OP THE 
 
 1 Theological Seminary, i 
 
 PRINCETON, N. J. 
 
 •t^ 
 
 ^ BV 2063 '.S647 1868 
 
 Smith, William Saumarez, 
 
 1^ 1836-1909. 
 
 Obstacles to missionary 
 
 ; ^ suc_CLe-S-S__ainana the heath-:: ^ 
 
 
 
 
OBSTACLES TO MISSIONARY SUCCESS 
 AMONG THE HEATHEN. 
 
CambrtUge: 
 
 PRINTED BY C. J. CLAY, M.A. 
 AT THE UNIVERSITY PRESS. 
 
OBSTACLES TO MISSIONARY SUCCESS 
 AMONG THE HEATHEN: 
 
 %u ®ssag, 
 
 WHICH OBTAINED THE MAITLAND PRIZU 
 FOR THE YEAR 1867. 
 
 BY 
 
 WILLIAM SAUMAEEZ SMITH, M.A. 
 
 FELLOW OF TRINITY COLLEGE, CAMBRIDGE. 
 
 MACMILLAN AND CO. 
 
 1868. 
 
 [All rights resei'ved]. 
 
TO THE 
 
 LOVED AND HONOUKED xMEMORY 
 
 OP 
 
 GEORGE EDWARD LYNCH COTTON, D.D, 
 
 LATE BISHOP OF CALCUTTA, AND METROPOLITAN OF INDIA, 
 
 IS GRATEFULLY DEDICATED 
 
 BY 
 
 HIS FORMER PUPIL, 
 
 THE AUTHOR. 
 
The friends of Lieutenant-General Sir Peregrine Mait- 
 LAND, K. C B., late Commander-in-Cliief of the Forces in 
 South India, being desirous of testifying their respect and 
 esteem for his character and principles, and for his disin- 
 terested zeal in the cause of Christian truth in the East; 
 have raised a fund for the institution of a Prize in one of 
 the Universities, and for the establishment of two native 
 Scholarships at Bishop Corrie's Grammar School at Madras, 
 — such Prize and Scholarships to be associated with the 
 name of Sir Peregrine Maitland. 
 
 In pursuance of the foregoing scheme, the sum of £1000 
 has been given to the University of Cambridge for the pur- 
 pose of instituting a Prize, to be called * Sir Peregrine 
 Maitland's Prize,' for an English Essay on some subject 
 connected with the propagation of the Gospel, through Mis- 
 sionary exertions, in India and other parts of the heathen 
 world, subject to the following regulations : — 
 
 1. That the Prize shall be given once in every three 
 years, and shall consist of the accruing interest of the prin- 
 cipal sum during the preceding three years. 
 
 2. That the subject shall be given out in the Michael- 
 mas Term by the Yice-Chancellor, and the exercises sent in 
 before the Division of the Easter Term. 
 
 3. That the candidates for the Prize shall be Graduates 
 
Vlll 
 
 of the University, who are not of more than ten years' 
 standing from admission to their first degrees, when the 
 exercises are sent in. 
 
 4. That the Examiners for the Prize shall be the Vice- 
 Chancellor and two other members of the University, either 
 Masters of Arts, or of degrees superior to the degree of 
 Master of Arts, to be nominated by the Vice-Chancellor 
 and approved by the Senate, and that their names shall be 
 announced together with the subject of the Essay. 
 
 5. That the Essay be printed at the expense of the 
 successful candidate; and that fifty copies be distributed to 
 each of the three following institutions: — The Society for 
 the Propagation of the Gospel in Foreign Parts ; the Church 
 Missionary Society; Bishop Corrie's Grammar School at 
 Madras. 
 
 Subject for 1867:— 
 
 The Obstacles to Missionary Success among the heathen 
 lohich have resulted from the defective moral and religious 
 condition of Europeans, settlers, and others loith whom 
 they have associated. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 _. PAGE 
 
 INTRODUCTORY 1 
 
 CHAPTER II. 
 
 Obstacles to Missionary Success .... lo 
 
 CHAPTER III. 
 Recapitulation, and Concluding Remarks ... 97 
 
 APPENDIX . . . . Ill 
 
'^Iiels iare to aXas rrjs yyjs' eav de to d'Xas fKapavdrj eu tLvl 
 aKicrdricreTat ; 
 
 "When the truth and power of religion is separated from the pro- 
 fession thereof, a man's religion is nothing worth ; for in this case there 
 is a small difference 'twixt an Israelite and an Ishmaelite ; 'twixt a cir- 
 cumcised Hebrew and an uncircumcised Philistine ; 'twixt a baptized 
 Englishman and an unwashen Turk : For the barren fig tree in God's 
 orchard is in no better case than the bramble in the wilderness ; for God 
 will lap them both up in the same bundle of condemnation ; it being all 
 one to deny the faith, and not soundly and sincerely to profess it." 
 Terry [Voyage to East India. 1655). 
 
i . ,^ 
 
 CHAPfER*!. 
 
 INTKODUCTORY. 
 
 The History of the Christian Church is, pre-eminently, 
 a history of Christian missions. In the present condi- 
 tion of high civiUzation, and in an age which has seen 
 marvellous developments of scientific knowledge in its 
 application to the necessities and interests of the human 
 race, we are apt to lose sight of this important fact, 
 Christianity has been so long established as an integral 
 part of our social system that it requires some effort 
 of thought to conceive of our ancestors in Britain, as 
 naked savages, painted with woad, their towns ''mere 
 clusters of huts," and their religion a dark and cruel 
 superstition, whilst the greater part of Europe was a 
 jungle of wild forest, overrun by barbarous tribes, who 
 must have been viewed by the Romans much in the 
 same light as the cannibals of New Zealand, or the 
 natives of Tahiti, were looked upon by the Europeans 
 who first had intercourse with them. 
 
 Mighty indeed is the change which has been pro- 
 duced by that intricate process which we call civiliza- 
 tion. The elements of this process, or complex fact, 
 have been various. But there can be no question that 
 the most powerful cause of the intellectual, social, and 
 
 // 1 
 
2 INTEODUCTORY. 
 
 moral elevation of Europe above the other nations of 
 the world was the spread of the Christian religion. 
 And this was effected, under the overruling Providence 
 of God, by the agency of missionaries, — "apostles," 
 sent ones, — who, " beginning at Jerusalem V' preached 
 repentance and remission of sins, in the name of Christ, 
 among all nations. Nor can we think of what Europe 
 owes to such men as Patrick, and Columba, and Ul- 
 philas, and Severinus, without feeling that the indif- 
 ference with which missionary efforts have been often 
 viewed by men of politics, of science, and of literature, 
 in modern times, is as unphilosophical in respect of 
 what is to be learnt from history as it is unfaithful in 
 respect of what is claimed by religion. 
 
 But our present subject belongs neither to the 
 Apostolic nor to the MediaBval period of Church His- 
 tory. The sad fact of which it speaks, — namely, the 
 hindrance to missionary success arising from the un- 
 christian conduct of professed Christians, — might in- 
 deed be illustrated from both periods. The records of 
 the New Testament, and the chronicles of ecclesiastical 
 history in the ' dark ages,' alike bear witness to that 
 development of worldly and carnal principles " in frail 
 and erring human nature" which runs parallel with 
 the development of Christianity itself^, and continually 
 places error by the side of, and blended with, truth ; — 
 a development, too, which, even where the form of 
 sound doctrine may be preserved, is often dismally 
 
 1 Luke xxiv. 47. 
 
 2 See A. Butler's Letters on Romanism, L. 11. 
 
INTRODUCTORY. 3 
 
 displayed in laxity of moral self-restraint, and loose- 
 ness of living. The ''perilous times" of which the 
 Apostle Paul speaks in one of his letters to the youth- 
 ful Bishop of Ephesus^ when men should have a form 
 of godliness while they denied the power thereof, have 
 lasted since the Apostle's day down to our own times ; 
 and although, before the time of Constantine, the cir- 
 cumstances of the case did not allow of any extensive 
 manifestation of corruption in the Christian commu- 
 nity, ever since the Christian religion became the do- 
 minant and generally recognized creed we can trace the 
 operation of coiTuption going on side by side with that 
 of expansion and growth. The subject, however, with 
 which we are at present concerned, evidently belongs 
 to the later period of modern history, in which Europe 
 is regarded as the source of Christian civilization. We 
 are invited to treat of 
 
 The obstacles to missionary success among the heathen 
 which have resulted from the defective moral and reli- 
 gious condition of Europeans, settlers, and others with 
 whom they have associated. 
 
 This method of stating the subject pre-supposes 
 the fact that Europe is professedly Christian, and has 
 recognized the duty of sending Christian missionaries 
 to the heathen ; and it implies the extension of inter- 
 national intercourse consequent upon the increased 
 facilities of navigation and commerce which date from 
 the end of the fifteenth century. 
 
 The best commencement, therefore, of the essay will 
 
 1 2 Tim. iii. i — 5. 
 
 1—2 
 
4 INTRODUCTORY. 
 
 be a brief historical sketch of missionary enterprise 
 since the Reformation. This must be followed by an 
 attempt to bring under some sort of classification the 
 obstacles which have been put in the way of missionary 
 success by the irreligious conduct of nominal Christians. 
 And the essay may be fitly concluded by a few remarks 
 upon the intimate connexion between Christianity and 
 Civilization, and the interdependence of missionary suc- 
 cess abroad and evangelization at home. 
 
 The sixteenth century presents no annals of Protes- 
 tant missions, unless we consider as such the feeble 
 attempts made by a small body of French and Swiss 
 Protestants^ in Brazil, or the endeavour of Gustavus 
 Vasa to introduce Christianity among the neglected Lap- 
 landers. But it is the most famous century for E-oman 
 Catholic missions. The maritime expeditions of the 
 Portuguese and Spaniards were, from the first, insepa- 
 rably connected with missionary efforts ; and in all the 
 early voyages for conquest or for commerce we trace a 
 distinct religious motive mixed with political and mer- 
 cantile schemes. How far that motive prevailed, and 
 to what extent it was sincere, may be questioned, but 
 that it did exist there cannot be a doubt. Indeed, 
 from the time of the famous Papal gram: to the Portu- 
 guese Crown in 1441^, the object most prominently 
 
 ^ The colony was founded as an asylum for persecuted Huguenots ; 
 and the missionary efforts were but few, and only a secondary object. 
 The disastrous termination of the colony and mission was due to the 
 treachery of Villegagnon, who had first proposed the plan to Admiral 
 Coligny. See Brown's History of the Propagation of Christianity, Ch. I. 
 
 2 " The sovereign pontiff made a perpetual donation to the crown of 
 
INTRODUCTORY. 6 
 
 put forward as the incentive to further discoveries was 
 the spread of the Catholic faith; and whatever may- 
 have been the mixed motives of the adventurers who 
 joined the expeditions, some of the chief promoters of 
 these expeditions, — such as Prince Henry of Portugal, 
 and Queen Isabella of Spain, — were doubtless actuated 
 by a sincere desire to extend the knowledge of the 
 Christian religion, and the influence of the Christian 
 Church. 
 
 So early as 1484 we find mention of an African 
 chief sending an embassy to the King of Portugal, and 
 requesting him to send priests to his dominions. The 
 result of this embassy was the Portuguese mission to 
 Congo, which attained considerable success \ The 
 Spanish conquests in America, and the Portuguese 
 acquisitions, both in South America and in India, gave 
 a large scope to missionary enterprise : and the various 
 monastic orders, especially the new 'Society of Jesus,' 
 furnished an abundant supply of agents. In 1542 
 Xavier landed at Goa. In 1549 a Jesuit mission was 
 sent to Brazil by King John III. of Portugal. In 
 1583 Ricci landed in China. And one of the most 
 celebrated names in missionary annals, Bartholomew 
 de Las Casas, belongs to the first half of this century. 
 
 Portugal of all lands or islands which had been, or might be, discovered 
 between Cape Bojador and the East Indies, and granted at the same 
 time a plenary indulgence for the souls of all who might perish in the 
 prosecution of an enterprise calculated to rescue those extensive regions 
 from the hands of in6dels and pagans." Cooley's Maritime and Inland 
 Discovery, Vol. i. p. 355. 
 
 ^ See Helps, Spanish Conquest in America, Vol. i. pp. 76, 77. 
 
6 INTRODUCTORY. 
 
 In the seventeenth century " the Jesuits sent many 
 missionaries to the East Indies, to Tonquin, Bengal, 
 Madura, the coast of Coromandel and Surat, with but 
 moderate success \" Eoman CathoUc missionaries also 
 laboured among the Chippeways, Mohawks, and other 
 tribes of North American Indians. Perhaps the most 
 noted mission in this century was that of the Jesuits 
 in Paraguay. The Brazil missionaries, too, continued 
 their labours, and "as early as 1683 there were fifty- 
 six thousand baptized Indians on the banks of the 
 upper Maranonl" We come now to the commence- 
 ment of Protestant missionary efforts. In 1620 the 
 'Mayflower' arrived at New Plymouth, and "in the 
 year 1646 the General Court of Massachusetts passed 
 an act encouraging the propagation of the Gospel 
 amons" the Indians I" The celebrated Eliot, who was 
 called 'the Apostle of the Indians,' laboured for forty 
 or fifty years in North America in the latter half of 
 this century. In the other hemisphere, the Dutch, to 
 whom the Portuguese colonies in Ceylon had been 
 ceded, had the opportunity of prosecuting the work of 
 missions among the natives of that island. This they 
 did with much nominal, but little real, success ^ 
 
 Early in the eighteenth centur}^ the Danish mission 
 to Tranquebar commenced a work in South India 
 which laid the foundations of the extensive success 
 
 1 English Cyclopcedia, Art. 'Missions.' 
 
 2 Markham's Valley of the Amazons, quoted in From Pole to Pole: a 
 Eandhooh of Missions, Ch. vi. 
 
 3 From Pole to Pole, Cb. v. ■* See below, pp. 16—19. 
 
INTRODUCTORY. 7 
 
 which has since crowned the Church of England mis- 
 sions in that country. Ziegenbalg, Plutschau, dnd, 
 most of all, Swartz, are honoured names in connexion 
 with the Danish mission \ The Rev. J. Kiernander 
 was the first Protestant missionary to Bengal. He 
 had taken charge of the Cuddalore mission in 1740, 
 but in 1758 he removed to Calcutta. There was not 
 much progress, however, in missionary operations 
 in the north of India until the establishment of the 
 Baptist mission at Serampore at the end of the cen- 
 tury. 
 
 One of the most interesting facts in reference to 
 missionary enterprise during the eighteenth century is 
 the extraordinary activity of the small body of Mora- 
 vians. "It is worthy of particular observation," says 
 Dr Brown^ " that when the Moravians sent forth their 
 first missionaries the congregation consisted of only 
 six hundred persons, most of whom were poor despised 
 exiles, yet... in the short period of eight or nine years 
 they sent missionaries to Greenland, to St Thomas, 
 Surinam, Berbice, the Indians of North America, to 
 the negroes of South Carolina, to Lapland, to Tartary, 
 to Guinea, to the Cape of Good Hope, and to the 
 island of Ceylon." 
 
 ^ In the year 1709 the first contribution of the English was sent to 
 the Indian mission. *' Twenty pounds and a case of books were sent 
 from the Society for the Propagation of the Gospel." The Society for 
 Promoting Christian Knowledge took charge of the Danish mission in 
 1709-10 until 1824, when the mission was taken up by the Society for 
 Propagating the Gospel in Foreign Parts. 
 
 ^ History of Propagation of Chnstianity, 
 
"8 INTRODUCTORY. 
 
 The close of the eighteenth century witnessed a 
 remarkable outburst of missionary zeal and enthusiasm 
 in England, which may be traced to the growth of 
 spiritual religion, consequent on the labours of Whit- 
 field and Wesley. The 'Evangelical Movement' which 
 began with methodism saved the nation from lapsing 
 into infidelity, awaked the dormant energies of the 
 Church of Enofland, and brou^^ht into vigorous action 
 aspirations after the extension of Christ's kingdom 
 which soon bore fruit in the very large and decided 
 increase of missionary efforts by which the nineteenth 
 century has been characterized. It would be needless 
 to particularize all the different missions which have 
 been set on foot since the foundation of the Wesleyan 
 Missionary Society in 1786, the London Missionary 
 Society in 1795, and the Church Missionary Society in 
 1799. Suffice it to say that at the present time there 
 is hardly a single portion of the globe where some 
 efforts have not been made to sow the good seed of 
 the Word of God. In Africa, west, south, and east ; 
 in India and Ceylon, Burmah and China ; among the 
 Bed Indians of North America, the negroes of the 
 West Indies, the Esquimaux of Greenland and Labra- 
 dor, and the Indian tribes of South America ; amid 
 the natives of New Zealand, and in the * many- 
 islanded' Pacific, we may track the footsteps of those 
 who bring good tidings of good, and publish salvation. 
 That the efforts made are very inadequate to the re- 
 sults aimed at — that the labourers are, even now, very 
 few, though the harvest truly is plenteous — that the 
 
INTRODUCTORY. 9 
 
 work done is but a feeble and limited instrumentality 
 is true enough. And sad it is that such should be the 
 case : sad, too, that there should be among professed 
 Christians persons who are not ashamed to taunt the 
 supporters of missionary work with the little success 
 which has been obtained'; saddest of all to reflect that 
 the more rapid and complete diffusion of Christianit}^ 
 which might by this time have been achieved, has 
 been hindered by the indifference and irreligion of 
 Christians themselves. The object of this essay will 
 be to show that the obstacles which have arisen to 
 missionary success among the heathen from the side 
 of Christians themselves have been many and great ; 
 and that if Christians had been more earnest, more 
 honest, and more consistent in acting up to the prin- 
 ciples of their holy religion, there would have not been 
 the reason which there now is to lament for the little 
 progress which has been made in the great work of 
 evangelizing the world. 
 
 1 Little it is, absolutely ; but relatively to the amount of labour 
 and expense employed it has not been little. What is most to be wished 
 for is that a fitter proportion of Christians' wealth, and a larger amount 
 of Christian interest should be given to what should surely be considered 
 by Christians a great and glorious undertaking. 
 
X- ..-- ' ^^ v'^ /■ 
 
 CHAPTER II 
 
 OBSTACLES TO MISSIONARY SUCCESS. . 
 
 It is a difficult matter rightly to classify the obstacles 
 which have hindered the success of missionary work 
 among the heathen, in consequence of the defective 
 moral and religious condition of the very persons whose 
 religious creed the heathen were invited to adopt. Yet 
 without such classification this essay would become a 
 mere compilation of testimonies drawn from missionary 
 records bearing upon the subject. The hindrances to 
 the successful prosecution of missionary work which we 
 have now to consider have been mainly produced by 
 causes external to the missions : but our view of the 
 impediments w^hich are owing to the unchristian con- 
 duct of Christians in their intercourse with the heathen 
 will not be complete unless we also take notice of the 
 moral and religious defects which have characterized 
 some of the methods of missionary work, and have 
 almost deprived them of their claim to be reckoned as 
 missionary work at all. We shall have, then, to con- 
 sider what, viewing the matter from the missionary 
 side, we may call Internal and External Obstacles : and 
 the subject of this chapter will fall under two main divi- 
 sions : viz. 
 
OBSTACLES TO MISSIONARY SUCCESS. 11 
 
 I. Hindrances arising from unchristian methods of 
 missionary work. 
 
 II. Hindrances arising from unchristian conduct on 
 the part of those professed Christians with whom the 
 heathen have had intercourse. 
 
 I. 
 
 The only true method of missionary work is moral 
 suasion. "Go ye into all the world, and disciple all 
 nations." "Go into all the world and proclaim the glad 
 tidings to all creation." "Ye shall be ivitnesses unto 
 me both in Jerusalem, and Judaea, and Samaria, and 
 unto the ends of the earth\" Such are the commands 
 of Christ. There is a message to be delivered. It is 
 to be given to men in its simplicity. No force and no 
 fraud may be used without contradicting the very pur- 
 port and significance of the message itself. The conse- 
 quences of its acceptance and rejection rest with God. 
 Neither bribes nor penalties are warranted in the pro- 
 mulgation of Christ's gospel. For the faith without 
 which it cannot be accepted consists in a willing sub- 
 mission of the heart and understanding to a Divine 
 Revelation of God's nature and doings, — and not in an 
 unwilling or unintelligent conformity to ecclesiastical 
 systems or ceremonies. 
 
 Now there are three methods of propagating Chris- 
 tianity which stand out in the history of Missions as 
 unmistakeably antagonistic to the only true and Chris- 
 
 1 Matt. xxvi. 19 ; Mark xvi. 15 ; Acts i. 18. 
 
12 OBSTACLES TO MISSIONARY SUCCESS. 
 
 tian method. These we may term the coercive method, 
 the political method, and the ' accommodation ' method. 
 
 Section I. 
 
 The operation of the coercive method may be seen 
 in early European history, as in the wars of Charle- 
 magne with the pagan Saxons. It received a mighty 
 impulse in the Crusades, when the idea of fighting 
 against the infidels became the highest object of chival- 
 rous aspirations. Nor had its employment ceased in 
 the earlier portion of the period of history with which 
 our essay is concerned. Indeed, the view of missions 
 prevalent among the successive companies of adventu- 
 rers who left Portugal and Spain in the fifteenth and 
 sixteenth centuries, to traverse the ocean in search of 
 new lands and new wealth, was that of a holy war, a 
 conquest of new domains for the Catholic Church. The 
 Moors had been expelled from Spain, and the warfare 
 with these enemies of the faith had ended. But ex- 
 tended navigation now opened the way for '' a kind of 
 crusade into splendid and unknown regions of infi- 
 dels \" The conquest and the conversion of heathen 
 tribes were regarded by many at that time as almost 
 synonymous terms. The natives were to be made 
 Christians. Subjected to the yoke of a foreign invader, 
 they were by the same process to be brought under the 
 yoke of Christ ! Strange mixture of the earthly with 
 the heavenly, of "the things which are Caesar's" with 
 
 ^ Prescott. 
 
OBSTACLES TO MISSIONARY SUCCESS. 13 
 
 "the" things which are God's"! Yet who can be sur- 
 prised that such sentiments should prevail among Ro- 
 man Catholics, when the Pope of Rome could claim, 
 and exercise, without dispute, the right as Head of the 
 Church to make a grant of all newly-discovered coun- 
 tries to sovereigns who acknowledged his supremacy? 
 The proclamations used by the Spanish conquerors in 
 America proceeded upon the assumption "that to Jesus 
 Christ all power was given in heaven and earth, and 
 that this power devolved upon the Pope ; who accord- 
 ingly possessed authority in every land, not only for 
 the preaching of the gospel, but also for compelling 
 men to obey the law of nature \" The invaders were 
 instructed to declare to the natives of the countries 
 which they invaded the principal doctrines of the Chris- 
 tian faith; "to acquaint them, in particular, with the 
 supreme jurisdiction of the Pope over all the kingdoms 
 of the earth ; to inform them of the grant which the 
 holy Pontiff had made of their country to the King 
 of Spain," and then to require their adoption of the 
 Spaniards' religion, and their submission to the Spanish 
 king. If the natives refused to comply, fire and sword 
 were to be used to compel them^. 
 
 That such a method of propagating Christianity 
 
 ^ Sepulveda, in his treatise De Justis Belli Causis, quoted by He]ps 
 in his Spanish Conquest in America, "Vol. IV. p. ^20. See, also, Helps' 
 account (in the same chapter) of the discussion at Yalladolid between 
 Sepulveda and Las Casas. 
 
 2 Robertson's America, Ek. iii. Compare Pizarro's threatening mes- 
 sage to Atabuallpa ; and the oration of Father Vicente at his interview 
 with the Inca (Helps, Vol. in. p. 516, 532 flF.). See Appendix, Note A. 
 
14 OBSTACLES TO MISSIONARY SUCCESS. 
 
 was opposed to the very truth and substance of Chris- 
 tianity is evident. Nor could the heathen have been 
 favourably inclined to embrace the religion of men 
 whose first act was to deprive them of their lands and 
 their liberty, and who required them to acknowledge 
 an unknown earthly sovereign as the requisite preli- 
 minary to their worshipping the One True God, their 
 unknown heavenly King. The pungent answer of the 
 Caciques of Cenu to "the Bachilier Enciso," when he 
 invaded their country and read the ^Requisition^' to 
 them, shews the scornful opposition with which such 
 unreasonable requirements might fairly be met. They 
 replied to Enciso that what he said about one God 
 seemed good to them, but that in what he " said about 
 the Pope being the Lord of all the universe in the 
 place of God and that he had given the land of the 
 Indies to the king of Castille, the Pope must have been 
 drunk when he did it, for he gave what was not his ; 
 also that the king who asked for, or received, this gift 
 must be some madman, for that he asked to have that 
 given him which belonged to others ; and they added 
 that should he come there to take it they would put 
 his head on a stake. They were lords of this country, 
 and there was no need of any other I" 
 
 1 This remarkable document (El Eequerimento) is quoted by Helps, 
 Vol. I. 379 : and is like the general form of proclamation alluded to by 
 Robertson, as quoted above. (See Appendix, Note B.) 
 
 2 Helps, Vol. I. 401, 402. Compare with this reply of the Caciques 
 of Cenu that of the Inca Atahuallpa to Vicente de Valverde in which 
 he drew a contrast between the messages of peace and brotherhood 
 which had been previously sent to him and the present menace of fire 
 and sword, &c. Helps, Vol. iii. 540. 
 
OBSTACLES TO MISSIONARY SUCCESS. 15 
 
 Altogether it is hardly too strong a way of stating 
 the case to say that " the work of converting heathen 
 people was at first undertaken in a barbarous spirit, and 
 nominal conversions were often effected by the sword \" 
 
 There has been preserved a curious despatch from 
 Columbus to the Court of Spain, in one paragraph of 
 which "he boldly suggests that for the advantage of 
 the souls of the cannibal Indians the more of them that 
 could he taken the better,'' and he advises " that caravels 
 should be sent each year with necessary things and the 
 cargoes be paid for in slaves taken from amongst the 
 cannibals I" We may see from this proposal for the 
 establishment of a slave trade as a branch of missionary 
 work, what strange notions were entertained even by 
 the most enlightened minds of that period in reference 
 to the extension of the Christian religion. 
 
 The central idea of missionary enterprise as it was 
 at first undertaken in connexion with maritime dis- 
 covery was not the proclamation of the gospel, but the 
 authority of the church. This fact, together with the 
 high regard which was then paid to mere external 
 communion with the church and to the administration 
 of baptism^ explains though it cannot justify the dis- 
 regard of common fairness and honesty which cha- 
 racterized the efforts made to conquer heathen 'for 
 their good^' 
 
 ^ English Cydopcedia, Art. ** Missions." 
 
 2 Helps, Vol. I. 135. 3 See Helps, Vol. I. 28. 
 
 * See Bernardo de Mesa's opinion laid before the Spanish king with 
 reference to the servitude of the Indians. Helps, Vol. i. 258 (See 
 Appendix, Note C). 
 
16 obstacles to missionary success. 
 
 Section IL 
 
 The most signal instance of another faulty method 
 of missionary work calculated rather to hinder than to 
 promote the extension of true religion is to be found 
 in the history of the Dutch settlement in Ceylon. The 
 Dutch in their attempts to christianise the natives 
 depended too much on legislative enactments, and the 
 enforcement upon the heathen of political tests. Bap- 
 tism was made a civil distinction. It was the law 
 '' that none could inherit property but those who wero 
 baptized and registered ^" The consequence of this 
 political method of christianizing was that " there 
 spread over the island an organized hypocrisy^." This 
 was painfully evident, when, " on the accession of British 
 rule, the natives were prepared to persevere in the same 
 unsoundness of profession. The Singhalese brought 
 their children in crowds to the ceremony of ' Christiani- 
 karenewa,' or Christian making. It had been declared 
 honourable by the Portuguese to undergo such a cere- 
 mony [baptism] ; it had been rendered profitable by. 
 the Dutch, and after 300 years' familiarity with the 
 process the natives were unable to divest themselves 
 of the belief that submission to the ceremony was en- 
 joined by orders from the civil government ^" Sir E. 
 Tennent, in his Christianity in Ceylon, speaks of a 
 body of 'Government Christians,' who with scarcely 
 
 1 Missionary Guide Booh, c. viii. § 4. 
 
 2 Church Missionary Intelligencer (Aug. 1858). 
 
 3 Ihid. 
 
OBSTACLES TO MISSIONARY SUCCESS. 17 
 
 an exception are heathens or sceptics, and whose reck- 
 less and abandoned conduct proves a great obstacle to 
 Chiistianity. This class is the product of the Dutch 
 policy \ The same policy was followed in the islands 
 of the Indian Archipelago with the same lamentable 
 results, namely, a large number of nominal converts 
 who on the first convenient opportunity relapsed into 
 heathenism '^ 
 
 The evil effects of such a method of propagating 
 Christianity are evident. How could truth and sin- 
 cerity be expected on the part of the converts ? When 
 "proclamation was publicly made that no native could 
 aspire to the rank of modliar, or be permitted to farm 
 land or hold office under the government, who had not 
 first undergone the ceremony of baptism, become a 
 member of the Protestant church, and subscribed to 
 the doctrines contained in the Helvetic confession of 
 faith V many natives of course came forward, promptly 
 enough, '' to exhibit themselves possessed of the neces- 
 sary qualifications for office," and "made ready pro- 
 fession of Christianity." But what was their Christian- 
 ity worth? and what must have been the impression 
 left on their naturally suspicious minds ? This system 
 of political bribery, as Tennent calls it, was in reality 
 no less a system of comj)ulsion than the coercive 
 
 ^ Tennent's Christianity in Ceylon, pp. 85, &c. 
 
 2 See Abeel's Journal of a Residence in China, p. 6. " Professing 
 Christians were preferred to their heathen neighbours in the distribution 
 of petty offices under government, and even a monthly allowance of 
 rice was served out to those, and those only, who had received baptism." 
 
 3 Tennent, p. 45. 
 
 2 
 
18 OBSTACLES TO MISSIONARY SUCCESS. 
 
 method of fire and sword ; not indeed so cruel, or so 
 fatal to the temporal interests of those affected by it ; 
 but a system which from the very reason that it was 
 more seductive was the further removed from that 
 honest simplicity with which Christian truth should 
 be commended to the consciences of men. And when 
 the natives saw that government pressure, as they 
 might call it, was put upon them to induce an imme- 
 diate adoption of a foreign creed, the nature of which 
 they could not be expected to understand, and the 
 arguments for which they could not be expected to 
 oppose, surely "they could not fail to conclude that 
 there must be something defective or unreal in a reli- 
 gion" which required such means for its extension. 
 However good the motive may have been, the Dutch 
 made a serious mistake in adopting this policy : " it 
 was tantamount to setting a premium on hypocrisy \" 
 The ecclesiastical records of the Dutch in Ceylon con- 
 tain an expression of the conviction felt by the Dutch 
 ministers themselves, that large numbers of the con- 
 verts were merely nominal, their profession unsound, 
 and the converts themselves sine Christo Christiani^. 
 Reference has been already made to the large class of 
 unsatisfactory so-called Christians which sprang up in 
 consequence of this political method of missionary 
 work. One of the greatest obstacles which has de- 
 terred the Singhalese from seeking Christianity, since 
 the British rule commenced on the island, is, we are 
 
 ■ Hough's History of Christianity in India, Vol. in. p. 93. 
 2 Tennent, p. 65. 
 
OBSTACLES TO MISSIONARY SUCCESS. 19 
 
 told on good authority ^ "the apprehension of being 
 identified by their conversion with a class whose repu- 
 tation and whose practice are alike an outrage on the 
 religion in which they were born, and an insult to that 
 which they profess to have adopted." 
 
 Section III. 
 
 The 'accommodation' to the prejudices of the 
 heathen, which has given its name to the strange 
 system of missionary operations which we have now 
 to consider, was used extensively by the Jesuits, espe- 
 cially in India and China ; and was the source of much 
 dispute between their order and the Dominicans, Ca- 
 puchins, and other missionaries who — sometimes from 
 jealousy of the success of Jesuit missionaries, some- 
 times also, it is to be hoped, from a regard for the 
 truth and honour of Christianity — objected very stren- 
 uously to " the mixture of heathen and Christian ele- 
 ments" in the Jesuits' method of teaching^ The most 
 remarkable exhibition of the system is to be found in 
 the history of the Madura mission ^ Kobert de No- 
 bili, who was the founder of the mission, having qua- 
 lified himself for the task by a diligent study of the 
 native languages, pretended to be a Brahman from the 
 
 1 Tennent, p. 90. 
 
 2 See Kurz, History of Christian Church, Vol. 11. §§ 35. 3 ; 45. 3. 
 (T. & T. Clark, Edinburgh). Dubois, Letters on the State of Christianity 
 in India, L. i. p. 7. 
 
 3 So contrary are the deceit and intrigue manifested in the history of 
 this Mission, that the Historian of Christianity in India almost feels 
 bound to apologize for introducing it. (See Hough, ii. 218.) 
 
 2—2 
 
20 OBSTACLES TO MISSIONARY SUCCESS. 
 
 West ; and lie with his colleagues entered upon a mar- 
 vellous labour of deception \ with " the determination 
 to become all things to all men for the accomplishment 
 of their object ; withholding till some more favourable 
 time the inculcation of Christian simplicity, and adopt- 
 ing, in the interim, almost without qualification, the 
 practices of heathenism^" In most vivid contrast with 
 the simplicity which had characterised the labours of 
 Xavier is the tortuous policy of Nobili and his follow- 
 ers. He had clone little, they thought, to penetrate 
 into the ranks of heathenism, but they would do more. 
 He had offended the prejudices of the Hindu by 
 preaching to the poor and oppressed, the Pariah and 
 the outcast ; they (forgetful of one great sign of the 
 truth of Christianity, that "to the poor the Gospel is 
 preached ") would ingratiate themselves with the proud 
 and haughty Brahman. And so they adopted the 
 clothing, the habits, the food of the Brahmans. They 
 announced themselves as Brahmans from the West ; 
 they did not scruple to employ forgery and perjury in 
 order to substantiate their claims^. They went about 
 clothed in the sacred yellow robe ; they bore the sacred 
 spot of sandalwood-paste upon their foreheads ; they 
 wore the wooden shoe ; they religiously abstained from 
 meat and intoxicating liquors ; they religiously per- 
 
 1 See Steinmetz, Hhtory of the Jesuits, Vol. ill. 491. Tlie lives of the 
 Jesuit missionaries, says the Eev. W. S. Mackay, quoted in Steinmetz, 
 " were but one long, persevering, toilsome lie." 
 
 ^ Tenneiit's Christianity in Ceylon, p. 16. 
 
 3 See Hough, ii. 231. Steinmetz, Vol. HI. 378. 
 
OBSTACLES TO MISSIONARY SUCCESS. 21 
 
 formed the requisite ablutions ; and " affected to spurn 
 the Pariahs and lower castes \" They incorporated 
 heathen customs into the ceremonies of the Romish 
 Church until the only distinction between a procession 
 of 'Christians' and a procession of heathen was that 
 the image of the Virgin took the place of the idol 
 Vishnu or Siva upon the sacred car ! " There was the 
 same noise of trumpets, and taum-taums, and kettle- 
 drums ; there was the same blaze of rockets, and 
 Roman candles, and blue lights ; there were the same 
 dancers with the same marks of sandalwood and ver- 
 milion on their naked bodies. The new Christianity 
 of Madura disguised itself as adroitly as the priests 
 who taught it. They married children with all the 
 silly observances of Paganism, and buried the dead 
 with all its ghastly superstitions^" 
 
 Thousands of converts are said to have been made 
 by the Jesuits in South India ; but, when Pope Bene- 
 dict XIV. in 1704, issued a rio'orous bull condemnino- 
 "all the superstitious practices till then tolerated by 
 
 ^ Tenrient, p. 17. Comp. Juvenci, in Steinmetz, Vol. iir. 381 (note). 
 "II ne faut pas qu'ils puissent dire: il vient encore nous precher le Dieu 
 des Pariahs." 
 
 2 Kaye's Christianity in India, p. 33. Eaye says, "It may be 
 questioned whether the Jesuit missionaries themselves were not the 
 only I'eal converts. It is almost enoui^li to say of the scandalous na- 
 ture of their proceedings tliat they brought a blush to the hard cheek 
 of Menezes." 
 
 For an account of one of these processions, see Calcutta Hevievf, 
 quoted by Tennent, p. 18 (note), and Hough, ii. 428, 429, Steinmetz, 
 III. 483 — 485. (These passages will be found below in the Appendix, 
 Note D.) 
 
22 OBSTACLES TO MISSIONAKY SUCCESS. 
 
 the missionaries," conversions ceased ; and when, at 
 last, the Hindus foimd out that these foreign teachers 
 were only disguised 'Feringhis' (Europeans), and were 
 fellow-countrymen with the French and English who 
 in the 18th century invaded their country, "apostacy 
 became general, and Christianity became more and 
 more an object of contempt and aversion in proportion 
 as the European manners became better known to the 
 Hindoos \" When the imposture had become a tho- 
 roughly recognized fact amongst the natives, what a 
 monstrous obstacle would it place in the way of true 
 missionary success ! No sincere and honest inquirer 
 after truth would be satisfied ; and those who were not 
 such inquirers, although they might not receive any 
 moral shock when they discovered the deceit that had 
 been practised by the missionaries, and might rather 
 applaud the ingenuity shown, would be encouraged in 
 their indifference to real religious truth ; that indiffer- 
 ence which is the very essence and characteristic of 
 ceremonial Hinduism. 
 
 The temporising policy of the Jesuits was as op- 
 posed to the truthfulness of the Gospel as their adop- 
 tion of the Brahmanistic status was to the humility 
 of the GospeP. And this 'accommodation' theory, 
 
 ^ Abb<? Dubois, Letters, &c. pp. ii, 12. 
 
 ^ For an answer to the plea of the Jesuits that accommodatinn to 
 heathen prejudices was indispensable to the success of missionary work, 
 see Hough's Reply to Abbe Dubois, pp. 68 fF. Compare Cardinal Bellar- 
 mine's remark condemning the conduct of his nephew Nobili. Cahoura 
 says that Bellarmine wiote his nephew "a letter full of reproaches," 
 and unhesitatingly condemned his conduct. He considered that to 
 
OBSTACLES TO MISSIONARY SUCCESS. 23 
 
 as might reasonably '6e expected, led to the degrada- 
 tion of the Christian missionary instead of to the ele- 
 vation of the heathen inquirer. Mr Hough ^ once 
 asked a priest on the Coromandel coast by what scrip- 
 tural authority they performed the ceremony of the 
 Rutt^ and other idolatrous customs. He replied, 
 " There is no authority for it in Scripture, but if you 
 come amongst dogs you onust do as dogs do!" 
 
 The character of the converts thus made could 
 hardly be expected to stand very high. Nor need we 
 be surprised to find among such converts ''nothing 
 else but a vain pJiantom of Christianity, without any 
 real or practical faith ^." How could it be otherwise? 
 These missionaries, afraid to proclaim the honest truth 
 and boldly confront the falsehood and pride of Brah- 
 manism, depending for their success upon an "un- 
 scriptural policy and shameful compromise of every- 
 thing resembling the pure and undefiled religion of 
 the New Testament^;" glorying in the devices of hu- 
 man wit instead of bearing the reproach of Christ's 
 
 imitate the Brahmans and to observe heathen rites was opposed to the 
 humility of Christ and very dangerous to the faith. Mi7ius quidem est, 
 he says, ut Brachmani non convertaniur ad fidem quatn ut Chnstiani 
 non libere et sincere Evanrjclmm prcBdicent. (Steinmetz, Vol. ill. 383.) 
 
 ^ Reply to Dubois, p. 82. 
 
 ^ The "Rathan" or "Ter," as it is called in S. Indi-i, is the sacred 
 car on which the idols are placed, when the piiests and worshippers 
 go in procession. The Romanists use this sacred car in exactly the 
 same way as the heathen, with the exception that the images are images 
 of the Virgin Mary and Saints instead of being representations of 
 Vishnu, Siva, Kali, and other heathen deities. See Hough's Reply, p. 83. 
 
 ^ Dubois' Letters, <i;c. p. 73. ■* Hough's Reply, p. 85. 
 
24 OBSTACLES TO MISSIONARY SUCCESS. 
 
 Gospel; degrading the truth of Christianity even in 
 the eyes of their Roman Catholic brethren — how could 
 these men expect to find sincerity, stedfastness, or 
 " practical faith " in their converts ? 
 
 A similar "religious pohcy" to that adopted in 
 India was followed by the Jesuits in China. They 
 " allowed their converts there to retain man}^ of their 
 idolatrous superstitions ; and while they took away 
 from them some of their clay-gilt gods they sul^sti- 
 tuted in their stead the imas^es of the Virmn, &c., and 
 relics of saints \" The Jesuits, in oj^position to Domi- 
 nicans and Franciscans, maintained that the Chinese 
 ceremonieo in honour of the dead were civil, and not 
 religious, rites": and thus defended their toleration of 
 what by less subtle minds were at once recognized and 
 condemned as heathenish practices. These "Chinese 
 customs" were condemned by the Papal see at the 
 same time when the proceedings of the Jesuits in 
 India were forbidden". 
 
 We have said enoudi to shew that the cause of 
 
 o 
 
 Christianity in the world has been injured even by 
 some of the methods adopted to propagate it, because 
 those methods themselves have been wanting in the 
 
 1 Missionary Guide- Boole, p. 229. 
 
 2 Medhuist's China, its State and Prospects, Ch. ix. 
 
 2 Steinmetz (ill. 509) speaks of the favour with which the Jesuits 
 looked upon the Chinese system, and says of one of their altars "lately 
 discovered at Shanghai," an engraving of which he gives, "It certaiuly 
 very emphatically attests the extent to which the acconiniodating Jesuits 
 engrafted their religion on that of the pagans — on thtir very altar of 
 sacrifice uniting the heathen symbol of the Dragon and the Spirit of 
 Fire with the Cross, the I. H. S. and nails of the Company." 
 
OBSTACLES TO MISSIONARY SUCCESS. 25 
 
 essential qualifications of justice, sincerity, and truth. 
 Physical force, political expediency, 'pious frauds/ — 
 these are weapons which only recoil against those who 
 use them ; they are forged on human anvils, and have 
 never proved mighty in God's sight, whatever they have 
 appeared to men, for the pulling down of the strong- 
 holds of error and sin\ Men may be forced, or cajoled, 
 or deceived, into the profession of Christianity, but the 
 possession of it can only be acquired by a diviner and 
 more spiritual method I 
 
 11. 
 
 We proceed now to consider the hindrances which 
 the unchristian conduct of nominal Christians has placed 
 in the way of missionary success. 
 
 The three thiugs which, considered in connexion with 
 the subject of religion, form the most important features 
 of the history of the world's progress, are conquest, 
 commerce, and colonization. And these three, with the 
 blended good and evil occasioned by them, have all 
 
 ^ TO. yap oirXa yjiiiJiv r^s arpareias ov crapKiKa dXKa ovvard t(^ 
 Qeip irpbs Kadalpecnv ox^p^P-dTwv. k.t.X. {2 Cor. x. 4.) 
 
 ^ The Romanist method and means of converting the heathen (not 
 only among the Jesuits but generally,) partook more of the mechanical 
 than of tlie moral element of missionary work. See, for instance, a 
 description of proselytizing by the Spaniards in California (1767) in the 
 Church Missionary Intelligencer, Oct. 1858. Compare the account of 
 the baptisna of Juan Gigante on Magellan's vessel {Cooley, Vol. ii. 
 48), and the remarks of Robertson {America, Book viii.). Southey, in 
 his Life of Wesley, relates that an Indian chief Tonochichi said to 
 Wesley, "We would not be made Christians as the Spaniards make 
 Christians, ice tcould be taught before we are baptized." See also Southey 's 
 History of Brazil, Ch. viii. Steinmetz, III. 408, 504. (Some of the 
 passages referred to will be found in Appendix, Note E.) 
 
26 OBSTACLES TO MISSIONARY SUCCESS. 
 
 contributed to the development of that international 
 life, or interdependence of one people upon another, 
 which though always in some degree operative within 
 smaller spheres of action and intercourse, has, since the 
 period of the Reformation, gradually extended itself to 
 the remotest regions of the globe. This development of 
 mutual intercourse, like all processes of human thought 
 and action, has borne within itself sources of weakness 
 as well as of strength, seeds of error as well as of truth, 
 occasions for the exhibition of the evil, as well as of 
 the nobler, side of human nature. Conquest has not 
 contented itself with such a subjugation to law of 
 previously uncivilized tribes as might form the basis 
 of national expansion and elevation^: but the lust of 
 power has given rise to pride and cruelty. Commerce 
 has not always been, as it ought to be, doubly bene- 
 ficial, (like Mercy, blessing him who gives, and him who 
 takes) : " but the greed of gain has produced a fearful 
 amount of fraud and injustice. Colonization has never 
 proved an unmixed good for the land in which new 
 settlements have been made : but amid the benefits of 
 mutual intercourse the Wices of civilization' have re- 
 produced themselves in another soil, often inoculating a 
 new race with a hitherto unknown poison. And when 
 the oppressive conqueror, the fraudulent and grasping 
 
 ^ Nihil ad posteros gloriosius nee lionorificentius transmitti potest 
 quam barbaros domare rudes et paganos ad vitse civilis societatem 
 revocare effcros in gyrum rationis reducere hominisque atheos et a Deo 
 alienos divini numinis reverentia imbuere. Hakluyt, quoted by Ander- 
 son, History of the Colonial Church, Vol, i. p. 159 (note) (2d Ed,), 
 
OBSTACLES TO MISSIONAEY SUCCESS. 27 
 
 merchant, and the irreligious colonist, have been, by- 
 profession, Christians, it may be seen at once how huge 
 an obstacle the conduct of such persons would raise to 
 the praiseworthy efforts of the Christian missionary. 
 
 In correspondence with what has been said we shall 
 endeavour to view the obstacles to missionary success 
 under three aspects; namely, obstacles of Oppression ; 
 obstacles of Avarice; and obstacles of Evil Example, 
 The division of the subject is only a rough one, and it 
 will be easily seen that the demarcations of the three 
 classes are not very distinct ; but they are sufficiently 
 so to make the discussion of the subject more lucid than 
 it would be if we contented ourselves with a simple 
 chronological or geographical arrangement. In the 
 first section we shall consider the treatment of heathen 
 by European conquerors ; in the second, the opposition 
 which the greed and rapacity of traders has offered to 
 missionary efforts ; and in the third, the shameful hin- 
 drances which the ill-conduct of Europeans in heathen 
 countries has presented to the successful progress of the 
 missionary work. 
 
 Section I. Conquerors. 
 
 1. We have already seen that the theory of the ear- 
 liest missions from Europe to the heathen nations in 
 the newly-discovered regions of the world was based 
 upon the idea of conquest. But there were far worse 
 hindrances to the success of missions among the heathen 
 than a faulty and unjust theory. A study of the man- 
 ner in which the Portuguese and Spanish expeditions 
 
28 OBSTACLES TO MISSIONARY SUCCESS. 
 
 to America and India were conducted, and of the con- 
 duct of most of those who conducted them, leads us 
 to the conchision that, however grand the pubUc pro- 
 fessions which were made of subserving the ca.use of 
 Christianity by the subjugation of barbarous nations to 
 the Cross of Christ, and however sincere on the part of 
 a few enlightened individuals such professions might 
 have been, there was but little real Christianity at all 
 among those bands of adventurers who in search of 
 fame or wealth left Europe for the Indies, East and 
 West. 
 
 Of the cruelties of the Spaniards in the West Indies 
 and on the 'Terra Firma' of America, and of the conse- 
 quent abhorrence in which their name was held by the 
 native tribes, let the famous Bishop of Chiapa — the 
 earnest, eloquent, and indefatigable 'Protector of the 
 Indians' — speak. He says^ that the advent of the SjDa- 
 niards to the Indian tribes of the American islands and 
 continent was like the assault of hungry tigers, wolves, 
 and lions upon gentle lambs ; that the Spaniards, ' who 
 boasted themselves of being Christians,' employed them- 
 selves in destroying the Indians by cruel wars and un- 
 just and savage slavery ; and he applies to them the 
 words in Zechariah^ " Feed the flock of slaughter, whose 
 possessors slay them, and hold themselves not guilty ; and 
 
 ^ My quotations from Las Casas are taken from a Latin translation 
 of his Destruction of the Indies, dedicated to Frederic IV., Count Pala- 
 tine. This Latin translation is entitled Crudelitaies Ilispanorum in 
 Indiis Patratce. My references are to the pages of this Edition. I 
 have also consulted a French version, edited at Amsterdam, 1698. 
 
 ^ xi. 4, 5. 
 
OBSTACLES TO MISSIONAKY SUCCESS. 29 
 
 they that sell them say, Blessed he the Lord, for I am 
 rich." 
 
 The accounts which Las Casas gives of the inhu- 
 man tortures inflicted upon the poor Indians, and of 
 the reckless conduct of the Spaniards, are enough to 
 make the reader shudder with horror at the deeds of 
 the ' Christians,' and weep for pity at the sufferings 
 of the 'heathen.' And, according to the good bishop's 
 testimony, the inducement to the jDerpetration of all 
 this cruelty was the lust of power and of gold. " This 
 it was," says he, ''which made the Spaniards treat the 
 natives, as he himself an eyewitness can testify, he 
 will not say as beasts — he wished it had been even 
 this — but as the very filth of the earth \" 
 
 The narrative of the Cuban cacique, Hathuey, has 
 been often quoted as an evidence of the abhorrence 
 excited among the native Indians by the avarice and 
 cruelty of the Spaniards. Mr Helps gives the story 
 thus^: "As for any inducements which the Spanish 
 religion held out to the Indians, we may judge how 
 far these were understood or estimated by the story of 
 Hathuey, cacique of a part of Cuba, who had spies at 
 Hispaniola to keep him informed of the proceedings 
 of the Spaniards there. He was in apprehension that 
 they would come, as they afterwards did, to his terri- 
 tory; so calling his people together, and recounting 
 the cruelties of the Spaniards, he said that they did 
 
 ^ Las Casas, p. 8. 
 
 2 Spanink Conquest in America, Vol. i. p. 199. (Las Casas, pp. 22, 
 
30 OBSTACLES TO MISSIONARY SUCCESS. 
 
 all these things for a great lord whom they loved much, 
 which lord he would now show them. Accordingly he 
 produced a small basket filled with gold. 'Here is the 
 lord whom they serve, and after whom they go, and 
 as you have heard they are already longing to pass 
 over to this place not pretending more than to seek 
 this lord ; wherefore let us make to him here a festival 
 and dances, so that when they come he may tell them 
 to do us no harm.' The Indians approved this counsel, 
 and danced round the gold until they were exhausted, 
 when the cacique turned to them and said the}^ should 
 not keep the god of the Christians anywhere ; for were 
 it even in tlieir entrails it would be torn out, but that 
 they should throw it into the river that the Christians 
 might not know where it was. ' And so,' says the ac- 
 count, 'they threw it.'" This same cacique was after- 
 wards conquered and sentenced to be burnt alive. 
 When he was at the stake, a Franciscan monk used 
 the time which was allowed him by the executioners 
 in persuading Hathuey to adopt the Christian faith, 
 saying that eternal glory w^ould be his, if he believed, 
 but if not, eternal punishment. After Hathuey had 
 thought a little, he asked the monk whether the gate 
 of heaven would be open to the Spaniards. The monk 
 replied that it would be to the good Spaniards. The 
 cacique without further hesitation said that he had no 
 wish to go to heaven, but would rather go to hell lest 
 he should be in the same abode with that cruel race\ 
 "This," adds the indignant narrator, ''is the kind of 
 ^ Las Casa?, pp. 23, 24. 
 
OBSTACLES TO MISSIONARY SUCCESS. 31 
 
 honour which is paid to God and our holy faith by the 
 Spaniards in America." 
 
 Another narrative of Las Casas furnishes, perhaps, 
 still more striking evidence of the hindrance to mis- 
 sionary work which arose from the reckless conduct of 
 the Spaniards. It is an account of what took place in 
 Yucatan. Four Franciscan monks, who were received 
 into the country on the express condition that they 
 should come by themselves, and not be accompanied 
 by the Spaniards (whom the natives looked upon as 
 almost a different race from the missionaries who 
 treated them kindly), had made some progress in the 
 conversion of the natives to Christianity. The idols 
 had been burnt. The children were under Christian 
 instruction. Neighbouring tribes came in, and volun- 
 tarily (a thing unheard of before) submitted themselves 
 to the Spanish rule. The joy and hope of the monks, 
 Las Casas tells us, were now great. But " lo ! by some 
 other way eighteen Spanish horsemen and twelve foot- 
 soldiers came into the country, bringing with them 
 many loads of idols which they had taken in other 
 countries. The captain of the Spaniards summoned a 
 chief of the province into which they had entered, and 
 bade him take these idols and distribute them, through 
 his own territory ; and that an Indian man or woman 
 was to be given in exchange for each idol : otherwise 
 he would make war against him." The terrified chief 
 did so, and the Indians gave up their children : " he 
 w^ho had two, one ; and he who had three, two : and 
 so was transacted this sacrilegious bargain, and the 
 
^2 OBSTACLES TO MISSIONARY SUCCESS. 
 
 cacique managed to satisfy those — I will not call them 
 Christians, but — Spaniards." The narrator then men- 
 tions the death of Juan Garcia, one of these *' sacrile- 
 gious robbers," and tells us that Garcia's last act was 
 to enforce upon an Indian attendant that the idols 
 under his bed were very good ones, and that the price 
 she was to ask for them must not be less than an In- 
 dian for each. Las Casas concludes his account with 
 indignant irony. '' Let persons now reflect what sort 
 of progress in religion is made, and what sort of ex- 
 amples of Christianity the Spaniards set when they go 
 to America, with what honour they glorify God, and 
 how earnestly they strive that he should be worshipped 
 by these infidels \" 
 
 In this and in several instances the conduct of the 
 marauding Spaniards gave the death-blow to missionary 
 efforts which had been peacefully begun, and were being 
 hopefully prosecuted. And we are not surprised that 
 the Protector of the Indians, in his scheme for a colony 
 which he attempted to found on the Pearl coast, should 
 stipulate that no Spaniard should be allowed to enter 
 it; nor that, afterwards, when setting on foot the 
 Dominican mission into the 'Tierra del GuerraV he 
 should make it part of the compact between himself 
 and the Spanish authorities that no Spaniard under 
 heavy penalties, except the Governor [of Guatemala] 
 
 1 Las Casas, pp. 6i — 63. 
 
 2 By this mission he undertook to bring into peaceable condition the 
 Indians of that territory, who were much dreaded by the Spaniard 
 colonists in the neighbourhood. From the success of the missionaries 
 the land gained the name of Vera Paz. 
 
OBSTACLES TO MISSIONARY SUCCESS. 33 
 
 himself, should be allowed for five years to enter into 
 the territory \ 
 
 It is most condemnatory of the conduct of the 
 Spanish colonists, and most evidential of the hindrances 
 which their unchristian conduct raised against mission- 
 ary work, that they left no stone unturned in opposing 
 the disinterested and beneficent efforts made in favour 
 of the oppressed Indians by Las Casas and like-minded 
 men. And the inoffensive and well-meaning mission- 
 aries were sometimes, as at Cumana and in Florida, put 
 to death by the Indians because of the treachery and 
 cruelty of their Spanish fellow-countrymen I 
 
 The natural and persistent antagonism which must 
 ever exist between the injustice of all systems of slavery 
 and the gentleness and humanity of the Christian reli- 
 gion has never been more strikingly instanced than in 
 the history of the life of Bartholomew de Las Casas ^ 
 His efforts to ameliorate the condition of the oppressed 
 Indians, his bold and fervent advocacy of their cause by 
 mouth and pen, his personal labours amongst them, 
 his unwearied and enlightened opposition to the evils of 
 the repartimiento (or encomienda) system, throw a bright 
 light into the otherwise dark and gloomy picture of the 
 
 1 Helps, Vol. III. 337. 
 
 ^ See the spirited justification of the Indians by Las Casas, when 
 opposing Sepulveda, who had brought forward the death of Father 
 Luis Cancer as an evidence that the Indians should be converted by 
 forcible and not by peaceable means. Helps, Vol. iv. 334, 335. (The 
 passage is given below in Appendix, Note F.) 
 
 ^ For an interesting account of the beginning of this great and good 
 man's career of philanthropic and missionary labour, see Helps, Vol. i. 
 pp. 465 ff. 
 
 3 
 
34 OBSTACLES TO MISSIONARY SUCCESS. 
 
 Spanish conquests in America. The Spaniards would 
 not follow his example in freeing the Indian slaves who 
 had been allotted to him, and would not listen to the 
 Christian advice which from that time forward he did 
 not cease to give both to the government at home and 
 to the colonists in the Indies, but preferred the posses- 
 sion of slaves to the practice and propagation of Chris- 
 tian truth, — and so the establishment and success of 
 missions was impeded, the newly-conquered countries 
 were often made desolate, and the whole state of affairs 
 in the western possessions of the court of Spain became 
 a dissfrace to the name of Christians. The colonists 
 were actually glad when a revolt among the Indians 
 occurred, so that they had the prospect of a fresh sup- 
 ply of slaves. All the kind intentions of Queen Isabella 
 were frustrated. The condition of Christianizing the 
 natives attached to the encomieiida, in virtue of which 
 a Spaniard became an owner of so many Indians, was 
 treated as a mere formality \ It was in vain that the 
 good Dominicans (who seemed to have been far ten- 
 derer to heathen than their brethren had been to 
 heretics on this side of the Atlantic^) protested, and 
 preached in 'very piercing and terrible words,' and 
 pleaded the cause of the unfortunate Indians. The 
 lordly Spaniard must be served, and what were these 
 poor wretches good for else ? The laws of Burgos (1512) 
 
 » Helps, Vol.1. 188, 197, ^13. 
 
 2 Prescott says that they '* devoted themselves to the good work of 
 conversion in the new world with the same zeal that they showed for 
 persecution in the old." 
 
OBSTACLES TO MISSIONARY SUCCESS. 35 
 
 were a well-intentioned effort on the part of the Spanish 
 home-government to control the rapacity and cruelty of 
 the colonists : but when conduct like that of Ovando in 
 the case of the princess Anacaona, or of Yasco Nunez 
 in the case of the cacique Careta^ was considered legi- 
 timate and praiseworthy by the leaders of military ex- 
 peditions, it was not likely that laws the basis of which 
 was the retention of the system of encomiendas, — 
 whereby the enslavement of Indians was warranted 
 and sanctioned as a legal and just act, — Avould form 
 any barrier to the cruelty and tyranny of these ' Chris- 
 tian' conquerors. And what hope was there that the 
 natives, with such an exhibition of Christianity before 
 them, would be ready to listen to the missionary monks 
 who spoke to them of the religion of peace and love ? 
 Must we not rather concur with the melancholy obser- 
 vations of the historian when he comments on the rea- 
 sonable aversion of Indians to the society of Spaniards : 
 " What peace, what love, what beauty or holiness of life 
 did they see amongst the Spaniards that should have 
 tempted any sane Indian to take up his abode amongst 
 these new men, especially if his companionship was 
 only to be some form of servitude ? . . . The implements, 
 dress, and toys of the new comers may have had some 
 attraction for the Indians, but surely not enough to 
 conquer their reasonable distaste for Spanish blood- 
 hounds^." Before these Christian conquerors came the 
 Indians had been free, now they were slaves ; before, 
 
 * Helps, I. 207, 341 (see Appendix, Note G). 
 2 Helps, I. 198, 199. 
 
 3—2 
 
36 OBSTACLES TO MISSIONARY SUCCESS. 
 
 tliey had enjoyed their own method of an easy, wander- 
 ing life, — now they were worked to death in hard labour 
 for cruel and inconsiderate masters ; then they had been 
 sufficiently provided with the necessaries and even with 
 some of the luxuries of life\ but now "the white man 
 had penetrated into their land, avarice and pride and 
 ambition and sordid care and pining labour were soon 
 to follow, and the indolent paradise of the Indian w^as 
 about to disappear for ever^." A new religion, indeed, 
 was offered, which spake of high hopes and a lofty des- 
 tiny for men, and of a Saviour from sin and death. 
 But .offered, how? sometimes at the point of the sword, 
 sometimes l)y more peaceable methods, but never exhi- 
 bited in the fulness and freedom of its truth, and almost 
 always contradicted and set at nought by the majority 
 of those who professed it. 
 
 Even the formality of the proclamation, which has 
 been mentioned before in this Essay^, was evaded ; and 
 the Spaniards were wont to read the invitation to the 
 natives to become Christians "to themselves and the 
 trees" in the middle of the night, in some forest, pre- 
 vious to a furious onslaught in the morning upon some 
 unfortunate Indian village, the inhabitants of which, 
 asleep when the requisition to acknowledge God, the 
 Pope, and the King of Castile, had been furtively read 
 (not without a mocking laughter, we may well supjDOse, 
 among the Christian soldiery), were awakened by the 
 war-cry of these strange crusaders, to find out how evil 
 
 1 Helps, I. 198. 
 
 2 Irving, in Life and Voyages of Columbus. ^ pp. 13, 14. 
 
OBSTACLES TO MISSIONARY SUCCESS. 37 
 
 a thing it was to be 'infidels/ but surely not to dis- 
 cover that it was a good thing to be ' Christians \' 
 
 2. If we turn now to contemplate the missionary 
 efforts made in connexion with the Portuguese con- 
 quests in India^, we shall find that they were perverted 
 and impeded by the same spirit of proud contempt for 
 the rights of mankind which characterised the preda- 
 tory invaders of Cuba, Mexico, or Peru. The treat- 
 ment of the Syrian native Christians on the Malabar 
 coast (a history of which would of itself occupy a 
 volume^), the establishment and proceedings of the 
 Inquisition at Goa, and the general arrogance of the 
 Portuguese in their dealings with the natives, were not 
 calculated to commend Christianity to the Hindus or 
 Musalmans who observed these things. There is botli 
 Portuguese and native testimony to "the tyrannies, 
 robberies, and all sorts of insolence""' whereby the 
 Portuguese in India rendered the Christian name 
 odious to the surrounding heathen and Muhammed- 
 
 ' "The name of Christianity was made familiar to the natives, but 
 it was to them a terrible name .... It must have seemed to them the 
 revelation of some monstrous Moloch, more horrible because more 
 widely and indiscriminately destructive than any war god of their own." 
 Howitt's Colonization and Christianity, p. 119. 
 
 '■^ The Portuguese acquisitions of power and territory in Africa were 
 connected with the slave-trade, which is noticed in another part of this 
 section. And their conquests in Brazil present a similar picture of 
 violence and cruelty to that presented by the Spaniards in the other 
 parts of South America. 
 
 ' Kaye mentions it as "that great struggle to which Gibbon has 
 devoted two pregnmt pages, and Hough more than a volume of his 
 work." Christianity in India, p. -23. 
 
 * See Manuel de Faria, cited by Hough, I. 263, and Howitt, Ch. xiil. 
 
38 OBSTACLES TO MISSIONARY SUCCESS. 
 
 ans\ A remarkable rebuke was addressed to one of 
 the viceroys of Goa by a Muhammedan prince, in which 
 the Musalman speaks thus to the Christian. After 
 complaining of the forcible abduction of Muhammedan 
 children from ships which touched at the Portuguese 
 ports on the coast, he says: "This is a matter that I 
 cannot but be extremely offended with, neither can I 
 judge otherwise of your permitting such violences, but 
 that you have a mind to break with me... I am confi- 
 dent that the King of Portugal will not thank any 
 that shall be instrumental in making a breach between 
 me and him by compelling my subjects thus against 
 their wills to turn Christians, a practice that is abomi- 
 nable in the sight of all the world : nay, I am confi- 
 dent that Jesus Christ himself, the God whom you 
 adore, cannot be well pleased with such service as 
 this : force and compulsion in all such cases being 
 what God, kings, and all the people of the world do 
 abominate...! do therefore entreat you to see that 
 this matter be speedily redressed, but especially that 
 of taking people's children from them by violence, 
 which is a thing T stand amazed at, and am in duty 
 bound to see remedied'^" This same prince, by name 
 Hidalcaon, in a speech to "his captains," tells them 
 that the Portuguese had come amongst them at first 
 in the character of merchants, but instead of store- 
 
 ^ See a quotation in Hougli from A sialic Researches, giving an 
 extract from an account written by a Muhammedan of the insolence 
 and bigotry of the Portuguese. I. 264, 265. 
 
 '■^ Geddes' Short History of the Church of Malabar, (" Done out of 
 Portuguese into English." London, 1644) pp. 25, 26. 
 
OBSTACLES TO MISSIONARY SUCCESS. 39 
 
 houses they built forts, and that it was now "more 
 than time for the natives to look about them, and to 
 join together to extirpate such cruel tyrants and rava- 
 gers of so many kingdoms and enemies to the general 
 quiet and commerce of the world ; and that for one 
 thing especiall}^, which was what no patience was able 
 to endure, their compelling the Indians in all places, 
 where they had power, to change their religion\" 
 
 The history from which the above extracts are 
 taken goes on to speak of " a la Dragoon conversions," 
 in which monks were priests one day and soldiers the 
 next. One " famous Portuguese missionary," Fernando 
 Vinagre, is mentioned by Portuguese writers as having, 
 in a certain expedition against a native raja, " behaved 
 himself like a great captain and a great apostle, and to 
 have appeared one day in armour and another in a 
 surplice, and to have baptized several in his armour, 
 with his surplice over it." An admiral who accom- 
 panied Vinagre is reckoned "as another St Paul in 
 governing all that came under his power, both with 
 his sword and with his voice : a word and a voice, say 
 they, worthy of a glorious eternity^." 
 
 It was not likely that missions should succeed when 
 carried on by such methods and in such a spirit as this. 
 And even if amongst the friars, who accompanied the 
 Portuguese soldiers and merchants to the East, there 
 
 1 Geddes, pp. 26, 27. 
 
 2 Geddes, p. 28. Steinmetz {Hist, of Jesuits, Book vii.) speaks of 
 Goa as " the great strongiiold of bayonet orthodoxy," and of the Portu- 
 guese as using "the apostolical musket in aid of the missionary scheme." 
 
40 OBSTACLES TO MISSIONARY SUCCESS. 
 
 were some who were neither ambitious of mihtary 
 prowess nor content with monastic indolence \ they 
 could have had little chance of persuading the natives 
 of India that the religion professed by such men as 
 Albuquerque and his successors was a religion worth 
 adopting. A bitter and indignant speech is recorded 
 as having been made to the Portuguese by a native of 
 the island of Ito, a person of some distinction named 
 Gemulio. Upbraiding them for their treachery and 
 cruelty, he continues, " You preach Christ crucified to 
 us, and at the same time crucify those you have per- 
 suaded to believe in Him. You will make others to be 
 Christians, without appearing to be such yourselves. 
 You must know we are not ignorant of what you have 
 done to the king of Xael, and how you rewarded his 
 great kindness and civility to you with violences and 
 outrages, and his subjects' good turns with dishonouring 
 their wives : we know likewise how you have used the 
 Queen of Aram, whom after she had lost both her 
 kingdom and husband to secure you, you have dis- 
 honourably thrown off, as one who could be of no 
 further use to you. Be gone therefore immediately out 
 of this island, and hereafter do not presume to set your 
 foot or so much as cast your eye upon it." The Por- 
 tuguese historian who relates this adds the reflection, 
 
 ^ "It may be doubted whether the Franciscan friars who accompanied 
 the Portuguese mariners to India did not for the most part suffer the 
 missionary character to subside into the monastic. They established 
 monasteries; they built churches; but they made few genuine converts." 
 Kaye, p. i6. 
 
OBSTACLES TO MISSIONATIY SUCCESS. 41 
 
 " Thus we lose places by our insolences which we gained 
 by our valour \" 
 
 3. We turn next, and with more of shame and 
 sorrow, to the proceedings of English Protestants in 
 North America. In the early expeditions of the Eng- 
 lish to America many outrages were committed against 
 the native inhabitants of that country, although there 
 were not lacking some amongst the explorers of that 
 day who endeavoured, as far as they could, to teach the 
 truth of the Gospel to the heathen ^ When colonies 
 had been planted in America the colonists often came 
 into collision with the Indians ; and these petty wars 
 seem to have exhibited as much barbarity on the side 
 of the English Christians as on the side of the Indian 
 heathen ; and they were often provoked by the deeds 
 of violence and rapine perpetrated by the white men 
 against the native tribes. '' There is no darker page in 
 the history of the nations of Europe," says the historian 
 of our Church in the colonies, " than that which relates 
 their oppression of the aboriginal inhabitants of coun- 
 tries which they have colonised. The tide of native life 
 has been beaten back in well nigh every quarter into 
 which the stream of her population has poured itself; 
 and the swarthy savages of the west, of the east, of the 
 south have alike withered, or are withering away, at 
 the approach of the white man. The treatment of the 
 Indian tribes of North America by the English settlers 
 upon their lands presents no exception to this humi- 
 
 * Geddes, pp. 29, 30. 
 
 2 See Anderson's History of the Colonial Church, i. 71. 
 
42 OBSTACLES TO MISSIONARY SUCCESS. 
 
 Hating story \" The greater part of the seventeenth 
 century passed away in acts of mutual hostility be- 
 tween the native tribes and the English settlers ; and 
 no systematic effort was made by Protestant Christians 
 to elevate or instruct the savages, with the exception 
 of Eliot's mission in New England. Many professions 
 that the extension of the English rule was made for the 
 propagation of God's truth find place in the history of 
 these settlements : but it rarely happened that the acts 
 of the settlers agreed with the rules and principles by 
 which they professed to be guided. Thus, for instance, 
 the charter of Massachusetts described the principal end 
 of the plantation to be that " our said People, Inha- 
 bitants there, may be soe religiously, peaceablie, and 
 civilly governed, as their good Life and orderly Con- 
 versation male wynn and incite the Natives of the 
 Countrie to the knowledg and obedience of the onlie 
 true God and Sauior of mankinde and the Christian 
 Fayth^." And the device upon the seal of the colony 
 was the figure of an Indian with a label at his mouth 
 containing the words, " Come over and help us." The 
 New England emigrants also drew up a covenant, in 
 which they bound themselves to study the advance- 
 ment of the Gospel, and not to lay a stumblingblock 
 before any, "no, not the Indians whose good we desire 
 to promote." But their actions consorted not with their 
 words ^ 
 
 ^ Anderson, m. 287. » Cited by Anderson, ii, 138. 
 
 * The historian of New England speaks of the settlers as devils 
 incarnate, and declares that unless he had a pen made of a porcupine's 
 
OBSTACLES TO MISSIONARY SUCCESS. 43 
 
 The iniquitous war with the Pequod Indians ^ whe- 
 ther it is to be attributed simply to the revengeful 
 spirit, or, which seems probable, also to the fanaticism 
 of the Connecticut colonists ^ is sufficient evidence 
 that the contact between the Europeans and the Red 
 Indians at that time was not of such a nature as to 
 promote the cause of missions, but rather retarded and 
 impeded, not only the prospect of their success, but the 
 very possibility of their existence. 
 
 The labours of John Eliot, whose persevering zeal 
 and undaunted faith have encouraged many a mis- 
 sionary since ^, and the self-denying and arduous toils 
 of the French missionaries in Canada were, humanly 
 speaking, but a feeble make-weight against the hind- 
 rances which the cruel and unjust behaviour of the 
 European was heaping up against the progress of Chris- 
 tian truth among the Red Indians of North America. 
 
 It was an evil thing that Spanish and Portuguese 
 invaders should be reckless of human rights ; but it 
 was more evil, because less excusable, that those who 
 professed a purer form of religion, and made a boast 
 that the individual conscience had risfhts and duties 
 
 "O' 
 
 quill and dipped in aquafortis, he could not describe all their cruelties. 
 Howitt, p. 347. 
 
 ' Howitt, p. 346. 
 
 2 See Anderson, II. 177, 178, Some of the ministers of religion to 
 whom the people of this new settlement looked for guidance taught 
 them to regard the natives of the country as ' Canaanites, ' the lawful 
 objects of conquest and spoliation. 
 
 ^ It was Eliot who, at the end of a Grammar of the Indian language, 
 wrote the memorable words, "Prayer and pains, through faith in Christ 
 Jesus, will do anything." 
 
44 OBSTACLES TO MTSSTONAEY SUCCESS. 
 
 which no kingly rule or ecclesiastical system might 
 fetter, should regard without pity the ignorant savages 
 around them, and think it better to burn and slay 
 them as Amalekites, than to send amonsr them the 
 messengers of the Gospel of peace. '' that you had 
 converted some, before you killed any," is the pathetic 
 remonstrance which the colonists of New Plymouth 
 received from their former pastor at Leyden, when he 
 had heard of their acts of hostility toward the Indians \ 
 Well might the Sachems^ complain that usurpation of 
 their territories^ and destruction of their villages af- 
 forded no encouragement to them, to adopt the creed of 
 these so-called Christians ; and as they sullenly retired 
 to the fastnesses of the forest or the wilds of the 
 prairie, the barbarity of the savage heathen would 
 have received fresh stimulus and intensity from the 
 barbarity of the civilized Christian. Impressed, at first, 
 with the superior power and wdsdom of the white man, 
 the Indians had imagined that the Great Spirit must 
 have made these men of "finer dust" than themselves^ 
 but too soon they discovered that this superior race 
 was tyrannical, and selfish, and cruel. 
 
 ^ Anderson, ii. 195. 
 
 ^ " The principal chiefs were called Sachems, the subordinate ones 
 Sagamores." North American 3fissions (R. T. S.), p. 6. 
 
 ^ The missionary Brainerd, when he first went among the Indians, 
 was suspected of some ill design. "Two or three," he says, "were thus 
 suspicious, and urged that the white people had abused them, and that 
 therefore they had no reason to think that they were now concerned 
 for their happiness, but, on the conti-ary, that they designed to make 
 them slaves, &c." 
 
 4 Fi'om Pole to Pole, p. 115. 
 
OBSTACLES TO MISSIONAUT SUCCESS. 45 
 
 The Moravian missions among the North American 
 Indians, which were commenced in 1734, have on 
 several occasions suffered from the cruel violence of 
 white men. In 1782 a settlement of Christian Indians 
 was entirely destroyed, and ninety-six persons cruelly 
 murdered, thirty-four of the number being children \ 
 And even so late as 1859 we hear of a murderous 
 assault being made by Americans upon the mission of 
 the Moravians at Westfield, the reason for it being, it 
 would seem, nothing more than the wish to rid them- 
 selves of what they considered obstacles in the way of 
 their j)ossessing the country^. 
 
 4. The cruelties of the Dutch farmers in South 
 Africa, directed against the Hottentots and Bushmen, 
 must next come under notice I For a considerable 
 period after the Dutch had settled at the Cape ami- 
 cable intercourse existed between the colonists and the 
 native Hottentots and other tribes. But as the number 
 of colonists increased they began to encroach upon the 
 land, and the Hottentots receded, and learned to look 
 with suspicion and fear upon the intrusive settlers. 
 Roving parties of "boors" (as the frontier farmers were 
 called) surprised and plundered the kraals or villages 
 
 ^ For an account of this tragic occurrence, which, the writer says, 
 " has scarcely a parallel in the annals of treachery and murder," see 
 North American Missions, pp. 133 — 138. 
 
 ^ From Pole to Pole, p. 120. 
 
 2 The opposition which these farmers raised to the missionaries, in 
 the apprehension that they would no longer be enabled to serve them- 
 selyes of the natives when they were educated, will be noticed in the 
 next section (see below, p. 64). 
 
46 OBSTACLES TO MISSIONARY SUCCESS. 
 
 of the inoffensive natives. A Dutcli official who was 
 sent into the interior of the country to procure some 
 cattle for "the company," in the year 1705, was in- 
 formed by some Hottentots, with whom he wished to 
 transact business, that a certain free man by the name 
 of drunken Gerrit, had, a few years before, come to 
 their kraal with a party of men, " had fired upon them 
 from all sides, burnt their huts, and carried off their 
 cattle without tlieir knowing any reason for it, since 
 they had never offended any of the Dutch." They com- 
 plained of other robberies, perpetrated by a neighbour- 
 ing tribe, but "their most sorrowful and exasperated 
 complaints" were about the wicked behaviour of this 
 drunken Gerrit \ 
 
 Marauding expeditions of this nature became com- 
 mon; and it was not long before the government be- 
 came implicated in the oppression of the natives. This 
 was in consequence of the representations made by the 
 boors, who accused the natives of incessantly plunder- 
 ing the colonists. The fearful system of Commandoes, 
 or military parties to exterminate the Bushmen, was in- 
 stituted in 1754? '^. And, besides this authorized method 
 
 ^ Kupt's Journal, quoted in Philips' South Africa, Yol. i. p. -23. 
 
 2 These commandoes " were usually raised by the different field- 
 cornets, who collected the colonists on the frontier in their respective 
 jurisdictions, having one commandant over the whole. They were to be 
 armed, and to scour the neighbouring country to discover the abodes of 
 the Bushmen ; and when they espied a kraal they were to surprise it if 
 possible, and, singling out the men, to shoot them. The surviving women 
 and children were to be divided and shared among the members of the 
 expedition or distributed among the neighbouring farmers." See Philips 
 
OBSTACLES TO MISSIONARY SUCCESS. 47 
 
 of massacre, the boors killed the natives " as game or 
 as noxious animals/' whenever they came across them\ 
 Hostilities never ceased for a day. The farmers con- 
 sidered it meritorious to murder a free Bushman, and 
 spoke of shooting them " with as much composure and 
 indifference" as if they were speaking of killmg par- 
 tridges. Barrow says that he heard one of " the humane 
 colonists " boast of having destroyed with his own hand 
 near three hundred of that unfortunate peopled The 
 effect of this conduct on the part of the boors was, as 
 might be anticipated, not favourable to the reputation 
 of Europeans and Christians. They were regarded 
 with horror and distrust by the natives around. The 
 Hottentots had been found by the Dutch in a peaceful, 
 independent, and prosperous condition. " In the course 
 of about a century and a half they had been despoiled 
 of their lands, robbed or cajoled out of their flocks or 
 herds, and, with a few exceptions, reduced to personal 
 servitude." ''No attempts" (continues Mr Philips), 
 " had been made to improve their moral condition, to 
 
 restrain their passions or to refine their appetites 
 
 As for religion, it was considered a crime to mention 
 the subject to a native. They were not admitted with- 
 in the walls of churches. By a notice stuck above the 
 
 (Vol. I. 42, 43), and a journal of Van Jaarsveld, quoted by him there. 
 Compare Mr Thomson's account (Philips, Vol. n. 42). For some time 
 the system was carried on under the British rule, — a fact which calls out 
 the just indignation of the missionary. Vol. ii. eh. ii. (See Appendix, 
 Note H.) 
 
 ^ PhiUps, I. 53. 2 Philips, I. 53. 
 
48 OBSTACLES TO MISSIONARY SUCCESS. 
 
 doors of one of the churches, 'Hottentots and dogs' 
 were forbidden to enter\" 
 
 The oppression and cruelty of the boors called out 
 implacable enmity on the part of the natives who were 
 free, or who succeeded in escaping from the servitude 
 in which they had been held. The notable robber 
 chief, Africaner, w^as goaded into becoming such by the 
 cruelties of his Dutch employer. The Hottentots wel- 
 comed the Moravian and London missionaries when 
 they came ; but in proportion as the missionaries en- 
 deavoured to elevate and instruct the natives, did they 
 for that very reason become objects of suspicion and 
 dislike to the boors. For the object of the boors was 
 ''to keep the natives in a state of ignorance and slavery; 
 and their love of uncontrolled authority ... shut their 
 minds against every consideration which could be urged 
 in favour of any attempt to improve them^" Is it 
 wonderful that the Hottentots should rebel against 
 tyranny like this? "We are blind heathens," said 
 Klaas Sturman, a Hottentot chief, to some missionaries 
 who were persuading him to lay down his arms and 
 submit to the colonial government, "We are blind 
 heathens, we know nothing, and in this state the boors 
 wish to keep us ; I wish to live a peaceable life, but 
 I am determined to revenge the barbarous conduct of 
 the boors to my people, till the government shall do us 
 iustice, and permit us to hear the Word of God I" 
 
 "Why is it," said a Bushman on another occasion 
 
 1 Philips, I. 58. 2 piiiiips^ I. 86. 2 PbiUps, i. 78. 
 
OBSTACLES TO MISSIONARY SUCCESS. 49 
 
 (in an address delivered to his countrymen at a mis- 
 sionary station where some' colonists were present) 
 "that we are persecuted and oppressed by the Chris- 
 tians ? Is it because we live in desert lands, clothe 
 ourselves with skins, and feed on locusts and wild 
 honey ? Is there anything morally better in one kind 
 of raiment, or in one kind of food, than another? 
 Was not John the Baptist a Bushman'^ Did he not 
 dwell in a wilderness? was he not clothed with a 
 leathern girdle such as we wear ? and did he not feed 
 on locusts and wild honey? was he not a Bushman?... 
 It is true John the Baptist was beheaded, but he was 
 not beheaded because he was a Bushman, but because 
 he was a faithful preacher; and where then do the 
 Christian men find anything in the precepts or exam- 
 ples of their religion to justify them for robbing and 
 shooting us because we are Bushmen*?" 
 
 The general effect of the cruel policy, and of the 
 inhuman indifference to life, which the natives saw 
 constantly exhibited before them by the white men on 
 the frontiers of the colony was disastrous enough ; for 
 it aroused in the native mind feelings of anger and 
 distrust; encouraged that "reciprocity of injuries^" 
 which has so often characterised the establishment of 
 
 * Philips, II. 12, 13. For another remarkable testimony of one of 
 these unfortunate people to the cruelty with wliich they were treated 
 by the boors, see the deposition made by a Bushman chief named 
 Uithaalder in the presence of Mr Philips and his companions (Philips, 
 II. pp. 50—54). (Appendix, Note J.) 
 
 2 See the account given of the outburst of Bushman animosity 
 against the white colonists by a Hottentot. (Philips, 11. ^note.) 
 
 4 
 
50 OBSTACLES TO MISSIONARY SUCCESS. 
 
 colonies in an uncivilized country ; and delayed and 
 impeded the progress of jnissionary efforts among the 
 native tribes. Nor was the bad impression which was 
 conveyed to the minds of the natives — and branded, 
 we might say, into their memories by fire and sword — 
 at all lessened by the conduct of travellers who pene- 
 trated into the interior of the country. "With the 
 exception," says an excellent and well-known South 
 African missionary, Mr R Moffat^, "of the solitary tra- 
 veller whose object was of an entirely scientific cha- 
 racter, those who ventured into the interior carried on 
 a system of cupidity and perpetrated deeds calculated 
 to make the worst impression upon the mind of the 
 natives," who learned to regard Europeans "as an 
 angry race of human beings only fit to be classed with 
 the lions which roar for their prey in their native 
 wilds. Intercourse with such visitors in the southern 
 districts, and disgraceful acts of deceit and oppression 
 committed by sailors from ships which visited Angra 
 Piquem and other places on the western coast had... 
 the most baneful influence on the native tribes, and 
 nurtured in their heathen minds (naturally suspicious) 
 a savage disgust for all intercourse with white men, 
 alas ! professedly Christian. Such was the long and 
 deejD-rooted impression made on their minds as a people 
 that on one of the branches of the Fish-river... when 
 I asked a native why he had never visited the mission- 
 ary station, his reply was, 'I have been taught from 
 my infancy to look upon hat-men (hat- wearers) as the 
 ^ Missionary Labours and Scenes in Southern Africa, Ch. v. 
 
OBSTACLES TO MISSIONARY SUCCESS. 51 
 
 robbers and murderers of the Namaquas. Our friends 
 and parents have been robbed of their cattle and shot 
 by the hat- wearers.' " 
 
 Dr Livingstone also mentions the bad impression 
 which was left by the violence and rapine of the boors 
 who, calling themselves Christians, looked upon the 
 coloured races as " black property." " They came," he 
 says, "to the Bechuana tribes with the prestige of 
 white men and deliverers" (i.e. from native oppression), 
 " but the Bechuanas soon found, as they expressed it, 
 that Mosilikatze," a native chieftain, " was cruel to his 
 enemies, and kind to those he conquered, but the 
 Boers destroyed their enemies and made slaves of their 
 friends \" And when a native chief named Motebe 
 was enjoined to live in peace, his reply was, "Teach 
 the Boers to lay down their arms first I" 
 
 5. The treatment of Hottentots and Bushmen is 
 in reality a collateral branch of the subject which next 
 demands our attention, namely, the obstacles which 
 have arisen to missionary success from the Slave-trade 
 and Slavery. The history of the repartimiento sys- 
 tem, and the cruelties consequent upon it in the 
 Spanish and Portuguese possessions in South America, 
 which has been already alluded to and partially illus- 
 trated in a previous section^, is another branch of the 
 same subject. 
 
 And indeed the history of the slave-trade in Africa 
 has a very close connexion with the history of Spanish 
 
 1 Missionary Travels in South Africa, Ch. ii. 
 
 2 Ibid. Ch. XXVI. ^ See above, pp. 33—35- 
 
 4—2 
 
52 OBSTACLES TO MISSIONARY SUCCESS. 
 
 conquests in America. The subjection of the Indians 
 in the New World, and the introduction of negro slaves 
 from Africa into the continent and islands of the West, 
 are historically linked together^; and although the 
 attempts at an Indian slave-trade in the Spanish pos- 
 sessions were put an end to by the measures of the 
 Spanish government^, the cruel and unjust servitude 
 under which thousands of the aboriginal inhabitants of 
 America perished differed little in its practical effect 
 from that produced by the tyrannical system of op- 
 pression under which negroes have groaned, and toiled, 
 and died ; a system whose history " occupies one of the 
 darkest pages in the records of this world ^." The be- 
 haviour of the Spaniards and Portuguese towards the 
 subject natives in their South American possessions 
 must have often called forth the thouo^ht in reflecting 
 minds, which the Jesuit historian of Paraguay has ex- 
 pressed : Comment leur precher un Dieu Men de honie 
 qiion les retenoit dans le p>his dur esclavage^t 
 
 There can be no doubt that the complicity of Euro- 
 peans with the hateful traffic in men which has so long 
 been carried on in Africa has proved a great impedi- 
 
 1^ See Helps, Vol. i. 220, 505 ; ii. 21 ; iv. 370. 
 
 2 Helps, Vol. IV. 376. 
 
 ^ Walker's History of Church Missions in Western Africa, p. 35. 
 
 * Charlevoix, Histolre de La Paraguay, Liv. v. One of the greatest 
 hindrances to the Jesuit's missionary labours in Paraguay arose from 
 " the Paulistas, or man-hunters of San Paulo," for an account of whom 
 see Howitt's Colonization and Christianity, -f^^p. 134 ff. And in Brazil 
 the horrors of kidnapping, burnings of huts, fomenting of quarrels, 
 formed a parallel to what we are accustomed to regard as peculiar to 
 Alrica and the slave traffic there. See Howilt, 154. 
 
OBSTACLES TO MISSIONARY SUCCESS. 53 
 
 ment to the progress of the gospel in that coDtinent. 
 A quotation from the missionary Moffat's experience, 
 given above, shews how the mind of the natives has 
 been affected by the cruelties of modern settlers. And 
 if we look back three ©r four hundred years, we shall 
 see that from the time when Europeans first discovered 
 the way to the West Coast, and round the Cape, there 
 has been always ground for a deplorable connexion in 
 the native mind between slavery and ' the white man\' 
 Wherever the Portuguese power extended the traf- 
 fic in slaves was busily carried on ; and Dr Livingstone, 
 in giving a melancholy picture of a deserted missionary 
 station where the Roman Catholic missionary once 
 laboured, endeavouring, we may suppose, to teach some- 
 thing of the gentle and humanizing lessons of Christi- 
 anity, attributes the failure of Portuguese missions to 
 the participation of that nation in the slave-trade. This 
 inhuman traffic, with all its painful accompaniments, 
 was actually encouraged upon religious grounds. " The 
 Portuguese missionaries in Africa, and the ecclesiastics 
 at home, ceased not to represent to the civil powers the 
 advantages conferred upon true religion by the trans- 
 portation of the negroes from Africa .... to other coun- 
 tries I" Even the good Las Casas, whose beneficent 
 labours for the Indians of the west were so remarkable, 
 
 1 Moffat thought that a reference to slave-dealers mi^ht be traced in 
 an answer made by a Namaqua to the missionary Schmelen, who asked, 
 " How shall it be with you after death?" The answer was, " When we 
 have died we go over the sea- water at that side where the devil is." 
 
 2 Walker, p. 37. 
 
54 OBSTACLES TO MISSIONARY SUCCESS. 
 
 forgot himself, if we may so say, when he suggested that 
 each Spanish resident in Hispaniola should have licence 
 to import a dozen negro slaves. But he afterwards 
 candidly acknowledged his error, and says that he gave 
 this advice without considering the injustice of their 
 capture by the Portuguese ; " which advice, after he 
 had apprehended the nature of the thing, he would not 
 have given for all he had in the world. For he always 
 held that they had been made slaves unjustly and ty- 
 rannically : for the same reason holds good of them as 
 of the Indians \" 
 
 The traffic in slaves which has been kept up for so 
 many years in Africa has been the means of fomenting 
 and renewing wars in the interior, and so has main- 
 tained a barbarous state of things where legitimate and 
 honest commerce might have done much to civilize and 
 enlighten the rude and ignorant tribes; and has been 
 the chief barrier to the prosecution of missionary enter- 
 prise in that country. 
 
 It was not only in Africa that slavery proved a hin- 
 drance to the progress and to the right appreciation of 
 Christian truth. The ' Christian' slave-trader was one 
 stumblingblock, the 'Christian' slave-owner became 
 another. A "contemptuous indifference" with regard 
 to the negro race grew up wherever they became sub- 
 ject to Europeans : and Christian nations recognized as 
 a legitimate branch of trade " the slave business, — that 
 violent outrage against the natural rights of mankind 
 
 ^ Helps, n. i8 (compare his repeated expression of regret, III. 216). 
 
OBSTACLES TO MISSIONARY SUCCESS. 55 
 
 which is always in itself a crime, and leads to all manner 
 of misdemeanours and wickedness \" Into, what has 
 been rightly called, 'the sickening delineation' of the 
 horrors of the slave-ship and the slave-market we need 
 not enter here ; nor is it necessary to expatiate upon the 
 oppressive and barbarous acts by which many slave- 
 holders have disgraced not only their profession of the 
 Christian religion, but the very name of human beings ^ 
 It will be enough to give some evidence of the contemp- 
 tuous disregard which was entertained among Christian 
 people of the rightful claims to consideration on the part 
 of the despised and ill-treated negro. Our instances 
 shall be taken from the records of slavery as it existed 
 in connexion with Christian and Protestant England. 
 
 The introduction of negro slavery into the North 
 American colonies seems to have been due to a visit by 
 a Dutch ship, which put in for purposes of trade at 
 Jamestown in Virginia in the year 1620. Some of the 
 settlers there purchased twenty negroes, which formed 
 part of the ship's cargo. This purchase was speedily 
 followed by others ; and the slave-trade became a regu- 
 lar means of supply for labourers to work in the Plan- 
 tations'. 
 
 An Act of the Assembly of Maryland, in 1638, 
 
 ^ Sparrman, quoted by Philips, ii. 13. 
 
 2 For some account of the cruelties which have been "inflicted upon 
 the hapless sons and daughters of Africa, by the Christian and civilized 
 inhabitants of Europe," see Walker's Church Missions in W. Africa^ 
 pp. 42 ff. 
 
 3 The import of slaves into the British Colonies from 1638 — 1786 is 
 reckoned at 2,130,000. See Walker, p. 39. 
 
56 OBSTACLES TO MISSIONARY SUCCESS. 
 
 avows the existence of slavery "in terms wliicli imply 
 that the poor slave was to be left, as a matter of course, 
 without sympathy and without hope ; as much a stran- 
 ger to the blessings of Christianity, as he already was 
 to those of temporal freedom." The Act " declares with 
 a harsh brevity most significant of the utter indifference 
 which was felt respecting them that the people consisted 
 of all Christian inhabitants, 'slaves only excepted \"' 
 
 In the "West Indies the English adventurers followed 
 in the footsteps of "the Spaniards or roving pirates who 
 preceded them ; and regarded the slave as the absolute 
 property of his master^." Ligon, in his History of Bar- 
 hadoes, describes the manner in which the slaves were 
 treated by the planters; and the following narrative 
 will give a specimen of the cool inhumanity with which 
 the masters neglected the highest welfare of their slaves. 
 A negro had been ordered to attend on Ligon in some 
 woods, through which pathways were being cut to a 
 church, in process of erection there. This negro ex- 
 pressed astonishment and delight at a mariner's com- 
 pass which Ligon had with him, and asked him several 
 questions concerning it. After some while he asked to 
 be made a Christian, thinking, Ligon writes, that "to 
 be made a Christian was to be endued with all the 
 knowledges he wanted." "I promised," he adds, "to 
 do my best endeavour, and when I came home spake to 
 the master of the plantation, and told him that poor 
 Sambo desired much to be made a Christian. But his 
 answer was that the people of that iland were governed 
 
 ' Anderson, I. 489. ^ Anderson, 11. 94, 
 
OBSTACLES TO MISSIONARY SUCCESS. 57 
 
 by the laws of England, and by those laws we could not 
 make a Christian a slave. I told him that my request was 
 far different from that, for I desired him to make a slave 
 a Christian. His answer was, that it was true there was 
 a great difference in that : but being once a Christian 
 he could no more account him a slave ; and by that 
 means should open such a gap as all the planters in the 
 iland would curse him. So I was struck mute, and 
 poor Sambo kept quite out of church ; as ingenious, as 
 honest, and as good-natur'd poor soul as ever wore black 
 or eat green \" 
 
 The planters contended that the negro "although 
 he bore the resemblance of a man, had not the qua- 
 lities of a man ; a conceit, of which Godwyn boldly 
 asserts, 'atheism and irreligion were the parents, and 
 sloth and avarice the foster-nurses ^'" They treated 
 with severity any clergyman who sought to give reli- 
 gious instruction to the negroes ; and the negroes them- 
 selves were dealt with more harshly and brutally than 
 ever in consequence of the efforts on the part of some 
 of the clergy to help them^. The negro was, in fact, in 
 the eyes of West Indian planters, " a chattel, an instru- 
 ment of husbandry, a machine to produce sugar, a beast 
 of burden V' and not a responsible being, whose soul 
 
 * Ligon, quoted by Anderson, n. 65. 
 
 2 Anderson, II. 298 (Godwyn was an Oxford man, a clergyman in 
 Barbadoes. He published a pamphlet in 1680, entitled The Negro's and 
 Indian'' s A dvocate, &c. ). 
 
 ^ See a case mentioned in Anderson, ii. 301 ; and see below, pp. 67 
 -69. 
 
 ^ Speech of Sir T. F. Buxton (Memoir, p. 116, 4th Edition). 
 
58 OBSTACLES TO MISSIONARY SUCCESS. 
 
 demanded moral and intellectual culture, — a fellow- 
 creature with faculties and feeliugs like those of his 
 master. 
 
 The recommendations of the British government 
 issued to the colonial authorities in 1823^ sufficiently 
 indicate the wretched state in which the slaves had 
 been kept, and from which the noble band of 'abo- 
 litionists ' were then striving to rescue them. Without 
 religious instruction, without rights of property, with- 
 out marriage, with no rights in a court of law, punished 
 at the arbitrary will of their masters, their children 
 taken from them, their women publicly whipped — this 
 was the state of thousands of bondslaves who had 
 Christian masters, but knew little of the Christian's 
 God ; who lived in a Christian land, but were left, for 
 the most part, destitute of all Christian knowledge, 
 and separated from all Christian sympathy. 
 
 Was there not in a state of things like this an ac- 
 cumulated and accumulating obstacle to the progress 
 and acceptance of Christ's Gospel of peace and good- 
 will to mankind^? 
 
 6. The conduct of pirates and buccaneers^ de- 
 mands a brief notice in connexion with this part of 
 our subject : for just as in the case of slave-traders in 
 Africa, so here the violence and recklessness of these 
 
 * See Buxton's Memoir, pp. 117, 118. 
 
 ^ For a striking statement of the manner in which the wrongs of the 
 slave touched the Christian conscience of men like Fowell Buxton, see 
 his Memoir, p. ■239. 
 
 3 For the derivation of this name and origin of the organization of 
 the body, see Cooley, 11. 299. 
 
OBSTACLES TO MISSIONARY SUCCESS. 59 
 
 European adventurers, who were the terrors of the 
 seas, coasts, and islands wherever they came, must 
 have left on the minds of the natives an impression by- 
 no means favourable to religion. 
 
 Let one instance suffice. Some piratical adven- 
 turers arrived at the Ladrone islands, immediately 
 quarrelled with the natives, and killed a number of 
 them. They went on shore every day, and fired upon 
 the natives wherever they saw them. Some Indians 
 were assembled peaceably on the shore. The treat- 
 ment they met with at the hands of the European 
 pirates — if that be a bad enough name — is described 
 in "a vein of brutal jocularity" by one who accom- 
 panied the expedition. "Our people," he says, "that 
 were in the boat let go in amongst the thickest of 
 them, and killed a great many of their number. The 
 others seeing their mates fall, ran away. Our other 
 men who were on shore, meeting them, saluted them 
 also by making holes in their hides ^" 
 
 This contact with Europeans was not likely to 
 prove beneficial to the morals of the poor heathen 
 who survived the cruel attack upon them ; and as 
 they spake of the white men to each other they would 
 probably be confirmed in the heathenish idea that the 
 evil spirit is the deity to be worshipped, and fear of 
 superior power the essence of religion. 
 
 * Cooley, II. 307. 
 
60 obstacles to missionary success. 
 
 Section II. Tkaders. 
 
 1. The selfish sensitiveness of Demetrius the 
 Ephesian silversmith^ is the type of a worldly minded 
 cupidity which, alas ! has not been confined to heathen 
 image-makers. There have been Christians who pre- 
 ferred "the art whereby they got their wealth" to all 
 considerations of Christian truth, and even of ordinary 
 humanity. 
 
 Notably has this been the case in the dealings of 
 Europeans with the aboriginal inhabitants of lands 
 which they have conquered; but not onl}?- where they 
 have subdued peoples, and acquired territories, has the 
 commerce of Christian Europe hindered the advance- 
 ment of Christianity. In China and Japan, for in- 
 stance, where Europeans have never planted more than 
 a precarious footing, the greed and rapacity of Chris- 
 tian merchants, their contests between themselves for 
 filthy lucre's sake^ their utter disregard of the princi- 
 ples not only of the Christian religion but of ordinary 
 morality, have rendered the name of Christians odious, 
 and put difficulties in ^he way of Christian missions 
 which it will take years of persevering labour, on the 
 part of those who have undertaken the good work, to 
 overcome. 
 
 1 Acts xix. 27. 
 
 2 The natives of India saw " the Christian nations boasting them- 
 selves of their superior refinement and of their heavenly religion, fighting 
 like furies, and intriguing like fiends one against another," in order to 
 get the advantage in trading for sweet spices, silken robes, and precious 
 stones. (See Howitt, pp. 190, 191.) 
 
OBSTACLES TO MISSIONARY SUCCESS. 61 
 
 Portuguese, Dutch, English, all in turn have con- 
 tributed to impress the nations of the East with the 
 most unfavourable view of the character of Europeans. 
 The eager pursuit of earthly gain, argenti sitis impor- 
 tuna famesque, has been the one great characteristic 
 which has distinguished the operations of western 
 nations in their intercourse with the peoples of the 
 east, and "to this day," says a recent writer on China, 
 " the character of Europeans is represented as a race 
 of men intent alone on the gains of commercial traffic, 
 and regardless altogether of the means of attainment \" 
 
 2. The story of European conquests and territorial 
 acquisition reveals, as has been already in part shewn ^, 
 a fearful amount of oppressive treatment by so-called 
 Christians of those who came under their power. The 
 reason of all this violence and cruelty was mostly a 
 blind and selfish avarice. The lust of gold swept out 
 of consideration the love of God, and with it, as was 
 inevitable, the love of man also. Merchants multiplied 
 who were eager to drive hard bargains with those 
 
 ^ Davis, The Chinese. 
 
 2 Much more might have been said under the previous heading had 
 it been necessary. The cruelties perpetrated by the Dutch in their 
 Indian possessions were equal to all that the Portuguese had done 
 before them : and the change from Roman Catholic to Protestant rulers 
 was not for the benefit of the natives, who found that in perfidy and 
 cruelty the latter equalled if they did not surpass the former. (See 
 Howitt, p. 191.) The insolence and tyrannical conduct of the English 
 in India might also have found place in the preceding section, but 
 reference will be made to it in Section in. below. The French in North 
 America vied with the English in their barbarous conduct towards the 
 Indians. (See Howitt, pp. 315 ff.) 
 
62 OBSTACLES TO MISSIONARY SUCCESS. 
 
 whose weakness exposed them to oppression, and whose 
 ignorance exposed them to fraud. Missionaries were 
 few and feeble in comparison with what they might 
 and ought to have been, and their work was constantly 
 opposed, and set at nought by men who "minded 
 earthly things," and so were enemies to the cross of 
 Christ. 
 
 The paragraphs which follow will be devoted to a 
 few instances of the hostility with which efforts to 
 Christiauize the heathen have been met by such men 
 as those just described. 
 
 3. The dealings of Europeans in North America 
 shall supply us with our first example. 
 
 The views of a large proportion of English colonists 
 are indicated in a remarkable sermon preached by 
 William Crashawe before the first governor of Virginia. 
 The preacher says that the reason why more did not 
 come forward to " assist this present purpose of plan- 
 tation " was, that the expedition did not give any hope 
 of immediate profit. " Tell them," he says, '' of getting 
 XX. in the c. oh ! how they bite at it^ oh ! how it 
 stirres them ! But tell them of planting a Church, of 
 converting 10,000 souls to God, they are senselesse as 
 stones ; they stirre no more than if men spoke of toies 
 and trifles : nay, they smile at the simplicitie, and 
 laugh in their sleeves at the sillinesse of such as ingage 
 themselves in these matters : but these men proclaime 
 to the world what they bee, euen sows that still wallow 
 in the mire of their present profit and pleasure, and 
 being themselves unconuerted haue therefore no care 
 
OBSTACLES TO MISSIONARY SUCCESS. 63 
 
 to convert others. And indeed no marvell if having 
 cast off all care of their owne salvation behind their 
 backs they be insensible of others' miseries^ ." 
 
 The sale of ardent spirits was one of the chief griev- 
 ances of which missionaries and converts complained. 
 This fire-water, as the Indians called it, was pressed 
 upon the natives by the white traders, who found the 
 trade lucrative, and cared not for the obvious ill results 
 which followed upon it. Not only did these Christian 
 traders gain profit from selling rum, but by striking 
 bargains with the Indians when these were intox- 
 icated^: hence, their apprehensions, that should the 
 sobriety and self-restraint of the Christian religion be 
 attained by the Indians, all hope of their unlawful gain 
 would be gone; and they endeavoured to frustrate the 
 missionaries' exertions among the Indians both by open 
 hostility, and by secret machinations*. The missionary 
 Brainerd, in describing his experience, says that he felt, 
 far more than the difficulties of his solitary way of liv- 
 ing, the fear and concern that continually hung over 
 his spirit lest the Indians should be prejudiced against 
 
 ^ Quoted by Anderson, i. 193, 
 
 2 See Howitt, p. 394. 
 
 ^ North American Missions, p. 41. For a touching account of the 
 evil done by the introduction of ardent spirits among the Indians, see 
 the speech of a chief, named "White Turtle," to the Quakers at Balti- 
 more in 1 802, cited by Brown, History of the Propagation of Christianity, 
 Vol. I., IV. § 6 (note). Comp. the words of a Canadian chief in a letter 
 to Lord Goderich, quoted by Howitt, p. 381, and the remarks of 
 Dr O'Meara in the Conference on Missions held in Liverpool, i860 
 (p. 50). (Appendix, Note K.) 
 
64 OBSTACLES TO MISSIONARY SUCCESS. 
 
 Christianity, and their minds embittered against him- 
 self, " by the insinuations of some who, although they 
 are called Christians, seem to have no concern for 
 Christ's kingdom, but would rather, (as their conduct 
 plainly discovers) that the Indians should remain hea- 
 thens, that they may with the more ease cheat and so 
 enrich themselves by them." 
 
 4. The cruelty of the boors in South Africa has 
 been already mentioned. We must now briefly notice 
 their cupidity and avarice, and the consequent hin- 
 drances to the work and progress of missions in South 
 Africa. They objected to the establishment of missions 
 among the Hottentots on the plea that the natives 
 would become wiser than themselves \ and the interests 
 of the colony would suffer. For some years missiona- 
 ries were prohibited from labouring among the natives ; 
 and when the Moravians settled there, the boors kept 
 up a pertinacious opposition to them. They "daily 
 uttered the most abominable slanders against them ; 
 and had it been in their power it is probable that they 
 would have murdered them outright. ... Besides they 
 endeavoured to blast the labours of the missionaries by 
 corrupting the people both in principle and practice. 
 They attempted to make them disbelieve the word of 
 God, and to despise the Saviour .... they laboured to 
 seduce them to drunkenness, uncleanness and other 
 vices ^" When Dr Yanderkemp, one of the first mis- 
 
 ^ Brown, Ch, vi, § lo. 
 
 2 Brown, Ch. ix. § 2. i. Comp. Smith's History of Missions, Vol. i. 
 p. 209, and II. 145. 
 
OBSTACLES TO MISSIONARY SUCCESS. 65 
 
 sionaries of the London Missionary Society in South 
 Africa, paid a visit to a Caflfre chief named Geika, with 
 the view of commencing missionary operations among 
 the Caffres, a Dutchman named Priet Prinslo sent a 
 message to the king, Jn which he accused the mis- 
 sionary and his companion of political designs, and re- 
 presented them '' as most dangerous persons, possessing 
 poisoned wine, and sent into his country for the 
 purposes of espionage and assassination \" When the 
 same missionary, in conjunction with two others, ga- 
 thered together some Hottentots for the purpose of 
 instructing and educating them, at a place called Graaf 
 Reinet, their labours were attended with a considerable 
 degree of success. What was the consequence? Did 
 the European Christians rejoice in the prospect of the 
 elevation of their degraded fellow-creatures ? On the 
 contrary, their discontent was so great that they rose up 
 in armed rebellion against the government, because the 
 slaves and Hottentots were allowed to attend school 
 and church ! They complained that Hottentots and 
 Caffres were ' put on a level with Christians ' by being 
 taught to read and write ; and they demanded from 
 the Commissioner of the district that the natives should 
 be excluded from the church, " which should be puri- 
 fied, by having the seats washed, and the pavement 
 
 ^ Smith, II. 135. When Vanderkenip visited the CafFres on another 
 occasion, the boors represented his journey as intended to stir up the 
 Caffres against the colonists ; and on his return to Graaf Reinet, he was 
 shot at by the boors, who had taken possession of some of the houses 
 there, (Philips, i. 70.) 
 
 5 
 
66 OBSTACLES TO MISSIONARY SUCCESS. 
 
 broken upM" When a missionary institution (in ac- 
 cordance with the express desire of the then governor, 
 General Dundas) was formed for the Hottentots by 
 Vanderkemp, it was viewed with feelings of hatred and 
 jealousy by the boors, who did not hesitate to accuse 
 the missionaries of being in connexion with the pre- 
 datory Hottentots, and of causing their institution to 
 be an asylum for robbers and murderers ^ One of the 
 greatest objections which the boors made to the Eng- 
 lish government under General Dundas was, the favour 
 shown towards the natives, and to the efforts of the 
 missionaries in their behalf : and when, by the treaty . 
 of Amiens, in 1802, the Cape of Good Hope was 
 restored to the Dutch, the boors expected that the 
 mission under Vanderkemp would be suppressed. Their 
 reiterated misrepresentations so far prevailed upon Go- 
 vernor Janssens, that in April, 1805, the venerable 
 missionary and his colleague Mr Read received an 
 order to proceed to Cape Town without delay, to 
 answer the charges preferred against them. Here they 
 were detained, in suspense and inaction, for nine 
 months, and were only prevented from putting into 
 practice the resolve to which they had come to leave 
 the country by the capture of Cape Town by the British 
 in 1806. 
 
 Such was the hostility manifested to missionary 
 
 ^ Philips, I. 69. Smith (ii. 140), adds another demand on the part 
 of the boors, namely, " that the pulpit should be covered with black 
 cloth, in token of mourning for the-want of a regular clergyman " (!). 
 
 2 Smith II. 143. (Comp. Vanderkemp's own words, Philips, I. 81.) 
 
OBSTACLES TO MISSIONARY SUCCESS. 67 
 
 efforts amoDg the Hottentots and Bushmen by those 
 who called themselves Christians, and belonged to a 
 people who professed to be zealous Protestants and 
 stanch supporters of truth and liberty. 
 
 5. The most flagrant instance, perhaps, of the re- 
 corded hindrances to missionary work caused by the 
 cupidity and covetousness of professed Christians, is to 
 be found in the history of the planters and slave-owners 
 in the British West Indies \ ' For more than one hun- 
 dred years,' says Mr Philippe^, a missionary in Jamaica, 
 'after Jamaica became an appendage of the British 
 Crown scarcely an effort was made to christianize ' the 
 negro slaves.' Nor was anything worth speaking of 
 attempted for the religious conversion of the negro 
 population of any of the islands under British dominion 
 from the year 1624 to the year 1754!. And when mis- 
 sions were set on foot in Jamaica and other islands, the 
 planters and a great part of the white population mani- 
 fested an incessant hostility to the missionaries. The 
 intolerance, injustice, and cruelty, displayed in the per- 
 secution of the missionaries were fearful. Acts and 
 ordinances were passed against 'iiTCgular assemblies' 
 and 'unlicensed preachers,' the restrictions of which 
 amounted almost to a total prohibition of the slaves 
 being religiously instructed by persons willing and coni- 
 
 1 The Moravian missionaries in the Danish colony of St Thomas 
 experienced the same sort of opposition from the planters there as did 
 the Wesleyans and Baptists in the English colonies. (See From Pole to 
 Pole, p. 1 43-) 
 
 2 Missionary Guide Bool-, p. 370. 
 
 5—2 
 
68 OBSTACLES TO MISSIONARY SUCCESS. 
 
 petent to undertake that work\ Meetings for divine 
 worship were interrupted ; chapels were destroyed ; mis- 
 sionaries were imprisoned; slaves who were guilty of 
 the high crime of praying to God were ordered to be 
 beaten and whipped : '' the negro women who would no 
 longer submit to the criminal desires of their masters" 
 became the special objects of brutal tyranny; and all 
 this was done by persons who professed much respect 
 for the Church of England, and endeavoured to excuse 
 their violence and intolerance by alleging that religion 
 would not do for the slave population, it would make 
 them seditious, it would cause a rebellion, and so forth ; 
 whereas, if only there had been more Christian instruc- 
 tion given to the poor blacks there would have been 
 certainly less of that bitter feeling towards the white 
 population which has more than once shown itself in 
 the West Indies. 
 
 One of the most moving elements of the agitation 
 in England for the extinction of slavery was the testi- 
 mony which missionaries, banished from the islands, 
 gave to the unjustifiable and unchristian measures 
 which the planters took to put down the work of chris- 
 tianizing the unfortunate negroes. These Christian 
 men, eager upholders of law and order, destroyed seven- 
 teen chapels, and inflicted upon the pastors and their 
 flocks every species of cruelty and insult. ' I stake my 
 character,' said Mr Buxton, ' on the accuracy of the 
 
 ^ See Duncan's Narrative of the Wesley an Mission to Jamaica (Ch. 
 III. and IV.). From Pole to Pole, pp. 145 AT. Brown, vii. § i. 8. 
 Smith, II. 593. 
 
OBSTACLES TO MISSIONARY SUCCESS. 69 
 
 fact that negroes have been scourged to the very borders 
 of the grave, uncharged with any crime save that of 
 worshipping God.' He adds, in reference to the unfor- 
 tunate missionaries, 'There have not been in our day 
 such persecutions as these brave and good men have 
 been constrained to endure. Hereafter we must make 
 selections among our missionaries. Is there a man 
 whose timid or tender spirit is unequal to the storm of 
 persecution? Send him to the savage, expose him to 
 the cannibal, save his life by directing his steps to the 
 rude haunts of the barbarian. But if there is a man of 
 stiffer, sterner nature, a man willing to encounter oblo- 
 quy, torture, and death, let him be reserved for the 
 tender mercies of our Christian brethren and fellow- 
 countrymen, the planters of Jamaica ^' 
 
 Of the effect which the treatment that the mission- 
 aries received, and the refusal of the masters to allow 
 their slaves to be taught to worship God, produced upon 
 the negroes' mind, the following scene will enable us to 
 judge. " The negroes crowded round the chapels where 
 the persons of free condition might enter, but the door 
 of which the poor slaves were forbidden to enter. Some 
 might be heard exclaiming, ' Massa, me no go to heaven 
 now:' 'White men keep black men from serving God :' 
 * Black man got no soul :' * Nobody teach black man 
 now.* The missionaries beheld them and wept, but 
 durst say nothing^" 
 
 6. One more, and that a very notable instance of 
 
 1 Buxton's Memoir, p. 248. 2 Brown, vn. §1.8. 
 
70 OBSTACLES TO MISSIONARY SUCCESS.. 
 
 the opposition of 'the trading interest' among Chris^ 
 tians to the work of missions among the heathen must 
 not pass without notice here. 
 
 When the question of propagating Christianity in 
 India became a matter of public interest in England, 
 there arose what has been described as " a contest be- 
 tween the friends of Christianity and the advocates of 
 heathenism\" The arguments used by the latter were 
 to the effect that the introduction of Christianity into 
 India would endanger our commercial interests and pos- 
 sessions in the East ; and attempts were made to repre- 
 sent Hinduism and the Hindus as being a system and a 
 people worthy of emulation in Europe^ 
 
 It would perhaps be hardly accurate to say that 
 the natives of India were directly affected by the pro- 
 gress of this controversy, either for good or for evil, at 
 the time, but there can be little doubt that the hostile 
 policy of the Indian Government, — as manifested in its 
 treatment of the Baptist missionaries at Serampore, and 
 of the American missionaries who were refused permis- 
 sion to stay in Bengal in 1812, — reflected the unreason- 
 able apprehensions and unchristian selfishness of the 
 party above alluded to, — and must have impressed the 
 native mind with the fatal notion that a Christian go- 
 vernment was not only utterly indifferent, but even 
 opposed to the promulgation of Christian truth in the 
 country. 
 
 1 Foster, quoted by Kaye, p. 159. ^ Hough, iv. 179. 
 
OBSTACLES TO MISSIONARY SUCCESS. 71 
 
 Section III. Settlers. 
 
 1. We now come to the third division of our sub- 
 ject, and deplorable as the picture has already been, the 
 darkest and dismallest shadows have yet to be put in. 
 The cruel conqueror and the avaricious trader, in their 
 treatment of others, have proved serious hindrances to 
 the propagation of Christian truth in heathen countries : 
 but nothing has been so prejudicial to the success of 
 Christian missions as the immoral and irreligious con- 
 duct exhibited among Christians themselves in the sight 
 of the heathen amongst whom they have sojourned or 
 settled. Instead of gentleness, pride and insolence ; 
 instead of honesty, fraud and rapine ; instead of purity 
 and self-restraint, the most abandoned and reckless 
 licentiousness ; instead of godliness, impiety and infide- 
 lity : such is the sad description which those who have 
 studied the history of the intercourse between European 
 and heathen nations must often give of Christians, who, 
 ' having a name to live,' have been, in truth, dead ; dead 
 to all the lofty aspirations, noble hopes, and high mo- 
 rality, which should characterize the followers of Him 
 who " went about doing good," and who sent His disci- 
 ples into the world with the special and significant 
 charge to go and teach all nations, baptizing them into 
 the sacred Name of the Triune God, — Father, Son, and 
 Holy Spirit. 
 
 It will be at once seen that the subjects of the 
 preceding sections belong also to this. The example, 
 
72 OBSTACLES TO MISSIONARY SUCCESS. 
 
 as well as the actual deeds, of the oppressor or the 
 unjust and rapacious merchant became a hindrance to 
 any attempts that were, or might be, made to induce 
 the heathen to leave their own religion for the religion 
 of Christians. 
 
 2. There was never perhaps a time when the 
 responsibility of Christians to the heathen was entirely 
 lost sight of in the schemes, political and commercial, 
 which have stirred the hopes and elicited the activity 
 of Europeans since the 15th century. The mistaken, 
 but sincere and not ignoble, ambition of sovereigns 
 like Isabella of Spain, or of leaders like Columbus and 
 Cortez ; the large hopes and lofty aims of men like 
 Hariot and Hakluyt ; the views expressed in the royal 
 patents and charters given by James I. and Elizabeth, 
 and in the narratives of Hales and Peckham ; the per- 
 sonal piety of men like De La Warr, the first governor 
 of Virginia, or Streynsham Master, governor of Ma- 
 dras^; are all cheering indications that both in public 
 policy and private enterprise, the leaven of Christian- 
 ity was still working even when the lump seemed 
 almost entirely unleavened. 
 
 But if we take the whole history of the intercourse 
 which has been opened up between Christian nations 
 and the heathen in various parts of the world, we shall 
 find that there is much more cause for shame than for 
 glorying; and that so far from "providing things 
 honest in the sight of all men," and being ''as lumi- 
 naries, holding forth the word of life," the conduct of 
 
 1 See Anderson, i. 50, 68, 70, 159, 190; 11. 277. 
 
OBSTACLES TO MISSIONARY SUCCESS. 73 
 
 the majority of professed Christians has been rather 
 that described by Ezekiel as the conduct of the Jews 
 of old ; A7id when they came to the heathen whither they 
 went, they profaned my holy name, since it was said of 
 them, Jehovah's people are these, and from His land have 
 they come forth^. What wonder then that missionaries 
 should be few and feeble ; and the progress of their 
 work tardy and limited? Even now when mission 
 stations are multiplied, and much more zeal and in- 
 terest in the propagation of the Gospel have been 
 manifested than in preceding centuries, the words of 
 Bishop Lake, in a sermon which he preached before 
 Charles I. and the House of Lords, "On a Fast-day, 
 July 2, 1625," are applicable still. After having said 
 that it is not enough to make much of the possession 
 of Christian truth for our own good, but that we should 
 also endeavour to extend it to others, "Let me tell 
 you," he proceeds, " that there lieth a great guilt upon 
 Christian states^, and this amongst the rest that they 
 have not been carefulle to bring them that sit in dark- 
 nesse and the shadow of death to the knowledge of 
 Christ and participation of the Gospel. Much travel- 
 ling to the Indies, East and West, but wherefore ? 
 Some go to possess themselves of the land of the infidel, 
 but most by commerce, if by commerce, to grow richer 
 by their goods. But where is the prince or state that 
 
 1 Ezek. xxxvi. 20. 
 
 2 We would rather say now * Churches :' but it is an ill thing that 
 secularization of political administration should proceed so far as to sever 
 the vital union which should exist between the civil government and 
 ecclesiastical organization of a Christian people. 
 
74 OBSTACLES TO MISSIONARY SUCCESS. 
 
 pitieth their souls, and without any worldly respect 
 endeavours the gaining of them unto God ? Some show 
 we make, but it is but a poore one ; for it is but irdpep- 
 fyov, an accessorie to our worldly desire ; ep^yov it is not, 
 it is not our primarie intention. Whereas Christ's 
 method is Matt. vi. 33, ' First seeke ye the kingdom of 
 God and then all other things shall be added unto you.' 
 You shall fare the better for it in your worldly estate. 
 If the Apostles and Apostolicke men had affected our 
 salvation no more we might have continued till this 
 day such as sometimes we were, barbarous subjects of 
 the prince of darknesse\" 
 
 3. We proceed now to add to the already black 
 catalogue of crimes of which we have shown European 
 nations to be guilty in their intercourse with the hea- 
 then, a still further and not less damning indictment. 
 A collection of all the evidence which we might bring 
 forward to prove our case would fill a bulky volume ; a 
 selection is only difficult because there is so much from 
 which to choose. Europeans have made their appear- 
 ance and left their mark in every quarter of the globe : 
 but wherever they have been, their conduct has been 
 such as to place a stumblingblock in the way of the 
 heathen, and has sorely impeded the success of the 
 efforts made to spread the knowledge of the Gospel of 
 Christ. In America, in Africa, in Asia, in Australia 
 and the islands of the Pacific Ocean, the same melan- 
 choly tale repeats itself of Christians settling among 
 heathen, and showing to them the example of wicked 
 
 ^ Quoted in Anderson, ii. 189. 
 
OBSTACLES TO MISSIONARY SUCCESS. 75 
 
 and unholy lives, spreading what have been called * the 
 vices of civilization ' instead of the virtues of Christian- 
 ity. Missionaries have they been, but not of God's 
 sending. Following their own devices and neglecting 
 His law, they have done the devil's work in the world, 
 and not Christ's. These are hard words. Let the evi- 
 dence which follows show that they are not too severe. 
 
 4. Europeans in America. 
 
 We have already seen that the cruelty of the 
 Spaniards and Portuguese was a great impediment to 
 the success of missions among the Indians. To this 
 cruelty was added the vilest profligacy and dissolute- 
 ness of life. Southey, in his History of BraziV, tells 
 us that the Jesuits^ had greater difficulties than any 
 fear which the cannibalism or savageness of the In- 
 dians might have inspired in the ill conduct of their 
 own countrymen. This was a mightier obstacle to 
 overcome than any of the idolatrous customs of the 
 natives. ''During the half century that the coloniza- 
 tion of Brazil had been left to chance, the colonists 
 were almost without law and without religion... A sys- 
 tem of concubinage was practised among them worse 
 than the loose polygamy of the savages; the savage 
 had as many women as consented to become his wives, 
 the colonist as many as he could enslave. There is an 
 ineffaceable stigma upon the Europeans in their inter- 
 course with those whom they treat as inferior races. 
 There is a perpetual contradiction between their lust 
 
 ^ Ch. viir. 2 They were sent out under Nobrega in 1549. 
 
76 OBSTACLES TO MISSIONARY SUCCESS. 
 
 and their avarice. The planter will one day take a 
 slave for his harlot and sell her the next as a being of 
 some lower species, a beast of labour..." The priests 
 encouraged the colonists in these abominable acts, and 
 publicly taught that it was lawful to enslave the na- 
 tives and use the women as concubines. The truth 
 was that the larger proportion of the first settlers in 
 Brazil were Portuguese convicts ; and the evils of the 
 transportation of criminals from the mother country to 
 a colony began to manifest themselves thus early in 
 the history of European colonization. These convicts 
 were more likely to communicate evil than either to 
 teach or to learn good. "Their intercourse with the 
 savages produced nothing but mischief ; each made the 
 other worse ; the cannibals acquired new means of de- 
 struction, and the Europeans new modes of barbarity ^" 
 There was one spot in South America where the 
 Jesuit missionaries succeeded for a while in their en- 
 deavours to civilize and educate the native Indians. 
 That spot was Paraguay. But the success of these mis- 
 sionary efforts depended much upon the isolation in 
 which the Jesuits for a long while managed to keep 
 their Christian settlements, or ' Reductions V as they 
 were called. A royal mandate was obtained that no 
 Spaniard should enter these settlements except when 
 going to the bishop or superior^. And a letter from the 
 
 > Southey's History of Brazil, ch. i. 
 
 2 For an account of these Reductions, see Howitt, pp. 130, 131. 
 Compare Southey (cited by Helps), Vol. il. ch. 24. 
 
 3 Howitt, p. 132. 
 
OBSTACLES TO MISSIONARY SUCCESS. 77 
 
 Bishop of Buenos Ay res to the king of Spain, in 1721, 
 mentions the necessity which existed for such a man- 
 date. The bishop says^ that the intercourse of Span- 
 iards with the Indians would be fatal to the innocence 
 of the converts (une peste fatale d leu?' innocence), and 
 would introduce all sorts of corruption. A like testi- 
 mony is given to the need for such restrictions by the 
 traveller Ulloa^, who says that they were approved by 
 all sensible persons, as by intercourse with Europeans 
 the native Christians would lose all their docility, inno- 
 cence, and piety. After the banishment of the Jesuits 
 in the middle of the 18th century, the Reductions were 
 placed in the charge of lay-commissioners (commanda- 
 taires) with priests from the different mendicant orders 
 under them. The previous tranquillity and welfare of 
 the settlements of native Christians soon departed. 
 The commissioners cared nothing for the education or 
 evangelization of the natives ; and the priests were 
 sometimes as bad. The poor natives were unable to 
 reconcile the oppressiveness and evil conduct of the 
 Spaniards with the words which were spoken to them 
 about the sweetness and holiness of the Christian re- 
 ligion^. 
 
 Joseph Acosta, who laboured as a missionary for 
 
 ^ Charlevoix, Histoire de La Paraguay (' Pieces Justificatives ' in pre- 
 fatory chapter). 
 
 2 Quoted by Charlevoix, Liv. v. 
 
 3 " Ces infideles ne pouvoient concilier cette conduite, ni les mauvais 
 exemples qu'ils avoient souvent devant leur yeux avec ce quel'on disoit 
 de la douceur et de la saintet^ de I'Evangile." Charlevoix, Liv. III. 
 
78 OBSTACLES TO MISSIONARY SUCCESS. 
 
 fifteen years in Peru and the West Indies, confesses 
 that there was no greater obstruction to the conversion 
 of the Indians than the evil example of the Christians' 
 wicked conduct ^ 
 
 There was one possibility of South America being 
 speedily christianized; and that was si tons ceux qui 
 avoient quelque pouvoir sur les hahitans eussent con- 
 couru avec les Missionaires pour les faire gouter les 
 maximes de V Evaiigile'' . But the taste given was not 
 generally a taste for Christianity. 
 
 We do not find the matter very much mended 
 when we proceed northward in the same continent from 
 the Papists of New Spain to the Protestants of New 
 England. Wherever missionary attempts were made in 
 North America the complaint is still that the Chris- 
 tians' hindrances are the worst with which the work 
 has to contend. The venerable Eliot complained of 
 this ; and Brainerd more than once expresses his sore 
 grief at the prejudices against Christianity with which 
 the minds of the Indians were filled on account of the 
 vicious lives and unchristian behaviour of those who 
 were called Christians. On one occasion, when preach- 
 ing to the Indians, he was asked why he desired the 
 Indians to become Christians. " The white people," 
 said the chief, " lie and drink and steal more than their 
 
 1 "De procuranda Indoium salute." Quoted by Hough, iii. 117. 
 Compare the remarkable will of a Spanish "Capitan," quoted by Helps, 
 III. 504, in which he acknowledges that the corruption of the Peruvian 
 people is due to the bad example set by the Spaniards. (See Appendix, 
 Note L.) ' ^ Charlevoix. 
 
OBSTACLES TO MISSIONARY SUCCESS. 79 
 
 red brethren. It was they who first taught my country- 
 men to drmk ; and they stole from one another to such 
 a degree that their rulers were obliged to hang them... 
 but the Indians were never hanged for stealing ; yet 
 should they become Christians, it is probable that they 
 would be soon as bad as the white people. They were 
 resolved therefore to live as their fathers had lived, 
 and to go to the same places as their fathers when they 
 died\" 
 
 Besides the individual examples of unholy living, — 
 of cruelty and lust, of avarice and rapine, — which the 
 Indians of North and South America have had presented 
 continually before their eyes by European Christians 
 from the day when Columbus built the fort La Navi- 
 dad'"^, in Hayti, unto this very century of so much 
 vaunted light and civilization, — they have witnessed ** a 
 constant scene of war and contention between the Eu- 
 ropean powers terming themselves Christian." A pas- 
 sage, written with reference to Brazil, may be applied 
 to this conduct of EurojDeans, and to the consequent 
 hindrances of missionary success, throughout the double 
 continent. French, English, and Dutch, like the Span- 
 iards and Portuguese, were cruel and rapacious, not 
 only in their dealings with savages, but in their conten- 
 tions with one another I '' Every description of rapine, 
 
 ^ From Pole to Pole, p. 117. 
 
 - So called because he entered the port on Christmas Day, 1492. 
 Alas ! what a fearful contradiction has the whole career of European 
 conquest in America given to the message of peace and good wiU by 
 which that Day should be known ! 
 
 ^ The instigations of the worst passions of the Indians by the English 
 
so OBSTACLES TO MISSIONARY SUCCESS. 
 
 bloodshed, and treachery, which can disgrace nations 
 pretending to any degree of civilization, was going on 
 before the eyes of the astonished natives. What notions 
 of Christianity must these Indians have had when these 
 people called themselves Christians ? They saw them 
 assailing one another, fighting like madmen for what in 
 reality belonged to none of them ; burning towns, de- 
 stroying plantations ; massacring all natives or colo- 
 nists that fell into their hands, or seizing them for 
 slaves. They saw bishops contending with governors, 
 priests contending with one another^ they saw their 
 beautiful country desolated from end to end, and every- 
 thing which is sacred to heaven or honourable and 
 valuable to men treated with contempt. 
 
 " What was it possible for them to believe of Chris- 
 tianity than that it was some devilish compact, which at 
 once invested men with a terrible power, and with the 
 will to wield it for the accomplishment of the widest 
 ruin, and the profoundest misery^?" 
 
 But it may be said, ' These remarks apply to a 
 period which is past : surely missionaries have not the 
 same complaints now to make as they had in times 
 
 and French in their contests for supremacy in North America were a 
 definite barrier to all endeavours to Christianize or civilize the nations. 
 (See Howitt, p. 315.) 
 
 1 This sentence is only applicable to the Roman Catholic nations in 
 the south. But we read that in the Pequod war (of which mention has 
 been already made in this essay) the English in their murderous assault 
 upon the Indians were " animated by the exhortations and prayers of 
 their ministers." (And see note, above, p. 43.) 
 
 - Howitt, p. 154. 
 
OBSTACLES TO MISSIONARY SUCCESS. 81 
 
 gone by/ Two chapters in Mr Howitt's Colonization 
 and Christianity^ will suffice to undeceive persons who 
 think that human nature in the nineteenth century is 
 necessarily better than it was in the fifteenth. It ap- 
 pears that in spite of declarations and treaties in which 
 the natural rights of the Indians were repeatedly re- 
 cognised by the United States of America, the abomi- 
 nable and untrue doctrine that the Indian tribes, as 
 "savage and irreclaimable," should be pushed away 
 out of the path of " civilized " man, has not only been 
 broached, and speculatively discussed, but maintained 
 and relentlessly carried into practice ; and that, more- 
 over, when some of the Indian tribes were giving the 
 lie to this monstrous doctrine by a fast advance in 
 civilization, and by adopting ordeiiy and settled habits, 
 " conforming both to the religion and the habits of the 
 Americans" — missionaries, and especially the Mora- 
 vians, labouring amongst them with the most signal 
 success — the Americans, instead of welcoming and 
 helping forward the growth of "this young Indian 
 civilization 'V' directed against these very Indians more 
 strenuous efforts than ever to drive them out of their 
 lands, and take possession themselves. And what is 
 the language of the Indians who have not listened to 
 the missionary, and have refused to become Chris- 
 
 ^ Ch. XXIV, XXV. 
 
 2 A very interesting description of the progress of Christian educa- 
 tion, and the consequent elevation of the people, among the Cherokee 
 Indians, is to be found in Howitt, pp. 405—409. (See Appendix, 
 Note M.) 
 
 6 
 
82 OBSTACLES TO MISSIONARY SUCCESS. 
 
 tians? From the days of Eliot and Mahew and 
 Brainerd it has always been the same. Sometimes 
 plaintive, sometimes indignant — at one time referring 
 with sorrow or anger to the unjust seizure of their 
 territories by the white men, at another time with 
 astonishment or scorn to the wicked and unprincipled 
 lives of the Europeans — it has always been to the 
 same effect. "See," they have said to the mission- 
 aries, " if your teaching be true, let us behold the re- 
 sults of it in your countrymen. Make them good and 
 just and gentle. And then come and preach to us." 
 
 The vicinity of a white settlement has been always 
 a formidable obstacle to missionary work. In Georgia, 
 when a chief named Tomichichi '' was urged to listen 
 to the doctrines of Christianity, he keenly replied, 
 'Why these are Christians at Savannah! these are 
 Christians at Frederica !' Nor was it without good 
 apparent reason that the poor savage exclaimed, ' Chris- 
 tian much drunk ! Christian beat men ! Christian tell 
 lies! Devil Christian! Me no Christian \'" 
 
 So the Moravians in Labrador found that the 
 Esquimaux who had been brought most into contact 
 with Europeans were the worst ; and that when some 
 of their converts visited the European settlement, they 
 came back with a much more unfavourable idea of 
 Christianity than when they went. 
 
 But we need not multiply testimonies. Sufficient 
 has been said to indicate that the course of European 
 
 1 Southey's Life of Wesley. Exactly similar language was held in 
 India with reference to the conduct of Europeans there. 
 
OBSTACLES TO MISSIONARY SUCCESS. 83 
 
 Christians for the three and a half centuries, during 
 which they have gradually subdued, and occupied 
 almost the whole of America, has not been such as to 
 commend the name of Christians, or help forward the 
 propagation of Christianity among the heathen. 
 
 Missionaries have been few, and mission work has 
 been feeble ; but the greatest obstacle of all to the 
 success of the work has been " the defective moral and 
 religious condition" of the European conqueror, trader, 
 and settler with whom the aboriginal inhabitants have 
 been brought into such mournful and baleful associa- 
 tion. 
 
 5. Europeans in Africa. 
 
 Almost all that need be said in this essay with 
 reference to the ill effects of the conduct of Europeans 
 in Africa as affecting the progress and success of mis- 
 sions has been already brought forward \ 
 
 A few more words may be added with reference,, 
 first, to the ancient Roman Catholic missions, and 
 then to the enlarged prospects of modern missionary 
 enterprise. 
 
 It appears that in the Portuguese missions, and 
 especially in the Congo mission, dissensions arose be- 
 tween the Jesuits and other orders of monks. This 
 discord, together with the fact that many of "the 
 priests and monks to whom the care of religion was 
 entrusted, became immersed in luxury and licentious- 
 ness, or in schemes of ambition inconsistent with their 
 sacred character V caused the mission work to drag 
 
 1 Above, pp. 45 — 54. *, Walker, p. 151. 
 
 6—2 
 
84 OBSTACLES TO MISSIONARY SUCCESS. 
 
 heavily. It seems also, from the slight vestiges which 
 are left of the Portuguese missions, that the evil sys- 
 tem of accommodation to the prejudices of the heathen 
 had been employed in Africa as it was in India and 
 China. 
 
 The whole course of Protestant missionary enter- 
 prise in Africa has been impeded, opposed, and in some 
 places rendered impracticable, by the selfish and tyran- 
 nical conduct of Europeans. On the west coast the 
 slave trade, in the south the unjust wars and cruel 
 enslavement by which the aboriginal tribes were em- 
 bittered against the white colonists, have been the chief 
 reasons why Christianity has made so little progress in 
 Africa. For a long while after the English came into 
 possession of the Cape, the oppression of Hottentots, 
 Bushmen, and Cafifres was continued with the same 
 reckless want of consideration and humanity as had 
 characterised the period of the Dutch rule\ And the 
 complaints of the natives were similar to those of the 
 Ked Indians in America. When a missionary ad- 
 dressed a Bechuana on the subject of religion, and 
 seemed to have made some impression on him, the 
 mournful question was asked, '' Do the people who 
 Jailed my children and took away my cattle believe these 
 things V * Commandoes' for the purpose of extermi- 
 nating hostile tribes were not a likely method of conci- 
 liating the minds of the savages, and commending the 
 message which the missionary wished to give to them. 
 
 1 See Philips' So->jUh Africa (passim) ; and Howitt, ch. xxvi. xxvii. 
 
OBSTACLES TO MISSIONARY SUCCESS. 85 
 
 And in some cases the missionary work -which had been 
 already begun was stopped by the barbarism — for so it 
 must be called — not of the savages, but of their Chris- 
 tian neiofhbours. " Whenever," said a Caffre chief who 
 had had at his own place, before one of the wars had 
 broken out, a missionar}^, and a church attended by 
 300 people, — "Whenever the missionaries attempt to 
 preach to the Caffres, or whenever I myself preach or 
 speak to my countrymen, they say, ' Why do not the 
 missionaries first go and preach to the people on the 
 other side ? why do they not preach to their own coun- 
 trymen, and convert them first ^'?" On one occasion a 
 CafFre chief, who had dared to cross the colonial 
 frontier, (after having been refused permission by a 
 military officer), for the purpose of attending a mis- 
 sionary meeting, and who had been recommending the 
 establishment of a mission among his own countrymen, 
 was arrested "in the most brutal and insulting manner, 
 and not without considerable hazard to the chieftain's 
 life from the ruffian-like conduct of a drunken sergeant, 
 although not the slightest resistance was attempted^." 
 
 But a new and more rational policy than that of 
 commandoes and patrols has been adopted. And the 
 travels of the energetic and kind-hearted Livingstone 
 are, it is to be hoped, an omen of, and preparation for, 
 the time Avhen commerce will be conducted on Christian 
 and humane principles, and the conquests of the sword 
 be superseded by the bloodless victories of the Christian 
 missionary. The labours of the London Society Mis- 
 1 Howitt, p. 468. 2 Howitt, p. 456. 
 
86 OBSTACLES TO MISSIONARY SUCCESS, 
 
 sionaries and of the Moravian brethren have vindicated 
 the character of black men from the unreasonable asper- 
 sions of interested oppressors, and have proved that the 
 Bushman, the Hottentot, the Caffre, and other tribes 
 of savages, are capable of Christian instruction, and can 
 be raised by Christian civilization to an intellectual, 
 social, and moral position, which can elicit the admira- 
 rion and respect of the citizen, and the thankfulness of 
 the Christian \ 
 
 6. Europeayis in Asia. 
 
 The history of the European settlements in India in 
 its reference to missionary work among the heathen 
 contains more to sadden the Christian's heart than any 
 other history in the world. What has been left undone 
 in the way of help, what has been done in the way of 
 hindrance, can hardly be calculated. When the Portu- 
 guese landed at Calicut, in the year 1497, they found 
 existing on the south-west coast of India Christian 
 churches which knew nothing indeed of the Pope and 
 of Rome, but were certainly not without claims upon 
 the sympathy and help of their brother Christians. 
 These Churches of Sjrian Christians the Portuguese 
 persecuted, and almost crushed, with the weight of 
 papal tyranny and intolerance which they used against 
 them. When the Dutch and English came, oppression 
 was followed by contempt or indifference : and the 
 Christians of Malabar were regarded, or disregarded, to 
 the same extent as the heathen around them. But 
 
 ^ See this exemplified in the history of the Griquas, Philips, ii. 56. 
 
OBSTACLES TO MISSIONARY SUCCESSi 87 
 
 the worst feature of the history of the European set- 
 tlements in India is the unchristian character of the 
 settlers ; and nothing has been such an obstacle to the 
 conversion of natives as the unholy lives of the pro- 
 fessed Christians with whom they came into intercourse. 
 
 A few out of many testimonies must be brought 
 forward in substantiation of this statement. 
 
 Mafifeus^ says, speaking of the Portuguese, that there 
 was no greater hindrance to the spread of Christianity 
 than the spectacle of Christians living a life of utter 
 contradiction to the religion which they professed ; and 
 confesses that the virtuous life of the few was of far 
 less influence than the vicious life of the majority, 
 neqiie enim tantam spectata paucorum innocentia et 
 virtus adstruit Evangelis fidem, quantam insignis mul- 
 torum et notissimi fere cujicsque avaritia et improbitas 
 adimit. 
 
 The Abbe RaynaP gives a deplorable picture of the 
 general demoralization of the Portuguese in India, and 
 corroborates the statement just quoted from MafFeus. 
 What likelihood was there of success in missionary 
 work, when those who called themselves Christians 
 *' made no scruple of pillaging, cheating, and enslaving" 
 the natives, sometimes with, and oftener without, a 
 religious pretext : and when their manners were such 
 as the historian describes by calling them " a mixture 
 of avarice, debauchery, cruelty, and devotion. They 
 had most of them," continues Raynal, "seven or eight 
 
 1 Quoted by Kaye, p. i6. 
 
 ^ Quoted by Howitt, pp. 178 ff. 
 
88 OBSTACLES TO MISSIONARY SUCCESS. 
 
 concubines, whom they kept to work with the utmost 
 rigour, and forced from them the money they gained 
 by their labour.... The chiefs and principal officers ad- 
 mitted to their tables a multitude of those singing and 
 dancing women with which India abounds." 
 
 Was it surprising that under the regime of Chris- 
 tians like these men the progress of Christianity should 
 be slow^? 
 
 The faulty system of missionary work used by the 
 Dutch in Ceylon has been before mentioned as afford- 
 ing no inconsiderable obstacle to the progress of true 
 Christianity among the natives. It must be remem- 
 bered that the prevailing hypocrisy among the native 
 Christians (as they called themselves), which was in a 
 great measure due to this system, was also fostered by 
 the evil example of the Europeans themselves. And 
 when in 1730 the Dutch consistory in Galle put on 
 record their views of the obstacles which prevented the 
 growth of Christianity, the}^ blamed especially "the 
 licentious and offensive lives of the Europeans who 
 encourage the natives in debauchery and show them 
 an example in the practice of every vice^" 
 
 The Protestant mission which laid the foundation 
 of the missionary work which has been since carried 
 
 ^ A little before Xavier came to Goa, the king of Portugal "sent out 
 an ecclesiastic to ascertain the cause of the slow progress of Christianity 
 in India," Hough, I. 175, (For a further testimony to the bad cha- 
 racter of the Portuguese in India, see Sepulveda, quoted by Steinmetz, 
 Book V.) 
 
 2 Palm's account of the Dutch Church in Ceylon, quoted by Ten- 
 nent, p. 57. 
 
OBSTACLES TO MISSIONARY SUCCESS. 89 
 
 on by English and Americans in India, was the Danish 
 mission at Tranquebar. And we find that one of the 
 chief impediments to the success of the missionaries 
 was the fearfully immoral and irreligious condition of 
 the Europeans \ "All our demonstrations," say the 
 earliest missionaries, " about the excellency of the Chris- 
 tian constitution make but a very slight impression 
 while they find Christians generally so much debauched 
 in their manners, and so given up to gluttony, drunken- 
 ness, lewdness, cursing, swearing, cheating and cozening, 
 notwithstanding all their specious pretences to the best 
 religion. But more particularly are they offended with 
 that proud and insulting temper which is so obvious 
 in the conduct of our Christians here^" Similar testi- 
 mony is afforded again and again in the life of the 
 eminent missionary Swartz. 
 
 A Hindu merchant once said to him, " Sir, be not 
 displeased, I wish to ask you a question. Do all Eu- 
 ropeans speak like you?" When Swartz replied, that 
 all Europeans were not truly Christians, but those who 
 were so prayed that the Hindus might come to the 
 knowledge of Christ, " You astonish me," said the mer- 
 chant, " for from what we daily observe and experience 
 
 1 It must not be forgotten that besides the actually existent and 
 apparent immorality of the Europeans at the time, the missionaries bad 
 to contend against the unfavourable impressions which had been spread 
 throughout India for the two previous centuries concerning the irreli- 
 gious conduct of the Feiinghis. An appalling account of the immo- 
 rality of the early Engli&h settlers in India is given by Kaye, ch. II. 
 Compare Terry's Voyage to East India. See Appendix, Note N. 
 
 2 Hough, III. 119. 
 
90 OBSTACLES TO MISSIONARY SUCCESS. 
 
 we cannot but think Europeans with but few excep- 
 tions to be self-interested, incontinent, proud, full of 
 illiberal contempt and prejudice against us Hindus and 
 even against their own religion, especially the higher 
 classes. So at least I have found it with the majority 
 of those with whom I have had any intercourse \" 
 
 On another occasion one of the unfortunate class of 
 dancing girls, in reply to a remark made by the mis- 
 sionary that no unholy person should enter the king- 
 dom of heaven, said, "Ah 1 sir, in that case hardly any 
 European will ever enter it." 
 
 Dubois' Letters on the State of Christianity in India, 
 published in 1823, abound in statements of the evil 
 influence exercised upon the natives by the irreligious 
 lives of professed Christians. He tells us that he was 
 often seriously asked by them whether the Frangy^ 
 acknowledged and worshipped a God ; and that " it is 
 a well-known fact that it is precisely those of the 
 Hindoos who are most familiar and most connected 
 with the Europeans who manifest the strongest disgust 
 and aversion to the religion and manners of the 
 latter^" 
 
 The general impression of the natives has been in 
 accordance with what a Musalman said on having a 
 Persian New Testament given to him, " It is very good," 
 he remarked, " but the Sahib Log"* do not live accord- 
 
 I Pearson's Life of C. F. Swariz, ch. il. 
 
 ^ Or Feringhi, i. e. Europeans. 
 
 3 Dubois, p. 48. 
 
 * * The trentlemen/ i. e. Europeans. 
 
OBSTACLES TO MISSIONARY SUCCESS. 91 
 
 ing to their book. I have only seen one or two that 
 do so." 
 
 A vast improvement, indeed, in the moral and reli- 
 gious aspect of European society has taken place of late 
 years in India. But until recently the whole w^eight of 
 European influence was antagonistic to Christian Mis- 
 sions \ 
 
 When Kiemander came to Bengal, and commenced 
 missionary work in Calcutta, he met with " little sym- 
 pathy and less encouragement" from the Christian 
 community. Indeed it w^as hardly a Christian commu- 
 nity in any thing but name. '' Men drank hard and 
 gamed high, concubinage with the women of the country 
 was the rule rather than the exception. It was no un- 
 common thing for English gentlemen to keep populous 
 zenanas"." Duelling was considered creditable ; acts of 
 shameless lust were looked upon as not only harmless 
 but laudable. " What in those days was the representa- 
 tion given of our holy religion to the natives of India? 
 It was held up to their view as a religion of revenge, of 
 avarice, of malice ; as a religiou that encouraged every 
 evil passion, every wicked word, and every uncjpdly 
 work. ...When the missionaries went among the heathen 
 to propagate the Gospel, what was the reply they met 
 
 ^ The indifference manifested to Christianity, and the indulgence 
 afforded to heathenism by the polic}' of government, has been decidedly 
 unfavourable to the reputation of the Christian religion in the eyes of 
 the natives. The whole subject is too difficult and delicate a one to be 
 dealt with in the paragraph of an Essay, See Appendix, Note 0. 
 
 ' Kaye, p. 95. 
 
92 OBSTACLES TO MISSIONARY SUCCESS. 
 
 with ? ' Why do you come amongst us ? why not teach 
 and reform your own countrymen ? What ! would you 
 have us to adopt such a religion as yours ? to abandon 
 the system of our ancestors, to become drunkards and 
 swearers and blasphemers and adulterers ? You tell us 
 that if we remain heathen we shall perish. Better that 
 we should thus suffer than adopt a religion like this\' " 
 
 Since that time the tone of Christian society has 
 become at least decorous and respectable where it can- 
 not be called religious. But even now the reports of 
 missionaries and the testimony of others bear witness to 
 the hindrances which are not seldom put in the way of 
 missionary success in India by the conduct of professed 
 Christians there'^ 
 
 7. Europeans in Australasia and Kew Zealand. 
 
 The efforts to carry on missionary work in Aus- 
 tralia have failed ; in New Zealand they have in some 
 measure succeeded ; in the South Sea Islands a large 
 measure of success has resulted. But the chief hin- 
 drances in all cases have arisen and are arising from 
 the unchristian conduct of settlers or voyagers. 
 
 In Australia the evil effects of the transportation' 
 
 ■^ Britkh India, by Rev. W. Campbell, a missionary. 
 
 2 See Rev. R. C. King's remarks at Missionary Conference in Liver- 
 pool, and the late Bishop Cotton's article on the Tinnevelly missions, 
 the success of which missions is in some degree attributed to their being 
 further removed than other places from close intercourse with Euro- 
 peans. Appendix, Note P. 
 
 3 For some remarks on this subject, see Church Missionary Intelli- 
 gencer, Oct. 1858. Arnold, quoted by Anderson, 11. 75. Hewitt, 
 p. 470. 
 
OBSTACLES TO MISSIONARY SUCCESS. 93 
 
 fiystem soon showed themselves. A parhamentary Re- 
 port in 1837 states that in the plantation of the penal 
 settlements " the territorial rights of. the natives were 
 never considered, and very little care has since been 
 taken to protect them from the violence or contamina- 
 'tion of the dregs of our countrymen." Incessant acts of 
 mutual hostility between the natives and the colonists 
 (who were at first composed of liberated convicts) gene- 
 rated a spirit of hatred and revenge on both sides ; but 
 the first fault lay with the rapacity and violence of the 
 white settlers. The more the natives came in contact 
 with the Europeans, the worse did their condition be- 
 come, and now in spite of some efforts to educate and 
 Christianize them they have become extinct \ 
 
 The history of the intercourse between Europeans 
 and the inhabitants of New Zealand previous to the 
 colonization of that island shows that the savages were 
 often less barbarous than the traders and sailors who 
 called themselves civilized. And there can be no doubt 
 that this intercourse encouraged and excited the worst 
 natural passions of those who might have been softened 
 and refined by Christian teaching and example^ 
 
 1 See Bp. Broughton's Charge quoted in Howitt, p. 476. 
 
 ^ See ioY instances of crueltj' and recklessness on the part of masters 
 of trading vessels and others, Thomson's Story of New Zealand, Part n. 
 c. ii. Whalers, sealers, and runaway convicts who sometimes natu- 
 ralized themselves in New Zealand and became what were called 
 **Pakeha Maoris," behaved in a manner calculated to strengthen hea- 
 thenism rather than to prepare the way for Christianity. Couip. Ellis, 
 in Polynesian Researches, c. ii. and Howitt, pp. 486 ff. See Appendix, 
 Note Q. 
 
94 OBSTACLES TO MISSIONARY SUCCESS. 
 
 When the island was colonized the great obstacle 
 which was raised to missionary work arose from the 
 aggressive conduct of the settlers, who looked upon the 
 natives as being the sole barrier to their possession of 
 the land, and used most unjustifiable means' for pro- 
 curing territory for themselves by taking advantage of 
 the ignorance and simplicity of the natives ; and then 
 met the discontent, which arose when the natives found 
 that they were cheated, by waging wars which were as 
 unjust as the commandoes in South Africa, already 
 mentioned. 
 
 ^ The records of the missions to the South Sea Islands, 
 commenced in 1797, form one of the most interesting 
 portion of missionary annals ; and afford the plainest 
 proof that "Christianity prepares the way for, and 
 necessarily leads to, the civilization of those by whom 
 it is adopted I" But we may not dwell here on the 
 fair parts of the picture which might be presented to 
 us. It is our melancholy task to shew the great danger 
 by which these promising missions are threatened. 
 Before the missionaries came, the islanders had had 
 frequent and bitter experience of the ill conduct of 
 white men in the shipping which every now and then 
 touched at their shores. The writer of Polynesian 
 Resea7xhes^ makes the following statement. "It is a 
 
 1 See especially the system of 'land sharhing'' as described by 
 Thomson. 
 
 ^ For a short account of the transformation which the native habits 
 of the Tahitian and Society Islands have undergone in consequence of 
 the introduction of Christianity, see Howitt, pp. 479 — 483. 
 
 3 C. IV. 
 
OBSTACLES TO MISSIONARY SUCCESS. 95 
 
 melancholy fact that the influence of unprincipled and 
 profligate foreigners has been more fatal to the mis- 
 sionaries, more demoralizing to the natives, more inimi- 
 cal to the introduction of Christianity, and more op- 
 posed to its establishment, than all the prejudices of 
 the people in favour of idolatry, and all the attachment 
 of the priests to the interests of their gods." When 
 ships came to the islands where missionaries resided, 
 they were always glad when none of the sailors were 
 left on shore, for they had often occasion to observe 
 "the baleful influence of unprincipled seamen upon the 
 minds and habits of the natives \" On one occasion 
 Mr Williams met two sailors who went about baptizing 
 the natives, and pretending to heal the sick by saying 
 "a bit of a prayer over them" for the purposes of ex- 
 torting money : and he speaks of the number of run- 
 away sailors and convicts, whose residence among the 
 inhabitants of the Navigation islands did them incal- 
 culable mischief This is the class of men to whom 
 Howitt alludes", when he says that "a roving class of 
 sailors and runaway convicts have revived once more 
 the crimes and character of the old bucaniers. They 
 go from island to island diffusing gin, debauchery, 
 loathsome diseases, murder, as freely as if they were 
 the greatest blessings Europe had to bestow. They are 
 the restless and triumphant apostles of misery and 
 destruction; and such are their achievements that it 
 is declared that unless our government interpose some 
 
 * Compare Williams' Missionary Enterprises, ch. xxvii. 
 ^ P. 485. 
 
96 OBSTACLES TO MISSIONARY SUCCESS. 
 
 check to their progress, they will as completely anni- 
 hilate the islanders as the Charibs were annihilated in 
 the West Indies V The enormities perpetrated in New 
 Zealand and the islands of the Pacific by men like 
 these, equal, if they do not surpass, — and perhaps, when 
 we consider the period of the world's history, they do 
 in moral guiltiness surpass — the most fearful atrocities 
 committed by the Spaniards three centuries ago. One 
 comforting reflection there is that now these actions 
 are not looked upon as chivalrous, and they are per- 
 formed by the lowest and vilest class of Europeans. 
 The impediment which they present to missionary 
 success is obvious. 
 
 We must close this chapter of sad and melancholy 
 history. Its contents have been necessarily somewhat 
 fragmentary and disjointed. A few concluding words, 
 in which the substance of what has been said may be 
 gathered up, and be connected with the more general 
 aspect of the missionary subject, are yet required. 
 
 ^ For proofs of this statement, Hewitt mentions at the place above 
 quoted the testimonies of Messrs. Ellis and Williams to various lawless 
 and murderous acts perpetrated by crews of vessels and runaway 
 tailors in New Zealand and the Society Islands. 
 
CHAPTER III. 
 
 KECAPITULATION, AND CONCLUDING REMARKS. 
 
 From the facts presented in the preceding chaj)ter 
 there can be no doubt that the candid inquirer into 
 the history of missionary efforts amongst the heathen 
 will acknowledge that those efforts have met with — one 
 might almost say, infi^iitely — more of hindrance than 
 of help from the great body of professing Christians. 
 And so far from being disappointed with the amount 
 of success already obtained he will rather be surprised 
 that so much has been done where the difficulties and 
 discouragements have been so many and so great. The 
 propagation of Christianity in the world has been slow 
 and limited, not because of any insufficiency in the 
 doctrines which it promulgates or uncertainty in the 
 facts upon which those doctrines are based, but because 
 men have contented themselves too often with an ex- 
 ternal and heartless adoption of the doctrines, and an 
 utter forgetfulness of the significance of the facts of 
 Christianity. They have thought too much of the pro- 
 fession of the Christian religion, and too little of union 
 with Christ; too much of forms and observances, and 
 too little of truths and principles ; too much of political 
 
 7 
 
98 RECAPITULATION, 
 
 expediency, and too little of moral rectitude ; too much 
 of the seen and temporal, and too little of the unseen 
 and eternal. The one word which denotes at once the 
 corruption of Christianity and the essence of heathen- 
 ism is worldliness. This it is which has so often de- 
 graded the professed Christian and prevented him from 
 fulfilling his high mission in the earth. He has never 
 risen to the spiritual and heavenly standing-point of 
 his Divine Master. He has been, to use the striking 
 language of Scripture, ''of the earth, earthy." Out- 
 wardly a Christian, he has been in reality a man of 
 this world ; selfish, carnal, godless ; ignorant of, and 
 careless about, the higher and nobler spiritual life which 
 Christ gives to those who receive Him. 
 
 We have seen in the historical review which we 
 have been taking of the dealings of Christians with 
 heathen ample proof of the above statement, and much 
 more might have been added. Cruelty, avarice, indif- 
 ference to religious truth and therefore to morality, 
 have all been exemplified. We have seen also that 
 methods have been used to propagate the Christian 
 religion which have been in defiance of the fundamental 
 principles for the development of which Christ came 
 down from heaven, to wit, mercy and justice and 
 truth. 
 
 The heathen have, in many instances, been de- 
 stroyed in their heathenism by the cruelty of Chris- 
 tians, left in their heathenism by the neglect of Chris- 
 tians, confirmed in their heathenism by the evil example 
 of Christians. 
 
AND CONCLUDING REMARKS. ^9 
 
 It has been said that 'Christianity cannot exist 
 apart from civihzation.' The more correct statement 
 would be that civilization cannot exist apart from 
 Christianity. 
 
 Christianity cannot, indeed, exist apart from civi- 
 lization, for the simple reason that it is itself a human- 
 ising and civilizing power. But civilization without 
 Christianity is neither deep nor lasting. When, for 
 instance, we consider the * civilization' of ancient Egypt 
 of China, of India, of Persia, in the East, or of Greece 
 and Rome in the West, before the Christian era, we 
 find a want of progressive vitality which indicates the 
 absence of some essential element of national well- 
 being. In the Eastern nations the civilization has been 
 mainly external. The internal, germinant, moral power, 
 without which neither a nation nor an individual can 
 become truly great, was not developed. A huge giant, 
 clothed in silk, and glittering with barbaric pomp of 
 gold and jewels, with much of physical might but little 
 of mental energy, and less of moral discernment, is not 
 an unfit emblem of the most famous empires of the 
 East. And when we turn to the two Western nations, 
 whose history, after that of the Jewish people, holds the 
 most important part in the development of the human 
 race, we find that the intellectual element of civilization, 
 represented by Greece, was restless, speculative, oli- 
 garchic; while the 'political element, represented by 
 Rome, was ambitious, centralizing, tyrannical. There 
 was neither the stability of principles, nor the liberty of 
 persons, which our modern civilization has, and which, 
 
100 RECAPITULATION, 
 
 SO far as it possesses them, it entirely owes to the spread 
 of Christianity. Nor was the mass of society pene- 
 trated by any high moral ideas or religious aspirations. 
 There was place for the philosopher and the conqueror, 
 but 'the common people' were little thought of, and 
 httle cared for\ 
 
 At the best, then, the old civilization was aristo- 
 cratic and limited, and there was no diffusive glow of 
 life pervading the social system. But Christianity 
 changed all this. While its message was for all, high 
 and low, rich and poor, one with another, that message 
 was only acceptable to those who acknowledged the 
 need of a redemption from evil which human power 
 and wisdom could not give. To the poor the glad 
 tidings were given that GoD loved man ; and the Divine 
 philanthropy^, as manifested in Christ Jesus, began that 
 course of emancipation of the human mind from error, 
 and of the lowest of the human race from oppression 
 and bondage, which has been the peculiarly Christian 
 element of modern civilization, and which is to issue 
 one day in that universal service of God which will be 
 the perfect liberty and happiness of all nations. 
 
 And the very fact that the beneficial results of 
 Christianity were first felt at the bottom of the social 
 scale, and that they worked upwards from below, is 
 proof enough that, if we wish to elevate from barbarism, 
 
 1 See Milman's Eistory of Christianity, Vol. i. p. 33 (edition of 
 1867). Comp, Neander's Church History, Vol. i. p. 40, and 3Iemorials 
 of Christian Life, pp. i. 11, 18, 19 (Bohn's editions). 
 
 2 See Tit. iii. 4. 
 
AND CONCLUDING REMARKS. 101 
 
 Christianity is the lever which we may most hopefully 
 use. When we consider, moreover, that the two prin- 
 cipal constituents of civilization are, as M. Guizot has 
 pointed out, the progress of society and the develop- 
 ment of the individual, where shall we find a greater 
 promoter of civilization than in a religion which con- 
 tains all that is most necessary, both to regulate and to 
 stimulate human action ; which establishes a bond of 
 universal brotherhood, while it satisfies the religious 
 cravings of each soul that accepts its mighty facts and 
 pure doctrines ; and unites men together in an identity 
 of faith and hope, while it brings each individual con- 
 science and heart into direct relation with the eternal 
 love of God 1 Christianity is alike favourable to order 
 and to liberty ; and, in proportion as it is rightly appre- 
 hended in its relations to social and individual welfare, 
 do men deliver themselves from anarchy on one side 
 and tyranny on the other, while all that is calculated to 
 further the intellectual and moral elevation both of 
 individuals in their separate capacity and of communi- 
 ties in their corporate action is either contained in, or 
 is assisted by, the revelation of God's love to man in 
 Christ Jesus our Saviour. For, assuredly, the real pro- 
 gress of the w^orld must depend upon the knowledge 
 which men may acquire of their true relations to the 
 Creator and Moral Governor of all ; and the furthest 
 unfolding of this knowledge is in the New Testament. 
 Our modern progress, so far as that progress is beneficent, 
 is owing to the influence of Christianity both in arous- 
 ing and in directing the moral and emotional energies 
 
102 EECAPITULATION, 
 
 of human nature. In all the growth of art, in all thd 
 problems of politics, in all the issues raised by philo- 
 sophy, in all the applications of physical science, there 
 are continual points of contact with the moral and reli- 
 gious cravings and claims of the human mind and con- 
 science \ And the religion of Christ, by making the 
 satisfaction of these claims the paramount object of 
 pursuit by the individual soul, exercises a moral control 
 over the whole development of national, social, and 
 domestic life. 
 
 If, then, we wish to raise human beings from a state 
 of degradation, and to ameliorate their physical, intel- 
 lectual, moral condition, we must ourselves act upon, 
 and do our best to communicate, the blessed truths of 
 the Christian religion. 
 
 The reason why so few savage tribes have been 
 civilized is that they have not been fairly used by the 
 people who came amongst them, calling themselves 
 Christians. These so-called Christians for the most 
 part despised, oppressed, cheated the savages, instead 
 of endeavouring to reclaim them and teach them the 
 revelation of God in Christ Jesus. 
 
 The instances of the Cherokees in North America, 
 the Griquas in Africa, and the South Sea islanders in 
 the Pacific (to all of whom allusions have been made in 
 this essay), are clear and satisfactory proofs that the 
 
 ^ "How is it possible to attain to a just and correct knowledge of 
 human things in any department of life and science, unless they be 
 viewed in relation to and connexion with the divine principle which 
 animates or directs them." Schlegel's Philosophy of History, p. 275 
 (Bobn's edition).. 
 
AND CONCLUDING REMARKS. 103 
 
 true way to civilize is to Christianize^ ; and that the 
 words of Livingstone — which might well serve as a 
 motto for our travellers and colonists as well as for our 
 missionaries — are true words : Christians have never yet 
 dealt fairly by the heathen and been disappointed. 
 
 Christians have often boasted themselves of a supe- 
 rior civilization, and have forgotten that the true source 
 and preservative of civilization are to be looked for in 
 the moral and religious truths of Christianity, rather 
 than in the mercantile and political maxims of worldly 
 wisdom. If only they had remembered this, and acted 
 accordingly, how changed the world's history might 
 have been ! 
 
 Success then to all missionaries who are sowing 
 among heathen people the good seed of the word of 
 God. Let the worldly-minded taunt them, let the phi- 
 losophers despise them ; yet are they laying the only 
 foundation on which human happiness, even in this 
 world, can be built. It would be better to spend more 
 money on our missionary societies, and we should have 
 less to spend in our military and naval preparations 
 abroad : better too to spend more money in Christian 
 education at home, that so as our youth grow up and 
 diffuse themselves over the world's surface they may 
 prove helps and not hindrances to the great missionary 
 cause. And this cause is, if we will but look at it 
 closely enough, not a separate work from evangelization 
 at home, but a branch of it, fed by the same sap, lively 
 
 ^ See also an interesting account of the Metlahkatlah settlement in 
 North West America, Church Missionary Intelligencer, March, 1865. 
 
104i RECAPITULATION, 
 
 when that is lively, dull and lifeless when that is weak 
 and puny. 
 
 For, in the first place, the missionary's work abroad 
 and the minister's work at home are essentially the 
 same. The form, the conditions, and the phase of work 
 may be different, yet the work itself is, both in one case 
 and the other, to bring souls to Christ, and to build 
 them up in the faith and love of God. And, secondly, 
 the very diversity of circumstances which distinguishes 
 these two portions of the one great work, which the 
 Christian Church has to do wherever she has opportu- 
 nities given her to do it, proves beneficial to both. The 
 interest in missionary work among the heathen kindles 
 a feelinof of devotion to the cause of Christ and to the 
 salvation of perishing souls, which by a kind of reflexive 
 power invigorates and refreshes the interest felt in the 
 promotion of Christian education and evangelization at 
 home. And, vice versa, the efforts of Christian philan- 
 thropy at home, by a natural expansiveness, lead to an 
 active sympathy with all that is calculated to extend 
 the blessings of Christianity to the uttermost ends of 
 the earth. 
 
 But it is sometimes said that we ought not to send out 
 missionaries to other countries until we have converted 
 all our 'home heathen.' It is remarkable that this 
 assertion is more often brought forward as an excuse 
 for refusing to support the missionary cause than as an 
 inducement to more strenuous support of evangelistic 
 efforts at home. For what is the fact? those who take 
 an interest in foreign missions have always been among 
 
AND CONCLUDING REMARKS. 105 
 
 those who most truly sympathize with, and most 
 earnestly help forward 'home missions.' Moreover, a 
 great fallacy is involved in the assertion that we are 
 bound to confine our efforts at Christianizing to one 
 place, until that place be thoroughly Christianized. 
 The duty of the Christian is to be a witness for Christ 
 in any and every place, as soon as, and as often as 
 he can. He is to sow the s^ood seed in the morninof, 
 and in the evening he is not to withhold his hand, un- 
 certain whether shall prosper either this or that, or 
 whether they shall both be alike good. The initiation 
 of the work is confided as a privilege and a duty into 
 his hands ; but the furtherance of it to its final issue 
 remains the sole prerogative of God. Christ bade his 
 disciples be witnesses to Him 'in Jerusalem, in all 
 Judaea, and Samaria, and unto the end of the earth \' 
 They were not to confine themselves to one place ; they 
 were not to shut themselves up in the circle of their 
 own neighbourhood and country, but to proclaim the 
 glad message of the Saviour as widely as possible. Some 
 would reject that message ; but ' the gospel of the king- 
 dom was to be preached in the whole habitable world 
 for a witness unto all nations ; and then should the end 
 come^' 
 
 The individual Christian himself is not perfected 
 upon earth. The great missionary Apostle at the end 
 of his career confessed that * he was not yet made per- 
 fect, and was still following on if that he might lay hold 
 
 1 Acts i. 8. a Matt. xxiv. 14. 
 
106 RECAPITULATION, 
 
 of that for whicli he was laid hold of by Christ.' And 
 such is the experience of every Christian as he advances 
 in spiritual attainments. Is he, then, to wait until he 
 himself be perfect before he make any endeavour to 
 hold forth the word of hfe? Surely no one would 
 maintain that this should be so. But the same prin- 
 ciple must be further applied. Is a Christian to refuse 
 to have anything to do with the amelioration of society 
 before his own family and household are, in all respects, 
 perfectly Christian ? If he have the opportunity to 
 help forward the proclamation of Christ's truth among 
 those who know it not is he to say, ' There is much of 
 ignorance and wickedness in London, therefore I will do 
 nothing to remove the ignorance and wickedness which 
 are found in India, and China, and the isles of the 
 sea?' 
 
 Only one consideration could justify such a resolve ;- 
 and that is, if by doing the one work he was preventing 
 himself from going on with the other. But, on the 
 contrary, as has been already said, the two works are 
 mutually interdependent, and re-act, with beneficial 
 results, the one upon the other. The blood which the 
 heart sends to the extremities of the body goes and 
 returns continually, keeping up that circulation of life 
 without which the organism would become unhealthy 
 and die. 
 
 Let there be no restriction upon the energy and 
 enthusiasm of Christians, saving the humble sense of 
 their own insufficiency and shortsightedness, which will 
 prevent them from being impatient, and from expecting 
 
AND CONCLUDING REMARKS. 107 
 
 to see the harvest too soon after the seed has been cast 
 into the ground. Let them all, in every way that they 
 can, diffuse the light which they themselves have re- 
 ceived ; and, whether in their own country or in foreign 
 lands, fulfil the work which Christ has given them to do 
 for Him. 
 
 The propagation of Christ's religion, not in the 
 pageantry of splendid ceremonies, not in any exclusive 
 framework of denominational sectarianism, but in the 
 simple and unfettered power of its mysterious and spiri- 
 tual tniths, here by one body of Christians, there by 
 another, is the hope of the world. This alone can make 
 wars to cease in the earth ; this alone can verify the 
 prescient words of prophets, and the pregnant dreams 
 of poets, and usher in the kingdom of the Prince of 
 Peace. 
 
 *' Were half the power that fills the world with terror, 
 Were half the wealth bestowed on camps and courts, 
 Given to redeem the human mind from error, 
 There were no need of arsenals and forts. 
 
 " The warrior's name would be a name abhorred ! 
 And every nation that should lift again 
 Its hand against a brother, on its forehead 
 Would wear for evermore the curse of Cain ! 
 
 " Down the dark future, through long generations, 
 The echoing sounds grow fainter and then cease, 
 And, like a bell with solemn sweet vibrations, 
 
 I hear once more the voice of Christ say * Peace. ' " 
 
APPENDIX. 
 
APPENDIX. 
 
 Note A. P. 13. 
 
 ... "The Spanish commander added this formidable in- 
 timation from himself. He knew, he said, that Atahuallpa 
 was a puissant monarch, and a great warrior; but Ms own 
 master, the king of Spain, was sovereign of the entire world, 
 and had a number of servants who were greater princes than 
 
 Atahuallpa Pizarro then proceeded to account for his own 
 
 presence there, saying that the emperor had sent him into 
 that country to bring its inhabitants to the knowledge of 
 God; and that, with the few Christians who accompanied 
 him, he had already vanquished greater kings than Ata- 
 huallpa. The Spanish commander concluded by putting 
 before the messengers an alternative. ' If,' he said, ' Ata- 
 huallpa wishes to be my friend, and to receive me as such, 
 in the way that other princes have done, I will be his friend, 
 
 If, on the other hand, he wishes for war, I will wage it 
 
 against him.' "... 
 
 On the occasion of the interview which followed, Father 
 Vicente de Valverde went forward with a cross in one hand, 
 and a breviary in the other, and made an address to the 
 Inca, which was divided into two parts. In the first part 
 the speaker said that it was desirable that the king should 
 recognize the necessity of being taught the true Catholic 
 
112 APPENDIX. 
 
 Paith, and that he "should listen to and believe the following 
 things. Fii-st, that God, three and one, created heaven and 
 earth, and all things in the world ; amongst them man, a crea- 
 ture who consists of body and rational soul." The Father then 
 proceeded to speak very shortly concerning the sinfulness of 
 man, and the histoiy of Jesus Christ : and asserted that it 
 was Christ's will that St Peter should be the prince of the 
 Apostles and of their successors, and that he should be the 
 Yicar of God; and that after him all the Koman Pontiffs 
 should have the same supreme authority. Father Yicente 
 then proceeded to the temporal part of his oration. " The 
 Pope," he said, "who now lives upon earth (Father Vicente's 
 history here halts a little, confounding Alexander the Sixth 
 with Clement the Seventh, but, probably, he thought it the 
 best way of explaining the matter to a barbarous monarch), 
 understanding that all these nations (the Indians) had quitted 
 the service of the true God and adored idols and likenesses 
 of the Devil, and, wishing to bring them to the true know- 
 ledge of God, granted the conquest of these parts to Charles 
 the Fifth, Emperor of the Eomans, most powerful king of 
 Spain, and monarch of the whole earth (here again the 
 history would not have borne European criticism), in order 
 that having conquered these nations, and cast out the rebels 
 and obstinate persons from amoDgst them, he should govern 
 these nations, bringing them to the knowledge of God and 
 to the obedience of the Church." " Our most powerful king," 
 the good Father went on to say, "although he was very 
 much occupied in the government of his own kingdom, did 
 not refuse this charge, and had accordingly sent his captains, 
 who had subdued and brought to the true religion the great 
 Islands and the country of Mexico. With these motives the 
 powerful emperor, Charles the Fifth, has chosen for his lieu- 
 tenant and ambassador Don Francisco Pizarro (who is here). 
 
APPENDIX lis 
 
 that these kingdoms of your highness may receive the same 
 benefits which those other lands have received {at this 
 Tnoment there was scarcely an Indian left alive in Hispa- 
 niola), and that an alliance of perpetual friendship should 
 be made between his majesty and your highness." Father 
 Vicente then explained what this alliance meant. It was^ 
 that Atahuallpa should pay tribute, renounce the adminis- 
 tration of his kingdom, obey the Pope, believe in Jesus 
 Christ, and give up idolatry. The priest concluded the 
 temporal part of his oration with stern threats of fire and 
 sword in case the Inca should not consent to this arransre- 
 ment. "If with an obstinate mind you endeavour to re- 
 sist," said Father Yicente, " you may take it for very certaiil 
 that God will permit that, as anciently Pharaoh and all his 
 army perished in the Red Sea, so you and all your Indians 
 will be destroyed by our arms." 
 
 " That last sentence is a triumph of pedantry, furnishing 
 an historical example which it was impossible for the Inca 
 to know anything about, and prophesying in a manner that 
 must have been unintelligible to him. The fulfilment of the 
 prophecy was, however, near at hand ; and Father Yicente 
 can hardly be acquitted of having had some share in acce- 
 lerating it." 
 
 Note B. P. 14. 
 
 "With respect to making war upon the Indians, they 
 were to be carefully informed and to have thorough notice 
 (entera noticia) of the danger they would run from war 
 being once commenced, namely, of those taken alive being 
 made slaves. For this purpose a document had been framed 
 by Dr Palacios Rubios, a very learned jurist of that day and 
 
 a member of the council It went by the name of M 
 
 Requerirmnto (the Requisition), and it ran thus : 
 
 8 
 
114 APPENDIX. 
 
 " On the part of the king, Don Fernando, and of Dona 
 Juana, his daughter, queen of Castillo and Leon, subduers of 
 the barbarous nations, we their servants notify and make 
 known to you, as best we can, that the Lord our God, living 
 and eternal, created the heaven and the earth, and one man 
 and woman, of whom you and we, and all the men of the 
 world, were and are descendants, and all those who come 
 after us. But on account of the multitude which has sprung 
 from this man and this woman in the five thousand years 
 since the world was created, it was necessary that some men 
 should go one way and some another, and that they should 
 be divided into many kingdoms and provinces, for in one they 
 could not be sustained. Of all these nations God our Lord 
 gave charge to one man, called St Peter, that he should be 
 lord and superior of all the men in the world, that all 
 should obey him, and that he should be the head of the 
 whole human race wherever men should live, and under 
 whatever law, sect, or belief they should be; and he gave 
 him the world for his kingdom and jurisdiction. And he 
 commanded him to place his seat in Home, as the sj^ot most 
 fitting to rule the world from ; but also he permitted him to 
 have his seat in any other part of the world, and to judge 
 and govern all Christians, Moors, Jews, Gentiles, and all 
 other sects. This man was called Pope, as if to say. Admi- 
 rable Great Father and Governor of men. The men who 
 lived in that time obeyed that St Peter and took him for 
 lord, king, and superior of the universe " (imagine what Tibe- 
 rius or Nero would have said to this assertion!); "so also 
 they have regarded the others, who after him have been 
 elected to the pontificate, and so has it been continued even 
 until now, and will continue till the end of the world. One 
 of these pontifis, who succeeded that St Peter as lord of the 
 world, in the dignity and seat which I have before mentioned. 
 
APPENDIX. 115 
 
 made donation of these isles and terra-firma to the aforesaid 
 king, queen, and to their successors, our lords, with all that 
 there are in these territories, as is contained in certain 
 writings which passed upon the subject as aforesaid, which 
 you can see if you wish. So their highnesses are kings and 
 lords of these islands and land of terra-firma by virtue of 
 this donation : and some islands, and indeed almost all those 
 to whom this has been notified, have received and served 
 their highnesses, as lords and kings, in the way that subjects 
 ought to do, with goodwill, without any resistance, imme- 
 diately, without delay, when they were informed of the 
 aforesaid facts. And also they received and obeyed the 
 priests whom their highnesses sent to preach to them and to 
 teach them our holy faith ; and all these of their own free 
 will, without any reward or condition, have become Chris- 
 tians and are so, and their highnesses have joyfully and 
 benignantly received them, and have also commanded them 
 to be treated as their subjects and vassals ; and you too are 
 held and obliged to do the same. Wherefore, as best we can, 
 we ask and require you that you should consider what we 
 have said to you, and that you take the time that shall be 
 necessary to understand and deliberate upon it, and that you 
 acknowledge the Church as the ruler and superior of the 
 whole world {^por Sehora y Superiora del universo mundo\ 
 and the high priest called Pope, and in his name the king 
 and queen Dona Juana, our lords, in his place, as superiors 
 and lords and kings of these islands and this terra-firma by 
 virtue of the said donation, and that you consent and give 
 place that these religious fathers should declare and preach 
 to you the aforesaid. If you do so, you will do well, and 
 that which you are obliged to do to their highnesses ; and we 
 in their name shall receive you in all love and charity, and 
 shall leave you your wives, and your children, and your 
 
 8—2 
 
116 APPENDIX. 
 
 lands, free without servitude, that you may do with them 
 and with yourselves freely that which you like and think 
 best, and they shall not coinpel you to turn Christians unless 
 you yourselves, when informed of the truth, should wish to be 
 converted to our holy catholic faith, as almost all the inha- 
 bitants of the rest of the islands have done. And besides 
 this, their higlinesses award you many privileges and ex- 
 emptions" (hard words in a new world!), *'and will grant 
 you many benefits. But if you do not do this, and mali- 
 ciously make delay in it, I certify to you that, with the help 
 of God, we shall powerfully enter into your country, and 
 shall make war against you in all ways and manners that 
 we can, and shall subject you to the yoke and obedience of 
 the Church and of their highnesses; we shall take you and 
 your wives and your children, and shall make slaves of them, 
 and as such shall sell and dispose of them as their high- 
 nesses may command; and we shall take away your goods, 
 and shall do you all the mischief and damage that we can, as 
 to vassals who do not obey, and refuse to receive their lord, 
 and resist and contradict him; and we protest that the 
 deaths and losses which shall accrue from this are your fault, 
 and not that of their highnesses or ours, nor of these cava- 
 liers who come with us. And that we have said this to you 
 and made this requisition, we request the notary here pre- 
 sent to give his testimony in writing, and we ask the rest 
 who are present that they should be witnesses of this requi- 
 sition." "I must confess (adds Mr Helps) that the comi- 
 cality of this document has often cheered me in the midst 
 of tedious research, or endless details of small battles. The 
 logic, the history, even the grammatical construction are all, 
 as it seems to me, alike in error. Stu2:>endous assumptions 
 are the staple of the document; and the very terms 'Church,* 
 'privileges,' 'vassalage,' 'exemptions,' are such as require a 
 
APPENDIX. Il7 
 
 knowledge of Christianity and of the peculiar civilization of 
 Europe for any one to understand. Then, when it is ima- 
 gined how little these difficulties would be smoothed by 
 translation, we may fancy what ideas the reading of this 
 document, even when it was read, conveyed to a number of 
 Indians sitting in a circle, and listening to European voices 
 for the first time." 
 
 Note C. P. 15. 
 
 " The opinion which Bernardo de Mesa laid before the 
 king was to the following effect : — That especial heed should 
 be taken to convert the Indians j that they were not slaves 
 but vassals; that 'for their own good' they must be ruled 
 in some manner of servitude ; that they had nothing but 
 personal services to give ; that idleness is the mother of all 
 evil ; that finally the Indians might be given in encomienday 
 but not to every Spaniard, only to those who were of good 
 conscience and customs, and who besides employing the 
 Indians who should be allotted to them would instruct them 
 in matters of the faith . . . ." 
 
 Note D. P. 21. 
 
 "A car approaches, covered with awnings of silk and 
 decked with garlands of flowers. It is surmounted by a 
 female statue, and dragged slowly by a tumultuous crowd. 
 She bears the tiruhashi, a ring through her nose, and the 
 sacred nuptial collar round her neck.. On each side are 
 parasol bearers, one who waves a napkin to brush away the 
 mosquitoes. The car is preceded by dancers, half-naked, 
 and streaked with sandal-wood powder and vermilion. Wild 
 shouts ring through the air, and the ear is stunned by the 
 din of trumpets, drums, and barbaric music. It is night ; 
 but amidst a general illumination and the blazing of torches 
 
118 APPENDIX. 
 
 innumerable, rockets, fireworks, ascend in every direction. 
 The crowd is all Hindoos, and all bear on their foreheads 
 the accustomed mark of idolaters. The car is the gift of a 
 heathen prince, the dancers and music are borrowed from 
 the nearest pagoda, the spectators are heathen, but the woman 
 represents the Virgin Mary, and the actors in this scoMdalous 
 scene are the Christians of Madura.'"' — Calcutta Review, Yol. 
 II. 96. 
 
 Hough, in the passage cited, gives a very similar descrip- 
 tion of a procession at Pondi cherry, and says that " through- 
 out the procession neither prayers nor hymns were chanted, 
 the whole being conducted, say the Romish missionaries of 
 other orders [than the Jesuits], more like an idolatrous 
 service than a Christian solemnity." 
 
 Steinmetz adds the following quotation from Dubois : 
 " The Hindoo pageantry is chiefly seen in the festivals 
 celebrated by the native Christians. Their processions in 
 the streets, always performed in the night time, have indeed 
 been to me, at all times, a subject of shame. Accompanied 
 with hundreds of tom-toms (small drums), trumpets, and all 
 the discordant, noisy music of the country ; with numberless 
 torches and fireworks ; the statue of the saint placed on a 
 car which is laden with garlands of flowers, and other gaudy 
 ornaments, according to the taste of the country; the car 
 slowly drapfged by a multitude shouting all along the 
 march ; the congregation surrounding the car, all in con- 
 fusion, several among them dancing or playing with small 
 sticks, or with naked swords : some wrestling, some play- 
 ing the fool, all shouting or conversing with each other, 
 without any one exhibiting the least sign of respect or de- 
 votion. Such is the mode in which the Hindoo Chril^tians 
 of the inland country celebrate their festivals." In fact 
 Dubois expressly says, that "the first missionaries," i. e. the 
 
APPENDIX. 119 
 
 Jesuits, "incumbered the Catholic worship with an addi- 
 tional super struction of outward show, unknown in Europe, 
 which, in many instances, does not differ much from that 
 prevailing among the Gentiles, and which is far from proving 
 a subject of edification to many a good and sincere Roman 
 Catholic." Dubois' Letters, pp. 69, 70. 
 
 [The author of this essay remembers seeing a Christian 
 procession at Madura, which, though on a smaller scale, was 
 in the same manner as those above described essentially 
 heathenish in all its main features. The crowd which fol- 
 lowed the idol (in this case an image of the Virgin) were in 
 all respects similar to the heathen ; they bore the idolatrous 
 marks; they were marching round a sacred 'tank,' in the 
 midst of which was a heathen shrine ; the dancing-girls and 
 music from the heathen temple were there, and the only 
 mark of Christianity that could be discerned was a cross 
 held up near the image of the Virgin.] 
 
 The following passage from the Lettres Edifiantes (xi. 
 148), being the description given by a Jesuit of the manner 
 in which he conducted a festival in honour of the Saviour, 
 is worth quoting : 
 
 " La nuit du samedi ou dimanche je fis preparer un petit 
 char de triomphe, que nous ornames de pieces de soi, de 
 fleurs et de fruits. On y pla9a I'image du Sauveur ressuscite, 
 et le char fut conduit en triomphe par trois fois autour de 
 Teglise, au son de plusieur instruments. Les illuminations, 
 les fusees volantes, les lances a feu, les girandoles et diverses 
 autres feux d'artifice ou les Indiens excellent, rendaient la 
 
 fete magnifique Le seigneur de la peuplade avec toute 
 
 sa famille, et le reste des Gentiles qui assisterent a la pro- 
 cession, se prosternerent par trois fois devant I'image de 
 Jesus ressuscite et V adorer ent d'une maniere qui les con- 
 fondait heureusement avec les Chretiens les plus fervens." 
 
120 APPENDIX. 
 
 Note E. P. 25. 
 
 " Tapper California was discovered by the Spaniards in 
 1543, and more than two hundred years after, viz. in 1767, 
 they decided to settle and civilize it, the enterprize being 
 entrusted to the care of the priesthood. A Franciscan friar 
 was named Missionary President. San Diego, Monterey, 
 and San Francisco, so called after the patron saint of the 
 Franciscan order, were successively occupied. The system 
 carried out was an enslavement of the aboriginal race to 
 the temporal and spiritual despotism of the fathers ; one so 
 deteriorating in the influence which it exercised, that the 
 population could only be sustained by proselytizing expedi- 
 tions into the Indian territories, in which women and chil- 
 dren were the first objects of capture, in the expectation 
 that the husbands and parents would voluntarily follow 
 them into captivity. The newly captured, according to the 
 Franciscan mode, were as rapidly as possible converted into 
 Christians. Captain Beechey, in 1826, thus describes the 
 process : ' I happened to visit the Mission about this time, 
 and saw these unfortunate beings under tuition. They were 
 clothed in blankets, and arranged in a row before a blind 
 Indian, who understood their dialect, and was assisted by 
 an alcalde to keep order. Their tutor began by desiring 
 them to kneel, informing them that he was going to teach 
 them the names of the persons composing the Trinity, and 
 that they were to repeat in Spanish what he dictated. The 
 neophytes being thus arranged, the speaker began, " Santis- 
 sima Trinidada, Dios, Jesu Christo, Espiritu Santo," pausing 
 between each name to listen if the simple Indians, who had 
 never spoken a Spanish word before, pronounced it correctly, 
 or anything near the mark. After they had repeated these 
 names satisfactorily, their blind tutor, after a pause, added 
 
APPENDIX. 121 
 
 " Santos," and recapitulated the names of a great many saints, 
 which finished the morning's tuition. After a few days, no 
 doubt, these promising pupils were christened, and admitted 
 to all the benefits and privileges of Christians and gente de 
 razon. Indeed, I believe that the act of making the cross 
 and kneeling at proper times, and other suchlike mechanical 
 rites, constitute no small part of the religion of these poor 
 people. The rapidity of the conversion is, however, fre- 
 quently stimulated by practices much in accordance with 
 the primary kidnapping of the subjects. If, as not un- 
 frequently happens, any of the captured Indians show a 
 I'epugnance to conversion, it is the practice to imprison them 
 for a few days, and then to allow them to breathe a little 
 fresh air in a walk round the Mission, to observe the happy 
 mode of life of their converted countrymen; after which 
 they are again shut up, and thus continue incarcerated until 
 they declare their readiness to renounce the religion of their 
 forefathers. As might be believed, the ceremonial exer- 
 cises of the Roman Catholic religion occupy a considerable 
 share of the time of these people. Mass is performed twice 
 daily, besides high days and holidays, when the ceremonies 
 are much grander, and of longer duration ; and at all the 
 performances every Indian is obliged to attend, under the 
 penalty of a whipping ; and this same method of enforcing 
 proper discipline, as in kneeling at proper times, keeping 
 silence, &c., is not excluded from the church service itself. 
 In the aisles and passages of the church, zealous beadles of 
 the converted race are stationed, armed with sundry weapons 
 of potent influence in effecting silence and attention, and 
 which are not sparingly used on the refractory or inattentive. 
 These consist of sticks and whips, long goads, &c., and they 
 are not idle in the hands of the officials that sway them.'" — . 
 Qhurch Missionary Intelligencer (1858), pp. 220, 221. 
 
122 , APPENDIX. 
 
 " With otlier hordes the fathers thought themselves for- 
 tunate in obtaining permission to visit the prisoners, and 
 instruct them in saving faith before they were put to death. 
 But the savages soon took a conceit that the water of bap- 
 tism spoilt the taste of the meat, and therefore would not 
 let them baptize them any more. The Jesuits then carried 
 with them wet handkerchiefs, or contrived to wet the skirt 
 or sleeve of their habit, that out of it they might squeeze 
 water enough upon the victim's head to fulfil the condition 
 of salvation, without which they were persuaded that eternal 
 fire must have been his portion. What will not man be- 
 lieve, if he can believe this of his Maker ? 
 
 "If the missionaries, overcoming all difficulties, succeeded 
 in converting a clan at last, that conversion was so little 
 the eff'ect of reason or feeling, that any slight circumstance 
 would induce the proselytes to relapse into their old pa- 
 ganism. An epidemic disorder appeared among them ; they 
 said it was occasioned by the water of baptism, and all the 
 converts whom Nobrega and his fellow-labourers had with 
 such difficulty collected would have deserted them and fled 
 into the woods, if he had not pledged his word that the 
 malady should cease. Luckily for him it was effectually 
 cured by bleeding, a remedy to which they were unaccus- 
 tomed. Some time afterwards a cough and catarrh cut off 
 many of them ; this also was attributed to baptism. The 
 Jesuits themselves did not ascribe greater powers to this 
 ceremony than they did ; whatever calamity befel them was 
 readily accounted for by these drops of mysterious water. 
 Many tribes have supposed it fatal to children ; the eager- 
 ness with which the missionaries baptize the dying, and 
 especially new-born infants who are not likely to live, have 
 occasioned this notion." Southey, History of Brazil, c. viii. 
 Adam Schall, the famous Jesuit missionary iu China, 
 
APPENDIX. 123 
 
 when some twenty guns had been made for the emperor 
 under his instructions, "consecrated," we are told, "the 
 glorious achievement with Christian rites and ceremonies — 
 anticipating the Chinamen who were about to offer sacrifice 
 to the Spirit of Fire... The Jesuit brought forth an image 
 of Christ, placed it upon an altar which he had raised and 
 ornamented for the purpose, and went through a ceremonial 
 veneration, dressed in his surplice and stole. He ordered 
 the workmen to do the same on bended knee to call down 
 the Divine assistance upon the labour. The emperor com- 
 manded his people to do as the Jesuit prescribed in this 
 matter, as well as in all others, and rigorously forbade any 
 resistance to his wishes ; ' for,' said he, and the words are 
 remarkable, 'these men [the Jesuits] do not despise the 
 spirits ivhom we adore : but they tenaciously worship one 
 God, and observe his laws.' " Steinmetz, iii. 408. 
 
 The Jesuits were in the habit of baptizing exposed in- 
 fants in China, and adding them to the number of their 
 converts. Thus " Fsither Gaubil, in a letter from Pekin in 
 1726," said that the Jesuits there baptized "annually 3000 
 exposed infants." And Steinmetz, referring to this practice, 
 says afterwards : "*' Two thousand five hundred in two years 
 thus went to heaven," soiit alles an del; and but for the 
 persecution the work would have been regularly set on foot 
 in several large towns^ and in a few years " we would have 
 sent to heaven more than 20000 little children per annum ; 
 on aurait envoy e par an dans le del plus de vingt mille petits 
 enfan^r 
 
 Note F. P. 33. 
 
 "Father Luis Cancer had been one of the Dominicans 
 engaged with Las Casas in his peaceful conquest of the 
 *Land of War.' Indeed, he was the first monk who had 
 
124 APPENDIX. 
 
 entered tliat territory ; and it was upon his report tliat the 
 others had been emboldened to persevere in their attempt. 
 Father Luis had hoped to convert the natives of Florida in 
 the same manner that he had converted the inhabitants of 
 Coban. Unfortunately, however, he landed in Florida at a 
 spot where the natives had suffered from the incursions of 
 hostile Spaniards, and the devoted monk was put to death 
 by the Indians almost immediately after he had disem- 
 barked. This was a valuable fact for Sepulveda, who ac- 
 cordingly made use of it in the controversy. 
 
 " The dignity and greatness of his cause were so predo- 
 minant in the mind of Las Casas as to leave no room for 
 influences merely personal. It does not appear that he ever 
 expected gratitude from the Indians ; nor did the terrible 
 disaster which he suffered at Cumana from the treachery 
 of the natives leave, apparently, the slightest rancour in his 
 mind. His reply to Sepulveda, respecting Luis Cancer's 
 death, was as follows : ' The first person who entered into 
 those territories and pacified them, was brother Luis, of 
 happy memory, who was afterwards slain in Florida, and of 
 whose death the reverend doctor, Sepulveda, desires to avail 
 himself in argument. But it avails him little ; for if they 
 had slain all the brotherhood of St Dominic, and St Paul 
 with them, not a point of right would have been attained 
 more than there had been before (which was none) against 
 the Indians. The cause of his death was that in that port 
 where he was taken by those sinners of mariners (who 
 ought to have landed elsewhere, as they were instructed) 
 there had entered and disembarked four armadas of cruel 
 tyrants who had perpetrated extraordinary cruelties amongst 
 the Indians of those lands, and had alarmed, scandalised, 
 and devastated a thousand leagues of the country. On this 
 account they will have a most just cause of war against the 
 
APPENDIX. 125 
 
 Spaniards, and indeed against all Christians even to the 
 day of judgment. And as these Floridians had no know- 
 ledge of monks, and had never seen them, they could not 
 divine that they were missionaries, especially as they were 
 in the company of those who were exactly like ia manners, 
 dress, beards, and language, to the persons who had done 
 them so much mischief, and the natives saw them eat, drink, 
 and laugh together as friends.' " 
 
 KoTE G. P. 35. 
 
 Anacaona was the queen of a district in Hispaniola 
 called Xaragua. She and her people had consented to pay 
 tribute to the Spaniards, and until Ovando became governor 
 of the Spanish colony had lived in peace and amity with the 
 Spaniards. Herrera, in his History of the Indies, says "that 
 Anacaona's people were in policy, in language, and in other 
 things superior to all the other inhabitants of the island." 
 In 1503 several Spaniards settled in Xaragua, and gave 
 much trouble to the governing powers of that province. 
 Disturbances arose, " and the Spaniards took care to inform 
 the governor that their adversaries the Indians of Xaragua 
 intended to rebel." Ovando, thereupon, determined upon a 
 visit to Xaragua. He took with him 70 horsemen and 300 
 foot soldiers. Anacaona "went out to meet Ovando with a 
 concourse of her subjects, and with the same festivities of 
 singing and dancing as in former days she had adopted when 
 she went to receive the Adelantado [in 1497]. Various 
 pleasures and amusements were provided for the strangers, 
 and probably Anacaona thought that she had succeeded in 
 soothing and pleasing the severe looking governor, as she 
 had done the last." But the Spaniards, using " those seem- 
 
126 APPENDIX. 
 
 ingly wise arguments of wickedness which from time imme- 
 morial have originated and perpetuated treachery," persuaded 
 Ovando that an insurrection was intended. And so Ovando 
 "ordered that on a certain Sunday, after dinner, all the 
 cavalry should get to horse, on the pretext of a toui^nament. 
 The infantry, too, he caused to be ready for action. He 
 himself, a Tiberius in dissembling, went to play at quoits, and 
 was disturbed by his men coming to him and begging him 
 to look on at their sports. The poor Indian queen hurried 
 with the utmost simplicity into the snare prepared for her. 
 She told the governor that the caciques too would like to 
 see this tournament, upon which, with demonstrations of 
 pleasure, he bade her come with all her caciques to his 
 quarters, for he wanted to talk to them, intimating, as I 
 conjecture, that he would explain the festivity to them. 
 Meanwhile he gave his cavalry orders to surround the 
 buildings ; he placed the infantry at certain commanding 
 positions ; and told his men, that when, in talking to the 
 caciques, he should place his hand upon the badge of knight- 
 hood which hung upon his breast, they should rush in and 
 bind the caciques and Anacaona. It fell out as he had 
 planned. All these deluded Indian chiefs and their queen 
 were secured. She alone was led out of Ovando's quarters, 
 which were then set Jire to, and all the chiefs burnt alive. 
 Anacaona was afterwards hanged, and the province was deso- 
 lated. ... Finally the governor collected the former followers 
 of Holdan in Xaragua, and formed a town of their settlement, 
 which he named " the city of true peace " [La ville de la 
 vera Paz), but which a modern chronicler well says might 
 more properly have been named "Aceldama, the field of 
 blood." "I observe," adds Mr Helps, "that the arms 
 assigned to this settlement were a dove with the olive branch, 
 a rainbow f a. cross.'' Thus deeds of cold-blooded treachery 
 
APPENDIX. 127 
 
 and cruel murder were signed with the Christian symbols of 
 peace, hope, and love ! 
 
 The other passage alluded to relates the treachery by 
 which the Spanish discoverer of the South Sea, Y asco Nunez, 
 invaded the territory of the cacique Careta. It appears 
 that two Spaniards had some time before deserted their ship 
 and had been received kindly by this cacique of Cneva. One 
 of them, indeed, Juan Alonso, (whom Las Casas, in his narra- 
 tive of the treachery perpetrated, likens to Judas Iscariot) had 
 been made the Indian chief's princijial captain. Some of 
 Nunez' soldiers on their way to Darien met these two men 
 *' without clothes and painted, like the Indians." Juan 
 Alonso "bade the Spaniards tell Vasco Nunez that if he 
 would come to Careta's town, he, Juan Alonso, would deliver 
 his master, the cacique, bound, into the hands of Yasco 
 Nunez j and he also gave the alluring intelligence that there 
 were great riches in that province." 
 
 " Yasco Nunez was delighted at this news, and he pre- 
 pared at once to act upon it, entering Careta's territories at 
 the head of a hundred and thirty men. Having arrived with 
 his ' apostles ' as Las Casas calls them, at the Indian town 
 where Careta dwelt, he found the cacique awaiting his com- 
 ing. Yasco Nunez, conscious of the treachery he was about 
 to commit, and perhaps not liking to gild it over with fail* 
 words, rudely demanded provisions from the cacique. The 
 Indian chief replied that, whenever Christians had passed by 
 his home he had ordered provisions to be given them libe- 
 rally, and he would do so now; at the same time he remarked 
 that he was straitened himself, as he was at war with a 
 neighbouring chief, Poncha, and his own people had not 
 been able to sow as usual. 
 
 " Juan Alonso, probably speaking in Spanish in presence 
 of the cacique, then suggested to Yasco Nunez to pretend to 
 
128 APPENDIX. 
 
 take leave of the chief, and afterwards to come back at night 
 in order to make an attack on the town; he, for his part, 
 would do his best to secure the person of the cacique. Yasco 
 Nunez adopted the suggestion. He went away, but, return- 
 ing at night, made his attack in three divisions, awaken- 
 ing the sleeping Indians with the war-cry of ' Santiago.' 
 
 "Juan Alonso, true to his promises of treachery, secured 
 the person of the cacique ; and Yasco Nunez thus succeeded 
 in carrying him and his family to Darien, and in devastating 
 his town." 
 
 Note H. P. 47. 
 
 "There is no record," says Mr Philips, "remaining to 
 show the district to which the first commando was sent, or 
 how long it continued in the field; but it aj)pears that the 
 party engaged in this service, in the month of September, 
 1774, in the space of eight days succeeded in shooting ninety- 
 six Bushmen. The women and children taken prisoners 
 were divided among the men, but their number is not speci- 
 fied in the official report. Yan Wyk was the name of the 
 commandant. The second commando was conducted by a 
 Boor named Marais. In his report to the Colonial Office, he 
 states that he had taken one hundi-ed and eighteen prisoners, 
 who, it is presumed, must have been women and children, 
 but the number killed is not mentioned. The third com- 
 mando, under Yander Merve, was commissioned to the Bok- 
 keveld, when they destroyed one hundred and forty-two 
 Bushmen. Whether his humanity was shocked at his sanguin- 
 ary employment, the duration of which to fulfil the purposes 
 of government must then have appeared indefinite, or whe- 
 ther he dreaded their superior numbers, is uncertain; but, in 
 violation of his instructions, he concluded a peace with the 
 remaining chiefs. The government, on hearing of this trans- 
 
APPENDIX. 129 
 
 action, highly resented it, and degraded all the field-cornets 
 who had concurred with him in the measure. And in the 
 following year these expeditions appear to have been repeated 
 twice; one, on the 12th of June, succeeded in killing forty- 
 eight of the devoted Bushmen, and would have followed up 
 the carnage had not their numbers been insufficient. The 
 number of wounded would, in all likelihood, greatly exceed 
 that of the slain on these occasions, as they never ceased to 
 run or scramble among the rock§ in search of hiding places, 
 till life forsook them; appearing to dread being taken more 
 than death itself" 
 
 In the journal of Yan Jaarsveld referred to, the Bush- 
 men are continually called " thieves," and it is evident that 
 the idea entertained by this commandant of the expedition 
 was that the Bushmen, as thieves, were to be extirpated. 
 The first entry quoted is as follows : 
 
 ^^ August 4, 1775. We proceeded in a north-east direc- 
 tion to the upper end of the Sea-cow River, when we 
 met, unawares, one of these cattle plunderers, and also saw 
 a great many of these thieves at a distance. In order to 
 create no suspicion in the mind of the thief whom we had 
 caught, we behaved peaceably to him in order to get the 
 other thieves in our power. "Wherefore it was thought good 
 by every one in the commando to inform this Bushman, that 
 we came as friends and were only journeying to the- above- 
 mentioned river to kill sea-cows (Hippopotami). "We gave 
 him a pipe and tobacco, and sent him to his companions to 
 offer them our peace, that they also might come to us to 
 show us the right road to that river. But we have not seen 
 that thief since." 
 
 After some difficulty, in spite of his bribes of hippopota- 
 mus fiesh, Van Jaarsveld succeeded in finding out, by means 
 of spies, a place on the river where some Bushmen had assem- 
 
 9 
 
130 APPENDIX. 
 
 bled to liunt the liippopotami in the night time. " About 
 midnight," the journal continues, " the spies returned, say- 
 ing they had seen a great number of Bushmen there, when I 
 immediately repaired thither with the commando, waiting 
 till day-break, which soon appeared; and having divided the 
 commando into two parties, we slew the thieves, and, on 
 searching, found one hundred and twenty-two dead ; five 
 escaped by swimming across the river. '^ 
 
 Mr Philips, in the first chapter of his second volume^ 
 shows that the deterioration of the Bushmen is to be attri- 
 buted to the savage and iniquitous treatment of them by 
 their European oppressors : and he rightly remarks, " When 
 savage and barbarous tribes are oppressed by civilized na- 
 tions, perfidy and injustice are the only things they borrow 
 from their oppressors ; and tlie animosity excited by a sense 
 of the injuries they sustain presents an insuperable barrier 
 to their civili2sation." 
 
 Mr Philips gives extracts from letters in 1821 and 1822 
 to show that even then the commando system was being 
 continued. 
 
 Note J. P. 49. 
 
 " The deposition of Uithaalder, the Captain of Toverberg : 
 *' 1st, That deponent is a chief of a tribe of the Bush- 
 man nation lying around Toverberg, south of the Great 
 Biver, in the district of Graaf Beinet. 
 
 " 2nd, That many years ago, the father of deponent and 
 his people, whilst in perfect peace, and not having com- 
 mitted the smallest provocation, were suddenly attacked in 
 their kraal by a party of Boors from the colony. He and 
 many hundreds of his people, men, women, and children, 
 were killed, and ten waggons, loaded with theii' children, 
 were carried into the colony and placed in perpetual servitude. 
 
APPENDIX. 131 
 
 " 3rd, That since this melancholy occurrence many com- 
 mandoes have come against my people, in which multitudes 
 of them have been shot, and the children carried away : 
 and this practice was continued till our late teacher, the 
 Rev. E. Smith [a missionary of the London Missionary So- 
 ciety sent out in 1814], condescended to live among us, to 
 preach the word of God, and to teach us to read, and to 
 refrain from doing harm to anybody. 
 
 "4th, That while the Rev. E. Smith continued among 
 us he taught us to cultivate gardens, he gave us seeds to 
 plant them, he showed us how to grow potatoes, and 
 ploughed land which he sowed for us ; and when the har- 
 vest came, he taught us to cut down the corn and divided 
 it among us ; and as no more commandoes came against us 
 we were very happy, and hoped that our troubles were over, 
 and Ave should live in peace. 
 
 " 5th, That while we were thus enjoying peace, and 
 getting food to eat, the Rev. Mr Smith was commanded by 
 the government of the colony to leave Toverberg ; and the 
 teacher was very much grieved, and ma.ny Bushmen's hearts 
 were sore pained : we wept much, but remained on the land 
 of our forefathers, cultivating our gardens, and praying to 
 the great God for Mr Smith's return. 
 
 " 6th, That some moons after Mr Smith's removal, the 
 Boors came and took possession of our fountains, chased us 
 from the lands of Toverberg, and made us go and keep their 
 sheep. Whitboy, one of my Bushmen, and his wife, were 
 both shot by the Boors whilst taking shelter among the 
 rocks, and their child carried into perpetual servitude. 
 
 *' 7th, That I, XJithaalder, was sent by the field-cornet, 
 Yan der Walt, to keep his sheep ; that one night three of 
 his sheep were missing, and the field-cornet flogged depo- 
 nent with the sambok, and drove himself and his wife and 
 
 9—2 
 
132 APPENDIX. 
 
 children from the place, and said, ' Go now, take that ; you 
 have not now Mr Smith, the missionary, to go to, to com- 
 plain against me.' 
 
 " 8th, That deponent then went to a small fountain near 
 Toverberg, where a few Bushmen once lived ; but that last 
 moon the field-cornet drove himself and wife and young 
 children from the fountain, saying, 'that Bushmen should 
 have no fountains in this country, and that they should have 
 no pools but the rain-water pools out of which to drink.' 
 
 " 9th, That about ten moons ago Louw Styns, the son 
 of Hans Styns, travelled with his cattle over the Great 
 Kiver ; that I, Uithaalder, was watcher of his cattle, and 
 one evening, when bringing the cattle home, some of the 
 cattle were missing, when deponent was severely beaten 
 ■with a stave by Louw Stpis, who said, ' You have not Mr 
 Smith to go to now.' The strayed cattle that evening came 
 home of themselves; yet three different times was I beat 
 by Louw Styns for the same reason, whereupon deponent 
 left his service. 
 
 " 10th, That I, Uithaalder, without people, with my 
 wife and four young children, was necessitated to live 
 among the mountains, and to subsist upon roots and locusts ; 
 and that, on hearing from a Bushman, who knew where 
 deponent and his family were gone to, that missionaries 
 were at Toverberg, deponent came to their waggons on the 
 road, and stated to them his case. 
 
 " Uithaalder humbly begs that such white men as are 
 true Christians will take into consideration his distressing 
 case, and the distressing situation of his countrymen who 
 have survived the murdering commandoes, and who, after 
 ha^TJig been deprived of their fountains, their gardens, and 
 their game, are obliged to see their children taken from 
 them, and themselves driven among wild beasts. 
 
APPENDIX. 133 
 
 "11th, That last moon, whilst I, Uithaalder, ventured 
 out to the plains, seeking roots to eat, a Boor came up to 
 deponent, and inquired what I was doing there 1 saying 
 that I meant to steal some of his sheep, and eat them ; and 
 he, the Boor, beat your deponent with a sambok severely 
 over the head. 
 
 " 12th, That Uithaalder knows that much has been said 
 against the Bushmen. Whenever sheep, or goats, or cattle 
 have either strayed, or been stolen, the Boors say the Bush- 
 men have stolen them, and they are flogged, and shot, on 
 suspicion only, for the cattle and sheep which have been 
 taken by others, or destroyed by the lions, wolves, and 
 tigers. 
 
 "13th, That Uithaalder allows that Bushmen may, 
 when starving, have taken a sheep from a farmer's flock, to 
 keep himself and children alive, but deponent is certain that 
 this seldom happens, and that the Bushmen are blamed and 
 punished without having done anything wrong ; and, as a 
 proof of this assertion, he may state, that three sheep for 
 which he was flogged and driven from the field-cornet's 
 place were found next day." 
 
 Note K. P. 63. 
 
 " The general account of our intercourse with the North 
 American Indians, as distinct from missionary efibrts, may 
 be given in the words of a converted Chippeway chief, in a 
 letter to Lord Goderich : ' We were once very numerous, 
 and owned all Upper Canada, and lived by hunting and 
 fishing ; but the white men who came to trade with us 
 taught our fathers to drink the fire-waters, which has made 
 our people poor and sick, and has killed many tribes, till we 
 have become very small.' " Howitt, p. 381. 
 
134! APPENDIX. 
 
 Dk O'Meaka said, "I will mention another fact in re- 
 ference to the effect of the character of EurojDeans on the 
 natives in their own country. I remember an Indian chief 
 on Lake Huron, who had given special opposition to the 
 Christian work amongst his people. I visited him, and I 
 spoke my mind to him very freely, telling him that it was 
 not so much a love of his own superstitions, as a love of the 
 fire-water, that made him dislike the mission; that he wished 
 to have his young men join him in his drunken frolics; and 
 did not wish them to become Christians, for he knew that 
 if they became Christians they would cease from such doings. 
 I shall never forget the way in which that Indian chief drew 
 himself up to his full height, and the look of scorn with 
 which he regarded me when he said, 'Is it you, a white 
 man, who address me in that style '? Who brought the fire- 
 water to us ? We knew nothing of it till you came amongst 
 us; we ate the flesh of the deer; and when we had got 
 enough of that, we went to the edge of the lakes and rivers 
 and drank our fill, and it did us no harm: but you white 
 men came with this fire-water in your hands. We thought 
 it strange, bad medicine, at first ; but you told us that it 
 would do us good, make us happy and joyful, and we took it 
 and drank it. It did make us very happy and joyful ; and 
 since then we have liked it, and we will have it whenever 
 we can get it. If you want us not to take the fire-water, 
 go and tell your own people so. We cannot make the fire- 
 water ; if they don't make it, we cannot get it ; and if they 
 don't bring it amongst us, your work is done: but teach 
 your own people about it first.' There is another matter 
 also I would wish to mention. It has often been said that 
 commerce is the handmaid of religion; but I am sorry to 
 say, that amongst the North American Indians commerce 
 has proved the enemy of religion, and the missionary has 
 
APPENDIX. 185 
 
 often to become the enemy of the trader. The trader finds, 
 that when the Indians are Christianized they become civi- 
 lized; that their minds are improved; that they begin to 
 know the value of their own wares ; that he cannot carry on 
 so profitable a trade; and therefore he hates and abhors the 
 progress of Christianity because he cannot put so much of 
 this world's pelf in his own pocket. The missionaiy, there- 
 fore, has often to stand in opposition to the trader, in the 
 defence of those whom the trader injures in their temporal 
 prosperity." 
 
 Note L. P. 78. 
 
 The capitan's name was Mancio Sierra de Leguizamo, 
 He thus expresses himself in his will : — ^' We found these 
 kingdoms governed in such a manner that throughout them 
 there was not a thief, nor idler, nor a vicious man; neither 
 was there any adulterous or bad woman. The lands, the 
 mountains, the mines, the pastures, the houses, the woods, 
 were governed and divided in such a manner that each man 
 knew and kept to his own estate. There were no law-suits 
 about property..." He then says that the Spaniards (speak- 
 ing of himself as one of them) have destroyed, ivith their bad 
 exarnipUf people of such good government as these nations of 
 Peru were..,;" and deplores that the extremely innocent and 
 unsuspicious condition of the Peruvians "has been changed, 
 by bad example, into nothing good being done by them. He 
 asks from the king a remedy for these evils, and, as the last 
 of the conquerors left alive, thus discharges his conscience by 
 setting forth, in a solemn instrument to be communicated to 
 his majesty, the state of things in Peru which it concerned 
 tJie king's soul to hiow as well as his own soul to declare.^' 
 
136 APPENDIX. 
 
 Note M. P. 81. 
 
 " But the most singiilar feature of the treatment of the 
 Indians by the Americans is, that while they assign their 
 irreclaimable nature as the necessary cause of their expelling 
 or desiring to exj^el them from all the states east of the Mis- 
 sissippi, their most strenuous and most recent efforts have 
 been directed against those numerous tribes, that were not 
 only extensive, but rapidly advancing in civilization. So far 
 from refusing to adoj^t settled, orderly habits, the Choctaws, 
 Chickasaws, Creeks, and Cherokees, were fast conforming 
 both to the religion and the habits of the Americans. The 
 Creeks were numbered in 1814 at 20,000. The Choctaws 
 had some years ago 4041 warriors, and could not therefore 
 be estimated at less than four times that number in total 
 population, or 16,000. In 1810, the Cherokees consisted of 
 12,400 persons; in 1824 they had increased to 15,000. The 
 Chickasaws reckoned some years ago 1000 warriors, making 
 the tribe probably 4000. 
 
 "The Creeks had twenty years ago cultivated lands, 
 flocks, cattle, gardens, and different kinds of domestic manu- 
 factures. They were betaking themselves to manual trades 
 and farming. ' The Choctaws,' Mr Stuart says, ' have both 
 schools and churches. A few books have been published in 
 the Choctaw language. In one part of their territory, where 
 the population amounted to 5627 persons, there were above 
 11,000 cattle, about 4000 horses, 22,000 hogs, 530 spinning- 
 wheels, 360 ploughs, etc' The missionaries speak in the 
 highest terms of their steadiness and sobriety; and one of 
 their chiefs had actually offered himself as a candidate for 
 Congress. All these tribes are described as rapidly progress- 
 ing in education and civilization, but the Cherokees present 
 a character which cannot be contemplated without the live- 
 
APPENDIX. 137 
 
 liest admiration. These were the tribes amongst whom 
 Adair spent so many years, about the middle of the last 
 century, and whose customs and ideas as delineated by him, 
 exhibited them as such fine material for cultivation. Since 
 then the missionaries, and especially the Moravians, have 
 been labouring with the most signal success. A school was 
 opened in this tribe by them in 1804, in which vast numbers 
 of Cherokee children have been educated. Such, indeed, 
 have been the effects of cultivation on this fine people, that 
 they have assumed all the habits and pursuits of civilized 
 life. Their progress may be noted by observing the amount 
 of their possessions in 1810, and again, fourteen years after- 
 wards, in 1824. In the former year they had 3 schools, in 
 the latter 18; in the former year 13 grist-mills, in the latter 
 36; in the former year 3 saw-mills, in the latter 13; in the 
 former year 467 looms, in the latter 762; in the former year 
 1,600 spinning-wheels, in the latter 2,486; in the former 
 year 30 wagons, in the latter 172; in the former year 500 
 ploughs, in the latter 2,923 ; in the former year 6,100 horses, 
 in the latter 7,683; in the former year 19,500 head of cattle, 
 in the latter 22,531; in the former year 19,600 swine, in 
 the latter 46,732; in the former year 1,037 sheep, in the 
 latter 2,546, and 430 goats; in the former year 49 smiths, 
 in the latter 62 smiths' shops. Here is a steady and pros- 
 perous increase; testifying to no ordinary existence of in- 
 dustry, prudence, and good management amongst them, and 
 bearing every promise of their becoming a most valuable 
 portion of the community. They have, Mr Stuart tells us, 
 several public roads, fences, and turnpikes. The soil pro- 
 duces maize, cotton, tobacco, wheat, oats, indigo, sweet and 
 Irish potatoes. The natives carry on a considerable trade 
 with the adjoining states, and some of them export cotton to 
 New Orleans. Apple and peach orchards are common, and 
 
138 APPENDIX. 
 
 gardens well cultivated. Butter and cheese are the produce 
 of their dairies. There are many houses of public entertain- 
 ment kept by the natives. Numerous and flourishing vil- 
 lages are seen in every section of the country. Cotton and 
 woollen cloths and blankets are everywhere. Almost every 
 family in the nation produces cotton for its own consumption. 
 Nearly all the nation are native Cherokees. 
 
 " A printing-press has been established for several years ; 
 and a newspaper, written partly in English, and partly in 
 Cherokee, has been successfully carried on. This paper, 
 called the Cherokee Phoenix, is written entirely by a Che- 
 rokee, a young man under thirty. It had been surmised 
 that he was assisted by a white man, on which he put the 
 following notice in the paper : — ' No white has anything to 
 do with the management of our paper. No other person, 
 whether white or red, besides the ostensible editor, has writ- 
 ten, from the commencement of the Phoenix, half a column 
 of matter which has appeared under the editorial head\' " 
 
 " The starting of this Indian newspaper by an Indian is 
 one of the most interesting facts in the history of civilization. 
 In this language nothing had been written or printed. It 
 had no written alphabet. This young Indian, already in- 
 structed by the missionaries in English literature, is in- 
 spired with a desire to open the world of knowledge to his 
 countrymen in their vernacular tongue. There is no writ- 
 ten character, no types. Those words familiar to all native 
 ears have no corresponding representation to the eye. These 
 are gigantic difficulties to the young Indian, and, as the 
 Christian would call him, savage aspirant and patriot. But 
 he determines to conquer them all. He travels into the 
 eastern states. He invents letters which shall best express 
 the sounds of his native tongue ; he has types cut, and com- 
 1 Stuart's Three Years in North America, li. 177. 
 
APPENDIX. 139 
 
 mences a newspaper. There is nothing like it in the history 
 of nations in their first awakening from the long fixedness 
 of wild life. This mighty engine, the press, once put in 
 motion by native genius in the western wilderness, books 
 are printed suitable to the nascent intelligence of the country. 
 The Gospel of St Matthew is translated into Cherokee, and 
 printed at the native press. Hymns are also translated and 
 printed. Christianity makes rapid strides. The pupils in 
 the schools advance with admirable rapidity. There is a 
 new and wonderful spirit abroad. Not only do the Indians 
 throng to the churches to listen to the truths of life and im- 
 mortality, but Indians themselves become diligent ministers, 
 and open places of worship in the more remote and wild 
 parts of the country. Even temperance societies are formed. . . 
 " The whole growth and being, however, of this young 
 Indian civilization is one of the most delightful and animat- 
 ing subjects of contemplation that ever came before the eye 
 of the lover of his race. Here were these Indian savages, 
 who had been two hundred years termed irreclaimable ; 
 whom it had been the custom only to use as the demons of 
 carnage, as creatures fit only to carry the tomahawk and the 
 bloody scalping-knife through Cherry- Valley, Gnadenhuet- 
 ten, or Wyoming ; and whom, that work done, it was de- 
 clared, must be cast out from the face of civilized man, as 
 the reproach of the past and the incubus of the future, — 
 here were they gloriously vindicating themselves from those 
 calumnies and wrongs, and assuming in the social system a 
 most beautiful and novel position. It was a spectacle on 
 wliich one would have thought the United States would 
 hang with a proud delight, and point to as one of the most 
 noble features of their vast and noble country. What did 
 they do 1 They chose rather to give the lie to all their as- 
 sertions, that they drove out the Indians because they were 
 
140 APPENDIX. 
 
 irreclaimable and unamalgamable, and to shew to the world 
 that they expelled them solely and simply because they 
 scorned that one spot of the copper hue of the aborigines 
 should mar the wliiteness of their population." 
 
 Note N. P. 89. 
 
 The title of the book by Terry referred to in the note is, 
 'A Voyage to East India; wherein Some Things are taken 
 Notice of, In our Passage Thither, But Many More in 
 our Abode There within that Rich and most Spacious 
 Empire of the Great Mogul, mixt with some Parallel 
 Observations and Inferences upon the Story to profit as well 
 as delight the Reader. 
 
 Observed by Edward Terry, then Chaplain to the Right 
 Hon. Sir Thomas Row, Knt. Lord Ambassador to the 
 Great Mogul' 
 
 The edition from which I quote the following passages 
 is one published in 1777, reprinted from the edition of 1655: 
 
 "When my Lord Ambassador at first arrived at Surat, 
 it so was, that an English cook he carried with him, the 
 very first day of his coming thither found a way to an Ar- 
 menian Christian's house, who sold wine in that place, they 
 call Armenian wine. But (by the way) I do believe there 
 was scarce another in that populous city of that trade, the 
 greater shame for those whosoever they be, that suffer so 
 many unnecessary tipling houses, (in the places where they 
 have power to restrain them) which are the devils nursery, 
 the very tents wherein Satan dwells, where Almighty God 
 receives abundance of dishonour ; drunkenness being a sin 
 which hath hands and fingers to draw all other sins into it ; 
 for a drunkard can do any thing, or be any thing but good. 
 That Armenian wine I speak of is made of raisons of tlie 
 
APPENDIX. 141 
 
 sun and sugar, with some other things put and boiled in 
 water; which wine when it is ripe and clear, is in colour like 
 our Muscadels, pleasant enough to the taste but heavy and 
 heady. The cook had his head quickly over-freighted with 
 it, and then staggering homeward, in his way met the 
 governor's brother of Surat, as he was riding to his house ; 
 the cook made a stand, staying himself up upon his sword 
 and scabbard, and cry'd out to the governor's brother Now 
 ihoih heathen dog. He not understanding his foul language, 
 reply'd civily in his own, Ca-ca-ta, which signifies what say'st 
 thou 1 the cook answered him with his sword and scabbard, 
 with which he struck him, but was immediately seized on 
 by his followers, and by them disarmed and carried to 
 prison ; the Ambassador had present intelligence of the 
 misbehaviour of his drunken servant, and immediately sent 
 word imto the governor's brother, that he was not come 
 thither to patronise any disorderly person, and therefore 
 desir'd him to do with him what he pleased ; upon which 
 he presently sent him home, not doing him the least hurt. 
 But before I leave this story, it will not be amiss to en- 
 quire who was the heathen dog at this time ; whether the 
 debauch'd drunken cook, who call'd himself a Christian, 
 or that sober and temperate Mahometan who was thus 
 affronted." 
 
 A little further on, in the same chapter, the narrative 
 proceeds as follows : 
 
 '' After this, when we had gone forward about twenty 
 days journey, (which daily removes were but short, by 
 reason of our heavy carriages, and the heat of the weather) 
 it happened that another of our company, a young gentleman 
 about twenty years old, the brother of a baron of England, 
 behaved himself so ill as that we feared it would have 
 brought very much mischief on us But in our way 
 
142 APPENDIX. 
 
 towards that court, it thus happened that this hot-brains 
 being a little behind us, commanded him then near him, 
 who was the prince's servant, before spoken of, to hold his 
 horse ; the man reply'd, that he was none of his servant, 
 and would not do it. Upon which this most intemperate 
 mad youth, who was like Philocles that angry poet, and 
 therefore called bilis et salsigo choler and brine, for he was 
 the most hasty and cholerick young man that ever I knew, 
 as will appear by his present carriage, which was thus ; 
 first he beat that stranger, for refusing to hold his horse, 
 with his horse-whip, which I must tell you that people 
 cannot endure, as if those whips stung worse than scorpions ; 
 for of any punishments that carry most disgrace in them, as 
 that people think, one is to be beaten with that whip where- 
 with they strike their beasts ; the other to be beaten (and 
 this they esteem the more disgraceful punishment of the two) 
 about the head with shoes. But this stranger (being whipt 
 as before) came up and complained to me ; but to make 
 him amends, that frantick young man (mad with rage and he 
 knew not wherefore) presently followed him, and being come 
 up close to him, discharged his pistol laden with a brace of 
 bullets dii-ectly at his body ; which bullets by the 'special 
 guidance of the hand of God, so flew, that they did the poor 
 man no great hurt ; only one of them, first tearing his coat, 
 bruised all the knuckles of his left hand, and the other broke 
 his bow which he carried in the same hand. We presently 
 disarmed our young Bedlam, till he might return again to 
 his wits. But our greatest business was how to pacify the 
 other man, whom he had thus injured : I presently gave him 
 a roopee, in our money two shillings and ninepence ; he 
 thanked me for it, and would have taken it with his right 
 hand, but I desired him to take it with his maim'd one, and 
 so he did, and could clinch it very well, which I was glad 
 
APPENDIX. 143 
 
 of. Then we did shew (as we had cause) all the dislike we 
 could against that desperate act of him from whom he 
 received his hurt, telling him that we were all strangers, and 
 for our parts had done him no wrong at all, and therefore 
 hoped that we should not be made any way to suffer for the 
 faults of another; and we further told him that if he would 
 be quiet 'till we came up to the court, he should have all the 
 satisfaction he could desire. He told us we were good men, 
 and had done him no wrong, and that he would 'till then rest 
 contented ; but he did not so, for about two hours after we 
 met with a great man of that country, having a mighty train 
 with him, as all the grandees there have when they travel 
 (of whom more hereafter). He presently went towards 
 him, that to him he might make his complaint ; and so 
 he did, telling him that he was the prince's servant, why 
 he came to us, and how he had been used by us, shewino" 
 him his hand and his other breaches. The great man re- 
 plied, that it was not well done of us, but he had nothing to 
 do with it, and so departed on his way. That night after 
 we came to a strong large town, and placing ourselves one 
 side of it, he did what he could (as we imagined) to raise up 
 that people against us, some of them coming about us to 
 view us, as we conceived; but putting on the best confidence 
 we could, and standing then upon our guard, and all of us 
 watching that night, but in a 'special manner, by the good 
 providence of God, v;ho kept us in all our journey, we here 
 felt none of that mischief we feared, but early in the morn- 
 ing quietly departed without the least molestation. After 
 which, with a little money, and a great many good words, 
 we so quieted this man, that we never after heard any more 
 complaining from him. So that as I before observed we 
 were not at any time in dangers of suffering by that people, 
 but some of our own nation were the procuring causes of it." 
 
14i4i APPENDIX. 
 
 Note O. P. 91. 
 
 In a pamphlet entitled, The Indian Crisis: A memorial 
 to the Quee7i from the Church Missionary Society, with an 
 explanatory statement,'' &c., published in 1858, the whole 
 subject of the government policy of neutrality is treated 
 with great ability and soberness of argument from the mis- 
 sionary point of view. 
 
 The first of the following extracts from the Church 
 Missionary Intelligencer will serve to show the contrast 
 between the policy of toleration, and of hostility to Christian 
 missions, which was brought out in the struggles which took 
 place at the end of the last and the beginning of the present 
 century between those who advocated and those who con- 
 demned missionary efforts in our Indian possessions. 
 
 The second contains the views of some American mission- 
 aries, in a work published soon after the mutiny of 1857. 
 
 An extract from Kaye's Christianity in India is sub- 
 joined, as bearing upon the historical view of the " Govern- 
 ment connexion with idolatry." 
 
 " Our Government in India has been afflicted, from its 
 commencement, with an excessive fear of interfering with 
 the religion of the natives, lest their prejudices should be 
 offended, and the quietude of our rule be distui'bed. So 
 powerful has this apprehensiveness been, that, previously to 
 the renewal of the Company's charter in 1813, our policy was 
 antagonistic to the free action of the gospel, and its exten- 
 sion amongst the natives of India. The times of the renew- 
 ing of the Company's charter have been the seasons when the 
 question has been most powerfully agitated. The resolutions 
 of the British House of Commons in 1793 were becoming 
 the dignity and position of a Christian legislature — 'Re- 
 solved, That it is the opinion of this House, that it is the 
 
APPENDIX. 145 
 
 peculiar and bounden duty of the legislature to promote, by- 
 all just and prudent means, the interests and happiness of 
 the inhabitants of the British dominions in India ; and that, 
 for these ends, such measures ought to be adopted as may 
 gradually tend to their advancement in useful knowledge, 
 and to their religious and moral improvement.' That reso- 
 lution embodied the principle and germ of all that the friends 
 of missions have ever wished for or proposed. But several 
 proprietors of East-India Stock were violently opposed to 
 the line of conduct here indicated ; and, at a public meeting, 
 the resolutions of the Commons' House were violently im- 
 pugned, the objections which were urged, when stated, gene- 
 rally amounted to this — ' That sending missionaries into our 
 Eastern territories, is the most wild, extravagant, expensive, 
 unjustifiable project that ever was suggested by the most 
 visionary speculator; that the principle is obnoxious, im- 
 politic, unnecessary, full of mischief, dangerous, useless, 
 unlimited. The plan would be dangerous and impolitic ; it 
 would afiect the peace and ultimate security of our posses- 
 sions. It tends to endanger and injure our afiairs there most 
 fatally; it would either produce disturbances, or bring the 
 Christian religion into contempt,' &c. We are disposed to 
 think that some are to be met with, at the present day, 
 whose opinions are so far behind the age, that in the above 
 resume they would not discover much to which they could 
 not readily subscribe." 
 
 The testimony of some American missionaries on the 
 subject, as cited in the Church Missionary Intelligencer^ 
 October, 1859, is as follows: 
 
 " There can be no doubt that the whole spirit of Govern- 
 ment has been to pet and patronize superstitions, and to 
 discourage every attempt to disturb or alter them. Tolera- 
 tion and neutrality have been the avowed views, and its 
 
 10 
 
146 APPENDIX. 
 
 settled policy was non-interference in religious matters ; and 
 there can be no question but that this was, all things taken 
 into consideration, the best and wisest plan that could be 
 adopted. But then the polity was one thing, and the practice 
 quite another, and quite different. According to the latter. 
 Government lent its aid and influence to the support and 
 encouragement of idolatry and false religion; for not only 
 were grants made to heathen temples, but the Sepoys were 
 allowed to worship their regimental colours, and display 
 their Ramhita exploits on the different parade-grounds. 
 Besides all this, there has been a great favouritism shown to 
 men of high caste, and the native army was almost exclu- 
 sively made up of men of this character; and that which has 
 been so fostered, even to infatuation, has sprung up and 
 resulted in untold misery and desolation. God has by the 
 mutiny spoken in an unmistakeable manner to the Indian 
 Government, and we trust that the lessons taught will not 
 pass without being duly considered. We cannot believe that 
 India is to be lost, but rather benefited greatly by the 
 changes which are now to be inaugurated, and carried on to 
 completion. It is only such a development as has been 
 made, and made too in such a manner as to impress all 
 classes, that could convince the governing powers in Leaden- 
 hall-street, LondoD, of the folly and sinfulness of their for- 
 mer course and opinions. The Government must no longer 
 mislead the people by false statements, wicked compliances, 
 or the repressing of all truth whatever. All that tends to 
 foster superstition and encourage false religions must be dis- 
 continued, and perfect liberty of conscience must be allowed 
 to all classes, independent of all aid or sanction from the 
 powers that be. Let the temples of Kalee and Juggernaut 
 receive no more or less protection and encouragement than 
 the churches of the Christians. What is requested is, that 
 
APPENDIX. 147 
 
 all classes, whatever be their religion, should enjoy equally 
 the most perfect freedom of worship consistent with good 
 morals, and every degree of proper toleration; and, with 
 respect to Government schools, high or low, we must insist 
 on no more exclusion of the word of God. This is a point 
 of vital importance to the welfare of India and her rulers. 
 We must have no more such graduates as Nana Sahib to go 
 forth into the world to sow the seeds of rebellion, and imbue 
 their hands in the blood of Christians, whom they have 
 been taught to despise and hate in the nurseries of infi- 
 delity, su['ported and encouraged by Government. 
 
 " This may be regarded as strong language, but for its 
 truth and propriety we must appeal to facts to sustain us, 
 and on such occasions we think truth ought to be spoken 
 boldly and honestly. The exclusion of God's word and the 
 expurgation of the name of the Saviour from the books 
 taught in these schools, is a stigma under which good men 
 have withered and suffered. 
 
 "We know of one of the ablest and best men in the 
 civil service, who, because of his refusal to have any con- 
 nexion with these schools, was not only refused promotion 
 granted to others, but was degraded by being kept in a 
 position of less power and emolument. He was hung, after 
 undergoing a mock trial at Bareilly, by the mutineers. This 
 system must be changed. To allow a place to the Koran or 
 Shasters, and not to the Bible, can be characterized only by 
 the strongest language of disapprobation, and deserves the 
 reprobation it so justly merits at the hands of all Christian 
 men. The very statement that the most puerile jDroductions 
 might be read and studied, but not a word of God's reve- 
 lation of mercy and love, is enough to condemn the system 
 hitherto pursued by Government. 
 
 " We trust that this will be one of the good effects ac- 
 
 10—2 
 
148 APPENDIX. 
 
 complislied by the present rebellion; and if so, wliat a 
 glorious result will be achieved for the future interests of 
 the people of India ! " 
 
 [The author of this Essay considers that the above con- 
 demnation of the system pursued in Government schools is 
 too sweeping. He adds, as a corrective to the vehement 
 language quoted above, the calm and temperate expression 
 of opinion in Bishop Gell's Primary Charge, delivered in 
 Madras, April 23, 1863. With that opinion the author 
 most thoroughly agrees. 
 
 "As regards the great question of Government Educa- 
 tion, and the use of the Bible in all our schools : I think 
 we ought to acknowledge with thankfulness ; first, that 
 there are Christian masters at tlie head of some of the Go- 
 vernment schools who care for the souls as well as the 
 intellects of those whom they are appointed to teach ; and 
 secondly, that books are used in which distinctive Christian 
 principles and facts are mentioned. We ought also to re- 
 member, how undesirable it would be, that the teaching of 
 the Bible should be entrusted to a heathen master whose 
 principles might encourage rather than check him in turn- 
 ing the solemn and holy teaching of God's word into ridi- 
 cule, and poisoning, not elevating, his pupil's mind. 
 
 " But what seems to be a matter for regret in the posi- 
 tion which Government has taken is this. Their leading 
 principle has the appearance of being the protection of hea- 
 thenism, not the encouragement of Christianity. It excludes 
 the Bible, with exceptions ; instead of including it, with ex- 
 ceptions. It says, you shall not have the Bible unless 
 you want and ask for it ; and then not in school-hours ; 
 instead of saying, you shall have the Bible, unless you 
 refuse it. 
 
 " It is possible that at first the practical carrying out of 
 
APPENDIX. 149 
 
 one of these principles might, owing to the want of agents 
 for teaching the Bible, be very much the same as that of 
 the other. But in the long run they will be very different. 
 And I believe that one is in accordance with the mind of 
 God. The Gospel word is, Come : we have good things for 
 you, come and see. And the faithful Stewards of the Go- 
 spel throw open their heavenly treasures, that whosoever is 
 willing may come and see. 
 
 "And the Government, whose chief glory is that it is 
 a Christian Government, does best when it remembers that 
 Christian truth is its foundation. Christian love its great 
 principle of action, the establishment of the kingdom of 
 Christ among all its subjects its ultimate and far highest 
 object. 
 
 " It is very possible that thus far even if Government 
 had announced itself twenty years ago to all India as Chris- 
 tian, and show^n favour to the study of the Scriptures in all 
 cases without enforcing it in any, there might nevertheless 
 be even now very few schools in which the Bible was so 
 studied. But the number must have been somewhat greater 
 than it is ; and humanly speaking, it would have gone on 
 increasing, and the open acknowledgment of the name of 
 Christ would have been also openly acknowledged and 
 blessed by Him who is ' King of kings and Lord of lords,' 
 before whom ere long 'all kings shall fall down, and all 
 nations do Him service,' yea, ' all dominions shall serve and 
 obey Him,' and ' He shall reign for ever and ever.' 
 
 "It is not unreasonable to expect that as during the 
 last fifty years the governing powers of India have gradu- 
 ally recognized great Christian principles which once they 
 opposed to such an extent as even to forbid the presence of 
 a Christian missionaiy, so they will move onwards until all 
 Christian principles are recognized, and the very best that 
 
150 APPENDIX. 
 
 can be done for this land and its great population by sanc- 
 tified human Government shall be done."] 
 
 The extract from Kaye is as follows : " As to what, 
 rightly considered, that experience has taught us, there 
 may be differences of opinion, but it is easy to under- 
 stand the policy of our predecessors, without conceiving 
 that it necessarily indicates any love for the unclean thing ; 
 or that the many evils, which from time to time neces- 
 sarily grew out of this State patronage, are proofs of the 
 unchristian character either of the Government or its ex- 
 ecutive officers. But when account was taken of these evils, 
 doubtless they were very serious. Special attention has 
 been directed to the idolatry of Juggernauth, which, by 
 reason of its gigantic proportions and its excessive mon- 
 strosity, has always stood forth, in the sight of European 
 nations, as the great representative of the idolatries of the 
 Indies. But Government connexion with idolatry extended 
 itself over the whole country, and as new provinces passed 
 under British rule, new examples of this unholy alliance 
 arose to swell the great sum-total of our practical heathen- 
 ism. Such things were then regarded as the necessities of 
 our position. Leaping suddenly into the throne of a hea- 
 then prince — as at Poonah, or other places easily to be 
 named — we took up, as we had done elsewhere before, the 
 said prince's liabilities, without regard to the nature of the 
 contract ; and to the discharge of them we doubtless entered 
 into details of administration very repugnant to the feelings 
 of Christian men. Not merely did the State afford protec- 
 tion to idolatry by securing to it the endowments it had 
 enjoyed under the native rulers of the country, but it en- 
 tered, in a variety of ways, into the internal management 
 of the pagodas and the regulation of their ceremonies, and 
 actively participated in what it would have been sufficient 
 
APPENDIX. 151 
 
 to passively tolerate. It was done with good intentions I 
 do not doubt ; rather, perhaps, it should be said in further- 
 ance of a good principle. Without some such intervention 
 and supervision of the State, the property was in a fair way 
 to be misappropriated by the priests ; and what the Govern- 
 ment really intended to do was simply to protect Molech 
 against the felonies of his own servants, and see that his 
 business was conducted in a proper methodical way. * If 
 we are to do it at all,' it was said in those days, ' we may 
 as well do it handsomely. A corrupt heathen church is no 
 worse than a well-ordered one. What is Christianity to 
 gain by ecclesiastical abuses and hierarchical frauds in the 
 bosom of Hindooism?' So thought those who thought 
 anything about the matter. But many did not think at 
 all. They went about this work as about any other work. 
 They collected the idol tribute ; saw that it was devoted to 
 its proper uses ; that the servants of the temple were duly 
 paid ; its ceremonies properly performed, and the necessary 
 repairs executed in a proper w^orkmanlike way. Now this 
 was something beyond neutrality ; something more than 
 mere toleration. Such as it was, too, it went on in many 
 parts of the country for years. Nor was it merely in the 
 administration of the revenues of idolatry and the super- 
 intendence of its establishments that our tender regard for 
 the heathenism of the people evinced itself We made 
 much open display of our reverence for their institutions 
 by attendance at their festivals ; turning out our troops to 
 give additional effect to the show, firing salutes in honour 
 of their highdays and holidays, and sanctioning, nay, pro- 
 moting, the prayers and invocations of the Brahmaus to 
 propitiate the deity for a good harvest or a good trade. 
 
 *' The mismanagement of the native officials themselves, 
 the injustice, perhaps, which was being done to the many 
 
152 APPENDIX. 
 
 by the few, only roused tlie sympathies of the European 
 functionary, who, looking at the case only as between man 
 and man, did, from a pure love of justice, what he might 
 have shrunk from doing had he regarded the issue as one 
 between Christianity and idolatry. Knowing that he him- 
 self had no other thought than that of doing justice to his 
 neighbour, irrespectively of all conflicting creeds, it did not 
 occur to him that his actions might be misjudged, and 
 that, however remote may have been his intentions from 
 all thought of encouraging Hindooism, it was impossible to 
 dissever the knowledge of his acts from such associations in 
 the minds of the people. It was not the thing itself, so 
 much as the interpretation put upon it, that was injurious 
 to Christianity ; for it was impossible to disabuse the native 
 mind of the belief that the English Government, which ex- 
 hibited so tender a regard for the welfare of the idolatrous 
 institutions of the country, was really anxious to perpetuate 
 them." 
 
 Note P. Page 92. 
 
 The Eev. Robert C. King, of the Colonial Church and 
 School Society, Liverpool, remarked "that one great op- 
 portunity for the evangelization of the heathen rested with 
 their own people scattered amongst them. It had been a 
 matter of regret to every one connected with direct mission- 
 ary work, that there was so much practical negligence found 
 among our own people who permeated the mass of heathen. 
 Missionaries bore testimony that there was a far greater 
 difficulty in^ * making way ' in the large towns than in the 
 country districts. He held in his hand a communication 
 from a Secretary of the Church Missionary Society stating 
 that the proportion of converts in the rural populations was 
 
APPENDIX. 153 
 
 far larger than in tlie towns; and the reason was obvious; for 
 in towns there was a larger European element, and con- 
 sequent immorality ; so that when the missionaries pointed 
 to the theory of Christianity, the heathen pointed to the 
 practice of Christians ; for the natives would look to see 
 what kind of people Christianity makes, and what kind of a 
 thing it was in its working out. When, therefore, they 
 talked of getting candidates of the right stamp for the 
 missionary work, they should not ignore the fact of their 
 own people going up and down amongst the heathen, as 
 they might; and being a great element for good by their 
 example and coiiduct. They were watched far more than 
 they imagined. He was quite sure the Conference would 
 agree that if their own people, moving amongst the heathen, 
 were what they professed to be, it would work directly and 
 to a great extent in furtherance of their missionary labours. 
 He thought this matter was worthy of their most serious 
 attention." 
 
 The following passage is from a very interesting article 
 by the late Bishop of Calcutta on the Tinnevelly Missions : 
 
 "One advantage, indeed, they have enjoyed which we are 
 loath to mention, but which we suspect has told far more in 
 favour of their cause than any assumption of the character 
 of fakirs would have done. There is scarcely any part of 
 India which is more removed from contact with Europeans 
 than Tinnevelly. Dr Caldwell says that in many of its 
 secluded districts the peasants have never seen the face of 
 an English layman. Now it is quite true that no healthier 
 influence can be exercised over a Hindu village than that of 
 a brave, manly, and energetic English magistrate or settler, 
 especially if his home is graced and purified by the presence 
 of a good wife, not uninterested in the people around her. 
 We thankfully acknowledge that such examples of the 
 
154 APPENDIX. 
 
 Cliristian life are becoming more and more frequent, but 
 still we must confess with shame that too often the conduct 
 of the English in India has been quite the reverse of this, 
 and that their lives have often furnished the most formidable 
 arguments against the religion which they profess. "We are 
 painfully convinced that the grievous inconsistency of Eu- 
 ropean nominal Chris^tians, and not any want of self-sacrifice 
 in the missionaries, has been hitherto one principal reason 
 why the progress of Christianity in India has been so slow 
 and disaj^pointing. Such a hindrance however has but 
 rarely opposed the truth in Tinnevelly : the people have 
 seen the Christian life exhibited to them only in its very 
 best and purest form, and it is not wonderful that they have 
 been attracted by it." 
 
 Dr Lockhart, the first medical missionary sent to China, 
 by the London Missionary Society, in the course of an 
 address made at the Liverpool Conference in 1860, made the 
 following remarks : 
 
 " Before I close," he said, " I would allude for a moment 
 to one thing which has been found a great obstacle to the 
 success of missions in all Eastern and heathen countries; 
 and in a sea-port like this I would speak of it with all the 
 power and emphasis that I can employ. I refer to the 
 debauchery, licentiousness, and wickedness of our sailors, 
 who go forth and sow the seeds of wickedness and sin in all 
 heathen lands, and in none more than in China. It makes 
 the heart of the missionary sad indesd to see his work day 
 by day undone by the wickedness and debauchery of these 
 sailors. It is the same in the ports of India, in the South 
 Seas, in Africa, and in the West Indies. "When the Chinese 
 see, for instance, our sailors on leave ashore on the Sabbath- 
 day getting drunk, going into the various villages, and by 
 their violence and wickedness setting the minds of the 
 
APPENDIX. 155 
 
 people against them, tliey naturally say to us, * You teachers 
 come and preach the gospel of Jesus Christ ; do you call 
 these men Christians 1 Is it to make us like these that you 
 preach to us the Gospel of Christ 1 ' And what can we say 
 in reply? Here are men from Christian England exhibiting 
 not the fruits of holiness, but of wickedness and sin. I 
 call your attention to this great obstacle to the success of 
 missions, because much can be done by getting the fact 
 thoroughly known in England, that this more than any- 
 thing else I know of, interferes with our success." 
 
 [The author of this Essay, when in India, heard of the 
 following occurrence : 
 
 A missionary and a catechist were at Trichinopoly 
 preaching to the heathen. Whilst some natives were listen- 
 ing, a drunken English soldier came up, pushing his way 
 amongst them, and talking in a loud and violent manner:. 
 Seeing the condition of the man the heathen turned it to 
 account on their side of the discussion, and called out, 
 jeeringly, " Make way, make w^ay ! here is one of the Guru's 
 disciples." And what could the "Guru" (i.e. the missio- 
 nary, literally priest,) reply so as to efface the imfavourable 
 imj>ression caused ?] 
 
 Note Q. P. 93. 
 
 "It will be hard, we think, to find compensation, not 
 only to Australia, but to New Zealand, and to the in- 
 numerable islands of the South Seas, for the murders, the 
 misery, the contamination which we have brought upon 
 them. Our runaway convicts are the pests of savage as well 
 as of civilized society ; so are our runaway sailors ; and the 
 crews of our whaling vessels, and of the traders from New 
 South Wales, too frequently act in the most reckless and 
 immoral manner when at a distance from the restraints of 
 
156 APPENDIX. • 
 
 justice : in proof of this we need only refer to tlie evidence 
 of the missionaries. 
 
 " It is stated that there have been not less than 150 or 
 250 runaways at once on the island of New Zealand, coun- 
 teracting all that was done for the moral improvement of 
 the people, and teaching them every vice. 
 
 " ' I beg leave to add,' remarks Mr Ellis, * the desirable- 
 ness of preventing, by every practicable means, the introduc- 
 tion of ardent spirits among the inhabitants of the countries 
 we may visit or colonize. There is nothing more injurious 
 to the South Sea islanders than seamen who have absconded 
 from ships, setting up huts for the retail of ardent spirits, 
 called grog-shops, which are the resort of the indolent and 
 vicious of the crews of the vessels, and in which, under the 
 influence of intoxication, scenes of immorality, and even 
 murder, have been exhibited, almost beyond what the natives 
 witnessed among themselves while they were heathen. The 
 demoralization and impediments to the civilization and pros- 
 perity of the people that have resulted from the activity of 
 foreign traders in ardent spii'its, have been painful in the 
 extreme. In one year it is estimated that the sum of 12,000 
 dollars was expended, in Taheite alone, chiefly by the natives, 
 for ardent spirits.' 
 
 " The lawless conduct of the crews of vessels must neces- 
 sarily have an injurious efiect on our trade, and on that 
 ground alone demands investigation. In the month of April, 
 1834, Mr Busby states there were twenty-nine vessels at 
 one time in the Bay of Islands; and that seldom a day 
 passed without some complaint being made to him of the 
 most outrageous conduct on the part of their crews, which 
 he had not the means of repressing, since these reckless 
 seamen totally disregarded the usages of their own country, 
 and the unsupported authority of the British resident. 
 
APPENDIX. 157 
 
 "The Eev. J. Williams, missionary in the Society 
 Islands, states, ' that it is the common sailors, and the lowest 
 order of them, the very vilest of the whole, who will leave 
 their ship and go to live amongst the savages, and take with 
 them all their low habits and all their vices.' The captains 
 of merchant vessels are apt to connive at the absconding of 
 such worthless sailors, and the atrocities perpetrated by 
 them are excessive ; they do incalculable mischief by cir- 
 culating reports injurious to the interests of trade. On an 
 island between the Navigator's and the Friendly group, he 
 heard there were on one occasion a hundred sailors who had 
 run away from shipping. Mr Williams gives an account of 
 a gang of convicts who stole a small vessel from New South 
 Wales, and came to Raiatia, one of the Sandwich Islands, 
 where he resided, representing themselves as shipwrecked 
 mariners. Mr Williams suspected them, and told them he 
 should inform the governor, Sir T, Brisbane, of their arrival, 
 on which they went away to an island twenty miles off, and 
 were received with every kindness in the house of the chief. 
 They took an opportunity of stealing a boat belonging to the 
 missionary of the station, and made off again. The natives 
 immediately pursued, and desired them to return their 
 missionary's boat. Instead of replying, they discharged a 
 blunderbuss that was loaded with cooper s rivets, which blew 
 the head of one man to pieces ; they then killed two more, 
 and a fourth received the contents of a blunderbuss in his 
 hand, fell from exhaustion amongst his mutilated companions, 
 and was left as dead. This man, and a boy who had saved 
 himself by diving, returned to their island. ' The natives 
 were very respectable persons ; and had it not been that we 
 were established in the estimation of the people, our lives 
 would have been sacrificed. The convicts then went in the 
 boat down to the Navigator's Islands, and there entered 
 
158 APPENDIX. 
 
 with savage ferocity into the wars of the savages. One of 
 these men was the most savage monster that ever T heard 
 of : he boasted of having killed 300 natives with his own 
 hands.' 
 
 "And in June 1833, Mr Thomas, Wesleyan missionary 
 at the Friendly Islands, still speaks of the mischief done by 
 ill-disposed captains of whalers, who, he says, 'send the 
 refuse of their crews on shore to annoy us ;' and proceeds to 
 state, 'the conduct of many of these masters of South-Sea 
 wharlers is most abominable; they think no more of the life 
 of an heathen than of a dog. And their cruel and wanton 
 behaviour at the different islands in those seas has a power- 
 ful tendency to lead the natives to hate the sight of a white 
 man.' Mr Williams mentions one of these captains, who 
 with his people had shot twenty natives, at one of the 
 islands, for no offence ; and ' another master of a whaler, 
 from Sidney, made his boast, last Christmas, at Tonga, that he 
 had killed about twenty black fellows, — for so he called the 
 natives of the Samoa, or Navigator's Islands — for some very 
 trifling offence; and not satisfied with that, he designed to 
 disguise his vessel, and pay them another visit, and get 
 about a hundred more of them.' ' Our hearts,' continues 
 Mr Thomas, ' almost bleed for the poor Samoa people ; they 
 are a very mild, inoffensive race, very easy of access ; and as 
 they are near to us, we have a great hope of their embracing 
 the truth, viz. that the whole group will do so ; for you will 
 learn from Mr Williams' letter, that a part of them have 
 already turned to God. But the conduct of our English 
 savages has a tone of barbarity and cruelty in it which was 
 never heard of or practised by them.' 
 
 " But these are not all the exploits of these white savages. 
 Those who have seen in shop-windows in London, dried 
 heads of New Zealanders, may here learn how they come 
 
APPENDIX. 159 
 
 there, and to whom the phrenologists and curiosi are in- 
 debted. 
 
 " Till lately the tattooed heads of New Zealanders were 
 sold at Sidney as objects of curiosity; and Mr Yate says he 
 has known people give property to a chief for the purpose of 
 getting them to kill their slaves, that they might have some 
 heads to take to New South "Wales. 
 
 " This degrading traffic was prohibited by General Dar- 
 ling, the governor, upon the following occasion : In a repre- 
 sentation made to Governor Darling, the Rev. Mr Marsden 
 states, that the captain of an English vessel being, as he 
 conceived, insulted by some native women, set one tribe 
 upon another to avenge his quarrel, and supplied them with 
 arms and ammunition to fight. 
 
 " In the prosecution of the war thus excited, a party of 
 forty-one Bay of Islanders made an expedition against some 
 tribes of the South. Forty of the former were cut off; 
 and a few weeks after the slaughter, a Captain Jack went 
 and purchased thirteen chiefs' heads, and, bringing them 
 back to the Bay of Islands, emptied them out of a sack in 
 presence of their relations. The New Zealanders were, very 
 properly, so much enraged that they told this captain they 
 should take possession of the ship, and put the laws of their 
 country into execution. When he found that they were in 
 earnest, he cut his cable and left the harbour, and afterwards 
 had a narrow escape from them at Taurunga. He afterwards 
 reached Sidney, and it came to the knowledge of the governor, 
 that he brought there ten of these heads for sale, on which 
 discovery the practice was declared unlawful. Mr Yate 
 mentions an instance of a captain going 300 miles from the 
 Bay of Islands to East Cape, enticing twenty-five young 
 men, sons of chiefs, on board his vessel, and delivering them 
 to the Bay of Islanders, with whom they were at war, 
 
160 APPENDIX. 
 
 merely to gain tlie favour of tlie latter, and to obtain sup- 
 plies for his vessel. The youths were afterwards redeemed 
 from slavery by the missionaries, and restored to their 
 friends. Mr Yate once took from the hand of a New 
 Zealand chief a packet of corrosive sublimate, which a 
 captain had given to the savage in order to enable him to 
 poison his enemies." 
 
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