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 Studies 
 
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 Simdav School -^ 
 
 
 An Introductory Course 
 
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 PRINCETON, N. J. 
 
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 BV 2090 .T698 1904 
 
 Missionary studies for the 
 Sunday school, first series 
 
MISSIONARY STUDIES 
 
 FOR THE 
 
 SUNDAY-SCHOOL 
 
 First Series 
 
 Edited by 
 
 George Harvey Trull 
 
 Assistant Minister Fifth Avenue Presbyterian Church, 
 New York City 
 
 THE SUNDAY SCHOOL TIMES COMPANY 
 PHILADELPHIA, PA. 
 
Copyright, 1904, 
 
 BY 
 
 Georgb Harvey Truli. 
 
 Single copy, twenty cents, postpaid. Ten copies, one address, fifteen cents each. 
 
 Fifty copies, ten cents each, carriage extra. More than 
 
 fifty copies, special prices. 
 
Untro&uctori? Hlote^ 
 
 The need of the hour is readable missionary text- 
 books, with short lessons in story form, easily master- 
 ed by the ordinary bright boy or girl, and equally in- 
 teresting to the older scholars. One advantage of 
 having a text-book is that parents, teachers, mission- 
 ary committees, superintendents and scholars can all 
 work together and thus deepen the impression con- 
 cerning the facts presented in the study. Further, a 
 text book dignifies the study, and remains intact long 
 after papers and lesson leaves are lost. Every scholar 
 should own a copy. 
 
 This "First Series" of missionary studies, prepared 
 by Mr. Trull and the Missionary Committee, who have 
 already successfully used them in their own school, 
 will help to bring the scholars into more vital touch 
 with the missionary movement. 
 
 Each study furnishes the basis for a short lesson 
 in the class, followed by a spirited review and short 
 talk as part of the closing exercises. 
 
 W. Henry Grant. 
 
 More and more is the Sunday-school becoming 
 evangelistic and missionary in spirit. As one means 
 of fostering and deepening this force, the teacher and 
 superintendent will do well to give careful heed to Mr. 
 Trull's studies. For one, I welcome them heartily, 
 because they are among the first steps prepared out of 
 
 3 
 
a practical experience for educating and interesting 
 our Sunday-school scholars in the great enterprise of 
 missions. 
 
 John Willis Baer. 
 
forcwort) 
 
 The following Studies are a portion of a series used 
 last year in the Bible School of the Fifth Avenue Pres- 
 byterian Church, New York City. Need being felt for 
 missionary instruction, a Missionary Committee was 
 appointed, and together with the Superintendent they 
 prepared typewritten mimeographed Studies, which 
 were given to the scholars one week before Missionary 
 Sunday. Each scholar was expected to prepare the 
 Study at home, and ten minutes were given for its 
 consideration in the classes at the regular time for 
 Supplemental Work. The closing exercises of the 
 School were then devoted to the missionary topic of 
 the day. These exercises were varied in character as 
 much as possible, and a large missionary map of the 
 world was always displayed. New missionary books 
 in the library were recommended and some incident 
 was told from each to arouse interest and to whet 
 the appetite. 
 
 Equal place was given to Home and Foreign Mis- 
 sions. As it was an introductory course in mission 
 study, the aim was to give a broad and comprehensive 
 view of the work. 
 
 For the Foreign topics, believing that biographies 
 would be the most interesting, and would lend a per- 
 sonal touch to missionary endeavor, such missionaries 
 were chosen as would represent the four different 
 phases of the work : namely, the Educational, the 
 
 5 
 
Evangelistic, the Medical and the Work of Explora- 
 tion as preparing the way for civilization. 
 
 The four Home topics were the Foreigners, the 
 Freedmen, the Mountaineers and the Indians, the plan 
 being, another year, to take up the other branches 
 of Home Mission work. All of the Foreign topics, 
 since their use, have been thoroughly revised, and the 
 two Home topics that appear in this volume have been 
 newly written, as the method of mimeographed Studies 
 was not pursued in the School when these subjects 
 were taken up. The questions appended to each study 
 are merely suggestive, and are not intended to be 
 followed strictly, as each teacher can best frame 
 those that are appropriate for his own scholars. 
 
 A missionary interest can be developed in the Sun- 
 day-school if the cause is presented in the proper 
 way. Certain things are essential: an attractive 
 course, in typewritten or printed form ; home prepara- 
 tion of the same by the scholars ; discussion in the 
 classes; interesting exercises from the desk; mission- 
 ary maps, maxims, curios, and a museum when possi- 
 ble; a good missionary library constantly in use, and 
 a wide-awake missionary committee. 
 
 I wish to express my obligation to Misses Brown- 
 ell, Moorhead and Winkhaus, members of the Mis- 
 sionary Committee, for their help in the preparation 
 of these Studies; and also to Mr. W. Henry Grant 
 of the Foreign Missions Library for valuable aid in 
 preparing the material for the press. 
 
 George; H. Trull. 
 
 Superintendent. 
 
 New York, December i, 1904. 
 6 
 
Contenta 
 
 y/ Study I 
 The Mountaineers of the South 8 
 
 y^ Study II 
 Foreigners in the United States i8 
 
 Study III 
 WilHam Carey, Educator — India 30 
 
 Study IV 
 David Livingstone, Explorer — Africa 39 
 
 Study V 
 John G . Paton, Evangelist — The New- 
 Hebrides 51 
 
 Study VI 
 John Kenneth Mackenzie, Physician — 
 China 59 
 
STUDY I 
 
 Z\)c finountaineer0 of tbe South 
 
 *'I expect to see the mountain regions of the South as pecu- 
 liar a joy and a glory to America as old Scotland is to Great 
 Britain." — William G. Frost. 
 
 A Picture of Their Homes. 
 If you were to enter one of the log cabins in the 
 mountains of West Virginia, Kentucky, North Caro- 
 Hna or Tennessee, far up on the mountain side, you 
 would see a room which is parlor, guest room, dining 
 room, bed room, living room and kitchen, all in one. 
 The furniture would probably consist of a bed, a few 
 rickety chairs and a table. On the stove, if there 
 were one, you might find a stew pot and a tea kettle ; 
 or just as likely these articles would be hung over the 
 fireplace, if the stove were lacking. 
 
 Ancestry and History. 
 In such a cabin you would hardly think that you 
 were in the home of American aristocracy, and yet if 
 blood tells and ancestry counts, then the American 
 Highlander has claims to aristocracy that some of his 
 richer fellow-countrymen in the palatial homes of the 
 cities do not possess. The mountain whites can boast 
 of forefathers of which any American might be proud. 
 In their veins flows the good and loyal blood of the 
 
 8 
 
Highland Scotch and of dwellers in the North of Ire- 
 land. "Here are 'Colonial Dames' indeed ; here are 
 *Sons and Daughters of the American Revolution/ 
 unrecognized, but of none the less genuine hneage. 
 These isolated mountaineers are of the best Anglo- 
 Saxon stock, with the blood and tradition of heroes." 
 In the reign of James I the lands of many Irish 
 noblemen had been confiscated, and inducements were 
 offered to settlers to occupy the lands in the province 
 of Ulster, Ireland. This attracted English, Scotch, 
 and a few French Huguenots and Germans. They 
 were for the most part Protestants, and persecution 
 soon arose against them. A law was passed requiring 
 all persons who held public office to subscribe to Eng- 
 lish prelacy, and as a result of these things hundreds 
 of the Scotch-Irish settlers went to America. Be- 
 tween 1729 and 1750 about twelve thousand emigrat- 
 ed annually. They settled in Eastern and Western 
 Pennsylvania, and in the mountain regions of Virginia 
 and of North and South Carolina. As time went on 
 they pushed farther west over the mountains, the pio- 
 neers of a new civilization. But so rude was it that 
 those who remained in their mountain fastnesses grew 
 more and more out of touch with the outside world, 
 and became practically isolated. This lack of inter- 
 course with progress meant degeneration. To get 
 even the bare necessities of Hfe was a constant strug- 
 gle. 
 
 Traits of Character. 
 
 Yet these settlers upon the mountain sides had 
 many sterling qualities. "Their hardiness and indom- 
 itable courage are proved by the fact that they pushed 
 
 9 
 
past the settlements undaunted by the vast forests, the 
 absence of civilization and the presence of deadly In- 
 dian foes." Speaking of them in his ''Winning of the 
 West," President Roosevelt says: "They were the 
 first and last set of emigrants to do this. All others 
 merely followed in the wake of their predecessors. In- 
 deed, they were fitted from the very start to be Amer- 
 icans ; they were kinsfolk of the Covenanters." 
 
 "They were deeply religious in their tendencies, and 
 although ministers and meeting houses were rare, 
 yet the backwoods cabins often contained Bibles, and 
 the mothers used to instill in the minds of their chil- 
 dren reverence for the Sabbath day, while many of 
 the hunters refused to hunt on that day. Those of 
 them who knew the right honestly tried to live up to 
 it, in spite of the manifold temptations to backsliding, 
 afforded by their lives of hard and fierce contention." 
 
 They believed in education as well as religion, and 
 desired instruction for their children, but little was to 
 be had. Reading, writing and arithmetic were about 
 all the branches that were taught, and not much of 
 these, so that as years passed by the mountaineers 
 became more and more illiterate. 
 
 PlONE^KRS OI^ IndE:pENDENC^. 
 
 Hunting and rude farming were the chief occupa- 
 tions of the men, and in the early days a man needed 
 to know how to handle a gun not only to provide his 
 family with food, but also to protect them from the 
 attacks of the Indians. From among these mountain- 
 eers came some of the very best Indian fighters in 
 the country. They made good soldiers, too, in the 
 armies that fought for the independence of the Colo- 
 
 10 
 
nies, and they were not slow to shoulder their mus- 
 kets in order to drive out the British who had op- 
 pressed and persecuted them at home. In fact, more 
 than a year before the Colonies unitedly declared their 
 independence of England in 1776, sturdy Scotch-Irish 
 mountaineers at Mecklenburg, N. C, banded together 
 and drew up a declaration of independence, in which 
 they said : ''We do hereby dissolve the political 
 bands which have connected us with the mother coun- 
 try, and do absolve ourselves from all allegiance to 
 the British Crown. We declare ourselves a free and 
 independent people." 
 
 In the Civil War many of the descendants of the 
 Revolutionary heroes fought to preserve their coun- 
 try's union as their fathers had fought to win its in- 
 dependence. The border State of Kentucky they saved 
 for the Union and "carved from the Old Dominion 
 the new and loyal State of West Virginia." 
 
 Present Condition. 
 
 After the war was over they returned to their moun- 
 tain homes and continued their rude life far off from 
 civilization. A visitor to-day to the mountain regions 
 of the South will find conditions that are pathetic, and 
 at the same time hopeful — pathetic because of the pov- 
 erty and ignorance that exist; hopeful because of the 
 ambition of the younger generation for education and 
 advancement. As to poverty, many families live in 
 a cabin containing but a single room, and here parents 
 and children and sometimes grandparents, too, all 
 dwell together. With a little encouragement additional 
 rooms might be added, although, to be sure, heavy 
 labor is required to cut down the trees and haul the 
 
 II 
 
logs to a distant saw mill, or to cut them up into lum- 
 ber with a hand saw. The women do most of the 
 housework and share in the rough work of the farm 
 as well. It is no uncommon thing for them to clear off 
 the timber from the land, root up the stumps, plant 
 what little crops are raised, and hoe and plow the 
 fields. In addition, on an old-time spinning jenny, 
 they will spin the wool from which they make all the 
 clothes of the family. 
 
 Causes of Poverty. 
 
 But how can the present condition of these South- 
 ern Highlanders be explained in view of their ances- 
 try ? How have they become so illiterate and so poor ? 
 The reasons are not hard to find. They are all sum- 
 med up in one word — environment, — their location was 
 one that presented peculiar drawbacks. 
 
 In the first place, driven back by the force of circum- 
 stances into the mountain fastnesses, the older men 
 with large families to support had to face the great 
 difficulty of earning a livelihood. The soil was not pro- 
 ductive nor fertile, even when cleared of the timber 
 that grew upon it, and if poor when he came to his 
 mountain retreat, the Highlander had a real battle to 
 keep body and soul together. There was no opportu- 
 nity for him to labor elsewhere than on his own clear- 
 ing or by hunting. The effect of slavery, too, was 
 such that all the work that the mountaineer might do 
 for which he could get money, was done by negroes. 
 The planter had his slaves to do his carpentering, his 
 blacksmithing, his plowing, etc., and there was no 
 chance for the mountaineer. He could not sell his 
 labor, and, conscientiously opposed to holding slaves 
 
 12 
 
himself, he became constantly poorer and withdrew 
 from his neighbors. His location, far off in the moun- 
 tains, was one of isolation — an isolation that cut him 
 off from all the influences which would enable him to 
 advance. 
 
 Effects of Isolation. 
 
 Situated miles perhaps from any other dwelling, and 
 seeing no one else for days or weeks but his own fam- 
 ily circle, his range of ideas was bound to be limited 
 and narrow. He lacked intercourse with others. He 
 missed the benefit of other people's thoughts and 
 companionship. He lacked also all forms of literature. 
 Whatever he brought with him originally was soon lost 
 or worn out. The family Bible perhaps remained, and 
 this, of course, so long as possessed, was a treasure 
 in his home. But he had naught else. No paper or 
 magazine ever found its way to his door, no book 
 agent ever reached so inaccessible a spot as his cabin. 
 His children did not learn to read. All that they 
 learned was taught by their parents, for there were 
 no schools. 
 
 Finally, the isolation of his home shut off the moun- 
 taineer from all religious training. There were no 
 churches near to which he might go ; no Bible school 
 in which his children might be taught. 
 
 Compelled thus to live under conditions which made 
 the eking out of a bare existence hardly possible, and 
 isolated from all uplifting and stimulating influences, 
 it was not strange that in a few generations even these 
 sturdy Scotch-Irish settlers declined religiously as well 
 as intellectually. As another has truly said : *'No one 
 who has never himself experienced those conditions 
 
 13 
 
can realize how terrible is their effect upon the indi- 
 vidual life, or how great their effect must be upon the 
 life of a family from generation to generation. To 
 live on the mountainside, and, perhaps, in the depths 
 of a forest, without roads, without means of transpor- 
 tation, on such products as the soil outside the cabin 
 door provides, and in a climate of great severity, will 
 tell upon any man or woman, or family, or stock, how- 
 ever fine its origin." 
 
 Hop:eFUL Signs. 
 
 While we have thus shown that the present condi- 
 tion of the Southern Highlanders is pathetic, we have 
 also said that their condition is hopeful. Hopeful be- 
 cause of the ancestry that is back of them, hopeful 
 because of the possibilities that are within them, hope- 
 ful because of the ambitions and desires that have been 
 aroused in the minds and hearts of the youth in those 
 mountain homes. Into these regions the school- 
 teacher and the Sunday School Missionary have re- 
 cently gone, and as a result a new era has dawned 
 for the mountain people of the South. In a popula- 
 tion of about two million, there are 300,000 children 
 of school age, and according to Dr. Sherman H. Doyle 
 only about one out of every hundred of these has had the 
 simplest advantages. In other words, there are 297,- 
 000 of them still to be reached. The South finds it a 
 difficult matter to give instruction to all these thou- 
 sands of mountain boys and girls that need to be 
 taught. The different churches in the North are, 
 therefore, also helping to reach these uncared for 
 young people. 
 
 14 
 
Missions. 
 
 In the educational work three kinds of schools are 
 maintained : the Primary in remote regions in the 
 mountains ; the Industrial for older scholars, and the 
 Normal Schools for the training of teachers, both of 
 the latter in strategic centers. In all of them the Bible 
 is regularly taught, and in connection with the day 
 schools, Sunday-schools are at once organized, and 
 these very frequently develop into churches. In the 
 mountains of Tennessee, Kentucky and West Virginia, 
 136 Sunday-schools have been established since 1887, 
 and as a result of their growth 70 churches have been 
 organized. Bible readers, godly consecrated women, 
 have also gone out to destitute and needy regions. 
 Thus the Church is endeavoring to minister to the 
 needs, and the people are responding to the efforts put 
 forth. The cry from every side is for more schools, 
 missionaries and teachers. "Results are speedy. Or- 
 dinarily it takes generations to develop degraded pop- 
 ulations, but this is not so here. These mountaineers 
 still have dormant within them the principles and na- 
 tive abilities of their ancestors." 
 
 One instance recorded in the Christian Endeavor 
 World will show the eagerness of the mountain boys 
 to secure an education. 
 
 Sturdy Stuff. 
 The lad had brought with him to the college a sup- 
 ply of provisions and he did his own cooking. He 
 studied hard and made rapid progress. One day the 
 President found him in great distress, as he said : "I 
 must go home ; it is time to be at work with the crop 
 and I am needed." The President tried to dissuade 
 
 15 
 
him from giving up liis studies, but, breaking down 
 completely, he replied: "I can't study; when I take 
 up my book I see on every page my mother with a hoe 
 in her hand working like a slave to keep me in school. 
 I'd rather not be educated than be compelled to look 
 at that picture." The boy had probably written home 
 stating that he expected to leave college that day, for 
 at this juncture the mother appeared. Mother fash- 
 ion, she drew him into her arms and said : "Davy, my 
 boy, would you break mammy's heart ? Stay, Mammy 
 will work for her baby and will never step until you 
 say, 'See, mammy, here is my 'ploma.' " A friend called 
 to see the parents of Dave at their humble mountain 
 home. It was the month of July, and the mother was 
 cooking at the fireplace. ''Mrs. Green, you ought to 
 have a cooking stove," was the comment of the vis- 
 itor. "I had one, but I put it in Davy's head," was the 
 only reply. That mother had sold her stove in order 
 to keep her boy at school. She could not read, but 
 she was determined that her boy should have an edu- 
 cation. At his graduation she was happier than a 
 queen, for she saw her boy receive his diploma and 
 also carry off second honors in his class. 
 
 QuiesTiONS. 
 
 1. In what States do the Southern Mountaineers live, 
 
 and how many of them are there? 
 
 2. Describe one of their homes. 
 
 3. What is their origin, and when and why did they 
 
 come to America? 
 
 4. Mention some of their commendable traits. 
 
 5. What part have they played in the Revolutionary 
 
 and Civil Wars? 
 
 16 
 
6. What was the Mecklenburg Declaration of Inde- 
 
 pendence? 
 
 7. In view of their ancestry, what is the explanation 
 
 of the Mountaineers' present illiteracy? 
 
 8. What are the pathetic and what the hopeful fea- 
 
 tures of their present condition ? 
 
 9. What work is the Church doing for the Moun- 
 
 taineers ? 
 
 Additional Quejstions ^or Older Scholars. 
 
 1. How do the original Scotch-Irish settlers, who be- 
 
 came the Mountaineers, compare in character 
 and patriotism with the Pilgrim Fathers ? 
 
 2. How did the Mountaineers' attitude toward slav- 
 
 ery affect their own condition? 
 
 3. What influence, more than any other, do you think 
 
 brought about their present condition, and 
 why? 
 
 4. If you were a Mountaineer, living in a one-room 
 
 cabin, and with a desire for better things, what 
 would you seek to improve first ? 
 
 5. What makes work among the Mountaineers so 
 
 hopeful? 
 
 Interesting Books for the Library. 
 "Winning of the West," by Theodore Roosevelt. 
 "Little Shepherd of Kingdom Come," by John Fox. 
 "Presbyterian Home Missions," by Sherman H. 
 Doyle. 
 
 "A Hero in Homespun," by William E. Barton. 
 "North Carolina Sketches," bv M. N. Carter. 
 
 17 
 
STUDY II 
 
 fforeisners in tbe "Umitet) States 
 
 "One law and one manner shall he for you and for the 
 stranger that sojourneih with you." 
 
 Th^ Land W^ Love;. 
 
 There is not a truly patriotic native-born boy in all 
 our land who is not proud of the fact that he is an 
 American. There is no country in all the world quite 
 so good as our own. Our native land is the one we 
 love the most. It is the country to which our fathers 
 came in search of civil and religious liberty, and for 
 which they laid down their hves. It is not quite three 
 hundred years since the first colonists came to Virginia 
 and Massachusetts. Many indeed were their pri- 
 vations, but with dauntless courage they overcame 
 all obstacles. A century and a half passed, and the 
 colonists had grown strong enough to resist the un- 
 just taxes and restrictions of the mother country, 
 England. The result was the Declaration of Indepen- 
 dence on July 4, 1776. The original colonies now be- 
 came the United States of America, and men freely 
 gave their blood in its support and defense. 
 
 Prosperous cities now dot the coast from Maine to 
 Florida, and extend across the continent from the At- 
 lantic to the Pacific. What was once wilderness and 
 prairie is now the center of busy activity. Instead of 
 
 18 
 
the Indian wigwam is the home of wealth and cul- 
 ture. Instead of the impenetrable forests are now the 
 highways of commerce. The laughing water of the 
 running streams in which the redskins delighted to fish 
 is now harnessed to do work for the white man, to 
 furnish power for his factory, light for his home and 
 transportation for his goods. From the hunting 
 grounds of the Indian the white man has brought 
 forth treasures of timber and of mineral, and our 
 country to-day is the result of three centuries of pro- 
 gress, growth and development. We can justly be 
 proud of it, and for its good we should gladly give 
 our lives, as did our fathers. 
 
 The knowledge of this wondrous land has not been 
 kept within our own borders. In every foreign clime 
 men and women have heard of our resources, our 
 wealth, the opportunities for advancement; and they 
 have thought : Why should we not go to this land of 
 opportunity? Following their inclinations thousands 
 have come, and many are the strange faces that we see 
 amongst us, and peculiar indeed the strange languages 
 that we hear. Ten millions of these people are al- 
 ready in our land, and fifteen millions more are chil- 
 dren of foreign-born parents. That is, every third per- 
 son in all this land of seventy-six million souls was 
 either himself born on foreign soil or his parents 
 were. 
 
 These aliens are here with their foreign customs, 
 foreign ideas, with their virtues and their vices. They 
 are here, and more are coming every year. The year 
 ending June 30, 1903, has a record of nearly one mll- 
 Hon immigrants. In other words, foreigners are flock- 
 ing to our shores at the rate of 1,400 a day. There are 
 
 19 
 
twenty-three ports in the United States and one port 
 each in Hawaii and Porto Rico, besides stations on the 
 Canadian and Mexican frontiers, where immigrants 
 can enter our borders. By far the largest number seek 
 entrance at the port of New York, indeed nearly six 
 times as many as at all the other stations combined. 
 
 A Visit to Eli.is Isi^and. 
 
 Let us pay a visit to Ellis Island, just west of the 
 Battery, for here all immigrants coming to New York 
 must land. A big ocean liner is coming up the bay 
 after her voyage of 3,000 miles across the Atlantic. 
 Eager friends are waiting to greet the cabin passen- 
 gers as the vessel comes slowly to her dock. In all 
 the crowd there is hardly one who gives a thought 
 to the thousand or more immigrants below decks. After 
 the cabin passengers have landed those in the steer- 
 age are taken off on barges and towed to the Immi- 
 gration Station at Ellis Island. We are there before 
 them and watch them as they land. A score of differ- 
 ent nationalities are represented. Some of them wear 
 the gay attire and bright colors of the Italian, others 
 wear the sombre dress of the Russian Jew. Some bear 
 every mark of poverty, others look well enough off to 
 have come across the ocean second class. They 
 range in age from babes in arms to men and women 
 of threescore years and ten. Not one among the 
 crowd but is glad to exchange the cramped and nar- 
 row quarters of the ship for dry land and for pure air. 
 Every immigrant has his worldly goods, all his real 
 and personal property, within his grip, hamper or bun- 
 dle. A strange looking lot of baggage it is that Ital- 
 ian, Greek, Arabian and Russian brings with him. 
 
 20 
 
As we scan the faces that are before us, certain ques- 
 tions arise in our minds. What is the character of 
 these immigrants? Why do they come to our shores? 
 Where do they come from ? Where do they go ? What 
 is their duty to us and the land of their adoption? 
 What is our duty to them ? What are the Protestant 
 churches doing for them ? Let us try to answer these 
 questions briefly. 
 
 I. This Character oj? the: Immigrants Cominc. 
 
 There is reason for real concern when we consider 
 that 70 per cent, of the crimes in the land are com- 
 mitted by less than 40 per cent, of the foreigners. 
 Crime, too, is on the increase eight times faster than 
 the population. This is principally due to the fact 
 that during the last five years immigration has been 
 largely from Southern and Eastern Europe, and the 
 more desirable peoples from the North and West, 
 though coming ever in increasing numbers, are yet 
 far fewer than those from the East and South. More 
 than two-thirds of all the aliens landing in the year 
 ending June 30, 1903, were from Austria-Hungary, 
 Italy and Russia. The majority of these people can 
 neither read nor write, their moral character is, in 
 many cases, degraded, and most of them have come 
 to this country with less than $30.00 apiece. Illiteracy, 
 moral depravity and poverty characterize, therefore, 
 large numbers of the immigrants landing upon our 
 shores. On the other hand, many of them are intel- 
 ligent and self-respecting and become worthy citizens 
 of the Republic. 
 
 21 
 
2. Why They Come. 
 
 Unlike our forefathers who came to America for 
 conscience' sake and religious liberty, the foreigners 
 to-day come simply to improve their material condi- 
 tion and gain wealth. The Pilgrim Fathers sought 
 these shores not simply as refugees, but also as mis- 
 sionaries. "Religion, learning, liberty, law were the 
 four corner-stones of their civiHzation." But other 
 motives animate the immigrant of to-day. America is 
 the land of large extent, of wealth, of equal rights, 
 of free schools, where work is plenty and wages high. 
 Dissatisfied with his own country, where wages are 
 low and taxes high, and where long years of military 
 service are demanded of him, the immigrant seeks the 
 freer and more attractive clime, America. At home 
 he can own, if any, but a strip of land. '*In England 
 only one person in twenty is an owner of land, in Ire- 
 land one in seventy-nine. In Scotland one-third of the 
 families live in a single room and more than another 
 third in only two rooms." In Southern Europe con- 
 ditions are even worse. It is not strange, therefore, 
 when passage across the Atlantic can at times be ob- 
 tained for seven dollars and a half that thousands of 
 foreigners come westward, hoping to better their con- 
 dition. 
 
 3. Whence They Come. 
 
 The report of the United States Commissioner of 
 Immigration shows that during the year ending June 
 30, 1904, immigrants came from more than forty dif- 
 ferent countries. These people are invading our land 
 at the rate now of a million a year, from every nation 
 under heaven. There are foreigners, right here in 
 
 22 
 
America, from every land to which we send foreign 
 missionaries. 
 
 4. Where They Go. 
 
 Where they go is a question that concerns us quite 
 as much as where all this vast horde of immigrants 
 comes from. They go to three sections, principally — 
 the cities, the mines and manufacturing centers of the 
 East, the lumber camps and farms of the West, (a) 
 By far the largest number settle right in the cities, al- 
 ready overcrowded. They congregate in certain sec- 
 tions, so that we have "Little Italy," "Little Germany," 
 "Little Bohemia," "Little Scandinavia," "Chinatown" 
 and many other foreign quarters. In these sections 
 not English, but a foreign language is spoken, news- 
 papers in a foreign tongue are read, and the customs 
 and traditions of foreign lands are maintained. 
 
 (b) Large numbers go also to the mines of Penn- 
 sylvania and of the West and to the manufacturing 
 centers of the East. More than one-half of the im- 
 migrants settle in the States of Pennsylvania and New 
 York. Slavs, Bohemians, Germans, Poles, Italians, 
 and many other races are mining our coal, iron, cop- 
 per, silver and gold ; and are quarrying our marble and 
 granite. They are building our railroads, tunnels and 
 bridges. On a winter's night, as we watch the cheer- 
 ful glow of the fire in the grate, do we think of the 
 foreigners who mined the coal ? Do we owe them any 
 debt of gratitude ? As we have traveled in the swift- 
 moving train from one city to another has it ever oc- 
 curred to us that the foreigner who laid the cross- 
 ties and handled the crowbar was ministering to our 
 comfort? 
 
 23 
 
(c) In the lumber camps of the West and North- 
 west, and in the agricuhural regions, will also be 
 found large foreign communities. The better and 
 sturdier class of immigrants, the Danes, Swedes, Nor- 
 wegians, Germans and English, are attracted thither. 
 I'hey cut the timber out of which we build our cars 
 and ships, Construct our houses and furnish our 
 homes; and from their corn and wheat fields they 
 feed the East and Europe. Many of these persons 
 make our very best citizens. They acquire property, 
 own their farms and homes and become loyal Ameri- 
 cans within a generation. 
 5. Their Duty to the Land oi? Their Adoption. 
 
 They have come to us seeking to profit by our re- 
 sources, and to escape the burdens of the countries 
 whence they came. They owe, therefore, obedience to 
 our laws, respect to our institutions and co-operation 
 with every endeavor to advance their social, moral 
 and spiritual welfare. 
 
 6. Our Duty to Them. 
 
 In a word, it is their elevation. One-fourth of the 
 foreigners in our midst cannot speak our tongue and 
 are ignorant of our institutions and laws. They need 
 education and instruction in the principles of good 
 citizenship. Let us see what a New York school is 
 doing for their children, as told by one of the city 
 papers : "No hum of wheels, no whistle at seven 
 o'clock in the morning, no drays at the door to carry 
 the product away, no tall chimneys, no smoke, yet the 
 large brick structure at Mulberry and Bayard streets 
 is a factory. The persons who work within are most- 
 ly under fourteen. They belong to no labor union, 
 
 24 
 
and they have no strikes. They go to work at nine 
 o'clock in the morning and quit at three in the after- 
 noon, and everything they make during the day they 
 carry away at night. The business of this factory is 
 to convert the raw material, sent over in small pack- 
 ages from every nation of Europe, Asia and Africa, 
 into a finished American product. It takes seven years 
 to finish one small consignment of this material, but 
 when it is finished it is something that no money can 
 buy — an educated American citizen. 
 
 "If you open the door of this factory and ask to 
 see the plant in operation you will be told that it is 
 not a manufacturing establishment, but a school — 
 Public School No. 23. But do not be disconcerted. It 
 is a factory all the same, for there are twenty-nine 
 different nationalities of children in that school in the 
 beginning and in the end there comes out only one, 
 speaking one language — English; saluting one flag — 
 the Stars and Stripes. Boys and girls from Germany, 
 Italy, Switzerland, Egypt, Spain, Poland, Austria, 
 China, Servia, Scotland, Roumania, Hungary, Russia, 
 France, Ireland, England, New Guinea, Venezuela, 
 West Indies, Canada and New Zealand are to be 
 found in this school. After saluting the flag, they sing 
 a rousing song, every word of which they feel. If you 
 ask them they will say: 'Yes, my parents did come 
 from Austria or Russia, but / am an American.' " 
 
 Every home that has a child in such a school will 
 profit by his training, and this should make us hope- 
 ful. But on the other hand, the large foreign com- 
 munities in our cities are too often the breeding places 
 of crime. People huddled, as they are, in our slums 
 and tenements, and laboring in sweat shops from 
 
 25 
 
early morning until very late, naturally become dis- 
 contented, and this discontent often leads to crime. 
 Immorality also abounds, as might be expected. The 
 suggestion of the United States Commissioner of Im- 
 migration, therefore, in a recent report, is most time- 
 ly. He says : "The matured crops of the West and 
 South may be lost for lack of harvesters, while the 
 street organs, push carts and sweat shops of the cities 
 are insufficient to accommodate their alien followers. 
 While suffering and envy of the rich in the cities are 
 educating anarchists, opportunities for making homes 
 are going to waste elsewhere. I know of nothing 
 more important at this time for the consideration of 
 Congress than legislation to break up these alien col- 
 onies, to distribute their members where they can find 
 needed and useful employment and supply equally 
 useful labor. There is no specific against radical views 
 and lawless tendencies equal to profitable employ- 
 ment and the possession of a home." 
 
 Many of these foreigners have strange religious be- 
 liefs, or none at all. This is indeed a land of relig- 
 ious liberty, where every man can worship according 
 to the dictates of his own conscience. But when in 
 Chicago children are instructed from a catechism that 
 teaches atheism and anarchy, that is, denial of God 
 and the overthrow of government, it is time for God- 
 fearing and law-abiding people to be concerned. Right 
 here in Christian America heathen worship is being 
 offered in heathen temples. Visit "Chinatown" in 
 New York, Philadelphia, San Francisco or Los 
 Angeles any day in the year, and you will see incense, 
 as in China, being offered to idols. Followers of Bud- 
 dha, Confucius, and worshipers of the sun and of fire 
 
 26 
 
are in our midst. Many a heathen rite is performed 
 almost within the shadow of Christian churches. 
 When such conditions exist, the question of duty is 
 plain. Shall the heathen in his blindness in his own 
 land be sought out by the missionary of the cross, 
 and the heathen at our elbow, who brushes past us in 
 the street, be left in his ignorance and need? 
 
 In ancient Israel the stranger within the gate was 
 a recognized member of the community, and toward 
 him there was a duty to perform. He was to be loved 
 as a brother (Lev. 19: 34) ; if in temporal need he was 
 to be relieved (Lev. 25 : 35), and in the instruction in 
 the law of the Lord he was to share (Deut. 31 : 12, 
 13). Is our duty in America any less to the strang- 
 ers in our midst? God hath made of one blood all 
 nations under heaven, and these men are breth- 
 ren — often poor, degraded, ignorant and in some 
 cases even revolting — but yet brethren for whom 
 Christ died. Their very needs but indicate our duty 
 towards them. 
 
 7. What Are We Doing for the Immigrants? 
 
 The very day he lands on Ellis Island, Christian 
 hearts and hands are ready to minister to the alien's 
 needs. Many branches of the Christian church have 
 workers who distribute tracts. Bibles, papers, and who 
 give aid in many ways. Much is being done in our 
 cities and in the foreign settlements throughout the 
 country, but large gifts are needed to help meet our 
 obligation to the foreigners. The Bible and helpful 
 books need to be scattered in their homes. Sunday 
 schools need to be started that their children may be 
 
 27 
 
taught the Word of God. Churches need to be sup- 
 ported in which the gospel can be preached. 
 
 It is not so much a question whether or not we wish 
 to meet the great present need. Not only does the 
 welfare of the immigrant depend upon it, but our 
 very national life as well. The stranger is here; we 
 have taken him in. We must care for him, educate 
 him, elevate him. Christianize him, or he will over- 
 throw our Christian nation and trample in the dust 
 our glorious flag. 
 
 "Our task for a hundred years to come must be to 
 evangelize the millions of every tongue that will come 
 to our firesides, and teach them that liberty on Ameri- 
 can soil means not the gratification of desire or lust 
 or selfishness, but self-denial, service, each for all and 
 all for each, and that this principle flows out of the 
 Gospel of Christ." 
 
 Questions. 
 
 1. Contrast the United States of to-day with the 
 
 country 300 years ago, and tell what you can 
 of its development. 
 
 2. How many foreigners are there in the United 
 
 States now, and at what daily rate are they 
 coming? 
 
 3. About what proportion speak English? 
 
 4. Can immigrants land in United States territory at 
 
 any places except America, and if so, where? 
 
 5. Do the children of foreigners make good Ameri- 
 
 cans? By what training? 
 
 Questions ^or Older Scholars. 
 
 I. If you were a foreigner, under what conditions 
 
 would you wish to emigrate to America ? 
 
 28 
 
2. Do you think emigration from one's native land 
 
 shows any lack of patriotism? If so, how? 
 
 3. What dangers are there, if any, in foreigners con- 
 
 gregating in particular districts ? 
 
 4. Do you think immigration should be restricted? 
 
 If so, why, and to what extent? 
 
 5. How would you safeguard the ballot from the ig- 
 
 norant foreigner ? 
 
 6. How does increased immigration menace our na- 
 
 tional life? 
 
 Inte:resting Books for the Library. 
 
 "The Amateur Emigrant," Robert L. Stevenson. 
 
 "How the Other Half Lives," "Ten Years' War,'* 
 "Children of the Poor," Jacob Riis. 
 
 "Our People of Foreign Speech," Samuel McLana- 
 han. 
 
 "Annual Report of the Commissioner of Immigra- 
 tion." (For Adults). 
 
 "Emigration and Immigration," R. M. Smith. (For 
 Adults.) 
 
 "Our Country," Josiah Strong. (For Adults). 
 
 29 
 
STUDY III 
 
 "BCliUiam Carci? 
 1763::»1834 
 
 Zwc ot tbe niisaionars as an EDucator 
 IPlonccr to UnDfa 
 
 "A man who unites the most profound and varied attain- 
 ments; the fervor of an evangelist, the piety of a saint and the 
 simplicity of a child." — Robert Hall. 
 
 Carey's Argument for Missions the same as Paul's. 
 See Romans x: 12-15. 
 
 Carey's Motto: Expect great things from God; attempt 
 great things for God. 
 
 Why Carey Became a Missionary. 
 
 A little over a hundred years ago a Danish vessel 
 dropped anchor on the eastern coast of North India, 
 not far from Calcutta, and a five-months' journey was 
 ended. On board the vessel was a man unlikely to 
 attract particular attention ; small of stature, but with 
 a mighty purpose. Many Englishmen had preceded 
 William Carey to India, but they had come with far 
 different motives, seeking gain and trade. He had 
 come not to get, but to give, and the story of his life 
 
 30 
 
shows how truly he gave himself and all that he had 
 to India. 
 
 What led him, you may ask, to travel thousands of 
 miles from England to far away India? Briefly, a 
 burning zeal to give the gospel to those in heathen 
 darkness. But what led to this zeal when the mass of 
 Protestant Christians in England were so utterly in- 
 different, and regarded his ideas with scorn and ridi- 
 cule? So much so that even the ministers were op- 
 posed, and one rebuked his zeal by saying: "Young 
 man, sit down; when the Lord wants to convert the 
 heathen He will do it without your help or mine.*' 
 The study of two books accounted for his zeal : one, 
 **The Voyages of Captain Cook," describing visits to 
 strange countries and peoples and telling of their deg- 
 radation and need ; the other, his Bible, in which he 
 found the plain command to take the gospel to meet 
 the world's need ; to preach it to every creature. With- 
 out sympathy or help from any at first, Carey prayed 
 much over these two books and his resulting duty be- 
 cause of them. He was only a humble shoemaker, 
 but, Hke Hiram Golf, *'a shoemaker by the grace of 
 God." Let us visit him in his shop. 
 
 The Shoe Shop in Hackelton. 
 
 We turn down a narrow street in the little village of 
 Hackelton, England, and we see a sign: "Second- 
 hand boots and shoes bought and sold." We enter 
 the shop and on the wall we see a map of the world, 
 and on it figures and notes which tell the conditions 
 in heathen lands. We also see a globe made of the 
 leather scraps from the shoes, and near by are the two 
 books of which we spoke. At his bench is William 
 
 31 
 
Carey, the cobbler and the minister, for while "his 
 business is to serve the Lord, he cobbles shoes to pay- 
 expenses. " We soon find that that little shop is a 
 sacred spot, where the man before us talks often with 
 God, and as we converse with him we understand 
 the secret of his missionary zeal. 
 
 Following his rebuke by the minister referred to 
 above, Carey prepared a pamphlet which was an in- 
 quiry into the Church's duty to send the gospel to the 
 heathen. This has since become famous^ and in it he 
 meets the objections urged then and now against 
 missionary effort. It prepared the way for a ser- 
 mon which he preached at Northampton in 1792 be- 
 fore a meeting of ministers six years after the first 
 meeting. His text was Isaiah 54:2-3, and his divi- 
 sions : Expect great things from God : Attempt great 
 things for God. A deep impression was made, and 
 Carey, seizing the arm of Andrew Fuller afterward, 
 said : "And are you, after all, going again to do 
 nothing?" Something was done, for four months 
 later in the humble little home of a widow in Ket- 
 tering, twelve village ministers met and organized the 
 "Baptist Society for Propagating the Gospel among 
 the Heathen," and about $65.00 was subscribed for 
 the work. Thus was established the first English 
 Society for Foreign Missions. Carey's name does not 
 appear on the list of the subscribers. Probably he 
 had no money to give. But he gave far more — he 
 gave himself. 
 
 At a meeting of the Society in January, 1793, Dr. 
 Thomas, who had been a surgeon in India in the em- 
 ploy of the East India Company, was present and told 
 of India's need. At this meeting Mr. Fuller said: 
 
 32 
 
"There is a gold mine in India, but it seems almost as 
 deep as the center of the earth. Who will venture to 
 explore it?" **i will go down," said Carey, "but re- 
 member that you must hold the ropes." 
 
 Diif^icuLTiEs IN Getting Passage to India. 
 
 Plans were made to go as soon as possible, and an 
 unsuccessful effort was made to secure transportation 
 on one of the ships of the East India Company. Dr. 
 Thomas, who knew the captain of one of their vessels, 
 the ''Oxford," finally persuaded him to take the mis- 
 sionaries for ^250. But at the last moment, word 
 having been sent to the captain that should he do 
 so a complaint would be lodged against him, he refused 
 to let them stay on board. This was a crushing dis- 
 appointment to Carey and Dr. Thomas, and yet 
 God's hand was in it. Returning to London it was 
 learned that passage could be obtained on a Danish 
 vessel soon to leave for Bengal. When Carey first 
 expressed his purpose to go abroad as a missionary 
 his wife was unwilling to go with him, his son Felix 
 alone being ready to do so. But on their return 
 home from the " Oxford " the whole matter of going 
 to India was again discussed and Mrs. Carey said 
 she would go if her sister would accompany her. This 
 the latter consented to do, and final arrangements 
 were made for the departure on June 13, 1793. On 
 November 9 of the same year the missionaries arrived 
 in India. 
 
 Opposition from the East India Company. 
 Missionaries were not the first people to go to 
 India. The East India Company, to which reference 
 
 33 
 
has already been made, had been organized about two 
 hundred years before for purposes of trade. Its policy 
 was to keep the natives in ignorance of Christianity, 
 fearing that Christian influence might interfere with 
 money making and trade. Carey and his associates 
 were not welcome, therefore, to the land of India, 
 as far as the company was concerned. Many diffi- 
 culties were encountered at first, and finally he and 
 Dr. Thomas secured positions as managers of an 
 indigo factory. Five hundred workmen were under 
 Carey's influence, and thus he had an excellent oppor- 
 tunity to learn the needs of the people. His idea was 
 that "a missionary must be one of the companions 
 and equals of the people to whom he is sent," and 
 he sought to carry out this idea in all his dealings 
 with the natives. His work at the indigo factory 
 occupied him during the rainy season, when he could 
 not travel about. Every Sunday he preached to sev- 
 eral hundred hearers, many of whom came from the 
 surrounding districts. 
 
 These were trying days for the mission. The oppo- 
 sition of the East India Company increased so greatly 
 that the mission had to be removed to the Danish 
 settlement of Serampore. There a printing press was 
 set up, and with the help of two additional mission- 
 aries, Marshman and Ward, the work grew steadily. 
 
 First Convert. 
 
 Carey had been seven years in India before there 
 was a single convert to Christianity. A Hindoo car- 
 penter by the name of Krishnu Pal had dislocated his 
 arm. He applied to Dr. Thomas for help and seemed 
 
 34 
 
more anxious about his sins than his arm. He had 
 heard the gospel before, and, convicted of sin, was 
 eager for salvation. On the last Sunday in the year 
 1800 Carey baptized him, and great was the joy of 
 the missionaries for this the first fruit of their work. 
 Krishnu Pal was a most earnest Christian and wrote 
 the hymn which, translated into English, is often 
 
 Oh, thou, my soul forget no more 
 The Friend, who all thy misery bore. 
 Let every idol be forgot 
 But, oh, my soul, forget Him not. 
 
 Th^ Bible Translated into the Native Tongue. 
 
 Carey had not been long in India before he realized 
 that the great need was the translation of the Scrip- 
 tures into the native tongues. He worked very hard 
 and in 1801 published the first New Testament in Ben- 
 galee. In 1809 the translation of the whole Bible was 
 completed. During his life Carey made thirty-six 
 partial or complete translations of the Scriptures, and 
 was the means of giving the word of God to twenty- 
 seven millions of the human race. 
 
 As a result of his translations into Bengalee, 
 Carey's ability as a scholar became known, and he 
 was made professor of that language in the Govern- 
 ment College at Fort William, a position which he 
 held until within four years of his death. This did 
 not in any way interfere with his work at the mission, 
 and all of his $7,500 salary, with the exception of 
 about $200 for his family's support, he gave to the 
 work. 
 
 35 
 
His Work as a Reformer. 
 
 India has been well called the " land of idols," for 
 three million gods are worshiped, and there are about 
 ten times as many idols as gods. There were two 
 practises connected with this idolatry that were par- 
 ticularly revolting; one, the sacrifice of children by 
 throwing them into the Ganges River to be drowned 
 or devoured by sharks or alligators; the other, the 
 burning alive of widows of Hindoos with the body 
 of the dead husband. This latter practise was called 
 " suttee." Carey did all in his power to have such 
 sacrifices stopped, and in 1801 a law was passed for- 
 bidding the former, but not until 1825 was suttee 
 abolished. 
 
 His Work as an Educator. 
 
 Carey also saw the need of a native ministry. He 
 realized that missionaries from abroad could never 
 alone accomplish the evangelization of India's mil- 
 lions. He therefore established schools for the train- 
 ing of converts, and in 1821 plans developed for open- 
 ing a Christian Training College at Serampore. His 
 life in India was largely devoted to educational work. 
 Within a year after his arrival he opened at his own 
 expense the first primary school worthy of the name, 
 in all the country. In every new station, as it was 
 opened, a free school in the native tongue was car- 
 ried on, and soon there were one hundred of them. 
 His greatest work educationally was in the Govern- 
 ment College at Fort William, and in the college for 
 training native converts at Serampore. 
 
 At the age of seventy-one William Carey was 
 called to the higher service of heaven. Forty-one 
 
 36 
 
years of his life had been given to India. Shortly 
 before his death he was visited by Alexander Duff, 
 the young missionary from Scotland who was to 
 take so important a place later in the educational and 
 religious development of India. After Duff had 
 prayed with him and had left the room he heard 
 Carey feebly calling him. Upon his return Carey 
 said : " Mr. Duff, you have been speaking about Dr. 
 Carey, Dr. Carey ; when I am gone say nothing about 
 Dr. Carey — speak about Dr. Carey's Saviour." 
 
 Questions. 
 
 1. What led Carey to become a missionary? 
 
 2. What was the attitude of Christians in England 
 
 toward Foreign Missions? 
 
 3. The attitude of the East India Company? 
 
 4. What was Carey's argument for missions? 
 
 5. What was the first English Missionary Society, 
 
 when was it organized, and with how many 
 members ? 
 
 AdditionaIv Questions for Older Schoi^ars. 
 
 1. What do you consider Carey's greatest work? 
 
 2. Tell what you can of Carey's educational work. 
 
 3. What traits of his character are most to be com- 
 
 mended? 
 
 4. What great reforms did he bring about? 
 
 Interesting Books for the Library. 
 
 " William Carey, the Shoemaker, who became the 
 Father and Founder of Modern Missions," by John 
 B. Myers. (Brief.) 
 
 " Life of William Carey," by Mary E. Farwell. 
 
 37 
 
"Life of Carey," by Dr. George Smith. (For 
 adults.) 
 
 " In the Tiger Jungle," by Dr. Jacob Chamberlain. 
 Chapters 3, 17, 19, 20. 
 
 " The Cobra's Den," by Dr. Jacob Chamberlain. 
 Chapters i, 11. 
 
 " The Land of Idols," by John J. Pool. (Excellent.) 
 
 " Bits about India," by Mrs. Helen H. Holcomb. 
 Chapters 6, 13, 14. 
 
 " In Lands Afar." Pp. 133-200. 
 
 " Jungle Stories " and " Kim," by Kipling. 
 
 38 
 
STUDY IV 
 
 2)avtt) Xivingetone 
 
 1813^1873 
 
 ^^pe of tbe ftllsaionans as an JEiplorer 
 IPionccr to Btrica 
 
 "The end of the geographical feat is only the beginning of 
 the enterprise." — Livingstone. 
 
 '7 am a missionary, heart and soul. God had an only son, 
 and He was a missionary. A poor, poor imitation of Him I 
 am, or wish to he. In this service I hope to live; in it I wish 
 to die." — Livingstone. 
 
 "Fear God and work hard." — Livingstone's motto and the 
 last public words he uttered in England. 
 
 A Real Boy. 
 
 If you could have seen the rough Scotch lad, about 
 ten years old, working in a cotton factory from six 
 in the morning until eight at night, and then going 
 home to study as long as his mother would allow him 
 to sit up, you would scarcely have expected that he 
 was to become the man who, in the prime of his life, 
 had the whole of England at his feet, admiring him 
 as the greatest explorer and discoverer then living. 
 Yet that was what occurred in the case of David Liv- 
 
 39 
 
ingstone. Born at Blantyre, Scotland, March 19, 
 1813, he grew up to be a hard working boy, full of 
 fun and life. He loved to duck the other boys when 
 he swam past them in the Clyde, and one day he 
 caught a large salmon, which he smuggled home 
 inside his brother's loose trousers, so that it might 
 escape detection. He was always fond of animals 
 and outdoor life, and his great delight was to spend 
 a day in the country gathering specimens of flowers, 
 rocks and birds. He was also a great reader, his pref- 
 erence being for scientific works and books of travel. 
 
 Christ's Love Realized. 
 
 When about twelve years old he began to think 
 about religious matters, but had the idea that he must 
 wait for some startling change in his life before he 
 might believe that God loved him and that Christ 
 had died for him. Not until he was nearly twenty 
 did he discover his error through the reading of Dr. 
 Dick's "Philosophy of a Future State." He then 
 realized that Christ had always loved him, and from 
 that moment everything was changed. " It is my 
 desire," he wrote, " to show my attachment to the 
 cause of Him who died for me by devoting my Hfe to 
 His service." Just about this time his father had 
 organized a missionary society, and through the 
 study of Moravian Missions and the reading of the 
 lives of such missionaries as Henry Martyn and oth- 
 ers, Livingstone's interest in the cause of missions 
 was thoroughly aroused. At first, however, he had 
 no thought of becoming a missionary, but he re- 
 solved that he would give to missions all that he 
 
 40 
 
might earn beyond what was required for his mere 
 living. 
 
 Decides to be a Missionary. 
 
 When he was twenty-one he read an " Appeal to 
 the Churches of Britain and America on behalf of 
 China," written by Charles Gutzlaff. It made such 
 an impression upon him that he determined to give 
 not only his money, but his life to missions. 
 
 With the expectation of becoming like Gutzlaff, a 
 medical missionary to China, he offered himself to 
 the London Missionary Society and began the study 
 of medicine. The breaking out of the Opium War in 
 China closed the door of that country to missionaries. 
 Meanwhile Robert 'Moffat, after twenty years of 
 service, had returned to England for a visit, with many 
 thrilling stories to tell of his perils and successes 
 among the Hottentots and Bechuanas of South 
 Africa. An interview with Moffat led Livingstone to 
 decide to go to Africa instead of to China. On the 
 eve of his departure he went home to Blantyre to bid 
 good-bye to his family. That night he and his 
 father talked of the prospects of missions and agreed 
 that the time would come when rich men would think 
 it an honor to support whole stations of missionaries 
 instead of spending their money on hounds and 
 horses. The next morning he read the 121st and 
 the 135th Psalms at family worship and then set out 
 for Glasgow to catch the Liverpool steamer. After 
 a voyage of five months he reached South Africa, 
 sailing from England on December 8, 1840. He trav- 
 eled seven hundred miles by ox cart from Algoa Bay 
 and arrived at Kuruman in July, 1841, during the 
 absence of Mr. Moffat, who was still in England. 
 
 41 
 
Why the Natives Loved Him. 
 
 "Before Livingstone had been a year in the country 
 his power over the Africans was manifest. His fear- 
 less manner, his genial address, and his genuine kind- 
 ness of heart, united to form a spell which rarely 
 failed. His medical knowledge helped him greatly." 
 
 The natives seemed to feel almost at once that he 
 loved them and wished to help them. He treated 
 them with much more kindness than the white traders 
 who had been among them, and yet he also made 
 them respect him and serve him far better than they 
 did others. One incident will show his character. 
 He carried some elephant tusks for thousands of 
 miles through unbroken forests and warring tribes, 
 so as to sell them to the best advantage for a native 
 chief who had treated him kindly. At another time 
 a chief named Sekomi, impressed by Livingstone's 
 godly life, came to him and said: "I wish you would 
 change my heart. Give me medicine to change it, 
 for it is proud, proud and angry, angry always." To 
 minister to just such spiritual longings as these, not 
 with medicine, but by telling men and women of 
 Christ, who alone could change their lives, had 
 brought Livingstone all the way from England to 
 Africa. 
 
 ExPIvORATlONS AND DISCOVERIES. 
 
 Livingstone's life in Africa may be divided into 
 three distinct periods : 
 
 (i) 1841-1856, fifteen years. Early missionary 
 labors under the auspices of the London Missionary 
 Society; explorations as far north as the Zambesi, 
 
 42 
 
including the discovery of Lake Ngami ; and his great 
 journey across the continent of Africa. 
 
 (2) 1858-1864, six years. Exploration of the 
 Zambesi at the head of a Government Expedition, 
 including discoveries of the Lakes Shirwa and Nyassa. 
 
 (3) 1866-1873, seven years. Explorations in 
 Central Africa, centering about Lake Tanganyika, 
 and the sources of the Congo, under the direction of 
 the Royal Geographical Society. 
 
 The First Period. 
 
 (i) During the first period, after a short time 
 spent in Kuruman, in order to learn the language 
 and customs to better advantage, he went to a spot 
 where he secluded himself from all European society 
 for about six months. He soon became convinced 
 that there were missionaries enough at Kuruman to 
 reach the limited population surrounding that place, 
 while the teeming multitudes of the interior were neg- 
 lected. A journey of seven hundred miles taken with 
 a brother missionary strongly confirmed this opinion, 
 and led to the selection of a station two hundred miles 
 to the north. 
 
 Receiving permission from the London Missionary 
 Society, the next year he opened a station at Mabotsa, 
 a beautiful valley surrounded by mountains, but in- 
 fested with lions, which even attack the cattle in 
 broad daylight. 
 
 Experience with a Lion. 
 
 On one occasion a lion, from which he was trying 
 to rescue a negro, knocked him over and broke his 
 arm by crushing it between its teeth. Describing the 
 
 43 
 
incident he says : " He caught me by the shoulder and 
 we both came to the ground together. GrowHng 
 horribly, he shook me as a terrier dog does a rat. 
 The shock produced a stupor similar to that which 
 seems to be felt by a mouse after the first grip of the 
 cat. It caused a sort of dreaminess in which there 
 was no sense of pain nor feeling of terror, though I 
 was quite conscious of all that was happening. This 
 placidity is probably produced in all animals killed 
 by the carnivora, and if so is a merciful provision of 
 the Creator for lessening the pain of death." Liv- 
 ingstone never told of all this at home until he was 
 asked how he got a lame arm, and it is interesting 
 to know that when his body was brought to England 
 after his death, one of the means by which it was 
 identified was the broken bones in the arm. Some- 
 one once asked him what his thoughts were when so 
 near to death, and Livingstone's reply was that he 
 was wondering what part of him the lion would begin 
 to eat first. 
 
 Sechele a Converted Chie?. 
 
 As soon as his arm was healed he set about com- 
 pleting the mission house and schoolhouse and mak- 
 ing a garden. Not long afterwards he married Mary 
 Moffat, daughter of Robert Moffat, through whose 
 influence he had been led to devote his Hfe to Africa. 
 After a short residence at Mabotsa he moved forty 
 miles north to Chonuane. Sechele, chief of the Bak- 
 wains, a tribe of the Bechuanas, lived here. Living- 
 stone was much struck by his intelligence, and they 
 were mutually drawn to each other. The first time 
 Livingstone attempted to hold a religious service 
 
 44 
 
Sechele remarked that it was the custom of his nation, 
 when any new subject was brought before them, to 
 ask questions on it. "He inquired if my forefathers 
 knew of a future judgment. I replied that they did, 
 and began to describe the scene of the ' great white 
 throne,' and Him who shall sit on it, from whose 
 face the heaven and earth shall flee away. He said, 
 ' You startle me ; these words make all my bones to 
 shake ; I have no more strength in me ; but my fore- 
 fathers were living at the same time yours were, and 
 how is it that they did not send them word about 
 these terrible things sooner? They all passed away 
 into darkness without knowing whither they were 
 going.' " 
 
 Sechele, having been converted, was anxious to 
 make Christians of all his people, and he advised 
 rather harsh measures. '* Do you imagine these peo- 
 ple will ever beHeve by your merely talking to them ? " 
 he asked. " If you like, I shall call my head men, 
 and with our whips of rhinoceros-hide we will soon 
 make them all believe together." 
 
 While living among the Bakwains, there was great 
 suffering from drought, and Livingstone realized that 
 he must seek another location for his mission station. 
 Unsuccessful in finding a suitable place, he returned 
 to Kolobeng, from whence he had set out. Not alto- 
 gether fruitless, however, were these journeys, for in 
 the course of them he discovered Lake Ngami and 
 the Zambesi River. They revealed to him, too, the 
 great needs of the natives in the far interior, and to 
 them Livingstone longed to take the gospel. From 
 experience he realized that it was not well for his 
 family to accompany him on such expeditions, and so 
 
 45 
 
it was determined that they should go to England. Ac- 
 companying them to Cape Town, more than fifteen 
 hundred miles by ox-cart, he bade his wife and chil- 
 dren good-bye. 
 
 Capd Town to Loanda and Across Ai^rica, 1852-6. 
 
 He then retraced his steps northward for a thou- 
 sand miles to Kolobeng on his way to Linyanti, 
 whence he planned to find a way either to the East or 
 West Coast. Accompanied by members of the Mako- 
 lolo Tribe he made his way some fifteen hundred 
 miles further through the wilderness to the west, 
 through regions never before seen by white men. The 
 forests became more dense as he went forward. "We 
 traveled much more in the deep gloom of the forest 
 than in open sunlight. Large climbing plants en- 
 twined themselves around the trunks and branches of 
 gigantic trees like boa constrictors. Many of them 
 ran to a height of fifty feet of one thickness and with- 
 out branches." 
 
 The farther he traveled the more deeply was he 
 impressed with the horrors of the slave trade, as wit- 
 nessed on this long journey. Nearly every day he 
 saw families torn asunder, dead bodies along the way, 
 gangs of human beings chained and yoked together, 
 and skeletons by the roadside. 
 
 Reaching Loanda on the coast after terrible hard- 
 ships and having had more than thirty attacks of 
 fever, he refused to embark on a British vessel for 
 home, for he had pledged his word to Sekeletu, the 
 Makololo chief, that he would return with the men. 
 To keep his promise involved a journey of nearly 
 two years and a line of march of two thousand miles 
 
 46 
 
through jungles, swamps and desert, though often 
 through scenes of surpassing beauty. 
 
 After a brief rest, he determined to seek a passage 
 to the East Coast, and so, following the Zambesi 
 River, he discovered the wonderful Victoria Falls, 
 even grander than Niagara. A little later he discov- 
 ered two healthful mountain ridges, free from fever, 
 and he hoped that there a mission might be estab- 
 lished. Finally in May, 1856, he reached Quilimane, 
 a small Portuguese town on the East Coast, having 
 crossed the continent, a feat never before accom- 
 pHshed by any European. 
 
 His great success as an explorer had by this time 
 been recognized, for in the preceding year the Royal 
 Geographical Society had awarded him their gold 
 medal, the highest honor they bestowed. The 
 Astronomer-Royal, Mr. Maclear, said of him, "He has 
 done that which few other travelers in Africa can 
 boast of: he has fixed his geographical points with 
 very great accuracy, and yet he is only a poor mis- 
 sionary!" The obscure missionary now returned to 
 England and, after sixteen years of absence, was 
 greeted as the world-renowned discoverer. 
 
 Return to Africa — Second and Third Periods. 
 
 (2) After spending two years in England, 1856- 
 1858, working upon his books, the profits of which 
 he dedicated to the opening of Africa, and after pre- 
 senting the needs of the Dark Continent in many pub- 
 lic addresses, he once more returned to the Zambesi 
 at the head of a Government Expedition, which re- 
 sulted in the discovery of Lakes Shirwa and Nyassa. 
 
 (3) In 1866-73 he undertook still more danger- 
 
 47 
 
ous explorations in the neighborhood of Lake Nyassa 
 and Take Tanganyika, and, not having been heard 
 from for a long time, was given up for lost, so that 
 in 1871 Henry M. Stanley was sent by the New York 
 Herald to search for him. Stanley found him far in 
 the interior and offered to escort him back to the 
 coast. Livingstone, however, was resolved to dis- 
 cover the sources of the Nile before he returned to 
 England, so Stanley merely journeyed with him a few 
 months and then left him, promising to send more 
 men and supplies from the coast. Stanley writes of 
 Livingstone that "he had not a fault, and that after 
 being with him in discomfort, illness and trials for 
 many days." When Livingstone had said good-bye 
 to Stanley and watched him out of sight he turned 
 back to his tent and never saw a white man again. 
 Instead of finding the sources of the Nile, Living- 
 stone discovered the sources of the Congo. 
 
 The great longing of his life, emphasized strongly 
 in some of the last letters he ever wrote, was to abol- 
 ish the slave trade. To his brother he writes : " If 
 the good Lord permits me to put a stop to the enor- 
 mous evils of the inland slave trade I shall not grudge 
 my hunger and toils. I shall bless His name with all 
 my heart. Men may think I covet fame, but I make 
 it a rule never to read aught written in my praise." 
 On his birthday, a year before he died, and just after 
 Stanley left him, he writes in his diary : " My Jesus, 
 my King, my Life, my All, I again dedicate my whole 
 self to Thee. Accept me, and grant, O gracious 
 Father, that ere this year is gone I may finish my 
 task. In Jesus' name I ask it. Amen." 
 
 About five weeks before his death he writes: 
 
 48 
 
" Nothing earthly will make me give up my work in 
 despair. I encourage myself in the Lord my God 
 and go forward." 
 
 On May 4, 1873, his servants found him dead, 
 kneeling beside his bed in the attitude of prayer. He 
 had finished his work and had opened up Africa that 
 the knowledge of Christ might be sent to the black 
 men far from civilization. After burying his heart 
 under a mvula tree on the shores of Lake Bangweolo, 
 where he died, his negro followers carried his body 
 thousands of miles to the coast, a nine-months' jour- 
 ney through the warlike tribes and amid frightful dif- 
 ficulties. Thus did these men show their courage and 
 endurance, and above all the love which Livingstone 
 had inspired in them. "The story stands alone in 
 history. The ten thousand had Xenophon still alive 
 to lead them back, and they were soldiers and Greeks ; 
 but Livingstone was dead, and his men negroes, and 
 most of them but recently slaves." 
 
 On April 18, 1874, the mortal remains of David 
 Livingstone, missionary, traveler, philanthropist, were 
 buried in Westminster Abbey, with the highest 
 honors, but his spirit had been called to even higher 
 honors in the presence of his King. 
 
 "He needs no epitaph to guard a name 
 
 Which men shall prize while worthy work is known ; 
 He lived and died for good — be that his fame. 
 
 Let marble crumble: this is Living-stone." 
 
 Questions. 
 
 1. Tell of Livingstone's early life and conversion. 
 
 2. What led him to become a missionary to Africa? 
 
 3. What impression did he make upon the natives? 
 
 49 
 
4- Tell of his encounter with the lion? 
 
 5. What was his first great journey? What did it ac- 
 
 complish? How did it show his character? 
 
 6. What did he discover on the other two journeys? 
 
 7. Who made a journey to Africa to find him? 
 
 8. What became the great passion of his Hfe? 
 
 AdDITIONAIv QuieSTlONS FOR Ol.D^R ScHOIvARS. 
 
 1. Mention the three periods of his life in Africa? 
 
 2. Which of his words show that his work of explora- 
 
 tion was secondary to his missionary en- 
 deavors ? 
 
 3. What two things did he emphasize in his last public 
 
 words in England? 
 
 4. What was the greatest thing he did for Africa ? 
 
 Interesting Books :^or the Library. 
 
 " Missionary Travels and Researches in South 
 Africa," " Narrative of an Expedition to the Zambesi 
 and Its Tributaries," 1858-1864, " Livingstone's Last 
 Journals," David Livingstone. (For adults.) 
 
 " David Livingstone, His Labors and His Legacy," 
 Arthur Montefiore. (For adults.) 
 
 " The Life of David Livingstone," Mrs. J. H. Wor- 
 cester, Jr. (Brief and excellent.) 
 
 " The Personal Life of David Livingstone," W. G. 
 Blaikie. (For older scholars.) 
 
 " David Livingstone," T. Banks Maclachlan (Brief.) 
 
 "David Livingstone," Thomas Hughes. (Brief.) 
 
 SO 
 
STUDY V 
 
 3obn (3. ipaton 
 
 I824*'l907 
 
 XLwc of tbe fBlissfonar^ ae an lEvanaelist 
 pioneer to tbe mew IHebrtOee 
 
 Favorite Texts: 
 
 "/ can do all things through Christ which strengtheneth me." 
 "Lo, I am with you alway." 
 
 Birth and Eari^y Training. 
 
 In a simple thatched cottage in Dumfries, Scotland, 
 on March 4, 1824, the baby who was to be the future 
 missionary to the New Hebrides was born. His par- 
 ents were both devout, earnest Christians, and in the 
 atmosphere of a religious home John Paton grew up. 
 Its influences he never forgot, nor did the benediction 
 of his parents' prayers fail to follow him all his life. 
 Because of their poverty he had to leave school when 
 he was twelve years old to assist his father in manu- 
 facturing stockings. Though the hours were long, 
 from six in the morning to ten at night, he devoted 
 every spare minute at the noon hour and in the even- 
 ing to his studies, for he was determined to prepare 
 himself, if God spared him, to be a missionary or a 
 minister. From his earnings he saved enough to at- 
 
 51 
 
tend an academy for six months. After that we see 
 him starting on foot to Glasgow to become a district 
 visitor and tract distributor, with the privilege of 
 attending the Normal College. A small bundle, tied 
 up in his handkerchief, contained his Bible and all 
 his personal belongings. 
 
 In GivASGow. 
 
 Here began the real preparation for his great work 
 as a missionary evangelist. Faith had many tests. 
 On account of hard work and poor food his health 
 broke down, so that he had to leave Glasgow. Upon 
 his return he re-entered the college, but had to with- 
 draw on account of lack of funds. Experiences in 
 teaching school among coarse, bad characters, and 
 work as a city missionary in the slums, in which he 
 was eminently successful, fitted him for his future 
 work among the heathen. All the while his thoughts 
 and prayers were for the perishing souls in the South 
 Seas, and when the call came for a helper for the Rev. 
 John Inglis in the New Hebrides, Paton expressed 
 his desire to go. Many sought to deter him, the 
 crowning argument being " The cannibals ! You will 
 be eaten by cannibals." Of this Paton writes : ** But 
 conscience said louder and louder every day: Leave 
 all the results with Jesus, your Lord, who said : * Go 
 ye into all the world, preach the Gospel to every crea- 
 ture, and lo, I am with you alway.' These words kept 
 ringing in my ears. These were our marching orders." 
 
 The New Hebrides. 
 
 The New Hebrides are a group of thirty islands 
 northeast of Australia and contain about seventy thou- 
 
 52 
 
sand inhabitants. Mr. and Mrs. Paton located on 
 Tanna, an absolutely heathen and cannibal island, on 
 November 5, 1858. The natives seemed to desire the 
 missionaries to stay with them, but it was rather with 
 an eye to the axes, knives, fish hooks and blankets 
 than with a thirst for religion, as their subsequent 
 treatment of Paton showed. They were naked sav- 
 ages and cannibals. They had no books, not even a 
 written language ; they lived in huts, but in the rudest 
 way — with no comforts at all. The men had no occu- 
 pation, for the women did all the work, and Satan 
 kept their idle hands busy making war on each other, 
 fighting, fighting all the time. They lived on native 
 fruits and the dead bodies of their enemies slain in 
 battle. Their religion was the lowest religion of fear. 
 They had hosts of idols and worshiped almost every- 
 thing. They knew nothing of a God of mercy, and 
 attributed every sickness or calamity to the anger of 
 some god or to witchcraft. Such were the people to 
 whom John Paton was to tell the gospel message. 
 
 The greatest sorrow in the long list of Paton's 
 trials and hardships must have been the death of his 
 wife, three months after they settled on Tanna. Left 
 alone with his faithful Aneityumese teacher, he bat- 
 tled against fever and ague and the treachery of the 
 natives, who had determined to kill him. Many times 
 they would have done it had not God restrained their 
 hands. Once a man rushed at him with an axe. An- 
 other time he awakened to find his house surrounded 
 by armed men intent on killing him. But in these 
 and many other instances God kept him safe, and 
 he was wonderfully brave and calm. He says : " Life 
 in such circumstances led me to cling very near to the 
 
 53 
 
Lord Jesus. With my trembling hand clasped in the 
 hand once nailed on Calvary, calmness and peace 
 filled my soul. I had my nearest and dearest glimpses 
 of the face of my beloved Lord in those dread mo- 
 ments when musket, club or spear v^as being leveled 
 at my life." For three years he ministered to the 
 needs of the Tannese and in every way endeavored to 
 win them to Christ. But the hatred of the new relig- 
 ion grew so strong that Paton and his faithful Aneit- 
 yumese teacher were barely able to escape with their 
 lives. Were these three years lost years? Of them 
 Paton writes : "By the goodness of the ever-merciful 
 One, I have lived to see and hear of a Gospel Church 
 on Tanna and to read about my fellow-missionaries, 
 Mr. and Mrs. Watt, celebrating the Holy Supper with 
 a congregation of Tannese amid the very scenes and 
 people where the seeds of faith and hope were planted 
 in tears, but tears of blood." 
 
 In Aniwa. 
 
 Before beginning work on this smaller island, Mr. 
 Paton was most successful in arousing interest in the 
 mission to the New Hebrides throughout Austra- 
 lia, England and Scotland, especially among the chil- 
 dren who became shareholders in the ''Dayspring," a 
 much needed missionary boat. Paton's return had a 
 marvelous effect on the natives. "How is this?" they 
 cried. "We slew or drove them all away. We plun- 
 dered their houses and robbed them. Had we been 
 so treated nothing could have made us return. But 
 they come back with a beautiful new ship and with 
 more missionaries. And is it to trade and get money 
 like the other white men ? No, no ! but to tell us of 
 
 54 
 
their Jehovah God and his Son, Jesus. If their God 
 makes them do that, we may well worship him, too.'* 
 The work on Aniwa was no easier than on Tanna. 
 A new language had to be mastered and the natives 
 were undoubtedly heathen. Namakei, the first con- 
 vert, was won through a cup of tea. Enjoying the 
 taste of the first cup, he came frequently for more and 
 became very friendly to the missionaries, and then 
 grew to love their God. 
 
 Digging th^ We;ll. 
 
 "The sinking of a well in Aniwa," Mr. Paton says, 
 "broke the backbone of heathenism on the island." 
 Rain from below was unheard of. The only fresh 
 water they knew was rain, and if God gave that to 
 "Missi" Paton, then He must be greater than any of 
 their gods. Paton commenced to dig and one evening 
 he said to the old Chief: "I think God will give us 
 water to-morrow from that hole." The Chief said: 
 "No, Missi, you will never see rain coming up from 
 the earth. We expect, if you reach water, to see you 
 drop through into the sea, and the sharks will eat 
 you. That will be the end of it." But Mr. Paton 
 said : "Come to-morrow." 
 
 At daybreak he went down and sank a narrow hole 
 two feet deeper in the excavation already made. The 
 water rushed up and, trembling with excitement, he 
 tasted it and found it was fresh water — living water 
 from Jehovah's well. The chiefs and their men were 
 waiting at the top, and, going up, Paton called them 
 to come and see the rain Jehovah God had given 
 through the well. They looked at it, but were afraid 
 to touch it. At last the old Chief tasted it, swallowed 
 
 55 
 
it and shouted : "Rain ; rain ! yes, it is rain ! But how 
 did you get it?" He repeated that Jehovah God had 
 given it out of the earth in answer to their labors and 
 prayers, and invited them to go down and see it for 
 themselves. They were afraid to do more than peer 
 over the edge, but when each had looked down and, 
 as they said, were "weak with wonder," the old Chief 
 exclaimed, "Missi, wonderful, wonderful, is the work 
 of your Jehovah God ! No God of Aniwa ever helped 
 us in this way." 
 
 The well having been completed, the old Chief 
 came to Mr. Paton and said: "I want to help you 
 next Sabbath. Will you let me preach a sermon on 
 the well?" He consented and the news spread like 
 wildfire that Namakei was to be missionary next Sun- 
 day. A stranger and more effective sermon was 
 never preached. Namakei was greatly excited and 
 flourished his tomahawk about at a startling rate. 
 With flashing eyes he told his hearers how they had 
 laughed at Mr. Paton and had refused to help him, 
 and then, jumping in the air, he cried with great elo- 
 quence : "People of Aniwa, the world is turned upside 
 down since the word of Jehovah came to this land ! 
 Who ever expected to see rain coming up through 
 the earth? By the help of Jehovah God the Missi 
 brought that invisible rain to view, and something in 
 my heart tells me that the Jehovah God does exist, 
 the Invisible One, whom we never heard of nor saw 
 till the Missi brought Him to our knowledge. I, your 
 Chief, do now firmly believe that when I die I shall 
 see the invisible Jehovah God with my soul, as Missi 
 tells me, not less surely than I have seen the rain 
 from the earth below. From this day I must worship 
 
 56 
 
the God who has opened for us the well, and who fills 
 it with rain from below. 
 
 "The gods of Aniwa cannot hear nor help us like 
 the God of Missi. Henceforth I am a follower of 
 Jehovah God. Let every man that thinks with me 
 go now and fetch the idols of Aniwa, the gods which 
 our fathers feared, and cast them down at Missi's 
 feet. Let us burn and bury and destroy these things 
 of wood and stone, and let us be taught by the Missi 
 how to serve Jehovah God. Namakei stands up for 
 Jehovah!" That very day the old Chief and several 
 others brought their idols, and in the weeks that fol- 
 lowed great heaps were piled in front of the mission- 
 ary's door and were then destroyed. 
 
 Thus heathen worship was gradually abolished and 
 every person on Aniwa, without exception, became, 
 ere many years, an avowed worshiper of Jehovah. 
 When the missionaries went to the New Hebrides 
 there was not a single Christian. After some years 
 of labor there was not a single heathen. What hath 
 God wrought! As a missionary evangelist Paton's 
 methods differed from those employed in a Christian 
 land. He was dealing with savage cannibals, but the 
 Spirit of God who so signally blessed his ministry in 
 Glasgow gave him even larger and greater success as 
 a messenger of Jesus Christ to those in heathen dark- 
 ness. 
 
 "And they that be wise shall shine as the brightness of the 
 firmament; and they that turn many to righteousness as the 
 stars forever and ever." 
 
 QUE^STIONS. 
 I. Tell of Paton^s early life and his preparation for 
 missionary service. 
 
 57 
 
2. Describe the people among whom he labored, and 
 
 tell of some of his difficulties and discourage- 
 ments. 
 
 3. What two things caused the overthrow of idolatry 
 
 in Aniwa? 
 
 Additionai. Questions for Older Scholars. 
 
 1. What do you consider Paton's greatest work? 
 
 2. Who have done more for heathen lands, mission- 
 
 aries or traders? 
 
 3. Have the heathen any claim on us? (See what Paul 
 
 thought about it. — Romans i : 14-16.) 
 
 Interesting Books i'or the Library. 
 
 "The Story of John G. Paton." (Intensely interest- 
 ing for all.) 
 
 "Letters and Sketches from the New Hebrides," by 
 Mrs. J. G. Paton. (For adults and older scholars.) 
 
 "Lomai of Lenakel," by Frank H. L. Paton. (Story 
 of a New Hebrides convert. For adults and older 
 scholars.) 
 
 58 
 
STUDY VI 
 
 3obn Ikcnnctb flUachenstc 
 
 Z^pc of tbe ttlisslonat^ as a iPbgeician 
 
 rtleDtcal fllissions— ^be 2)ouble Cure— Mealing 
 Soul anD :BoDg 
 
 "It is my aim to make the hospital a means of proclaiming 
 the Gospel and reaching the hearts of the people through kind- 
 ness and whatever benefit medically one can give them." — J. 
 K. Mackenzie. 
 
 Active Work and Preparation. 
 
 Among the names of the missionaries who went to 
 China to relieve the bodily sufferings of the people, as 
 well as to preach the gospel of Christ, we find that of 
 John Kenneth Mackenzie. He is not to be singled out 
 as the first to introduce medical missions, but rather 
 as one who, through his successful labor, so won the 
 confidence of people of all classes, including some of 
 the highest officers of the land, as to awaken new in- 
 terest in medical missions and prepare an easier path 
 for those who were to follow him. 
 
 He was born in England, at Yarmouth, on August 
 25, 1850, and was the son of godly parents. Like 
 other boys, he was fonder of healthful outdoor play 
 
 59 
 
and exercise than of study. He left school at the early 
 age of fifteen to begin business as clerk in an office. 
 While working there he regularly attended the meet- 
 ings of the Young Men's Christian Association, and 
 was first awakened to his real need of a Saviour 
 through an address delivered at one of the meetings 
 by Mr. Dwight L. Moody. This led to his making a 
 full confession of his faith a year later, when he 
 joined the church at Bristol. His was a joyful Chris- 
 tian life and he wished to share that joy with others. 
 At once he began active work, at first giving out 
 tracts in the crowded streets on Sunday nights, visit- 
 ing houses, working among ragged children and in the 
 Midnight Mission among the outcasts of society. 
 Feeling the need of preparation for all this work, 
 Mackenzie and several friends decided to meet regu- 
 larly for conference and mutual help. The place 
 chosen was a disused cow shed about two miles from 
 town, and the hour 5 a. m. They took turns in preach- 
 ing sermons, which they would then discuss and criti- 
 cize, and this humble meeting-place became their train- 
 ing school for Christian service. Soon after this 
 Mackenzie's attention was directed to the foreign 
 field by the reading of the lives of two Chinese mis- 
 sionaries, WiUiam Burns and Dr. Henderson. Con- 
 sulting an older friend. Colonel Duncan, about his 
 desire to go abroad, the Colonel said : "You are still 
 very young. Would it not be well to go in for the 
 study of medicine and in the course of time go out to 
 China as a medical missionary?" After reading "The 
 Double Cure; or, What Is a Medical Mission?" by 
 Mrs. Gordon, his duty seemed perfectly clear. When 
 he told his parents of his desire to go to China they 
 
 60 
 
strenuously objected, but later they gave their con- 
 sent, and Mackenzie began the study of medicine. 
 After receiving his degree and spending some time at 
 a hospital in London, he offered himself to the Lon- 
 don Missionary Society for service at Hankov^, which 
 station he knew to be in great need of medical 
 workers. His offer was accepted, and in April, 1875, 
 when only twenty-five years of age, he sailed for 
 China. His impatience to begin work was great, and 
 with the captain's permission he held services on board 
 the ship. In June he arrived at Hankow and was 
 warmly welcomed by the missionaries there. 
 
 First Yhar in China. 
 
 As a hospital had already been in existence for 
 more than ten years. Dr. Mackenzie's field lay open 
 before him, but he was, of course, greatly hampered 
 by his ignorance of the language. Nevertheless, his 
 first day found him at work in the hospital during the 
 morning, and the afternoon was given to the study 
 of Chinese. His first Sundays he spent on board the 
 trading vessels in port, either preaching to the sailors 
 or inviting them to come to the meetings on shore. If 
 he could not yet preach to the natives, at all events he 
 could speak to his countrymen, many of whom did 
 not often hear the word of God. Many of these sailors 
 were brought to Christ and found cause to bless the 
 missionary who first sought them out in a foreign 
 land. 
 
 With great zeal he carried on his medical work, 
 treating over one thousand persons in the wards and 
 nearly twelve thousand in the dispensary of the hos- 
 
 61 
 
pital the first year. Much of his work was surgical, 
 of which he was very fond, and he wrote to his 
 brother that he was never happier than when about 
 to undertake some big operation. He was remarkably 
 successful in his work, the cures that he wrought 
 being thought by the Chinese to be nothing short of 
 miraculous. In his enthusiasm as a physician he never 
 forgot that medicine was the handmaid of the gospel. 
 He always sought in healing the body to minister to 
 the soul. Many of his patients became interested in 
 the "J^sus doctrine" and were led to a full acceptance 
 of Christ. 
 
 While living at Hankow he took occasional tours 
 into the country, one of which he describes as follows : 
 "Under the shade of the trees we took our meal. The 
 hot water which we purchased from a neighboring 
 cottage was our only drawback, for besides being 
 thick with mud it was topped with a coating of 
 grease. But when one has had a sharp walk before 
 breakfast he is not inclined to look too closely at his 
 refreshments, so we partook of it all with enjoyment. 
 Of course we had no rest till a late hour, the people 
 coming from other villages to stare at us. So we sat 
 on benches on the village green and talked to them till 
 we were tired. They took longer to weary of staring 
 than we did of speaking. If one wants to be the 
 centre of attraction — to see crowds of his fellow- 
 creatures traveling for miles to have the privilege of 
 looking at and being near him, he had better come out 
 to China at once. But I am sadly afraid such popu- 
 larity won't last long, for after a few days' residence 
 our star began to fade, and we became ordinary 
 mortals after all." 
 
 62 
 
Official Recognition Gained and Its Effects. 
 
 After remaining four years in Hankow Dr. Mac- 
 kenzie removed to Tien-tsin. It must be remembered 
 that he was not a pioneer medical missionary to 
 China. The honor of "opening China to the Gospel 
 at the point of a lancet" belonged to Dr. Peter Parker, 
 of America, who labored in China from 1834 to 1857. 
 But neither he nor his immediate successors had se- 
 cured strong official endorsement. It remained for 
 Mackenzie to obtain this by his successful treatment 
 of the wife of Li Hung Chang in a dangerous illness. 
 Knowing what it would mean to the cause of Chris- 
 tianity to secure official recognition, unceasing prayer 
 was made "from the middle of May to the ist of 
 August that the Viceroy might realize the value of 
 Western medicine and endorse Mackenzie's plan for 
 a hospital." The subject at the prayer-meeting on that 
 August morning was : "Ask, and it shall be given 
 you." A visitor to the Viceroy the same day noted 
 his unusual sadness and learned that his wife was 
 dying. The visitor urged that foreign physicians be 
 called. 
 
 "At first the Viceroy objected that it would be quite 
 impossible for a Chinese lady of rank to be attended 
 by a foreigner; but by and by his own good sense, 
 led by God's spirit, triumphed, and he sent down a 
 courier for Dr. Irwin and Dr. Mackenzie. It was just 
 as the prayer-meeting was breaking up. Here indeed 
 was the answer to the prayers of months !" 
 
 The doctors went at once to the home of the 
 Viceroy, and after a conference with him they went 
 in to see his sick wife. This, according to Chinese 
 ideas, was a most extraordinary proceeding; for on a 
 
 63 
 
former occasion when Dr. Mackenzie had been sum- 
 moned to see the wife of a merchant in Hankow he 
 was taken into the room, but not allowed to see the 
 patient. Through a hole in a curtain she put her arm 
 and the doctor was supposed to diagnose her case 
 simply by feeling the pulse — the Chinese method. But 
 in the case of Lady Li, wife of the leading Viceroy of 
 the Empire, the doctors were permitted to treat her 
 as they would an American lady. She was critically 
 ill for a week, and then recovery seemed assured. *'It 
 is the result of no skill of mine," wrote Dr. Macken- 
 zie, "it is just God answering our prayers." 
 
 Most important was the issue of that cure, "for it 
 had given Western medicine an advertisement which 
 nothing short of an Imperial endorsement could have 
 equaled, and it led the Viceroy to personally investi- 
 gate Occidental methods of surgery and to appreciate 
 the value of foreign medicines. The result was the 
 establishment of a hospital and dispensary which were 
 carried on with Li Hung Chang's sanction, and by 
 money contributed by him and other wealthy Chinese. 
 This, in turn, was the entering wedge that opened to 
 the army and navy the blessings of modern medicine." 
 
 Native Doctors and Medicines. 
 
 We should not forget that in China there is great 
 need to-day for medical work. One of the foolish 
 beliefs is that Western medicine is made out of good 
 Chinese eyes and hearts. The native doctors claim 
 to be able to tell what is the matter with their patients 
 by the state of the pulse. They will feel the pulse, 
 examine the tongue and then go into a long explana- 
 tion of what is taking place in the patient's insides, 
 
 64 
 
while the friends of the latter look on with awe. 
 Disease is believed to be due to the anger of the gods, 
 or to evil spirits. Charms are written out on pieces 
 of paper and pasted about the sick room. Some- 
 times they are burned, and the ashes being mixed with 
 water the patient is ordered to drink them. Gongs 
 are sounded and firecrackers exploded, and by these 
 means they hope to drive away disease. In some 
 cases a piece of human flesh eaten by the patient is 
 supposed to be a sure cure. 
 
 One of the favorite doses of a Chinese physician is : 
 
 ^ — Powdered snake 2 parts. 
 
 Wasps and their nests i part. 
 
 Centipedes 6 parts. 
 
 Scorpions 4 parts. 
 
 Toads 20 parts. 
 
 Grind thoroughly, mix with honey and make into pills. Two 
 to be taken four times daily. 
 
 Work at Tikn-tsin and InfIvUEnce:. 
 
 With a hospital at Tien-tsin supported by Li Hung 
 Chang, the work grew marvelously. God had an- 
 swered prayer beyond all expectation. But " let us 
 not be satisfied with mere crowds flocking to us for 
 medical treatment," wrote Dr. Mackenzie. " Our 
 waiting rooms may be full of patients, and all our 
 beds be occupied, and yet these men and women will 
 pass from under our care pretty much as they came 
 to us, so far as higher things are concerned, unless 
 we directly bestir ourselves for their spiritual good. 
 They seek us, it is true, but for their bodies only : if 
 we would win their souls we must seek them. After 
 all, our great work lies in bringing home the love of 
 
 65 
 
God to our patients. What a glorious thing it is to 
 be engaged in such a service !" 
 
 FeeHng the great need for a medical school in 
 which native Chinese could be trained, Dr. Macken- 
 zie undertook this additional burden, and in Decem- 
 ber, 1881, the school was opened. On account of 
 his wife's ill health he returned with her to England 
 in 1883. He spoke at many missionary meetings, and 
 by his strong and pleasing personality and intense 
 earnestness aroused great enthusiasm. An instance 
 of his humility is related by one who heard him ad- 
 dress a large missionary meeting. " He was the last 
 speaker. Things had gone on rather quietly. When 
 he began he raised the large audience to a perfect 
 glow of enthusiasm. Immediately afterwards he said 
 to me how much he wished that people knew and 
 cared more about the missionary work. I, speaking 
 out of the fulness of my heart, replied, * They soon 
 would if we had more speeches like that.' He in- 
 stantly answered, in quite a pained voice, * Oh, don't 
 say that ; you would not if you knew.' I could not 
 but feel grieved to have wounded him, but it was 
 true." 
 
 After his return to China heart and hands were 
 busy in the work. He knew it not, but not many 
 more years were left him for earthly service. De- 
 prived of the comforts of home life because of his 
 wife's continued illness in England, he sought even 
 closer fellowship than he had known before with his 
 Master. It was a time when his own inner life was 
 much deepened and strengthened. Extracts from his 
 letters will show: "The greatest help I find in the 
 Christian life is in the prayerful study of the Bible." 
 
" My position has come to this, am I living near 
 my Saviour? Then I am happy as the clay is long 
 and as light-hearted as a child." 
 
 *' It is worth suffering much (though I have no 
 cause to talk of suffering, my joy has been so full), 
 and coming a long way to see Chinamen drinking in 
 the living water." 
 
 His last letter home to his father was dated March 
 20, 1888. Within a fortnight he was in heaven. Up 
 to the very last he toiled and labored, the beloved 
 physician, until stricken himself by smallpox. Every- 
 thing was done for his comfort, and earnest prayers 
 offered for his recovery, if so be it were the Lord's 
 will to spare him. But " very early in the morning, 
 while it was yet dark, on Easter day, God's finger 
 touched him and he slept." Great was the sorrow 
 in many a home in Tien-tsin when it was known that 
 the beloved doctor had passed away. " There will 
 never be such another physician," " How can the sick 
 be healed now ? " were some of the expressions of 
 the grateful Chinese. 
 
 Thirteen years of devoted service had been ren- 
 dered by this hero of the cross in China. Eternity 
 alone can tell the influence of such a life, whose secret 
 was a passionate love for Christ and earnest endeavor 
 to do his Master's will. 
 
 A little while for winning souls to Jesus, 
 Ere we behold His beauty face to face; 
 A little while for healing soul diseases 
 By telling others of a Saviour's grace. 
 
 Questions. 
 
 1. Tell of Mackenzie's early life and conversion. 
 
 2. What showed his zeal after his conversion? 
 
 67 
 
3- What influenced him to become a foreign mission- 
 ary? 
 
 4. Who was the pioneer medical missionary to China ? 
 
 5. How did Mackenzie gain official recognition for 
 
 his work? 
 
 6. Describe some of the native methods of treating 
 
 disease in China. 
 
 Additional Questions for Older Scholars. 
 
 1. What four chief phases of missionary effort are 
 
 represented by the missionaries studied ? 
 
 2. Which of these phases do you think most valuable 
 
 and why? 
 
 3. As a means to what end did Mackenzie consider his 
 
 medical work? 
 
 Interesting Books for the Library. 
 
 " Life of John Kenneth Mackenzie," by Mrs. Bry- 
 son. 
 
 " Medical Missions," by John Lowe. 
 
 " Opportunities in the Path of the Great Physician," 
 by Valeria F. Penrose. 
 
 " The Medical Mission," by W. J. Wanless. 
 
 " Healing of the Nations," by John R. Williamson. 
 
 Leaflets (Published by the Presbyterian Board). 
 
 " A Patient's Opinion of Medical Missions." 
 
 " Medical Work in Persia." 
 
 " Cholera in Persia." 
 
 " The Call of the Great Physician." 
 
 " Medical Missions." A program including hymns, 
 5c. each; 50c. dozen. 
 
 6S 
 
"The Great Physician: His Words and Deeds." 
 (A Bible reading.) 
 
 " Woman's Medical Work in Foreign Lands." 3c. 
 each. 
 
 " Presbyterian Medical Missions." Series, 3c. 
 each. 
 
 69 
 
Significant Resolutions 
 
 PASSeO BY 
 
 The Editorial Association 
 
 IN CONNECTION WITH 
 
 THE TORONTO CONVENTION, 1905 
 
 OP THE 
 
 International Sunday School 
 Association 
 
 (i) That the Sunday School papers of the country bring 
 before the attention of the Christian public the great field of 
 Sunday School work as the natural and logical place for 
 instruction in Home and Foreign Missions. 
 
 (2) That the question of Missions in the Sunday School 
 be given a place on the programs of all missionary institutes, 
 conventions and summer schools wherever possible through- 
 out the country. 
 
 (3) That the aid of the Sunday School Boards and the 
 societies of the various denominations be enlisted in a sys- 
 tematic effort to bring before every Sunday School superin- 
 tendent in the country the possibility, practicability and 
 necessity of the study of Missions in the Sunday Schools. 
 
 (4) That courses of instruction be prepared in both Home 
 and Foreign Missions, aimed to instruct and interest the 
 scholars, and to lead them to some definite missionary 
 activity. 
 
 (5) That this missionary instruction be made a part of the 
 regular supplemental work in every School, imless otherwise 
 adequately provided for. 
 
 (6) That suitable and inexpensive books be prepared in 
 different grades, which shall be put in the hands of every 
 pupil, so that thorough home perparation be made possible. 
 
Princeton Theological Seminary Libraries 
 
 1 1012 01234 4109 
 
 BOOKS FOB UNDENOMINATIONAL MISSION STUDY 
 
 MISSIONAKY STUDIES FOR THE 
 SUNDAY SCHOOL 
 
 By George Harvey Trull 
 First Series 
 An introductory course for the use of Sunday Schools. 64 pp. 
 The six Studies include : 
 
 The Mountaineers op the South. 
 Foreigners in the United States. 
 William Carey, Educator — India. 
 David Livingstone, Explorer — Africa. 
 John G. Paton, Evangelist — ^The New Hebrides. 
 John K. MacKenzie, Physician — China. 
 Mr. John Willis Baer says of them : 
 
 " More and more is the Sunday School becoming evangelistic and mis- 
 sionary in spirit. As one means of fostering and deepening this force, th© 
 teacher and superintendent will do well to give careful heed to Mr. Trull's 
 Studies. For one, I welcome them heartily, because they are among the 
 first steps prepared out of a practical experience for educating and inter- 
 esting our Sunday School scholars in the great enterprise of Missions." 
 
 MISSIONARY STUDIES FOR THE 
 SUNDAY SCHOOL 
 
 Edited by George Harvey Trull 
 Second Series in Two Grades 
 Senior Grade. 100 PP. 
 Missionary Heroes to the Indians. 
 Missionary Heroes to the Africans. 
 Junior and Intermediate Grade. 80 PP. 
 Great Missionaries to the Red Men. 
 Great Missionaries in the Dark Continent. 
 
 ^"These books are WHOLLY UNDENOMINATIONAL in character 
 and treatment, and are therefore adapted for use in any School. They do 
 not present denominational Missions, but the world-wide work with which 
 every Christian should be familiar. 
 
 UNDENOMINATIONAL MISSIONARY 
 STUDIES FOR THE SUNDAY SCHOOL 
 
 Edited by George Harvey Trull 
 Third Series in Two Grades 
 One book for use in the Senior Grade of the Sunday School. The other 
 book for use in the Jimior and Intermediate Grades of the Sunday School. 
 
 Our Responsibility for the Immigrants in our Midst. 
 Our Responsibility for India's Millions. 
 
 All of the above now published by The Sunday Schod l^mes Company, 
 1031 Walnut Street, Philadelphia, Pa. 
 
 Single copies, 20 cents, post-paid ; ten copies, 16 cents each ; fifty 
 copies, 10 cents each, carriage extra. 
 
Date Due 
 
 
 
 
 
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