 
 Catechism ! Well, Alice (age — 6), that was certainly a 
 most sensational incident, and we are much relieved to 
 know that it was nothing worse. We hope mousie read 
 the Eighth Commandment as he browsed along. If the 
 mice tribe in general would only learn the Eighth 
 Commandment it would save us a great deal of breaking 
 of the Sixth." 
 
 " It is most kind of those who get prizes to write such 
 pretty notes back to thank us for them. This courtesy 
 is so good a thing that we do not like to tell anyone not 
 to do it. But we must make a bargain. To spend so 
 large a proportion of the Prize in acknowledging it, is 
 almost too much ; and we shall henceforth never expect 
 more from our prize-winners than a half -penny postcard. 
 We would not ask even this, only it seems a good rule 
 with older people that money should always he acknowledged 
 when sent by post, and little men and little women may 
 find this an easy way to learn it. A good habit acquired 
 is worth at least a half-penny." 
 
 " A Christmas tree should be a profound mystery to 
 everybody in the house till the very last moment. Then, 
 
WITH BOYS AND GIRLS 185 
 
 when you pull the curtain, when all are assembled, and 
 wondering whatever it is to be, you will see what a 
 surprise you give them. 
 
 " We would not be ' stuck ' if we were you, even if you 
 cannot manage to get a tree. Why not mahe a tree ? 
 We think it would be capital fun making a tree — with 
 sticks, and green tissue paper, and things. We hope if 
 any of Wee Willie WinJcie's clever boy or girl friends try 
 it, they will write a full account of it, to be printed in 
 our magazine. We are even wicked enough to hope that 
 someone will not have a real tree, so that we may have 
 the pleasure of reading how they made up for it." 
 
 At the time that Drummond acted as editor of Wee 
 Willie Winkie, he also assumed the editorial charge of 
 Onward and Upivard itself for Lady Aberdeen. 
 
 In the second and following seasons of the Edinburgh 
 Students' Movement, Drummond inaugurated Sunday 
 Afternoon meetings for Edinburgh schoolboys. The original 
 intention was that only one or two gatherings should 
 be held, but his reception was so enthusiastic that he 
 was constrained to continue them, especially as he 
 believed that he saw " signs following." A meeting for 
 schoolgirls was also organised ; but, strangely enough, 
 his success with boys and young men was not followed 
 up when he addressed audiences of the other sex. 
 
 Social position made no difference on the intensity of 
 Drummond's readiness to avail himself of opportunities 
 for getting alongside of boys. He paid frequent visits 
 to a boys' club in the slums of Edinburgh ; and, one 
 winter, in the temporary absence of the teacher of the 
 club's Bible-class, himself carried on its work for a 
 number of weeks, dropping in after his meeting for 
 students. For the lads of this club he promised to write 
 an " Association " book, on the lines of his cricket book, 
 
i86 HENRY DRUMMOND 
 
 Baxter's Second Innings, but this purpose was never 
 accomplished. One who visited the chib in company 
 with Drummond has furnished us with the following 
 description. " I shall always remember him sitting 
 there faultlessly dressed, and a contrast in almost every 
 respect to all these poor chaps ; and yet absolutely one 
 with them, and somehow making each of them feel 
 entirely at his ease and eager to talk. If he showed 
 any ' method ' on this occasion, it was this — getting 
 these fellows to talk, so that they all felt ' in it.' Then, 
 after a bit, Drummond talked himself, but all in line 
 of the conversation already established. The club had 
 just distinguished itself at football; and Drummond 
 simply gloried in the fact — without in the least over- 
 doing the thing — then passed on so easily, in his own 
 wonderful way, to speak of Christ ; how there was that 
 way of getting distinction by self-sacrifice ; how Christ's 
 name was above every name. The scene of that low- 
 roofed room and these poor lads — left with a new 
 wonder in their hearts, and a new hope about them- 
 selves — will always remain in my mind as something 
 where it was quite natural to find Drummond in the 
 centre." The lads of that class "simply adored" 
 Drummond. They were wont to comment upon his 
 wonderful eyes. 
 
 We have still to give some account of Drummond's 
 extensive work for boys in connection with the Boys' 
 Brigade, but that may well form the subject of a separate 
 chapter. 
 
CHAPTER XXII. 
 
 For The Boys' Brigade. 
 
 AS an ideal method of evangelism among his friends 
 the boys, Drummond welcomed the Boys' Brigade 
 as soon as he heard of it, made the acquaintance of its 
 founder, Mr. W. A. Smith, of Glasgow, and familiarised 
 himself with the details of its operations. Second only, 
 perhaps, to the Students' Movement, in later years, it 
 commanded his active and untiring assistance, both in 
 work among Brigade boys and in advocacy of its exten- 
 sion, on every opportunity that offered itself. 
 
 It is fortunately in our power to quote extensively 
 from Drummond's speeches and writings on the subject 
 of the Brigade ; and, as far as possible, we avail our- 
 selves of the facilities afforded. 
 
 The Brigade first came to his notice in 1885, about 
 two years after its inception. From that date onwards, 
 he took the keenest interest in its working. He became 
 its honorary vice-president. He was a frequent visitor 
 at headquarters, ready with advice and suggestion. He 
 was willing at any time to address a company at Bible- 
 class or drill parade, always stipulating that, if possible, 
 he should get the boys to himself. The 1st Glasgow 
 (that of Free College Church Mission), 5 th Glasgow 
 (Renfield Free Church Mission), and 76 th Glasgow 
 (Hillhead Baptist Church Mission), were the companies 
 most frequently assisted in this personal manner. 
 
 187 
 
i88 HENRY DRUMMOND 
 
 Baxter's Second Innings, a cricket allegory, was written 
 for the Brigade, and served to bring him in touch with 
 all its boys. As those who have read this charming 
 little book will recollect, the temptations of the individual 
 boy were its theme ; and to put its lessons to a practical 
 use, Drummond invited the boys of the Brigade to write 
 letters to " Baxter," narrating their chief temptations 
 and their experience of the best way to meet them. 
 The invitation was put in the form of a Christmas-gift 
 book competition, prizes were offered, and the directions 
 to competitors were as follows : — 
 
 " Begin the letter ' Dear Baxter,' and write just as 
 one boy would write to another. 
 
 " Be as long as you like, or as short, only be real. 
 
 " Never mind books ; write out of the book of your 
 own life and your own experieuce. 
 
 " Say exactly what you know and think, and do not be 
 afraid to say anything. 
 
 " Do not let anyone help you." 
 
 The first of these competitions was held in 1892, 
 
 and, in all, three hundred and fifty-nine letters were 
 
 received. Drummond himself acted as judge. After 
 
 the prize list, the following letter from Drummond 
 
 appeared : — 
 
 "68 Bath Street, Glasgow, 
 " 20th April 1S92. 
 
 " My DEiR Comrades, — It's awfully good of so many 
 of you fellows writing me. I never thought before that 
 other boys had the same temptations, or so many of 
 them, as I have. I do believe every boy thinks that 
 he is more tempted than anyone else, though of course 
 that can't be true. Anyhow we have each our hands 
 full, and I mean to fight like a tiger for the rest of my 
 
FOR THE BOYS' BRIGADE 189 
 
 life. At first it was dreadful to think that temptation 
 would go on to the end of the chapter, but I am sure 
 I almost hope it is true, for I never felt so happy as I 
 do now. Since I got a little into the way of standing 
 up against it I just feel like General Gordon. Sometimes 
 I could almost burst. 
 
 " I don't mean that I always win, for I am sorry to 
 say I do not. I came a very bad cropper last week, and 
 was almost giving it all up, but somehow I got pulled 
 together again. I suppose I was getting too cock-sure, 
 for that's about as bad a thing as could be. I'm gettincr 
 on Al just now, though I don't want to say much. If 
 there's one thing I hate it's a prig, and I hope you won't 
 think I'm trying to make myself out a good boy. A 
 fighting boy — that's what I am. I once used to smoke 
 to make me feel like a man, but I've found out that 
 the way to feel a man is to stick up to temptation. 
 Smoking just makes you feel an ass. I shall perhaps 
 smoke when I'm twenty-one, I don't know; perhaps 
 not. What's sin for a boy is not sin for a man, though 
 I daresay they're better without it. Anyhow I can 
 always feel a man just when I like, smoke or no smoke. 
 
 " I'm not so down on companions as some of you 
 fellows seem to be. I was once in a bad lot, and then 
 I cut them, and got into a new set. We thought our- 
 selves very superior, and woild scarcely speak to the 
 others. But I began to think it shabby to leave all 
 these fellows in the lurch. They were good-hearted 
 fellows at bottom, and one of them was so comic that 
 I don't think I ever liked a boy half so much. One 
 Sunday night when I was thinking that perhaps each 
 of them had the same secret fight going on under his 
 waistcoat that I had, and the same conscience telling 
 him to keep straight, I felt a kind of lump in my throat, 
 and a longing came over me to make up to them and 
 
I go 
 
 HENRY DRUMMOND 
 
 try to get them to join us. I began with the Comic, 
 and you should just have heard his chajpf for the first 
 week or two. But somehow they began to swing round 
 a bit, and by and by they were all on our side but two. 
 I think it's low not doing something for other fellows, 
 and I don't think I ever got on so swimmingly as that 
 time. I am very glad that Comic became a Christian. 
 I think he is now more comic than ever, and if only the 
 dull fellows are going to become Christians I don't think 
 I could stand it long. I think the fellows who are best 
 at everything, specially games, should be Christians. 
 
 " But I am making this letter too long. Our Captain, 
 besides making eighty-seven against the Wanderers, is 
 very clever. I don't think there was ever anyone so 
 straight. I don't believe he knows it, but he does heaps 
 of good. If he writes you a letter, there's a blue crest 
 on the top, and below it the words, ' Be thorough.' I'm 
 sure that's what he is. I only once got a letter from 
 him in my life, and this was all it said : ' Private. — 
 PEAY LIKE ANYTHING.' I used to think that prayer was 
 rather rot. But now that I have begun to fight it has 
 become real, I can't pray long at once, but I think it's 
 like lightning and doesn't take time. A Life of Christ 
 did me a lot of good. Somehow when you think of 
 Jesus Christ you cannot be mean or bad. I never 
 thought the Bible was fit to read before. Some parts, 
 I honestly admit, are dry enough — that is to me — but 
 there are some splendid bits. I hope if any of you 
 have any other tips you will hand them on to me. I 
 don't know much yet. Your letters have been a great 
 help. It feels quite different fighting when you know 
 that there are thousands of other boys all at it too. It 
 was awful lonesome before, and I'm fearfully grateful to 
 you alL — Yours very gratefully, 
 
 "Feed Baxter." 
 
FOR THE BOYS' BRIGADE 191 
 
 " F.S. — If any of you fellows would like to write 
 me about anything I hope you will do it. Probably I 
 couldn't answer your questions, unless you are a small 
 boy ; but I would hand on your difficulty to the 
 Captain. I think he knows everything. — F. B." 
 
 "These were genuine productions, fresh from the 
 virgin mine of boys' minds," he told the mothers of the 
 Onward and Upward Association in 1894. "The boys 
 thought they were writing to another boy, and un- 
 burdened themselves freely, so that the letters repre- 
 sented the actual dissection of the boy soul. Amongst 
 other things they were to state in these letters what 
 influences chiefly kept them from going to the bad. 
 Not one boy out of them all mentioned his minister. 
 I do not propose to qualify that, or to explain it away, 
 or to say how many thousands of boys in the country 
 are being and have been influenced by the ministry. 
 I simply state the fact. About a dozen of the boys 
 referred to the influence of their master in business ; a 
 number of them referred to the influence of their captain 
 in the Brigade ; almost none of them alluded to their 
 fathers, but multitudes of them referred to the influence 
 of their mothers." 
 
 Baxters Second Innings was later published in book 
 form, and found an even wider public. A copy sent to 
 a daily paper was handed to the sporting critic for 
 review, so little did title or get-up suggest a " religious 
 talk." Of this published issue, 30,000 copies had been 
 sold at the time of Drummond's death. 
 
 His address to a church parade of the Eastern 
 Division of the Glasgow Battalion, on Sunday, 21st 
 April 1889, has been more than once issued to the 
 boys of the Brigade as a Christmas-gift book, under 
 the title of First. This ideal address gives such a first- 
 
192 HENRY DRUMMOND 
 
 hand and authentic illustration of Drummond's method of 
 approaching the boy on religious questions, that we may 
 be permitted to give it very full quotation here. 
 
 After calling attention to his text (Matt. vi. 33), 
 Drummond continued : — 
 
 " I have three heads to give you. The first is 
 ' Geography,' the second is ' Arithmetic,' and the third 
 is ' Grammar.' 
 
 Geography. 
 
 "First. — Geography tells us where to find places. 
 Where is the Kingdom of God ? It was said that when 
 a Prussian officer was killed in the Franco-Prussian war, 
 a map of France was very often found in his pocket. 
 When we wish to occupy a country, we ought to know 
 its geography. Now, where is the Kingdom of God ? 
 A boy over there says, ' It is in heaven.' No ; it is not 
 in heaven. Another boy says, ' It is in the Bible.' No ; 
 it is not in the Bible. Another boy says, ' It must be 
 in the Church.' No ; it is not in the Church. Heaven 
 is only the capital of the Kingdom of God ; the Bible is 
 the Guide-book to it ; the Church is the weekly parade 
 of those who belong to it. If you will turn up the 
 seventeenth chapter of Luke you will find out where 
 the Kingdom of God really is. ' The Kingdom of God 
 is within you' — within you. The Kingdom of God is 
 inside people. 
 
 " I remember once taking a walk by the river near 
 where the Falls of Niagara are, and I noticed a remark- 
 able figure walking along the river-bank. I had been 
 some time in America. I had seen black men, and red 
 men, and yellow men, and white men : black men, the 
 Negroes ; red men, the Indians ; yellow men, the 
 Chinese ; white men, the Americans. But this man 
 
FOR THE BOYS' BRIGADE 193 
 
 looked quite different in his dress from anything I had 
 ever seen. When he came a little closer, I saw he was 
 wearing a kilt ; when he came a little nearer still, I saw 
 that he was dressed exactly like a Highland soldier. 
 When he came quite near, I said to him, ' What are you 
 doing here ? ' ' Why should I not be here ? ' he said. 
 * Don't you know this is British soil ? When you cross 
 the river you come into Canada ' This soldier was 
 thousands of miles from England, and yet he was in 
 the Kingdom of England. Wherever there is an English 
 heart beating loyal to the Queen of Britain, there is 
 England. Wherever there is a boy whose heart is loyal 
 to the King of the Kingdom of God, the Kingdom of 
 God is within him. 
 
 " What is the Kingdom of God ? Every Kingdom 
 has its exports, its products. Go down to the river 
 here, and you will find ships coming in with cotton; 
 you know they come from America. You will find ships 
 with tea ; you know they are from China. Ships with 
 wool, you know they come from Australia. Ships with 
 sugar; you know they come from Java. What comes 
 from the Kingdom of God ? Again we must refer to our 
 Guide-book. Turn up Eomans, and we shall find what 
 the Kingdom of God is. I shall read it : — ' The King- 
 dom of God is righteousness, peace, joy ' — three things. 
 ' The Kingdom of God is righteousness, peace, joy.' 
 Righteousness, of course, is just doing what is right. 
 Any boy who does what is right has the Kingdom 
 of God within him. Any boy who, instead of being 
 quarrelsome, lives at peace with the other boys, has the 
 Kingdom of God within him. Any boy whose heart is 
 filled with joy because he does what is right, has the 
 Kingdom of God within him. The Kingdom of God is 
 not going to religious meetings, and having strange 
 religious experiences : the Kingdom of God is doing 
 13 
 
194 HENRY DRUMMOND 
 
 what is right — living at peace with all men, being 
 filled with joy in the Holy Ghost. 
 
 " Boys, if you are going to be Christians, be Christians 
 as boys, and not as your grandmothers. A grandmother 
 has to be a Christian as a grandmother, and that is the 
 right and the beautiful thing for her ; but if you cannot 
 read your Bible by the hour as your grandmother can, 
 or delight in meetings as she can, don't think you are 
 necessarily a bad boy. When you are your grand- 
 mother's age you will have your grandmother's kind 
 of religion. Meantime, be a Christian as a boy. Live 
 a boy's life. Do the straight thing ; seek the Kingdom 
 of righteousness and honour and truth. Keep the peace 
 with the boys about you, and be filled with the joy of 
 being a loyal, and simple, and natural, and boy-like 
 servant of Christ. 
 
 " You can very easily tell a house, or a workshop, or 
 an office where the Kingdom of God is not. The first 
 thing you see in that place is that the ' straight thing ' 
 is not always done. Customers do not get fairplay. 
 You are in danger of learning to cheat and to lie. 
 Better, a thousand times, to starve than to stay in a 
 place where you cannot do what is right. 
 
 " Or, when you go into your workshop, you find 
 everybody sulky, touchy, and ill-tempered, everybody at 
 daggers-drawn with everybody else, some of the men 
 not on speaking terms with some of the others, and the 
 whole fed of the place miserable and unhappy, the King- 
 dom of God is not there, for it is peace. It is the King- 
 dom of the Devil that is anger, and wrath, and malice. 
 
 " If you want to get the Kingdom of God into your 
 workshop, or into your home, let the quarrelling be 
 stopped. Live in peace and harmony and brotherliness 
 with everyone. For the Kingdom of God is a Kingdom 
 of brothers. It is a great Society, founded by Jesus 
 
FOR THE BOYS' BRIGADE 195 
 
 Christ, of all the people who try to live like Him, 
 and to make the world better and sweeter and happier. 
 Wherever a boy is trying to do that, in the house or in 
 the street, in the workshop or on the football field, there 
 is the Kingdom of God. And every boy, however small 
 or obscure or poor, who is seeking that, is a member of 
 it. You see now, I hope, what the Kingdom is. 
 
 Arithmetic. 
 
 " I pass, therefore, to the second head. What was it ? 
 'Arithmetic' Are there any arithmetic words in this 
 text ? ' Added,' says one boy. Quite right, added. 
 What other arithmetic word ? * First.' Yes, first — 
 * first,' ' added.' Now, don't you think you could not 
 have anything better to seek ' first ' than the things I 
 have named — to do what is right, to live at peace, and 
 be always making those about you happy ? You see at 
 once why Christ tells us to seek these things first — 
 because they are the best worth seeking. Do you know 
 anything better than these three things, anything 
 happier, purer, nobler ? If you do, seek them first. 
 But if you do not, seek first the Kingdom of God. I 
 am not here this afternoon to tell you to be religious. 
 You know that. I am not here to tell you to seek the 
 Kingdom of God. I have come to tell you to seek the 
 Kingdom of God_^7's;!. First. Not many people do that. 
 They put a little religion into their life — once a week, 
 perhaps. They might just as well let it alone. It is 
 not worth seeking the Kingdom of God unless we seek 
 it first. Suppose you take the helm out of a ship and 
 hang it over the bows, and send that ship to sea, will 
 it ever reach the other side ? Certainly not. It will 
 drift about anyhow. Keep religion in its place, and it 
 will take you straight through life, and straight to your 
 
196 HENRY DRUMMOND 
 
 Father in heaven when life is over. But if you do not 
 put it in its place, you may just as well have nothing to 
 do with it, Keligion out of its place in a human life is 
 the most miserable thing in the world. There is nothing 
 that requires so much to be kept in its place as religion, 
 and its place is what ? second ? third ? ' First.' Boys, 
 carry that home with you to-day — first the Kingdom of 
 God. Make it so that it will be natural to you to think 
 about that the very first thing. 
 
 " There was a boy in Glasgow apprenticed to a gentle- 
 man who made telegraphs. The gentleman told me 
 this himself. One day this boy was up on the top of a 
 four-storey house with a number of men fixing up a tele- 
 graph wire. The work was all but done. It was getting 
 late, and the men said they were going away home, and 
 the boy was to nip off the ends of the wire himself. 
 Before going down they told him to be sure to go back 
 to the workshop when he was finished, with his master's 
 tools. ' Do not leave any of them lying about, whatever 
 you do,' said the foreman. The boy climbed up the pole 
 and began to nip off the ends of the wire. It was a 
 very cold winter night, and the dusk was gathering. 
 He lost his hold and fell upon the slates, slid down, and 
 then over and over to the ground below. A clothes- 
 rope stretched across the ' green ' on to which he was just 
 about to fall, caught him on the chest and broke his 
 fall ; but the shock was terrible, and he lay unconscious 
 among some clothes upon the green. An old woman 
 came out ; seeing her rope broken and the clothes all 
 soiled, thought the boy was drunk, shook him, scolded 
 him, and went for the policeman. And the boy with 
 the shaking came back to consciousness, rubbed his eyes, 
 got upon his feet. What do you think he did ? He 
 staggered, half blind, away up the stairs. He climbed 
 the ladder. He got on to the roof of the house. He 
 
FOR THE BOYS' BRIGADE 197 
 
 gathered up his tools, put them into his basket, took 
 them down, and, when he got to the ground again, 
 fainted dead away. Just then the policeman came, saw 
 there was something seriously wrong, and carried him 
 away to the infirmary, where he lay for some time. I 
 am glad to say he got better. What was his first 
 thought at that terrible moment ? His duty. He was 
 not thinking of himself ; he was thinking about his 
 master. First, the Kingdom of God. 
 
 " But there is another arithmetic word. What is it ? 
 * Added.' There is not one boy here who does not know 
 the difl'erence between addition and sulti'adion. Now, 
 that is a very important difference in religion, because — 
 and it is a very strange thing — very few people know 
 the difference when they begin to talk about religion. 
 They often tell boys that if they seek the Kingdom of 
 God, everything else is going to be subtracted from them. 
 They tell them that they are going to become gloomy, 
 miserable, and will lose everything that makes a boy's 
 life worth living — that they will have to stop football 
 and story-books, and become little old men, and spend 
 all their time in going to meetings and in singing 
 hymns. Now, that is not true. Christ never said 
 anything like that. Christ says we are to ' Seek first 
 the Kingdom of God,' and everything else worth having 
 is to be added unto us. If there is anything I would 
 like you to take away with you this afternoon, it is 
 these two arithmetic words — * first ' and ' added.' I do 
 not mean by added that if you become religious you 
 are all going to become rich. Here is a boy, who, in 
 sweeping out the shop to-morrow morning, finds six- 
 pence lying among the orange boxes. Well, nobody 
 has missed it. He puts it in his pocket, and it begins 
 to burn a hole there. By breakfast-time he wishes 
 that sixpence were in his master's pocket. And by 
 
igS HENRY DRUMMOND 
 
 and by he goes to his master. He says (to himself 
 and not to his master), ' I was at the Boys' Brigade 
 yesterday, and I was told to ^e&k first that which was 
 right.' Then he says to his master, ' Please, sir, here 
 is sixpence that I found upon the floor.' The master 
 puts it in the ' till.' What has the boy got in his 
 pocket ? Nothing ; hut he has got the Kingdom of God 
 in his heart. He has laid up treasure in heaven, which 
 is of infinitely more worth than that sixpence. Now, 
 that boy does not find a shilling on his way home. I 
 have known that happen, but that is not what is meant 
 by ' adding.' It does not mean that God is going to 
 pay him in his own coin, for He pays in better coin. 
 
 " Yet I remember once hearing of a boy who was 
 paid in both ways. He was very, very poor. He lived 
 in a foreign country, and his mother said to him one 
 day that he must go into the great city and start in 
 business, and she took his coat and cut it open and 
 sewed between the lining and the coat forty golden 
 dinars, which she had saved up for many years to start 
 him in life. She told him to take care of robbers as 
 he went across the desert ; and as he was going out of 
 the door she said, ' My boy, I have only two words 
 for you — " Fear God, and never tell a lie." ' The boy 
 started off, and towards evening he saw glittering in 
 the distance the minarets of the great city, but between 
 the city and himself he saw a cloud of dust ; it came 
 nearer ; presently he saw that it was a band of robbers. 
 One of the robbers left the rest and rode towards him, 
 and said, ' Boy, what have you got ? ' And the boy 
 looked him in the face and said, ' I have got forty 
 golden dinars sewed up in my coat.' And the robber 
 laughed and wheeled round his horse and went away 
 back. He would not believe the boy. Presently 
 another robber came, and he said, ' Boy, what have you 
 
FOR THE BOYS' BRIGADE 199 
 
 got?' 'Forty golden dinars sewed up in my coat.' 
 The robber said, 'The boy is a fool/ and wheeled his 
 horse and rode away back. 
 
 " By and by the robber captain came, and he said, 
 ' Boy, what have you got ? ' 'I have forty golden dinars 
 sewed up in my coat.' And the robber dismounted and 
 put his hand over the boy's breast, felt something round, 
 counted one, two, three, four, five, till he counted out 
 the forty golden coins. He looked the boy in the face, 
 and said, ' Why did you tell me that ? ' The boy said, 
 'Because of God and my mother.' And the robber 
 leant upon his spear and thought, and said, ' Wait a 
 moment.' He mounted his horse, rode back to the rest 
 of the robbers, and came back in about five minutes 
 with his dress changed. This time he looked not like 
 a robber, but like a merchant. He took the boy up on 
 his horse, and said, ' My boy, I have long wanted to do 
 something for my God and for my mother, and I have 
 this moment renounced my robber's life. I am also a 
 merchant. I have a large business house in the city. 
 I want you to come and live with me, to teach me 
 about your God ; and you will be rich, and your mother 
 some day will come and live with us.' And it all 
 happened. By seeking first the Kingdom of God, all 
 these things were added unto him. 
 
 " Boys, banish for ever from your minds the idea that 
 religion is suUraction. It does not tell us to give things 
 up, but rather gives us something so much better that 
 they give themselves up. When you see a boy on the 
 street whipping a top, you know, perhaps, that you 
 could not make that boy happier than by giving him a 
 top, a whip, and half an hour to whip it. But next 
 birthday, when he looks back, he says, ' What a goose 
 I was last year to be delighted with a top ! What I 
 want now is a cricket-bat.' Then when he becomes an 
 
200 HENRY DRUMMOND 
 
 old man, he does not care in the least for a cricket-bat ; 
 he wants rest, and a snug fireside and a newspaper 
 every day. He wonders how he could ever have taken 
 up his thoughts with cricket-bats and whipping-tops. 
 Now, when a boy becomes a Christian, he grows out of 
 the evil things one by one — that is to say, if they are 
 really evil — which he used to set his heart upon (of 
 course I do not mean cricket-bats, for they are not 
 evils) ; and so, instead of telling people to give up 
 things, we are safer to tell them to ' Seek first the 
 Kingdom of God,' and then they will get new things 
 and better things, and the old things will drop off of 
 themselves. This is what is meant by the ' new heart.' 
 It means that God puts into us new thoughts and new 
 wishes, and we become quite different boys. 
 
 Grammar. 
 
 " Lastly, and very shortly. What was the third head ? 
 ' Grammar.' Eight, ' Grammar.' Now, I require a clever 
 boy to answer the next question. What is the verb ? 
 ' Seek.' Very good : ' seek.' What mood is it in ? 
 * Imperative mood.' What does that mean ? ' Com- 
 mand.' You boys of the Boys' Brigade know what 
 commands are. What is the soldier's first lesson ? 
 ' Obedience.' Have you obeyed this command ? Ee- 
 member the imperative mood of these words, ' Seek first 
 the Kingdom of God.' This is the command of your 
 King. It must be done. I have been trying to show 
 you what a splendid thing it is ; what a reasonable thing 
 it is ; what a happy thing it is ; but beyond all these 
 reasons, it is a thing that vmist be done, because we are 
 commanded to do it by our Captain. It is one of the 
 finest things about the Boys' Brigade that it always 
 appeals to Christ as its highest Officer and takes its 
 
FOR THE BOYS' BRIGADE 201 
 
 commands from Him. Now, there is His command to 
 seek first the Kingdom of God. Have you done it ? 
 * Well/ I know some boys will say, — ' Well, we are going 
 to have a good time, enjoy life, and. then we are going to 
 seek — last the Kingdom of God.' Now, that is mean ; 
 it is nothing else than mean for a boy to take all the 
 good gifts that God has given him, and then give Him 
 nothing back in return but his wasted life. 
 
 " God wants boys' lives, not only their souls. It is for 
 active service soldiers are drilled, and trained, and fed, 
 and armed. That is why you and I are in the world at 
 all — not to prepare to go out of it some day ; but to 
 serve God actively in it now. It is monstrous, and 
 shameful, and cowardly to talk of seeking the Kingdom 
 last. It is shirking duty, abandoning one's rightful post, 
 playing into the enemy's hand by doing nothing to turn 
 his flank. Every hour a Kingdom is coming in your 
 heart, in your home, in the world near you, be it a 
 Kingdom of Darkness or a Kingdom of Light. You 
 are placed where you are, in a particular business, in a 
 particular street, to help on there the Kingdom of God. 
 You cannot do that when you are old and ready to die. 
 By that time your companions will have fought their 
 fight, and lost or won. If they lose, will you not be 
 sorry that you did not help them ? Will you not regret 
 that only at the last you helped the Kingdom of God ? 
 Perhaps you will not be able to do it then. And then 
 your life has been lost indeed. 
 
 " Very few people have the opportunity to seek the 
 Kingdom of God at the end. Christ, knowing all that, 
 knowing that religion was a thing for our life, not merely 
 for our deathbed, has laid this command upon us now : 
 ' Seek first the Kingdom of God.' I am going to leave 
 you with this text itself. Every Brigade boy in the 
 world should obey it. 
 
202 HENRY DRUMMOND 
 
 " Boys, before you go to work to-morrow, before you 
 go to sleep to-night, before you go to the Sunday school 
 this afternoon, before you go out of the doors of the 
 City Hall, resolve that, God helping you, you are going 
 to seek first the Kingdom of God. Perhaps some boys 
 here are deserters; they began once before to serve 
 Christ, and they deserted. Come back again, come back 
 again to-day. Others have never enlisted at all. Will 
 you not do it now ? You are old enough to decide. 
 And the grandest moment of a boy's life is that moment 
 when he decides to 
 
 Seeft $ixs>i tbe IkingDoin of (SoW* 
 
CHAPTER XXIIL 
 
 For the Boys' Brigade — {continued). 
 
 HAVING- given some idea of Druinmond's work 
 among the boys themselves, we may briefly sketch 
 his labours for the Boys' Brigade in explaining and 
 commending the movement to the Christian public, 
 before we go on to quote from his writings and speeches 
 on the subject. On 21st January 1889, at the first 
 public meeting of the Brigade, held in Glasgow, he gave 
 an address on the topic — " The Brigade as a New Field 
 for Young Men." In December 1891 he was one of the 
 principal speakers at a large public meeting in Dundee, 
 held in the interests of the movement; and on 20th 
 May 1892, at the first public meeting held in London 
 under the auspices of the Brigade, he repeated the 
 address which he had delivered at the first meeting in 
 Glasgow. When he went to Australia in 1890 he 
 spent a good deal of time in introducing the movement 
 to the Christian public in the colonies there, and had 
 the gratification of seeing Boys' Brigade work set on 
 foot in several places before his departure for home. 
 On the occasion of his visit to America in 1893 he was 
 able to speak frequently in promotion of the movement, 
 which already had found a footing for itself in the 
 United States and Canada. 
 
 In Boston he addressed two large public meetings on 
 behalf of the movement, as well as a gathering of the 
 
 ao3 
 
204 HENRY DRUMMOND 
 
 boys of the New England Companies in the neighbour- 
 hood of that town. He also devoted his speech at a 
 conversazione of the students of Harvard University to 
 an exposition of this scheme " for turning out boys " ; 
 addressed meetings at Minneapolis and at Dulluth on 
 the same topic ; and wound up by reading a paper on 
 the subject at the International Christian Conference at 
 Chicago. 
 
 To the students at Harvard University Drummond 
 explained the object and method of the Boys' Brigade 
 in an address from which we quote as follows : — 
 
 " The idea of the Brigade is this. It is a new move- 
 ment for turning out boys, instead of savages. The 
 average boy, as you know, is a pure animal. He is not 
 evolved ; and, unless he is taken in hand by somebody 
 who cares for him and who understands him, he will be 
 very apt to make a mess of his life — not to speak of the 
 lives of other people. We endeavour to get hold of this 
 animal. You do not have the article here, and do not 
 quite understand the boy I mean. The large cities of 
 the Old World are infested by hundreds and thousands of 
 these ragamuffins, as we call them — young roughs who 
 have nobody to look after them. The Sunday school 
 cannot handle these boys. The old method was for 
 somebody to form them into a class and try to get even 
 attention from them. Half the time was spent in 
 securing order. 
 
 " The new method is simply this : You get a dozen 
 boys together, and, instead of forming them into a class, 
 you get them into some little hall and put upon every 
 boy's head a little mihtary cap that costs in our country 
 something like twenty cents, and you put around his 
 waist a belt that costs about the same sum, and you call 
 him a soldier. You tell him, ' Now, Private Hopkins, 
 
FOR THE BOYS' BRIGADE 205 
 
 stand up. Hold up your head. Put your feet together.' 
 And you can order that boy about till he is black in the 
 face, just because he has a cap on his head and a belt 
 around his waist. The week before you could do nothing 
 with him. If he likes it, you are coming next Thursday 
 night. He is not doing any favour by coming. You 
 are doing him a favour by coming ; and if he does not 
 turn up at eight o'clock, to the second, the door will be 
 locked. If his hair is not brushed and his face washed, 
 he cannot enter. Military discipline is established from 
 the first moment. You give the boys three-fourths of 
 an hour's drill again, and in a short time you have 
 introduced quite a number of virtues into that boy's 
 character. You have taught him instant obedience. If 
 he is not obedient, you put him into the guard-house, or 
 tell him he will be drummed out of the regiment ; and he 
 will never again disobey. If he is punctual and does 
 his drill thoroughly, tell him that at the end of the year 
 he will get a stripe. He will get a cent's worth of 
 braid. You have his obedience, punctuality, intelli- 
 gence, and attention for a year for one cent. Then you 
 have taught him courtesy. He salutes you, and feels a 
 head taller. Everything is done as if you were a real 
 captain and he a real private. He calls you ' Captain.' 
 Each boy has a rifle that costs a dollar; but there is 
 no firing. There is a bayonet drill without a bayonet. 
 The first year they have military drill, and the second 
 year bayonet exercises — an absolute copy of the Army 
 driU. The Brigade inculcates a martial, but not a 
 warlike, spirit. The only inducement to bring the boys 
 together at first is the drill. You might think it is a 
 very poor one, but it is about the strongest inducement 
 you could offer. 
 
 " That is the outward machinery ; but it is a mere 
 take-in. The boy doesn't know it. The real object of 
 
2o6 HENRY DRUMMOND 
 
 the Brigade is to win that boy for Christianity — to put 
 it quite plainly. It does not make the slightest secret 
 of its aim." 
 
 At the International Christian Conference at Chicago 
 Drummond said : — 
 
 " The Boys' Brigade requires at this time of day no 
 word from anyone to recommend it, because for ten 
 years it has been experimentally at work, and has been 
 a tremendous success. It was started by a young 
 Volunteer officer, Mr. W. A. Smith, about ten years ago. 
 . . . The officers are very many of them Volunteers or 
 Volunteer officers, but many are private citizens. The 
 boys belong mostly to the working classes — as a rule to 
 the messenger boy or apprentice class — and the ages 
 are strictly limited to from twelve to seventeen years. 
 When a boy is seventeen he must leave the organisation. 
 Of course something else is usually provided for him ; 
 but he must leave it. 
 
 " Let me explain in a sentence what the genius of the 
 Boys' Brigade is. Those of you who have tried to work 
 among boys have already discovered what kind of an 
 animal a boy is. He is not a solid ; he is a gas. He is 
 not a human being ; he is part savage and part animal. 
 You soon find out that to deal with boys as you would 
 deal with grown-up persons is impossible ; you have to 
 adopt special methods. As a rule the methods that are 
 adopted to win boys fail from mere lack of knowledge 
 of what kind of a being a Boy is. Even in Sunday 
 schools much of the time is spent in the vain effort to 
 keep order, and very little time is left for moral instruc- 
 tion or moral influence. 
 
 " Now Mr. Smith, of the Boys' Brigade, recognised 
 that, and hit upon a very brilliant idea for getting at 
 
FOR THE BOYS' BRIGADE 207 
 
 boys. He asked a small band of fairly average working- 
 men's boys to meet him on a week-night — not on a 
 Sunday. Instead of calling these boys 'boys/ and 
 setting them down in a row before him to hear him 
 prose, instead of spending all the time telling them to 
 ' stop,' * keep quiet,' ' hold your books up,' and so forth, 
 he stood them up in the middle of the room and called 
 them ' soldiers.' Then when he issued an order, every 
 boy in the room instantly obeyed it. He felt that, as 
 a soldier, he must do so, and was delighted to do so. 
 After they met a few nights, to keep up the delusion a 
 twenty-five-cent cap was furnished them — at their own 
 expense — and a fifty-cent belt : that is all the equipment 
 necessary to form a company of the Boys' Brigade. In 
 your country I have seen several companies, and was 
 very much astonished at the gorgeous liveries you use 
 — especially to observe that the equipment of the 
 officers included uniform, epaulets, and swords. We do 
 not allow that. Neither officers nor boys wear any 
 more ' uniform ' than I have named. We want to make 
 the Brigade accessible to the poorest boy and to the 
 poorest officer. We want also to keep down militarism. 
 We do not want to allow the boys to think they are 
 soldiers beyond the one point. The cap and belt is all 
 we find necessary. We can rtiaJce a hoy for seventy-five 
 cents. That is all the cost to us, except, as time goes 
 on, a dollar for a rifle (warranted not to go off), which is 
 generally provided by the officers and their friends. The 
 reason we have the rifle is because a boy is a volatile 
 creature who needs constant change. After he has been 
 drilling some time, unless you get something new, he 
 will become weary, and possibly leave ; but by introducing 
 changes you can keep him interested from his twelfth to 
 his seventeenth year. 
 
 " You will ask me, perhaps, ' What object is that to 
 
2o8 HENRY DRUMMOND 
 
 the boy ? ' Well, in the first place, it teaches the boy 
 a number of ordinary virtues. When the boy conies 
 upon the appointed night, if he is not there to the 
 second he is locked out. Military discipline is kept up 
 in the strictest form. We have found that strictness 
 almost to the point of hardness is a necessity, and, 
 although it may seem hard to the boys, it is by far 
 the best way in the end. Every boy who is a second 
 late is thrown out of a chance for the good-conduct 
 badge. If he comes with a dirty face, he is turned out 
 to get washed. If he misbehaves, he is told he must be 
 court-martialed or put into the dungeon, or something 
 else equally terrible to the military mind ; and the 
 mere threat is quite sufficient to ensure good discipline. 
 The old way was to bribe a boy and coax him, to tell 
 him how much you wanted him; but these Brigade 
 captains tell him they do not care, and do not want 
 him, and pretend that they are doing the boys an 
 enormous favour coming there. That reverses the 
 situation, and the result is the boys come with far 
 greater avidity. Then, when the boys' drill is over, as 
 a rule there is a short prayer, it may be the Lord's 
 Prayer. Every boy takes off his cap at the prayer — 
 perhaps for the first time in his life — and so he learns 
 reverence. If on the street, he has been taught to salute 
 when he meets an officer. Thus he is taught courtesy. 
 In this way the boy learns respect, punctuality, 
 obedience, and a large number of other virtues; and 
 you can understand how after five years, with that kind 
 of discipline bearing down on him, these things will be 
 gradually engraved on his character. 
 
 " At the end of each drill, as I have said, there is 
 generally a short prayer, but in addition to this, in 
 most cases, there is a short address. The captain 
 stands before his boys and gives them a straight talk 
 
FOR THE BOYS' BRIGADE 209 
 
 of five or ten minutes upon any subject, it may be in 
 connection with their Bible lesson. They have a Bible- 
 class in connection with each company. Every company 
 must be in connection with a Christian church, the 
 Y.M.C.A., or some other suitable organisation. It is not 
 allowed for any man who has no such connection to 
 Btart a company of the Boys' Brigade. He must do it 
 in co-operation with some suitable association, and this 
 gives the organisation stability and standing. 
 
 " The Boys' Brigade is a religious movement. Every- 
 thing is subsidiary to this idea. It may not always be 
 brandished before the eyes of the boys themselves in so 
 many words, and it would not be wholly true to the 
 type of boy-religion to over-advertise it ; but at bottom 
 the Boys' Brigade exists for this, and it is never afraid 
 to confess it. On the forefront of its earliest documents 
 stand these words : ' The object of the Boys' Brigade 
 is the advancement of Christ's kingdom among boys, 
 and the promotion of habits of reverence, discipline, 
 self-respect, and all that tends towards a true Christian 
 manliness.' That flag has never been taken down. ' A 
 true Christian manliness ' — that is its motto ; and the 
 emphasis upon the manly rather than upon the mawkish 
 presentation of Christianity has been its stronghold from 
 the first. 
 
 " Contrary to a somewhat natural impression, the 
 Boys' Brigade does not teach the ' art of war,' nor does 
 it foster or encourage the war spirit. It simply employs 
 military organisation, drill, and discipline, as the most 
 stimulating and interesting means of securing the 
 attention of a volatile class, and of promoting self- 
 respect, chivalry, courtesy, esiirit de coiys, and a host of 
 kindred virtues. To these more personal results the 
 military organisation is but an aid, and this fact is 
 continually kept before the officers by means of the 
 14 
 
2IO HENRY DRUMMOND 
 
 magazine which is issued periodically from headquarters, 
 as well as by the official constitution of the organisation. 
 With the officers, saturated as they are with the deeper 
 meaning of their work, feeling as they do the greatness 
 and responsibility of their commission, it is an idle fear 
 that any should so far betray his trust as to conceal 
 the end in the means. As to the retort that the end 
 can never justify such means, it is simply to be said that 
 the ' means ' are not what they are supposed. To teach 
 drill is not to teach the ' art of war,' nor is the drill 
 spirit a war spirit. Firemen are drilled, policemen are 
 drilled, and though it is true the cap and belt of the 
 boys are the regalia of another order, it may be doubted 
 whether drill is any more to them than to these other 
 sons of peace. That the war spirit exists at all among 
 the boys of any single company of the Brigade would 
 certainly be news to the officers, and if it did arise it 
 would as certainly be checked. One has even known 
 Volunteers whose souls were not consumed by enmity, 
 hatred, and revenge ; and it is whispered that there are 
 actually privates in Her Majesty's service who do not 
 breathe out blood and fire. Besides this, what is known 
 in the 'Army Eed Book' as physical drill is more and 
 more coming to play a leading part in Brigade work, 
 and the governing body may be trusted to reduce the 
 merely military machinery to the lowest possible 
 minimum. 
 
 " The true aspiration and teaching of the Brigade 
 could not be better summarised than in this further 
 quotation from its official literature : — 
 
 " ' Our boys are full of earnest desire to be brave, 
 true men ; and if we want to make them brave, true. 
 Christian m.en, we must direct this desire into the right 
 channel, and show them that in the service of Christ 
 they will find the bravest, truest life that is possible 
 
FOR THE BOYS' BRIGADE 211 
 
 for a man to live. We laid the foundations of the Boys' 
 Brigade on this idea, and determined to try to win the 
 boys for Christ, by presenting to them that view of 
 Christianity to which we knew their natures would most 
 readily respond, being fully conscious how much more 
 there was to show them after they had been won.' 
 
 " There are at least two points where religious teach- 
 ing directly comes in. The first is the company Bible- 
 class. Every company being connected with some 
 existing Christian organisation, the boys are urged to 
 attend whatever Bible-class exists, and in most cases 
 they do so. But wherever no existing interest is in- 
 terfered with, the captains usually provide a class of 
 their own. These special company classes now number 
 about two hundred, with an average attendance of over 
 four thousand boys ; and that this side of the work is 
 receiving special impulse is plain from the fact that 
 last year saw the birth of over fifty new classes. 
 
 " In addition to these Sunday classes, nearly every 
 company reports an address given at drill on the week- 
 night, with more or less regularity ; and each parade 
 is opened and closed with prayer or with a short re- 
 ligious service. Once a year also it is becoming an 
 increasing custom for the companies in populous centres 
 to have a united church parade, where they attend 
 divine service in ' uniform,' and hear a special sermon 
 from some distinguished preacher. 
 
 " But though this is the foundation of the Brigade, it 
 is by no means the whole superstructure. The Brigade 
 has almost as many departments of activity as a boy has 
 needs. It is clear, for instance, that, in dealing with 
 boys, supreme importance must be attached to main- 
 taining a right attitude towards athletics. And here 
 the Brigade has taken the bull by the horns, and 
 formed a special department to deal with amusements 
 
212 HENRY DRUMMOND 
 
 — a department whose express object is to guide and 
 elevate sport, and by unobtrusive methods to get even 
 recreation to pay its toll to the disciplining of character. 
 
 " One or more clubs for football, cricket, gymnastics, 
 or swimming have been formed in connection with 
 almost every company, and the honour of the Brigade, 
 both physical and moral, is held up as an inspiration 
 to the boys in all they do. The captains are not so 
 much above the boys in years as to have lost either 
 their love or knowledge of sports, and a frequent sight 
 now on a Saturday afternoon is to witness a football 
 match between rival companies, with the lieutenant 
 or captain officiating as umpire. At practice during 
 the week also he will act as coach, and the effect of 
 this both upon the sports themselves and on his personal 
 influence with the boys is obvious. The wise officer, 
 the humane and sensible officer, in short, makes as much 
 use of play for higher purposes as of the parades, and 
 possibly more. The key to a boy's life in the present 
 generation lies in athletics. Sport commands his whole 
 leisure, and governs his thoughts and ambitions even 
 in working hours. And so striking has been this 
 development in recent years, and especially among the 
 young men of the larger towns, that the time has come 
 to decide whether athletics are to become a curse to 
 the country or a blessing. That issue is now, and in 
 an almost acute form, directly before society. And the 
 decision, so far as some of us can see, depends mainly 
 upon such work as the Boys' Brigade is doing through 
 its athletic department. Were it for this alone — the 
 elevation of athletics, the making moral of what, in the 
 eyes of those who really know, is fast becoming a most 
 immoral and degrading institution — the existence of the 
 Boys' Brigade is justified a hundred times. 
 
 " Not content with keeping its eye upon its member- 
 
FOR THE BOYS' BRIGADE 213 
 
 ship on the athletic field on Saturday, the Brigade in 
 many cases completes its work by superintending the 
 longer trades holiday in midsummer. Summer camps, 
 lasting for a week at a time, are becoming widely 
 popular. . . . Anyone who knows how difficult it is 
 for a working lad to carry out a really satisfactory 
 holiday on his own account will appreciate the value of 
 this idea. 
 
 " Another very interesting department is ambulance 
 work. Courses of lectures by competent medical men 
 are given to the boys, through which they receive plain 
 instruction in the ' Laws of Health,' ' First Aid to the 
 Injured,' and * Stretcher Drill.' These courses have 
 been eagerly taken advantage of wherever they have 
 been tried, and in the great majority of cases the pupils 
 have satisfactorily passed an examination at the close. 
 Last year in the Glasgow Battalion alone over two 
 hundred boys passed the St. Andrew's ambulance ex- 
 amination. It has happened on more than one occa- 
 sion, on the football field, that the ambulance boys 
 were able to be of immediate and valuable assistance. 
 In one case they set a broken leg with such skill as 
 not only to earn the compliments of the medical staff 
 of the hospital, but to ensure a very rapid recovery on 
 the part of the patient. In a street accident, where a 
 workman was very seriously cut by the falling upon 
 him of a plate-glass window, a Brigade Boy stepped out 
 of the crowd, and with a stone and his pocket-handker- 
 chief stopped the bleeding just in time to save the 
 sufferer's life. Three cases are now authenticated of 
 Brigade Boys having been the direct means of saving 
 life by knowing how to stop the bleeding of an artery. 
 
 " Eeading and club rooms have also been formed by 
 some companies, and are proving a valuable social and 
 educational influence. No doubt these will spread as 
 
214 HENRY DRUMMOND 
 
 the Brigade gets older, for it is the policy of the 
 executive to leave no region of a boy's life unpro- 
 vided for, and in many city districts some such refuge 
 from the streets, or even from unhappy homes, is a 
 necessity. 
 
 " One of the best devices to preoccupy leisure hours 
 is the formation of instrumental bands. Few of the 
 recent developments of the Brigade have met with more 
 success than this, and a taste for music has been widely 
 spread among the boys. . . . That the music furnished 
 by these bands is not mere noise is shown by the fact 
 that the civic authorities in at least one great centre 
 have given the Boys' Brigade bands a place in their 
 summer programme for music in the public parks. 
 
 " These, however, are only a few of the more formal 
 and public developments of the Boys' Brigade work. 
 Behind all lies the supreme moulding force — the 
 personal influence, example, and instruction of the 
 officers — manifesting itself in directions and in ways 
 innumerable and varied, and in results which can 
 never be tabulated. There is no limit to what a good 
 officer can do for his boys. He is not only their guide, 
 philosopher, and friend, but their brother. In distress, 
 in sickness, they can count upon him. If they are out 
 of work, or wish to better themselves in life, they know 
 at least one man in the world to whom their future 
 career is a living interest. In short, throughout life 
 they have someone to lean upon, to be accountable to, 
 to live up to. He, on his part, has something to live 
 for. He is the pastor of boys, and, if he is the right 
 man, of their homes. Great and splendid is this con- 
 ception — that every boy should have a brother, every 
 home a friend ; not missionary, nor ministering spirit, 
 not even woman, but man, a young man, himself in the 
 thick of the fight and helping others, not because he ia 
 
FOR THE BOYS' BRIGADE 215 
 
 above them, but because the same powder smoke 
 envelops both." 
 
 Drummond's views of the Brigade as a field for the 
 efforts of young men may best be obtained from the 
 following paragraphs in his speech on that subject at 
 the first public meeting of the Brigade. We quote 
 from the report in the first number of the Boys' Brigade 
 Gazette : — 
 
 " I should like simply to say that I honestly believe 
 it would have been worth while founding the Boys' 
 Brigade if it had only been for the sake of the 
 officers. ... I would defend the Boys' Brigade 
 because it opens a new and altogether unique door 
 for that vaster aristocracy of young men of the more 
 educated classes, who have hitherto swelled the ranks 
 of the unemployed. The unemployed, as a rule, belong 
 to the dregs of society, but those of whom I speak are 
 the flower of our country. Whatever be the cause, 
 many of these men are in revolt against the ordinary 
 forms of Christian work. Some of these forms are too 
 narrow for them, others too artificial; others are un- 
 Buited to their qualifications or uncongenial to their 
 tastes. The young man is almost as new a discovery 
 as the boy in religious work, and it is not to be 
 wondered at if he is a little particular in choosing a 
 suitable sphere. Young men are as coy as girls about 
 Christian work; the least suspicion of unreality or 
 sanctimoniousness frightens them off, and they feel a 
 certain sense of inability — a sense of the greatness and 
 sacredness of the work — which makes them shrink from 
 touching it. But be it right or wrong, be it modesty or 
 mere fastidiousness, the fact remains that hitherto many 
 men who cherished a real desire to help on the lives of 
 
2i6 HENRY DRUMMOND 
 
 others could find no congenial place in the current 
 evangelism. No man had devised a practical scheme 
 for linking those men heartily and sympathetically either 
 with the Church's activity or with other forms of 
 Christian work ; and this spendid enterprise has been 
 initiated just in time to save hundreds of the best of 
 them to their Church and country. . . . 
 
 " Probably what interests young men in this Boys' 
 Brigade is the naturalness of the work. It is absolutely 
 natural for a young man to be mixed up with boys. It 
 is natural for him to take up their cause, to lay himself 
 alongside their interests, to play the part of the older 
 brother to them. He altogether understands them; he 
 knows all their ways and dodges, and has been in all 
 their scrapes. A mother does not really know a boy 
 in the least. She has never been a boy. But the 
 young man knows the boy through and through. He 
 is the one man in the world, also, whom the boy in 
 turn worships. So the young man is in his place when 
 he offers a kindly hand to these his younger brothers. 
 Then there is the definiteness of the work. If you set 
 a man down among the 770,000 people in Glasgow and 
 tell him to try and do them good, the vagueness and 
 vastness of the problem will paralyse his efforts. He 
 will either do little, or, aiming at too much, accomplish 
 nothing. But give him ten boys and say, ' There is 
 your life-work — to guard and lead these boys.' That 
 compact piece of service is at least within his reach, 
 and he will brace himself to attempt it. May I add 
 that not less inspiring than the definiteness of the work 
 is, perhaps, the charm of its indefiniteness ? No captain 
 when he begins this work knows where it is going to 
 lead him. If he is a true man, it will take him to the 
 boy's home. He will get to know the boy's father, and 
 he will get to know the boy's father's views, surround- 
 
FOR THE BOYS' BRIGADE 217 
 
 ings, and occupation. Presently he will become in- 
 terested through this in social questions ; for the first 
 time he will touch them practically, and feel their 
 acuteness. He will perceive that religion must become 
 a wider word than ever he supposed, and that the most 
 burning problems for his Christianity are these very 
 social questions which his boys and their homes have 
 raised for him. But this is only a part of the reflex 
 action of the Boys' Brigade work upon the worker. The 
 rich always owe more to the poor than the poor owe to 
 the rich, and the officer will owe to his boys the calling 
 out of sympathies which he scarcely knew existed, the 
 exercise of talents which were slowly wasting, the 
 development of his whole character towards a nobler 
 and stronger manhood. The Boys' Brigade will keep 
 him young to the end of his life. That is a great thing. 
 But greater than all these, work of this practical and 
 personal kind will transform the worker's whole life into 
 a mission." 
 
 It is surely ample justification of Drummond's high 
 opinion of the movement as an evangelical agency among 
 boys that there are now 3319 officers and 41,096 non- 
 commissioned officers and boys in the effective strength 
 of the Brigade in the United Kingdom, while throughout 
 the world — in Britain, the United States, Canada, South 
 Africa, Australia, New Zealand, the West Indies, India, 
 Ceylon, and the Eepublic of Columbia — it has an 
 estimated strength of 1700 companies, 5800 officers, 
 and 76,000 boys. 
 
CHAPTER XXIV. 
 
 His Eecreations. 
 
 WHILE it might almost be said that evangelism was 
 Drummond's principal recreation, seeing that it 
 absorbed a large part of the leisure time which the 
 duties of his chair left at command, we have not got 
 so far with his life-story without giving various hints 
 of his indulgence in pastimes which had little more 
 serious object than the refreshment of mind and body. 
 A man's use of his spare time is often an index to his 
 character, and we think it right to devote a short 
 chapter to Drummond's recreations. 
 
 Out of doors, salmon-fishing, deer-stalking, and, when 
 he got the chance, the pursuit of " big game," all had 
 considerable fascination for him. Salmon-fishing was 
 once characterised by him as his besetting sin, and he 
 missed few opportunities of indulging in it, either in our 
 Scottish Highlands, or in Canada and the Wild West. 
 He was also a very good skater. Eambling, too, as 
 might have been expected in one of his scientific turn of 
 mind, had great attractions for him. As an onlooker, he 
 retained a well-informed interest in and knowledge of 
 cricket and football, and was frequently to be seen on 
 the grand stand at International matches. 
 
 We have already seen how he disported himself 
 indoors in the company of young people. Left to the 
 companionship of those of maturer years, talk and " the 
 
 si8 
 
J'/toto, La/aji'tU. 
 
 HENRY DRUMMOND. 
 
HIS RECREATIONS 219 
 
 consumption of infinite smoke " had probably the largest 
 place. Next to that came chess, to which he was 
 keenly attached from boyhood onwards. To relieve the 
 tedium of his Australian voyage in 1890, he took ad- 
 vantage of the diversion afforded by the study of some 
 of the intricacies of the game. 
 
 Philately at various times reasserted the influence 
 which it had held over him in his boyhood ; and, on his 
 own confession, other hobbies claimed a passing interest. 
 " My house is full of dead hobbies," he once remarked, 
 when conversation turned upon hobbies ; " you think you 
 will come back to a hobby, but you never do." The 
 friend who has recorded this autobiographic scrap 
 continues : " There is one hobby which he has managed 
 to keep full of life, and that is the collecting of old 
 carved-oak furniture. Hall, dining-room, and study bear 
 witness to the vitality of this hobby, which is fed with 
 the proceeds of magazine articles. Pointing between the 
 clouds of smoke to a handsome oak cabinet in the study 
 — sacred to tobacco, cigars, and pipes — he confessed, 
 ' That was an article in Good Words' and then, 
 indicating a massive oak table in another part of the 
 room, he added, 'and that was an article somewhere 
 else.'" 
 
 In the highest sense, a man's extra-professional reading 
 may be classified among his recreations, and, as Drummond 
 was widely read in many fields of literature outside that 
 of science, we may glance here at the books and authors 
 that, at one time or another, he acknowledged his 
 indebtedness to. 
 
 We have seen in an earlier chapter that Euskin, 
 Emerson, George Eliot, Channing, Eobertson of Brighton, 
 and Besant and Eice, provided his staple literature in 
 his student-days. At that time, too, he made the 
 acquaintance of such classics as Lamb's Essays and 
 
220 HENRY DRUMMOND 
 
 Carlyle's Sartor Besartus. He read widely in poetry, in 
 the works of such authors as Cowley, Pope, Byron, and 
 Russell Lowell, and found nourishment and intellectual 
 suggestion in Browning's Bing and the Booh To the 
 Autocrat he rendered willing homage. His indebted- 
 ness to R. H. Hutton's Essays was frequently acknow- 
 ledged, and he was wont to declare his opinion that 
 Hutton's Essay on " Goethe " was the finest piece of criti- 
 cal writing that had been produced in the course of the 
 nineteenth century. He used to recommend his students 
 to read Hutton's Essay on "The Hard Church." "A 
 man," he said, " may be a Broad Churchman, or a High 
 Churchman, or a Low Churchman, and in any of these 
 positions I can find points of contact with him ; but 
 * the Hard Church ' is the worst of all heresies." Other 
 books mentioned by him as having influenced him in 
 early years were The Bclipse of Faith, Shairp's The Poetio 
 Interpretation of Nature, and John Pulsford's Quiet 
 Hours. 
 
 In later years he added the appreciation of George 
 Eliot's poetry to his previous admiration for her more 
 important novels, and in George Macdonald he found " a 
 real teacher." George Meredith, Victor Hugo, — " whose 
 writings contain as much as those of George Meredith, 
 and more," — and Eckermann's Conversations of Goethe 
 were also included in the spoils of his mature reading. 
 From Browning he never parted. In humorous writing, 
 his tastes varied. At one time Mark Twain was his 
 acknowledged favourite ; at another, Artemus Ward held 
 the place of honour. 
 
 Erom first to last, these various authors helped to 
 foster a quick and sensitive taste for literary art, gave 
 him guidance to a graceful and lucid style of writing, 
 and qualified him to meet on one side more the numbers 
 of men whose lives he sought to influence for good. 
 
HIS RECREATIONS 221 
 
 Most probably this schooling was all innocent of utili- 
 tarian purpose : without much anxiety or effort on his 
 part, his reading supplied his mind with the recreation 
 it sought, and, at the same time, furnished the equip- 
 ment of which he could make such good use. 
 
CHAPTER XXV. 
 
 The Arrest of Life. 
 
 IN response to a request for assistance in a religious 
 eifort in which he had taken some interest, 
 Drummond, on 31st January 1895, wrote: "I have 
 delayed writing, owing to the fact that I cannot yet 
 decide whether I can come to Edinburgh this winter at 
 all. It is by no means certain — that is all I can say. 
 Please mention this to no one, as I have not yet told 
 anyone that the matter was in doubt." 
 
 It is now known that he had been suffering a good 
 deal of pain for some weeks before the letter, from 
 which we quote above, was penned. At first the doctors 
 attributed his illness to rheumatism and catarrh of the 
 stomach. 
 
 Although he manfully faced his class for a time, 
 sometimes getting a "ruff" from his students when they 
 saw that he was suffering, it was only with the assistance 
 of his friends that he got through the duties of his 
 chair for the session 1894-95, and in April 1895, on 
 the advice of his Edinburgh physicians, went to Dax in 
 the Pyrenees. A stay of three months at that sanatorium 
 did nothing to restore his health, and he returned to 
 Scotland in July. Thence he was removed to Tunbridge 
 Wells, with the hope that he might winter in the South 
 of France. That hope was never realised. He gradually 
 became weaker, suffering great pain with little inter- 
 
THE ARREST OF LIFE 223 
 
 mission ; his disease seized on the muscles and framework 
 of the trunk of the body, and he became so helpless that 
 he required the constant services of an attendant, and 
 was seldom able to leave his bed. His malady baffled 
 the most skilful medical men of the day. It was 
 ultimately diagnosed as a chronic disease of the bones, 
 hitherto unknown to British physicians, and supposed to 
 have been contracted in the African forests more than 
 ten years before. 
 
 To a man who had never known a day's ill-health, 
 this sudden fiery trial of pain must have been dreadful ; 
 but, from all accounts, his friends never heard a murmur. 
 " His illness," says the Eev. D. M. Eoss, " was but a 
 fresh opportunity for the revelation of the beauty of his 
 character, and the charm of his personality. To the 
 last he kept up his interest in what was going on in the 
 intellectual and political world, and his interest in the 
 movements of his friends was as lively as if he had been 
 the strong caring for the weak. His sickroom was, as 
 I have said, a kind of temple, where one was made 
 aware of the sacred beauty of a spirit that had triumphed 
 over earth's sufferings and disappointments. ' Here I 
 am,' he said to me on my last visit to him in December, 
 — ' here I am, getting kindness upon kindness from my 
 friends and giving nothing in return.' Little did he 
 suspect how much he gave his friends in an hour's talk 
 from his air-couch." One of his student-friends after- 
 wards wrote : " The past two years of his suffering, 
 marked by continual patience, unselfishness, and uncom- 
 plaining endurance, appeal to me even more strongly 
 than all his years of active service. They served to 
 draw out the deepest affection and respect of my whole 
 nature. The past years have been reviewed by me in 
 these few days, and my heart is filled with the memory 
 of his great service to me, of his constant friendship and 
 
224 HENRY DRUMMOND 
 
 sympathy. I owe him more than I do any other mortal, 
 and I sometimes shudder to think of the probable course 
 of my life had he not come into it twelve years ago." 
 
 " His kindly humour never failed him," says Mr. 
 Eoss. "At Christmas 1895 he sent his friends as a 
 Christmas card a photograph of himself in a bath-chair, 
 with these words written in pencil underneath : * The 
 Descent of Man.' In his pain and weariness a good 
 story was a physical fillip ; his sickroom became a sort 
 of centre for the receiving and distributing of stories." 
 Dr. John Watson recalls a welcome received from 
 Drummond. " Don't touch me, please ; I can't shake 
 hands, but I've saved up a first-rate story for you." 
 " Partly," comments Dr. Watson, " this was his human 
 joyousness, to whom the absurdities of life were now 
 dear; partly it was his bravery, who knew that the 
 sight of him brought so low might be too much for a 
 friend. His patience and sweetness continued to the 
 end, and he died as one who had tasted the joy of living, 
 and was satisfied." 
 
 In the autumn of 1896 a very distinct improvement 
 in the condition of the sufferer was manifested, — an 
 improvement real enough to lead the patient himself, 
 in hopeful spirit, to say that he would be at his work 
 again before many months had passed, — but his body 
 was too feeble to withstand the effects of a chill which 
 he caught in March following. " A relapse on the 
 fourth day before his death gave the fatal signal, and 
 quickly following messages prepared us for the worst. 
 Then came the final word from his friend and physician : 
 ' Henry has crossed the bar.' " 
 
 Drummond died on 11th March, and four days later 
 his relatives and many of his friends gathered in Stirling 
 to pay the last rites to his remains. An impressive 
 funeral service was conducted in the Free North Church 
 
THE ARREST OF LIFE 225 
 
 by the Eev. Dr. Stalker, assisted by Professor George 
 Adam Smith and the Eev. Dr. Alexander Whyte of 
 Edinburgh ; and then the cortege passed up to the 
 wind - swept churchyard on the Castle rock, and the 
 mourners committed the sacred ashes of their departed 
 friend to the grave, in the sure and certain hope of 
 the resurrection to eternal life. As was most fitting, 
 a detachment of the Boys' Brigade formed part of the 
 funeral procession, and the short service at the grave 
 was concluded by the sounding of " The Last Post " by 
 a Boys' Brigade bugler. 
 
 On the following Sunday, Professor Marcus Dods, 
 Drummond's former minister and his intimate friend, 
 preached the memorial sermon in the Free North 
 Church, Stirling, and put the copestone upon the tribute 
 which Drummond's friends had hastened to pay to his 
 memory. As the present sketch was originally planned, 
 we had intended to conclude this chapter in a summing 
 up or appreciation of the life-work and character of 
 Professor Drummond. But Dr. Dods' sermon is at 
 once a eulogy and an appreciation so adequate that the 
 following quotations from it may fitly bring the volume 
 to a close : — 
 
 " Death has removed one of the most widely known, 
 best loved, and most influential of our contemporaries. 
 Probably there is no man of our time, be he statesman, 
 philosopher, poet, or novelist, whose words have been 
 more widely read, or read with intenser eagerness and 
 with greater spiritual profit. Perhaps no man of this 
 generation was endowed with so distinctive an individu- 
 ality, and exercised so unique an influence as Henry 
 Drummond. The blank he leaves it is impossible to 
 fill. So singular a combination of gifts as he possessed 
 will not be found twice in a century. And happily 
 15 
 
226 HENRY DRUMMOND 
 
 there went along with these exceptional gifts an 
 instinct which forbade him to tie himself to the 
 ordinary methods, or professions, or labours of this 
 world. Not more original were his qualities than his 
 mode of using them. He lived out his own — a natural, 
 human life, untrammelled by all conventionalism and 
 professionalism. He recognised with remarkable pre- 
 cision the work he could do, and never suffered himself, 
 even by the ill-advised entreaties of friendship, to be 
 drawn aside into any labour or sphere into which his 
 own qualities did not call him. In nothing was his 
 strength of character more habitually or more con- 
 vincingly exhibited. The detachment from the ordinary 
 methods and engagements of our professional and social 
 life, the independence with which he broke out a path 
 for himself, largely contributed to his influence. . . . 
 
 " With no apparent effort, certainly with no shade 
 of ostentation, he won the confidence of those who 
 sought his help. The novel type of religious char- 
 acter he manifested, unlocked the reserve of men 
 who had been accustomed to shrink from the sancti- 
 monious and professional guise in which religion had 
 previously appeared to them. The sense, the breadth, 
 the quick humour, the sincerity, the eagerness to be 
 of service, which were apparent to all who were even 
 slightly acquainted with him, lent a new attraction to 
 religion. 
 
 " The help thus afforded to individuals, the strengthen- 
 ing and deepening of religious convictions throughout 
 our own and other lands, the fresh impulse given to 
 Christian faith by this one man's work and char- 
 acter, the good he has left behind him — these things 
 are simply incalculable. Not only as teacher but as 
 friend was Professor Drummond unusually widely 
 known, and to those who enjoyed his friendship it was 
 
THE ARREST OF LIFE 227 
 
 one of the richest elements in their life. To anyone 
 who had need of him, he seemed to have no concerns 
 of his own to attend to, he was wholly at the disposal 
 of those whom he could help. It was this active and 
 self-forgetting sympathy, this sensitiveness to the con- 
 dition of everyone he met, which won the heart of peer 
 and peasant, which made him the most delightful of 
 companions and the most serviceable of friends. 
 
 " His presence was bright and exhilarating as sunshine. 
 An even happiness and disengagement from all selfish 
 care were his characteristics. Sometimes one thought 
 that with his brilliant gifts, his great opportunities, his 
 rare success, it was easy for him to be happy ; but 
 his prolonged and painful illness has shown us that his 
 happiness was far more surely founded. Penetrate as 
 deeply as you might into his nature, and scrutinise it 
 as keenly, you never met anything to disappoint, any- 
 thing to incline you to suspend your judgment or 
 modify your verdict that here you had a man as nearly 
 perfect as you had ever known anyone to be. To see 
 him in unguarded moments was only to see new evi- 
 dence of the absolute purity and nobility of his nature, 
 to see him in trying circumstances was only to have his 
 serenity and soundness of spirit thrown into stronger 
 relief. 
 
 " And at the heart of all lay his profound religious 
 reverence, his unreserved acceptance of Christ and 
 of Christ's idea and law of life. Little concerned 
 about the formalities of religion, ashamed of some of 
 the popular travesties of Christianity, he was through 
 and through, first of all and last of all, a follower and 
 a subject of Christ." 
 
APPENDIX 
 
 NOTES FOR A BIBLIOGRAPHY 
 
 I. PUBLISHED WRITINGS AND ADDRESSES. 
 
 1. Books and Pamphlets. 
 
 2. Magazine Articles and Reviews. 
 
 II. BOOKS, PAMPHLETS, MAGAZINE ARTICLES, AND 
 REVIEWS, IN CRITICISM OF PROFESSOR DRUM- 
 MOND'S WRITINGS. 
 
 1. Cbiticism of "Natural Law in the Spiritual 
 
 World." 
 
 (a) Books and PamjphUts. 
 
 (b) Magazine Articles and Revieios. 
 
 2. Criticism of "The Ascent of Man." 
 
 3. Miscellaneous. 
 
 III. BIOGRAPHY. 
 
 S39 
 
NOTES FOE A BIBLIOGRAPHY 
 
 I. PUBLISHED WEITINGS AND ADDEESSES. 
 
 1. Books and Pamphlets. 
 
 Natural Law in the Spiritual World. By Henry Drummond, 
 P.E.S.E., F.G.S. London. 1883. Svo, xxiv, 414 pp. 
 
 Tropical Africa. By Henry Drummond, F.E.S.E., F.G.S. 
 With Maps and Illustrations. London. 1888. 8vo, 
 228 pp. 
 
 The Unsearchable Eiches of Christ, and other Sermons. By 
 John F. Ewing, M.A. With a Biographical Sketch by 
 Henry Drummond, LL.D., F.E.S.E., F.G.S. London. 
 1890. 8vo, xxxiii, 309 pp. 
 
 The Lowell Lectures on the Ascent of Man. By Henry 
 Drummond. London. 1894. 8vo, 444 pp. 
 
 Baxter's Second Innings. Specially reported for the 
 
 School Eleven. London. 58 pp. 
 
 The Greatest Thing in the World, and other Addresses. By 
 Henry Drummond. London. 1894. 8vo, 286 pp. 
 
 Note. — This volume contains five Addresses, previously 
 published separately, viz. : — 
 
 " The Greatest Thing in the World." 1889. 
 "PaxYobiscum." 1890. 
 "The Programme of Christianity." 1891. 
 " The City without a Church." 1892. 
 "The Changed Life." 1893. 
 231 
 
232 APPENDIX 
 
 The Monkey that would not Kill. Stories by Henry Drum- 
 mond. London. 1898. 8vo, 115 pp. 
 
 The Ideal Life, and other Unpublished Addresses. By Henry 
 Drummond, F.R.S.E. With Memorial Sketches by W. 
 Robertson Nicoll and Ian Maclaren. London. 1897. 
 8vo, 314 pp. 
 
 The New Evangelism, and other Papers. By Henry Drum- 
 mond, author of " Natural Law in the Spiritual World," 
 "The Ideal Life," etc. London. 1899. 8 vo, 210 pp. 
 
 Addresses. By Henry Drummond. Introductory Note by 
 D. L. Moody. Chicago, n.d. 8vo, 122 pp. 
 
 Stones Rolled Away, and other Addresses to Young Men 
 delivered in America. By Henry Drummond, F.R.S.E., 
 F.G.S., LL.D., author of "Natural Law in the Spiritual 
 World," "The Ascent of Man," "The Greatest Thing 
 in the World," "Tropical Africa," etc. Introduction by 
 Luther Hess Waring. London. 1900. 8vo, 184 pp. 
 
 2. Magazine Akticles and Reviews. 
 Boys' Brigade, The. By Professor Henry Drummond. (Good 
 Words, 1891, 32 : 93.) 
 
 Note. — The same article appeared in M'Cflure's Magazine, 
 December 1893, 2 : 68. 
 
 Contribution of Science to Christianity, The. By Henry 
 Drummond. (Expositor, 1885, Third Series, 1 : 28 and 
 102.) 
 Note. — Reprinted in TJie New Evangelism. 
 
 Interviews by Post — Professor Henry Drummond on " Natural 
 Law in the Spiritual World." (British Weekly, 7th and 
 14th January 1887.) 
 
 Life of a Geologist, The. Review of " Memoir of Sir Andrew 
 Crombie Ramsay." (Bookman, March 1895, 7 : 173.) 
 
 Mr. Gladstone and Genesis. Articles by T. H. Huxley and 
 Henry Drummond. (Nineteenth Century, February 1886, 
 19 : 206.) 
 
NOTES FOR A BIBLIOGRAPHY 233 
 
 Mr Moody, Some Impressions and Facts. By Henry Drum- 
 mond. {M'Clure's Magazine, December 1894 and January 
 1895, 4:55, 188.) 
 
 !N"atural Law in the Spiritual "World. By Professor Henry 
 Drummond, F.KS.E., F.G.S. {Clerical World, 1881-82, 
 1: 2, 149, 389; 2: 115, 193.) 
 
 Note. — Five articles entitled, " Degeneration — If We 
 neglect," "Biogenesis," "Nature abhors a Vacuum," 
 "Parasitism," " Parasitism — continued." 
 
 Professor Marcus Dods. By Henry Drummond. {Expositor, 
 July 1889, Third Series, 10 : 65.) 
 
 Review of Bishop Temple's Bampton Lectures for 1884. On 
 the Relations between Science and Religion. By Henry 
 Drummond. {Expositor, 1885, Third Series, 1 : 77.) 
 
 Talk about Books, A. By Professor Drummond. {Melbourne 
 University Revietv, August 1890. Reprinted, Great 
 Tlioughts, 14 : 294.) 
 
 Visit to Mr. Moody and Mr. Sankey, A. By Professor Henry 
 Drummond. Glasgow. {Christian, 20th November 1879.) 
 
 "Zambesi." Encyclopedia Britannica, h.v. Contributed by 
 Henry Drummond. 
 
 IL BOOKS, PAMPHLETS, MAGAZINE ARTICLES, 
 AND REVIEWS, IN CRITICISM OF PROFESSOR 
 DRUMMOND'S WRITINGS. 
 
 (1) Criticism of " Natural Law in the Spiritual World." 
 
 (a) Books and Pamphlets. 
 
 A Critical Analysis of Drummond's "Natural Law in the 
 Spiritual World." With a Reply to some of its Con- 
 clusions. By E. C. Lamed. Chicago. 
 
 An Examination of Mr. Henry Drummond's Work, "Natural 
 
234 APPENDIX 
 
 Law in the Spiritual World." By William Woods Smyth. 
 London, n.d. 8vo, 35 pp. 
 
 Are Laws the same in the ISTatural and Spiritual World ? By 
 A. C. Denholm. Kilmarnock. 
 
 Are the l^atural and Spiritual Worlds one in Law? By 
 George F. Magoun, D.D. Iowa College. Reprinted from 
 the Bihliotheca Sacra. 
 
 Biological Eeligion. An Essay in Criticism of Professor Henry 
 Drummond's " Natural Law in the Spiritual World." By 
 T. Campbell Finlayson. Manchester. 1885. 8vo. 
 
 Drifting Away. A few Remarks on Professor Drummond's 
 Search for " Natural Law in the Spiritual World." By 
 the Hon. Philip Carteret Hill, D.C.L. London, n.d. 
 8vo, 46 pp. 
 
 Drummond on Miracles. A Critique on " Natural Law in the 
 Spiritual World." Paisley. 
 
 Fragmentary Thoughts, suggested by the perusal of a Work 
 entitled " Natural Law in the Spiritual World." By the 
 Rev. Edward Young. London. 1885. 8vo. 
 
 Gospels of Yesterday : Drummond, Spencer, Arnold. By 
 Robert A. Watson, M.A. London. 1888. 8vo. 
 
 Modern Science and Modern Thought. Third Edition, con- 
 taining Supplemental Chapter on Gladstone's " Dawn of 
 Creation " and " Proem of Genesis," and on Drummond's 
 "Natural Law in the Spiritual World." By S. Laing. 
 London. 1886. 8vo. 
 
 Mr. Drummond's Book. With special references to Biogenesis. 
 Shrewsbury. 
 
 " Natural Law in the Spiritual World." A Review reprinted, 
 with some additions, from TJce Church Eclectic of March 
 1885. London. 1888. 8vo, 12 pp. 
 
 No "Natural Law in the Spiritual World." A Review of 
 Mr. Henry Drummond's "Natural Law in the Spiritual 
 World." By F. J. Bodfield Hooper, B.A. London 1884 
 8vo, 48 pp. 
 
NOTES FOR A BIBLIOGRAPHY 235 
 
 On " Natural Law in the Spiritual World." By a Brother of 
 the Natural Man. Paisley. 1885. 8vo, 67 pp. 
 
 Professor Drummond and Miracles. A Critique of " Natural 
 Law in the Spiritual World." By a Layman. London. 
 1885. 8vo. (Pamphlet.) 
 
 Kemarks on a book entitled "Natural Law in the Spiritual 
 World," by Henry Drummond, F.R.S.I. (sic), F.G.S., 
 being the substance of Four Lectures given in London. By 
 Benjamin Wills Newton. London. 8vo, 192 pp. 
 
 Eeview of "Natural Law in the Spiritual World." By 
 J. B. Fry. 
 
 The Gospel of Evolution. An Examination of Professor 
 Henry Drummond's "Natural Law in the Spiritual 
 World." By William Adamson, D.D., Edinburgh. 
 Edinburgh. 1885. 8vo, 32 pp. 
 
 The Laws of Nature and the Laws of God. A Eeply to 
 Professor Drummond. By Samuel Cockburn, M.D., 
 L.K.C.S.E. London. 1886. 8vo. 
 
 The Science and Religion of Professor Drummond. Tested by 
 Robert R. Kalley, D.D., Edinburgh. 1888. 8vo, 15 pp. 
 
 The Survival of the Fittest and Salvation of the Few. An 
 Examination of " Natural Law in the Spiritual World." 
 By Alexander S. Wilson, M.A., B.Sc. Paisley. 1887. 
 8vo. 
 
 (b) Magazine Articles and Reviews. 
 
 Are the Natural and Spiritual Worlds one in' Law? By 
 G. F. ISIagoun, D.D. {British and Foreign Evangelical 
 Review, July, 1885, 34 : 543.) 
 
 Biogenesis and Degeneration. By Peloni Almoni. {Expositor, 
 January, 1884, Second Series, 7 : 18.) 
 
 "Natural Law in the Spiritual World." A Defence. 
 {Expositor, 1885, Third Series, 1 : 241 and 347.) 
 
236 APPENDIX 
 
 Professor Drummond's New Scientific Gospel. By R. A.. 
 
 Watson. {Contemporary Revieto, March 1885, 47 : 392.) 
 Note. — Reprinted in " Gospels of Yesterday : Drummondj 
 
 Spencer, Arnold." {Supra.) 
 See also the following Reviews : — 
 
 British Quarterhj, July 1883, 78: 245. 
 
 Critic, 17th November 1883. 
 
 Guardian, 24th September 1884. 
 
 Knoioledge, 26th September 1884, 6 : 263. 
 
 Literary Churchman, 8th June 1883, 29 : 244. 
 
 London Quarterly Review, April 1884, 62 : 39. 
 
 Spectator, 4th August 1883. 
 
 The Month, April 1885, Third Series, 53 : 529. 
 
 (2) Criticism of "The Ascent of Man." 
 
 Professor Drummond's "Ascent of Man" and Principal 
 Fairbairn's "Place of Christ in Modern Theology," 
 examined in the Light of Science and Revelation. By 
 Professor Watts, D.D., LL.D. Edinburgh, n.d. 8vo. 
 
 The "Ascent of Man." Its note of Theology. By tlie 
 Very Rev. Principal Hutton, D.D. Paisley, n.d. 12mo, 
 45 pp. 
 
 Pseudo-Philosophy at the End of the Nineteenth Century. By 
 Hugh Mortimer Cecil. " An Irrationalist Trio : Kidd, 
 Drummond, Balfour." London. 1897. 8vo. 
 
 Professor Henry Drummond's Discovery. By Mrs. Lynn 
 Linton. {Fortnightly Revieic, September 1894, New 
 Series, 56 : 448.) 
 
 Scientists and Social Purity. By W. J. Corbet, M.P., M.R.I.A. 
 {Westminster Review, November 1895, 144 : 574.) 
 
 The New Evolution. By Dr. Washington Gladden. {M'Clure'a 
 Magazine, August 1894, 3 : 235.) 
 
NOTES FOR A BIBLIOGRAPHY 237 
 
 See also the following Reviews : — 
 
 British Weekly, 24th May 1894. (Rev. Professor Iverach, 
 D.D.) 
 
 Critic, 13th October 1894, 22 : 235. 
 
 Critical Revieiv, July 1894, 4: 228. (Professor John G. 
 M'Kendrick, M.D.) 
 
 Expositor, July 1894, Fourth Series, 10 : 57. (Benjamin 
 Kidd.) 
 
 Our Day, 1894, 13 : 351 
 
 Presbyterian and Reformed Review, January 1895, 6 : 136. 
 (Henry C. Minton.) 
 
 Westminster Review, October 1894, 142 : 431. (Thomas 
 E. Mayne.) 
 
 (3) Miscellaneous. 
 
 Reconciliation before Rest. Professor Drummond's " Pax 
 Vobiscum " and "The Peace of Christ." A Review. By 
 Frank H. White. London. 1891. (Pamphlet.) 
 
 The Foundation of Rock or Sand— Which 1 A Reply to " The 
 Greatest Thing in the World." By General Sir Robert 
 Phayre, K.C.B. London, n.d. 8vo. 
 
 The Strangest Thing in the World. "A Gospel with the 
 Gospel omitted." By Charles Bullock. London. 1891. 
 8vo. 
 
 Henry Drummond and his Books. By Henry M. Simmons. 
 {New World, Boston, September 1897, 6 : 485.) 
 
 Henry Drummond as a Religious Teacher. {Spectator, 30th 
 April 1898, 80 : 595.) 
 
 Professor Drummond. An Appreciation. By J. E. Hodder- 
 Williams. {Neio Century Revieiv, 1897, 1 : 354.) 
 
238 APPENDIX 
 
 Professor Pnimmond on Missions. {Christian, lilst November 
 181)0.) 
 
 Tlie late Professor Drummond's Popularity. (Academy, '29th 
 January 1898, 53 : 114.) 
 
 III. BIOGRAPHY. 
 
 The Tiife of llonry Druinmond. By George Adam Smith. 
 London. 1899. 8vo, 4G9 pp. and Appendix. 
 
 An ICvening with Professor Drummond. By Hamish Hendry. 
 {Voimg Man, August 1894, 8 : 255.) 
 
 Henry Druniniond. By the Rev. John Watson, D.D. (Tan 
 Maclaren). {North American Review, May 1897, 164: 
 51;?.) 
 
 Note. — Reprinted as a Memorial Sketch in "The Ideal 
 Life," willi ccrtHin omissions. 
 
 Henry Driiunnond. By James Stalker. {Expositor, April 
 1897, Fifth Series, 5 : 286.) 
 
 Henry Drummond. By W. Robertson Nicoll. {Contemporary 
 Review, April 1897, 71 : 502.) 
 
 Note. — The same article apjiean^d in Christian Litera- 
 ture, LitteVs Litdntj A<je, and Kclectie Maijazine. It was 
 also reprinted as a Memorial Sketch in "The Ideal 
 Life." 
 
 Portraits of Drumnu)nd. See M'Clure's Magazine, 1:1; and 
 2 : 137. 
 
 Professor Drummond. {Bookman, October 1892, 3: 14.) 
 
 Professor Drummond as 1 knew Him. By Rev. D. M. Ross. 
 {Tfiiiiile Maija:i>ie, July 1897, 1 : 723.) 
 
 Professor Drummond at Chautauqua. {The Critic, New York, 
 15th July 1893, 20:41.) 
 
 Professor Drummond. By Arthur Warren. ( Woman at Home, 
 April 1894, 2 : 1.) 
 
NOTES FOR A BIBLIOGRAPHY 239 
 
 Profopsor Druninitnnl. By Oiio Avho knows Him. (West- 
 minster Budget, 22iid Juno 1894.) 
 
 Professor Henry Drummond. By an 0V\ Student (H. B.). 
 {Woman at Home, June 1897, 5 : 742.) 
 
 Professor Henry Drummond, F.R.G.S. (.•?«>.). By W. J. 
 Dawson. {Youmj Man, lh\n'\\ 1891, 5 : 80.) 
 
 Professor Drummond's Religious Teaching. By D. M. Ross. 
 {Expositor, May 1897, Fifth Series, 5 : 390.) 
 
 Prophet of the Nineteenth Century, A. By Rev. D. Suther- 
 land, Canada. {Homiletic Review. New York, May 
 1892,23: 468.) 
 
 Science and Religion. A Talk with Professor Drummond. By 
 Raymond Blathwayt. {Great Thoughts, 3rd December 
 1892, 18 : 160.) 
 
 The late Professor Henry Drummond. Ry the Rev. Professor 
 Marcus Dods. {Student. Edinburgh, 18th March 1897, 
 New Series, 11 : 299.) 
 
 See also the following Obituary Notices : — 
 Academy, 20th ^larcli 1897. 
 Bookman, April 1897, 12: 7. (Alex. Macalister.) 
 Atlmiamm, 20th March 1897. 
 Critic, 20tli ]\Iarch 1897, 27 : 198. 
 Primitive Methodist Quarterly, July 1897, 19 : 466. 
 
i:^rDEX 
 
 Aberdeen, Earl and Countess of, 
 
 86, 92, 124, 182. 
 Addresses, in 1882, 63. 
 
 In 1885, 105. 
 Africa, exploration in, 77 ff. 
 African Lakes Company, 78, 83. 
 African Missions, on, 83. 
 America, visits to, 116 ff. 
 
 Rocky Mountains, 116. 
 
 Moody and Sankey at Cleveland, 
 117. 
 
 Second visit (1887), 120. 
 
 Nortbfield, 121, 122, 124. 
 
 Chautauqua, 121, 123. 
 
 American Universities, 122. 
 
 Third visit (1893), 123 ff. 
 
 Harvard and Amherst, 123. 
 
 Evangelical Alliance Congress, 
 124. 
 Amherst University, U.S.A., 5. 
 Analogy, Di'ummond and, 46, 76. 
 Anxious Inquirer, James's, 6. 
 Arran, 54. 
 
 Ascent of Man, 165 ff. 
 Assembly, Free Church General, 
 
 83, 159, 161, 172. 
 Associated Workers' League, 93. 
 Australian Colleges, visit to, 127 ff. 
 
 Balfour, Mr. A. J., 92. 
 Barbour, Mrs. George, 43. 
 Barbour, Rev. Robert, 44, 47. 
 i6 
 
 " Baxter," Letters to, 188. 
 Baxter's Second Innings, 186, 188, 
 
 191. 
 Bibliograjihy, Notes for a, 229. 
 Blantyre Mission, 79, 83. 
 Bonn University, 111. 
 Booklets, 145 ff. 
 Bookman, 177. 
 Books, 219. 
 
 On tlie influence of, 10 ff. 
 Boston, U.S.A., 117, 165, 203. 
 Boys and girls, with, 180 ff. 
 Boys' Brigade, 60, 187 11'. 
 
 Speeches on the, 204 ff. 
 
 Statistics of, 217. 
 
 At funeral, 225. 
 Boys' Club, interest in, 185. 
 British Association, 176. 
 Butcher, Professor, 97. 
 
 Canada, 124. 
 
 Canal Boatmen's Friendly Society, 
 
 61. 
 Cannibals, South Sea, 143. 
 Chair, Drummond's, 49 ff. 
 Charteris, Professor, 96. 
 Chess, 219. 
 China, 132. 
 Clerical World, articles in, 66, 69, 
 
 71, 74. 
 Conduct and religion, individual, 
 
 33. 
 
242 
 
 INDEX 
 
 Conduct of a Young Men's Meet- 
 ing, on, 34. 
 
 Criticism, Drummond's attitude 
 towards, 153. 
 
 Curzon, Lord, 92. 
 
 Dawson, Rev. W. J., 146. 
 Degree ofLL.D., 123. 
 Denney, Rev. Professor, 75. 
 Dods, Rev. Dr. Marcus, 58, 60, 
 
 160, 161, 225, 
 DiiuMMOND, Henry — 
 His parents, 2. 
 Birth, 3. 
 A real boy, 4. 
 Schoolmates, 5. 
 First religious experience, 5. 
 Early scieutilic bent, 6. 
 Choice of occupation, 6. 
 Goes to University, 7. 
 Practical jokes, 16. 
 Mesmeric powers, 17. 
 Scientific studies, 19. 
 Study at Tubingen, 20. 
 On "Spiritual Diagnosis," 22. 
 Suspends studies and joins 
 
 Moody, 25. 
 Deputation work, 25. 
 
 In Sunderland, 25. 
 
 In Newcastle, 26. 
 
 In Belfast and Dublin, 26. 
 
 In Manchester, 26. 
 
 In Sheffield, 27. 
 
 In Liverpool, 27, 29. 
 
 In London, 28. 
 On methods of work, 29. 
 Evangelism his master- passion, 
 
 41. 
 Return to College, 44. 
 Assistant at Barclay Church, 46. 
 Polmont Mission, 47. 
 Lectureship, 48. 
 Malta, 48. 
 Ordination, 52. 
 Not "Reverend " 63. 
 
 Possilpark Mission, .58, 63, 67. 
 Brooniielaw Mission, 60. 
 With Moody, in 1882, in Glas- 
 gow, 63. 
 
 In Aberdeen, 63. 
 
 In Dundee, 63. 
 
 In Dumfries, 63. 
 
 At Cardiff, 64. 
 
 At Newport, 64. 
 
 In Plymouth, 64. 
 
 In London, 65. 
 Nuiural Law, 66 ff. 
 West End meetings, 86 ff. 
 At Holyrood, 92. 
 At Hublin Castle, 93. 
 With Mr. Gladstone, 93. 
 Among the Edinburgh students, 
 
 97 ff. 
 His personality, 99. 
 His methods of work, 101. 
 The personal encounter, 102. 
 His message, 105. 
 Appreciation, 114. 
 In America, 116 tf. 
 In Australia, 127 ff. 
 In China, 132. 
 In Japan, 133. 
 In New Hebrides, 137 ff. 
 Booklets, 145 ff. 
 Misunderstood, 164. 
 Ascent of Man, 1 65 ff. 
 Scientific work, 175ff. 
 With boys and girls, 180 ff. 
 Boys' Brigade, 187 ff. 
 Recreations, 218 ff. 
 Illness, 222. 
 Death, 224. 
 Drunimond, Henry, senior, 2. 
 Drummoud, Peter, 2. 
 Drunimond, William, 1. 
 
 Edinburgh students' revival, 
 
 95 ff. 
 Edinburgh University (1866), 8. 
 " Eighty-eight Club," 93. 
 
INDEX 
 
 243 
 
 Evangelism, Drummond's master- 
 passion, 41. 
 Evangelism, the crime of, 59. 
 Ewing, Rev. John F., 44, 128 ff. 
 Examination papers, parodic, 181. 
 Excursions, class, 53. 
 
 Fevek, African, 80. 
 First (address), 191 ff. 
 
 Gaiety Club, 44. 
 
 Gaiety Theatre meetings, 44. 
 
 Geikie, Sir Archibald, 19, 47, 116, 
 
 176. 
 Glasgow, evangelism in, 56 ff. 
 Glasgow Theological Club, 70. 
 God's Way of Peace, Bonar's, 6. 
 Gordon, Rev. Frank, 44. 
 
 Hobbies, 219. 
 
 Holmes, Oliver Wendell, 117, 123. 
 
 Hutton, R. H., 220. 
 
 Japan, 133. 
 
 Jingo, 81, 82. 
 
 Kanaka traffic, 137. 
 
 Lecturing system, on, 121. 
 
 Licence, 51. 
 
 Literary style and method, 146. 
 
 Liverpool Convention, 29. 
 
 Livingstone, Dr. and Mrs., 78. 
 
 Livingstonia Mission, 79, 83. 
 
 Longfellow, 117. 
 
 Love, address on, 64, 105, 147. 
 
 Macalister, Professor, 177. 
 M'Gill University, Montreal, 55. 
 Melbourne University, 10. 
 Methods of work, on, 29. 
 Missions, the problem of Foreign, 
 
 133 ff., 160. 
 Monkey thai would not kill, The, 
 
 183. 
 
 Montreal, M'Gill University, 55. 
 Moody, D. L., friendship of, 40, 
 62, 155. 
 
 On Drummond, 25. 
 
 Visit to, 116. 
 
 Invites Drummond to America, 
 120. 
 Moody Campaign (1873-74), 24 ff. 
 Moody Campaign (1881-84), 62 ff. 
 Moolu, 81. 
 Morning Post, 86. 
 
 Natural Lato in the Sjnritual 
 World, 66 ff. 
 
 Contents, 71. 
 
 Publication, 72. 
 
 Spectator review, 72. 
 
 Copies sold, 73. 
 
 Criticism, 74. 
 
 Defence, 75. 
 
 Author's mature opinion, 75. 
 Nature abhors a Vacuum, 67. 
 New College, Edinburgh, 18. 
 Newfoundland, 124. 
 New Hebrides, visit to, 132, 137 ff., 
 
 177. 
 Northfield, attack at, 122, 154. 
 
 Onward and Upward Aysociation, 
 
 182, 191. 
 Outdoor sport, 218. 
 Oxford University, 111. 
 
 Pall Mall Gazette, 138. 
 
 Parliament, declines to contest a 
 seat in, 93. 
 
 Philately, 219. 
 
 Philomathic Society, the, 9. 
 
 Pleasant Sunday Afternoon move- 
 ment, 61. 
 
 Port-Dundas P.S.A., 61. 
 
 Possilpark, 58, 63, 67. 
 
 Preach, refusal to, 56. 
 
 Programme of Christianity, The, 
 64, 105, 148, 151. 
 
244 
 
 INDEX 
 
 Rainy, Principal, 51, 172. 
 Religion and science, 152. 
 Reporters and interviewers, 101, 
 
 156. 
 Rocky Mountains and Yellowstone 
 
 Park, 116. 
 Ross, Rev. D. M., 20, 44, 162, 223. 
 Royal Society of Edinburgh, 176. 
 
 Schoolboys, meetings for, 185. 
 
 Science, Free Church's attitude 
 towards, 49. 
 
 Scientific work, 175 fF. 
 
 Scott, Professor H. M., 46. 
 
 Shipping Commission, secretaryship 
 of, 93. 
 
 Shir6, 78, 79. 
 
 Shirwa, Lake, 79. 
 
 Smith, Mr. Stanley, 95. 
 
 Society, Christianity and the evolu- 
 tion of, 124, 
 
 Stalker, Rev. Dr. James, 5, 18, 21, 
 24, 44, 46, 51, 74, 173. 
 
 Stevenson, Robert Louis, 4, 19, 
 146. 
 
 Stewart, Professor Grainger, 96. 
 
 Stirling, 4. 
 
 Stirling High School, 4, 5. 
 
 Stirling Observer, contributions to, 
 16. 
 
 Strike, printers', 61. 
 
 Studd, Mr. C. T., 96. 
 
 Student movement in Edinburgh, 
 95 tf. 
 
 Visit of Studd and Smith, 96. 
 
 Drummond's first meeting, 97. 
 
 The programme, 101. 
 
 The addresses, 105. 
 
 "Drummond's Meetings," 109. 
 
 Deputation work, 110, 114. 
 
 Students' Holiday Mission, 111, 
 Students' Holiday Mission, 111 if. 
 Stupidity Exam., 53. 
 
 Tanganyika Forest, 80. 
 Tanna, volcano on, 144. 
 Temptation, address on, 64, 105. 
 Theological Society, New College, 
 
 21. 
 Tropical Africa, 84, 176. 
 Tubingen, 20. 
 
 Watson, Rev. Dr. John, 5, 18, 44, 
 46, 162, 224. 
 
 Wee Willie Winkle, 183. 
 Welldon, Bishop, 92. 
 Whyte, Rev. Dr. Alexander, 225. 
 Will of God, six sermons on, 46. 
 
 World, 87. 
 
 Young Men's Meeting, how to 
 conduct a, 34. 
 
 Zambesi, 78, 
 Zanzibar, 78. 
 

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