FOLLOWING 
 THE SUNRISE 
 
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 HaENBARRETTMONTGOMERY 
 
Book J^l 
 
 Copyright N° 
 
 COPYRIGHT DEPOSIT. 
 
BURMA S PROPHECY 
 TREE GROWING OVER IMAGE OF BUDDHA 
 
Following the Sunrise 
 
 A Century of Baptist Missions, 1813-1913 
 
 By 
 HELEN BARRETT MONTGOMERY 
 
 |j 
 
 Author of 
 ' ' Christus Redemptor ' ' and * ' Western Women in Eastern Lands ' ' 
 
 ' I am the Light of the World. He that followeth me shall not 
 
 walk in darkness, but shall have the light of life." 
 1 The people that walked in darkness have seen a great light." 
 
 Published in Connection with the Centennial of the 
 
 AMERICAN BAPTIST FOREIGN MISSION SOCIETY 
 
 by the 
 
 AMERICAN BAPTIST PUBLICATION SOCIETY 
 
 PHILADELPHIA 
 BOSTON CHICAGO ST. LOUIS 
 

 Copyright 1913 by 
 A. J. ROWLAND, Secretary 
 
 Published December, 1913 
 
 ©CI.A357969 
 
TO 
 
 THE GOODLY FELLOWSHIP OF 
 
 BAPTIST MISSIONARIES 
 
 IN EVERY LAND 
 
 who through faith subdued kingdoms, 
 wrought righteousness, obtained prom- 
 ises, stopped the mouths of lions, out 
 of weakness were made strong, waxed 
 valiant in fight, turned to flight the 
 armies of the aliens; who had trial of 
 cruel mockings, yea, moreover, of bonds 
 and imprisonment, of whom the world 
 was not worthy; to them, both the liv- 
 ing and the dead, that great cloud of 
 witnesses who summon all disciples to 
 look to Jesus and to run valiantly the 
 race set before them in full assurance 
 that their labor is not in vain in the Lord, 
 
 THIS IMPERFECT STUDY 
 
 IS 
 
 REVERENTLY AND LOVINGLY DEDICATED 
 
TABLE OF CONTENTS 
 
 Chapter Page 
 
 I. Back of the Beginnings i 
 
 II. Beginnings in Burma 21 
 
 III. Among Animists in Assam 65 
 
 IV. India, the Rudder of Asia 95 
 
 V. The Chance in China 139 
 
 VI. In the Island Empire 175 
 
 VII. Pioneering on the Congo 215 
 
 VIII. Buttressing Democracy in the Philip- 
 pines 245 
 
 Limitations of Present Study 281 
 
 Supplementary References 284 
 
 Index 287 
 
ILLUSTRATIONS 
 
 Page 
 
 Tree growing over image of Buddha. . . .Frontispiece / 
 
 Early Baptist leaders 26 
 
 Adoniram Judson 32. 
 
 Ann Hasseltine Judson 32 
 
 A Karen Association meeting 38 
 
 Getting an audience in Burma 38 
 
 disking Memorial Buildings, Rangoon Baptist Col- 
 lege 50^ 
 
 The Vinton Memorial at Rangoon 50 
 
 Burmese Christian women 56 
 
 Christian Tangkhul Nagas at Ukhrul. 70 
 
 In the Industrial School at Jorhat 70 
 
 A heathen Garo 86 
 
 An educated Christian Garo 86 
 
 Ongole High School for Boys 112 
 
 Ramapatnam Theological Seminary 112 
 
 Indian Christian converts from three castes 124 
 
 Preaching to a village audience in South India 124 
 
 Church and congregation at Bhimpore 132 
 
ILLUSTRATIONS 
 
 Page 
 
 Sinclair Orphanage at Balasore 132 I 
 
 On the Mission Compound at Swatow 15a 
 
 Chinese Bible-women and missionary 150^ 
 
 Missionaries traveling in West China 156 • 
 
 A morning congregation at Hanyang 156 < 
 
 Yates Hall, Shanghai Baptist College 164 — 
 
 Chinese medical students at Nanking 164 
 
 Mary L. Colby School at Kanagawa 186 
 
 Kindergarten at Morioka 186 
 
 The new gospel ship in Japan 196 
 
 Waseda dormitory students at Tokyo 196 
 
 A meeting for the zvomen , 230 
 
 Orphanage girls at Sona Bata learning to sew 230 L 
 
 Starting for a tour on a monocycle 240 
 
 An operation under difficulties 240 
 
 Boys of Jaro Industrial School at work 262 ^ 
 
 A village congregation in the Philippines 262 , 
 
 On the veranda of the Union Hospital at Iloilo 2J2 
 
 A girls' Bible class in the Philippines 272 - 
 
BACK OF THE BEGINNINGS 
 
CHAPTER I 
 BACK OF THE BEGINNINGS 
 
 Preparation for Missionary Century. Behind the 
 beginnings of the century of Baptist missionary his- 
 tory now closing, lay a great preparation of the Eng- 
 lish-speaking Protestant church, of which the Baptists 
 were so unregarded and insignificant a portion. 
 Through the English Revolution of 1688, the Ameri- 
 can Revolution, and the French Revolution, the bases 
 of democracy had been so established that a new sense 
 of the worth of the individual had been developed, a 
 new freedom won, and a new sense of personal respon- 
 sibility had been created, without which no foreign 
 missionary movement was possible. 
 
 Discovery and exploration had begun to batter 
 down the thick barriers which divided nations and 
 races. The control of the seas and the leadership in 
 colonization were passing from the Spanish and 
 Portuguese to the English and Dutch. The great 
 spiritual revival of Methodism had permeated and 
 transformed the religious life of England and America. 
 A new spirit of prayer had led to a movement in 
 England in 1774 to undertake a concert of prayer of 
 two years " that God's kingdom may come " ; and 
 America, under the apostolic call to prayer of Jona- 
 
 3 
 
4 FOLLOWING THE SUNRISE 
 
 than Edwards, had entered upon a seven-years period 
 of intercession " for the spread of the gospel in the 
 most distant parts of the habitable globe/' 
 
 Two Providential Preparations. Of these wider 
 providential preparations for the new era of missions 
 it would be impossible to speak at length in the limits 
 of the present text-book. It is necessary, however, in 
 order to get proper background, to mention more 
 fully two preparatory movements — the missionary or- 
 ganization of English Baptists, and the historical prepa- 
 ration of the American Baptists, which antedated the 
 beginning of the missionary movement in the nineteenth 
 century. 
 
 Carey, "A Consecrated Cobbler." On October 5, 
 1783, in Northampton, England, a little group of Bap- 
 tists gathered on the banks of the river Nen to witness 
 the baptism of a young man. The minister, Doctor 
 Ryland, who made entry in his journal, "This day 
 baptized a poor young shoemaker," little dreamed that 
 William Carey would become within nine years of 
 that day one of the great missionary leaders of the 
 age. He was no ordinary young apprentice, even 
 then. While he learned his trade at the bench he 
 studied unremittingly. At the age of twenty he mar- 
 ried and set up a little stall for himself. With a book 
 by his side as he wrought, he became as expert in 
 handling books as in repairing shoes. In seven years 
 he became familiar enough with Latin, Greek, He- 
 brew, French, and Dutch to read and enjoy books 
 written in these languages. He had time besides to 
 read the just-published " Voyages of Captain Cook/' 
 
BACK OF THE BEGINNINGS 5 
 
 that was the talk of the day. As he read this stirring 
 story of exploration and discovery he made a rude 
 map of the world to hang upon the wall of his little 
 room, and on this he followed the adventurous voy- 
 ager, and as he read he prayed. The vision of the 
 world dawned on him; the great world untouched by 
 the message of the gospel. As he read and prayed and 
 meditated, a mighty purpose was born within him. 
 
 Called to Preach. A little Baptist church invited 
 him to become its pastor. His salary was about sev- 
 enty-five dollars a year. By teaching the village 
 children and working at his trade, he managed to 
 increase this to a total income of one hundred and 
 thirty dollars a year. Sometimes he and his wife and 
 children went hungry. They could seldom have meat, 
 but depended largely on the vegetables he raised in 
 his famous garden. At length he was formally or- 
 dained as a Baptist minister, and began endeavoring 
 to communicate the visions and purposes stirring 
 within him to his brethren of the Association. His 
 ordination sermon was preached by Andrew Fuller, the 
 most eminent Baptist minister of the day. A story 
 is told that Doctor Fuller, one day wishing to have a 
 shoe-buckle repaired, stepped into Carey's little shop, 
 saw on the wall the big, home-made map of the 
 heathen world, and there, for the first time, became 
 acquainted with the vast dreams stirring in the heart 
 of the young apostle. 
 
 A Famous Pamphlet. At that time Mr. Carey was 
 writing a pamphlet entitled, u An Enquiry into the 
 Obligation of Christians to use Means for the Conver- 
 
6 FOLLOWING THE SUNRISE 
 
 sion of the Heathens." When he had it written and 
 could not pay to print it, one of those obscure saints 
 who have done so much in all the ages to further the 
 kingdom of Christ cheerfully gave the price to pay 
 the printer. To-day a worn copy of that rare little 
 pamphlet is worth its weight in gold, but his brother 
 ministers did not highly regard it. At a meeting 
 where he was propounding the question whether the 
 command to disciple all nations laid on the apostles 
 was not equally binding on every generation of Chris- 
 tians, the chairman shouted out : " You are a mis- 
 erable enthusiast to ask such a question. Certainly 
 nothing can be done before another Pentecost.'' Doc- 
 tor Ryland, the pastor who had baptized him, said 
 sternly on another occasion : " Young man, sit down. 
 When the Lord gets ready to convert the heathen he 
 will do it without your help or mine." 
 
 " Expect and Attempt." But finally his persistence 
 did gain a hearing. He was appointed to preach the 
 sermon at the annual meeting of the Association, and 
 chose for his text Isaiah 54 : 2 and 3. The heads of 
 his sermon were two : " Expect great things from 
 God; attempt great things for God." While the 
 powerful sermon was evidently making a deep im- 
 pression, still it was true as of old, " Some believed, 
 some doubted." As they left the meeting Mr. Carey 
 grasped Andrew Fuller's arm, exclaiming, "And are 
 you, after all, again to do nothing?" 
 
 A Momentous Meeting. In response to his appeals 
 the Association passed a minute that a plan be pre- 
 pared for the next ministers' meeting to form a Bap- 
 
BACK OF THE BEGINNINGS 7 
 
 tist society for propagating the gospel among heathen 
 nations. A little later, October 7, 1792, there met in 
 the little parlor of the widow Wallis, in Kettering, 
 twelve Baptist ministers, who proceeded to form a 
 missionary society. Out of their deep poverty these 
 twelve servants of God contributed thirteen pounds, 
 two shillings, and sixpence. The richer churches and 
 ministers of the denomination stood aloof from the 
 movement, and it was the poorer churches, rich in 
 faith, because nearer to the deep and simple verities 
 of life, who by June, 1793, were able to send out as 
 their first missionaries to India William Carey, a min- 
 ister, and John Thomas, a surgeon. 
 
 Missions Not Wanted in India. It is not within the 
 scope of this book to follow in detail the story of 
 these pioneers. The undertaking w r as regarded with 
 the utmost scorn by the great majority of educated 
 and even religious men in that generation. It had 
 to run the gauntlet of opposition of the British East 
 India Company, which at that time controlled India 
 in the interests of dollar diplomacy. The officers of 
 the Company would not permit Carey to live in India, 
 unless he took out a license as an indigo planter and 
 lived there ostensibly as a trader. Even as a planter 
 Carey was so harassed in attempting to do any mis- 
 sionary work, that he had to secure in the Dutch settle- 
 ment at Serampore the protection which his own flag 
 denied him. Here for seven years he continued his work 
 of translating and printing the Scriptures. The scholarly 
 work of this obscure Baptist missionary is one of the 
 miracles of history. 
 
8 FOLLOWING THE SUNRISE 
 
 Carey as a Translator. Says Professor Henry C. 
 Vedder: 
 
 Between 1801 and 1822, thirty-six translations of the 
 Scriptures, in whole or in part, were made and edited by 
 Carey at Serampore. Of these thirty-six versions, six 
 were complete translations of the Bible. Twenty-three 
 more were translations of the entire New Testament. 
 And to six of these some Old Testament books were 
 added later. In four cases the Gospels only were trans- 
 lated, in whole or in part. In making every one of these 
 versions Carey had some share. Several of them he 
 made throughout. In other cases he did only part of 
 the w r ork, but revised the whole. In all, he was directly 
 concerned in the printing of forty-two distinct transla- 
 tions. Four at least of these — the Bengali, Hindu, 
 Marathi, and Sanskrit were his exclusive work from title- 
 page to colophon. (Slightly condensed.) 
 
 The Serampore Brotherhood. This first mission 
 was started with the idea of being pecuniarily inde- 
 pendent of the home churches. Doctor Carey, Doctor 
 Marshman, and Mr. Ward formed an organization 
 known as the Serampore Brotherhood. It was a 
 simple and beautiful example of Christian com- 
 munism. All their earnings were to be held as a 
 sacred trust for the benefit of the mission. Their per- 
 sonal expenses were to be made as modest as possible. 
 The little community of nine adults and ten children, 
 with the native helpers and assistants, lived a life of 
 singular beauty and happiness, as it is pictured in 
 the remarkable letters of Hannah Marshman. Dur- 
 ing a term of years the Brotherhood earned and turned 
 in to the support of missionary work a half-million 
 
BACK OF THE BEGINNINGS 9 
 
 dollars. Of this amount, Carey gave half and Mrs. 
 Marshman one hundred thousand dollars. In dividing 
 the work, translation fell to Carey, the schools to Marsh- 
 man, and the printing-press to Ward. 
 
 Services to Science and Society. Many people have 
 an idea that the early missionaries were narrow- 
 minded in their vision of the scope of the task by 
 them begun, in that they interpreted it as purely a 
 service of evangelism. To such, the career of these 
 pioneer English Baptists will be a surprise. The serv- 
 ices to science and society rendered by the Serampore 
 band have been summed up by a recent historian as 
 follows : 
 
 The first complete or partial translation of the Bible 
 printed in forty languages or dialects of India, China, 
 Central Asia, and other neighboring lands at a cost of 
 eighty thousand, one hundred and forty-three pounds; 
 the first prose work and vernacular newspaper in Ben- 
 gali, the language of seventy million human beings ; the 
 first printing-press on an organized scale ; the first paper- 
 mill and steam-engine seen in India; the first Christian 
 primary school in North India; the first efforts to edu- 
 cate native girls and women; the first college to train 
 native ministers and Christianize native Hindus ; the first 
 Hindu Protestant convert; the first medical mission; 
 the establishment and maintenance of at least thirty sep- 
 arate large mission stations ; the first botanic garden and 
 society for the improvement of agriculture and horticul- 
 ture in India; the first translation into English of the 
 great Sanskrit classics. (Henry C. Vedder.) 
 
 Influence on Other Churches in England. This 
 enterprise of the English Baptists, while little appre- 
 
io FOLLOWING THE SUNRISE 
 
 ciated in many quarters in England, exerted a great 
 influence throughout the world. The Church of 
 England soon after organized its foreign missionary 
 society. The London Missionary Society organized 
 by the English Congregationalists, but having from 
 the first an undenominational charter, the British and 
 Foreign Bible Society, and the Religious Tract Society 
 are among the organizations in whose establishment 
 one can trace directly the influence of the pioneer 
 Baptist society. 
 
 Influence in America. The English Baptists exerted 
 a great influence in America also, through their mis- 
 sionary enterprise. Auxiliary groups were organized 
 in many Baptist churches in the United States in sup- 
 port of the Serampore mission. It is pleasing to Amer- 
 ican pride to recall the fact that at that time many 
 of the English missionaries sailed to their field of 
 work in India in American ships, via New York. Doc- 
 tor Wayland has said that he remembered as a boy 
 listening to English Baptist missionaries who were 
 entertained in his father's home in New York City 
 while they were waiting for their ship to sail for India. 
 It will be recalled that the first woman's missionary 
 society in the United States was organized in Boston 
 by Miss Mary Webb to help in the support of the 
 English Baptist work in India. 
 
 Death of Carey. In the death of William Carey, in 
 1834, there passed from earth one of the greatest men 
 who have adorned the history of the Christian church. 
 In character and ability, in labors and sufferings, he 
 was no unworthy successor of the Great Apostle. The 
 
BACK OF THE BEGINNINGS n 
 
 words which, by his expressed direction, were cut 
 upon the simple stone which marks his grave, are 
 eloquent of the humility and simplicity of his char- 
 acter: 
 
 A wretched, poor, and helpless worm 
 
 On Thy kind arms I fall. 
 
 Nothing could be farther removed from the bustling 
 and self-confident discipleship of to-day. Yet per- 
 haps, in these words, with their quaint and almost 
 forgotten theology, we may find the secret of the 
 power which made William Carey different from 
 other men. 
 
 Preparation of American Baptists. We have traced 
 briefly and imperfectly the beginnings of the modern 
 foreign missionary enterprise in England. It remains 
 to speak of the further preparation by which the Bap- 
 tist churches of America had been fitted to take their 
 part in the world-wide enterprise of Christian mis- 
 sions. The Baptists had enjoyed the advantages which 
 come from thoroughgoing and long-continued perse- 
 cution for opinion's sake. Because of their peculiar 
 views they had found themselves unwelcome in many 
 of the colonies, and in the defense of those views had 
 undergone whipping, the loss of property, imprisonment, 
 and banishing. 
 
 Some Baptist Principles. The views which made 
 them singular at that time are those held now by the 
 great majority of Protestant Christians. But in the 
 early days of this country they were regarded as 
 heretical and dangerous. From the days of Roger 
 
12 FOLLOWING THE SUNRISE 
 
 Williams the glory of the Baptist denomination has 
 been that it was the steadfast defender of absolute 
 freedom of conscience and complete separation of 
 Church and State. When Roger Williams set up his 
 new government in the wilderness of Rhode Island 
 it was the first time in history that a civil govern- 
 ment had recognized the equality of opinions before 
 the law, " leaving," says Bancroft, " heresy unharmed 
 by law, and orthodoxy unprotected by the horrors of 
 penal statutes/' 
 
 Freedom of Conscience Unpopular. It is difficult 
 for us to appreciate how strange these ideas of Bap- 
 tist Roger Williams seemed to the men of his own 
 times. The best men in those days defended the 
 necessity of rooting out wrong opinions in politics 
 and religion by fines, imprisonment, banishment, or 
 worse. They called toleration a word of infamy, and 
 really believed that unless the State tried to make 
 men think alike, there could be no settled govern- 
 ment. Even Milton's noble essay in favor of tolera- 
 tion, called the Areopagiticus, went only so far as to 
 plead that " the many be tolerated rather than all be 
 compelled." 
 
 Roger Williams' Radical Position. Roger Williams 
 went further than this, even to the full length that 
 men have come in the three hundred years since he 
 lived. " It is the will of God," he said, " that a per- 
 mission of the most pagan, Jewish, Turkish, and anti- 
 christian consciences be granted to all men in all 
 nations and countries." These brave words were in 
 a little book which according to the quaint custom of 
 
BACK OF THE BEGINNINGS 13 
 
 the time had a most thundering and imposing title: 
 " The Bloody Tenet of Persecution for Cause of Con- 
 science." The book had two editions its first year; 
 a great sale for those days. It represented a dialogue 
 between two sorrowful angels, Truth and Peace, who, 
 after long wanderings over the earth, had met in some 
 dusky corner to confer over the hate and passion which 
 curse mankind and fill the earth with tumult and misery. 
 Controversy with John Cotton. When the little 
 book, with the great thought and the long name, 
 reached New England it stirred up Rev. John Cotton 
 to make a reply. This he did with great earnestness 
 arid the conviction that he was demolishing a danger- 
 ous heresy. He called his work " The Bloody Tenet 
 Washed and Made White in the Blood of the Lamb." 
 We must not even peep between its pages to see how 
 the good man tried to answer Roger Williams. We 
 must remember, however, that he was a good man 
 and true, zealous in controverting what he, with nine 
 out of ten educated men of his day, regarded as dan- 
 gerous heresy. If there was one thing Roger Will- 
 iams loved almost as well as succoring some poor 
 fugitive, or repairing some injustice, it was a good 
 fight. We are not surprised, therefore, to find him 
 thundering out a reply to Mr. Cotton. " The Bloody 
 Tenet yet more Bloody by Mr. Cotton's Endeavor to 
 Wash it White in the Blood of the Lamb," was the 
 name he gave his book. They were hard hitters, the 
 controversialists of those days. They called each other 
 names, hard, mouth-filling names, and indulged in 
 all sorts of personal abuse. 
 
14 FOLLOWING THE SUNRISE 
 
 In his reply to John Cotton, in spite of its contro- 
 versial defects, Roger Williams wrote one of the 
 noblest defenses of soul-liberty ever written. It ar- 
 raigns the bloody doctrine of persecution for 
 opinion's sake before the bar of man and the bar of 
 God. It sweeps in stormy music through argument, 
 persuasion, humor, pathos, sarcasm, tenderness, 
 hatred. It finally gathers in a great surge of pas- 
 sionate invective to hurl against the tenet he abhors: 
 " Yet this is a foul, a black, a bloody tenet ; a tenet 
 of high blasphemy against the God of peace, the God 
 of order who hath made of one blood all mankind to 
 dwell on the face of the earth, a tenet against which 
 the blessed souls under the altar cry aloud ; this tenet 
 having cut their throats, torn out their hearts, and 
 poured forth their blood in all ages as the only heretics 
 and blasphemers of the world ; a tenet loathsome and 
 ugly, a tenet that kindles the devouring flames of 
 combustions and wars in most nations of the world, 
 a tenet all besprinkled with the bloody murders, 
 stabs, poisonings against many famous kings, princes, 
 and states; a tenet that corrupts and spoils the very 
 civil honesty and national conscience. No tenet that 
 the world doth harbor is so heretical, blasphemous, 
 seditious, and dangerous to the corporeal, to the spir- 
 itual, to the present, to the eternal good of men as 
 the bloody tenet (however washed or whitened) of 
 persecution for cause of conscience." 
 
 Triumph of His Ideas. When Roger Williams died, 
 an old man, poor in money, but rich in friends, rich 
 in faith, rich in noble enthusiasm, the State he had 
 
BACK OF THE BEGINNINGS 15 
 
 founded was one of the smallest and weakest in a 
 young, weak country. It did not seem possible that 
 the ideas for which he stood were to influence the 
 whole world, and to control one of the greatest nations 
 of the earth. Professor Gervinus, in his " Introduc- 
 tion to the History of the Nineteenth Century/' sums 
 up the matter as follows: 
 
 Roger Williams founded in 1636 a small, new society 
 in Rhode Island upon the principles of entire liberty of 
 conscience, and the uncontrolled power of the majority 
 in secular affairs. The theories of freedom in Church 
 and State taught in the schools of philosophy in Europe 
 were here brought into practice in the government of a 
 small community. It was prophesied that the democratic 
 attempt would be of short duration. But these institu- 
 tions have not only maintained themselves here, but have 
 spread over the whole Union. They have superseded the 
 aristocratic commencements of Carolina and New York, 
 the high-church party of Virginia, the theocracy of Mas- 
 sachusetts. They have given laws to one quarter of 
 the globe; and dreaded for their moral influence, they 
 stand in the background of every democratic struggle in 
 Europe. 
 
 Baptists in Revolutionary Times. Their steadfast 
 adherence to these unpopular doctrines had been at 
 once the glory and the source of strength to the Bap- 
 tist churches of America. They were for the most 
 part composed of poor and obscure men. Most of 
 the ministers received no salaries, but worked at vari- 
 ous trades during the week. At the time of the Revo- 
 lution there were not a half-dozen highly educated 
 Baptist ministers in the entire country, but the pres- 
 
i6 FOLLOWING THE SUNRISE 
 
 sure of persecution had welded them into a brother- 
 hood, and the progress of liberal ideas was making 
 them increasingly strong throughout the country. 
 The outbreak of the Revolution found the Baptists 
 doubly zealous. They had not only the patriotic stake 
 common to all the colonists, but also the disabilities 
 and injustices under which they suffered, to impel 
 them to throw themselves whole-heartedly into the 
 great struggle for human freedom. In fact, the 
 majority of the chaplains in the Revolution were Bap- 
 tists. With the accomplishment of the Revolution 
 the repressive statutes against the Baptists were for 
 the most part repealed, although it was not until 1833 
 that the last trace of repressive legislation disappeared 
 in Massachusetts. 
 
 Baptist Growth. Following the close of the Revo- 
 lution there came a considerable expansion in the 
 numbers and influence of the Baptists. In 1770 there 
 had been but ninety-seven Baptist churches in the 
 Colonies, and many of these so small that one pastor 
 supplied several. A large number of churches too 
 were entirely dependent on the chance services of 
 traveling evangelists for the preaching of the gospel. 
 In 1792 the membership of all the Baptist churches 
 was thirty-five thousand, and in 1800 they numbered 
 one hundred thousand. The proportion of Baptists 
 was one to two hundred and sixty-nine of the total 
 population in 1776, and one to fifty-three of the popu- 
 lation in 1800. Their history of persecution and the 
 necessity of vigorous upholding of religious convic- 
 tion had not been without evil results. The danger 
 
BACK OF THE BEGINNINGS 17 
 
 of the Baptists at the beginning of the century was 
 that a certain hardness and sectarian sufficiency had 
 come to characterize them, as they saw the triumph 
 of their principles so long opposed. It was just at 
 this time that the new vision of the world's need 
 summoned them to undertake greater tasks, and led 
 them out into a deeper and more vital piety. 
 
 The World of One Hundred Years Ago. The con- 
 trast in the numerical status of the Baptists at the 
 beginning of the nineteenth century and their posi- 
 tion to-day is not more striking than that which 
 exists between the world at the opening of the twen- 
 tieth century and that of the nineteenth. When Jud- 
 son sailed, one hundred years ago, the population of 
 the United States all told numbered less than that 
 of New York State to-day. The young nation was 
 wrestling for its life in the second war with England. 
 Except for a fringe of thinly settled States along the 
 Atlantic seaboard, the territory of the United States 
 was unsettled and for the most part unexplored. 
 Roads were few, communication difficult, credit poor, 
 money scarce. There were n<p railways, steamboats, 
 trolleys, or telegraph and telephone lines. Europe 
 was shaken by Napoleonic wars. In place of the 
 German nation there was a group of weak and jealous 
 States; in place of United Italy a huddle of little 
 despotisms harried under the big Austrian despotism 
 of the North and the Papal despotism of the South. 
 Italy had become " only a geographical expression." 
 The Turkish power held southeastern Europe in its 
 grasp. India, under the exploitation of the East India 
 
 B 
 
i8 FOLLOWING THE SUNRISE 
 
 Company, was closed to missions. China, except for 
 a few jealously guarded ports, was a forbidden land. 
 Japan and Korea were hermetically sealed against 
 free intercourse with the rest of the world. Africa 
 was a dark land of mystery and cruelty. 
 
 Moral Conditions of a Century Ago. The moral 
 condition of the world was almost as depressing as 
 the political situation. The great wave of infidelity 
 that swept over France, Germany, and England in 
 the latter half of the eighteenth century was sharply 
 felt in the United States. Not even the mighty im- 
 pulse of the Methodist awakening had been sufficient 
 to arouse fully the churches of England and America. 
 It was in 1802 that the " Morning Herald " of London 
 recorded that a butcher at Hereford had sold his wife 
 at auction for one pound, four shillings at the last market 
 day. Less than seven per cent of the population of the 
 United States were church-members at the opening of the 
 nineteenth century. In the colleges and among the 
 leading men skepticism was both flaunted and fash- 
 ionable. The churches were not only weak in num- 
 bers, but lax in discipline and discouraged. In the 
 beginning of the century there were only three pro- 
 fessing Christians among the undergraduates at Yale, 
 and in 1813 only one in Princeton College. Drunken- 
 ness and gambling were common and unrebuked. 
 Liquor flowed freely at every house-raising, even 
 when a minister was to be ordained or a church dedi- 
 cated. 
 
 The lottery was so respectable that it was not 
 frowned upon as a means of supporting enterprises 
 
BACK OF THE BEGINNINGS 19 
 
 of highest character. And, in fact, it was not at all 
 unusual for a church about to build to appeal to the 
 legislature for a franchise to run a lottery in order to 
 raise the necessary funds. 
 
 The Awakening. It is easy to see by the perspective 
 of a century that the beginnings of the missionary 
 enterprise, feeble though they were, marked the turn 
 of the tide. The foreign mission enterprise was both 
 the sign and the stimulus of the new life, acting and 
 reacting on the life of the Church. When the philo- 
 sophic history of the nineteenth century comes to be 
 written there is little doubt but that foreign missions 
 will be appraised as one of the profound movements 
 of the human spirit breathed upon by the Divine 
 Spirit. 
 
 Bibliography 
 
 CulroGs, Carey the Pioneer Missionary. Philadelphia, American 
 
 Baptist Publication Society. 
 Marshman, The Serampore Missionaries. New York, Ward, 
 
 1867. 
 Williams, Serampore Letters. New York, Putnams, 1892. 
 Straus, Roger Williams. 
 Tilley, British in India, 1600-1828. Boston, Houghton, Mifflin 
 
 and Company. 
 Montgomery, Western Women in Eastern Lands, pp. 11, 12. 
 
 New York, Macmillan Company, 191 1. 
 
BEGINNINGS IN BURMA 
 
100° E 
 
 BURMA 
 
 SHOWING 
 
 STATIONS 
 
 OF THE 
 AMERICAN BAPTIST 
 r- FOREIGN MISSION SOCIETY 
 Stations of A.B.F.M.8.: Moulmeln 
 
 SCALE OF MILg'S' 
 
 Longitude 96 East from Q Greenwich 98 
 
CHAPTER II 
 BEGINNINGS IN BURMA 
 
 Beginning of the Moral Awakening. As the 
 Reformation of the thirteenth century began with a 
 young man, St. Francis of Assisi, and his twelve 
 disciples, and the arousing of the Catholic Church in 
 the seventeenth century, with Ignatius Loyola and 
 his six disciples, so the missionary awakening of the 
 Protestant church of America, about a hundred years 
 ago, began with a group of five young college stu- 
 dents. Their story is the richly illuminated border 
 wrought by God's providence to embellish the text 
 of the apostle, " The foolishness of God is wiser than 
 man ; the weakness of God is stronger than man ; and 
 God hath chosen the weak things of the world to 
 confound the things that are mighty." 
 
 The Haystack Prayer-Meeting. When in the sum- 
 mer of 1806, a thunder-shower drove to the shelter 
 of a haystack five students in Williams College, 
 nothing was more improbable than that anything they 
 could do or say should have echoes heard around the 
 world. They had been talking of the spiritual dark- 
 ness of so large a portion of the world and had been 
 debating the bearing of Christ's last command on 
 their own lives. As they waited for the shower to 
 end, Samuel J. Mills proposed that they devote them- 
 
 23 
 
24 FOLLOWING THE SUNRISE 
 
 selves to sending the gospel to the heathen. In 
 response to the objections of his comrades that this 
 was too great an enterprise for them to undertake, 
 he said, in words which will never die, " We can do it 
 if we will." Then they knelt down and prayed, and, 
 the shower being over, went quietly home. The 
 people whom they passed were as unaware that a 
 crisis hour in the history of the world had come as 
 were those others who thronged the Master on his 
 way to Calvary, long ago. 
 
 Obstacles in the Way. Nothing could be more 
 quixotic, more impossible to the eye of calculating 
 diplomacy than the undertaking to which they had 
 devoted themselves. In 1806 not a denomination in 
 the United States had a purely foreign missionary 
 organization, and the English Baptist Missionary 
 Society and the London Missionary Society had been 
 organized scarcely more than a decade. The senti- 
 ment of the vast majority of Christians was actively 
 opposed to such an organization. Money was not 
 abundant. There were almost no avenues of pub- 
 licity through which to reach the churches, and the 
 avenues of approach to the non-Christian world were 
 for the most part tightly closed. But God could use 
 these men, and he did. 
 
 Recruits at Andover. These five young men, 
 Samuel J. Mills, James Richards, Francis L. Robbins, 
 Harvey Loomis, and Byram Green, with other stu- 
 dents of like mind, formed a brotherhood, which met 
 regularly to pray for the salvation of the heathen 
 world. Later, when three of these young men entered 
 
HKG1NNINGS IN BURMA 25 
 
 Andover Theological Seminary, they met: with 
 another group of students whom God had led to a 
 similar devotion of their lives: Samuel Nott, Samuel 
 Newell, and Adoniram Judson. These men joined the 
 brotherhood, and all continued to meet and to plan 
 ways in which they might realize their common pur- 
 pose. Judson became the recognized leader of the 
 group. 
 
 Organization of the American Board. Their first 
 idea was to write to one of the English missionary 
 societies for appointment, but through the good 
 advice of Prof. Moses Stuart they were induced to lay 
 their hopes before the general association of the Con- 
 gregational churches. As a result of their solemn and 
 moving appeal, the first denominational society in 
 America for the promotion of foreign missions was 
 organized September 5, 1810. This was the American 
 Board of Commissioners for Foreign Missions repre- 
 senting a group of Congregational churches. But even 
 then the faith of the directors was too weak to undertake 
 full financial responsibility for the enterprise; and corre- 
 spondence was entered into with the London Missionary 
 Society, proposing joint support. This proposition was 
 declined, and it was a year before the American Board 
 plucked up courage to appoint Adoniram Judson, Samuel 
 Newell, Samuel Nott, Gordon Hall, and later, Luther 
 Rice, as its first missionaries. During this year missionary 
 enthusiasm received a strong impetus from the visit 
 of William Johns in the interest of the Serampore 
 mission of the English Baptists. His appeals through- 
 out New England had no small part in securing the 
 
26 FOLLOWING THE SUNRISE 
 
 support of the people for the projected mission of 
 the American Board. 
 
 The churches responded feebly to appeals for 
 money; but after long and careful consideration, the 
 Board voted to send the men out in faith that God 
 who was so evidently leading the enterprise would 
 provide the funds. Within three weeks of this deci- 
 sion, six thousand dollars came in from all quarters. 
 The announcement of the first large bequest for for- 
 eign missions, $30,000 from Mrs. Mary Norris of 
 Salem, still further encouraged the little circle of sup- 
 porters. Adoniram Judson and Samuel Newell, with 
 their wives, sailed from Salem on the nineteenth day 
 of February, 1812, and Luther Rice, Gordon Hall, and 
 Samuel Nott a little later from Philadelphia. 
 
 Judson and Rice Become Baptists. The events of 
 the few months following the sailing of the young 
 missionaries and their brides were to demonstrate 
 how God was using the consecration of these young 
 men, not only to stir the Congregational and Pres- 
 byterian churches, but also to bring the Baptists 
 within the sweep of world-wide evangelism. On the 
 long voyage to India by slow sailing-vessels, both 
 Judson and Rice, quite unknown to each other, as 
 they sailed in different ships, were led to examine 
 anew the Scriptural grounds of their belief on the 
 subject of baptism, and both arrived ultimately at 
 the same conclusion, namely, that the Baptist posi- 
 tion was that justified by the New Testament. Some 
 time after reaching Calcutta they were immersed by 
 one of the English Baptist missionaries. Later, while 
 
EARLY BAPTIST LEADERS 
 
 I. RICHARD FURMAN 2. LUCIUS BOLLES 
 
 3. THOMAS BALDWIN 4. FRANCIS WAYLAND 
 5. WILLIAM STAUGHTON 
 
 6. DANIEL SHARP 
 
BEGINNINGS IN BURMA 27 
 
 on the Isle of France, it was decided that Luther 
 Rice should at once return to America to lay the mat- 
 ter before the Baptists, and to urge upon them the 
 adoption of these young missionaries as their own. 
 It was the hardest trial in the life of Adoniram Jud- 
 son to write the account of his changed views to the 
 Board which had sent him out. Yet that which seemed 
 such a tragedy to the infant undertaking proved, by God's 
 grace, a wonderful stimulus in widening the circle of 
 missionary interest and responsibility. 
 
 Luther Rice Returns to America. The young mis- 
 sionaries thus cast adrift in a strange land, had good 
 hopes of enlisting the Baptists of America to begin 
 an enterprise of their own, and Luther Rice proved 
 just the man for the task. Word had been at once 
 sent to the Rev. Thomas Baldwin, D. D., of Boston, 
 and the Rev. Lucius Bolles, of Salem, asking them 
 to use their influence to secure the cooperation of 
 the Baptists of Massachusetts. These Baptists 
 adopted Mr. Judson as their missionary, and ap- 
 pointed Mr. Rice to speak in Philadelphia, and then 
 to go throughout the churches of the South. Within 
 a year he had organized twenty-five auxiliaries. Scant 
 justice has been done to the memory of this young 
 man, whose self-denying labors in the homeland were 
 as necessary a part of the missionary enterprise as 
 were those of Judson in Burma. He traveled con- 
 stantly from church to church, he gave himself but 
 five or six hours daily for sleep, he denied himself all 
 but the bare necessities of life, and for twenty years, 
 without wife, or child, or home, in constant weariness 
 
28 FOLLOWING THE SUNRISE 
 
 of journey ings among the churches in city and in country, 
 he urged the claims of missions and of ministerial edu- 
 cation. 
 
 The Baptists Organize. In Philadelphia, May 18, 
 1814, thirty-six delegates from eleven States and the 
 District of Columbia met, and on the twenty-first organ- 
 ized "The General Missionary Convention of the Baptist 
 Denomination in the United States of America for 
 Foreign Missions,'' afterward known as the Triennial 
 Convention because it met but once in three years. 
 For thirty years all foreign missionary work of the 
 Baptist denomination in America was done through 
 this Convention; but in 1844 the unhappy divisions 
 growing out of the anti-slavery agitation led to a 
 separation between the Baptists of the North and 
 those of the South. The churches South organized 
 the following year the Southern Baptist Convention, 
 which continues to this day their agent for foreign 
 missionary activities. In 1846 the Northern churches 
 arranged to carry on their foreign missionary work 
 through the American Baptist Missionary Union, 
 with headquarters in Boston. After the organization 
 of the Northern Baptist Convention, the name of this 
 organization was changed in 1910 to "American Bap- 
 tist Foreign Mission Society." 
 
 Driven Out of India. The difficulty in securing 
 financial support was the least of the troubles of the 
 Judsons. The East India Company was implacable 
 in its opposition to missions, an opposition strength- 
 ened at this moment by the news of the war between 
 England and America. Ten days after leaving 
 
BEGINNINGS IN BURMA 29 
 
 Serampore all the missionaries were peremptorily 
 ordered to leave the country and return to America. 
 Permission was finally secured to embark in a vessel 
 bound for the Isle of France, and the Judsons, who 
 had failed to secure a pass, found a sea-captain who 
 agreed to take them without a pass. They were over- 
 taken when two days down the river by a government 
 despatch boat and forced to go ashore. When all 
 hopes of escaping deportation to England seemed 
 gone, a mysterious letter containing a pass on the very 
 ship which they had been compelled to leave was 
 handed to Mr. Judson. The source of this kindness 
 he never knew. They started with their precious pass 
 in the dead of night, rowed hard all night and all day 
 over seventy miles of the river, on the desperate 
 chance that the vessel might not yet have sailed ; and 
 at dawn, exhausted, saw the " Creole " lying at anchor. 
 The Judsons and Luther Rice were for some time in 
 the Isle of France. The Judsons subsequently went 
 to Madras, and were again ordered to be deported. 
 After a series of exciting adventures, in order to es- 
 cape being sent to England they finally took refuge 
 in a ship bound for Burma, at that time an independ- 
 ent kingdom under a despotic and semi-civilized gov- 
 ernment. To Judson it was the last resort. 
 
 A mission to Rangoon we had been accustomed to 
 regard with feelings of horror, but it was now brought 
 to a point; we must either venture there or be sent to 
 Europe. All other paths were shut up ; and thus situated, 
 though dissuaded by all our friends at Madras, we com- 
 mitted ourselves to God, and embarked. 
 
30 FOLLOWING THE SUNRISE 
 
 Beginning Work in Burma. There have been few 
 more difficult or more unpromising situations. They 
 were alone, unprotected, under a cruel and despotic 
 government. Rangoon was at that time a straggling 
 fishing-town, pestilential, and unlovely. They did not 
 yet know what action the Baptists of America would 
 take in regard to their support The audacity of the 
 undertaking was staggering. Here this young Ameri- 
 can of twenty-five and his bride addressed themselves 
 to learn a language of which they had neither gram- 
 mar nor printed helps, among a people to whose cus- 
 toms and ideas they were utter strangers. Here Mrs. 
 Judson brought forth her first baby with no attendant 
 save her husband. Here, while toiling terribly to 
 learn the language, the Judsons lost no opportunity 
 to speak or write to those about them in regard to the 
 great purpose for which they had come — the dissem- 
 ination of the gospel of Christ. It was not until 1815 
 that they learned of the action of the Triennial Con- 
 vention in formally adopting them as the first mis- 
 sionaries of the American Baptists. Meanwhile, a 
 little wayside chapel had been built in which Mr. 
 Judson received any who would come to him, and 
 here he reasoned with them of life and death, of God 
 and the soul, and the love of Christ. 
 
 First-Fruits. At last the thrilling day came when 
 he faced his first inquirer, six years from the time he 
 had landed at Rangoon. Soon after came the exquisite 
 joy of secretly baptizing their first timid convert, for 
 it was death for a Buddhist to apostatize at this time. 
 When, at nightfall, two others were later baptized, 
 
BEGINNINGS IN BURMA 31 
 
 Airs. Judson wrote to a friend in America, " We felt, 
 on the banks of the water, as a little, feeble, solitary 
 band. Perhaps Jesus looked down on us, and pitied 
 and forgave our weaknesses. " Slowly, one by one, 
 the group of believers augmented until in 1822 Mr. 
 Judson baptized the eighteenth convert. In 1820 this 
 infant Burmese church addressed a letter to the breth- 
 ren in America that thrills one with a sense of apos- 
 tolic fervor. It began, " Brethren all, who live in 
 America, the brethren who live in Burma address 
 you/' — and closed with this postscript, " Brethren, 
 there are in the country nine persons who have be- 
 come disciples." 
 
 Days in the Prison Pen. Dark and terrible days 
 were ahead of the little church. Since the Apostle 
 Paul penned the story of his sufferings for the gospel, 
 there is no more heroic story than that of the hard- 
 ships endured by the Judsons during this period. 
 With the outbreak of war between Burma and Eng- 
 land in 1824, Mr. Judson and Doctor Price were 
 thrown into the death-prison at Ava, there to lie in a 
 hot, stifling, dark, and filthy hovel, in which lay hud- 
 dled a hundred prisoners in heavy chains. Here, with 
 no food except what his heroic wife could get to him, 
 part of the time dragging five heavy fetters, Judson 
 was confined for eleven months. At the end of that 
 time the prisoners were removed to the death-prison 
 at Aungbinle for execution, under conditions of such 
 terrible suffering that one of them died on the journey. 
 No aspect of horror was wanting: the filth and stench 
 of the dungeon, the ferocity and cruelty of the jailers, 
 
32 FOLLOWING THE SUNRISE 
 
 the physical tortures to which the prisoners were sub- 
 jected, the daily selection of one or another for death, 
 the roars of the captive lioness, who, in her cage next 
 the dungeon, was slowly starved to death because she 
 was the emblem of the English, the never-ceasing 
 apprehension of what their own fate might be, the 
 stifling heat, the constant attacks of fever, the insuf- 
 ficiency of food and water. 
 
 Ann Hasseltine Judson, Heroine. During her hus- 
 band's imprisonment Ann Hasseltine Judson showed 
 that she was made of the stuff of heroes. Although 
 the only free European in the city, and absolutely 
 without protection, she never lost her faith or courage. 
 She besieged the governor daily with argument and 
 petition for the release of her husband, she begged 
 food from door to door, she brought clothing and 
 drink to the prisoners, she bribed the jailers to miti- 
 gate a little now and then the cruel sufferings of their 
 victims, she built a little bamboo shelter in the yard 
 where during the day the prisoners were allowed to 
 stay, and under this protected her husband from the 
 burning heat of the sun. After the death of the lioness 
 she secured the lion's cage as a shelter for him. Dur- 
 ing the imprisonment, attended only by a faithful 
 servant, she gave birth to a little daughter, and as 
 soon as she could walk, staggering from weakness, she 
 appeared again at the prison with her frail baby in 
 her arms to take up once more her daily ministrations 
 to her husband and the other prisoners. When the 
 prisoners were secretly removed to Aungbinle she 
 followed. Here she nursed her baby and her native 
 
G 
 O 
 in 
 O 
 2 
 
 > 
 
 5 
 
 G 
 o 
 
 o 
 
 2 
 
BEGINNINGS IN BURMA 33 
 
 helpers through smallpox, contracted the disease her- 
 self, and was later brought to death's door with 
 spotted fever. During the time of her terrible illness 
 at Aungbinle, Mr. Judson, although not released from 
 the prison, was allowed to go about somewhat more 
 freely, and dragging his heavy fetters he used to take 
 the little wailing baby in his arms from door to door, 
 begging kind Burmese mothers to give it nourishment. 
 
 A Pen Portrait by Her Husband. We are indebted 
 to the loving portrayal of her husband, many years 
 later, for our only picture of the young heroine as she 
 appeared during those terrible days. It seems that on 
 the advice of her friend, a Burmese princess, wife of 
 the governor of the palace, she had adopted Burmese 
 dress as an added safeguard. " Behold her, then," 
 said Mr. Judson, " her dark curls carefully straight- 
 ened, drawn back from her forehead, and a fragrant 
 cocoa blossom drooping like a white plume from a 
 knot upon the crown; her saffron vest thrown open 
 to display the folds of crimson beneath; and a rich 
 silken skirt, wrapped closely about her fine figure, 
 parting at the ankle and sloping back upon the floor. 
 Behold her, standing in the doorway (for she was 
 never permitted to enter the prison), her little blue- 
 eyed blossom, wailing as it almost always did, upon 
 her bosom, and the chained father crawling forth to 
 the meeting." 
 
 Joy Cometh in the Morning. When the war was 
 
 ended in 1826, Mr. Judson, after rendering valuable aid 
 
 as translator and interpreter during the negotiations 
 
 between the English and Burmese, found himself, 
 
 c 
 
34 FOLLOWING THE SUNRISE 
 
 with wife and baby by his side, on the deck of a boat 
 floating calmly down the Irawadi on a cool moon- 
 light night, a free man. " I can never regret my twen- 
 ty-one months of misery/' he said, " when I recall that 
 one delicious thrill. I think I have had a better appre- 
 ciation of what heaven may be ever since." 
 
 Judson's Courage in Prison. , Not once during the 
 long months of imprisonment had Judson given way 
 to despair. While undergoing extreme suffering he 
 used to encourage his fellow prisoners, by reminding 
 them that the outcome of the war was sure to turn out 
 to the weakening of the power of the tyrannical gov- 
 ernment. 
 
 Think what the consequence of this invasion must 
 be. Here have I been ten years preaching the gospel to 
 timid listeners who wish to embrace the truth but dare 
 not; beseeching the emperor to grant liberty of con- 
 science to his people, but without success ; and now, when 
 all human means seem at an end, God opens the way by 
 leading a Christian nation to subdue the country. It is 
 possible that my life may be spared; if so, with what 
 gratitude and ardor shall I pursue my work ; and if not, 
 His will be done. The door will be opened for others 
 who will do the work better. 
 
 Escape of Wade and Hough. At the end of the war 
 the work of years at Rangoon seemed swept away and 
 the little mission completely broken up. Mr. Wade 
 and Mr. Hough, Judson's fellow missionaries, had es- 
 caped with their lives by what seemed a miracle. The 
 orders had been given for their execution, the execu- 
 tioners had sharpened their knives, and strewn the 
 
BEGINNINGS IN BURMA 35 
 
 floor with sand to receive their blood, the prisoners 
 with bared necks had knelt to receive the blow, when 
 a broadside from the English war vessels so fright- 
 ened the executioners that they threw down their 
 knives and fled. Meanwhile, the wives of the heroic 
 missionaries, disguised as Burmese servants, had 
 eluded arrest, and when rescued by the English were 
 all sent to Calcutta for safe-keeping. Here they were 
 joined by George Dana Boardman, a new recruit for 
 the mission. 
 
 Mission Removed to Moulmein. It was out of the 
 question to think of remaining at Rangoon, as the 
 English were merely holding the place temporarily. 
 It was, therefore, thought best to remove the mission 
 to that portion of the territory ceded by the king to 
 the English, a strip extending five hundred miles along 
 the seacoast. Here it was decided to establish the 
 mission in Amherst, a new town which the British 
 government was building to be the seat of govern- 
 ment. Through an unfortunate misunderstanding, how- 
 ever, between the civil and military commissioners, the 
 latter, Sir Archibald Campbell, decided to make another 
 town, named Moulmein, the headquarters of the army. 
 When it became evident that Moulmein and not Amherst 
 was to be the successful aspirant for population, the mis- 
 sion was again moved thither to a site presented by Sir 
 Archibald Campbell, about a mile from the army post. 
 Here Mr. Boardman brought his young bride, to " a 
 lonely spot, for the thick jungle, close at hand, was the 
 haunt of wild beasts, whose howls sounded dismally on 
 the ears in the night-time/' 
 
36 FOLLOWING THE SUNRISE 
 
 Death of Mrs. Judson. Within a few months after 
 the close of the war, while her husband was still at Ava 
 conducting negotiations regarding the treaty, Mrs. Jud- 
 son died at Amherst. Six months later her little Maria 
 was laid by her side under the hopia tree — " the tree of 
 hope." The agonizing suspense, the wearing illness had 
 proved too much for the frail body, but the light of her 
 dauntless soul burned undimmed to the last. Her life, so 
 pure, so lofty, so heartening in its heroism, is the precious 
 possession of all Christian women. 
 
 Judson's Translation of the Bible. It is difficult to 
 estimate the depth and weight of influence of an 
 apostolic man like Judson, but in the long procession 
 of the centuries it may well be that his widest and 
 most permanent influence will emanate not from his 
 work as an evangelist, ever the dearest and most con- 
 genial to his spirit, but from the laborious drudgery 
 of translation, proof-reading, and publishing to which 
 he compelled his eager spirit. When he fell on his 
 knees in gratitude to God over his completed transla- 
 tion of the Bible into Burmese, he had finished one of 
 the noblest translations ever made, a work that was 
 to exert the same influence over the intellectual and 
 spiritual life of Burma that the translations of Wyclif 
 and Luther had over England and Germany. " I have 
 commended it to His mercy and grace; I have dedi- 
 cated it to His glory," wrote Judson in a humble post- 
 script of praise and dedication. 
 
 Bible at Aungbinle. One of the cherished stories in 
 regard to Judson's Bible is that relating to the loss 
 and recovery of a portion of the manuscript. In order 
 
BEGINNINGS IN BURMA 37 
 
 to preserve the precious pages, the work of years, Mrs. 
 Judson had hidden it in a cushion which she sewed up 
 in a pillow-case, and took to him to use during his 
 imprisonment at Ava. When the prisoners were hur- 
 riedly, removed from Ava to Aungbinle the cushion 
 was carelessly thrown out in the yard, and here the 
 hidden manuscript was rescued by a faithful servant, 
 and at the close of the war was recovered by the Jud- 
 sons. 
 
 The Karens. With the close of the war and the re- 
 moval of the headquarters to Rangoon a new chapter 
 in the story of Baptist missions opened. Heretofore 
 the work had been for the most part among the Bur- 
 mans; from this time on, its greatest development was 
 to be among the Karens, or " wild men." These were 
 a subject people found throughout Burma, but located 
 for the most part far back in the jungle. The paths 
 that led to their hamlets were obscurely marked, along 
 steep declivities and in the dry bed of mountain 
 streams. They spoke a different language from the 
 Burmese, by whom they had been persecuted and 
 oppressed until they were a timid, irresolute, and 
 servile people, filthy and drunken. These Karens, 
 numbering one-tenth of the population, were parts of 
 a far more numerous aboriginal race, scattered from 
 Tibet southward through China and Siam. Mr. Jud- 
 son had first observed them in Rangoon ; " small 
 parties of strange, wild-looking men, clad in unshapely 
 garments." They were called " Karen pigs " by the 
 Burmese, and treated with great cruelty. It meant 
 death to a Karen to be found with a book in his pos- 
 
38 FOLLOWING THE SUNRISE 
 
 session. As late as 1851, the Burmese viceroy of Ran- 
 goon told Mr. Kincaid that he would instantly shoot 
 the first Karen he found who could read. 
 
 Karen Traditions. The Karens were not Buddhists, 
 but spirit worshipers. They had strange traditions of 
 a father, God, named " Yuah," whom they once had 
 worshiped, and of a book of life which they had lost. 
 This book, they believed, would be recovered some 
 day when strangers coming in ships from the West 
 should bring back the book of God. Meanwhile, they 
 believed that God had forsaken them because of their 
 sins, and they propitiated the evil spirits, or nats, who 
 thronged the dim depths of the forest. So similar 
 were many of their traditions to the records in Genesis 
 that it is evident that at some time in their wander- 
 ings, through some source, they had been taught these 
 stories. 
 
 The Karen a Living Witness. The story of the 
 introduction of Christianity among these simple and 
 debased people, is one of the wonderful chapters in the 
 history of Christian missions. Out of this despised 
 race Christ has created a new nation. The breath of 
 God has blown upon these slain in the valley of dry 
 bones and they have lived and stood upon their feet, 
 an exceeding great army. One who to-day goes 
 among the Christian Karen villages, sees the neat 
 homes, the tasteful dress, the little schoolhouse built 
 and maintained by their own voluntary taxation, hears 
 the church bell summon them to listen to the preach- 
 ing of their own pastor, cannot believe that seventy- 
 five years ago their ancestors were cowering savages 
 

 #< -f ?/f 
 
 A KAREN ASSOCIATION MEETING 
 
 GETTING AN AUDIENCE IN BURMA 
 
BEGINNINGS IN BURMA 39 
 
 without homes, or property, or education, or hope. 
 The Karen is a living witness of the power of the 
 gospel. 
 
 Ko Tha Byu, the Karen Apostle. The human 
 agent through whom the missionaries gained their 
 first access to the Karens was a fresh illustration of 
 the power of God to use the unlikeliest means. He 
 was a robber and murderer, a slave of violent temper, 
 indolent and ignorant, stupid and no longer young, by 
 name Ko Tha Byu. He had been redeemed from his 
 master by a Christian Burman, and by him transferred 
 to the family of Mr. Judson, as a house servant. 
 While serving the Judsons in Moulmein his poor, 
 maimed soul seemed slowly to respond to the truth, 
 and when in the spring of 1828 Mr. Boardman re- 
 solved to make Tavoy the center of his Karen work, 
 he took Ko Tha Byu with him to interpret his sermons 
 from Burmese to Karen. Here, on May sixteenth, he 
 was baptized, the first Karen convert. His services 
 were of the utmost value to Judson, Wade, Boardman, 
 and Mason in their early attempts to reach the Karens. 
 The people were so wild and timid that they fled to the 
 jungle at the sight of a white face, and so suspicious 
 that no hearing could be gained unless the way had 
 been prepared by their own people. The old man, Ko 
 Tha Byu, was terribly limited. His slow mind could 
 never apprehend the full message of the gospel. Ac- 
 cording to Doctor Mason : 
 
 He had very few thoughts, but those were grand ones : 
 The fall of man, his need of a Saviour, the fulness of 
 Christ, and the blessedness of heaven ; and he used these 
 
40 FOLLOWING THE SUNRISE 
 
 thoughts like an auger in drilling a rock. It was round 
 and round and round until the object was accomplished. 
 
 Up and down through the mountains went this hum- 
 ble apostle, preaching, praying, distributing tracts. Hun- 
 ger could not daunt him. He waded rivers, he threaded 
 jungles, he slept in the forests. His converts were fined 
 and imprisoned, but persecution could not quench the fire 
 he was lighting in the jungle. Little groups of Karens 
 met stealthily at daybreak to read the one tract then 
 translated into their language, or stole down at nightfall 
 to receive secret instruction from the missionaries. When 
 Ko Tha Byu died in 1840, after twelve years of disciple- 
 ship, he had led multitudes of his people to Christ. The 
 year he died, the Christian Karens in Pegu numbered 
 twelve hundred and seventy, most of whom he led to the 
 Saviour through his exertions. (Harvey.) 
 
 In 1878 Karen Christians built in honor of his mem- 
 ory Ko Tha Byu Hall at Bassein, at a cost of fifteen 
 thousand dollars. 
 
 George Dana Boardman: Founder of the Karen 
 Mission. George Dana Boardman is rightly given the 
 honor of being the founder of the Karen mission. He 
 had the longing of the pioneer to learn what lies be- 
 hind the mountains, and was the first of missionaries 
 to leave the river paths and strike out for the interior 
 of the country. He spoke Burmese with unusual flu- 
 ency, and without waiting to master the Karen, deter- 
 mined to go on tour through the jungle with Ko Tha 
 Byu as interpreter. For three years he worked with 
 the zeal of an apostle before death closed his brief 
 service. When too weak to walk he was carried on a 
 stretcher to the hills, there to see the newly arrived 
 missionary, Francis Mason, who was later to become 
 
BEGINNINGS IN BURMA 41 
 
 the translator of the New Testament into Karen, bap- 
 tize thirty-four of his converts in a beautiful mountain 
 stream. That same night he celebrated with them the 
 Lord's Supper, and died peacefully next day as they 
 were carrying him to his home. 
 
 Sarah Boardman. His beautiful young wife, Sarah 
 Boardman, carried on his work for three years. She 
 founded schools that came to be regarded as models 
 by the government, she made long missionary tours 
 through the jungle with her little son by her side. 
 " She climbed the mountain, traversed the marsh, 
 forded the stream, and threaded the forest. To Mrs, 
 Mason at Tavoy she wrote : 
 
 You would better send the chair ; it is convenient to be 
 carried over the streams when they are deep. You will 
 laugh when I tell you that I have forded all the smaller 
 ones. 
 
 In the beginning of the fourth year of her widow- 
 hood, she became the wife of Mr. Judson, and removed 
 to Mandalay. She was radiantly beautiful in her 
 home life as wife and mother, but found time to super- 
 intend school work, direct the translation of the New 
 Testament into the pagan language and interest her- 
 self in all that concerned the mission. She died at 
 sea on her way to the homeland in 1845. 
 
 Work of Jonathan Wade. Closely associated with 
 the name of George Dana Boardman in the founding 
 of the Karen mission, must be placed those of Jona- 
 than Wade and Elisha Abbott. Doctor Wade, by 
 means of his great gifts as a linguist, reduced the 
 
42 FOLLOWING THE SUNRISE 
 
 Sgaw and Pwo Karen dialects to writing, and com- 
 piled a great dictionary and thesaurus of the Karen 
 language in five volumes. In 1833, while on furlough, 
 be established in Hamilton, New York, classes for in- 
 tending missionaries, and so successfully taught the 
 Karen language that his pupils were able to begin 
 work almost at once when they reached Burma. When 
 he returned in 1834 he took with him eleven recruits 
 for the mission. His stirring addresses, given in 
 hundreds of churches, had created a new tide of mis- 
 sionary enthusiasm, a service sadly needed at the time. 
 The old hero lived until 1874 to see many of the tri- 
 umphs of the mission. 
 
 Elisha Abbott; His Training of Karen Pastors. It 
 was in 1837 that Elisha Abbott began his course in 
 Bible instruction to the pioneer Karen pastors. The 
 Burmese had forbidden them to possess a book or to 
 learn to read. Their instruction had to be in secret, 
 at night-time, in secluded spots. The story is told of 
 a chief who came to Doctor Abbott to beg books. He 
 refused him, saying: "But yesterday the heavy fetters 
 fell from your ankles. Should you be found with 
 books in your possession you would lose your head/' 
 " So much sooner to heaven," was the nonchalant 
 reply. In Mr. Abbott's time fierce persecutions by 
 the Burmans had made the Karens unusually timid 
 and nomadic in their habits. It was unsafe to hold 
 meetings or to administer baptism save at night. Mr. 
 Abbott has left an account of one of these meetings, 
 when, in a village, three days back in the jungle from 
 Bassein, he spoke from ten in the morning until mid- 
 
BEGINNINGS IN BURMA 43 
 
 night, hardly taking time to eat. Whole companies of 
 Karens surrounded him, who had traveled all day 
 through the forest paths without eating, for fear lest 
 they should be too late to hear the white teacher. 
 
 The people hastened out, spread a mat on the ground 
 in the open field, upon which I sat, and they themselves 
 gathered around and sat on the ground. A few old men 
 sat near who would question me. All around was the 
 darkness and stillness of night. Not a cloud obscured 
 the heavens, which was spread out over our heads as a 
 beautifully bespangled curtain. In one hand I held a 
 dimly burning taper, in the other the Word of God. Mid- 
 night had long passed away ere we dispersed, and then 
 they withdrew reluctantly. 
 
 His Advocacy of Self-Support. Mr. Abbott was 
 one of the earliest advocates of the principles of self- 
 government and self-support. In this, he was ahead 
 of his time. The custom had been universal to sup- 
 port native pastors on missionary funds. He agitated, 
 spoke, wrote letters: self-support was the burden of 
 his addresses. It was due to his championship and 
 that of the missionaries who followed him that the 
 Karen mission in Bassein was the earliest mission 
 station in the world to demonstrate on any large scale 
 how superior to the older system of missionary sub- 
 ventions is the policy of throwing the burden of sup- 
 porting their own pastors on the native Christians. 
 Rev. H. C. Carpenter, the historian at the Bassein 
 mission, has written a full account of this matter in 
 his book entitled " Self-Support in Bassein," published 
 in Boston in 1863. It is a matter of pride to Baptists 
 
44 FOLLOWING THE SUNRISE 
 
 to realize that this principle, not generally recognized 
 before the opening of the twentieth century, found 
 such early championship and testing in the Karen 
 mission. It has met such success in the Karen field 
 that out of seven hundred and thirty churches, seven 
 hundred are self-supporting, and that virtually all of 
 the six hundred village schools are self-supporting. 
 " We use no mission funds for village schools/' says 
 a typical report. Parents pay tuition fees for their 
 children in higher schools, and raise money for build- 
 ings in addition. The boarding-school for girls at 
 Nyaunglebin is supported by sixteen small churches, 
 who raised money for the girls' dormitory in addition 
 to paying all tuition. This very station was, not so 
 long ago, a home mission station opened by Karen 
 Christians of Bassein. Thanbya, the veteran Karen 
 pastor in Rangoon, is one of the few pastors who 
 receive compensation from America. Practically all 
 the other Karen workers are supported by the people. 
 The Coming of the Vintons. The name which has 
 been most closely entwined with the story of the 
 Karen missions in the affections of American Baptists 
 has been that of Justus Vinton, who, with his young 
 wife, landed in Moulmein in December, 1834. They 
 had studied Karen to such good purpose for a year 
 at Hamilton and on the long voyage across the seas, 
 that they were enabled to begin work within a week 
 after they had landed. There were so many invita- 
 tions from Karen villages to come and tell them of 
 the gospel that, with superb courage, they separated, 
 each took a band of native Christians, and went thus 
 
BEGINNINGS IN BURMA 45 
 
 evangelizing from village to village. This plan they 
 followed until 1848, for the most part in the district 
 around Moulmein. Mr. Vinton's sweetness of spirit, 
 his beautiful voice, his power in prayer, and life of 
 self-denying, Christlike love so endeared him to the 
 people that his name was known throughout Burma. 
 
 Their Service While on Furlough. There are two 
 services rendered by him and his wife which are 
 deserving of special mention. The first occurred when 
 they were in America, enjoying a much-needed fur- 
 lough for rest and recuperation. The work which 
 they accomplished during this furlough was perhaps 
 as important for the interest of the kingdom in Burma 
 as anything which they accomplished on the field. 
 For 1848 was ebb-tide. The early enthusiasm of the 
 missionary enterprise had departed, and a generation 
 had arisen that knew not Judson. A nation has its moods, 
 and the American mood was anti-mission. Religious feel- 
 ing seemed cold and dead. Judson had written in 1847 : 
 
 It is my growing conviction that the Baptist churches 
 in America are behind the age in missionary spirit. They 
 now and then make a spasmodic effort to throw off a 
 nightmare of debt of some years' accumulation, and then 
 sink back into unconscious repose. Then come paralyzing 
 orders to retrench. New enterprises are checked in their 
 very conception, and applicants for missionary employ 
 are advised to wait. . . I thought they loved me, I thought 
 my brethren in America were praying for us, and they 
 have never once thought of us. 
 
 The income of the Board had been so reduced that 
 in 1846 they were seriously discussing abandoning 
 
46 FOLLOWING THE SUNRISE 
 
 some of the missions. In such an hour Mr. Vinton 
 returned home, and, going from church to church, 
 made his appeal for the mission in Burma. Those 
 who heard him could never forget his inspired prayers, 
 his victorious faith, his story of the triumphs of re- 
 deeming love. He warmed the frozen heart of the 
 church with his wonderful singing of the " Mission- 
 ary's Call/' It is no exaggeration to claim for him a 
 large part in saving the day for missions. Meanwhile 
 Mrs. Vinton was doing equally wonderful work for 
 the women from her sick-bed. 
 
 The Second War Between England and Burma. 
 The second notable service of the Vintons occurred 
 after their return to Moulmein. Here they found the 
 relations between the English and the Burmans be- 
 coming strained, and the poor Karens suffering all 
 kinds of persecution. One day one of the converts in 
 Moulmein said to Mrs. Vinton, " Mama, is it wrong 
 to pray for war? " " Why? " said Mrs. Vinton. " Be- 
 cause we are tired of being hunted like wild beasts, 
 of being obliged to worship God by night in the forest, 
 and never daring to speak of Jesus above a whisper. 
 O Mama, may we not pray that the English may 
 come and take our country, so that we may worship 
 God in freedom and without fear? " " Yes, you may," 
 she answered. And from that day the devout prayers 
 of the Karen Christians were offered daily for the 
 coming of the English. 
 
 Their Service During the War. When the war 
 broke out, in 1852, Eugenio Kincaid, the great evan- 
 gelist to the Burmans, summoned Doctor Vinton to 
 
BEGINNINGS IN BURMA 47 
 
 come to Rangoon to help protect the Christian Karens. 
 Every village within fifty miles of Rangoon had been 
 burned. Five thousand refugees were living in carts 
 and under trees. Their standing crops had been fired, 
 nameless cruelties had been inflicted on their women 
 and children, and two of the pastors had already been 
 crucified by the Burmese. Many of the Karens had 
 been forced into the Burmese army to build the for- 
 tifications and dig the trenches, but they could not be 
 forced to kill their deliverers. No Karen bullet ever 
 hit an Englishman. They either fired into the air, 
 deserted in a body to the enemy, or fell pierced by 
 the bullets of the men for whose coming they had 
 prayed. The success of the British arms was ma- 
 terially aided by both the active and passive co- 
 operation of these despised Karens. 
 
 Caring for the Refugees. The Vintons and Kin- 
 caids were quartered in a deserted Buddhist monas- 
 tery, and began their work of mercy. They built a 
 smallpox hospital and placed it near their houses, so 
 that they could better care for their patients. Feeding 
 the hungry, clothing the naked, caring for the home- 
 less, and ministering to the dying, they toiled both 
 day and night. Companies of Karens came into Ran- 
 goon from the jungles daily to take refuge under the 
 protection of the English. A large school numbering 
 over two hundred was built up, in which old people 
 and children sat side by side learning to read the 
 word of God. At the close of the war, the school was 
 removed to Kemendine, and the foundation was laid for 
 the present wonderful educational work in that place. 
 
48 FOLLOWING THE SUNRISE 
 
 Teacher Vinton and the Famine. After peace was 
 made, the famine followed the pestilence. Thousands 
 had lost all they possessed through robbery and war. 
 Rice was selling at starvation prices. The Karens 
 looked to Teacher Vinton to help them. People lay 
 dying of hunger in the streets. He began to give out 
 his little store of rice. When he had exhausted all 
 available supplies he went to the rice traders and 
 said: 
 
 " Will you trust me for a shipload of rice? I cannot 
 pay you now, and I do not know when I can pay you, 
 for I have received no remittance from America in a 
 year. I cannot see these people die. If you will let 
 me have the rice I will pay you as soon as I can." 
 
 They answered, " Mr. Vinton, take all the rice you 
 want. Your word is all the security we ask. You 
 can have a dozen cargoes if you wish." 
 
 He filled his granaries and outbuildings with rice, 
 and gave it out to Christian and heathen alike without 
 discrimination. So great was the need and so few the 
 helpers that it was impossible to keep accurate ac- 
 count. 
 
 His friends in alarm said : " You are ruining your- 
 self. You do not know the names of half of these 
 people to whom you are giving the rice. How do 
 you expect to get your pay? " 
 
 His answer was, " God will see to that." And he 
 did. Every cent of the money expended was recov- 
 ered. When the famine was over that one act had 
 opened the hearts of the people to the message of 
 the gospel as nothing else could do. " This is the 
 
BEGINNINGS IN BURMA 49 
 
 man who saved our lives," they said. " His religion 
 is the one we want." Thousands were baptized. 
 Churches were organized. Chapels and schoolhouses 
 were built, and the hearts of both Burmans and Karens 
 were turned toward God. 
 
 An Unrealized Opportunity. The glowing hopes 
 of a speedy triumph of the gospel in Burma raised by 
 the wide-spread awakening of this time were destined 
 not to be realized. The plastic moment passed, the 
 exalted mood of the people changed, and their will- 
 ingness to listen was replaced by indifference. One 
 of the critical opportunities in the history of missions 
 was thus unrealized because of the lethargy of the 
 church on the home field. Then, as now, the crux of 
 the situation was in the home base. Baptists kept 
 their " thin red line of heroes " on the field, but neg- 
 lected to support them adequately. Stations were un- 
 dermanned, promising work was opened, then aban- 
 doned, because illness or death drove the workers 
 home, and there was no one to take their places. 
 "There are abundant signs of energetic and success- 
 ful work in early days and of comparative neglect 
 since then," wrote Mr. Cross, of Sandoway; " there 
 have been no male missionaries who stayed long 
 enough to know the language, the work, or the people." 
 If in that crisis hour of the early fifties, a serious, com- 
 pact, concerted advance, adequately manned and sup- 
 ported, had been made, Burma might have been won 
 for Christ. 
 
 Achievements on the Field. In spite of inadequate 
 forces, illness, retrenchment, absence of comprehen- 
 
50 FOLLOWING THE SUNRISE 
 
 sive policy, the* work accomplished was a miracle of 
 achievement. " Where in the middle of the last cen- 
 tury there was a dispirited and uncivilized people, 
 there is to-day a Karen Christian community of one 
 hundred and fifty thousand, supporting their own 
 churches and schools. They have, moreover, a foreign 
 missionary society which they support liberally. All 
 the churches contribute to the theological seminary, 
 for the endowment of which they are raising a gen- 
 erous fund. The Burmese also contribute to the main- 
 tenance of the Burmese theological seminary, schools, 
 and churches. 
 
 Baptist Educational System. The magnificent 
 schools of the Baptist mission in Burma are worthy 
 of the greatest pride and loyalty. What other mission 
 can show such schools? There are thirty-five high 
 schools and boarding-schools; among them schools of 
 the highest rank, such as Kemendine and Morton 
 Lane, for girls; Mandalay High School and Ko Tha 
 Byu High School, for boys. In these schools are 
 about five thousand boys and fifteen hundred girls. 
 The Rangoon Baptist College, the Christian college 
 in Burma, enrolls over a thousand students — twelve 
 hundred in all departments, forty-eight in college 
 proper — and is a tremendous power for Christ. In 
 1912 the Baptist Christians of Burma supported over 
 six hundred village schools without any help from 
 America and paid, besides, in board and tuition fees 
 to the higher schools, $93,000. It is in these schools 
 that there is being generated the power which shall 
 make Burma Christian. If the young people who are 
 
"V ^H^.^ «v - : Irani 
 
 
 ■■■ n 
 
 EL* 
 
 
 
 CUSHING MEMORIAL BUILDINGS. RANGOON BAPTIST COLLEGE 
 
 THE VINTON MEMORIAL AT RANGOON 
 
BEGINNINGS IN BURMA 51 
 
 to be the leaders go out from the schools consecrated, 
 aggressive Christians, nothing can prevent the tri- 
 umph of Christianity within a century. Baptists hold 
 the key to the situation. 
 
 Karen Devotion to Education. As an illustration 
 of the remarkable interest taken in education by the 
 Karens, the Shwegyin schools may be mentioned. 
 The churches in this district, in addition to doing 
 foreign mission work in Siam, have built a house for 
 the missionary ladies costing 8,000 rupees,* a school 
 building costing 10,000 rupees, and a girls' dormitory 
 costing 2,000 rupees. They raised every bit of this 
 without any outside assistance whatever. In 1898 
 they bought about thirty acres of land for the school 
 compound at Nyaunglebin, and have invested in build- 
 ings already 25,000 rupees. The school at Nyaukkyi 
 (pronounced Nowk-jee) has never had the oversight 
 of a missionary, but has been entirely in charge of a 
 Karen evangelist, who has put up buildings, engaged 
 teachers, managed the boarding department, and made 
 the school such a power that children have come four 
 or five days' journey to attend his school. Fifteen 
 evangelists have already come from this one school. 
 
 The Mission Press. One of the strongest agencies 
 in the dissemination of the gospel in Burma has been 
 the printing-press, organized by Rev. George Hough 
 in 1816, and conducted by him until 1829, when 
 Rev. Cephas Bennett began his many years of devoted 
 service. His successor, Mr. Frank D. Phinney, has 
 
 *The rupee is equivalent to about thirty-three cents. 
 
52 FOLLOWING THE SUNRISE 
 
 been in charge since 1882, and has brought the press 
 to a splendid state of efficiency. This press has printed 
 not only Bibles, tracts, commentaries, and periodical 
 literature, but translations from the best works in 
 English literature, and a large number of the text- 
 books used in the schools throughout Burma. In a 
 recent year, for example, ninety thousand tracts and 
 pamphlets were printed for the Christian Literature 
 Society of India, twenty-five thousand books for 
 the British and Foreign Bible Society, and many 
 thousand school-books for MacMillan to be used in 
 government schools, besides Sunday-school papers, 
 lesson leaves, and religious periodicals printed for the 
 mission itself. This press alone is one of the greatest 
 agencies in the uplift of all the people of Burma. It 
 has been said to be Christianizing a nation by ma- 
 chinery. 
 
 Work Among Primitive People. Baptist missions 
 in Burma have had a distinct call to the many primi- 
 tive races found holding the mountain territory to 
 the north and scattered over the plains. There are 
 the Chins, 180,000 strong; the Kachins, numbering 
 about 100,000, with much larger numbers across the 
 border in China; the Kaws and Muhsos, and the 
 more civilized Shans and Talains of the plains. Each 
 story is of thrilling interest. The first convert among 
 the fierce Chins, drunken and filthy, was a woman 
 who was won to Christ by a Burmese Christian 
 woman. It was the undiscourageable faith of Mrs. 
 B. C. Thomas that established the first Chin school in 
 Henzada. Out of this most hopeless-looking material 
 
BEGINNINGS IN BURMA 53 
 
 a thousand Christian communicants have been gath- 
 ered, and recently thirty people from one village came 
 at one time, were baptized in the beautiful pool with 
 its background of splendid mountains, and sat down 
 for the first time to the Lord's Supper. At Tiddim, 
 Mr. Cope reports such an eagerness for education that 
 boys who have worked all day in the fields come to 
 school at night, study until they fall asleep, stay all 
 night in the schoolhouse and get in two more hours 
 before going to work in the morning. The Chin 
 teacher preaches during the day and teaches at night. 
 He works from 5 A. M. to 9 P. M. There are four 
 such schools in the Tiddim field. 
 
 The Kachins had, as their pioneer and advocate, 
 Dr. W. H. Roberts, of Bhamo. Like the Chins, they 
 are wild mountain people, always at war among them- 
 selves, full of fear and superstition in regard to evil 
 spirits. They too have proved to be fine raw material 
 out of which to build men and Christians. Forty- 
 four Kachin pupils from the school at Myitkyina tried 
 a recent government examination, forty-two of them 
 passed. The British Commissioner, Sir Harvey Adam- 
 son, visited the school and was delighted with the 
 industrial work. With his own hand he turned several 
 furrows with the plow, much to the astonishment of the 
 pupils, who marveled that such a grand person did not 
 despise manual labor. 
 
 Kachin Sapolio. " Before I came to Bhamo," writes 
 Miss Ragon, " I had always heard the Kachins re- 
 ferred to as the dirtiest people on the face of the 
 earth, and I have never had cause to doubt the state- 
 
54 FOLLOWING THE SUNRISE 
 
 ment till the other day. Now I know that the desire 
 to be clean did exist in one girl's heart. She came to 
 me for medicine; her face, neck, and hands were all 
 swollen and the skin burned off. Upon inquiry, I 
 found that she had mixed wood-ashes and soap and 
 had washed with it, rubbing it in well. When I asked 
 her what possessed her to do such a thing, she very 
 meekly said she had noticed that when I wanted things 
 nice and clean I had my cook use ashes with the soap. 
 . . The work is evangelistic in the truest sense. They 
 come from such depths that Christianity must be 
 lived into them before they are able to grasp it. 
 Ask them if they understand the message, and they 
 will answer, ' We understand what you say, but we 
 don't know what you mean.' The thoughts and ideals 
 of Christianity are so foreign to their point of view 
 that a statement of them simply means nothing to 
 the mind of a jungle person. He must see them active 
 in a man's life before he can grasp them, or before 
 they appeal to him. I have always believed in school 
 work, and for Kachins find it absolutely essential." 
 
 The Shan States. The Shans belong to one of the 
 great races of the Far East, numbering several mil- 
 lions scattered through Siam, Burma, China, and As- 
 sam. In Burma is the advance guard, numbering 
 some three-quarters of a million, that through several 
 centuries struggled with the Burmans for the mastery 
 of the peninsula. They are, like the Burmans, Budd- 
 hist, and have been very slow to respond to the 
 preaching of the gospel. Since the opening of worls 
 in the Shan States in 1860, at Toungoo, by Dr. Moses 
 
BEGINNINGS IN BURMA 55 
 
 II. Bixby, work has been done among the Shans. But 
 in the Shan country, as among the Burmans, the 
 richest results have been achieved among the un- 
 civilized mountain tribes, the Muhsos, Kaws, Lahu, and 
 others. 
 
 Ingathering at Kengtung. It was in 1901 that Mr. 
 Young, who had gone to work among the Shans, came 
 in contact with the immigrant Muhsos. Here were 
 people with a cotton cord tied around their wrists in 
 sign of their belief in one God, their abhorrence of 
 intoxicants, and their search for teachers to tell them 
 the will of God. In great mass movements during the 
 next few years, ten thousand of these brave, primitive 
 people cut the cords from their wrists and received 
 Christian baptism. The revival has spread quietly 
 and irresistibly into other tribes and across the moun- 
 tains into China. The first chapter of mass evangelism 
 is barely closing; the second of the education and 
 training of these primitive people is just opening. 
 The language proved very inadequate to express the 
 ideas of the Bible. For two years it was impossible 
 to translate the Lord's Prayer, for there was no word 
 for "kingdom," "hallow," "temptation," or "evil." 
 The missionaries had to hammer out the language, 
 as a goldsmith does gold, to make it cover new words. 
 These people had a set of traditions which were as 
 wonderful a preparation for the gospel as were those 
 of the Karens, and were similar in character. 
 
 The Christian Karens made magnificent response 
 to this new opening for the gospel at Kengtung. 
 Ba Te, a prosperous lawyer in Rangoon, gave up his 
 
56 FOLLOWING THE SUNRISE 
 
 practice and was sent as a missionary to these wild 
 people. He went on a salary of seventeen dollars a month, 
 and, after years of devoted service at Kengtung, is 
 now teaching in the theological seminary at Insein. 
 
 Already the Christians in the mountain tribes are 
 beginning to do personal work for Christ. Men in 
 many villages have given from ten days to a month 
 of their time in personal evangelism. 
 
 Present-Day Problems. Interesting and valuable 
 as has been the work among these primitive peoples, 
 it is clear that the time demands a new emphasis on 
 other work. Burma is to-day the richest province of 
 British India. It is attracting immigration through- 
 out the Orient. There are hundreds of thousands of 
 Chinese, and the time is in sight when there may be 
 a million. This great and growing and influential 
 Chinese population demands attention. From penin- 
 sular India come multitudes of Telugu and Tamil and 
 Bengali people, who already number a million and a 
 quarter. Jostling the self-satisfied Burman Buddhists 
 are Mohammedan traders, Hindu money-lenders, 
 Telugu coolies. In Burma's little " melting-pot " it 
 looks sometimes as if the Burman himself might be 
 overwhelmed. 
 
 Work Among Immigrants from Peninsular India. 
 The work among the Tamil, Telugu, and other immi- 
 grants is in charge of Rev. W. F. Armstrong, his wife, 
 his son, and his daughter Kate, a remarkable family. 
 The Woman's Society supports eight day-schools, 
 with six hundred and thirty-five pupils ; a school at 
 Ahlone, fifty-five pupils; Union Hall, Rangoon, two 
 
BURMESE CHRISTIAN WOMEN 
 
BEGINNINGS IN BURMA 57 
 
 hundred and sixty pupils; Mizpah Hall, Moulmein, 
 one hundred and ninety-two pupils. One entire 
 church is composed almost wholly of converts from 
 Islam. There is a beautiful Bible- woman, Sarahama, 
 who speaks Tamil and Telugu fluently. The Chris- 
 tian teachers in the schools — they themselves the 
 products of mission work in India — number forty- 
 eight men and ten women. They teach for five days 
 and do evangelistic preaching the other two. For six 
 years Mizpah Hall, in competition with all India, has 
 won a medal in the International Sunday-school 
 examinations. One of the orphan boys has won four 
 silver medals in four years. The buildings are in- 
 adequate and unworthy of the mission. Mrs. Arm- 
 strong says that the crowded temporary quarters of 
 the kindergarten " are a disgrace/' " Unless some- 
 thing is done soon we shall lose all chance to keep 
 what has been gained in the Indian work in Burma." 
 The Unreached Burmans. But the greatest present- 
 day problem and unreached population in Burma 
 to-day are the Burmese. Baptist work began among 
 the Burmans. To them it gave the Burmese Bible, 
 and the precious lives of many of the greatest mis- 
 sionaries, among them that Pauline woman, Mrs. 
 Maria B. Ingalls, whose story of the Queen's Bible 
 is so well known to every Baptist. But the great 
 mass of the Burmese are to-day unreached. Are they 
 unreachable? The three thousand Burmese church- 
 members, the splendid churches like that at Moul- 
 mein, are sufficient answer. Some of the most 
 beautiful Christians in Burma have been Burmans. 
 
58 FOLLOWING THE SUNRISE 
 
 Yet the field is difficult. There are in the Bap- 
 tist mission staff forty-seven missionaries working 
 among Burmans, and only thirty-nine among the 
 Karens. The problem of the immediate future is a 
 determined, adequate, systematic evangelization of the 
 Burmans. The time is ripe for it. Burman villages 
 are beginning to ask for teachers. Ninety per cent 
 of the Burmans live in rural communities. It is there 
 that they are most approachable. The next few years 
 should see a faithful, courageous facing of the whole 
 Burman problem. As long as the Burman remains 
 unwon, Christ is defeated in Burma. To say that 
 Buddhists cannot be won is to deny the power of the 
 gospel. It may need a generation of secret prayer 
 to prepare the church for this advance, but it must 
 come. The Baptists of America surely have some- 
 thing to communicate to the Buddhists of Burma. 
 
 Work Among Eurasians. Scattered throughout 
 Burma are large numbers of Eurasians, those who 
 descended from English fathers and native mothers. 
 As these are all English-speaking, missionary work 
 may be done among them in the English language. 
 While not the most numerous, the Eurasians are 
 among the most influential portions of the population, 
 as is clearly shown by the numbers who succeed in 
 the civil service in capturing important positions in 
 the government. Their ability as teachers and skilled 
 workers is recognized everywhere. Because of their 
 mixed parentage they have command of two lan- 
 guages, and usually understand one or two others. 
 They also understand the customs and ideals of the 
 
BEGINNINGS IN BURMA 59 
 
 people of Burma in a way that it is very difficult for 
 a foreigner to achieve. 
 
 Four Centers. The four centers of Baptist work 
 among Eurasians are Moulmein, Rangoon, Mandalay, 
 and Maymyo. The schools located at Moulmein and 
 Mandalay have more calls for teachers than they can 
 supply. The Catholics are keenly alert to the impor- 
 tance of securing the Eurasians. The richest man in 
 Burma to-day is a Catholic Eurasian who was a little 
 boy in a Baptist school years ago when it was decided 
 to abandon work among Eurasians. His loyalty and 
 gifts very properly go to the church which took him 
 in and educated him. The future of Baptist work will 
 be strongly influenced by the manner in which re- 
 sponsibility to these Eurasian people is discharged. 
 If soundly converted, they may do a great work for 
 other Burmese natives. In fact, the Eurasian work, 
 begun in the days of Judson in Moulmein, was the 
 parent of the English-speaking church in Bangalore. 
 The Mandalay Eurasian church has its daughter 
 church in Maymyo. A Burmese church in Maymyo 
 is another offshoot, and the likelihood is that Tamil 
 and Telugu work, already maintained at Maymyo by 
 these Eurasians, will result in churches among these 
 immigrant peoples. Mr. Davenport at Mandalay has 
 been called the " Apostle to the Eurasians," in that 
 he has clearly seen the strategic importance of these 
 half-brothers and sisters of the English in the conquest 
 of Burma for Christ. 
 
6o FOLLOWING THE SUNRISE 
 
 Facts About Burma 
 
 Population 12,141,676 
 
 Buddhists number (1911) 10,384,579 
 
 Protestant Christians number (1911) 149,799 
 
 Roman Catholics number ( 191 1 ) 60,282 
 
 Baptists number (1911) 64,035 
 
 From 1901 to 191 1 Buddhists increased 13.2% 
 
 From 1901 to 191 1 Christians increased 43-4% 
 
 Protestant adherents number not less than 300,000. 
 
 Protestant communicants number one to eighty-one non- 
 Christians. 
 
 Christians number one to fifty-seven non-Christians. 
 
 Great majority of Buddhists strongly animistic. 
 
 Education of girls chiefly in hands of Christians. 
 
 Mendicant Buddhist monks, a great drain on country, estimated 
 to number 100,000. 
 
 Baptist Educational Institutions in Burma 
 
 Karen Theological Seminary, Insein, Burma. D. A. W. Smith, 
 D. D., president; W. F. Thomas, D. D., and native faculty. 
 
 Established in 1845, it has an annual enrolment of from 125 
 to 150. The Karen churches contribute liberally toward its cur- 
 rent expenses, and have also provided a substantial endowment. 
 A number of the graduates go each year as missionaries to 
 unevangelized tribes. 
 
 Burman Theological Seminary, Insein, Burma. John McGuire, 
 D. D., president, and native faculty. 
 
 At least six of the races of Burma are usually represented in 
 this seminary. It is, however, much smaller than its sister 
 institution on the same compound, the average attendance being 
 twenty-five. It was given a new building in 1909. 
 
BEGINNINGS IN BURMA 61 
 
 Burmese Woman's Bible School, Insein, Burma. Miss Harriet 
 Phinney, Miss Ruth W. Ranney. 
 
 This school, nearly a mile distant from the theological sem- 
 inary, is entirely supported by the Burma churches, and its 
 graduates are doing a noble work in all parts of Burma. 
 
 Karen Woman's Bible School, Rangoon, Burma. Mrs. M. M. 
 Rose. 
 
 The Karens support this school, to which about seventy-five 
 young women come annually. 
 
 Rangoon Baptist College, Rangoon, Burma. E. W. Kelly, Ph. D., 
 principal; L. E. Hicks, Ph. D., principal emeritus; David 
 Gilmore, M. A., J. F. Smith, Wallace St. John, Ph. D., 
 H. E. Safford, M. A, F. C. Herod, R. L. Howard, M. A., 
 R. P. Currier, and large native faculty. 
 
 The only Christian college in Burma. Many converts made 
 each year from the student body. It was founded in 1872, and 
 has an attendance of 1,100 in all departments. The Cushing 
 Memorial Buildings were dedicated in 1909, and a new high- 
 school building is to be erected. 
 
 Mandalay High School, Mandalay, Burma. H. W. Smith, 
 principal. 
 
 Only Baptist high school for boys in upper Burma. Attend- 
 ance, 300. 
 
 Ko Tha Byu High School, Bassein, Burma. Miss Clara B. 
 Tingley, principal. 
 
 Karens pay all current expenses of this boarding-school of 
 800 pupils, besides erecting and equipping the buildings. 
 
 Morton Lane Girls' School, Moulmein, Burma. Miss Agnes 
 Whitehead, Miss Lisbeth B. Hughes, Miss Elsie M. Northrup. 
 
 A strong normal department in this school. 
 
62 FOLLOWING THE SUNRISE 
 
 Kemendine Girls* School, Rangoon, Burma. Mrs. Ida B. Elliott, 
 Miss J. G. Craft, Miss Margaret M. Sutherland, Miss Lillian 
 Eastman. 
 
 Nearly 400 girls enrolled from kindergarten to normal school 
 department. 
 
 English Girls' High School, Moulmein, Burma. Miss A. L. 
 Prince, Miss Lena Tillman. 
 
 A valuable work done among English-speaking and Eurasian 
 population. 
 
 American Baptist Mission Press, Rangoon, Burma. F. D. Phin- 
 ney, superintendent; J. B. Money, S. E. Miner, P. R. Hackett, 
 assistants. Established in 1816, the service rendered by this 
 press has been an outstanding feature of mission work in 
 Burma. In 1906 a large, well-lighted building on the principal 
 street in Rangoon was completed. Over 200 men and women 
 are employed in the press, which supplies Scriptures, text-books, 
 tracts, and other literature for all the principal races of Burma, 
 and is the chief supply house for educational material. 
 
 Bibliography 
 
 Haystack Prayer Meeting, One Hundredth Anniversary of. 
 Boston, American Board of Commissioners for Foreign 
 Missions, 1907. 
 
 Strong, Story of the American Board, pp. 3-20. Boston, Ameri- 
 can Board, 1910. 
 
 Vail, Morning Hour of American Baptist Missions. Philadelphia, 
 American Baptist Publication Society, 1907. 
 
 Describes the various missionary efforts of Baptists before 
 1814. 
 
 Hill, The Immortal Seven. Philadelphia, American Baptist Pub- 
 lication Society, 1913. 
 
BEGINNINGS IN BURMA 63 
 
 Judson, Adoniram J ad son, a Biography. Philadelphia, Ameri- 
 can Baptist Publication Society. 
 
 Wayland, Memoir of Adoniram Judson, 2 Vols. Boston, Phillips, 
 Sampson & Company, 1854. 
 Valuable for letters, descriptions, and other details not found 
 
 in briefer treatment. 
 
 Hubbard, Ann of Ava. Philadelphia, American Baptist Publica- 
 tion Society, 1913. 
 
 Taylor, Memoir of Luther Rice. Baltimore, 1841. 
 
 Contennial Dates. Boston, American Baptist Foreign Mission 
 Society, 1913. 
 
 Merriam, A History of American Baptist Missions, Chaps. I to 
 III. Philadelphia, American Baptist Publication Society, 
 1913. 
 
 Hull, Judson the Pioneer. Philadelphia, American Baptist Pub- 
 lication Society, 19 13. 
 
AMONG ANIMISTS IN ASSAM 
 
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 £< ** as •- 
 
 22 
 
CHAPTER III 
 AMONG ANIMISTS IN ASSAM 
 
 The Land of Assam. The province of Assam lies 
 between Bengal on the east, Tibet on the north, Burma 
 on the southeast, and the Indian Ocean on the south. 
 In shape it is a majestic amphitheater, surrounding 
 the great valley of the Brahmaputra River. The Him- 
 alayas guard the north, and to the east and south the 
 noble ranges known as the Garo, the Mikir, and the 
 Naga Hills, though we should call them high moun- 
 tains. Assam lies about as far south as Florida, but 
 is far hotter, with steaming valleys and dense jungles 
 filled with wild beasts ; one section records the heaviest 
 rainfall in the world. Here are the famed tea-gardens 
 and cotton-plantations that are drawing to the province 
 laborers from many countries. In the mountains are 
 wonderful mineral wealth and noble forests of hard 
 woods. 
 
 The Races of Assam. Assam too is a melting-pot 
 for many races. At least eighty languages are spoken 
 in a population of six millions. The Assamese, about 
 a fourth of the whole, are valley people, a mixed race 
 descended from those who conquered the land cen- 
 turies ago. They are idolaters after the sort of the 
 most degraded Hinduism, full of caste and supersti- 
 tion and hideous immorality. They are indolent too, 
 
 6 7 
 
68 FOLLOWING THE SUNRISE 
 
 with indifference and contempt for new forms of 
 thought or life. There is also a large section of the 
 population made up of Bengali immigrants from the 
 west, both Hindu and Moslem. There are, besides, 
 Chinese and Laos and Shan folk, who come to work 
 in the tea-gardens and rice-plantations. On the moun- 
 tains and in the forests are the many tribes of primi- 
 tive people, the Garos, Nagas, Mikirs, and others, 
 savage and bloodthirsty. In the old days their fierce 
 marauding bands made life insecure to dwellers in the 
 plain, and the Garo and Naga head-hunters wore with 
 pride their necklaces of cowrie shells, each shell of 
 which represented the head of a human victim they 
 had slain. 
 
 Planting of the Mission. Assam is one of the oldest 
 of the mission fields entered by the American Baptists. 
 When the mission was planted it was thought that 
 Assam would prove the highway by which the gospel 
 should enter into closed China. The caravan routes 
 from India lay through Assam, and it was planned to 
 establish a chain of missions by which the mission- 
 aries should introduce the gospel into the western 
 provinces of China. The opening for the mission 
 came through the invitation of the English commis- 
 sioner residing at Gauhati. He promised to give one 
 thousand rupees if the American missionaries would 
 settle in Assam, and a thousand more for the first 
 printing-press. Two missionaries in Burma, Nathan 
 Brown and O. B. Cutter, a practical printer, were set 
 apart for this work. In the two months before leav- 
 ing Burma Mr. Brown acquired a vocabulary of three 
 
AMONG ANIMISTS IN ASSAM 69 
 
 thousand words in Shan in the expectation that this 
 would be the language of the territory in Assam to 
 which he was going. Adoniram Judson wrote in re- 
 gard to the enterprise, " My heart leaps for joy to 
 think of Brother Brown at Sadiya and of all the inter- 
 vening stations between there and Bangkok, Siam. 
 Happy lot, to live in these days." The Browns and 
 the Cutters went over to Calcutta, and from there set 
 sail in a crazy little native boat for a voyage of eight 
 hundred miles across the bay and up the Brahmaputra 
 River. They journeyed for four months, seeking a 
 location for the mission. After numerous adventures 
 and hairbreadth escapes, they settled at Sadiya. Dur- 
 ing the months of the voyage they had been diligently 
 studying the language, with the aid of a Shan teacher 
 sent to them by Major Jenkins, the British commis- 
 sioner. Imagine their consternation when on visiting 
 the villages around Sadiya they found only a handful 
 of Shans in the population, and learned, on further 
 investigation, that the main body of these people were 
 gone out of their reach, beyond the mountains. There 
 was nothing to do but put to it and learn Assamese. 
 Quality of the Pioneers. Of what splendid stuff are 
 missionaries made. Nothing daunted by this bad be- 
 ginning, they adjusted themselves to building a home 
 in the wilderness. They made the axes by which 
 timber was to be cut for their dwellings; they made 
 the bricks and baked them, burned the lime for the 
 mortar, and in the meanwhile, in their struggle for 
 life, picked up Assamese without dictionary, or gram- 
 mar, or interpreter. It was the same old methodless 
 
70 FOLLOWING THE SUNRISE 
 
 method that John Williams used with such good 
 effect in the South Seas, and it gave them a grip on 
 the every-day vocabulary of the people that no book 
 study could ever have given. In three months Mrs. 
 Brown and Mrs. Cutter were teaching girls, and Mr. 
 Brown, true to Yankee traditions, had compiled a 
 spelling-book. 
 
 A Genius for Languages. Nathan Brown had a 
 genius for languages. In twenty-seven months after 
 they had settled their huts in the forest he had trans- 
 lated into Assamese eleven school-books, containing 
 two hundred and thirty pages, and thirteen chapters 
 of Matthew's Gospel. Mr. Cutter had printed school- 
 books and Gospels, nearly five thousand copies of 
 them. Later, Mr. Brown became the translator of 
 the New Testament into Assamese, and saw it 
 through three editions. He wrote a life of Christ, a 
 catechism, and a story of Joseph. He translated " Pil- 
 grim's Progress," and wrote many hymns. After 
 twenty years of unremitting toil in Assam it became 
 evident that in order to save his life Nathan Brown 
 must return to America. This he did, in 1855, and 
 later, despairing of restoration to health, he severed 
 his connection with the society, afterward, however, be- 
 coming one of the first missionaries to Japan. 
 
 Bible Translations. In fact the missionaries in 
 Assam have added laurels to the many won by Bap- 
 tist missionaries as translators. In the field of lexi- 
 cography and translation the denomination has cause 
 to feel great pride in the record made by its mis- 
 sionaries. E. W. Clark, D. D., the beloved missionary 
 
CHRISTIAN TANCKHUL NACAS AT X'KHRUL 
 
 IN THE INDUSTRIAL SCHOOL AT JORHAT 
 
AMONG ANIMISTS IN ASSAM 71 
 
 to the Nagas, so recently deceased, gave them the book of 
 God in their own tongue. Scholarly and distinguished 
 service on the revision and translation committees has 
 been rendered by E. G. Phillips, D. D., M. C. Mason, 
 D. D., P. H. Moore, D. D., and A. K. Gurney, D. D. 
 
 Early Industrial Missions. When we conceitedly 
 suppose that industrial missions are a modern devel- 
 opment, due to the broader equipment of our foreign 
 missionaries, it is good to remember the English 
 Baptist beginnings in India, and that the very first 
 year in Assam Mr. Brown wrote to the Board in 
 Boston, telling of the piteous destitution of the people, 
 and asking that a scientific farmer be sent out to teach 
 the people agriculture. " The soil around Sadiya," he 
 wrote, " is inferior to none in the world, producing all 
 the tropical fruits, and would produce nearly all those 
 of the temperate regions." In every land where mis- 
 sionaries have gone they have been the pioneers of 
 better industrial life. Tea, an indigenous plant, was 
 discovered by an early missionary to Assam. They 
 have introduced coffee-culture into Africa, orange and 
 cotton growing in the South Sea Islands, have been 
 weavers, smiths, bricklayers, printers, lacemakers, 
 architects, road-builders, and civil engineers. The slow- 
 ness and indifference of the home church has been the 
 only limitation to their efforts. 
 
 Mission at Sadiya Abandoned. While the Browns 
 and Cutters were toiling in the language, translating 
 the New Testament and preparing school-books, the 
 wild hill-folk broke out in insurrection in 1839, fired 
 the town, killed the commandant and forced the mis- 
 
72 FOLLOWING THE SUNRISE 
 
 sionaries and townsfolk into the fort, where they 
 existed through four months of famine and disease. 
 The town and surrounding country was depopulated 
 through fear of these fierce hill-tribes, and the mission 
 was broken up. The Bronsons decided to go to Jaipur, 
 where large tea-gardens were being established and 
 where there was a prospect of a growing population. 
 Thus rung down the curtain on the first act of mis- 
 sions in Assam. It was sixty-six years before the 
 work so disastrously interrupted at Sadiya was re- 
 sumed. In 1906, however, the station was reopened 
 by the Jackmans, who began work for the Abors, but 
 hoped also to reach the Miri people in the mountains. 
 The following year Doctor and Mrs. Kirby joined 
 them to begin medical work. Sadiya is at present an 
 important center for many tribes, and because on the 
 road to one of the leading passes into Tibet it seems 
 destined to be increasingly important from a political 
 and commercial standpoint, and hence increasingly 
 valuable as a center for missionary work. 
 
 Printing-Press at Jaipur. When the missionaries 
 were driven out of Sadiya they decided, as has been 
 said, to establish the work at Jaipur. Here the print- 
 ing-press was soon set up and was busy in getting out 
 the first books in five different languages. Few people 
 have any idea of the incessant and exhausting work 
 done by missionaries in every land in the composition 
 and printing of text-books. It is no exaggeration to 
 say that the missionaries have provided the text-books 
 for the schools of most of the non-Christian world. A 
 terrible epidemic of fever in Jaipur forced the mis- 
 
AMONG ANIMISTS IN ASSAM 73 
 
 sionaries for a time to take refuge in the mountains, 
 and there they lived like tree-men on a platform in a 
 big tree, with only the leaves for a roof. It is related 
 of Mrs. Brown during this period that when she had 
 started home with two sick children, she snatched time 
 to complete the manuscript of the arithmetic she was 
 preparing for the press, while tossing about in the 
 wretched little boat which took her from Jaipur to 
 Calcutta. Perceiving the importance of the station, 
 Mr. Brown kept writing home to plead that a mis- 
 sionary be sent for each race, saying that this work 
 was but a drop in the ocean, and would be soon lost 
 in the desolate darkness unless reenforcements were at 
 once sent. 
 
 Reenforcement Sent to Assam. In 1837 Miles Bron- 
 son and Jacob Thomas, with their wives, braved the 
 perils of the eight-hundred-mile voyage from Calcutta in 
 the usual native boat, nearly perished during the hard- 
 ships of the trip, and when they were within an hour of 
 Sadiya Mr. Thomas was accidentally killed. When 
 an English officer had urged Mr. Bronson not to 
 attempt the ascent of the river that season, his reply 
 was characteristic of the quality of the man : 
 
 " Would you hesitate/' he asked, " if you were 
 ordered to join the regiment in Sadiya? " 
 
 " No, sir," came the quick reply. 
 
 " Then we dare not delay when our heavenly Cap- 
 tain bids us advance to join the little force awaiting 
 and expecting our arrival/' 
 
 Planting a Mission at Sibsagor. In 1841 it began 
 to be seen that Jaipur was not the best location for 
 
74 FOLLOWING THE SUNRISE 
 
 the mission, as the tea-gardens had proved disappoint- 
 ing and the population was continually fluctuating. 
 After a tour in which a number of locations had been 
 investigated, it was agreed that Sibsagor furnished 
 the best opening, and in 1843 Jaipur was abandoned. 
 By 1846 there were six hundred pupils in the Sibsagor 
 schools; and nearly four million pages of school-books, 
 hymnals, catechisms, tracts, and Gospels had been 
 printed by the mission press. The work in Sibsagor, 
 however, has proved disappointing as far as numerical 
 results among the Assamese are concerned. Statistics, 
 gathered at the time of the Jubilee Conference in 1896, 
 showed that only forty-four Assamese converts had 
 been baptized through the Sibsagor station during 
 the fifty years. During this same period, many hun- 
 dreds of baptisms had occurred among the hill people. 
 Nor was the experience at Sibsagor unique. In gen- 
 eral it may be said that the most encouraging results 
 in Assamese missions have been met among the primi- 
 tive hill people, and not among Assamese. 
 
 Some Early Converts. During the first ten years at 
 Sibsagor but twelve self-supporting churches were 
 formed among these hill people, with a membership of 
 six hundred and fifty-two. Yet some of those few 
 scattering early converts among the Assamese were 
 wonderful trophies of the gospel. The first convert, 
 Nidi Levi, became a great peacher, poet, and trans- 
 lator, and wrote hymns that will never be forgotten 
 among his countrymen. Another, Kandura, a con- 
 vert from the orphanage established by Doctor Bron- 
 son in Nowgong in 1843, had grown up to be a good 
 
AMONG ANIMISTS IN ASSAM 75 
 
 scholar, and held a government position paying him 
 twenty dollars a month. When Mr. Whiting, the mis- 
 sionary at Gauhati, was compelled to return home, and 
 the little church would be left shepherdless, Kandura 
 voluntarily relinquished his distinguished position (for 
 such it was in native eyes) and became pastor at a 
 salary of seven dollars and fifty cents a month. " Can 
 you hold out until help comes ? " asked the missionary. 
 I My wish," replied Kandura, " is to hold on until death." 
 An Old Bard. At the time of the Jubilee Confer- 
 ence a letter was read from I. J. Stoddard, giving 
 reminiscences of the early days in the Assam Mission, 
 in which he told the story of another early convert, a 
 little dried-up old man whom he first met at Gauhati 
 in 1867. This man had been in Goalpara when the 
 English evangelist Bion was distributing tracts in the 
 bazaar. He took one called the " True Refuge." The 
 old man had been a sort of village bard, going from 
 village to village, chanting songs about the gods. So 
 he learned this new sura and chanted it over many 
 times until he began to understand it a little, and to 
 be a bit interested and a little frightened. The people, 
 when he began to chant the " True Refuge," ridiculed 
 him. But finally he started for Gauhati to find a teacher 
 who could tell him the meaning of the strange writing. 
 He and his wife were nine days on the journey, wading 
 through water and mud, sleeping under trees, wet and 
 hungry and almost starving. The people in the vil- 
 lages through which he passed thought him crazy, 
 because he called out to every one he met, " Life, 
 life, eternal life! Who will tell us about it?" At 
 
76 FOLLOWING THE SUNRISE 
 
 Gauhati he found the missionaries, who taught him 
 the answer to the questions that were perplexing 
 him, and later baptized him, and from this time the 
 old man went from village to village with a joyful 
 heart, chanting salvation to the people. 
 
 Heroic Endurance. Assamese missions in these 
 early years needed the kind of courage which could 
 hold on until death. Missionaries were invalided 
 home, or died on the field. Families were broken up 
 by the death of wife or mother. Stations were left 
 for months without any missionary care. The feeble 
 flame seemed almost to go out, yet nothing could 
 quench it. The Danforths, the Stoddards, the Wards, 
 the Whitings, the Barkers, were added to the forces at 
 Gauhati, Nowgong, Sibsagor. After long years of slow, 
 uphill, discouraging, unending work, of the kind that 
 tests faith and discloses character, a brighter day 
 began to dawn for the mission in Assam. It is worthy 
 of record that at one time Gauhati was left for nine 
 years, from 1858 to 1867, without any resident mis- 
 sionary, and again for seven years. 
 
 Opening of the Garo Villages. When the encour- 
 agement came, however, it was not so much in the 
 mission devoted to the Assamese as in the newer 
 enterprises which had turned to the wild hill-people. 
 The story of the opening of the Garo villages to the 
 gospel of Christ is one of the romances of missions. 
 In 1847 the British Government had started a school 
 in Goalpara in hope of gaining some influence over 
 the wild Garos. There were only ten pupils in the 
 school, but two of these boys were destined to be the 
 
AMONG ANIMISTS IN ASSAM 77 
 
 instruments by whom God would open the work 
 among the people. 
 
 A Handicap that was a Blessing. One of these 
 boys was named Ramkhe. He had from a child 
 longed for education, but only secured the coveted 
 opportunity because a broken arm prevented him 
 from being useful in the field. The terrible prospect 
 of future transmigration of souls, in which all the 
 Garos believe, haunted the boy, and he wondered if 
 there were not a " spirit better and stronger and wiser 
 and greater than Garo demons, and if this spirit could 
 not bless him if it so chose. " So he used to pray to 
 this unknown God. 
 
 Ramkhe and the Torn Tract. The other boy was 
 named Omed, and he and Ramkhe used to talk over 
 their spiritual difficulties. After a time they became 
 sepoys in the British army, and one day Ramkhe was 
 sent to guard an empty mission house which was to 
 be prepared for the use of an army officer. While 
 sweeping one of the rooms he picked up one of the 
 torn fragments of a tract. Now that tract was one of 
 a number which an English missionary had scattered 
 in great quantities throughout Assam some time be- 
 fore this, while making a tour. As Ramkhe read the 
 tract he was pricked to the heart. He sought out a 
 native Christian who could tell him more of the message 
 which he believed to be that of the true gospel, found 
 at last in this torn fragment. He told Omed what 
 he had found, and both were later baptized by Doctor 
 Bronson, February 8, 1863. Soon after this Ramkhe 
 was dismissed from the service on account of his 
 
78 FOLLOWING THE SUNRISE 
 
 crippled arm. Omed also secured release, and he and 
 Ramkhe decided to return to their people in the hills 
 to carry the good news of Christianity. At this time 
 the Garos were living in the wild hill-country, a tract 
 about three thousand, six hundred square miles in 
 area. The district was wholly composed of sharp, 
 ridgy mountains, divided by rough ravines, impassable 
 to carts or even ponies, and only to be reached on 
 foot. 
 
 Telling Their Own People. The Garos were true 
 savages, wild, brave, and cruel, afraid only of the 
 evil spirits by whom they believed the mountains to 
 be peopled. In a few months seven of the relatives 
 of these two men accepted Christ. Ramkhe opened a 
 school, while Omed went from village to village, tell- 
 ing the story of the gospel. A terrible persecution 
 soon gathered against the little body of believers, the 
 fury of which drove them from the mountain villages. 
 Omed stationed himself by the path where all the hill- 
 folk must pass when they came down to market at 
 Gauhati. Here he built a hut of grass and lived in it. 
 He spoke to all who would stop to hear his message. 
 Gradually others followed him, until a little village 
 was built up, whose inhabitants were wholly com- 
 posed of the persecuted Garo Christians. This village 
 they called Rajasimla. Here Doctor Bronson organ- 
 ized the first church of forty Garo Christians. Mr. 
 and Mrs. Stoddard made the first extended tour through 
 these hidden mountain villages, perched in the fast- 
 nesses of the Garo Hills. They found wide-spread in- 
 fluence of the work of Omed and Ramkhe. The chiefs 
 
AMONG ANIMISTS IN ASSAM 79 
 
 were friendly, and the people willing to listen to the 
 message. By 1869 there were one hundred and forty 
 Christians in the Garo Hills. 
 
 Beginning of Schools. From the beginning the 
 missionaries found it necessary to emphasize educa- 
 tional work. The Garos were ruined by sin. To 
 leave them without any training for their leaders 
 was to doom them to an evanescent and powerless 
 type of Christianity. The government attempts to 
 introduce education had failed among these hill- 
 tribes. The people were too besottedly ignorant to 
 desire or appreciate an education. In the govern- 
 ment report of 1881, the chief commissioner of edu- 
 cation reported as follows : " It is difficult to convince 
 a Garo or a Naga of the advantage of learning. The 
 only lever that has been found effective is that of 
 religion." 
 
 Proposition by the Government. Experience 
 showed that where the government failed in estab- 
 lishing secular schools, the missionaries were able, 
 little by little, to create in these darkened minds an 
 appetite for better things. In 1873 the government 
 proposed that if the Baptist mission would prosecute 
 the educational work with vigor, and locate a mis- 
 sionary in each of the hill-tribes, it would turn over 
 the entire educational work to the care of the mis- 
 sion, and would liberally support the enterprise. But 
 the Baptists of America had neither men nor money 
 to take advantage of this offer. It was not until 
 1878 that the proposition could be accepted, and the 
 normal school for the training of teachers removed 
 
8o • FOLLOWING THE SUNRISE 
 
 to Tura. The missionaries were left in immediate 
 control of all the schools in heathen villages, and had, 
 of course, in the Christian villages, full direction of 
 the work. Their aim was to get each Christian vil- 
 lage to build its own schoolhouse, buy its own school- 
 books, and make what contribution it could to the 
 salary of the school-teacher. 
 
 Education as an Evangelizing Agency. Dr. E. G. 
 Phillips gave a striking testimony to the spiritual 
 efficiency of these schools in the paper which he read 
 before the Mission Jubilee Conference in Assam. 
 
 Our school work has been an efficient agency in 
 evangelization. Our Christian school-teacher is in a 
 position to exert a constant influence. Not infre- 
 quently the interest awakened by the evangelist has 
 been followed by a petition for a Christian school- 
 teacher, and around these Christian teachers all of our 
 Christian communities, with perhaps one or two ex- 
 ceptions, have sprung up. First the pupils are 
 brought to Christ, and then the parents and others. 
 In 1877, in one day Mr. Mason and a native pastor 
 baptized eighty converts, the result with God's bless- 
 ing of such school work. . . Nine or ten miles 
 from Goalpara a grand work began in 1880. The gos- 
 pel had been preached there from the first coming of 
 the missionary. In one place a few converts had been 
 gathered, but the heart of the people seemed hard. 
 But in 1877 a teacher (a native Christian) was sent 
 to this village. . . What seemed to be a gospel- 
 hardened community became a Christian community. 
 In 1880 seventy-eight were baptized, in 1881 fifty- 
 eight, and in 1882 thirty. And now in 1886 the church 
 supports its own pastor. 
 
AMONG ANIMISTS IN ASSAM 81 
 
 Again Doctor Phillips says, in speaking of the Boys' 
 Training School at Tura : 
 
 I know of none for years who have passed through the 
 school unconverted except a few sons of Tura policemen. 
 Two hundred and thirty-seven had been in the school 
 since it began. Some of them stayed only for a short 
 time. Of these two hundred and thirty-seven, I know 
 of but fourteen who left school unconverted, and of 
 these . . . six were Hindus, leaving only eight Garos. . . 
 One hundred and three have engaged in teaching or have 
 been employed in some religious work. Of those who 
 have not been thus employed, some have been helpers 
 in church work. This school is considered, and must 
 continue to be considered, a very important part of 
 our work. 
 
 The Garo Women. While the educational work for 
 boys presented serious difficulties, these were as 
 nothing as compared with those which beset the un- 
 dertaking to train and educate Garo girls and women. 
 To be sure, these Garo women were free. They could 
 come and go as they pleased, visit the markets, trade, 
 and engage in business. When speaking of the hus- 
 band and wife, the woman's name always came first. 
 This was no sign of respect, for the Garo men re- 
 garded them with deep contempt. A man might beat 
 his wife if he chose, and felt disgraced to have a 
 woman sit in front of him. The women were beasts 
 of burden, digging in the gardens, helping clear the 
 jungles, cultivating the fields. And after the day's 
 work was over for their husbands, they still had their 
 work to do in collecting the fire-wood, bringing the 
 
82 FOLLOWING THE SUNRISE 
 
 water from the spring, cooking the rice, and attend- 
 ing to the primitive housekeeping. 
 
 Difficulties in Starting a Girls' School. It was in 
 1874 that Mrs. Keith gathered together the first group 
 of shy little wild girls from the Garo Hills. Parents 
 regarded the attempt to teach girls to read with 
 amused incredulity, and were so unwilling to let their 
 daughters come, that the undertaking was given up 
 at the end of the year. In 1887 Mrs. Burdette made 
 another attempt in Tura. She sent out word for 
 Christian girls to be brought in to her to attend 
 school, and then sat all day at her window watching 
 to see the little procession of parents and daughters 
 coming down from the hills. She might as well have 
 watched for an airship. Not to be defeated by the 
 indifference of the people, she resolved that, if the 
 girls would not come to her, she would go to the 
 girls. She gathered a group of heathen coolies and 
 alone undertook the difficult task of threading the 
 deep jungles, and fording the mountain streams, and 
 finding her way along the precipitous paths that led 
 to the villages in the hills. The journey to the nearest 
 Christian village occupied her one week. She then 
 went from village to village, visiting fifteen villages 
 in her attempt to overcome the prejudices of parents 
 so far that they might allow her to take their daugh- 
 ters back to the station with her for a term of school- 
 ing. She stayed to the meeting of the Association, 
 and as a result induced ten girls, mostly orphans, in 
 such wretched circumstances that any change was 
 welcome, to make the great experiment. At the end 
 
AMONG ANIMISTS IN ASSAM 83 
 
 of a year all but three returned to their villages, and 
 when the time came for school to open in the fall only 
 one old student and one new student presented them- 
 selves. 
 
 " Mahomet goes to The Mountain." Mrs. Burdette 
 decided to go herself and spend a year in one of the 
 mountain villages, to see if she could not break down 
 the prejudices of the people and secure the foundation 
 of a permanent school for girls. Here for a year she 
 lived in a little bamboo hut in a Garo village, and 
 gathered a village school numbering thirty-eight 
 girls, some of whom had come to her from surrounding 
 villages. As the result of this heroic treatment she 
 had at the beginning of the next season twenty-one 
 girls who were willing to go down to the boarding-school 
 at Tura. 
 
 The Unselfish Mother-Heart. She tells one touch- 
 ing incident which shows that some of these ignorant 
 Garo mothers were able to rise to heights of unselfish- 
 ness that are not easy for American mothers to at- 
 tain. There was one very bright little girl, about 
 twelve years old, whose mother was ill, and just as 
 the girls were starting away, the child weeping, said 
 that she could not leave her mother, that she felt she 
 ought to stay and take care of her. To whom the 
 sick mother said : " Don't you cry, God will take 
 care of me. Go to school and learn all that you 
 can. You must not worry. If I die I will go to 
 Jesus. Go, and may God be with you." But as they 
 were leaving the village the girl's love for her mother 
 proved too strong, and she returned to minister to 
 
84 FOLLOWING THE SUNRISE 
 
 her, and later paid with her own life the penalty for 
 her loyal devotion. After all, in America or in the 
 Garo Hills, we are all " just folks." 
 
 Work Among Many Tribes. The illustrations of 
 work among the Garos are typical of what has oc- 
 curred in the missions to the Nagas, Mikirs, and 
 other hill-tribes. The limits of the chapter prevent 
 the telling of the story in detail. It was true of all 
 of them that they were wild people, fierce and blood- 
 thirsty, who were believed to be untameable. It has 
 been true that the gospel has proved powerful to 
 change and uplift in the case of all alike. An intimate 
 record of life among the Nagas may be found in Mrs. 
 Clark's, " A Corner in India." 
 
 The Schools at Jorhat. One of the most significant 
 developments in educational work in Assam has been 
 in the schools at Jorhat. Here are the Bible Train- 
 ing School, the Middle English High School with 
 government recognition, and the Industrial School. 
 About one hundred boys, big and little, representing 
 many of the tribes and peoples of Assam, comprise 
 the pupils. They have four hours of work, four hours 
 of lessons, and two hours of study each day. A car- 
 penter shop under the direction of a Chinese car- 
 penter turns out work that finds ready sale, and helps 
 to pay the way of about twenty boys. A printing- 
 press, it is hoped, will offer opportunity for self-help 
 to others. 
 
 Industrial Training. While it has not been found 
 possible to make the industrial work in which all 
 share pay all the expenses of the boys, it is felt to be 
 
AMONG ANIMISTS IN ASSAM 85 
 
 of the utmost value in inculcating a new attitude 
 toward labor. The missionaries are planning to sup- 
 plement the work which each boy does toward his 
 own support by " workships," rather than scholar- 
 ships. Meanwhile, the missionaries must undertake 
 the long process of educating the parents to permit 
 and desire their boys to be educated. Churches, as- 
 sociations, and individuals are urged to provide 
 " workships " in aid of needy students. In this work 
 there is no reason why American supporters should 
 not share. The industrial training has the cordial 
 approval of the government, to meet whose standards 
 it will be necessary to do the work on a scale larger 
 than has before been attempted. The very careful 
 survey of the missionaries calls for an investment in 
 buildings and land of at least fifteen thousand dollars. 
 But these schools so equipped may help to transform 
 the daily life in Assam. 
 
 Tremendous Obstacles to Overcome. There have 
 been many problems in the school work in Assam. 
 The difficulties due to the scattered population, the 
 dense ignorance and poverty of the people, the diffi- 
 culty in securing competent teachers, have continually 
 complicated the situation. In 1906 the government 
 made the experiment of taking back into its own 
 care fourteen of the village schools in the Naga Hills 
 which had been entrusted to the missionaries. But 
 the experiment did not prove successful, and by 1911 
 almost all of them were closed. The schools were 
 again turned over to the mission to be reopened and 
 built up. There are now two hundred and fifteen 
 
86 FOLLOWING THE SUNRISE 
 
 village schools, the springs of life hidden in the hills. 
 Nothing but superb courage and determination which 
 cannot be broken, has held the missionaries true to 
 their tasks. The results, however, are beginning to 
 be seen. The situation grows more encouraging every 
 year. 
 
 Good Stuff in the Mountain People. If the work 
 can only be supported on any adequate basis of num- 
 bers or equipment, there is no reason why great re- 
 sults for Christianity and for civilization may not be 
 accomplished among these brave and hardy moun- 
 taineers. The people are dirty and ignorant and de- 
 graded, but they have good stuff in them. The pic- 
 ture shown on this page of the contrast between the 
 ordinary wild Garo of the village and the trained col- 
 lege student, is the record of a transformation that is 
 little short of miraculous. A good test of the value 
 of the schools was afforded in taking the govern- 
 ment census in 1910. There were one hundred 
 enumerators and fifteen supervisors appointed to take 
 the census among the Nagas, and every one of them 
 was chosen from those who had been educated in the 
 mission schools. 
 
 Improvement Among the Women. Even on the 
 women the results are beginning to tell. Although the 
 villagers still retain to a good degree their prejudices 
 against the girls, the number of girls in the schools 
 steadily increases, until they are about one-fourth as 
 numerous as the boys. Two of the graduates of the 
 school have recently taken training in Calcutta in 
 midwifery, and one of them on her return has secured 
 
AMONG ANIMISTS IN ASSAM 87 
 
 a government position in a hospital. One Naga 
 trained in the school at Impur has also become a 
 physician to his people. Only a beginning has been 
 made in reaching the hill-people. Numberless vil- 
 lages and many tribes are yet untouched. The way 
 into Burma, into Siam, or into Tibet is bridged by 
 these tribes who form the links between the popula- 
 tion of these countries and that of Assam ; and it is 
 quite possible that a chain of missions might be estab- 
 lished which would bring the missionaries face to 
 face with the work in the other countries. 
 
 Boarding-School at Nowgong. One of the most 
 interesting recent developments among girls' schools 
 has been the one at Nowgong in which the distinct 
 purpose is to reach the upper-class Assamese girls, 
 both Hindu and Mohammedan. If Assam is to be- 
 come Christian we must reach these influential classes 
 with the gospel. The school has had very rapid 
 growth and now numbers one hundred and ninety 
 pupils, ranging all the way from the kindergarten and 
 primary to the normal department. The new normal 
 department is regarded by the government with great 
 favor. At the time of the last inspection Miss Doe 
 took her courage in both hands and asked for a piano. 
 The inspector graciously granted one thousand 
 rupees. " I accepted it with thanks," wrote Miss 
 Doe, " and felt as natural as if I were accustomed 
 to having pianos tossed to me every day/' 
 
 Tribute of a Hindu Official. A beautiful tribute 
 was recently paid to the quality of the work done by 
 these missionaries in Nowgong. It is hard for on$ 
 
88 FOLLOWING THE SUNRISE 
 
 not fully acquainted with the exclusiveness and isola- 
 tion of caste to realize how surprising and significant 
 the incident was. The wife of a government official 
 had died. The man was a Brahman, one of the 
 priestly twice-born caste who claim almost divine 
 honors from the common people. But this man sent 
 to ask if our Christian school would receive and care 
 for his motherless infant until it was three or four 
 years old. He knew of the kindergarten, of the clean- 
 liness, the tender care of the Christian school, and 
 was willing to violate his caste rules and brave the 
 deepest prejudices of his nation in order to save the 
 child's life. People have not yet recovered from the 
 surprise. The incident is an eloquent evidence of the 
 deep impression made on the non-Christian com- 
 munity. 
 
 A Noble Heritage. The Baptists of America have 
 a rich heritage in the story of missions in Assam. 
 There is no other body of Christians in Assam who 
 have a work in any way comparable to that which 
 has been effected by the devoted heroism of our pioneer 
 missionaries. Through a series of misfortunes which 
 has threatened at times to overwhelm the mission, 
 the work has been steadily prosecuted. Names dear 
 to every Baptist are found on the roll of the workers. 
 As an illustration, consider the life of Dr. Miles Bron- 
 son. For thirty years he and his heroic and saintly 
 wife journeyed among the hills and valleys of Assam. 
 It was he who founded the orphanage in Gauhati 
 which for years was the very heart of the mission. 
 When it was given up in 1854, on the recommenda- 
 
AMONG ANIMISTS IN ASSAM 89 
 
 tion of a deputation sent out from headquarters, it 
 was in opposition to the unanimous judgment of the 
 missionaries, as the strongest Christian leaders in 
 Assam were men who had been trained in that early 
 orphanage and under the inspiration and care of Miles 
 Bronson. One of the most beautiful deeds in his life 
 was his unquestioning and unhesitating acceptance 
 of an order from the Board which took him into a 
 difficult and untried field, when he had been worn 
 out with nearly forty years of work. Like the good 
 soldier that he was, he undertook the task, and laid 
 down his life in its doing. " I believe the Sahib loved 
 the Assamese better than his own folks/' said one of 
 the Garo Christians. 
 
 Tribute to Women Missionaries. Time would fail 
 us to tell of the Wards, the Whitings, the Masons, the 
 Phillips, the Moores, the Burdettes, the Stoddards, 
 and the Clarks, men and women of whom the world 
 is not worthy. But it is not unfitting to pay special 
 tribute to the heroism of the women who helped to 
 carry on the work in this most difficult field. For 
 long months and years they have had to live in iso- 
 lated stations with no other European within a week's 
 journey. Sometimes during the absence of their hus- 
 bands, who were touring the district, they and their 
 children have been left absolutely alone in the mis- 
 sion station. They have endured loneliness, hunger, 
 and racking attacks of fever. One by one the diffi- 
 culties of the climate have broken them, but never 
 once discouraged them. Their heart has ever been 
 given to the winning of dark Assam for Christ. 
 
90 FOLLOWING THE SUNRISE 
 
 The Great Revival. The most striking feature in 
 the work in Assam during recent years was the great 
 revival in Nowgong in 1906. Early in 1905 a few 
 Christians had begun to pray for the outpouring of 
 the Spirit on their work, and in May a circular letter 
 was sent to all the stations in Assam asking that 
 special meetings for prayer be held, and from June 
 to October meetings were held every night in most 
 of the stations. These meetings were small, not more 
 than ten or twenty people present, but were charac- 
 terized by earnest prayer for the outpouring of the 
 Holy Spirit. During this time the majority of the 
 Christian people remained apparently untouched. In 
 the boarding-school at Nowgong began the awakening 
 which led to the great revival. It was in Novem- 
 ber of 1906 that a great spirit of prayer and consecra- 
 tion was evident among the girls of the school. After 
 Sunday-school and the usual preaching service, they 
 had a little prayer-meeting, beginning at two o'clock 
 in the afternoon. A little girl of eight or nine years 
 had offered a prayer of deep penitence, pouring out 
 her childish heart to God in a sincere petition for 
 forgiveness. " The effect upon the listeners/' said 
 Mr. Moore, " was contagious. As if by common im- 
 pulse the whole congregation kneeled and began to 
 pray. Strong and matter-of-fact men seemed held 
 by an irresistible power. The meeting went on until 
 after eight o'clock in the evening, and closed in a 
 great mood of joy and thanksgiving. Meetings of 
 similar power have been held since, but no two of 
 them alike. Human leadership has been conspicu- 
 
AMONG ANIMISTS IN ASSAM 91 
 
 ously absent. The Holy Spirit manifested his power 
 in ways and times quite unforeseen and unexpected. ,, 
 As one reads the accounts of the intense spiritual 
 experiences through which the Christian churches of 
 Assam passed, one is reminded of the revival seasons 
 in the early history of our country when whole com- 
 munities were transformed by the power of God. 
 The reports of the missionaries show that the effects 
 of the revival have been seen in permanent uplift in 
 the lives of many Christians. Boys and girls now in 
 school have been fitted to enter into a new life of 
 power and freedom in Christ which shall prepare 
 them to be the leaders and inspirers of their people 
 in the coming generation. 
 
 An Association in the Hills. To see what the gos- 
 pel has done in Assam one needs to go back from 
 the cities away from the big institutions to the hill 
 villages, to attend an annual association. At the 
 village of Derek, for example, the central unit of 
 churches numbering seven hundred and thirty-nine 
 members, an association meeting was recently held. 
 Some members traveled five days' journey to be 
 present. Every church but one sent a letter, and that 
 church was a week's journey distant. While the 
 guests paid for their food at the association, the en- 
 tertaining church had to work hard to make prepara- 
 tion. The women pounded and cleaned nearly two 
 and one-half tons of rice, besides helping to gather 
 fire-wood and plaintain leaves to serve as dishes. The 
 men removed two walls from the bamboo chapel and 
 built a large temporary addition, and made thatch 
 
92 FOLLOWING THE SUNRISE 
 
 sheds for all their guests. On Sunday morning 1,276 
 people were present. Over four hundred women 
 gathered at the women's session on Sunday afternoon. 
 An excellent Sunday-school session was held, and 
 many promised to go back home to do better work 
 in their Sunday-schools. In such gatherings as these 
 one can see the gospel seed taking root. A Garo 
 chief recently sent in a contribution for schools, say- 
 ing : " Let not one be given up for lack of funds." 
 
 Strong Meat for Babes. Into the lives of these 
 primitive people is being carried the greatest trans- 
 forming power known to man, the free gospel of the 
 grace of God. The very primer in which the child 
 learns to read in the Welsh mission among the 
 Khassia hills is charged with revolutionary ideas, con- 
 ceptions foreign to him and to his fathers. " I sin, 
 he sins, you sin. All sin is wicked. Do not sin any 
 more," reads the first lesson. " Strong meat for 
 babes," you say? Yes, in the hideous heathenism of 
 Assam they need strong meat, if they are to become 
 strong men. The books prove themselves valuable 
 by a generation of clean, virile, ambitious boys and 
 girls who are growing up in the Garo and Naga Hills. 
 
AMONG ANIMISTS IN ASSAM 93 
 
 Facts About Assam 
 
 Missionaries 64 
 
 Native workers 378 
 
 Churches 122 
 
 Membership 12,057 
 
 Baptisms 1,134 
 
 Sunday-school pupils 7,164 
 
 Percentage of increase (1912-1913) 9 
 
 Village schools 215 
 
 Pupils 4,614 
 
 Average cost of village schools $25.00 
 
 Contributions of Native Christians $4,392 
 
 Garo Christians number 6,636, more than half the whole 
 number. 
 
 Naga Christians number 1,614. Among immigrant peoples 
 Christians number 3,456. 
 
 At present the only other missionary society doing extensive 
 work in Assam is the Welsh Calvinistic Methodists, whose 
 work lies in the Khassia hills. Their communicants are, per- 
 haps, about as numerous as are fhe Baptists. 
 
 Baptist Educational Institutions in Assam 
 
 Garo Training School, Tura, Assam. Rev. W. C. Mason, 
 principal. 
 
 The source of supply for Christian Garo teachers and preach- 
 ers. Self-support is secured in part by a cotton-ginning 
 plant. The attendance yearly is over 200. 
 
 Jorhat Bible School, Jorhat, Assam. Rev. S. A. D. Boggs, prin- 
 cipal; Rev, C. H. Tilden. 
 
94 FOLLOWING THE SUNRISE 
 
 It was not until 1906 that a school was opened for the very 
 important task of training Christian workers speaking the 
 Assamese language. Beginning in a small way, its numbers 
 have grown to over one hundred. The industrial department is 
 strong. 
 
 Bibliography 
 
 Brown, Whole World Kin: A Pioneer Experience of Nathan 
 Brown Among Remote Tribes, pp. 109-436. Philadelphia, 
 Hubbard, 1890. 
 
 Clark, A Comer in India. Philadelphia, American Baptist Pub- 
 lication Society. 
 
 Gunn, In a Far Country. Philadelphia, American Baptist Publi- 
 cation Society, 191 1. 
 
 A biography of Miles Bronson, D. D., missionary to Assam, 
 1836-1879. 
 
 Missions in Assam. Boston, American Baptist Foreign Mission 
 Society, 1909. 
 
 Merriam, History of American Baptist Missions. Chap. XIII. 
 Philadelphia, American Baptist Publication Society, 1913. 
 
INDIA, THE RUDDER OF ASIA 
 
CHAPTER IV 
 INDIA, THE RUDDER OF ASIA 
 
 A. THE LONE STAR MISSION — SOUTH INDIA 
 
 Telugu Land. The Telugu country is located in 
 southern India, between the land of the Tamils on 
 the south and Bengal on the north. It is not a recog- 
 nized political division, but comprises a strip of 
 country about six hundred miles long and from three 
 to four hundred miles wide, stretching along the shore 
 of the Indian Ocean. In it are included portions of 
 the Madras presidency and the independent state of 
 Hyderabad — called also the Deccan — ruled over by a 
 Moslem prince, the Nizam of Hyderabad. The land 
 is for the most part level, with one range of moun- 
 tains running north and south called the Eastern 
 Ghats. The country is exceedingly populous. The 
 Telugu people proper number about seventeen mil- 
 lions, and in addition to these there are in the same 
 territory Moslem and Tamil people, and scattered 
 Bengali. 
 
 Establishment of a Mission. It was in 1835 that 
 the attention of American Baptists was called to the 
 Telugu field by Amos Sutton, one of the English Baptist 
 missionaries living to the north of the Telugu country 
 in Orissa. Only one agency, the London Missionary 
 Society, he said, was working in this large field. This 
 g 97 
 
98 FOLLOWING THE SUNRISE 
 
 society had sent in two missionaries who had ac- 
 quired a knowledge of the language, prepared and 
 published a revised edition of the New Testament, 
 based probably on the translation of Carey, and had 
 established Sunday-schools and a girls' boarding- 
 school, and had built the first Christian chapel among 
 the Telugu people. It was resolved by the American 
 Baptists to send out Rev. Samuel F. Day to open a 
 mission in this very large and populous district; as 
 it was evident that the London Missionary Society 
 was touching only the edge of the field. For three 
 years, while studying the language, the Days were 
 located in Madras, a Tamil city with a large Telugu 
 population. During repeated and extensive tours 
 throughout the country, Mr. Day found that there 
 were within a distance of four hundred miles at least 
 ten million Telugu people without a resident mis- 
 sionary. It was his conviction that as he had been sent 
 out to the Telugus he ought to be in the heart of the 
 Telugu country, and he therefore decided to move to 
 Nellore. 
 
 Station in Nellore Located. In order to cover the 
 one hundred and eight miles between Madras and 
 Nellore, it was necessary in those days to take a slow 
 and wearying journey by native boat and bullock- 
 cart. Mr. Day reached Nellore in 1840, and bought 
 eight acres of land for a mission compound. On this 
 he built a solid and substantial bungalow, in firm 
 faith that he was founding something that was going 
 to last. It took robust faith to believe such a thing, 
 for the mission seemed a sickly plant. The people 
 
INDIA, THE RUDDER OF ASIA 99 
 
 were indifferent and suspicious, when not actually 
 hostile, and listeners were few and converts fewer. 
 In 1841 the first convert was baptized, and the church 
 of eight members, four of them missionaries, was 
 organized in 1844. The health of the little missionary- 
 group was seriously impaired. In five years the Van 
 Deusens were invalided home, and the Days were 
 left alone. Mr. Day wrote touching appeals to the 
 board begging for reenforcements, without result. In 
 1846 his own health was so alarmingly impaired that 
 his physicians ordered an immediate return to 
 America. But he went reluctantly. 
 
 The thought of leaving for our native land gives little 
 satisfaction. Oh, the mission we leave, the little church, 
 the few inquirers, the schools, the heathen, yes, the hun- 
 dred thousand heathen immediately in our vicinity, the 
 million in the district, the ten millions in our mission field ; 
 what will become of them? 
 
 First Proposal to Abandon the Mission. When Mr. 
 Day reached home he found the executive committee 
 of the Missionary Union, infected by the lack of faith 
 and missionary zeal of the churches of that period, 
 seriously discussing the giving up of the mission. His 
 determined and manly protest turned the scale, and 
 it was decided to wait and see the outcome. When 
 the ten years of fruitless effort were contrasted with 
 the results in Burma, it was felt by many that it 
 would be wise to close up the mission in Nellore and 
 transfer the missionaries to Burma. Mr. Judson, who 
 was home on a furlough at that time, said : " I would 
 
ioo FOLLOWING THE SUNRISE 
 
 cheerfully, at my age, cross the Bay of Bengal and 
 learn a new language rather than by the lift of my 
 hand vote for the abandonment of this work." 
 
 The Jewetts Reenforce the Mission. The committee 
 left the matter without final decision, and meanwhile 
 Lyman Jewett and his wife volunteered to go to Nellore. 
 Mr. Day recovered his health and was longing to go back. 
 The Board of Managers discussed the question of con- 
 tinuing the mission, and finally agreed to put over 
 the decision until the annual meeting at Troy, New 
 York. Rev. William R. Williams, chairman of the 
 committee to report on the continuance or discon- 
 tinuance of the mission, wrote a powerful report in 
 favor of retaining the mission. After the reading of 
 this report it was voted to instruct the committee to 
 reenforce the mission. Leaving his wife, who was 
 not yet so recovered that she could return, Mr. Day 
 and the Jewetts sailed from Boston in the " Bowditch," 
 in October, 1848, and arrived in Nellore in April, 
 1849. Who can measure the discomforts of the voy- 
 age in the tiny sailing-vessels of those days, with 
 poor food, and insufficient supply of water, and 
 cramped quarters? It took real heroism to endure 
 the perils of the journeys, but these missionary 
 pioneers were not thinking of discomforts. We are 
 told that the captain and many seamen were con- 
 verted by the efforts of the missionaries during the 
 long voyage. 
 
 Discouraging Condition in Nellore. If the brethren 
 of America had known what had happened in Nellore, 
 it is to be feared that not even the eloquence of Doc- 
 
INDIA, THE RUDDER OF ASIA 101 
 
 tor Williams could have induced them to vote to 
 continue the mission. Mr. Day had left the schools 
 and little church in charge of two Eurasian Christian 
 teachers who, as soon as he was gone, " ran down " 
 in alarming fashion. They disbanded the schools, 
 scattered the church, and made the mission bungalow 
 the scene of debauchery and shame. In a letter to 
 his wife, written just after his arrival in Nellore, Mr. 
 Day says: 
 
 I have seen our once happy home and walked 
 through the empty, desolate rooms, now how changed. 
 . . The assistants have turned aside from follow- 
 ing the Lord, and by their wickedness the name of 
 God is every day blasphemed among the heathen in 
 Nellore. Thus we find things. But could we have 
 expected better? Was it right for the mission to be 
 neglected thus long by the churches in America? 
 . . . My heart is at times troubled and cast down 
 because of the fewness of missionary laborers here, 
 and the little success in the way of conversions at- 
 tending the labors of that few, but my faith has not 
 failed a moment since my return. Great things ere 
 long will appear, and many will turn to the Lord among 
 the Telugus ere many years pass. 
 
 Early Trophies of the Faith. The noble Jewetts 
 were there to put their mighty faith under the fainting 
 little mission. They soon gained remarkable com- 
 mand of the language and began touring among the 
 villages. Mrs. Jewett gathered a girls' boarding- 
 school, sometimes numbering only two or three girls. 
 One of these, however, was Julia of Nellore, a splen- 
 did trophy of the work. Mr. Day had opened other 
 
102 FOLLOWING THE SUNRISE 
 
 schools in which two hundred and seventy boys were 
 gathered, when in 1850 there came an order from 
 Boston to close all the schools. 
 
 Schools Ordered Closed. This order was in re- 
 sponse to a wide-spread belief among Christians of 
 that day that schools were not really missionary 
 work; that sacred funds such as missionary money 
 were not to be spent except to " save souls. " This 
 feeling sprang from a failure to see that the Great 
 Commission included teaching as well as preaching, 
 and from a false idea which divided the interests and 
 tasks of life into the sacred and the secular. This 
 mistaken notion had tragic results in many fields in 
 the retarding and weakening of the Baptist native 
 church. The order was a crushing blow to Mr. Day 
 and the Jewetts. Mr. Day wrote to his wife : 
 
 Yesterday, September 30, 1850, we dismissed nine 
 schoolmasters and two hundred and seventy children, 
 all of whom were daily occupied as the chief part of 
 their duty in reading and committing to memory the 
 precious word of God in their own tongue. 
 
 The Deputation of 1853. As if the abandonment 
 of the schools was not a sufficient discouragement, 
 along came a missionary deputation in 1853 to look 
 over the field and report. There was not much to 
 show. In fact, for the first twenty-five years of the 
 Telugu Mission, it was one continuous, wide-spread 
 sowing, and very little reaping. The missionaries, 
 poor things, thought they could see signs of promise, 
 now and then, as they talked with earnest inquirers. 
 
INDIA, THE RUDDER OF ASIA 103 
 
 But the deputation saw nothing but the bare, brown 
 fields, for they had planted no seeds of faith or hope. 
 So, on their return home, like the spies sent into the 
 promised land, they told only of the giants in that 
 land; and there were no Calebs or Joshuas among 
 them to bring back a cluster of the grapes of Eshcol. 
 At the very next annual meeting up bobbed the ques- 
 tion of abandoning the mission. Why not? It was 
 always more or less painful to part Baptists from their 
 money for missionary purposes, and to do it for a 
 forlorn and fruitless field, was too unpleasant to con- 
 template. Why all this waste ; this gift of substance 
 poured out on feet that seemed to heed it not? 
 
 The Lone Star. A proposition was made that a 
 letter be written to Doctor Jewett requesting him to 
 close up the mission and move to Burma. Dr. Ed- 
 ward Bright, then corresponding secretary, said: 
 " Who will write that letter, and who will write that 
 letter?" In the evening, during the public discus- 
 sion, one speaker pointed to the map where the mis- 
 sion stations were marked by stars, and called Nellore 
 " the lone star mission." The phrase caught the at- 
 tention of Rev. S. F. Smith, the beloved author of 
 " My Country ! 'Tis of Thee," and " The Morning Light 
 is Breaking." Before he slept that night he wrote the 
 lines beginning: 
 
 Shine on, "Lone Star," thy radiance bright 
 Shall spread o'er all the eastern sky; 
 
 Morn breaks apace from gloom and night ; 
 Shine on, and bless the pilgrim's eye. 
 
104 FOLLOWING THE SUNRISE 
 
 Shine on, " Lone Star," thy radiance bright 
 The light that gleams with dubious ray ; 
 
 The lonely star of Bethlehem 
 
 Led on a bright and glorious day.* 
 
 When the poem was read the next day it went 
 straight to the heart of the delegates; and it was 
 unanimously voted to continue and reenforce the 
 mission. Meanwhile things were not very much 
 brighter in Nellore. Mr. Day's health had been 
 broken down, and he was obliged to return home, 
 never again to return. When Mr. Jewett learned 
 that it had been proposed to remove him to Burma, 
 and how narrowly the peril had been averted, he said : 
 " I would rather labor on here as long as I live, than 
 to be torn up by the roots and transplanted. Faith 
 and my own conscience tell me that I am not labor- 
 ing in vain in the Lord." 
 
 A Sunrise Prayer-Meeting. During the latter 
 months of the year 1853, the Jewetts and three 
 helpers, among them Julia of Nellore and Christian 
 Nursu, made a long evangelistic tour as far as Guntur 
 to the north, and on their return reached Ongole at 
 about Christmas time. After they had spent the 
 week in street preaching, it was decided to hold a 
 sunrise prayer-meeting on a bare and stony hill over- 
 looking the town. From every side of its scrubby 
 eminence there was a prospect over the wide, populous 
 plain, twinkling like the Milky Way with thick-set 
 
 *The complete poem can be had from the headquarters of 
 either of the missionary societies, printed in attractive leaflet 
 
INDIA, THE RUDDER OF ASIA 105 
 
 villages, and in that thronging plain there was not 
 one professed Christian. Very early in the morning, 
 as it began to dawn toward the first day of the year, 
 the little group of Christians climbed the hill to be 
 alone with God. There was nothing dramatic in their 
 action, no consciousness on their part of taking part 
 in a historic scene. They were a little obscure band, 
 quite naturally and simply obeying the desire of their 
 own hearts for an hour of communion and dedication. 
 But generations yet unborn will visit that sacred hill, 
 where in faith God's children, in the name of Christ, 
 took possession of the land of the Telugus. 
 
 The story of what happened at that sunrise prayer- 
 meeting is best told by the Bible-woman, Julia of Nellore : 
 
 First we sang a hymn and Father Jewett prayed. 
 Then Christian Nursu prayed. Then Father read a 
 portion of Isaiah, fifty-second chapter. " How beauti- 
 ful upon the mountains are the feet of him that 
 bringeth good tidings, that publisheth peace." Then 
 Mother Jewett prayed, then I prayed, and then Ruth 
 prayed. After we had all prayed, Father Jewett stood 
 up and stretching out his hand, said : " Do you see 
 that rising piece of ground yonder, all covered over 
 with prickly-pear? Would you not like that spot for 
 our mission bungalow and all this land to become 
 Christian? Well, that day will come/' Then we all 
 spoke our minds, and just as the meeting closed, the 
 sun rose. It seemed as if the Holy Spirit had lifted 
 us above the world, and our hearts were filled with 
 thanksgiving to the Lord. 
 
 Doctor Jewett on Retrenchment. Faith was not 
 to be fulfilled in sight, however, for weary years. 
 
106 FOLLOWING THE SUNRISE 
 
 Extensive touring was done by the Jewetts and the Doug- 
 lasses, who joined the mission in 1855, and a few 
 choice first-fruits were gathered, among them Kana- 
 kiah, the first ordained pastor, who later married Julia 
 of Nellore, and Lydia, a caste woman, whom Doctor 
 Smith called " Anna, the Prophetess." The scanty 
 results lowered the subnormal temperature of the 
 church at home, and in 1856 the executive committee 
 wrote, fearing that " retrenchments " would be neces- 
 sary. Doctor Jewett's reply ought to be committed 
 to memory by every Christian. 
 
 Oh, Father, forgive the churches. To rob God's 
 treasury is not to distress missionaries primarily, but 
 it is a robbery of souls, a shutting away the gift of 
 eternal life. The missionary must part with what he 
 loves far more than any earthly boon, yet Christians 
 at home refuse the help they could so easily give. 
 The very idea of retrenchment is hostile to everything 
 that deserves the name of missionary. Satan says, 
 " stop giving/' Jesus says, " Go ye into all the world 
 and preach the gospel. " 
 
 Second Proposal to Abandon the Mission. In 1862, 
 after thirteen years of apparently fruitless labor, Doc- 
 tor Jewett's health gave way, and he and his family 
 were obliged to return to America. It was provi- 
 dential that he had to return, for Mr. Little Faith 
 and Brother Much Afraid were again raising their 
 voices in the home field, and bringing up the peren- 
 nial question of abandoning the Lone Star Mission. 
 Worldly Wisdom had a good case too. He might 
 pertinently point out that they had yielded to the 
 
INDIA, THE RUDDER OF ASIA 107 
 
 sentimentalists twice ; that once the Convention had 
 actually been stampeded by a poem. Was it not 
 quite evident, after twenty-five years of vain endeavor, 
 that the soil about Nellore was too hard or too thin 
 for the gospel to take root? Why not put good Bap- 
 tist money where it would count for something, and 
 not waste money and break down valuable lives in 
 a vain endeavor? 
 
 Doctor Jewett Saves the Day. The resolution came 
 up at the annual meeting in Providence in 1862, and 
 would undoubtedly have passed, such was the senti- 
 ment, but for the plea of the corresponding secretary, 
 Doctor Warren, that final action be deferred until 
 after the arrival of Doctor Jewett, now on the sea. 
 This was reluctantly agreed to. When Doctor Jewett 
 came later before the Executive Committee, his mag- 
 nificent faith and assured conviction of ultimate suc- 
 cess could not be resisted. He said he had strong 
 faith that God had much people among the Telugus, 
 and if the society declined to aid him, he should go 
 back alone, there to live and die. Such faith won 
 the day. It always does. " Great is thy faith ; be 
 it unto thee even as thou wilt " ; " Little is thy faith ; 
 be it unto thee even as thou wilt," are obverse sides 
 of the same shield. 
 
 Doctor Clough Enters the Field. When the Jewetts 
 returned they took with them for the Nellore field 
 a man of might, John E. Clough, as rugged, strong, 
 and uncompromising as is the sound of his name. 
 The legend goes that the Executive Committee was 
 not quite sure of his qualifications for the place. He 
 
108 FOLLOWING THE SUNRISE 
 
 seemed a bit too rugged and unfinished. But when 
 one of the members asked him, so goes the story, 
 what he would do if they thought best not to send 
 him, he replied that he would go anyway, if he had 
 to work his passage. So he had his way, and sailed 
 from Boston, November 30, 1864. 
 
 Awakening Among the Outcastes. As, after some 
 long, cold winter, one wakes some morning to breathe 
 the breath of spring, mysterious, unmistakable, though 
 bluebirds and apple blossoms are weeks away, so 
 the returned missionaries found evidence that the 
 seed long sown in tears was soon to spring in joy. 
 The missionaries, in faith that reenforcements would 
 be needed, sent urgent appeals home for two more 
 men. When the break on the field came, however, 
 it was not in the direction in which it had been ex- 
 pected or even desired. The outcastes began to turn 
 to God! Without the pale of Hinduism, shut out 
 from its ritual, denied the ministry of its priests and 
 the consolations of its religion, are the multitudes 
 of the outcastes of India, " the untouchables/' re- 
 garded by all the Hindu w^orld as almost less than 
 human. The law of Manu had said regarding these 
 Pariahs or outcastes : " Their abode must be out of 
 town. Their clothes must be the mantles of the dead. 
 Let no man hold any intercourse with them." They 
 were not allowed to draw water from the village wells 
 frequented by the caste people, lest their shadows 
 should pollute them. They were forced to yield the 
 street to the caste people, and in some sections of the 
 country where caste prejudice was strongest, the 
 
INDIA, THE RUDDER OF ASIA 109 
 
 women of the outcastes were not allowed to wear any 
 clothing on the upper part of the body. Born in filth, 
 reared in filth, dying in filth, the Madigas, Malas, and 
 Pariahs passed their wretched lives. They were made 
 up of the weavers, cobblers, tanners, fishermen, 
 sweepers, and farm laborers. Even among these poor 
 people caste held sway. Outcastes whose income was 
 only four dollars a month would hire the family wash- 
 ing done ; for so disgraceful was the dhobis, or wash- 
 erman's, work considered that even the sweepers 
 would not eat with him nor have any social intercourse. 
 In all India there are about fifty millions of these hope- 
 less folk, sometimes spoken of by high-sounding 
 euphemism as the " depressed classes/' 
 
 The First Madiga Convert. Now it was the pur- 
 pose of God to show the triumphs of his grace on 
 these feeblest, most persecuted, most ignorant, hope- 
 less, and unlovely people in all India. The first con- 
 vert among these outcastes came while Doctor Clough 
 was on a visit to Ongole in the year 1866. He was 
 named Periah, one of the Madigas. Although unable 
 to read a word, he yet gave such convincing evidence of 
 his grasp of the saving truths of Christianity that, 
 without question, he and his wife were baptized one 
 day, at set of sun. Glowing with joy, he began to 
 go among the outcastes, from palem to palem. Three 
 native preachers from Nellore agreed to join him, 
 and were amazed at his burning zeal. Long before 
 daybreak he would have them on the way. In the 
 hottest weather he went with them, carrying a huge 
 jar of buttermilk on his head, so that the preachers 
 
no FOLLOWING THE SUNRISE 
 
 might drink when thirsty. When the preachers re- 
 turned to Nellore, like the first disciples, they mar- 
 veled, for two hundred outcastes were believing in 
 Christ. 
 
 Providential that the Outcastes Came First. In no 
 way is the guiding hand of God more clearly seen 
 than in gathering his church in India first from the 
 outcastes. Not because they are the best material. 
 They are the worst, perhaps. Nor because they are 
 the most influential; they are least. But if, after 
 the plans and efforts of man, the missionaries had 
 succeeded in building up a church of caste people, 
 so terrible is the bondage of caste in India that it 
 would never have been possible to receive into the 
 same church the outcaste converts. This was illus- 
 trated in the early days in Ongole. A number of 
 caste people had come asking baptism, but when they 
 heard of the Madigas who had been baptized in 
 Periah's village, they objected to being in the same 
 church with them. Doctor Clough told them that these 
 outcastes were forty miles away, and could not hurt 
 them. They seemed pacified. But just then twelve 
 men, converts from an outcaste village, came asking 
 baptism. The missionary almost hoped that they 
 might fail in the examination, for to admit them 
 seemed the ruination of the promising beginning 
 among the caste people. But the outcastes witnessed 
 a good confession. Prudence said, " Do not throw 
 over these people of influence for these despised 
 Madigas." What did Duty say? In their dilemma, 
 Doctor and Mrs. Clough went apart to their rooms to 
 
INDIA, THE RUDDER OF ASIA in 
 
 ask counsel of God. Each opened to the same passage 
 of Scripture, 1 Corinthians 1 : 26-29 : " For you see 
 your calling, brethren, how that not many wise men 
 after the flesh, not many mighty, not many noble are 
 called ; but God hath chosen the foolish things of 
 the world to confound the wise ; and God hath chosen 
 the weak things of the world to confound the things 
 w T hich are mighty; and base things of the world, and 
 things which are despised hath God chosen, yea, and 
 things which are not, to bring to naught the things 
 that are : that no flesh should glory in his presence." 
 As they came from prayer each told the other God's 
 answer. There was no further question. The out- 
 castes were baptized. The caste people turned away, 
 saying: "If these are received, we cannot enter your 
 church." 
 
 Days of Growth. The years between 1867 and 1876 
 were filled with hope and progress. New recruits 
 joined the mission staff. Doctor and Mrs. Downie 
 came in 1873, and Rev. R. R. Williams was assigned 
 to the theological seminary in Ramapatnam. The 
 same year Mr. Campbell became the pioneer in the 
 Deccan. The Timpanys and McLaurins, after excel- 
 lent service in Ongole, later founded the Canadian 
 Baptist Telugu mission at Cocanada and Akidu, 
 farther north. The newly organized Woman's For- 
 eign Missionary Society of the West sent out in 1872 
 Miss Lavinia Peabody, the first unmarried woman 
 to join the mission. She collected the pupils for a 
 girls' school in Ramapatnam. " I shall begin my 
 school if I have to gather my pupils under a banyan 
 
ii2 FOLLOWING THE SUNRISE 
 
 tree," she wrote. In 1874 Doctor Clough visited 
 America, stirred up some of the churches, and inci- 
 dentally raised fifty thousand dollars to endow the 
 theological seminary at Ramapatnam. Then sud- 
 denly all the baptizing, the teaching, the preaching, 
 the touring, and the organizing of schools was broken 
 off by a terrible calamity, the great famine of 1876 to 
 1878. 
 
 The Great Famine. This was one of the most ter- 
 rible in the long list of Indian famines, affecting as 
 it did a territory in which lived fifty-eight millions 
 of the people. The northeast monsoon, the wind that 
 brings the rainy season, failed, then the southeast 
 monsoon. Green things burned from the face of the 
 earth. Grain merchants began to hoard their grain. 
 Panic seized the people. The cattle died, the streams 
 dried up; then came pestilence, starvation, death. 
 The mission compounds were thronged with gaunt, 
 starving creatures, begging for food. The ears were 
 filled with the wailing cries of children, the eyes 
 haunted with the sight of starving men. The government 
 began relief work by digging canals and building rail- 
 ways, and established great famine camps. Mission- 
 aries gave themselves up to relieving the sufferers, 
 by means of funds sent from America. Doctor Clough 
 took a contract to cut four miles of canal; and on 
 this he set the starving Christians in Ongole at work. 
 Said the British engineer in charge, " Of the thirty- 
 five miles built under my direction, your portion is 
 the best." Missionaries in various districts were made 
 agents for the distribution of the great Mansion 
 
OXCOLE HIGH SCHOOL FOR BOYS 
 
 I ii 9" 
 
 — »ft JiikiiiiiiBwaiiiiiiMitrti 
 
 KAMAPATXAM THEOLOGICAL SEMINARY 
 
INDIA, THE RUDDER OF ASIA 113 
 
 House Fund, collected in England for the relief of 
 the famine sufferers. 
 
 Famine Orphans Saved. Day-nurseries and or- 
 phanages were opened. Mrs. Downie, in Nellore, fed 
 four hundred of the children for seven months, at a 
 per capita cost of two cents a day. She made the 
 children thrive too. Many of the orphans rescued 
 in these days of famine became most valued leaders 
 in the Christian community later on. One Bible- 
 woman now working was sold. by her mother in 1876 
 for four annas (eight cents), and later rescued by the 
 missionaries. The story is told of another Christian 
 worker, that during one of the Indian famines, her 
 parents, having no food, buried the tiny child alive 
 in order to get rid of her cries. She worked her head 
 out of the loose dirt, and was seen and rescued by a 
 policeman who brought her to one of the Christian 
 orphanages. Here she was kept and educated, and 
 when grown married to a native pastor. She reared 
 a family of twelve children, and became herself one 
 of the most influential women in the Christian com- 
 munity. 
 
 The Great Ingathering. After the famine came a 
 great ingathering. While they worked on the canal, 
 the Christian pastors and teachers had many oppor- 
 tunities, in the intervals of the work, to speak of the 
 Christian faith to the thousands of workers to whom 
 the canal furnished means of livelihood. The spectacle 
 of Christians giving work alike to all, with no dis- 
 crimination in regard to caste, and with equal solici- 
 tude for the humble and the educated, made a pro- 
 
 H 
 
H4 FOLLOWING THE SUNRISE 
 
 found impression upon the people. It was new to 
 them to see the religious leaders and teachers giving 
 themselves to the service of humanity. Their whole 
 idea of religious leaders, gained through their own, 
 the Brahmans, had been of those who accepted wor- 
 ship from them, but gave no ministry to them in re- 
 turn. For fifteen months all applicants for baptism 
 were refused. Not until after all work was completed, 
 and there could be no longer any financial motive 
 leading the people to enroll themselves as Christians, 
 were any candidates for baptism examined or re- 
 ceived. But it was impossible longer to refuse the 
 people. They could not be kept away. In Ongole, 
 from the middle of June to the end of December, 
 1878, nine thousand, six hundred and six were bap- 
 tized, making Ongole the largest Baptist church in 
 the world, with a membership of over twelve thou- 
 sand. On the third of July two thousand, two hun- 
 dred and twenty-two were baptized by six native pas- 
 tors. When the missionaries urged caution and de- 
 lay, and tried to send the people back to their vil- 
 lages, the multitude, one and all, said to their leading 
 men and preachers : u We do not want any money. 
 We will not ask you for any, either directly or in- 
 directly, now or hereafter. As we have lived thus 
 far by our work, by the blisters on our hands we can 
 prove this to you, so we will continue to live, or if 
 we die we shall die, but we want you to baptize us." 
 Within ten years no fewer than twenty-five thousand 
 converts were baptized on the Telugu field, most of 
 them from the outcastes. Such an ingathering from 
 
INDIA, THE RUDDER OF ASIA 115 
 
 such a class brought with it inevitably many serious 
 problems. The people were bankrupt financially, 
 mentally, and spiritually. The transformation 
 wrought in two generations is an evidence of the 
 power of the gospel to uplift and transform. 
 
 Work Begun in the Deccan. The year before the 
 great famine began, the field of missionary operations 
 had been extended into the independent state of Hy- 
 derabad. This territory lying to the north of the 
 Madras presidency contained some eleven million 
 people, a large proportion of them speaking Telugu. 
 The stations in this territory are Secunderabad, 
 Hanumakonda, Palmur, Nalgonda, Sooriapett, and 
 Jangaon. 
 
 First Problem : That of Self-Support. The first prob- 
 lem was the building up of an organized, self-propa- 
 gating, self-supporting church. While none of these 
 ends have to this time been fully realized, such prog- 
 ress has been made as no one would have dared to 
 prophesy in 1876. There are at present one hundred 
 and thirty-three organized churches, and seven hun- 
 dred and forty meeting-places where religious services 
 are held. Some of these churches are isolated groups 
 of believers in tiny hamlets; others are large, well- 
 organized, orderly bodies, with their own pastors, 
 officers, Sunday and parish schools, and Bible-women. 
 The question of self-support has been most difficult 
 of solution. The people were poor, with a sodden, 
 hopeless poverty of which we have no conception. There 
 are more people who lie down hungry in India every 
 night than live in the United States. British officials 
 
n6 FOLLOWING THE SUNRISE 
 
 have estimated that one-third of the people from the 
 cradle to the grave never have enough to eat. To be 
 always hungry, to earn a few pennies a day when 
 one earns at all, to be squeezed between the two 
 millstones of rent and taxation, to be shut out from 
 economic betterment by the inexorable customs of 
 caste, to have the ever-present dread and the often 
 realized suffering of famine, are a few of the reasons 
 that prevent Telugu Christians from wholly support- 
 ing their own churches. The statistics show that out 
 of one hundred and thirty-three churches only twenty- 
 two are to-day absolutely independent of any missionary 
 aid. 
 
 Telugu Liberality. In spite of difficulties things do 
 move, and self-support is being manfully and per- 
 sistently sought. There are thousands of Telugu 
 homes where a handful of rice for God is taken out 
 of the portion that goes into the family kettle at each 
 meal. There are churches which have no money to 
 bring to the collection, which bring in their tithes 
 in good Old Testament fashion: chickens, eggs, 
 grains, and pumpkins to adorn the collection, Sunday 
 after Sunday. The spirit of the Telugu evangelists 
 is fine. One of them is supporting himself, his wife, 
 and three children on fifteen rupees (five dollars) per 
 month. He never complains, and when the subject 
 was brought up by a visiting American he replied : 
 " I do not mind if I have to live like a buffalo so long 
 as I may preach about Jesus." The children too 
 catch the spirit of sacrificial giving. Many of the 
 children are so poor that they have no clothing what- 
 
INDIA, THE RUDDER OF ASIA 117 
 
 ever, and bring to the meeting their little collection, 
 a few grains of their food, taken almost grain by 
 grain from their small daily portion, tied up in a wee 
 bit of rag. 
 
 Some Girl Heroines. Mr. Baker says that the On- 
 gole church is loyally supported by the schoolgirls, 
 most of whom never have any money to spend. When 
 the church made an effort, recently, to increase its 
 receipts, the girls of the school held a meeting to see 
 what they could do. After careful consideration the 
 whole school decided that as Sunday was the day on 
 which there were no hard lessons to learn or any 
 garden to dig, plenty of food on that day was not 
 so essential. They asked that they might go with- 
 out the morning meal on Sunday, and give this money 
 to their Lord. 
 
 Seventy Miles with a Pumpkin. An old man at 
 Gowanda, thirty-five miles north of Ongole, had a 
 blessing manifestly from heaven, and a great desire 
 to give something to Jesus took possession of him. 
 The only suitable thing he had to give was a mag- 
 nificent pumpkin he had raised with great care and 
 protected a long time from thieves. But how was 
 he to get it to the Lord? The hamlet had no Chris- 
 tian teacher to tell him. " I will take it to the mis- 
 sionary. He wall know what to do." In India this 
 vegetable is w r orth about four cents. The old man 
 walked seventy miles, and one-half the distance car- 
 ried on his head a weight of about thirty pounds and 
 the food for his journey, that he might present to the 
 Lord an acceptable gift of four cents. 
 
n8 FOLLOWING THE SUNRISE 
 
 Self-Support and Unselfishness. It is interesting 
 to find that in India too, the shortest way to self- 
 support is the long way around the world. The 
 churches that are doing most in paying their own 
 expenses are those that have been stirred with the 
 missionary passion, and are thinking not solely nor 
 chiefly of keeping the breath of life in their own or- 
 ganization, but rather of making that organization 
 a power for evangelizing the world. The Telugu 
 Baptist Missionary Society is the greatest stimulus 
 in the church life of India. Its work includes both 
 home and foreign missions. It works among heathen 
 tribes in India and among the Telugu immigrants in 
 South Africa. 
 
 First Telugu Foreign Missionary. It was in 1902 
 that John Rungiah and his wife offered themselves 
 to go as foreign missionaries to South Africa to labor 
 among the Telugu immigrants at work in the mines 
 and plantations. In 1910, Mr. B. C. Jacob, a faithful 
 and able Telugu professor in the seminary at Rama- 
 patnam, volunteered to go as a second missionary to 
 South Africa. The reflex influence of the going of 
 these men upon the home church was quite as re- 
 markable as the good effected through their work 
 as missionaries in the foreign field. For example, 
 the little church at Hanumakonda, which had given 
 fifty-four rupees for its own work and had no outside 
 interests, is now able to raise two hundred and sev- 
 enty-seven rupees for missions and self-support, and 
 has been stimulated also to pay two hundred and fifty 
 rupees for the education of its children. 
 
INDIA, THE RUDDER OF ASIA 119 
 
 Second Problem: That of Industrial Betterment. 
 
 Closely connected with the problem of self-support 
 is that of improving industrial conditions. Because 
 the bulk of the converts were from the outcastes, 
 Christianity itself became an outcaste faith, and its 
 converts were subjected to severe persecution. If 
 one became a Christian he faced denial of the right 
 to draw water from the village well, loss of trade, 
 ostracism, and sometimes starvation and death. The 
 industrial helplessness of the people has still further 
 complicated the situation. When the majority of a 
 village become Christians, the situation is somewhat 
 easier. And it is in these Christian Telugu villages 
 where the most striking transformation in the con- 
 dition of the people has been wrought. The caste 
 problem has terribly complicated matters. If a con- 
 vert were not originally from the carpenter class, it 
 was useless to teach him carpentry, as the whole 
 weight of the carpenter caste and the cooperation of 
 all the other castes would be thrown in the scale 
 to shut him out from getting w r ork altogether. The 
 great work of the next twenty-five years will be to 
 impart such industrial education as shall help to raise 
 the economic status of the people. What Tuskegee 
 and Hampton and Spellman Seminary are doing for 
 the colored people of America must be done, under 
 infinitely harder conditions, for the outcaste Telugu 
 Christians. 
 
 An Industrial Experiment Station. Beginnings 
 have already been made. In 1904, at Hanumakonda, 
 a committee of the mission was appointed to study 
 
120 FOLLOWING THE SUNRISE 
 
 the whole question of industrial education, especially 
 the establishment of a normal agricultural training 
 school, through which the average farmer should be 
 taught to get a better living. An industrial experi- 
 ment station was later organized in Ongole, and Rev. 
 S. D. Bawden sent out as the first industrial mission- 
 ary. For seven years he has been studying the whole 
 problem and making a number of interesting experi- 
 ments. One of these was to attempt to apply to 
 conditions in India the principles of dry farming as 
 developed in America. 
 
 At this same experiment station pumps to use in 
 irrigation were imported, with the result that a 
 schoolboy running a pump could put as much water 
 upon the land in a given time as could two yokes of 
 bullocks. 
 
 Improved Looms Needed. Another plan was con- 
 sidered by which the large Christian community of 
 the weaver-caste might be shown how to lift itself 
 into competence and independence. Under the 
 present conditions the weavers are at the mercy of 
 the Sudras and local merchants, and the rates for 
 weaving are so low that it is almost impossible for 
 them, under present methods of work, to make a bare 
 living. Improved looms are to be had; and improved 
 methods of carding and spinning the cotton, and in 
 winding and sizing the warp, might be introduced. 
 Says the report : " The American who is a skilled 
 weaver, with sympathy and patience, who will bring 
 consecrated ingenuity to bear upon the task of so 
 organizing the weavers in their villages as to reduce 
 
INDIA, THE RUDDER OF ASIA 121 
 
 the cost of production by a very little, will be able 
 to render a signal service to the advancement of self- 
 support in our Christian churches. ,, 
 
 The Bapatla Cooperative Association. Mr. Thoms- 
 sen, of Bapatla, writes that he has noticed in his 
 thirty years of ministry that poor Christians are, as 
 a rule, poor Christians ; for grinding poverty means 
 slavery, and it is almost impossible for a desperately 
 poor man to be honest, truthful, and God-fearing. 
 He believes that the basis of all effective industrial 
 work must be cooperation. In 1909 he started at 
 Bapatla the Cooperative Association, Limited. The 
 government gave a tract of valuable land on which 
 the shares, valued at five rupees, could be entirely 
 paid for in ten years. Caste people and Moslems, 
 as well as Christians, became members of the asso- 
 ciation. Every cultivator of the land belonged to 
 the association. He received loans for the cultivation 
 of the association's lands, without interest, and every- 
 thing was done to help the poor member to become 
 well-to-do. During the year 1910 great strides for- 
 ward were made. The dumping-ground of Bapatla 
 was abolished, and the association converted the 
 refuse and sweepings into a valuable fertilizer. A 
 swamp near the town was drained and protected 
 against floods. This was the first land association 
 of this kind ever established in India. It has at- 
 tracted favorable comment and aid from the govern- 
 ment, and demonstrated that mission industries, if 
 they are to be successful, must be carried on in 
 cooperation with the people. 
 
122 FOLLOWING THE SUNRISE 
 
 Forestry at Donakonda. At Donakonda the school- 
 boys have been used to plant the big compound with 
 five thousand trees. While these are growing, hay, 
 fire-wood, fodder, gum arabic, and acacia seed can be 
 raised so as nearly to pay for the cost of the planta- 
 tion. In a few years the products from the trees 
 will be profitable. The missionaries at Donakonda 
 are of the opinion that forestry is the best way to 
 utilize big compounds, where the soil is too poor for 
 intensive farming. 
 
 Dairying and Gardening. Mrs. Curtis has demon- 
 strated at Donakonda the possibilities of dairy farm- 
 ing on American lines. It remains for some conse- 
 crated dairyman with a big fund of knowledge, 
 adaptation, grit, and common sense to demonstrate 
 on a larger scale what can be done for the uplift of 
 the community by the introduction of better dairy 
 methods. 
 
 Industries at Ongole. At Ongole Miss Dessa was 
 the first to lend a hand to industrial education. For 
 years the boys in her school had the best vegetable 
 and flower gardens in the district. They raised last 
 year twenty-six kinds of fruits and vegetables and 
 paid all their school tuition-fees with the profits. 
 These oriental boys do not regard drawn-thread and 
 bead work as girls' occupations, but do skilled and 
 beautiful work. All the senior boys passed a recent 
 government examination. The boys' earnings enabled 
 them to support a native preacher, run two Christian 
 Endeavor Societies, and have a balance of seventy- 
 two rupees at the end of the year. 
 
INDIA, THE RUDDER OF ASIA 123 
 
 Miss Evans is requiring the girls in her school, in 
 Ongole, in a similar way, to work out their fees by 
 gardening. She has had the whole garden dug out to 
 the depth of a foot and good soil put in. Fertilizer 
 has been furnished, from the school sanitation sys- 
 tem, following scientific Japanese methods, and each 
 girl from her garden-plot has had vegetables, grass, 
 and fruit to sell. In addition, she teaches cotton- 
 ginning, thread-making, crochet, knitting, and plain 
 sewing. 
 
 Hardships at Kurnool. In Kurnool the mission has 
 helped native Christians secure about nine hundred 
 acres of land from the government, on condition that 
 they meet certain requirements. There have been 
 found great difficulties, for the land is poor, the people 
 poorer, without tools or skill. The Sudra neighbors 
 who supply cattle and tools with which to work the 
 impoverished little patches of land take half the crop 
 as rent, although the entire crop is barely sufficient 
 for livelihood. 
 
 A Model Farm Needed. At Kurnool too, the mis- 
 sionaries long for an expert agricultural missionary. 
 
 He should establish families on these lands wher- 
 ever possible. A motorcycle would make it possible 
 for him to reach in a few hours the most distant farm. 
 The chief object should be to bring these farms to a 
 high state of cultivation. The efifect of such a plan 
 would do more than simply raise a few families out 
 of poverty. India is now on the threshold of great 
 advance along agricultural lines. We should be add- 
 ing our mite toward raising the depressed classes. 
 We have the land, w r e have the people willing to work 
 
124 FOLLOWING THE SUNRISE 
 
 these lands. Shall we assist them in the manner in- 
 dicated? The opportunity of an agricultural mission- 
 ary for doing good would be second to none in the 
 mission field. His work on the land would bring him 
 into intimate contact with the people. 
 
 Third Problem: Caste. Greater even than the in- 
 dustrial problem has been that of caste. Wherever 
 these poor Christian people have tried to rise, they 
 have met the solid opposition of the privileged classes, 
 backed by the teaching of a religion which has built 
 caste as the very corner-stone of its existence. Human 
 nature in India is not so different from that in Amer- 
 ica that the caste people have given up without a 
 struggle any of their old privileges. 
 
 Evidences of Caste Weakening. But caste itself, 
 the greatest obstacle to the Christianization of India, 
 is being slowly undermined. Cracks in its hard sur- 
 face are already evident. One morning a little Madiga 
 girl came into the school at Cumbum and asked that 
 she might enroll in the school. Mr. Newcomb put 
 his arm around her and said, "All right." After the 
 missionary had left the room, the caste girls said to 
 the native teacher, " How can our missionary come 
 near us again after touching that little outcaste girl?" 
 The teacher replied, " That is how Jesus loves every 
 one, whether they have caste or not. You all love 
 me very much, but I was a Madiga like that little 
 girl when the missionary took me into school, and 
 now I am your teacher." 
 
 Community Celebration of Coronation. Perhaps 
 the greatest evidences of the weakening of caste 
 
INDIAN CHRISTIAN CONVERTS FROM THREE CASTES 
 
 PREACHING TO A VILLAGE AUDIENCE IN SOUTH INDIA 
 
INDIA, THE RUDDER OF ASIA 125 
 
 prejudices were given at the time of the recent cor- 
 onation festivities. At Ongole, the temple umbrella, 
 an exceedingly sacred object which is held over the 
 gods when they ride out to take an airing, was lent 
 by the Hindu community to be held over the pictures 
 of the Emperor and Empress of India, carried in Mis- 
 sionary Baker's American carriage. The Christian 
 schoolboys and girls, drawn for the most part from 
 the outcaste portion of the community, received 
 medals given by the Brahman district magistrate's 
 own hand. In many places Hindus, Moslems, and 
 Christians worked on the same committees in ar- 
 ranging for the coronation festivities. In Kandukuru 
 one of the features of the procession was the singing 
 of songs by the school children. It was noticeable 
 that the songs of the Christian school children elicited 
 the most applause. Even the orthodox Hindus applauded. 
 Opportunity in Mass Movements Among the Out- 
 castes. The Bishop of Madras believes that the 
 greatest opportunity before the Christian church in 
 India to-day is in the ingathering of great masses 
 of the outcaste people. Hinduism has had no place 
 for them, no part in her ritual, no ministration from 
 her priests, no hope for the future. In Christianity 
 for the first time they realize their manhood. The 
 bishop believes that within the next generation thirty 
 millions of this people will be perfectly accessible to 
 the work of Christian missions. No churches are better 
 situated than are the Baptist for prosecuting a cou- 
 rageous evangelistic, educational, and medical cam- 
 paign among the outcaste peoples of South India. 
 
126 FOLLOWING THE SUNRISE 
 
 They already have the largest Christian community as a 
 basis. They have behind them seventy-five years of 
 work, a fine system of common schools, a theological sem- 
 inary, and training schools. All that is needed is the 
 men and money for prosecuting the work on a scale 
 adequate to the opportunities. 
 
 Fourth Problem: Medical Missions. The medical 
 service has been proved to be of inestimable value 
 as an evangelizing agency. The ordinary evangelist 
 has to go to a heathen. The medical evangelist has 
 the heathen come to him. The records of the hospital 
 at Hanumakonda in 1910 show that patients came 
 from five hundred and twenty-nine villages. Among 
 the patients were five thousand, five hundred and 
 twenty-eight Hindus, two thousand, two hundred and 
 forty Moslems, nine hundred and ninety-five Chris- 
 tians, six hundred and sixty-five outcaste Hindus, 
 forty Parsees, forty-eight Europeans and Eurasians. 
 To every one of these the gospel was explained in 
 word and song, and illustrated in lovely service. 
 
 Medical Missions in Social Service. Medical mis- 
 sionaries are valuable as a means of social service. 
 Dirt, disease, and death are three foes which war 
 against Christianity. A hospital is equipped to fight 
 all three. The auxiliary work done in a Christian 
 hospital in teaching sanitation, banishing cruel treat- 
 ment of disease, preventing or stamping out epi- 
 demics, and saving life cannot be overestimated. It 
 is good and worth while apart from any religious 
 value. Sixty-two per cent of those dying in Calcutta re- 
 ceived in 1909 no medical attention of any kind. 
 
INDIA, THE RUDDER OF ASIA 127 
 
 Every hospital is an emancipator of mothers from the 
 frightful and needless suffering in childbirth due to 
 native malpractice. The sacrifice of infant life in 
 India is perhaps unequaled in any other country of 
 the world. The Inspector General of Civil Hospitals 
 in Bengal states, in his last report, that to supply the 
 rural districts with the minimum number of dispen- 
 saries, absolutely necessary, agencies must be multi- 
 plied forty times. 
 
 Superior Health of Christian Community. The hos- 
 pital also helps to fight the plague, and to teach the 
 poor people how to fight it. The Christian hospitals 
 of India have been so successful in this that an ap- 
 preciable effect has been made on the health of the 
 Christian community. During the visitation of the 
 plague in 1898 the native Christians followed the 
 simple directions in regard to sanitation given them 
 by medical missionaries, with the result that they 
 had almost complete immunity from the plague. In 
 Bombay, out of fifteen hundred native Christians, 
 only six were attacked, although exposed to great 
 risks because of their unselfish ministry to the sick. 
 
 Scientific Value of Medical Missions. Medical mis- 
 sionaries make discoveries of great scientific value. 
 One such is reported in the practice of the hospital 
 in Palmur. An antidote for the deadly bite of the 
 cobra has been found in permanganate of potash. 
 xAiter giving a number of examples in which life has 
 been saved by this drug, Mr. Chute says : " To us 
 the bite of the cobra has lost its terror. In no case 
 where permanganate of potash has been applied has 
 
128 FOLLOWING THE SUNRISE 
 
 the patient died after being bitten by the cobra. The 
 remedy is also specific for the sting of the scorpion, 
 and I believe that it may yet prove a specific for the 
 bite of the mad dog. The only case in which we have 
 known it to be used for this purpose has been followed 
 by no bad symptoms." 
 
 Evidential Value of Medical Missions. The med- 
 ical missions are following in the path of the Great 
 Physician. There is no surer way to incarnate the 
 spirit of Jesus than by ministering to the suffering. 
 As of old the people see the lame walk, the blind 
 receive sight, the sick healed. When Doctor Stait, 
 alone, for months bore the burden of caring for the 
 sufferers through a violent epidemic of typho-malarial 
 fever, she did more to translate the gospel to the 
 people of India than she could have done through 
 years of preaching. Night and day she and her band 
 of Christian workers stood at their post. In many 
 homes every member of the family was ill, and when 
 brought in on cots to the hospital, they had received 
 no care or bathing for weeks. Her loving hands 
 washed, cleaned, and wrapped the poor fever-stricken 
 bodies in clean, cool clothes. After months of cease- 
 less toil, day and night, the brave doctor, who had 
 been left to face alone this deadly epidemic, was her- 
 self stricken with the disease and lay ill for many 
 weary and anxious weeks. When, upon her recovery, 
 she left for her furlough, a large meeting of non- 
 Christians was held, and an address was read by a 
 prominent government official, in which he said : " We 
 hope that you, dear madam, will carry with you the 
 
INDIA, THE RUDDER OF ASIA 129 
 
 esteem, love, affection, and gratitude of one and all 
 of us without exception. You are loved by every 
 Hindu, Mohammedan, and Christian resident in 
 Udayagiri. ,, 
 
 Needs of Medical Missions among the Telugus. 
 The needs of the medical branch are many. For the 
 most part the hospitals have been manned by women, 
 and perhaps this is wise. The women of India are 
 the most needy, destitute, suffering, and oppressed 
 class in the world. It is abhorrent to all their ideals 
 to employ men as physicians. If they are reached 
 and helped it must be by the work of consecrated 
 women physicians. Mrs. Heinrichs and Mrs. Elmore 
 have both urged the strategic value of Ramapatnam 
 in influencing the whole Telugu field through the 
 medical training of the wives of the pastors during 
 their years of residence at the Ramapatnam Theolog- 
 ical Seminary. The trustees of the seminary have 
 recently taken favorable action in this matter in pro- 
 viding for the beginnings of a course in medical train- 
 ing and practical midwifery. The work that these 
 pastors' wives, thus instructed, can do in raising the 
 standards of health and hygiene in their villages is 
 simply incalculable. 
 
 The Babies' Doctor. At Nellore is located the hos- 
 pital for women and children whose physician, Doc- 
 tor Degenring, is called the " Babies' Doctor." This is 
 because her salary is raised by the offerings of the 
 tiny tots in the Cradle Rolls. Each Baptist mother 
 of a baby or tiny child is asked to pay ten cents each 
 year to make her little one a member of the Cradle 
 1 
 
130 FOLLOWING THE SUNRISE 
 
 Roll. If only all did this there might be a " babies' 
 doctor" in every other foreign mission as well as in 
 Nellore. A woman physician is greatly needed in 
 Palmur. Why cannot one result of this centennial 
 study be that enough little ones join the Cradle Roll 
 to supply two doctors for the babies of India? 
 
 Fifth Problem: Education. The Telugu schools 
 may be considered as an achievement or as a problem. 
 It is gratifying to enumerate the Normal School at 
 Bapatla, the Boys' High School and Girls' High 
 School at Nellore, the High Schools at Ongole and 
 Kurnool, the score of station boarding-schools, the 
 six hundred elementary and village schools. With 
 greater fruitfulness, however, we may consider their 
 difficulties and problems; for in India all educational 
 work is entering upon a period of testing and read- 
 justment. The government influence has weighted 
 the academic ideal in education so heavily that all 
 schools have had to conform more or less closely to 
 English standards. The government institutions have 
 fitted men for clerical, government, or professional 
 life, by the severe academic training imported from 
 England, and applied with little adaptation to India's 
 needs. The result has been a large body of men whose 
 training leads them to despise manual labor, and 
 whose economic needs make them centers of dissatis- 
 faction. 
 
 Agricultural Education. To-day a new spirit is 
 stirring in India. It is realized that education ought 
 not to mean training apart from environment. With 
 eighty per cent of her population agricultural, India 
 
INDIA, THE RUDDER OF ASIA 131 
 
 needs that the village schools be schools of agricul- 
 ture. The work which Canada and Japan are doing 
 through their rural schools to transform rural life 
 must be done for the Indian village community. 
 
 Says Rev. W. H. Hollister, of Kolar, Mysore Prov- 
 ince, India: 
 
 I believe it possible to broadcast a new type of vil- 
 lage schools all over India, each school having farm 
 and garden-plots where boys and girls will be taught 
 the best methods of agriculture, horticulture, and stock- 
 raising, and with unpretentious workshops in which to 
 teach handicrafts suited to rural lives. 
 
 For some time government grants to village schools 
 have been decreasing. This may not be such a 
 tragedy, but rather a first-class opportunity, if only 
 the funds can be furnished to the missionaries to 
 make experiments which were impossible as long as 
 the rigid academic standard was the price of the gov- 
 ernment grant. A type of schoolmaster can be trained 
 who shall not regard his function to be simply the 
 hearing of recitations, or the preparation of pupils 
 for academic examinations so that " good marks " can 
 be secured; but who shall aim to make the school 
 an expression of community life and an agency for 
 community betterment. 
 
 B. THE BENGAL-ORISSA MISSION 
 
 The vote of the Free Baptists, taken at their Gen- 
 eral Conference in July, 1910, to cooperate with the 
 Baptists of the Northern Baptist Convention in mis- 
 
132 FOLLOWING THE SUNRISE 
 
 sion work, marked the achievement of the most sig- 
 nificant advance in Baptist polity made during the 
 opening years of the twentieth century. There was 
 a poetic justice in the union of the two bodies in mis- 
 sionary work, since the history of their Indian mis- 
 sions had been intertwined at the very beginning. 
 
 An Apostolic Letter. A remarkable chain of cir- 
 cumstances linked the Baptists of England and 
 America together in the founding of the Bengal Mis- 
 sion. Rev. James Colman and his wife were among 
 the first party of Baptist missionaries who sailed out 
 of Boston harbor in 1817. When the Burman war 
 began they were exiled to Calcutta, where he died, 
 July 4, 1822. Mrs. Colman, who had become super- 
 intendent of the schools for girls, with over two hun- 
 dred pupils enrolled, was later married to Rev. Amos 
 Sutton, a missionary of the English Baptists. It was 
 because of a suggestion of his wife that a letter was 
 addressed by Amos Sutton to the Free Baptists of 
 America setting forth the great needs of the field, 
 and asking their cooperation. Since Mrs. Sutton 
 could not remember the address of the " Morning Star," 
 the organ of the American Free Baptists, this letter 
 was pigeon-holed for several months and forgotten. 
 One day a package came to Mr. Sutton from England. 
 One of its wrappings proved to be an old copy of 
 the " Morning Star." The letter was sent to America 
 and printed in the " Morning Star," April 13, 1832. 
 As God had used Judson's appeal to rouse the Bap- 
 tists, he now used this letter to summon the Free 
 Baptists into missionary activity. Two years later 
 
CHURCH AND CONGREGATION AT BHIMPORE 
 
 SINCLAIR ORPHANAGE AT BALASQRE 
 
INDIA, THE RUDDER OF ASIA 133 
 
 Mr. and Mrs. Sutton came to America and did a 
 wonderful work among the churches. It was through 
 the appeals of Mr. Sutton that the Baptists decided 
 to begin mission work among the Telugus. When 
 the Suttons returned to India in 1835 they took with 
 them not only the first missionaries of the Free Bap- 
 tists, Rev. and Mrs. Jeremiah Phillips and Rev. and 
 Mrs. Eli Noyes, but also Rev. and Mrs. Samuel S. 
 Day, the founders of the Lone Star Mission. After 
 seventy-five years of separate existence these two 
 missions were brought together under the manage- 
 ment of the American Baptist Foreign Mission So- 
 ciety in 1910. 
 
 The Field. The field selected by the Free Baptists 
 for their mission stretches one hundred and fifty miles 
 along the Bay of Bengal to the southwest of Calcutta. 
 Through it runs the old pilgrim road trodden by mil- 
 lions of pilgrims on their way down from the north 
 through Midnapore, Jellasore, and Balasore to the 
 sacred cities of the south. There are four millions 
 of people living in the closely scattered villages of 
 the Bengal and Orissa Provinces in which the mission 
 is located. Work is done chiefly in the Bengali and 
 Oriya languages, though Santali, Hindustani, and 
 Telugu are also spoken. While most of the people 
 are Hindus, there are seventy-five thousand Moslems 
 in the cities. The aboriginal Santals number about 
 two hundred thousand. 
 
 Varieties of Work. The pioneers began with street 
 preaching and touring in the country districts. As 
 Christians were gathered the work of education and 
 
i 3 4 FOLLOWING THE SUNRISE 
 
 training began. The Boys' High School at Balasore, 
 the Phillips Bible School, and the Bible- Woman's 
 Training School at Midnapore, with one hundred vil- 
 lage schools, are laying the basis of a Christian com- 
 munity. Industrial education has received successful 
 emphasis. At Balasore there are sixty boys in the 
 industrial school. Weaving is taught so successfully 
 that the school sells enough cloth to maintain itself. 
 It received the gold medal given by the government 
 recently for the best display of cloth at the Balasore 
 district industrial exhibition. A successful lace in- 
 dustry is maintained by Mrs. Kennan at Bhimpore. 
 Medical missions have taken a prominent place. One 
 of the features of the mission has been the orphan- 
 ages for boys and girls at Balasore, Bhimpore, and 
 Santipore. Many of the leading Christian workers 
 have been from among these orphans. 
 
 The Santals. The Free Baptists share with other 
 Baptist brethren a predilection for work among 
 primitive people. The Santals, like the Karens, have 
 responded in a remarkable way to the preaching of 
 the gospel. There is no brighter page in the history 
 of the mission than that of the transformation effected 
 in Santal villages by the entrance of Christianity. 
 
 Converts. There have been no mass movements in 
 the Bengal-Orissa Mission. The converts have been 
 won individually, a good proportion of them from 
 the caste people. Hence the influence of the Christian 
 community is very marked in comparison with its 
 numbers. There are fifteen hundred communicants 
 and four thousand children in the Sunday-schools. 
 
INDIA, THE RUDDER OF ASIA 135 
 
 The mission has been notable in the number of strong 
 Christian workers which it has developed. Some of 
 the native preachers have proved competent to direct 
 the work of a whole station. 
 
 Facts About India 
 
 Population (census of 1911) 315,000,000 
 
 Hindus 217,580,000 
 
 Mohammedans 66,620,000 
 
 Christians 3,870,000 
 
 Christian increase in ten years 33% 
 
 Hindu increase in ten years 5% 
 
 Increase of Catholic Christians 24% 
 
 Increase of Protestant Christians 41^% 
 
 Increase of Syrian Christians 27% 
 
 Christian population of India from 1891 to 1901 increased 
 twenty times as fast as the population. 
 
 Medical missionaries number 404 
 
 Total missionary force numbers 5,200 
 
 Joseph Cook called India "The Rudder of Asia." 
 
 " Less than one per cent of children of school age are in 
 school."—; /. R. Mott. 
 
 India feeds and cares for 5,000,000 religious mendicants. 
 
 Indian Christians, out of their deep poverty, contribute one 
 dollar per capita, per annum. 
 
 Average income of Christian family is Rs. 5, or one dollar and 
 sixty-six cents per month. 
 
 British and Foreign Bible Society has issued 17,500,000 copies 
 of the Scriptures in Indian languages. 
 
 Total circulation of the Scriptures in India, Burma, and 
 Ceylon for 191 1 equals 1,009,008. 
 
 Growth of circulation in ten years, 77 per cent. 
 
136 FOLLOWING THE SUNRISE 
 
 Baptist Educational Institutions in South India 
 
 Ramapatnam Theological Seminary, Ramapatnam, South India. 
 
 Rev. J. Heinrichs, president; Rev. W. T. Elmore, and native 
 
 faculty. 
 A spacious and beautiful wooded compound at Ramapatnam 
 by the sea came into the possession of the Telugu Mission, and 
 here the seminary was established in 1872. Not only the young 
 men, but also their wives, are educated here, and some of the 
 Telugu women have proved brilliant students in the highest 
 classes. The students number about 100. 
 
 Bapatla Normal Training School, Bapatla, South India. Under 
 management of Rev. G. N. Thomssen. 
 
 The great need among the Christian hamlets of South India 
 is for teacher-pastors, and such the normal school supplies for 
 all the mission. It has a large "practice school." It needs new 
 buildings. 
 
 American Baptist Mission High School, Ongole, South India. 
 L. E. Martin, A. M., principal; and native faculty. 
 
 Ongole is one of our largest mission centers in South India. 
 About 325 boys attend the school, many of them Hindus and 
 Mohammedans. 
 
 American Baptist Mission High School, Nellore, South India. 
 Rev. L. C. Smith, principal. 
 
 This has a high standing among the schools of Madras 
 Presidency and continues to attract many Hindus, in spite of 
 bitter protests against its pronounced Christian character. About 
 300 boys attend. A new building has been erected. 
 
 Coles Memorial High School, Kurnool, South India. Rev. Henry 
 Huizinga, Ph. D., principal. 
 
 The new building for the high school is one of the finest 
 in South India. 
 
INDIA, THE RUDDER OF ASIA 137 
 
 Nellore Girls' High School, Nellore, South India. Miss Ella M. 
 Draper. 
 
 Only high-school work is done in this school, where the ma- 
 jority of the girls are from the non-caste peoples. 
 
 Baptist Educational Institutions in Bengal-Orissa 
 
 Phillips Bible School at Midnapore. 
 
 This is a training school for native workers. Ninety-five per 
 cent of workers in the Bengal-Orissa Mission are graduates of 
 this school. 
 
 Boys' High School at Balasore. Rev. G. H. Hamlen, principal. 
 This school, which has an enrolment of 258, is rapidly enlar- 
 ging its work, is receiving aid from the government, and is more 
 and more chosen by non-Christian parents as a school for their 
 sons. Additional rooms and a chapel constitute the imperative 
 needs at the present time. 
 
 Bibliography 
 
 1. Telugus 
 
 Ware, Christian Missions in the Telngu Country. London, So- 
 ciety for Propagation of the Gospel in Foreign Parts, 1912. 
 
 Downie, History of the Telngu Mission. Philadelphia, American 
 Baptist Publication Society, 1893. 
 
 Clough, From Darkness to Light. Boston, 1882. 
 A story of the Telugu awakening. 
 
 Mott, Decisive Hour of Christian Missions. New York. Student 
 Volunteer Movement, 1910. 
 A critical study of movements and forces in non-Christian 
 
 world. See under "India" in index. 
 
 Missions in South India. Boston, American Baptist Foreign 
 Mission Society. 
 
138 FOLLOWING THE SUNRISE 
 
 Merriam, History of American Baptist Missions, Chapter XIV. 
 Year Book of Missions in India, Burma, and Ceylon. New- 
 York, Missionary Education Movement, 1912. 
 An indispensable source for knowledge of many features 
 described in this chapter. 
 
 Chamberlain, The Kingdom in India. New York, Revell, 1908. 
 
 2. Bengal-Orissa Mission 
 
 Griffin, India and Daily Life in Bengal. Philadelphia, American 
 
 Baptist Publication Society, 1912. 
 Stacy, In the Path of Light. Chapters XI, XII. New York, 
 
 Revell, 1895. 
 Free Baptist Cyclopedia. 1889. 
 
 Good articles touching on persons and history of this mission. 
 Missions in Bengal. Boston, American Baptist Foreign Mission 
 
 Society, 1912. 
 
THE CHANCE IN CHINA 
 
l/Bangkok f . 
 
 Pnom Ppt^v. 
 
 MAi' SHU W UN Kx J. ilJCi 
 
 FIELDS AND STATIONS 
 
 v ° V^^S i 1 OF THE 
 
 \ FRENCH 1 ( 
 
 — 1— AMERICAN BAPTIST Man 
 
 FOREIGN MISSION SOCIETY 
 Stations of A.B.F.3I.S.: UngkUlljj 
 
 I Proposed—-—-. 
 
 Scale of Miles 
 
 105 Longitude C 
 
 D from 115 Greenwich E 
 
CHAPTER V 
 THE CHANCE IN CHINA 
 
 China's Giant Bulk. The fact bulking biggest in 
 the world to-day is China. Her sheer physical mass is 
 overwhelming. Says Doctor Gracey : " Lay all Europe 
 on China, and you will have thirteen hundred square 
 miles uncovered. Lay China on the United States and 
 it will overrun the Gulf of Mexico and four degrees into 
 the Pacific Ocean. Reverse the experiment and lay the 
 United States, including Alaska, on China, and you may 
 gem the edges with a half-dozen Great Britains and Ire- 
 lands. Change China from its present shape to that of 
 a belt of land a mile wide, and there would be room for 
 a walking match, from end to end, of thirty miles a day 
 continued for more than four and a half centuries. " 
 China's numbers are bewildering. Here, under one gov- 
 ernment, are gathered together four hundred and thirty 
 millions of people, nearly one-fourth of the entire popu- 
 lation of the globe. When it is considered that half the 
 world lives in Asia, and of the population of Asia forty- 
 six per cent is included in India and China, one gets a 
 dim conception of the enormous numbers of the popula- 
 tion of China. 
 
 Her Imperial Resources. China's resources stagger 
 the statistician. Here are untouched fields of anthracite 
 coal that make those of Pennsylvania seem parochial in 
 
 141 
 
142 FOLLOWING THE SUNRISE 
 
 size; vast iron fields, great oil territory, unexcelled min- 
 eral wealth, rivers so deep that ocean steamers can sail 
 six hundred miles inland, and a network of streams and 
 canals that insure an unsurpassed system of water trans- 
 portation. There are undeveloped wheat-fields vaster 
 than those of Canada. China has productive land ade- 
 quate to feed and clothe its people for a thousand years. 
 
 The Revolution. On this rich country is placed 
 a great people, at once the oldest, youngest, most con- 
 servative, most radical among nations; a race that sur- 
 vives overcrowding, underfeeding, unending toil, tyranny, 
 dirt, and disease. This people, after stereotyping a system 
 of education and resting apparently content for centuries 
 in the contemplation of their past, are on the move once 
 more in a revolution that, for extent, variety, depth, 
 swiftness, and sobriety, is unparalleled in history. It 
 has been a change in government by which a foreign 
 dynasty, upheld by force for two centuries and a half, 
 has been replaced by a republic. This feat has been 
 accomplished with less shedding of blood than accom- 
 panied single battles of the Civil War in America. 
 
 Educational Upheaval. It has meant the most 
 amazing educational reformation in history. A system 
 of schools that was well established when Abraham went 
 out of Ur in Chaldees has been abandoned. The Chinese 
 have thrown over the old learning, methods, text-books, 
 subject-matter, examinations, theory. They have begun 
 again from the beginning. In one generation they must 
 make the transition from the oldest to the most modern 
 theories in educational science. They cannot make it 
 successfully without help. 
 
THE CHANCE IN CHINA 143 
 
 Social Changes. It has meant a revolution in social 
 custom. For the first time, women as well as men are 
 to be admitted to the institutions of higher learning. 
 Foot-binding has been discredited and prohibited by the 
 government. Marriage customs are in process of chan- 
 ging. Judicial procedures are being overhauled. The 
 whole system of criminal jurisprudence has been altered. 
 The wearing of the cue, that distinct badge of the 
 Chinaman, has been abandoned. European dress is 
 superseding the old Chinese costume. The Chinese New 
 Year is set aside for the first of January. In his travel 
 and amusements, in his social engagements and his 
 schools, in his marriage and in his funeral customs, the 
 Chinese is definitely committed to a policy of bringing 
 himself into harmony with the rest of the world. 
 
 The Industrial Revolution. It has meant a revo- 
 lution in industry. Within one brief generation one- 
 fourth of the human race will be transferred from the 
 age-long method of hand production to the new factory 
 system. Its water-power will be harnessed to the service 
 of factories, smelters will be begun, steel-mills opened, 
 flouring-mills established. The cotton which is raised in 
 China will be there woven into cotton cloth. Silk-mills 
 will take the place of the old hand-looms. Nor does one 
 need to put this in the future tense. The process is 
 already begun. When one considers that within the 
 bounds of the Chinese Empire is gathered a most 
 numerous, hardy, and industrious people, trained through 
 long centuries to unremitting toil, and gifted with a 
 genius for commercial affairs, the stupendous issues at 
 stake are clearly evident. China has a superlative quality 
 
 K 
 
i 4 4 FOLLOWING THE SUNRISE 
 
 and quantity of coal, oil, and iron, the triad on which 
 industrial supremacy is built. Her entrance into the 
 fields of modern industrial organization, with the devel- 
 opment of her water and electrical power, means much 
 to the world for good or for ill. 
 
 Urgency of the Crisis. All these revolutionary 
 changes must be accomplished \yithin the space of one 
 generation. Said the Chinese Commissioner at Edin- 
 burgh : " My nation is a people which has broken with 
 its past. We are like a crystal in solution. We shall re- 
 crystallize." As has been said: " If the Classical Revival, 
 the Italian Renaissance, the Protestant Reformation, the 
 French and American Revolutions, and the modern era 
 of machine production be conceived of as operating at the 
 same place and time upon a single people, one may gain 
 some faint conception of the magnitude of the revolution 
 now taking place in China." The land, the people, the 
 present crisis, make China the focal point in the interest 
 of the mission forces of to-day. The aim of the present 
 chapter will be to trace the part played by Baptists in 
 the planting of Christianity in China, to note the present- 
 day opportunities, and to indicate the pressing needs of 
 that part of the work committed to their hands. 
 
 Pioneer Missionary Endeavor. Baptists were not 
 the first to enter China. In 1807, Robert Morrison, the 
 pioneer to China, was sent out by the London Missionary 
 Society. While yet in England he had begun work on 
 the Chinese language by copying the Chinese manuscript 
 in the British Museum. The ships of the British East 
 India Company would not sell passage to a missionary, 
 so Morrison was forced to go to China by way of New 
 
THE CHANCE IN CHINA 145 
 
 York. When he reached China he was not allowed to 
 land on the mainland, or to do any except secret mis- 
 sionary work. He became a translator in the factory of 
 the East India Company, located outside Canton, and was 
 virtually a prisoner in his own house. Here he worked 
 untiringly on a dictionary and translation of the Bible. 
 In 1814 the first copies of the Chinese New Testament 
 left the press. And in May of the same year, near the 
 seashore, beside a spring which issued from the foot of 
 a high mountain, the Chinese printer, Tsa Aku, who had 
 helped Morrison to print the New Testament, was bap- 
 tized. 
 
 Meager First-Fruits. When Morrison died in 1834, 
 after a life of heroic self-devotion, there were but three 
 Protestant Christians in China. The Bible had been 
 translated by the help of two Chinamen who had been 
 obliged to work in secret, hidden behind piles of mer- 
 chandise in the Canton warehouse of the East India Com- 
 pany. If detected they would themselves have suffered 
 death by horribly cruel punishment. 
 
 In the years between 1829 and 1834, the American 
 Congregationalists sent out Elijah C. Bridgman, David 
 Abeel, and Peter Parker, the first medical missionary, to 
 establish a precarious footing in Canton. All missionary 
 work was interrupted by the opium war, and not resumed 
 until the treaty of 1840 won for the missionaries the 
 right to reside and to teach in the five treaty ports. " The 
 same war," says Dr. Robert Speer, " which fastened the 
 opium curse on China, opened the country to the mis- 
 sionary and set on foot the vast movement of the Tai 
 Ping Rebellion." 
 
146 FOLLOWING THE SUNRISE 
 
 Tremendous Obstacles to Overcome. Doctor 
 Milne, the coadjutor of Morrison, has said of the diffi- 
 culties of learning the Chinese language, that it was a 
 work for men with " bodies of brass, lungs of steel, heads 
 of oak, hands of spring steel, eyes of eagles, hearts of 
 apostles, memories of angels, and lives of Methuselah." 
 But great as were these difficulties, the moral and spir- 
 itual obstacles were even greater. When Morrison died 
 the prospects for any successful outcome of the enter- 
 prise to which he had devoted his life were dark indeed. 
 To unabated intolerance and contempt on the part of the 
 Chinese, exclusion and fanaticism and official arrogance 
 without parallel, were added uneven and meager support, 
 a force never sufficient for the task put upon it, and the 
 disheartening apathy of the Church at home. Three 
 helpers had come to Morrison, but these had either died 
 or withdrawn, so that in 1829 he was absolutely alone. 
 It is to the period which immediately followed the open- 
 ing up of the treaty ports that the work of American 
 Baptists, like that of the Presbyterians, Methodists, and 
 Church of England, belongs. 
 
 Baptist Work Begun in Siam. The story of Amer- 
 ican Baptist missionary work in China, strangely enough, 
 does not begin in China, but in Siam, where it is inter- 
 woven with the story of missions in Burma. Chinese im- 
 migrants had been going into Siam in increasing streams 
 for decades, attracted by the rich resources and sparse 
 population of the land. Even to this day Siam has a 
 population of only six million people in a territory 
 larger than Germany ; hence Siam does not feel the pres- 
 sure of life as do many oriental nations. 
 
THE CI IANCE IN CHINA 147 
 
 Circumstances of Siam's Opening. It was Ann 
 
 Hasseltine Judson, the heroine of Burma, who first called 
 the attention of Baptists to Siam. She found time in her 
 brief life of unsurpassed toil and suffering to learn 
 enough of the language from an immigrant Siamese to 
 translate the Gospel of Matthew into Siamese. Then the 
 very ship which brought the Siamese twins to the United 
 States brought also an appeal to American churches to 
 enter Siam. The Congregationalists responded first in a 
 mission that seemed a failure, but really had long, long 
 influence, for it gave Siam a tutor to the Crown Prince, 
 who made him the first progressive monarch of the Far 
 East, Chulalongkorn, the steadfast friend of missions. 
 
 Doctor Jones Goes to Siam. The first Baptist mis- 
 sionary who entered Siam was John Taylor Jones, of 
 Moulmein, Burma. During his missionary service in 
 Moulmein he had become interested in an interior tribe 
 called the Talains, among whom no work had yet been 
 done. While attempting to learn their language, he 
 found that they were very numerous in Siam, where they 
 could be more easily reached through the Siamese lan- 
 guage. Those were the days of pioneer experimentation 
 in missions. So Doctor Jones light-heartedly set out for 
 Bangkok, and there began in earnest the study of Siamese. 
 He hoped by this means to reach the Talain people scat- 
 tered throughout Burma and Siam, who had no written 
 language. Doctor Jones was another in the long roll of 
 Baptist missionaries who have been distinguished in the 
 translation of the Bible. In 1843 he had completed his 
 translation of the New Testament into Siamese, and 
 as an interpreter had rendered valuable services to the 
 
148 FOLLOWING THE SUNRISE 
 
 government of Siam and to the English and American 
 ambassadors in their treaty negotiations. 
 
 William Dean Sent to the Chinese. While Doctor 
 Jones during his service in Bangkok had come into con- 
 tact with Chinese immigrants, it was William Dean who 
 was sent out as the first American Baptist missionary to 
 the Chinese, under instructions to proceed to Bangkok 
 and there begin his study of the Chinese language. At 
 that time entrance into China was so difficult, and a foot- 
 hold there so precarious, that it seemed to the Board that 
 Siam offered the best door of entrance into China. 
 
 Adventure with Pirates. It was a notable group 
 of missionaries that sailed from Boston on the good ship 
 " Cashmere," July 3, 1834. In addition to the Deans, 
 there were the Wades, with the two Karen Christians 
 who had accompanied Mr. Wade in his wonderful meet- 
 ings throughout the country; the Howards, the Vintons, 
 the Osgoods, the Comstocks, all bound for Burma. At 
 Moulmein, where the Burmese missionaries left the ship, 
 a frail little six-year-old boy was brought on board and 
 entrusted to the Deans as far as Singapore. This was 
 George Dana Boardman, later one of the best loved and 
 most distinguished ministers of the Baptist denomina- 
 tion. He was a son of George Dana Boardman, the asso- 
 ciate of Adoniram Judson. Those were perilous days. 
 The Deans, after a few weeks' delay in Singapore, took 
 the little fellow in a Chinese boat to put him aboard the 
 " Cashmere," which was about to sail for the United 
 States. On the way, when ten miles from shore and five 
 miles from the ship, they were attacked, while alone and 
 unarmed, by fierce Malay pirates. Mr. Jones was thrown 
 
THE CHANCE IN CHINA 149 
 
 into the water and nearly drowned, and both he and Mr. 
 Dean received numerous spear-thrusts. But the child, 
 hiding under the seat of the boat, was unharmed. 
 
 First Protestant Church in Siam. The work among 
 the Chinese had already had its small beginnings when 
 William Dean arrived in Bangkok. Among the little com- 
 pany who had been coming to Doctor Jones' house for in- 
 struction, was a Christian Chinese convert and a little 
 band of inquirers. These became a nucleus of the first 
 Protestant church in Siam, organized by Mr. Dean in 
 1837. During his ministry in Siam Mr. Dean organized 
 five Chinese churches, and baptized about five hundred 
 Chinese disciples, a larger number probably than were 
 gathered in during the same period in all China. Many 
 of these emigrants, upon their return to the mother coun- 
 try, became obscure sowers of the seed of the gospel, 
 whose abundant harvest we are witnessing in our own 
 times. 
 
 Echoes of an Old Dispute. As soon as the signing 
 of the treaty in 1842 threw open the five treaty ports to 
 missionary effort, the Baptist mission was planted on the 
 mainland of China. Mr. Dean moved up to Hongkong 
 from Siam, and John L. Shuck and Issacher Roberts, 
 from the settlement of Macao, where they had gathered a 
 tiny church, the first Baptist church of China. The com- 
 ment of an early historian casts an amusing side light 
 upon the distance we have come from those early days of 
 uncompromising and sometimes prickly standing up for 
 opinion. It seems that in 1847 Mr. Roberts had made a 
 vain effort to unite a little church in Canton, founded by 
 Mr. Shuck, with a church of three members which he 
 
 / 
 
ISO FOLLOWING THE SUNRISE 
 
 himself had organized. Because Mr. Shuck had been, in 
 1845, the only one of the Baptist missionaries in China to 
 cast his lot with the Southern Baptist Convention, this 
 very sensible proposal of Mr. Roberts was bitterly opposed 
 and defeated. The historian solemnly, and with a wise 
 shake of the head, thus comments : 
 
 He seems not to have considered that only one 
 w r ronged and oppressed Baptist is sufficient to commence 
 pulling down a church, and so making no end of noise 
 and dust. Dear reader, harken to the voice of experi- 
 ence. 
 
 Thank God, we do not live in those dear old days. 
 
 John L. Shuck Enlists. It was this same gallant 
 soidier of Christ, John L. Shuck, about whom the follow- 
 ing story is told: At the close of a missionary meeting, 
 when the deacons were counting the offering, they found 
 with the coins and bills a card on which was written one 
 word : " Myself." " Who put this in ? " asked one. " Oh, 
 a young man back in the congregation/' was the answer. 
 But this young man was destined to be one of the noblest 
 soldiers of the Cross sent into China by the Baptists of 
 the South. 
 
 Beginnings in Kwangtung. The province in which 
 the Baptists had now established their mission was 
 Kwangtung. Here, in the territory about as large as 
 Oregon, lives a population as numerous as that of France. 
 From this province come most of the immigrants to the 
 United States; the Cantonese, sailors, adventurers, mer- 
 chants, traders — restless and democratic. It was not until 
 after the war of 1857 that the mission was transferred to 
 
OX THE MISSION COMPOUND AT SWATOW 
 
 CHINESE BIBLE-WOMEN AND MISSIONARY 
 
THE CHANCE IN CHINA 151 
 
 Swatow, then for the first time thrown open to foreign 
 trade and residence. Here in Swatow the Ashmores, 
 Johnsons, and Partridges addressed themselves to the 
 task of laying deep foundations for the present wonder- 
 ful center of the South China Mission. The story of 
 Swatow is another illustration of how one man sows and 
 another reaps. The Rhenish and Basel missions of Ger- 
 many had entered Kwangtung in 1847. One of their 
 great men had made a heroic and persistent attempt to 
 establish a station there and had been repulsed by the 
 insolence and contempt of the people. Yet, in this very 
 region, William Ashmore, of the Baptist, and William C. 
 Burns, of the English Presbyterian mission, were to found 
 one of the great Christian centers in China. 
 
 Troublous Days for the Missionaries. The first 
 twenty years after the opening of the five treaty ports 
 were calculated to test the fiber of the missionaries. 
 Everywhere they were surrounded by opposition and mis- 
 understanding, by the covert threatenings of politicians, 
 the anti-foreign feeling of the people, the constant pres- 
 ence of war. For fifteen years the Tai Ping Rebellion 
 devastated the empire, interrupting mission work alto- 
 gether for long periods. Baptist missionaries were close 
 to the springs of this most terrible civil war in history, 
 a war in which whole provinces were made deserts, and 
 during which fifty millions of people perished. One can 
 understand neither the past nor the present of Chinese 
 missions without taking account of the Tai Ping Rebel- 
 lion, so long misunderstood and belittled. 
 
 Victorious March of the Tai Pings. Sweeping out 
 of the South came the terrible iconoclasts, breaking up 
 
152 FOLLOWING THE SUNRISE 
 
 idols, throwing them into the rivers, conquering all before 
 them, until they had taken their victorious army to Nan- 
 king, the ancient capital of the nation. They were never 
 checked until the government forces were drilled and 
 officered by an American, General Ward ; nor conquered, 
 except by the genius of General Charles G. Gordon, the 
 hero of Khartoum. Says Dr. W. A. P. Martin : " Had 
 foreign powers promptly recognized the Tai Ping chief, 
 might it not have shortened a chapter of horrors that 
 dragged on for fifteen years and caused the loss of fifty 
 millions of human lives ? Is it not probable that the new 
 power would have shown more aptitude than did the old 
 one for the assimilation of new ideas?''* 
 
 An Unrealized Possibility. Many of the best in- 
 formed observers were of the opinion that in the Tai 
 Ping Rebellion were great possibilities for the Christiani- 
 zation of China, unrealized because the so-called Christian 
 nations were not ready when the crisis came. 
 
 It was the day of all days for the evangelization of 
 China. God seemed to stay the sun in the heavens to pro- 
 long it, but it passed at last. The shadows fell again 
 across the land, and in the dark the temples rose, and 
 once more the idols came back and looked down on their 
 worshipers, and the Christian church, barring here and 
 there some eager soul, who felt the anguish of it all, slept 
 content, not knowing what the day was that had gone. 
 — Robert E. Speer. 
 
 Issacher Roberts, First Missionary to Lepers. Dur- 
 ing the entire twenty years preceding the collapse of the 
 
 * Cycle of Cathay, p. 14. 
 
THE CHANCE IN CHINA 153 
 
 Tai Ping Rebellion in 1865, the whole nation had been 
 kept in a constant whirl of excitement and terror which 
 made the prosecution of missionary work difficult or im- 
 possible. One of the picturesque figures of these early 
 years was the Issacher Roberts who has already been 
 mentioned in connection with the Tai Ping Rebellion. 
 He gave his own property to create the fund which sent 
 him out in 1836. He worked at his trade of saddlery to 
 support himself while in Macao, and was probably the 
 first missionary in China to begin Christian work among 
 the lepers, as he was the first to pay with his own life the 
 price of such ministry. For in 1866 he returned to his 
 country, himself a leper, to die. 
 
 Second Center Opened Among the Hakkas. It 
 was not until 1882 that the second center in the South 
 China Mission was opened among the Hakkas in the hill- 
 country. These Hakkas are an immigrant people speak- 
 ing a different dialect from that of Swatow. They are a 
 powerful people, of strong intellectual capacity, showing 
 an unusual passion for education. Their women have 
 never bound their feet. The vicissitudes which have de- 
 layed the pioneer work among this people are shown in the 
 simple statement that out of twenty missionaries assigned 
 to the Hakkas sixteen have died or been compelled to 
 retire for ill-health, so that for years the burden of the 
 work rested on one family, the Whitmans. The last five 
 years have seen the determined reenforcement of this 
 field. In 1911 the Missionary Conference of South China 
 urged upon the Society to give a paramount place to the 
 needs of the Hakka Chinese. Little has been done up to 
 this time to carry out this recommendation. 
 
154 FOLLOWING THE SUNRISE 
 
 Original Contribution to the Science of Missions. 
 
 Miss Adele Field was the first missionary to train and 
 employ Bible-women, a form of service so fruitful that it 
 has been caught up and developed by the missionaries of 
 every denomination in the mission fields of the world. 
 Like all great inventions, it is so simple that we wonder 
 why every one did not think of it. Miss Field's practice 
 was to gather together groups of Christian Chinese 
 women to teach them some simple gospel truth, and 
 to send them out to teach this in the homes of the com- 
 munity, wherever a door was open to them. When they 
 returned, she patiently taught another lesson, and sent 
 them out again. This simple method of hers marks the 
 call of a new regiment into the army of mission work. 
 It is recognized to-day that the Bible-woman is one of 
 the most essential and efficient factors in the spread of 
 Christianity in any country. 
 
 Beginnings of the East China Mission. The sec- 
 ond field to be entered was East China. All the stations 
 but Nanking and Shanghai are located in Chekiang, the 
 smallest and most eastern province of China, with a 
 population of eleven millions in a territory no larger than 
 that of Ohio. This busy province, with its rich commer- 
 cial cities, its hills and mountains, its fertile valleys, and 
 many rivers, is one of the richest in the Empire, and con- 
 tains Hangchow, the ancient capital of the country during 
 the Sung dynasty. In this province many missionaries 
 from many lands and churches are working together, and 
 some might feel that the Baptists were not really needed. 
 " What? Three hundred missionaries in one province? " 
 Yes, but that only means one missionary to thirty thou- 
 
THE CHANCE IN CHINA 155 
 
 sand people. In America it would take twenty-seven 
 thousand Protestant ministers to look after the eleven 
 million, five hundred thousand people, besides all the 
 other church workers and the Catholic priests. So, per- 
 haps, the modest Baptist contingent of fifty missionaries, 
 more or less, does not overcrowd the situation. Here are 
 Ningpo, and Shaohsing, and Kinhwa, and Huchow, and 
 Hangchow, all great cities, centers of influence, not only 
 of this province, but of the entire country. In the ad- 
 jacent provinces of Kiangsu there are stations in Shanghai 
 and Nanking, the " New York " and " Boston " of China. 
 Work in these two East China provinces was opened by 
 the first Baptist medical missionary to China, D. J. Mac- 
 Gowan, M.D., who opened a hospital at Ningpo in 1843, 
 and did for this part of China the same sort of work that 
 Dr. Peter Parker had done in Canton. His cures and 
 operations seemed nothing less than miraculous to the 
 Chinese. Notable names of the East China Mission are 
 >he Goddards, the Knowltons, and the Jenkinses. Doctor 
 Goddard's translation of the New Testament in the 
 vernacular of the common people was published in 
 1872 by the American and Foreign Bible Society. 
 
 Beginnings in West China. It was forty years after 
 the opening of the work before a third field, West China, 
 was added to Baptist missions. On the western edge of the 
 Empire lies the Empire State, Szechuan (Four Rivers), 
 the largest and most populous province of the republic, 
 with an area greater than that of California, and a popu- 
 lation of sixty-eight millions. Here is an imperial land 
 of mountains and streams and fruitful valleys, of great 
 mineral wealth, with an industrious, ambitious, and pro- 
 
156 FOLLOWING THE SUNRISE 
 
 gressive people whose standard of living has never been 
 reduced to that of the crowded East and South. The 
 recent revolution began in Szechuan, and here is one of 
 the centers for all forward-looking movements. 
 
 When our first missionary entered Szechuan in 1884, it 
 was really primitive pioneer territory " three months up 
 the river." The missionaries assumed Chinese dress and 
 met narrow escapes at the hands of Chinese mobs before 
 they could plant the mission at Suifu. " I went to find 
 a heathen, I found a brother," said one of them on his 
 first furlough. 
 
 Work Interrupted by Anti-Foreign Riots. Stations 
 have been established at Suifu (1889) ; Kiatingfu (1894) ; 
 Yachowfu (1894); Ningyuanfu (1905); and Chengtu 
 (1909). The first bitter prejudice of the people seemed 
 softened, when the terrible riots of 1895 made it neces- 
 sary for all the missionaries in Szechuan to flee for their 
 lives, and broke up all missionary work for a year. The 
 work was again beginning to thrive, when came the 
 Boxer uprising. All missionaries were ordered to leave. 
 When they returned after the storm had calmed, they 
 were rejoiced to find that the little Christian community 
 had come through the terrible ordeal unscathed, faithful 
 unto death. 
 
 Central China Mission. The last of the quadrilat- 
 eral of missions to be formed is the Central China Mission, 
 located in the very ganglion of industrial China, in the 
 province of Hupeh. Ocean steamers can come six hun- 
 dred miles up the Yangtse to Hanyang, Hankow, and 
 Wuchang, the three centers of China's new industrial 
 civilization. Here are the government iron and steel- 
 

 
 
 1 RfiHB 1 m. 
 L ^Bi frag 
 
 
 lipf 
 
 jPT^ajSHV ^ ! yjflKaHM|^B > V 
 
 MTSSTON ARIES TRAVELING TN WEST CHINA 
 
 A MORNING CONGREGATfON AT HANYANG 
 
THE CHANCE IN CHINA 157 
 
 mills, the arsenal and gun-works, the smokeless-powder 
 factories, the brick-kilns and rolling-mills, the water- 
 front, the docks with the warships of many nations at 
 anchor. It was not until 1893 that Rev. Joseph S. Adams 
 removed from the East China Mission to Hanyang. After 
 conference with representatives of other denominations, 
 there was assigned to the mission a territory a hundred 
 and fifty miles long and one hundred miles wide, contain- 
 ing a population of five millions. 
 
 Fruits of Labors. In these four fields the mission- 
 aries have been building up with infinite care and patience 
 a Chinese Christian Church. What are the fruits of their 
 labors? In 1862, after twenty-six years, there were 
 ninety-nine Chinese Baptist church-members connected 
 with the missions of Northern Baptists. Twenty years 
 later the number had risen to one thousand and eighty- 
 two. In 1902, there were two thousand, eight hundred 
 and thirty-nine. Ten years later, in 1912, there were 
 numbered in these Chinese Baptist churches, six thou- 
 sand and seventy-one members. This shows a larger 
 numerical gain in the last ten years than in the preceding 
 twenty. The contributions of the same Chinese Baptist 
 churches show an equally encouraging increase. In 1862, 
 members of Chinese churches connected with the mission, 
 gave $59.56, or sixty cents each. In 1882 the aggregate 
 was $778.79, or seventy-two cents per capita. In 1902 
 the contributions were $2,987, or one dollar and five 
 cents per capita. In 1912 the amount was $8,167, or one 
 dollar and thirty-four cents per capita. 
 
 Comparison with Work of Other Denominations. 
 While the gains are both full of encouragement and an 
 
158 FOLLOWING THE SUNRISE 
 
 evidence of the thorough work done by a widely scattered 
 and often depleted band of missionaries, yet there is 
 another side to the question that ought not to be lost sight 
 of. Three other denominations doing missionary work 
 in the same period and under similar conditions can show 
 results even more encouraging. The Congregationalists 
 entered the field eleven years l^ter than the Northern 
 Baptists, and had, in 1911, eleven thousand members, as 
 against five thousand, two hundred and fifteen. The 
 Presbyterians, entering ten years later, had twenty- 
 one thousand, three hundred and nine members; the 
 Methodists, thirty thousand, one hundred and ninety-one. 
 The missionary forces of the four denominations in 1911 
 were : Northern Baptists, one hundred and twenty-three ; 
 Congregationalists, one hundred and thirteen ; Methodists, 
 two hundred and forty-one ; and Presbyterians, two hun- 
 dred and seventy-four. If we compare the adherents in 
 each case, the Christian community ministered to by these 
 four missions, and not merely the church-membership, we 
 shall have, perhaps, a fairer comparison. The Baptist 
 constituency numbers thirteen thousand, eight hundred 
 and twenty-eight; the Congregationalists, thirteen thou- 
 sand, nine hundred and twenty-seven; the Methodists, 
 fifty-three thousand, three hundred and thirteen; the 
 Presbyterians, sixty-seven thousand, nine hundred and 
 thirty-nine.* 
 
 Education an Aid to Evangelism. Can we discover 
 any reason for the more bountiful harvests enjoyed by 
 the brethren of other churches? In some cases their 
 
 * See World Atlas Christian Missions, p. 87. 
 
THE CHANCE IN CHINA 
 
 iS9 
 
 work has been more centralized and less scattered than 
 that of the Baptists; in some cases, perhaps, better 
 equipped and more adequately supported. But in regard 
 to the two denominations having the greatest accessions, 
 there has been a difference in emphasis. The Presby- 
 
 1862 1872 18.82 18^92 19J)2 1912 
 
 lU 1111111111111111111.1111111111111111111.111111111 Jlu 
 
 6(HPerMember 
 
 72<rPer Member 
 
 $10 5 Per Member 
 
 $1.34 Vet Member 
 
 Increase in Gifts of Chinese Baptist Christians 
 
 L 
 
160 FOLLOWING THE SUNRISE 
 
 terian Church, by its early realization of the necessity for 
 well-equipped, adequately manned schools of high grade, 
 has been able to raise up able leaders among the Chinese 
 themselves. It has worked on the theory that the might- 
 iest agent of all evangelization is, in the long run, Chris- 
 tian education. Foregoing the hopes of immediate re- 
 turns, the missionaries sought to multiply their powers a 
 hundredfold in the lives of pupils to whom they had 
 given the best, highest, most scientific, and thorough 
 Christian training possible. The results of this policy 
 seem to prove its wisdom. Out of these splendid schools 
 have come the men who are winning China for Christ. 
 Three of the seven Christian men holding cabinet posi- 
 tions in the Chinese Government are the sons of Chris- 
 tian pastors, the products of missionary colleges. One 
 Presbyterian school, that of Doctor Mateer, turned out 
 almost every graduate to become a Christian leader, and 
 furnished thirteen Christian professors for the first im- 
 perial universities to be organized. It was in the Chris- 
 tian college of Shantung that the remarkable movement! 
 began under the Rev. Ting Li Mei in 1909, in which one- 
 third of the student body turned their backs on official 
 preferment, distinction, and large salaries, and volun- 
 teered for the gospel ministry. Since then the number of 
 groups of such volunteers has risen to one hundred and 
 four. And two hundred and fifty new men volunteered 
 during 1912. The leaders of New China to-day are the 
 products of Christian education. The denominations 
 which led in education are leading the nation to-day. 
 
 Baptist Educational Ideals. Baptists, on the con- 
 trary, for many years laid their stress upon evangelism. 
 
THE CHANCE IN CHINA 161 
 
 Such schools as were established were small and poorly 
 equipped. " The primary purpose/' said they, " in the 
 establishment of schools has been the education of the 
 children from Christian homes in order to develop an 
 intelligent Christian community, able to read and to use 
 the Scriptures." The fruit of this policy was failure to 
 develop strong leaders among the Chinese and limitation 
 of the growth of the mission to the numbers who could be 
 influenced by the direct evangelistic labors of the mis- 
 sionaries with such helpers as they could train. Happily, 
 there have never been wanting Baptist missionaries who 
 clearly saw the inevitable weakness and immaturity that 
 must continue in the church whose leaders were men of 
 little education and capacity. In the face of indifferent 
 support on the part of the denomination, they have built 
 up schools that are the nuclei of the splendid system that 
 is to be. 
 
 Methodist Emphasis on Woman's Work. The 
 Methodist Church, while emphasizing higher education 
 in common with the Presbyterian, has laid particular 
 stress on the development of its work for women. Their 
 missionary bishops were among the first to discover that 
 the key to the situation in China is in the hands of the 
 women. When Bishop Bashford found, in his tour 
 among the churches, that the women members of the 
 church were only one-tenth as numerous as were the men, 
 he at once began a campaign to secure women evangelistic 
 missionaries, the establishment of training schools for 
 Bible-women, and of schools of higher education for girls. 
 This church was the first to realize the importance of the 
 trained Chinese woman physician. The four pioneer 
 
162 FOLLOWING THE SUNRISE 
 
 women physicians among the Chinese, Hu King Eng, Ida 
 Kahn, Mary Stone, Li Bi Cu, were all girls sent to 
 America to receive the most thorough college and medical 
 training, and then appointed as full medical missionaries 
 under the Methodist Woman's Board. 
 
 This enlightened policy of giving full rank and complete 
 responsibility and authority to properly equipped Chinese 
 women has given the Methodist Church a position of 
 leadership in this field. The hospitals presided over by 
 these women, the nurses' training schools which they have 
 developed, the system of village itineration and evangel- 
 ization which they have organized, are great factors in the 
 ever- widening spread of Christian truth in the community 
 served by the Methodist Church. Taking up the idea of 
 the training of Bible-women, the Methodists developed it 
 until they had well-organized schools where women might 
 receive a thorough training extending over months or 
 years to fit them to become real leaders among their own 
 people. This policy enormously increases the power of the 
 individual missionary to reach thousands whom her own 
 personal message could never touch. At first it seems 
 much slower and less rewarding than the policy of per- 
 sonal itinerating and evangelizing; but the dozen girls 
 into whom a missionary has poured her life, so that they 
 in turn are filled with the spirit of Christ, can do, not 
 twelve, but a hundred times as effective work. More and 
 more the native agency must be emphasized, the foreign 
 missionary become the leader, inspirer, and servant of 
 those whose increase means his own decrease. 
 
 Educational Opportunity in Szechuan. In West 
 China the Baptists are facing an educational opportunity 
 
THE CHANCE IN CHINA 163 
 
 unexcelled in the mission fields of the world. Here, in 
 a territory as large as France, with a population even 
 larger, the government educational scheme is not strong, 
 and Christian schools may take the field. Most of the 
 denominations at work in the province have united in one 
 system of schools, with one course of study, under one 
 superintendent, whose salary is paid jointly. This unified 
 system of primary and secondary schools is to be crowned 
 by the West China Union University at Chengtu, the 
 capital. The university is already organized, is teaching 
 its first pupils; but permanent buildings are yet to be 
 erected. Baptist missionaries are represented on the fac- 
 ulty. The project includes the raising of a half-million 
 dollars for buildings and endowment, of which the Bap- 
 tists are expected to furnish one-fifth. There are to be 
 normal training schools for the training of both men and 
 women teachers, a medical school, and it is hoped, ulti- 
 mately, a union theological seminary affiliated with the 
 university. 
 
 Other Union Schools. Another big educational ad- 
 vance is the Union Girls' School in Hangchow, in which 
 the Baptist Woman's Society unites with the Presbyte- 
 rians, North and South, to form a magnificent girls' 
 school that will ultimately become a woman's college. 
 In East China there is a general movement for union 
 work in education. A commission has been appointed, 
 consisting of two members from each of the larger mis- 
 sion bodies at work in the province. It is proposed to 
 affiliate all schools with the University of Nanking, and 
 to correlate all educational work so as to cut out waste 
 and duplication and also to strengthen existing schools. 
 
164 FOLLOWING THE SUNRISE 
 
 In Ningpo the Baptists, Presbyterians, and English 
 Methodists are considering union work. The Theological 
 Seminary and College at Shanghai represents union be- 
 tween Baptists of the North and South — surely a sensible 
 step. In this enlarged and strengthened seminary the 
 men who are to be the preachers and evangelists of the 
 future are being trained. Students in the college and 
 seminary are already entering into social service. The 
 seminary and college have the same president, Dr. F. 
 J. White, who is laying the foundations of a first-class 
 Baptist university. 
 
 A Notable Chinese Christian. Tong Tsing En, the 
 Chinese dean of the seminary, is the notable man who 
 represented Chinese Baptists at Edinburgh.* Twenty 
 years ago a Baptist missionary befriended a poor boy, 
 and started him on the road to an education. He is now 
 this man of weight and influence, both through his wri- 
 tings and his public addresses. He is a foremost member 
 of the national Executive Committee of the Young Men's 
 Christian Association. Professor Tong has had on his 
 heart the needs of adult illiterates, to which class a 
 majority of the Chinese belong. For their use he has 
 prepared a primer and nine little volumes on hygiene, 
 ethics, farming, physical geography, reform of customs, 
 the country, the relations of man, etc. By a wonderfully 
 ingenious adaptation he has made it possible to do this, 
 using only six hundred characters instead of the usual 
 
 * World Missionary Conference of 1910 in which representa- 
 tives of the Protestant Mission Boards met in a series of meet- 
 ings which have been called the most momentous gathering of 
 Christians since the day of Pentecost. (See Gairdner, "Echoes 
 from Edinburgh, 1910.") 
 
YATES HALL, SHANGHAI BAPTIST COLLEGE 
 
 CHINESE MEDICAL STUDENTS AT NANKING 
 
THE CHANCE IN CHINA 165 
 
 three thousand or more. This simplified reading system 
 makes it possible for adults to learn to read in a year's 
 course what would require a long period of training by 
 the old methods. Four of the books are already pub- 
 lished. Mr. Tong is pushing the organization of eve- 
 ning classes for both men and women. This one man of 
 national influence is worth all the money ever expended 
 by the Baptists in China. 
 
 Work Among Pastors' Wives. As most of the 
 students are married it is possible to do an important 
 work in training their wives, who, as pastors' wives, will 
 be women of influence in their communities. Lessons in 
 the care and feeding of children, and in home nursing and 
 sanitation are given, along with simple Bible study and 
 preparation for Sunday-school work. Mrs. Mabee re- 
 cently appealed to women in the homeland to supply 
 soap, talcum powder, gauze, absorbent cotton, and the 
 like, to use in teaching these women. 
 
 Ashmore Theological Seminary. The other theo- 
 logical school is located at Swatow. It is a memorial to 
 that apostolic missionary, William Ashmore, Sr. The 
 splendid building and the land were both the gifts of 
 Doctor Ashmore's family. " He, being dead, yet speak- 
 eth" in the work that was dearest to his heart, the prep- 
 aration of men to preach the gospel. Recently fifteen 
 men from the seminary started out for a ten days' evan- 
 gelistic campaign. They divided into three bands and 
 went through hundreds of villages, preaching and selling 
 books and speaking to thousands. Another campaign was 
 conducted in Chaochowfu, the prefectural city. The 
 party of forty-two, including seminary and academy 
 
166 FOLLOWING THE SUNRISE 
 
 students, missionaries, and colporters, was given half- fare 
 on the railway for the ride of thirty miles. Every shop 
 was visited, thousands of copies of literature sold, and 
 thousands of people stirred by the Christian speaking and 
 singing. This Salvation Army method made a great im- 
 pression, brought out a favorable editorial in the daily 
 paper, and inspired the students with the spirit of aggres- 
 sive evangelism. 
 
 Work of Chinese Evangelists. With the establish- 
 ment of the republic, opportunities for wide-spread evan- 
 gelism were opened, undreamed of as a possibility a few 
 years ago. The Chinese church itself is developing won- 
 derful leaders of this work. When Pastor Ting Li Mei, 
 who has been called the Moody of China, came to Hang- 
 chow two years ago, in one meeting over one hundred and 
 eighty persons professed conversion, and fifty students 
 dedicated themselves to the ministry. A woman evan- 
 gelist of apostolic fervor and beauty of character is Miss 
 Dora Yu. She believed that God had called her to speak 
 for him. With the shyness of a Chinese woman, in re- 
 gard to public speaking, she prayed that if this were his 
 will, God would send inquirers to her house. For some 
 time she continued to speak to the many who came to her 
 in answer to this prayer. Gradually she gained confi- 
 dence for a wider work. She speaks several Chinese dia- 
 lects and perfect English. For several years now she has 
 spoken not only among the Baptist churches, but in great 
 interdenominational meetings, to both men and women. 
 " It is marvelous," says Mr. Foster, " while woman is still 
 a chattel in China, to see a slight, little Chinese woman so 
 speak of the holiness of God and of his love in Christ that 
 
THE CHANCE IN CHINA 167 
 
 strong men break down and weep, and confess sins, and 
 make restitution, and make up old quarrels, and there- 
 after show a wholly different spirit in their living." When 
 she spoke before the boys of the boarding-school in Kit- 
 yang the entire school confessed Christ as Saviour and 
 Lord. Twenty of them desire to become preachers. 
 
 Medical Work. There are eight hospitals and five 
 dispensaries connected with Baptist missions in China, 
 and a medical staff of twenty, of whom eight are women. 
 At Hanyang, Kityang, Huchow, and Swatow, there are 
 women's hospitals, or wings of general hospitals. In 
 Swatow Dr. Anna K. Scott, now seventy-five years old, 
 is in charge of the hospital. This wonderful woman has 
 for years kept this hospital open and maintained her 
 classes for the training of Chinese nurses, when she was 
 the only physician in the hospital. Her granddaughter, 
 Dr. Mildred Scott, has now gone to her aid. There is no 
 greater need in China than the reenforcement and en- 
 largement of hospital work among women and children, 
 the most suffering and neglected classes in China. For 
 years the Josephine Bixby Hospital, at Kityang, was 
 unable to secure a woman physician ; and now there is a 
 new hospital and a trained nurse in Huchow, but no 
 physician ready. Are there not, somewhere in the United 
 States, trained medical women who will give themselves 
 to this beautiful work? 
 
 Baptists are entering into union medical work in 
 Nanking with Presbyterians, Disciples of Christ, and 
 Methodists. 
 
 Opportunity Among the Hakkas. A hospital at 
 Hopo is a pressing need. The people are so eager to have 
 
168 FOLLOWING THE SUNRISE 
 
 a hospital that they have gone about and secured contri- 
 butions of two thousand dollars (gold) toward the hos- 
 pital building. For three years now they have made their 
 appeal in vain for a physician and for a building. Bap- 
 tists cannot expect them to wait indefinitely, and must be 
 prepared either to meet the needs of this strategic center 
 of Hakka work, or to turn oyer the field to others 
 who will meet half-way this evidence of interest and 
 generosity. 
 
 Insufficiency of Equipment. When one thinks of 
 Doctor and Mrs. Lesher, of Chaoyang, both fully trained 
 physicians, trying to do medical work with neither hos- 
 pital or dispensary, of Doctor Eubank trying alone to 
 carry on the heavy hospital work at Huchow, and of 
 Doctor Scott alone for years to shoulder the burdens at 
 Swatow, the tremendous needs of the medical service 
 become apparent. One-third of the hospital expenditures 
 are now raised on the field, and the work will become 
 increasingly self-supporting, if just now it can be prop- 
 erly begun. " One physician and one evangelist cannot 
 cope successfully with a population of two millions of 
 people," says Mr. Wellwood, of West China. 
 
 A New Macedonian Call. While not one of the 
 largest Christian bodies in China, the Baptists are grow- 
 ing rapidly, and are face to face w T ith marvelous possi- 
 bilities. The converts of the Northern and Southern 
 Baptists number 13,200, and during the last three years 
 have been growing at the rate of a thousand a year. 
 These poor Chinese Christians gave more than two dol- 
 lars each in 1912 for the evangelization of China. There 
 are, all told, 278,628 Protestant Christians in China. The 
 
THE CHANCE IN CHINA 169 
 
 church is doubling once in seven years. This infant 
 church will need, for a generation, the help of the Chris- 
 tians of the West, if it is to win China for Christ. The 
 multitudes of the ignorant must be schooled, millions of 
 Bibles circulated, and the leaders trained and enlightened. 
 In her stupendous task the Chinese church, as though 
 Christ himself besought, beseeches us for Jesus' sake to 
 come over and help her. Such an opportunity can never 
 dawn again. The hour has struck for the most mo- 
 mentous advance of Christianity since Paul crossed into 
 Macedonia. Will the Church, by prayer and faith and 
 gifts of men and money, rise equal to the opportunity? 
 Or will Christ once more weep over the cities of rich 
 America as he did over Jerusalem? 
 
 Facts About China 
 
 Population 430,000,000 
 
 Number of missionaries 5J44 
 
 Number of cities and towns with resident 
 
 missionary 527 
 
 Number of cities and towns unoccupied 1,444 
 
 Percentage of cities and towns occupied 26% 
 
 Four-fifths of provinces of Kan-su, Yun-nan, Kuei-chow, and 
 Kwang-si absolutely unreached. 
 
 Within 140 miles of Canton are three counties with 10,000 
 villages, averaging 250 inhabitants, where no missionary or 
 Chinese preacher has ever set foot. 
 
 The boat population, numbering millions, is without workers. 
 
 Aboriginal tribes of the southwest, numbering 6,000,000, almost 
 wholly untouched. 
 
170 FOLLOWING THE SUNRISE 
 
 Chinese Protestant Christians 324,890 
 
 Average number of population to each mis- 
 sionary 83,000 
 
 Average number to each medical missionary 1,400,000 
 
 Medical missionaries 308 
 
 Contributions of Chinese Christians for 
 
 church work $320,900.62 
 
 Within three and one-half years 85 per cent of opium traffic 
 has been destroyed. 
 
 Three of the members of the cabinet are Christians. 
 One-fifth of the members of Parliament are Christians. 
 The China Inland Mission has 1,000 missionaries. 
 
 Baptist Educational Institutions in China 
 
 Ashmore Theological Seminary, Swatow, China. W. Ashmore, 
 D. D., president; J. M. Foster, D. D., Rev. G. H. Waters, 
 and native teachers. 
 
 The seminary is the outgrowth of the preachers' classes held 
 by the late Doctor Ashmore. The building, with its site, was a 
 gift from Doctor Ashmore and his son. About thirty are now 
 in attendance. The new building, opened in 1907, occupies a 
 commanding site overlooking the Bay of Swatow. 
 
 Swatow Woman's Bible Training School, Swatow, South China. 
 Miss Edith G. Traver and native teachers. 
 
 About forty women are trained here annually, some of whom 
 go out as Bible-women, teachers, and matrons. Wives of students 
 at the seminary will share the advantages of this school, for 
 which a new building is now being provided. 
 
 Shanghai Baptist Theological Seminary. F. J. White, D. D. 
 (American Baptist Foreign Mission Society), president; 
 Rev. E. F. Tatum, Rev. James B. Webster (Southern Bap- 
 tist Convention), and native faculty. 
 
THE CHANCE IN CHINA 17* 
 
 Rev. Horace Jenkins, D. D., for many years conducted the 
 theological school for East China at Shaohsing. In 1908 this 
 was merged into the union institution at Shanghai. The college 
 and seminary occupy twenty-seven acres of ground along the 
 Whangpoo River, just below Shanghai. 
 
 Theological Training School, Chengtu, West China. 
 
 After the death of Mr. Salquist, who had been in charge, this 
 school was removed to Chengtu, where our mission now co- 
 operates with other denominations in theological instruction. 
 
 Shanghai Baptist College. Rev. F. J. White, D. D. (American 
 Baptist Foreign Mission Society), president; F. C. Mabee, 
 M. A., C. H. Westbrook, Jr., Miss L. J. Dahl, and native 
 faculty. 
 
 This, our first college in China, graduated its first class in 1913. 
 Foundations are being laid for an institution of true scholarly 
 spirit and aim. The college occupies the same compound, and 
 has the same president as the theological seminary. 
 
 West China Union University, Chengtu, West China. Rev. J. 
 Taylor, D. S. Dye, representing the American Baptist For- 
 eign Mission Society. 
 
 The Friends Foreign Mission Association of Great Britain, 
 the Boards of the Methodist Church of Canada and the Methodist 
 Episcopal Church of the United States, and our Society cooperate 
 in this institution. The preparatory school was opened in 1909. 
 
 University of Nanking, Nanking, East China. N. W. Brown, 
 M. D., Rev. C. S. Keen, representing the American Baptist 
 Foreign Mission Society. 
 
 Methodists, Presbyterians, Disciples of Christ, and Baptists 
 cooperate in this promising institution, which has nearly five 
 hundred students. Doctor Brown is an instructor in the medical 
 department, and Mr. Keen is dean of the language school for 
 missionaries. 
 
172 FOLLOWING THE SUNRISE 
 
 South China Baptist Academy, Swatow, China. Rev. R. T. 
 Capen, principal; Rev. A. H. Page. 
 
 Work of both academic and college grades is now being de- 
 veloped on the South China field. The boys are applying them- 
 selves with intensity to the mastery of the higher branches of 
 Western learning. 
 
 Wayland Academy, Hangchow, China. P. R. Moore, principal. 
 
 Since the establishment of Wayland in 1900, it has enjoyed the 
 favor of the Chinese of Hangchow, and the sons of some of 
 the leading gentry are receiving their education there. 
 
 Munroe Academy, Suifu, China. Rev. I. B. Clark, principal; 
 C. L. Foster. 
 
 Schools of modern and Christian learning are in the first 
 stages of formation in West China; but all the missions have 
 adopted a uniform system of grading, which will lead to effective 
 and harmonious development of the school system. 
 
 Swatow Girls' School, Swatow, South China. Miss Maude E. 
 Cruff. 
 
 This high grade school has recently added a new building to 
 its equipment. It has over eighty pupils. 
 
 Hangchow Union Girls' School. Miss Mary A. Nourse, Miss 
 Martha Daisy Woods, representing the Woman's Baptist 
 Foreign Missionary Societies. 
 
 This school represents the consolidation of the three schools 
 formerly conducted by the Presbyterian Board, North, the 
 Presbyterian Board, South, and the Baptist Society, North. 
 The union was put into effect February, 1912, and the school 
 opened with an enrolment of 147. Although the aim is to do 
 only high school, normal, and college work, yet for the present 
 primary and grammar school pupils are received. Negotiations 
 
THE CHANCE IN CHINA 173 
 
 have been opened for the purchase of a new site for the school, 
 and it is expected that the initial capital will soon be required 
 for a site and school buildings. 
 
 China Baptist Publication Society, Canton, South China. R. 
 E. Chambers, D. D., Rev. Jacob Speicher, general secretaries. 
 The Society was formed in 1899 as an independent organization, 
 but its property is now owned jointly by the Foreign Mission 
 Board of the Southern Baptist Convention and the American 
 Baptist Foreign Mission Society, the press being conducted 
 under the management of a Board of Directors representing the 
 missionaries of the two societies and the Chinese constituency. 
 
 Bibliography 
 
 Broomhall, The Chinese Empire. New York, Revell, 1907. 
 
 A general and missionary survey that will give the modern 
 data by provinces. 
 
 Headland, China's New Day. Central Committee on United 
 Study of Missions, 1912. 
 A study of events that have led to its coming. 
 Brown, The Chinese Revolution. New York, Student Volunteer 
 Movement, 1912. 
 
 Burton, The Education of Women in China. New York, Revell, 
 
 1911. 
 Ross, Changing Chinese. New York, Century Company, 1912. 
 
 The conflict of oriental and Western cultures in China. 
 Cantlie, Sun Yat Sen and the Awakening of China. New York, 
 
 Revell, 1912. 
 
 Merriam, History of American Baptist Missions. Chapters XV 
 
 and XVI. 
 Missions in China. Boston, American Baptist Foreign Mission 
 
 Society, 1907. 
 
174 FOLLOWING THE SUNRISE 
 
 China Mission Year Book, 1910-1912. New York, Missionary 
 Education Movement. 
 Its chapters upon many features touched upon in this chapter 
 
 should be freely consulted. 
 
 World Missionary Conference, 1910 Reports: I, pp. 81-107, Oc- 
 cupation. Ill, pp. 64-121, 247, 252, Education. IV, pp. 
 38-72. 
 
 Speicher, The Conquest of the Cross in China. New York, 
 Revell, 1907. 
 
IN THE ISLAND EMPIRE 
 
 M 
 
SOUTHWESTERN PART OF 
 
 JAPAN Omor^ 
 
 Same Scale.as Main Map 
 
 PETERSJBOSTON 
 
 Longitude East from Greenwich 
 
CHAPTER VI 
 
 IN THE ISLAND EMPIRE 
 
 Transformation of Japan. In all the remarkable 
 features of the nineteenth century, none was more 
 unbelievably strange than the rebirth of Japan. In 
 fifty years she passed from a medieval and feudal 
 to a modern and industrial civilization; created a 
 constitutional monarchy; introduced railways, tele- 
 graph, telephone; established a postal system that 
 had a perfected free rural delivery long before we 
 attempted one in the United States; organized a pub- 
 lic school system, free and compulsory, that developed 
 a whole nation of newspaper readers in one genera- 
 tion; built up an army and navy that have fought 
 successfully two great wars, and revolutionized her 
 industrial system by the wholesale introduction of 
 steam and electricity in factory production. She 
 captured the carrying trade of the Pacific, elevated 
 herself out of isolation into a position among the 
 great world powers ; provided for the higher educa- 
 tion of her youth in government universities, some of 
 them numbering from four to nine thousand students, 
 introduced the practice of modern medicine into hos- 
 pitals, dispensaries, and training schools. In short, 
 in the space of a half-century Japan changed the em- 
 phasis or reversed the view-point in almost every 
 
 177 
 
178 FOLLOWING THE SUNRISE 
 
 feature of her national life. Yet there are those who 
 think that the Japanese are a bit inclined to be con- 
 ceited. 
 
 Perry's Expedition. Every school child to-day 
 knows of the great importance of the American ex- 
 pedition under Commodore Perry in 1853 in opening 
 Japan to intercourse with the modern world. It is 
 amusing to note the very different estimate placed 
 upon the expedition by contemporaries. The Phila- 
 delphia " Ledger " doubted whether there were money 
 in the treasury for the Administration to pursue such 
 a romantic notion. The Baltimore " Sun/' two days 
 before the sailing of the expedition, remarked : " It 
 will sail about the same time with Rufus Porter's 
 aerial ship " ; and after the sailing insisted on " aban- 
 doning this humbug, for it has become a matter of 
 ridicule abroad and at home." So little did the great 
 newspapers appreciate this great project of American 
 statesmanship. London newspapers were not more 
 discerning. The London " Times " doubted " whether 
 the Emperor of Japan would receive Commodore 
 Perry with more indignation or more contempt." The 
 London " Sun " said : " For ourselves we look for- 
 ward to the result with some such interest as we 
 might suppose would be awakened were a balloon to 
 soar off to one of the planets under the direction of 
 an experienced aeronaut." 
 
 Christianity's Part in the Process. Christianity 
 and the Christian missionary will be found wrought 
 into the very foundation of these changes. It was 
 Guido Verbeck who suggested and helped to or- 
 
IN THE ISLAND EMPIRE 179 
 
 ganize the imperial embassy which went around the 
 world in 1871. Moreover, more than half of the men 
 selected by the mikado to make this world survey 
 were former pupils of Verbeck. The first Japanese 
 dictionary on which were to be based the treaties with 
 Western government, was the monumental work of 
 another missionary, Doctor Hepburn, who was also 
 the pioneer in introducing modern medicine into 
 Japan. Of Dr. S. R. Brown it has been said, that he 
 was the teacher and inspirer of men who became the 
 teachers and inspirers of new Japan. 
 
 A Providential Preparation. In fact, back of the 
 apparently sudden opening of Japan to foreign inter- 
 course, is a long and thrilling story of providential 
 preparation. At a time, for example, when it was a 
 capital offense for a Japanese subject to emigrate, 
 and when, if a subject, either by shipwreck or acci- 
 dent, had been driven away from his native land, he 
 might never return home, there were some Japanese 
 waifs who were found in captivity to the Indians in 
 the Oregon country. They were ransomed by Chris- 
 tian men, and since they could not be returned to 
 their own home, were sent to China. Here they 
 taught the Japanese language to Dr. S. Wells Wil- 
 liams, who was thus enabled to become the interpreter 
 to Commodore Perry, when the American Navy 
 opened Japan to intercourse with the world. 
 
 An Influential Conference. It was this same Chi- 
 nese missionary, Doctor Williams, who in 1837 took 
 passage for Japan on the American ship " Morrison/' 
 in the hope of gaining entrance into that country, 
 
180 FOLLOWING THE SUNRISE 
 
 only to be driven away by the batteries in Yeddo Bay. 
 He and two chaplains of the American Navy talked 
 together in 1858 at the one Japanese port open to 
 foreigners, the Dutch Settlement at Nagasaki. After 
 this conference the two men, believing that the day 
 was about to dawn for the planting of Christianity in 
 Japan, wrote letters to their Missionary Boards in the 
 homeland, urging the sending out of missionaries to 
 Japan. As a result of these letters the five pioneer 
 missionaries were sent out to Japan: Liggins, Wil- 
 liams, Hepburn, Brown, and Verbeck. These reached 
 Japan within a few months of one another, and for 
 ten years constituted the advance guard of Christian- 
 ity. They represented the Protestant Episcopal, the 
 Presbyterian, and the Dutch Reformed churches. 
 
 Forerunners in America. An even more remark- 
 able preparation for the opening of Japan to Chris- 
 tianity was made by a group of Christian women in 
 America. A circle of women was accustomed to meet 
 to sew and pray for missions in Brookline, Massachu- 
 setts. While meeting one day at the home of Mrs. 
 William Ropes, their interest, it is said, was attracted 
 to Japan by a curiously wrought basket which had 
 been brought over in one of Mr. Ropes' ships. As 
 the women handled the delicate thing and realized 
 that the country where it was made was absolutely 
 closed to the gospel of Jesus, their hearts were drawn 
 out to pray that Japan might be opened. For years, 
 while Japan was fast closed and a price was set on 
 the head of one who should be even suspected of har- 
 boring a Christian, these far-away American women 
 
IN THE ISLAND EMPIRE 181 
 
 met regularly to pray for Japan. When they prayed 
 they gave gifts to be used in Japan when their prayers 
 should be answered. Before the little group had scat- 
 tered during the passage of the years, they had paid 
 into the treasury of the Congregational missionary 
 society, the American Board, over six hundred dol- 
 lars designated for Japan. Before the time came 
 when the Board could enter the field, this sum had 
 amounted, with interest, to four thousand, one hundred 
 and four dollars and twenty-three cents. 
 
 Baptist Pioneers. While American Baptists were 
 not among the first who sent out missionaries in 1859, 
 they had a representative among the marines on Com- 
 modore Perry's flagship in 1855, Jonathan Goble by 
 name, a real Yankee character. While he was not 
 at all the type that one would select for a pioneer 
 missionary, it was his absorbing interest in foreign 
 missions which had impelled him to join the expedi- 
 tion in the hope of gaining an opportunity to look 
 over the possibilities of Japan as a mission field. He 
 undoubtedly used his shrewd eyes to good advantage, 
 and when he returned home with the expedition he 
 took with him a Japanese sailor who had been res- 
 cued from the sea. This waif, who was later baptized 
 in Doctor Goble's home church, at Hamilton, New 
 York, was so far as is known the first convert of 
 modern Protestant missions to the Japanese. 
 
 The Services of Jonathan Goble. When we next 
 hear of him, the carpenter sailor has become Rev. 
 Jonathan Goble, and in 1860 has returned to Japan 
 with his wife as the first missionary of the American 
 
182 FOLLOWING THE SUNRISE 
 
 Baptist Free Mission Society, a body organized and 
 supported by abolitionists. Although foreigners were 
 permitted to reside in the port cities of Japan, anti- 
 foreign feeling was still very strong, and it was possi- 
 ble to do little open or aggressive Christian work. 
 Mr. Goble seems to have worked at his trade while 
 making a translation of the Gospel of Matthew into 
 colloquial Japanese, the first portion of the New Testa- 
 ment to be printed in Japan. The work was neces- 
 sarily imperfect and was circulated under difficulties, 
 and with a great deal of secrecy. Perhaps Jonathan 
 Goble will be longest remembered by his invention 
 of the jinrikisha, an institution so interwoven with 
 all our associations with Japan that it is difficult to 
 believe that it was invented a bare half-century ago by 
 an obscure American Baptist missionary. 
 
 Lost at Sea. The Southern Baptists about this 
 time sent out two men and their wives, who sailed 
 from New York in the " Edwin Forrest " and were 
 never heard from again. When the records of the 
 kingdom are made plain these sealed orders of the 
 King may be understood. Surely, they who went 
 down with the ship in some unknown sea were his 
 messengers, living or dying, and He who had accepted 
 their consecration of life could make their service not 
 in vain with the Lord. 
 
 Northern Baptists Enter the Field. In 1872, the 
 very year that the antichristian edict boards were 
 removed from the street-corners of Japan, the North- 
 ern Baptists began their Japan Mission. The Free 
 Mission, before alluded to, wound up its affairs and 
 
IN THE ISLAND EMPIRE 183 
 
 turned over its mission to the Northern Baptists, who 
 appointed Rev. Nathan Brown and Rev. Jonathan 
 Goble as their first missionaries. The latter termi- 
 nated his connection with the mission shortly after- 
 ward, so that Doctor Brown is rightly regarded as the 
 founder of Baptist work in the Empire. The life-story 
 of Nathan Brown is a romance. He was, as we have 
 seen, one of the pioneer missionaries in Assam, the 
 friend of Judson and of Miles Bronson. 
 
 Doctor Brown in Japan. To this veteran mission- 
 ary, after eighteen years in the homeland, there came 
 the call from God to go once more as a pioneer to a new 
 land and to learn an unknown tongue. Those who be- 
 lieved that his genius for language might be of service 
 in the opening years of the Japan Mission, little ex- 
 pected that this worn veteran, then sixty-six years old, 
 would live to see thirteen years of fruitful service in 
 Japan. According to the bent of his genius he gave 
 himself to the acquisition of the language with an al- 
 most uncanny ability. When it is remembered the Jap- 
 anese is regarded as perhaps the most difficult language 
 in the entire mission field, his accomplishment seems 
 little less than miraculous. As soon as his own severe 
 canons of scholarship would permit, he began to trans- 
 late and to write hymns for the Japanese as he had for 
 the Assamese. 
 
 Translation of the New Testament. The crown- 
 ing work of his life was the publication in 1879 of the 
 first translation of the entire New Testament into 
 Japanese. This version, although later superseded in 
 popular use by that of the Union Committee, has 
 
184 FOLLOWING THE SUNRISE 
 
 always held a high position among scholars. Said 
 Prof. E. W. Clement, himself a most accomplished 
 Japanese scholar: "The version does not enjoy a wide 
 circulation, but it is generally acknowledged to be 
 clearer, simpler, and more in harmony with the original 
 than is the other translation." Is it not a pity that the 
 unhappy sectarian divisions of Christendom with re- 
 gard to the translation of mooted terms should have 
 deprived the infant Japanese church of the full benefit 
 of the work of this great translator? 
 
 Death of Doctor Brown. When the old man fell 
 asleep in Yokohama in 1886, at the age of seventy- 
 nine, he was beloved by the Japanese as one of their 
 very own. Like the aged apostle John, with his ever- 
 repeated " Little children, love one another," the old 
 missionary summed up the passion of his life in one 
 reiterated prayer, carved later on his tombstone : " God 
 bless the Japanese." 
 
 Women Pioneers. Only two years after the estab- 
 lishment of the mission, the Woman's Baptist Foreign 
 Missionary Society sent out as its first missionaries 
 two women whose names are woven into the very 
 heart of the mission: Miss Clara Sands (Mrs. J. C 
 Brand) and Miss Anna H. Kidder. A few months 
 after coming to Japan Miss Kidder witnessed the 
 baptism of the first Japanese woman who is known 
 to have made confession of the Christian faith, Uchida 
 San, first of a long procession of beautiful Christian 
 women in whom lies the hope of the new Japan. 
 
 Miss Kidder's Work. Miss Kidder is one of the 
 spiritual assets of the denomination. In the history 
 
IN THE ISLAND EMPIRE 185 
 
 of the school which she founded she has had part in 
 the whole story of woman's education in Japan. It is 
 a rather interesting coincidence that the first woman 
 missionary in Japan was another Miss Kidder, Miss 
 Mary E. Kidder, who in 1869 founded the Ferris 
 Seminary for girls in Yokohama. Our Miss Kidder 
 was the founder of the Sarah Curtis Home School in 
 Tokyo, where she still lives and works. An editorial 
 appeared recently in one of the most powerful daily 
 newspapers published in Tokyo, which gives some 
 idea of the veneration with which Miss Kidder is re- 
 garded by the Japanese. The editorial was headed 
 ; ' The Incarnation of Love/' and proceeded to describe 
 an elderly foreign lady in simple dress, who for twenty 
 years had been accustomed to leave money with the 
 official in the Kanda Ward office in Tokyo, asking 
 him to distribute it among the poor. After describing 
 Miss Kidder's work in the school, the editorial con- 
 cludes : " She was merciful from her youth, and num- 
 berless times she gave to the poor by her self-denial. 
 . . She is very humble, and avoids social circles; 
 she does not speak or preach in public. Even the 
 school founded by her has another's name. Only once 
 has she gone back to her homeland during these forty 
 years. She was once beautiful as a flower, but has 
 now frost in her hair. She says : ' I have come to 
 love Japan; I do not regret offering my life for the 
 loved One.' . . There are so many hypocrites in this 
 world that it makes us feel good to know of this 
 beautiful story." (The editorial from which this quota- 
 tion is made was translated for " Gleanings.") 
 
186 FOLLOWING THE SUNRISE 
 
 Educational Work of Woman's Boards. The work 
 committed to Baptist women in Japan has been 
 exceptionally strong. Four boarding-schools for girls 
 are maintained: at Tokyo, Yokohama (Kanagawa), 
 Himeji, Sendai. There is the Bible Training School 
 at Osaka; the kindergartens at Morioka, Tokyo, Kobe, 
 Naha, in the Liuchiu Islands; the Kindergarten Train- 
 ing School in Tokyo, and boarding and day-schools for 
 boys and girls are maintained in Tokyo, Yokohama, and 
 Kobe. 
 
 Importance of Schools for Girls. It is rapidly be- 
 coming recognized that in Japan, as elsewhere, the 
 problem of woman's elevation is fundamental. Hence 
 these schools in which there is opportunity for Jap- 
 anese girls at close range and for long periods to see 
 the Christian life incarnated, are of immeasurable 
 importance. It is the peculiar glory of Christianity 
 that it cannot be communicated in terms of history, 
 exposition, doctrine, creed, or catechism. Like its 
 Founder, it must take on flesh and tabernacle among 
 men. The social ideals of Christianity are many of 
 them revolutionary to Japanese ideals and customs. 
 They can become controlling in the nation only as 
 they become naturalized in the life of the Japanese 
 family. Said a prominent government official : " You 
 missionary ladies have done a vastly greater work 
 for Japan than you ever dreamed of. Our government 
 had no hope of success in establishing girls' schools 
 until we were inspired by your successes." The thou- 
 sands of women who have had Christian training are 
 helping to create that public opinion which has found 
 
MARY L. COLBY SCHOOL AT KANAGAWA 
 
 KINDERGARTEN AT MORIOKA 
 
IN THE ISLAND EMPIRE 187 
 
 expression in the new civil code of Japan, in which 
 the word concubine does not appear. 
 
 Advantages of the Small Boarding-School. Criti- 
 cism of the small family type of school, to which most 
 of our girls' boarding-schools in Japan belong, is some- 
 times made on the ground of their necessarily high 
 cost. But when it is remembered that since Sendai 
 was opened but one girl has been graduated without 
 open confession of her faith, that in Himeji twenty- 
 seven conversions were recorded in one year, and that 
 in all of the schools it is the single aim and confident 
 expectation that each girl shall be an out-and-out 
 Christian, the cost seems not so high. The testimony 
 of a leader in a recent senior class is in point. She 
 said that long ago she had made a great resolve never 
 to become a Christian. She had been in another large 
 mission school for a time, and when she came to the 
 small Baptist school she was for the first time brought 
 into contact with a new atmosphere, an indefinable 
 something which the Christian girls had and she had 
 not. The Bible too was taught in Japanese instead 
 of in English, as heretofore. And this, she said, made 
 it more real to her. At last the kindness and evident 
 interest of her classmates and the wonderful Christian 
 atmosphere of the place brought her to a vital personal 
 experience of Christ. 
 
 What Japanese Schoolgirls Do. The work done 
 by these Christian schoolgirls in the boarding-schools 
 is an inspiration. The girls of the school in Sendai 
 conduct fifteen Sunday-schools each Sunday. They 
 have a teachers' training class, visit in the homes, and 
 
188 FOLLOWING THE SUNRISE 
 
 are continually striving to pass on the blessings of 
 Christianity to non-Christian people around them. 
 Miss Dithridge's students in the Kindergarten Train- 
 ing School have opened a " Garden of Love " for poor 
 children in one of the crowded quarters of the city. 
 In ten days they enrolled fifty neglected children. 
 Among Miss Whitman's girls in Tokyo the work is 
 done in four Sunday-schools. One of the day pupils 
 has a Sunday-school in her own home, with thirty 
 children in attendance. The Kanagawa students teach 
 in six Sunday-schools. In Himeji there are nineteen 
 Sunday-schools in which girls from the boarding- 
 school are doing valiant service as teachers. In fact, 
 the growth of recent years in Sunday-school work in 
 Japan has been due very largely to the work of the 
 pupils and graduates of these girls' schools. Sunday- 
 school membership is now fourteen thousand, nearly 
 three times as great as is the membership of the 
 churches. 
 
 Kindergartens as Evangelizing Agencies. The 
 kindergarten has proved to be one of the most power- 
 ful evangelizing agencies in Japan. It seems to fit the 
 genius of the people. The little children open doors 
 for Christ that no other hands can set ajar. This fact 
 is beginning to find recognition in the homeland also. 
 The pastor of one of the largest Baptist churches in 
 the United States has recently established a kinder- 
 garten in his Sunday-school building during week- 
 days. He says that the hundred or more children of 
 this kindergarten have already brought many recruits 
 into the Sunday-school, and opened many homes to 
 
IN THE ISLAND EMPIRE 189 
 
 the visits of the Sunday-school missionary that were 
 hitherto inaccessible. The Christian kindergarten, 
 moreover, has a peculiar field in Japan. There is 
 something about it, a power to transform child-life, 
 which, according to the frank admission of officials, 
 the government kindergartens lack. It is for Ameri- 
 can Christians to decide whether they will hold the 
 position of preeminence already gained in kindergarten 
 work by adequately equipping the schools which they 
 have established. No second-grade work in any depart- 
 ment will long satisfy the Japanese. 
 
 Story of Baptist Kindergartens. The Baptist kin- 
 dergartens have had a wonderful history. The Zenrin 
 kindergarten was located by Mrs. Thomson in one of 
 the most notorious sections, not only in Kobe, but in 
 all southwest Japan. Police protection had to be 
 accorded in the beginning. Now the love of the 
 transformed neighborhood is its best protection, and 
 the courteous Japanese officials who see what the kin- 
 dergarten has done are its firmest friends. Here a 
 double kindergarten is held, one group coming in the 
 morning and another in the afternoon. In addition 
 to the kindergarten proper, there are the mothers' 
 meetings, the constant visitation in the homes, the 
 Friday Club, Mrs. Watanabe's interesting class among 
 the older girls, and three Sunday-schools. Mrs. Brand 
 opened the Tsukiji kindergarten in Tokyo in a little, 
 dark building, crowded on the back of the mission lot 
 between servants' quarters, yet she soon had forty-six 
 pupils enrolled, and could have had twice that num- 
 ber had there been room for them. In Morioka the 
 
190 FOLLOWING THE SUNRISE 
 
 kindergarten is enlisting support of the leading people 
 of the place. Many of these pupils are able to pay 
 full tuition, yet are willing to come to this Christian 
 kindergarten where the children of government officials 
 and the children of the people sit side by side. The 
 Morioka kindergarten has done such beautiful things. 
 The little ones have gathered flowers for the hospitals, 
 made grape-juice to give to the sick at Christmas, 
 learned the delights of gardening, and have been led 
 by Mrs. Topping's gentle teachings to think of the 
 famine sufferers in China. She said that when she 
 noted that the Japanese papers made no mention of 
 the thousands dying in China, she felt that she could 
 not allow to pass the opportunity for enlarging the 
 sympathies of the children. It was proposed to them 
 that they forego the customary Christmas treat and 
 send the money to save the lives of starving Chinese 
 mothers and babies. The children entered into this 
 with all the eagerness of their loving little hearts. 
 But Mrs. Topping could not help being glad when an 
 unexpected Christmas box from ladies in Cincinnati 
 enabled her to make the usual treat for the children 
 at Christmas time. 
 
 Kindergarten Training School. The Kindergarten 
 Training School was opened in Tokyo October 2, 1911, 
 for the purpose of giving thorough training to Jap- 
 anese Christian kindergarten teachers. The school 
 was fortunate, not only in its principal, Harriet Dith- 
 ridge, but also in the kindergarten director, Ishihara 
 San, a cultivated Japanese girl, who had received 
 years of training in the best professional schools in 
 
IN THE ISLAND EMPIRE 191 
 
 the United States. Miss Dithridge has a keen appre- 
 ciation of the tremendous importance of this work, and 
 a big vision of what these kindergartens can accomplish 
 for the future. She says : 
 
 We ought to open new kindergartens in Tokyo. In the 
 poor districts they are of inestimable value, and in all 
 neighborhoods they are a means of entrance into the 
 homes and hearts of the mothers. Some one has said 
 that the kindergarten is in Japan what the doctor is to 
 India and China. If this be true, and it certainly is, why 
 are we Baptists so far behind other denominations in 
 recognizing the fact and acting upon it? At present, mis- 
 sion kindergartens are far ahead of government kinder- 
 gartens educationally, and Japanese teachers and workers 
 recognize that fact. Oh, let us strike now, and dot this 
 city with kindergartens. Since I have the training school 
 girls to help, I ask only ninety dollars a year for the 
 teacher's salary in each kindergarten, and for a place in 
 which to hold it. How I wish I could make the people at 
 home realize the importance of the kindergarten in Japan ! 
 
 Possibilities of the Kindergarten. When one thinks 
 of the marvelous possibilities of the kindergarten in 
 Japan, of the hospitality of the people toward it, of 
 its proved efficiency, and then considers the meager 
 equipment and inadequate provision w T ith which the 
 Christian church is meeting the opportunity, one is 
 reminded of the remark of a Japanese street urchin. 
 He had attended a little Sunday-school and playground 
 maintained by one of the missions in Tokyo. One of 
 the periodic deficits of missionary funds compelled 
 the missionaries to shut up the Sunday-school and the 
 playground because they could not pay the rent. Half 
 
 N 
 
192 FOLLOWING THE SUNRISE 
 
 wistfully, the little chap said, " I wonder if Jesus is 
 getting poor." 
 
 Educational Opportunity. Except in the kinder- 
 garten, there is very little opportunity for primary 
 education in Japan. Most people, Christian and non- 
 Christian, send their children to the public schools. 
 Hence the wide evangelism which formerly took place 
 through school children no longer exists. The oppor- 
 tunity to-day is in the boarding and secondary schools. 
 Here the Christian church is not awake to its oppor- 
 tunity. There are only twelve Christian secondary 
 schools for boys, and eleven for girls in all Japan. 
 Yet, on these and the higher schools depend the hopes 
 of the future for the Japanese church. Doctor Schneeder, 
 principal of the North Japan College, at Sendai, says: 
 
 The Christian schools have had to compete with a 
 splendid system of government education. They have 
 been hampered by insufficient support. Yet, in spite of it 
 all, the degree of success that Christianity has achieved in 
 Japan must be ascribed very largely to the direct and 
 indirect work of the Christian schools. 
 
 The Edinburgh Conference report finds that most of 
 the able Christian readers of Japan are the products of 
 mission schools. The report further shows that these 
 schools have powerfully affected the tone of current litera- 
 ture in Japan, producing novelists, poets, educators, and 
 editors " who have led the way in creating a new litera- 
 ture for Japan, a literature that is fast familiarizing the 
 whole nation with the best ideals of the West, and the 
 influence of which upon national life and character is 
 simply beyond calculation." 
 
IN THE ISLAND EMPIRE 193 
 
 Duncan Academy Takes Advance Step. In view 
 of these facts it is encouraging to know that Baptist 
 missions in Japan have taken advanced ground in re- 
 gard to Duncan Academy, the splendid school for boys 
 in Tokyo. On April 10, 1913, a union was formed 
 with the Presbyterians, who also have a fine boys' 
 school in Tokyo. The higher departments of both 
 schools have been united under a faculty composed of 
 the teachers from both missions. The Presbyterian 
 school has a fine location, with a ten-acre campus, 
 beautiful chapel, dormitories, and school buildings. The 
 Duncan Academy boys will have the advantages of 
 this equipment, and the faculty, made up of teachers 
 from the two schools, will be exceedingly strong. 
 Both Boards will save expense in the duplication of 
 buildings and equipment necessary in building up two 
 separate schools. The union school too will have far 
 greater prestige and influence among the Japanese. 
 The preparatory department of the Baptist Theologi- 
 cal Seminary is also cooperating with this union 
 higher school. Dean Chiba, of the seminary, Profes- 
 sors Tenny, Sone, Sasaki, Yamaguchi, Ishima, and 
 Gressitt are teaching in the union school. It is hoped 
 that other missions that are maintaining boys' schools 
 will join in the project, so that this may be the founda- 
 tion for the Christian university which is so sorely 
 needed in Japan. There is not a Christian college in 
 the country fully equipped to compete with the gov- 
 ernment in offering equally advanced and specialized 
 courses under the advantages of a moral and Christian 
 atmosphere. 
 
194 FOLLOWING THE SUNRISE 
 
 Theological Seminary. The Baptist Theological 
 Seminary at Tokyo is perhaps the most important 
 educational enterprise in Baptist missions in Japan. 
 It also marks an advance in that it is a union institu- 
 tion, made by joining the two theological seminaries 
 formerly maintained by the Northern and Southern 
 Baptists. The Conference of Japanese Baptists has 
 representation on the Board of Trustees equal to that 
 granted the two Missionary Boards. If Japanese pas- 
 tors are to be leaders, it is absolutely essential that 
 they be given the very best advantages during their 
 years of preparation for the work of the Christian 
 ministry. 
 
 The Islands of the Pendant Tassels. Curving south- 
 west from Japan to Formosa stretches the archipelago 
 of little islands, known as the Liuchiu, or Pendant 
 Tassel Islands. The name signifies that at one time 
 they were considered a fringe on the edge of China's 
 ample robe of dominion. After some centuries, in 
 which the people tried to live at peace with their 
 powerful neighbors by paying tribute to both China 
 and Japan, the islands were formally annexed by the 
 Japanese in 1878. Commodore Perry, in writing of 
 his experiences of Japan, said that he had never seen 
 people whom he pitied more than these Liuchiu 
 islanders, crushed as they had been between two for- 
 eign despotisms. Says Doctor Griffis : " Ground be- 
 tween the two millstones of their foreign masters and 
 the native aristocracy, the Liuchiuans feared the Chi- 
 nese, hated the Japanese, and groveled before their 
 local rulers." It is interesting to remember that 
 
IN THE ISLAND EMPIRE 195 
 
 Commodore Perry was presented two inscribed bells 
 that had hung centuries before in some Buddhist mon- 
 astery, and that the musical chime of one of these still 
 rings through the halls of Wellesley College. 
 
 Introduction of Christianity. It was quite natural 
 that these isolated islands should be strongholds of 
 conservatism and prejudice against foreigners. The 
 early introduction of Christianity was attended with 
 such difficulties that for forty years no attempt was 
 made by any Board to carry the gospel to the half- 
 million islanders scattered on these thirty-four islands. 
 The pioneer missionary was a Dutchman, sent out by 
 a few English naval officers, who had become inter- 
 ested in the islands. He met with the most polite 
 and stubborn opposition. If he distributed tracts, 
 officers were sent to follow him, and with true Jap- 
 anese politeness to return to him the tracts in a neat 
 little parcel. Even the very money he used was not 
 allowed to pass into circulation, but was gathered to- 
 gether and put into sacks. When Doctor Bettleheim 
 and his family sailed away discouraged, the money 
 was dumped on board their vessel in order that the 
 Christian contagion might not spread. 
 
 The Success of a Japanese Evangelist. In 1891 the 
 Baptist missionary, Rev. R. A. Thomson, of Kobe, be- 
 came deeply stirred over the neglected condition of 
 the islands. He succeeded in interesting a Christian 
 tourist, Mrs. Alexander Allan, of Scotland, to make a 
 donation with which to begin the work. A Japanese 
 evangelist was sent, and at the end of the first year 
 he had baptized eleven converts and organized the 
 
196 FOLLOWING THE SUNRISE 
 
 first Baptist church at Naha. Since that day a steadily 
 growing work has been maintained by the Japanese 
 pastor and evangelists. There are now eight hundred 
 members, two hundred and twenty-five of whom were 
 baptized in 1912. The people seem thirsting for God. 
 The Christians go, as did the early disciples, from 
 house to house, carrying the glad tidings. One of the 
 evangelists, Mr. Nishihara, who had received a govern- 
 ment pension of 2,000 yen ($1,000), used it all to buy 
 the land and build a chapel in a town where a new 
 church was to be planted. The first year after that he 
 baptized sixty-eight believers into the tiny church. 
 
 Activity of Liuchiuan Women. " In Liuchiu," says 
 Miss Lavinia Mead, " the wonderful ingathering of the 
 past years has been in large degree the fruit of the 
 faithful efforts of the women of the Church. Almost 
 all of these women have worked without salary as 
 volunteer helpers. In this they have caught inspira- 
 tion from the work of that indefatigable Bible-woman, 
 Mrs. Haragachi, who has led them to the true source 
 of the inspiration for service." One of these women 
 was the wife of the pastor mentioned above. She was 
 so eager to get Bible training that, with the full con- 
 sent of her husband, she exiled herself from her family 
 for two years of training in the Osaka Bible School. 
 On the recent return of Mrs. Nishihara to her happy 
 husband and children, she sent back to fill her place 
 in the school a bright and energetic young woman 
 from the islands, who expects to continue in this apos- 
 tolic succession of Bible-women who are bearing the light 
 into the Liuchiu Islands, 
 

 *> 
 
 ■ 
 
 '. 
 
 : H 
 
 f 
 t 
 
 ' j 
 
 
 ^KB*MZm£mL — u^i,^^^ • ■ 
 
 THE NEW GOSPEL SHIP IN JAPAN 
 
 WASEDA DORMITORY STUDENTS AT TOKYO 
 
IN THE ISLAND EMPIRE 197 
 
 Unique Work on the Inland Sea. In one respect 
 surely the Baptists may claim preeminence in mis- 
 sionary work in Japan. They may not have the most 
 numerous body of believers, nor the largest and best 
 equipped schools, but they have the most picturesque, 
 useful, and best managed evangelistic mission in 
 Japan, in the " Fukuin Mam," the gospel ship of the 
 Inland Sea. What could be more picturesque than 
 the setting of the mission in the famed Inland Sea of 
 Japan, a land-locked archipelago, between the large 
 southern islands of the Empire? Travelers grow weary 
 trying to depict the beauties of this sea, with its clus- 
 tering wooded islands, its mountain backgrounds, its 
 quaint little villages perched on hilly summits, its 
 swift tides, and slow sailing-craft. Up and down the 
 length of this inland sea, daring all the dangers of the 
 leaping tides that swirl through the narrow channels, 
 goes the white-winged " Fukuin Maru " with her mis- 
 sionary skipper, Captain Luke Bickel, and her Jap- 
 anese crew. 
 
 Parish of the " Fukuin Maru." Surely no mission 
 could be more useful. Here is a heavy population 
 scattered on many hundreds of islands, practically un- 
 touched by the impact of Christianity when Captain 
 Bickel began his first cruise in 1899. These people in 
 isolated hamlets could be reached only by boat or by 
 rough mountain paths from village to village. They 
 represented the intrenched conservatism of the Jap- 
 anese. 
 
 Reaching Japan's Rural Population. The " Fukuin 
 Maru " has been one of the agencies which have brought 
 
198 FOLLOWING THE SUNRISE 
 
 into clear relief what is now recognized as the strategic 
 opening in Japan, Christian work among the country 
 people. Because of the restrictions that confined 
 foreign residence to the treaty port, it has quite nat- 
 urally come about that most of the missionary forces 
 were concentrated from early days. Sixty per cent 
 of all Protestant missionaries are found in the eight 
 largest cities, yet three-fourths of the population of 
 Japan is found outside the cities, in small towns and 
 farm-villages. If Christianity is to permeate Japanese 
 society, the laborers, the fishermen, the farmers, and 
 the artisans must be reached. When Captain Bickel 
 undertook his labors in these untouched fields the 
 outlook was believed to be so discouraging that he 
 himself said that he was willing and prepared to work 
 for ten years without apparent results. The unex- 
 pectedly encouraging fruit of his labors has strength- 
 ened the courage of all those missionaries in Japan 
 who believe that the next advance must be in the coun- 
 try districts. 
 
 The Guiding Principles of Captain Bickel's Work. 
 In speaking of the " Fukuin Maru " recently, a mis- 
 sionary of another denomination, himself an evangel- 
 istic missionary of note, said that he regarded the 
 work of Captain Bickel as the most significant piece 
 of evangelism being done to-day in Japan, the best 
 organized and most promising of permanent results. 
 That this great tribute was not unadvised will become 
 evident on studying the fixed principles upon which 
 that work was founded. It has been farthest from 
 that type of evangelism which consists of merely itin- 
 
IN THE ISLAND EMPIRE 199 
 
 erating the country, speaking to the drifting crowds 
 which curiosity brings together; that casual seed-sow- 
 ing which invites the birds of the air to snatch up the 
 precious seed. Captain Bickel set for himself five 
 principles : Comity, thoroughness, democracy, organi- 
 zation, responsibility. (1) He built on no man's 
 foundation, and never entered a location in which 
 another denomination was at work. (2) He planned 
 to visit every village of every island entered, with 
 such persistence that entrance should be obtained. 
 (3) In presenting Jesus Christ he recognized no dis- 
 tinctions of caste or class. (4) He divided the islands 
 into groups, stationed an evangelist in each group, 
 and made him responsible for all work carried on in 
 the group. j(5) He limited rigidly the number of paid 
 workers in each group, and steadily sought to throw 
 the responsibility for lay evangelism upon each mem- 
 ber of the Church. 
 
 Originality of These Principles. Some of these prin- 
 ciples were contrary to precedent and custom. For 
 example, it has been a missionary custom to await an 
 invitation for opening before beginning new work. 
 Quicker results could have been secured in this way, 
 but not that broad foundation for the transformation 
 of an entire community or province. Again, the re- 
 ligious training of the Japanese had led them to regard 
 all religious activity as professional, hence it is very 
 difficult to make the individual church-member realize 
 that he is to be a sharer in the work of spreading the 
 gospel. " Believers they thought should be believers, 
 and teachers be teachers." 
 
200 FOLLOWING THE SUNRISE 
 
 Efficacy of the Principles. These principles are 
 proving their soundness for a much wider application 
 than that made by Captain Bickel. The splendid 
 method too, of the mission is an inspiration and a chal- 
 lenge to all evangelistic missionaries. Captain Bickel 
 has an orderly sequence of topics to be presented, a 
 selection of truths to be emphasized. God, man, sin, 
 the Saviour, are the four great truths emphasized by 
 such orderly presentation that as the evangelist fol- 
 lows up his first message by his second the mind of 
 the hearer is prepared to receive it. Why should there 
 not be a science of evangelism? Not only is there this 
 orderly presentation of the message, there is also a 
 splendid system of following it up by letters, litera- 
 ture, and visits to scattered disciples that keeps up a 
 close, personal touch with the whole field. This is 
 not working in the dark, but in the light of a method 
 as well considered as is that which the best business 
 house demands of its employees, but which the King's 
 business, alas, does not always secure. 
 
 Fascinating Development of the Work. How fas- 
 cinating has been the development of the work ! The 
 stanch sailing-vessel, the gift of Mr. R. S. Allan, the 
 Scotch ship-builder, in memory of his mother, has been 
 replaced by a larger steam vessel. This shortens the 
 time of the trips and enlarges the field of the visits. 
 There is also a little steam launch which can penetrate 
 where the larger vessel cannot go, and which does 
 away with the necessity of long mountain tramps to 
 reach the more isolated hamlets. Then there is the 
 little " Fukuin Maru, Number Two," built in Japanese 
 
IN THE ISLAND EMPIRE 201 
 
 style and used in colportage work. Her very building 
 is the outward evidence of a miracle-working conver- 
 sion. The Japanese colporter, who uses the little ves- 
 sel to go in advance into every section whither the 
 gospel ship itself will come later, is a living letter, 
 breathing the power of the living gospel. 
 
 The Regeneration of Hirata San. Hirata San was a 
 thorough reprobate, the coxswain of the crew of the 
 u Fukuin Maru." " His crafty eyes/' says Captain 
 Bickel, " looked straight in the direction of the eight 
 cardinal points of the compass all at once. He had 
 one virtue; he was cheerfully, openly evil. He gam- 
 bled, stole, and lied by preference, drank heavily, and 
 loved to fight. All this he did — and worse. Man has 
 a soul, they say; we tried to find his for two years, 
 but never got a glimpse. . . Then something hap- 
 pened. He began to inquire, but how? Ignorant to 
 the extent of not being able to read or write the sim- 
 ple Japanese Kana alphabet, morally crooked in all 
 his ways — was there any hope of his being changed? 
 We did not believe him sincere then, nor did we later 
 when he professed faith in Christ. We refused bap- 
 tism, but there was a change, a change at last, slight 
 indeed, but growing in force continually, until the 
 man became completely new. No figure of speech, no 
 saintly cant is this, but hard, solid fact. He was 
 changed from a gambling, lying, thieving, quarrel- 
 some, ignorant tool of the Evil One into a true child 
 of God. He pored over the old Book of books in every 
 spare moment. And so we left him to God's Spirit. 
 The harsh hands became gentle, the pride of other 
 
202 FOLLOWING THE SUNRISE 
 
 days became loving humility that would not be re- 
 fused, the shrewdnes of evil times turned to a re- 
 markable thoughtfulness and resourcefulness in find- 
 ing ways of service. " So the new Hirata San, like 
 the man whom the people found clothed and in his 
 right mind at the feet of Jesus, goes everywhere tell- 
 ing his own friends how great things the Lord has 
 done for him and how he has had compassion on him. 
 
 Magnitude of the Work. Four hundred towns and 
 villages are now on the ship's visiting list. These 
 are divided into four groups, with a Japanese convert 
 in charge of each. There are forty organized Sunday- 
 schools, two of them held in Buddhist temples, and 
 one in the temple of the sailors' god, Ebeshi Sama. 
 There are two kindergartens, many mothers' meet- 
 ings, night-schools, week-day Bible classes, traveling 
 libraries, and a monthly magazine, which goes to the 
 scattered Christians hidden in the tiny villages. 
 
 Stories of Individual Converts. Oh, the life stories 
 hidden away among these island Christians ! There 
 was the honored school principal, for example, who 
 was dismissed from his position and disowned by his 
 family because of his baptism. Then followed weeks 
 in which none would give him work. One morning 
 he cheerfully took a pedler's pack on his back and 
 started out to sell paper, pencils, and the like, preach- 
 ing as he went. He is now in the theological sem- 
 inary in Yokohama, a tried and true disciple. Then 
 there is old " Pilgrim's Progress," the seventy-year- 
 old jinrikisha puller, who keeps up an old people's 
 society and a book society, and visits from house to 
 
IN THE ISLAND EMPIRE 203 
 
 house telling the good tidings. There are the man 
 and his wife on the barren hillside farm who have 
 set aside their best field for the " Sunday field/' whose 
 products belong to the gospel and and its work. There 
 are the faithful Bible-women, who journey from vil- 
 lage to village by boat in all weathers. They often go 
 ten miles on Sunday in order to hold a Sunday-school 
 class. Then there are the members of the crew of the 
 " Fukuin Maru," who, after a hard day's work, walk 
 many miles to conduct a neighborhood prayer-meeting. 
 
 A Living Epistle. Captain Bickel says that, being 
 very tired one night, he asked one of his crew, a 
 recent convert, to take a Bible to a certain man. He 
 replied, saying, "No, no, captain; he does not need 
 that." " But why not?" " Because it is too soon. 
 That is your Bible, and thank God it is now mine, but 
 it is not his Bible." "What do you mean by that?" 
 " Why, simply that he has another Bible ; you are his 
 Bible; he is watching you. As you fail, Christ fails. 
 As you live Christ, so Christ is revealed to him." No 
 wonder that Captain Bickel adds : u I did not sleep 
 that night. I knew it, in a way, of course ; but to say, 
 ' As you live, so Christ lives in that man's soul, in that 
 house, in that village, in four hundred villages/ God 
 help me ! " 
 
 Opportunities for Advance. Forty villages which 
 cannot be entered for lack of men and money are call- 
 ing for teachers, Sunday-schools, and chapels. Think 
 of this in a location where ten years ago there was 
 not a single friendly village. Another island group, 
 the Goto Islands, must be permanently opened, and 
 
204 FOLLOWING THE SUNRISE 
 
 for them additional helpers must be secured. The 
 only limitation to the work is that set by the limitation 
 in the faith and vision of the home Church. 
 
 A New Spirit Stirring: The Tokyo Tabernacle. A 
 splendid spirit is stirring in Baptist missions in Japan 
 that needs only determined and adequate backing on 
 the part of the churches at home to enable them to 
 take the part in the spiritual emancipation of Japan 
 which is in keeping with Baptist resources. There is 
 the Tokyo Tabernacle, for example, under the inspir- 
 ing leadership of the Axlings. Here are developed all 
 the agencies used by a successful institutional church 
 in the homeland. There are night-schools, young 
 men's and women's Bible classes, with more than one 
 hundred enrolled, mothers' meetings, a kindergarten, 
 a nursery, a monthly magazine, nightly evangelistic 
 services, frequent institutes for training the Christian 
 workers. The night-schools, with an enrolment of 
 three hundred students, are yielding a surplus revenue 
 to help in supporting the other work. The afternoon- 
 school is nearly self-supporting so far as current ex- 
 penses go. Japanese supporters contributed more 
 than a third of all the money needed to maintain the 
 varied lines of work centered at the Tabernacle. In 
 the kindergarten nursery fifty little children, whose 
 mothers work in the factories, are beautifully cared 
 for. This work began on the solicitation of a city 
 official, and has proved the means of securing entrance 
 to many families. The children's club enrolls one 
 hundred and fifty older children. Between five and 
 six hundred different people are regular attendants 
 
IN THE ISLAND EMPIRE 205 
 
 at one or more of the weekly services at the Taber- 
 nacle, and a larger number in addition of those who 
 occasionally come when there is some special service 
 to attend. 
 
 Burning of the Tabernacle. When the cable flashed 
 the news of the total destruction of the Tabernacle by 
 fire last February it seemed a terrible calamity. But 
 already it is evident that the fire will only result in an 
 enlarged work. Many Japanese friends came forward 
 with pledges toward rebuilding, and at the time of 
 the Northern Baptist Convention, in Detroit, a move- 
 ment was inaugurated by the divinity alumni of the 
 University of Chicago to provide $30,000 for a new 
 plant. A considerable portion of this has already been 
 pledged. 
 
 Student Dormitories at Waseda. Another exceed- 
 ingly interesting development is that of the student 
 dormitories in connection with Waseda University in 
 Tokyo, where are gathered eight thousand students. 
 When the building was opened Count Okuma, the 
 founder, was represented by his son, who gave a con- 
 gratulatory address. The idea back of the dormitory 
 is to make a Christian home for Christian students 
 who are attending the university. The building has 
 become headquarters for the Christian activities in 
 this great university. Meetings are held in the large 
 assembly hall, some of them addressed by professors 
 in the university. The Japanese authorities are so 
 pleased with the possibilities of the dormitory for 
 university men that they have asked Mr. Benninghoff 
 to open one for middle-school boys. The conduct of 
 
206 FOLLOWING THE SUNRISE 
 
 affairs is largely by self-government. A fine spirit of 
 brotherhood and personal consecration is developing. 
 Since the dormitory opened seven of its students have 
 united with Christian churches. One of the conditions 
 for membership in the dormitory is membership in 
 the Waseda Christian Association. This organiza- 
 tion, which has grown directly out of the work of 
 the dormitory and the majority of whose officers and 
 committees are from among its members, has now a 
 membership of over a hundred Waseda students and 
 eight members of the faculty. Through the Bible 
 classes, prayer-meetings, student conferences, pleas- 
 ant social life, and intimate Christian fellowship, a 
 new moral tone is being made in the university. The 
 opening of this dormitory points out a line of work 
 which has very great possibilities for good. With the 
 cordial approval of Japanese authorities, Christian 
 hostels could be erected in connection with government 
 universities and high schools for both boys and girls. 
 
 Dormitory for Business Men. Under somewhat 
 similar lines a dormitory work has been carried on 
 by Doctor Dearing for business men in Yokohama. 
 It now has twenty-eight boarders, and is developing a 
 fine institutional and club life. There are thousands 
 of Christian young men in business in the city who 
 are wholly cut off from all Christian or home influ- 
 ence. This boarding-house is in no sense a charity, 
 but is wholly self-supporting. It affords an oppor- 
 tunity to bring missionaries into close and helpful 
 contact with young men who may become great 
 powers for good. Men from the student dormitory 
 
IN THE ISLAND EMPIRE 207 
 
 from Waseda and from this business dormitory in 
 Yokohama have gone off to do evangelistic service on 
 Sundays, and in many ways have proved helpful to 
 the work of the churches. 
 
 Extent of Unreached Territory. What of the fu- 
 ture and the duty of the immediate present? While 
 the opening in Japan is not so spectacular in its invi- 
 tation as that in China, it may be questioned whether 
 there is in the whole world a field making greater de- 
 mands on the Christian world than does Japan. Take, 
 for example, the Baptist portion of the Sendai field. 
 Here are more than six hundred thousand people who 
 have, by the consent of all the Christian bodies work- 
 ing in Japan, been assigned to American Baptists. If 
 they are to be evangelized at all they must look to 
 Baptists. The people in this province are widely 
 scattered and cannot be reached from populous cen- 
 ters. There are one hundred villages of a population 
 of from fifteen hundred to nine thousand. The pres- 
 ent missionary force is able to visit but fifteen of these 
 villages, containing a population of sixty-five thou- 
 sand, and this with no great regularity. Again, take 
 Mito, in the Ibaraki Province. There are thirteen 
 million people in the province, forty thousand of 
 whom live in the capital, Mito. In this province there 
 are forty-five cities, three hundred and thirty-six 
 towns, and two thousand and thirty-three villages. 
 Christian workers are located in eleven cities, two 
 towns, and thirty-six villages. The entire number of 
 places where Christianity has been preached at all is 
 seventy-two. There are thirty Christian workers in 
 o 
 
208 FOLLOWING THE SUNRISE 
 
 the province, of whom the Baptists have two mis- 
 sionaries, seven paid and one unpaid Japanese work- 
 ers. Not five per cent of the population have had 
 sufficient Christian instruction to make intelligent be- 
 lief possible. Not ten per cent have once heard the 
 story of Christ's redeeming love. Is there any con- 
 sideration that ought more powerfully to drive Chris- 
 tians to their knees than that of the great unused 
 power of the Church and the great unmet needs of 
 the kingdom? 
 
 Minimum Standard for Efficiency. The Edinburgh 
 World Missionary Conference has set as a minimum 
 standard for efficient evangelization one missionary to 
 each twenty-five thousand of the non-Christian popu- 
 lation. With this number of foreign missionaries 
 working in cooperation with a very much larger num- 
 ber of native evangelists and ministers, it would be 
 possible to give every one an adequate opportunity to 
 have the gospel presented to him. How does the 
 Baptist mission for Sendai, in which it will be remem- 
 bered there is no other denomination at work in the 
 portion assigned to Baptists, meet the needs of six 
 hundred thousand people? There is one ordained 
 minister, his wife, and two unmarried women, a total 
 of four missionaries. There are twelve Japanese men 
 and ten Japanese women who are doing the work of 
 preachers or evangelists. If the minimum standard 
 set by the Edinburgh Conference were attained there 
 would need to be twenty-four missionaries, including 
 ministers, their wives, and unmarried teachers, and a 
 Japanese staff much larger than the one hundred and 
 
IN THE ISLAND EMPIRE 209 
 
 thirty-two which a proportional increase of the pres- 
 ent inadequate staff would demand. 
 
 Could the Standard Be Met? Doubtless the one 
 million, five hundred thousand Baptist communicants of 
 the Northern States spent their full share of the half- 
 million dollars daily paid into the moving-picture 
 shows last year. Since there is one Baptist to every 
 sixteen of the population of the United States, their 
 bill for moving-pictures would be about nine million, 
 three hundred thousand dollars a year. Doubtless, 
 too, Baptists bought their full proportion of automo- 
 biles, which would cost them fifty million dollars. 
 When the spreading of the gospel of Christ becomes 
 as important to them as automobiles and as interesting 
 as moving-picture shows, they will find that all of 
 them, rich and poor, have resources enough to man 
 and equip every mission station which the needs of 
 the world demand. It has been estimated that an in- 
 vestment of fifty million dollars a year on the part of 
 the Protestants of the United States would enable 
 their Missionary Boards to meet the standard for ef- 
 ficient evangelism set by the Edinburgh Conference. 
 As Baptists North and South are now giving about one- 
 tenth of the foreign mission offering of the United States, 
 this would require five million dollars as their share — 
 less than a dollar per member ! 
 
 Resources of Northern Baptists. It would be pos- 
 sible for the" one million, five hundred thousand Bap- 
 tists grouped together in the Northern Baptist Con- 
 vention to give the whole five million dollars yearly 
 by the contribution of a cent a day from each member. 
 
210 FOLLOWING THE SUNRISE 
 
 It is perfectly possible, perfectly practicable, perfectly 
 necessary if the task is to be done. Baptists were given 
 a giant's size, as some one has said, that they might 
 do a giant's share. There is many a little Benjamin 
 of a denomination that is putting them to shame. 
 There are the United Presbyterians, with their aver- 
 age of two dollars and forty-eight cents per member 
 for foreign missions; the Reformed Church in Amer- 
 ica, with its one dollar and seventy-seven cents per 
 capita; the Adventists, with one dollar and thirty-nine 
 cents per capita ; and Northern Baptists with seventy-four 
 cents ! And this is their contribution toward their share 
 in bringing six hundred million of the heathen world to 
 Christ. It would be ludicrous were it not so shameful. 
 
 In 1912, if the amounts given by the women of 
 Baptist churches through their Woman's Foreign Mis- 
 sionary Societies be deducted, Northern Baptist men gave 
 fifty-eight cents each. To represent more fairly the whole 
 shame of the situation, some specially large amounts given 
 by a very few individuals should be deducted. When these 
 are omitted the regular offerings of the churches aver- 
 aged forty-one cents per member for the entire year of 
 our Lord 1912. It is time to face the task, and 
 either to do it or quit it ; time to cease playing at it and to 
 begin to treat it as the great business of the Church. In 
 the year ending March 31, 1913, Northern Baptist 
 churches contributed for beneficence two million, 
 four hundred and eighty-eight thousand, two hundred 
 and three dollars and fifty cents. Of this amount, 
 counting contributions from women's circles, six hun- 
 dred and fifty-eight thousand, one hundred and seventy- 
 
IN THE ISLAND EMPIRE 211 
 
 four dollars and sixty-seven cents was given for foreign 
 
 missions, about one- fourth of the whole amount. (See 
 
 Annual of Northern Baptist Convention, 1913, pp. xxxix 
 
 and 340.) 
 
 Facts About Japan 
 
 On an area a little greater than that of California are gathered 
 51,287,091 people. 
 
 One in 270 of the population of Japan is avowedly Christian; 
 one in 566 is a Protestant Christian communicant. 
 
 Protestant Christian constituency numbers at least 180,000. 
 
 Protestant Christian communicants number 90,464. 
 
 Roman and Greek Catholic Christians number 98,935. 
 
 Baptist church-members number 4,084, including 504 under 
 Southern Baptist Convention. 
 
 There are 962 missionaries in Japan — one to 60,000 of the 
 population. 
 
 Baptist missionaries number 81, nearly one-twelfth of the mis- 
 sionary force. 
 
 Japanese Baptist Christians number one-twentieth of Protes- 
 tant communicants. 
 
 Baptists in United States number one-fourth of Protestant 
 communicants. 
 
 Increase in Japanese Baptist churches averages 10 per cent 
 annually. 
 
 Increase in American Baptist churches averages one and 
 nine-tenths per cent annually. 
 
 Baptist Educational Institutions in Japan 1 
 
 Japan Baptist Theological Seminary, Tokyo, Japan. W. B. 
 Parshley, D. D. (American Baptist Foreign Mission Society), 
 president; Yugoro Chiba, D. D. (Southern Baptist Con- 
 vention), dean; C. K. Harrington, D. D., Rev. C. B. Tenny, 
 Rev. T. Takahashi, Rev. S. Mitamura, of the American 
 Baptist Foreign Mission Society; Rev. G. W. Bouldin, Rev. 
 K. Sato, of the Southern Baptist Convention. A new site 
 has recently been purchased in Tokyo. 
 
212 FOLLOWING THE SUNRISE 
 
 Woman's Bible Training School, Osaka, Japan. Miss Lavinia 
 Mead and native teachers. 
 The students of this school, which was opened in 1908, are 
 chiefly graduates of the excellent Baptist girls' home schools in 
 Japan and do a high grade of work. 
 
 Duncan Baptist Academy, Tokyo, Japan. Mr. J. F. Gressitt, 
 principal; Rev. D. C. Holtom. 
 Government recognition, which is difficult to obtain in Japan, 
 was accorded to Duncan Academy in 1905, and since then an 
 advanced course has been added. The school cooperates with a 
 Presbyterian school. 
 
 Sarah Curtis Home School, Tokyo, Japan. Miss A. M. Kidder, 
 
 Miss M. A. Whitman, Miss M. M. Carpenter. 
 
 Also known as the Suruga Dai School. The oldest girls' 
 
 school in the mission. Among its graduates are many teachers, 
 
 nurses, and other Christian workers. Pupils number forty-seven. 
 
 Mary L. Colby Home School, Yokohama, Japan. Miss Clara A. 
 Converse, Miss Ruth D. French. 
 Nearly 100 students are in attendance each year. New build- 
 ings have been erected at Kanagawa, a suburb of Yokohama, 
 and a college department has been added. 
 
 Ella O. Patrick Home School, Sendai, Japan. Miss Annie S. 
 Buzzell, Miss Amy A. Acock, Miss Mary D. Jesse. 
 Well known in Japan for the excellence of its work. Prac- 
 tically all the girls are Christians. Pupils number fifty-seven. 
 
 Himeji Girls' Boarding School, Himeji, Japan. Miss Edith F. 
 Wilcox, Miss F. M. Rumsey, Miss Marjorie Hiscox. 
 About eighty girls attend this school. Conversions are fre- 
 quent. 
 
 Tokyo Kindergarten Training School, Tokyo, Japan. Miss Har- 
 riett L. Dithridge and native teachers. 
 
IN THE ISLAND EMPIRE 213 
 
 Bibliography 
 
 Griffis, Verbeck of Japan. New York, Revell. 
 
 Whole World Kin: A Pioneer Experience . . . of Nathan Brown. 
 Chapters XXXV to XL. Philadelphia, Hubbard, 1890. 
 
 Montgomery, Western Women in Eastern Lands, pp. 17, 18. 
 New York, Macmillan, 191 1. 
 
 Clement, Christianity in Modern Japan. Philadelphia, American 
 Baptist Publication Society, 1905. 
 
 Gives a bird's-eye view of the work of Christianity, especially 
 since 1853. 
 
 DeForest, Sunrise in the Sunrise Kingdom. New York, Mission- 
 ary Education Movement, 191 1. 
 
 A study text-book serviceable for reference. 
 
 For the Liuchiu Islands see Christian Movement in Japan. 
 
 Bickel, The Log of the Gospel Ship. Boston, American Baptist 
 Foreign Mission Society, 1910. 
 
 Sketches of the unique work of the " Fukuin Maru" in the 
 Inland Sea. 
 
 Newcomb, With Our Kindergarten Babies in Japan. Boston, 
 Woman's Baptist Foreign Missionary Society. 
 
 Duncan Baptist Academy. Boston, American Baptist Foreign 
 Mission Society. 
 
 Merriam, History of American Baptist Missions. Chapter XVII. 
 
 Missions in Japan. Boston, American Baptist Foreign Mission 
 Society. 
 
 Japan Baptist Annual. 
 
 Annual reports of the Japan Mission; descriptive of features 
 of our work in progress. 
 
214 FOLLOWING THE SUNRISE 
 
 Christian Movement in Japan, 1903-1913. New York, Missionary 
 Education Movement. 
 
 In its yearly issues may be found such descriptive and statisti- 
 cal data about the missionary and other phases as the reader of 
 this chapter may need. 
 
 World Missionary Conference, 1910 Reports: I, pp. 50-67, Occu- 
 pation. II, pp. 122-165, 252-256, 307, 308, Education. IV, 
 pp. 77-121, Religions. 
 
PIONEERING ON THE CONGO 
 
l^-« 
 
CHAPTER VII 
 PIONEERING ON THE CONGO 
 
 Africa's Redemption. " Where sin abounded grace 
 did much more abound " might almost epitomize the 
 missionary story of Africa, for it is in the Dark Con- 
 tinent, full of cruelty, of savagery, of lust, and super- 
 stition that Christianity has won some of its most 
 glorious triumphs. There is no wealth of missionary 
 heroism that quite equals that of Africa. There are 
 no miracles of redemption that surpass those per- 
 formed by Christ in the Dark Continent. And Africa, 
 the backward, bewildered, undeveloped, and despised 
 continent, sees the day of her redemption dawning. 
 The black man and his land, last of all, shall find their 
 place in the story of human progress. When the story 
 of Africa's civilization and redemption shall be written 
 the missionary will be seen to be its founder and 
 builder. From Prince Henry and the Jesuits to Krapf 
 and Rebmann, Livingstone, Coillard, Grenfell, Good, 
 and the long roll of missionaries less widely known, 
 the African frontier was pushed steadily inland through 
 a century. " The African frontier has advanced on 
 the stepping-stones of missionary graves," says W. T. 
 Stead. 
 
 The Frightful Cost of Life. When we consider the 
 frightful cost of life in the early days before the con- 
 
 217 
 
218 FOLLOWING THE SUNRISE 
 
 ditions under which white men could live in Africa 
 were understood, the dauntless faith of the missionary 
 pioneers is nothing less than sublime. In 1835 the 
 Milnes and Crockers sailed for Liberia. Within a 
 month after landing Mrs. Milne died of African fever, 
 and the others were so ill that their lives were de- 
 spaired of. In reply to a friend^ Mr. Crocker wrote: 
 " You ask whether I am not, by this time, sorry I 
 came to Africa. I can truly answer, ' No.' Every 
 day I bless God for bringing me hither." In two years 
 Mr. Milne was compelled to return to America. Mr. 
 Crocker lost both his first and second wives by fever, 
 each after a service of a few months. The Fieldings 
 went to Liberia in 1840, to die of the terrible fever 
 within six weeks. Rev. Calvin Holton died after a 
 service of four months. Mrs. Anderson lived only 
 five days after settling in her new home. All these 
 were Baptist missionaries from America. " In the 
 first seven years of the Livingstone Inland Mission 
 ten white men and one woman were laid to rest in 
 Congo earth, and others invalided to England. Dur- 
 ing the twenty-five years' history of the English Bap- 
 tist mission, thirty-three men and sixteen women 
 bought the road with their blood for thirteen hun- 
 dred miles inland and one hundred and twenty miles 
 south to Zimbo."* Between 1804 and 1824 fifty-three 
 missionaries of the Church of England, men and 
 women, laid down their lives for Sierra Leone. The 
 Swedish Missionary Society on the Congo, in the 
 
 * Parsons' " Christus Liberator," p. 211, 
 
PIONEERING ON THE CONGO 219 
 
 twenty-five years following 1884, lost fifty-three out of 
 one hundred and thirty-five missionaries, by death. On 
 the east coast John Ludwig Krapf buried wife and 
 child a few months after arriving at Mombasa, and 
 sent this challenge home : 
 
 There is now on the East African coast a lonely mis- 
 sionary grave. This is a sign that you have commenced 
 a struggle with this part of the world; and, as the vic- 
 tories of the Church are gained by stepping over the 
 graves of her members, you may be the more convinced 
 that the hour is at hand when you are summoned to the 
 conversion of Africa from its eastern shores. 
 
 At the end of a heroic life of unavailing struggle, 
 he said: 
 
 Though many missionaries may fall in the fight, yet 
 the survivors will pass over the slain into the trenches 
 and take this great African stronghold for the Lord. Be 
 mindful of the memorable words spoken by the French 
 Guard at the battle of Waterloo, " The Guard does not 
 surrender — it dies ! " 
 
 Alexander Mackay's Heroism. When Alexander 
 Mackay departed for Uganda in response to Stanley's 
 appeal in 1875, he said to the Board of Directors of 
 the Church of England Missionary Society: "I want 
 to remind the committee that in six months they 
 will probably hear that one of us is dead — when the 
 news comes do not be cast down, but send some one 
 immediately to take the vacant place." Within two 
 years Mackay was the only one of the eight young 
 men, the flower of England, to survive. Years later, 
 
220 FOLLOWING THE SUNRISE 
 
 in his last letter home, when he had been driven into 
 exile by the people among whom he worked, and when 
 the whole undertaking was apparently a failure, he 
 wrote : 
 
 What is this you write ? " Come home." Surely, now 
 in our terrible dearth of workers it is not a time for any 
 one to desert his post. Send us only our first twenty 
 men, and I may be tempted to come home to help you find 
 another twenty. 
 
 White Men Conquering the Climate. Conditions 
 have greatly changed since those early days. The 
 terrible sacrifice of life has proved to be not in vain. 
 The missions have been established, a great work has 
 been done, and white men have learned how to live, 
 and to a certain extent, to thrive in the tropical cli- 
 mate of Africa. The recent developments in scientific 
 medicine have disclosed the origin of many of the 
 fevers and contagious diseases. Better sanitation, 
 destruction of the mosquitoes, inoculation for typhoid, 
 the study of tropical diseases, and increasing medical 
 skill in combatting them, have all contributed to 
 change conditions. There are to-day many mission- 
 aries in tropical Africa who have given a score or 
 more of years of continuous service. Of the American 
 Baptist force now in the Congo Mission, Doctor Sims, 
 Mr. Frederickson, the Clarks, Mr. Richards, Mr. Bill- 
 ington, and Mr. Harvey have all seen thirty years of 
 service. The Halls, Mrs. Richards, Miss Cole, Mrs. 
 Billington, Mrs. Frederickson, the Bains, the Hills, 
 Doctor Leslie, the Moodys, and Doctor Lynch have 
 
PIONEERING ON THE CONGO 221 
 
 all seen twenty years or more. And there are others 
 with ten or more years. 
 
 Great Possibilities of Africa. The sacrifice of life 
 and treasure that have been poured out so freely in 
 Africa has not been expended in an unrewarded quest. 
 Africa is so vast that the United States, Europe, India, 
 China proper, and Great Britain might all be carved 
 out of its territory with generous margins to spare. 
 Africa has marvelous water-power, rich mineral de- 
 posits, gold and diamond mines, vast grazing fields, 
 uncounted forests of rare wood; she has magnificent 
 wheat, cotton, coffee, and banana lands. In every 
 national resource she is an imperial land. But the 
 future of the land is bound up with that of her people ; 
 one hundred and fifty millions of primitive, undevel- 
 oped, yet powerful men. The conservation of human 
 resources is the problem of Africa. Here too, while 
 the task is more terrible than that of reclaiming the 
 land, it is neither hopeless nor unrewarded. There 
 is good stuff in these black diamond mines. It may 
 well be that in the roomy providence of God with 
 whom one thousand years are as a day, the African, 
 so long the despised slave, may some day have a great, 
 new word to say. 
 
 Some Gifted Africans. The common expression 
 about " inferior races " is misleading and unscientific. 
 There are races in which the majority of the individ- 
 uals are backward and undeveloped, but there is no 
 race in which has not been found some individual 
 who could prove that the limitations were not bio- 
 logical and racial, but social and circumstantial. Africa, 
 
222 FOLLOWING THE SUNRISE 
 
 for example, has been rich in these sons of hers, who 
 have set forward the hopes of her friends. There was 
 Crowther, the slave boy, who became saint and bishop ; 
 Kaboo, the son of a Kru chieftain (Sammy Morris), a 
 man shining for God ; John Dube, grandson of a Zulu 
 king, who has been called the Booker T. Washington 
 of South Africa; and Paul, the Apostle of the Congo. 
 There is now studying in this country a young man 
 who proves the splendid mental capacity of the native 
 African. Although only nine years " out from the 
 bush/' he speaks and writes French and English, 
 studies Latin and higher mathematics, maintains a 
 high academic standard in one of the best fitting 
 schools in the United States, and is liked and respected 
 as a man by all his student associates. Yet this boy 
 came from a tribe with no written language, which is 
 still in the blackest savagery. 
 
 Importance of the Native Population. Says Profes- 
 sor Naylor : " Africa's importance to the world is de- 
 pendent, not so much upon what the country possesses 
 of natural resources, nor upon what it develops of 
 domestic or foreign commerce, as upon what the na- 
 tive himself becomes. " This is the task laid upon the 
 Christian church, to reach the native in advance of the 
 disintegrating and deadening influences of avaricious 
 traders. There is no more pressing or momentous 
 task. In many sections the Church is already too late. 
 A spiritless, drunken, and degraded population has 
 replaced the primitive savages. It will take years, 
 perhaps centuries, to recover the ground already lost. 
 The church must husband what remains. 
 
PIONEERING ON THE CONGO 223 
 
 Pioneer Efforts Inspired by Africans. It is notable 
 that pioneer missionary efforts in this country and in 
 England were inspired by black men. The organiza- 
 tion of the missionary societies of the Methodist Epis- 
 copal Church was inspired by the missionary zeal of a 
 Negro. It was a Negro Baptist of Richmond, Va., 
 who in 1815 organized among his fellows the Rich- 
 mond American Baptist Missionary Society. For five 
 years these simple freed Negroes contributed their 
 gifts for the redemption of Africa. Before it was 
 possible for them to send out their first missionaries 
 they had accumulated seven hundred dollars. Through 
 the swaying curtain of the years it is difficult to gain 
 a clear idea of this remarkable colored man, Lott 
 Carey. He had bought his own freedom and that of 
 his family by extra work at his trade. He had ac- 
 cumulated property and had taught himself to read to 
 such good purpose that he read with enjoyment books 
 like Adam Smith's "Wealth of Nations." He left 
 prospects that for a Negro were remarkable, to go to 
 Liberia, as the first colored missionary. Here his 
 native force made him the bulwark against the powers 
 of savagery that were threatening to overwhelm the 
 infant colony. The first British missionary to Africa 
 was a manumitted slave of the West Indies. After 
 England had emancipated the blacks in the West In- 
 dies, a Negro named Keith purposed to return to Africa 
 and preach the gospel in the very place where he him- 
 self had been captured as a slave. He worked his 
 passage to Africa before the mast, and was later 
 adopted by the colored Baptists of Jamaica as their 
 
224 FOLLOWING THE SUNRISE 
 
 missionary. " Perhaps they will make you slaves 
 again/' said some timid brethren to these early mis- 
 sionaries. " As we have been made slaves for men, 
 so we can be made slaves for Christ/' they answered. 
 Following these first beginnings, the Southern Bap- 
 tists maintained missionary work in Liberia and Sierra 
 Leone, and later in the Yoruba country. The North- 
 ern Baptists, after the separation from the Southern 
 Baptists, did nothing further for Africa until 1884. 
 
 Baptists Acquire the Livingstone Inland Mission. 
 The Livingstone Inland Mission of England, organ- 
 ized in 1879, had founded a chain of seven stations up 
 the river, had launched the steamboat " Henry Reed " 
 in the upper Congo, had reduced the Congo language 
 to writing, published a grammar and dictionary, and 
 sent out fifty missionaries. This entire plant, repre- 
 senting an investment of one hundred and fifty thou- 
 sand dollars, with a missionary staff numbering 
 twenty-six, was offered to American Baptists of the 
 North. Although there were some who were doubtful 
 about the wisdom of accepting this offer, it was de- 
 cided to adopt the mission. It is said that Dr. Ed- 
 ward Bright was one of the leaders whose ringing 
 editorials in " The Examiner " had much to do with 
 preventing Baptists from making the blunder of re- 
 treating before such an opportunity. 
 
 The Congo Free State. At that time the vast 
 region known as the Congo Free State had only 
 recently begun to occupy the public thought. Stanley, 
 by his exploration in 1879, had unwittingly laid the 
 basis for the personal domination of King Leopold of 
 
PIONEERING ON THE CONGO 225 
 
 Belgium in the Congo Basin. The purpose of the 
 great nations who joined in the Berlin Conference of 
 1884 to create the Congo Free State, was sadly frus- 
 trated by the tyrannical and sordid apology for a gov- 
 ernment which King Leopold set up throughout this 
 whole region. Concessions in rubber and ivory were 
 farmed out to greedy commercial companies. Through 
 these King Leopold waxed rich by the tribute wrung 
 from millions of helpless people. By forced taxes, 
 cruel exactions, burnings, mutilations, and death, 
 great regions once populous were made desolate. It 
 was only because of the fearless and persistent pub- 
 licity which the missionaries gave to these dark deeds 
 perpetrated in the heart of Africa that the Congo atrocities 
 were ultimately terminated. 
 
 Present Conditions on the Congo. The swarming 
 population that Stanley found throughout the Congo 
 basin has been sadly reduced. Social conditions are 
 changed, often for the better. The dark shadow of 
 cannibalism still remains in localities far back from 
 the river. Polygamy, nakedness of body and spirit, 
 cruelty, and the terrors of an overshadowing animism 
 still characterize the land, but these " wild, rowdy 
 Congo people " have proved to have the making of 
 men and to be peculiarly open and responsive to the 
 preaching of the gospel. Those longest on the field 
 believe that the worst conditions have been reached 
 and that already a change for the better is observable. 
 American Baptists have shared the responsibility of 
 the Congo field with the English Baptists, the Swedish, 
 the Disciples, the Alliance Mission, the Plymouth Breth- 
 
226 FOLLOWING THE SUNRISE 
 
 ren, the Southern Presbyterians, and the Regions Beyond 
 Missionary Union. Yet all of them together have only 
 made a beginning in the work which must be done in 
 these vast fields of equatorial Africa. 
 
 The Pentecost on the Congo. In 1886 Henry Rich- 
 ards, one of the missionaries who had gone out under 
 the Livingstone Inland Mission, had been laboring at 
 Banza Manteke for seven years with few results. 
 When he had traveled through the pathless wilderness 
 in 1879, there was not one person who knew Christ. 
 He built himself a hut of the long grass and settled 
 down to pick the language from the lips of the people 
 and reduce it to writing. In his little note-book he 
 wrote down all that he learned. The savages mocked 
 him, stole from him, lied to him, and lived quite openly 
 their shameless and evil lives. The difficulties were 
 enormous. For example, it took Mr. Richards three 
 months of study to find out their word for "yester- 
 day." He found that there were sixteen declensions 
 of nouns and seventeen conjugations of verbs, with 
 tenses galore, each with its special form and delicate 
 shade of meaning. In fact, one of the mysteries sur- 
 rounding these Central African peoples is the superi- 
 ority of their languages. How did such savages ever 
 invent such smooth, mellifluous, flexible, and rich 
 language forms ? After gaining the language, he made 
 acquaintance with the ideas and superstitions of the 
 people. He found that they had a shadowy belief in a 
 Supreme Creator, " Nzambi " ; but him they did not 
 worship, because they thought he had gone away and 
 did not concern himself with them.. They were 
 
PIONEERING ON THE CONGO 227 
 
 engaged rather in the attempt to placate the spiritual 
 powers of darkness, with which they believed the 
 world to be peopled. 
 
 The Turning-Point. Mr. Richards thought that he 
 must begin his preaching with the idea of creation, 
 and that of God as a loving heavenly Father. For 
 four years he tried this, leading them along the path 
 of Old Testament story. Then he began to preach 
 the law, the Ten Commandments, the terrible pun- 
 ishment of sin. The people remained quite indifferent. 
 They said that these laws were good ; that they them- 
 selves kept them, and calmly refused to make any 
 uncomfortable personal application. (How much like 
 us they are !) In despair Mr. Richards began anew 
 a study of the missionary life of the apostles, and saw 
 that the heathen were converted, not with the preach- 
 ing of the law of condemnation, but by the good news 
 of grace. This was the turning-point. He began sim- 
 ply with Luke's Gospel, translating twelve verses 
 every day, and then explaining them to the people. 
 When he came to the thirtieth verse of the sixth 
 chapter he did not know what to do. The people were 
 shameless beggars, thieves too. Why not pass over 
 that verse? He studied and prayed. Did the verse 
 mean what it said? Here he was in the wilderness. 
 If he gave the people what they asked him for they 
 would strip him to the bone, and heartlessly leave him 
 to perish. At last, after weeks of prayer, he decided 
 to translate the verse with absolute fidelity to the 
 word of Christ; to say that this was a high standard, 
 but that from thenceforth he meant to try to live up 
 
228 FOLLOWING THE SUNRISE 
 
 to it. After the address was over the people flocked 
 around him, and then began to ask him for his things 
 until they left him with barely a roof over his head. 
 That night he laid the whole burden upon God, and 
 lay down to sleep. Before the early dawn he was 
 wakened by the stealthy footfalls of those who were 
 returning the goods which they had begged. " This 
 must be ' Nzambi's ' man," they said. " If he is God's 
 man we must not rob him. We cannot keep what he 
 has given us." 
 
 Coming of the Revival. As he continued to tell the 
 story of Christ's life, the solemnity grew until, when 
 he came to the crucifixion, the Holy Spirit itself 
 seemed to be working in the hearts of the people. 
 Then came the first convert, Lutate, whom Mr. Rich- 
 ards had to take into his own house for safe-keeping, 
 because his enemies tried to poison him. The chiefs 
 son was converted, and then the number of believers 
 swelled to ten. Taking these disciples, Mr. Richards 
 went throughout the territory telling the story of 
 Jesus. A thousand names were enrolled in the list of 
 believers. When the news reached America the mem- 
 bers of Dr. A. J. Gordon's church in Boston sent out 
 a chapel in sections, all ready to put together. The 
 Christians walked sixty miles and carried it all upon 
 their heads to Banza Manteke in seven hundred loads. 
 Some of them made the rough journey five times, each 
 trip taking a week, and did it all for love, with laugh- 
 ter and bright faces. From Banza Manteke the revival 
 spread to other stations up and down the Congo. To- 
 day there are enrolled in all the churches of the Amer- 
 
PIONEERING ON THE CONGO 229 
 
 ican missions working in this section of Africa, four- 
 teen thousand baptized Christians. There are in the 
 Christian community more than three times this num- 
 ber of people. If we add to the American societies the 
 English and Continental, we have eighteen societies 
 in all, with forty-five thousand communicants or one 
 hundred and three thousand adherents.* 
 
 Generosity of Congo Christians. These Africans 
 make pretty good church-members too, when it is 
 considered that most of them are not one generation 
 away from savagery. Their generosity puts more ad- 
 vanced Christians to shame. The average income of 
 a man is about sixteen dollars a year, yet the per 
 capita average for each contributing member at 
 Ikoko was one dollar and thirty-eight cents. The 
 church at Wathen, in the English Baptist mission on 
 the Congo, established fifty-two new branches last 
 year. The church boasts one hundred and ninety- 
 six evangelists; ninety-two of them are paid workers 
 and one hundred and four voluntary workers. One 
 out of every ten of the one thousand, nine hundred 
 and ninety-five members of this church is an evan- 
 gelist. Is there a church in America which can match 
 this record? At Ikoko the church recently passed 
 the rule that any one refusing to help in the Lord's 
 work when called upon by the church should be ex- 
 pelled. Many of these people do not see a franc 
 (twenty cents) once a month. On one of his trips Mr. 
 Hartsock found in the collection arrows, cloth, plates, 
 
 * Statistical Atlas, published by Edinburgh World Conference. 
 
230 FOLLOWING THE SUNRISE 
 
 and so on. In some cases these were all the posses- 
 sions which the contributors had. He speaks of one 
 woman who had a piece of cloth about two feet long 
 and a string of beads. These were all the property 
 she possessed in the world. She gave them both to 
 help build a chapel in her town. Mr. Metzger tells 
 of a group of seventy men and boys who turned over 
 to him all the rubber they had on hand, worth in all 
 about twenty-five dollars. They gave this as a special 
 donation in addition to their monthly gifts in order 
 to avoid a debt which confronted the mission. 
 
 Striking Changes Brought About. Some of the vet- 
 eran missionaries of the Baptist mission have stated 
 in a very impressive way the differences made among 
 these people by the preaching of the gospel in one 
 generation. Rev. Joseph Clark, of Ikoko, writing after 
 his last furlough in 1912, says: 
 
 Eighteen years ago we came to a people whose lan- 
 guage was not known, and to whom the gospel story had 
 not been told. All the men were reputed cannibals, de- 
 lighting in warfare and every form of evil, and each 
 carried bows and arrows, spears and knife. The women 
 were treated as slaves, or beasts of burden, were almost 
 nude, and devoid of every womanly feeling. Now, as 
 they stood on the beach to welcome us, we saw scores of 
 women and girls decently clothed, with smiling faces and 
 cheerful voices, as they sang hymns of praise to God. 
 The men were clothed and carried no weapons. The old 
 savage, sullen, heathen face was gone. . . Look at 
 that sturdy, well-dressed woman, whose face lights up 
 with a smile, and note her nicely clothed baby and her 
 six little ones. She was one of the wildest women when 
 we first made her acquaintance. On the slightest provo- 
 
A MEETING EOR THE WOMEN 
 
 ORPHANAGE GTRLS AT SON A BATA LEARNING TO SEW 
 
PIONEERING ON THE CONGO 231 
 
 cation she would challenge any one to fight her, and 
 would stand out, nude, waiting for some one whom she 
 could bite and tear. For years she has been a follower 
 of Jesus, and tells others the story of his wondrous love. 
 . . As Mrs. Clark stepped off the gangplank, her 
 face was pale and drawn with emotion. . . In a mo- 
 ment she was lifted on the shoulders of these strong 
 women, who carried her up from the beach and into her 
 house before they laid down their old " Mama." 
 
 Mrs. Frederickson's testimony is not less striking: 
 
 It will be twenty-seven years since I landed at Banana 
 to give my life for the evangelization of Congo. . . 
 It required fifteen days then to travel between Matadi 
 and Sona Bata, where coolies carried us by hammock. 
 The train takes us now in two days. . . The people 
 were superstitious and thought that we were the cause of 
 their death and that we took their souls to Europe. They 
 lived in fear and hatred, in wars and slavery, and few 
 wore clothes. Slavery is officially stopped, so are the 
 wars. To-day there are Christians in many villages 
 where over one hundred thousand people must have 
 heard some of the gospel. Surely, the dawn is here. 
 Come over and help us. 
 
 Mr. Moody, of Lukunga, says that, whereas ten 
 years ago the people used to run away from him, they 
 will now come a distance of twenty or thirty miles 
 in order to attend the quarterly communion service; 
 will walk two days on the road, will sleep five nights on 
 the ground, and provide their own food. 
 
 The Apostle of the Congo. There are not wanting 
 notable individual Christians. Perhaps the story of 
 Paul, the Apostle of the Congo, is best known. He 
 
2$2 FOLLOWING THE SUNRISE 
 
 had been a violent opponent of the gospel, the wild 
 young son of the chief. He sought with drink and the 
 beating of the old heathen drums to draw away the 
 Christians from the worship. His heathen name was 
 Nloko, " the curse/' But one time this man, whom 
 none could tame, found himself in great peril on the 
 mighty river, whose thunders , drowned his weak 
 cries as he called for help. He vowed a vow that if 
 the Christians' God would help him he would be his 
 man. God saved his life, and, true to his word, he 
 presented himself as a convert before the amazed and 
 perhaps excusably skeptical missionary. He soon 
 proved that his repentance was no scheme to make 
 trouble, but the genuine thing. The rowdy robber 
 and murderer had become a new man in Christ Jesus. 
 The new life grew swiftly, rooting out his old evil 
 habits. He asked to be given the hardest tasks; and 
 after his baptism, no longer Nloko, " the curse/' but 
 Paul, the missionary, he was allowed to go to Kun- 
 zama, a town where it had been impossible to gain a 
 foothold for the gospel. The people were afraid of 
 him, and would not admit him to the town. Nothing 
 daunted, he made him a hut just outside the village, 
 and began his siege. They would not sell him food, 
 and tried to prevent his getting water. He nearly 
 starved. He endured cruel persecution, but he stuck 
 to his post. After some months a man came out from 
 the town, saying : " I too am a Christian." He built 
 another hut near Paul's, and the two united in prayer 
 and work. One by one the people were won over, 
 until there was surrounding Paul's hut a Christian 
 
PIONEERING ON THE CONGO 233 
 
 village containing a chapel that would seat three 
 hundred people. Out into the dark forest these Chris- 
 tians went, from village to village, into regions where 
 the missionaries had never penetrated. Wherever they 
 went they told the story of the cross. " It is this 
 which breaks men's hearts," they said. Before Paul 
 died he had gathered about him a church numbering 
 six hundred members, and his evangelists had gath- 
 ered other hundreds beyond the river. Said Mr. Rich- 
 ards : " All that Paul dreamed of was souls and how 
 he could reach them. He was a born preacher. No 
 man's prayers helped me so much as his." 
 
 Returning Good for Evil. The finer flowers of the 
 gospel philosophy of life do not prove out of reach of 
 the African. Perhaps nothing is harder even for ma- 
 ture Christians than to act upon the Saviour's counsel 
 of perfection in regard to loving one's enemies and 
 praying for those who are persecutors. There was the 
 son of an African chief who was insolently beaten one 
 day by a Belgian official because he did not instantly 
 yield the path. Now, in his own eyes and in the 
 opinion of all the natives, this young chief was a very 
 grand person indeed. To be beaten like a common 
 slave was infinite degradation, unless the insult could 
 be atoned in blood. The young fellow was a Chris- 
 tian. He came into the mission, shaking with passion, 
 unable to tell the story of the unprovoked assault. Yet 
 he was able to come quietly into prayer-meeting that 
 night and pray for his enemy with free forgiveness. 
 Those who think that this was an easy triumph do 
 not know the fierce courage of these Congo tribes, or 
 
234 FOLLOWING THE SUNRISE 
 
 their code of blood-revenge. The courage and faith 
 which it required for the young chief to do this thing 
 were not less than sublime. He took up his cross and 
 followed his Master. 
 
 Just One Tribe. If missions among primitive people 
 accomplished little else they would be worth all that 
 they cost simply to demonstrate the unity of man 
 and to break the crust of the colossal race-egotism of 
 the whites. The paths on the steepest heights of the 
 spirit are not marked, "Reserved for white men." 
 Daily the scientific accuracy and profound spirituality 
 of Paul's great saying become more apparent — " God 
 hath made of one blood all men for to dwell on the 
 face of the earth." This is beautifully illustrated in a 
 story told recently regarding Miss Jean McKenzie, a 
 Presbyterian missionary, working to the north of the 
 Congo country, in Efulen. The women of Efulen, it 
 seems, had asked her to make them clothing like the 
 long robes she wore. 
 
 " Who am I," she answered, " that I should make you 
 clothing? Am not I the speaker of the Word who walks 
 from village to village at the bottom of the forest sea? " 
 
 " Whence then get you your own long garments, white 
 teacher? " 
 
 " I will tell you. Do you remember Memba, the girl 
 who went from our village to Elat with her husband ? " 
 The women nodded. 
 
 " Who is it that says to the traveler through the forest 
 ' Go you to Elat, the village of Memba ' ? " 
 
 " Her mother, surely." 
 
 " In my father's village, called New York, is my 
 mother, and when travelers come across the great water 
 
PIONEERING ON THE CONGO 235 
 
 she says to them, ' Go you to the village of Jean Mc- 
 Kenzie ? ' and when they answer ' Yes/ she loads them 
 with garments for me." 
 
 " Oh/' said the women, " we perceive you also are of 
 our tribe." 
 
 Baptist Schools on the Congo. One of the important 
 features of missionary work on the Congo is the 
 schools. The American Baptists were perhaps slow to 
 realize the need of well-equipped station boarding- 
 schools in which to train the leaders and apostles of 
 the people. The Congo can never be evangelized or 
 Christianized by white men. They can only give their 
 lives each one to inspire a score of Africans who can 
 speak where they only stammer, live where they only 
 languish, understand where they stumble in darkness. 
 The English Baptists have a much better developed 
 system of these station schools. The language prob- 
 lem becomes ever more acute. French is the language 
 of the government, and the one which it is most im- 
 portant for the Congo native to learn. If Protestants 
 are to hold and gain the Congo for Christ there must 
 be missionaries who can teach French as well as or 
 better than the Jesuits teach it. 
 
 Boarding-Schools. There are seven boarding- 
 schools. At Banza Manteke, a girls' boarding-school 
 with fourteen pupils ; at Lukunga, one for boys with 
 thirty pupils; at Sona Bata, one for boys with forty- 
 four pupils, and one for girls with thirty-two pupils ; 
 at Ikoko, one for girls with twenty-five pupils; at 
 Kimpesi, the Evangelical Training School with six- 
 teen pupils ; at Palabala, a school with twenty-five 
 
236 FOLLOWING THE SUNRISE 
 
 pupils; at Tshumbiri a girls' school with nine pupils. 
 Some of these have little or no equipment or build- 
 ings, and are only maintained by the self-sacrificing 
 care of missionary wives who take in a family of from 
 ten to twenty children, and mother and train them. 
 Mr. Clark speaks of the equipment at Ikoko as follows: 
 
 The school is prospering, but the equipment is some- 
 what primitive. The main building is an open shed, 
 floored with small loose stones and sand from the lake 
 shore. The furnishings are three tables and desks, and 
 a case of slates given by a Boston friend. There are no 
 maps or pictures of any kind. We do not worry, how- 
 ever, over the things we lack, but think of these attractive 
 young pupils in whom are great possibilities. 
 
 Mrs. Metzger, who has begun a girls' school in 
 Tshumbiri, writes that four of her girls are from the 
 Bateke tribe, whose women have been so difficult to 
 reach, because the men will not allow them the priv- 
 ilege of hearing the gospel. She said that when they 
 came, they wore only loin-cloths, and their hair was 
 matted with oil. She now has them clean, wearing 
 dresses which they have made themselves, with their 
 hair nicely cut. They have even reached the point of 
 making combination suits of underwear for them- 
 selves ! 
 
 Need for Better Equipment. Is it not a challenge to 
 American Baptists to send men and women to this 
 neediest and most difficult field, and then to equip 
 them with what would be necessary on the homeland 
 in similar undertakings ? Dr. Catharine Mabie's indignant 
 query will find an echo in many hearts : 
 
PIONEERING ON THE CONGO 237 
 
 When shall we have boarding-schools like those of the 
 British Baptist Missionary Society, properly staffed and 
 equipped, to meet the crying need of our largely evangel- 
 ized but ill-shepherded lower Congo field? If only our 
 Banza Manteke school, opened ten years ago, could have 
 lived to perform its proper functions, we should not to- 
 day have such a dearth of trained native workers. 
 
 Mrs. Frederickson, after long pleading, was grateful 
 beyond words for five hundred dollars with which to 
 build a dormitory for her girls, formerly housed in 
 native huts and sheds. When one thinks of the addi- 
 tional labor which this entailed in the way of super- 
 vision, and of the impossibility of teaching order, 
 neatness, and better standards of living under such 
 conditions, it seems a shame that this apostolic woman 
 had to toil so long with her needs unsupplied. 
 
 Kimpesi Evangelical Training Institution. At Kim- 
 pesi there has recently been established a new type of 
 school, the Congo Evangelical Training Institution, 
 to which the men in training as evangelists and teach- 
 ers may come for a three years' course and may bring 
 their families. In this school English and American 
 Baptists unite. Mr. McDiarmed and Mr. Cameron 
 put in their vacation superintending the making of one 
 hundred and thirty-five thousand bricks with which, 
 under their direction, the students built seven double- 
 brick houses in which they and their families were to 
 live. The compound was cleared of a year's growth 
 of tall grass, gardens were made and trees planted. 
 Here they will have a regular African community life, 
 so under the direction of the missionaries that it will 
 
238 FOLLOWING THE SUNRISE 
 
 be possible greatly to elevate the standards of these 
 who are to be the leaders of the people. Doctor Mabie 
 has been transferred to Kimpesi, and has undertaken 
 the teaching of the women in physiology and hygiene. 
 She also has Bible classes for the women and children, 
 and supervises the practice schools of the normal de- 
 partment. She is working out a set of primary text- 
 books, and beginning a course with the women on the 
 duties and privileges of wifehood, motherhood, and 
 church-membership. In Africa too, we are discover- 
 ing that the source of conservatism and reaction is 
 among the wives and mothers, and that it is quite as 
 important to train the wives of teachers and preachers 
 as to train the men themselves. 
 
 Industrial Training. One of the greatest needs of 
 Baptist schools on the Congo is the introduction of 
 industrial training suited to the needs of the people. 
 The men have behind them centuries of the free, lazy 
 life of the hunter and fighter. The women have been 
 the immemorial drudges. It is necessary to teach the 
 men to work if they are to be led out of the savage 
 into the civilized state. These Congo Negroes are not 
 wanting in energy, and have much native aptitude as 
 artisans in the working of metals. Those who are 
 skeptical in this matter should read the story of Love- 
 dale in South Africa, the Livingstonia Industrial Mis- 
 sion in Central Africa, and that of Uganda.* 
 
 The Village School. There are a total of two hun- 
 dred and forty-seven village schools in Baptist Congo 
 
 * See " Daybreak in the Dark Continent," p. 160. 
 
PIONEERING ON THE CONGO 239 
 
 regions, with seven thousand, six hundred and ninety- 
 two pupils. The following table was obtained from 
 the combined reports of the Woman's Boards and those 
 of the American Baptist Foreign Mission Society for the 
 past two years. Owing to furloughs and the under- 
 manning of stations, it is sometimes impossible to get 
 reports from all the stations every year. 
 
 VILLAGE SCHOOLS IN CONGO MISSION 
 
 Average No. 
 Schools. Pupils. Pupils. 
 
 Palabala 17 872 51 
 
 Banza Manteke 72 3,261 43 
 
 Lukunga 15 255 17 
 
 Sona Bata 39 708 18 
 
 Matadi 2 67 33 
 
 Cuillo 1 50 50 
 
 Tshumbiri 24 1,120 46 
 
 Mukimvika 48 850 17 
 
 Ikoko 14 500 35 
 
 One of the indispensable factors in the elevation of 
 the people is the training of the young children, the 
 capturing of the beautiful young spirits before they 
 are warped and stunted by the evil conditions about 
 them. The day will come when there will be kinder- 
 gartens in the African forest, and kindergarten train- 
 ing schools. Now, the problem is to keep the breath 
 of life in the little village schools under the leadership 
 of the half-trained and partially effective native teach- 
 ers on whom for the present the mission must depend. 
 With all their failings, these village schools are the 
 Q 
 
2 4 o FOLLOWING THE SUNRISE 
 
 springs of progress. In them are discovered the bright 
 boys and girls to send up to the station-schools for 
 further training. Out of them come the most prom- 
 ising converts. 
 
 Salaries of the Teachers. One of the difficulties is 
 the low salary paid to the teacher. Each school now 
 costs on an average sixteen dollars, the price of the 
 teacher's salary. This is too little ; it really is ! If 
 there could be two hundred and fifty Sunday-schools 
 in American Baptist churches who would each agree 
 to pay twenty-five dollars a year for the support of a 
 village school in Africa, new life would come into the 
 whole village-school situation. Think of it! Twenty- 
 five dollars a year for a school in which thirty or forty 
 little children are taught to read and write, to sing 
 beautiful hymns, to learn whole chapters from the 
 New Testament, to have their first lessons in decency 
 and in truth. The difficulty is in holding teachers to 
 their work on their present low salaries. Mr. Hill, 
 of Lukunga, reports that eighteen teachers left their 
 schools to go to work on the railroad or in the copper 
 mines. In the copper mines the workmen are paid from 
 four to six dollars a month; as teachers they receive 
 from sixty cents to a dollar and twenty cents a month. 
 They have to pay a tax of nine francs a year to the 
 Belgian Government. So it becomes necessary for 
 them to earn more money. It does look as though it 
 might be a little difficult even for a Congo native to 
 pay a tax equal to one dollar and eighty cents out 
 of an annual income of sixteen dollars. The mission 
 would not have to pay teachers as much as they could 
 
STARTING FOR A TOUR OX A MOXOCYCLE 
 
 AN OPERATION UNDER DIFFICULTIES 
 
PIONEERING ON THE CONGO 241 
 
 earn in the mines. Africans are like Americans; they 
 would rather teach than work in copper mines. Even 
 the slight raise in salary to twenty-five dollars a year 
 would, doubtless, hold most of them. 
 
 Enlarged Opportunity for Village Schools. Every 
 year the people are growing more appreciative of the 
 value of these village schools. Mr. Geil tells of receiv- 
 ing a very urgent communication from a chief beyond 
 the river, asking for teachers. " The chief wants to 
 know why it is that his people cannot have teachers 
 when he has asked for them so often. There hasn't 
 been a teacher in all his territory. The chief says that 
 the priests are coming to ask permission to put teach- 
 ers in his villages. But he doesn't want their teachers ; 
 he wants teachers from the mission." Mr. Geil says 
 that with a list of twenty such villages open before 
 him he is compelled to write that he has no teachers 
 to send. 
 
 Medical Work on the Congo. Medical work on the 
 Congo offers a unique opportunity. Among all ani- 
 mistic people (spirit worshipers) the witch-doctor and 
 the priest are one and the same person. Hence, it 
 is the natural thing to a Congo mind that a minister 
 should also be a doctor. In fact, it is a distinct handi- 
 cap to a preacher, if he is not also a physician. So 
 true is this that, perforce, the missionaries have all 
 done more or less in the healing of disease. For years, 
 at Sona Bata, Mrs. Frederickson, without any hos- 
 pital building, with only native huts for dispensary 
 buildings, has done a remarkable work in medical min- 
 istry. In 1912 she treated in the dispensary nearly 
 
242 FOLLOWING THE SUNRISE 
 
 six thousand cases, cared for forty-six in-patients and 
 collected thirteen hundred and forty-four francs* in 
 medical fees. Mrs. Bain, during the furlough of Doc- 
 tor Mabie, heroically assumed charge of the medi- 
 cal work in Banza Manteke in 1912, pending the 
 arrival of Doctor Parsons. She reported a thousand 
 and seventeen treatments, eighteen in-patients, one 
 hundred calls in villages, and eight patients treated in 
 villages. Mrs. Billington also, while in Tshumbiri, 
 did a splendid medical work. Mr. Rodgers, at Ikoko, 
 kept up active dispensary practice. All these mission- 
 aries were limited to the treatment of the common 
 ailments which their skill allowed them to undertake, 
 and welcomed most gladly the fully trained physicians 
 recently sent to the reenforcement of the mission. 
 
 Medical Staff on the Congo. There are now in the 
 Congo mission, Doctor Sims, the splendid pioneer of 
 thirty years' service, at Matadi; Doctor Lynch at 
 Mukimvika, Doctor Nauss at Sona Bata, Doctor Os- 
 trom at Ikoko, Doctor Leslie at Vanga (recently re- 
 moved from Cuillo), Doctor Mabie at Kimpesi. Every 
 one of these heroic physicians ought to have a well- 
 built modern hospital, equipped both for the saving 
 of life and the carrying on of those researches in tropi- 
 cal diseases which will make all life on the Congo 
 safer. They ought to be supplemented by trained 
 nurses, who should begin the task of training native 
 nurses and midwives and of securing better sanitation 
 in daily life. There are individual churches, as well as 
 
 * Nearly $269. 
 
PIONEERING ON THE CONGO 243 
 
 individual believers in the home church who, without 
 any straining of their resources, could put a hospital 
 in every station. 
 
 Facts About Africa 
 Three Af ricas : 
 
 Pagan Africa, population 90,000,000 
 
 Christian Africa 5,5oo,ooo 
 
 Mohammedan Africa 40,000,000 
 
 Eight hundred and forty-three languages in Africa; not one 
 of them written when missions began. 
 
 One hundred million people to-day without a written language. 
 
 Five blocks of unoccupied territory, containing 50,000,000 
 people, outside the reach or plans of any missionary society. 
 
 Missionaries number 1,585. 
 
 Average parish to each missionary, 900,000. 
 
 Unoccupied Portuguese African territory is four times the 
 size of New York State. 
 
 In the Sudan is territory as large as the United States of 
 America, containing 15,000,000 souls, without one resident mis- 
 sionary. 
 
 Twenty African languages reduced to writing in 19 13. 
 
 Fourteen out of fifteen Presbyterian churches in Kamerun are 
 self-supporting. 
 
 Baptist Educational Institution in the Congo 
 
 Evangelical Training School, Kimpesi, Belgian Congo. Rev. 
 S. E. Moon, Miss Catharine L. Mabie, M. D., representing 
 the American Baptist Foreign Mission Society. 
 English and American Baptists unite in this teachers' training 
 school, which has about forty-five pupils. The equipment in- 
 cludes dormitories, lecture-rooms, built of iron with grass roofs, 
 and a central building, the Bentley Memorial. Industrial work 
 is a feature. 
 
 243 
 
244 FOLLOWING THE SUNRISE 
 
 " We must bear the brunt of danger, 
 We the youthful sinewy races, all the rest on us depend, 
 Pioneers ! O Pioneers ! 
 
 " On and on the compact ranks 
 Through the battle, through defeat, moving yet and never 
 stopping, 
 
 Pioneers ! O Pioneers ! * 
 
 — Walt Whitman. 
 
 Bibliography 
 
 Stanley, Henry M. y Autobiography of. Boston, Houghton, 
 Mifflin and Company. 
 
 Naylor, Daybreak in the Dark Continent. New York, Mission- 
 ary Education Movement, 1912. 
 A study text-book useful for reference. 
 
 Parson, Christus Liberator. New York, Macmillan, 1905. 
 
 An outline study of Africa. 
 
 Harrison, Mackay of Uganda. New York, Armstrong, 1898. 
 
 Gammell, History of American Baptist Missions. Chapter XIX. 
 Boston, 1854. 
 
 Medbury, Memoir of William G. Crocker. Boston, 1848. 
 
 Merriam, History of American Baptist Missions. Chapter XVIII. 
 
 Missions in Africa. Boston, American Baptist Foreign Mission 
 Society, 1905. 
 
 Paul, the Apostle of Banza M ant eke. Boston, American Baptist 
 Foreign Mission Society, 1913. 
 
 Pentecost on the Congo. Boston, xA^merican Baptist Foreign 
 Mission Society, 1906. 
 
 World Missionary Conference, 1910, Reports: I, pp. 224, 225, Oc- 
 cupation. II, p. 422, Education. Ill, pp. 7-37, Religions. 
 
BUTTRESSING DEMOCRACY IN THE 
 PHILIPPINES 
 
CHAPTER VIII 
 
 BUTTRESSING DEMOCRACY IN THE 
 PHILIPPINES 
 
 Phoebus' chariot race is run 
 Look up, poet, at the sun. 
 
 — E. B. Browning. 
 
 The Wonder Year. Did the sun ever shine on a 
 more surprising year than that of 1898? A year that 
 saw the world's greatest despot issue a peace rescript 
 to bring together the nations of the world for the abro- 
 gation of war; the downfall of Spain as a colonial 
 power, and the annexation of the Philippines without 
 the loss of an American life ; the promulgation of 
 twenty-seven reform edicts by the Emperor of China, 
 his consequent deposition, and the seizure by Russia, 
 England, France, and Japan of nearly all China's seaports ! 
 
 America in the Field of World Politics. Suddenly 
 America rubbed her eyes. The ship of state was un- 
 moored, and with all sails set was making for the high 
 seas. Policies of isolation were at an end, whether 
 she would or not, for good or ill, she was afloat on the 
 sea of international politics. Doctor Barrows, on his 
 return after delivering the first course of lectures in 
 India on the Haskell Foundation, commented on the 
 sudden shifting of public interest. When he went 
 
 247 
 
248 FOLLOWING THE SUNRISE 
 
 away he said audiences were small and evidently bored 
 by the discussion of such remote and uninteresting 
 topics as the Far East. When he returned at the end 
 of 1898, the largest halls would not hold the people, 
 eager to hear more of the strange, distant nations, 
 with whom, for the first time, they recognized com- 
 mon interests and a common destiny. 
 
 Acquisition of the Philippines. When Admiral 
 Dewey's cablegram was received, announcing the re- 
 sult of the battle of Manila, there were not wanting 
 those among well-educated people who hastened to 
 consult the atlas before the children could ask them 
 where the Philippines were. It was as if a great Hand 
 suddenly reached in to our little games of statecraft 
 and politics and rearranged the pieces. " America," 
 says Charles W. Briggs, in his fascinating book, " The 
 Progressing Philippines," " like Magellan nearly four 
 hundred years earlier, sailed into the Philippines under 
 sealed orders of vaster import than could be known 
 at the time. The battle of Manila Bay was an act in a 
 drama of far greater design than the chief actors 
 even guessed." * 
 
 Size. The islands which dropped so unexpectedly 
 into the hands of America in 1898 form one of the 
 world's fairest archipelagoes. Thousands of them dot 
 the surface of the tropic seas, three hundred are in- 
 habited, eleven are large islands. They extend a thou- 
 sand miles north and south, and five hundred miles 
 east and west. California or Japan has each a some- 
 
 * See " The Progressing Philippines," p. 163. 
 
BUTTRESSING DEMOCRACY 249 
 
 what larger area, but the Philippines could sustain as 
 large a population as Japan with her forty-five millions 
 of inhabitants. The Philippine area is greater than 
 that of Italy, which sustains a population of thirty- 
 two millions as against the seven million, six hundred 
 thousand of the Philippines. The Middle Atlantic 
 States, with a population of nineteen millions, have 
 virtually the same area. The longitude is such that 
 when it is noon at Washington, D. C, it is ten o'clock 
 the following morning at Manila ! 
 
 Climate. The climate of the islands is distinctly 
 tropical, yet so tempered by the ocean that there is 
 comparatively little variation in temperature through- 
 out the year. Many Americans who have become ac- 
 climated are enthusiastic about the climate, and prophesy 
 that when once the islands have been made sanitary 
 they will become a health resort for Europeans and 
 Americans. 
 
 Resources and People. While minerals are not 
 lacking, the chief wealth of the Philippines is in their 
 forests and their agricultural products: rice, hemp, 
 copra, sugar, tobacco. The people of the islands are 
 Malay in origin. The elaborate theories in regard to 
 many diverse race-stocks have all gone to pieces in 
 the face of first-hand investigations on the spot by 
 government scientists. The Filipino is a Malay. Lan- 
 guage differences are those of dialect produced by 
 the isolation of the various tribes. The mountain 
 ranges running north and south forbade communica- 
 tion between tribes living on the eastern and western 
 sides of the islands. In addition to the Filipino tribes, 
 
250 FOLLOWING THE SUNRISE 
 
 there are the dwarf Negrito, or aboriginal tribes, who 
 were driven by the Malay invaders to the mountain 
 fastnesses of the interior. Only a few thousand of 
 these shy savages survive. The name Filipino is 
 confined to the Christianized portion of the Malay 
 population. The pagan Malay tribes — Igorotes, Ifu- 
 gaos, Nangianes, and others — are found in the moun- 
 tainous interior of the larger islands only. These num- 
 ber about a half-million, and are supposed to represent 
 the first wave of the Malay invasion. These savages 
 preserve primitive Malay social institutions virtually 
 unchanged. They are exceedingly conservative, brave, 
 hardy, and industrious. American army officers de- 
 clare that they think some of the best raw material 
 in the islands is to be found among these primitive 
 folk. The Moros, of Mindanao, the southern island, 
 are also Malay, representing the last wave of Malay 
 immigration to the Philippines. They are very fierce 
 and aggressive Moslems. They were in process of 
 conquering the whole archipelago when the Spaniards 
 took possession of the islands and checked their ad- 
 vance, but were never able to subdue them. 
 
 Race Unity. The Philippines are seen to have one 
 of the bases of nationality, a homogeneous people, 
 divided it is true, but capable of being brought to- 
 gether. Furthermore, the great majority of the in- 
 habitants are unified by religion and social customs. 
 While Spain did not accomplish all that could be 
 wished during her three hundred years of dominance, 
 she did give the Filipinos what no other Malay race 
 ever had, ideas of monotheism and monogamy. She 
 
BUTTRESSING DEMOCRACY 251 
 
 cleared the ground for the superstructure of a freer 
 and purer religious and political life. In our prejudice 
 against Spanish medieval ideals of government and 
 religion we must never forget the real debt which the 
 islands owe to Spain. To one-tenth of the people she 
 gave the knowledge of the Spanish language, with its 
 noble literature; to all, the traditions of the Christian 
 family, with its tenderness toward childhood and old 
 age. The depth of her influence is clearly seen by the 
 very revolutions which the Filipinos waged against 
 Spain herself. What other Malay people ever held 
 the idea of liberty in Church and State so as to be 
 willing to pour out its blood like water to obtain it? 
 
 Filipino Tribes. In this brief study of Baptist mis- 
 sions it is unnecessary to enumerate all of the Filipino 
 tribes. The Tagalogs, found in the principal island 
 of Luzon, are the most restless and adventurous, the 
 most citified and Spaniardized. They comprise about 
 one and a half millions, and are located chiefly in the 
 territory in which Manila is situated. Baptist work is 
 among the Visayans, who are found in the islands of 
 Panay, Negros, Cebu, Samar, Leyte, and Bohol, sta- 
 tions being located only on the first two named. The 
 other civilized tribes are found for the most part in 
 northern Luzon. 
 
 Filipino Characteristics. Travelers do not give the 
 Filipino a very good reputation. They say he is lazy, 
 improvident, a gambler, and without ambition. This 
 is undoubtedly true of the large number of semi- 
 parasitic middle-class mestizos (mixed race) who have 
 drifted into the towns. But those who have come . 
 
252 FOLLOWING THE SUNRISE 
 
 into contact with Visayans of the provinces have a 
 far more encouraging story to tell. Mr. Briggs speaks 
 of the friendship of many Filipinos of all classes as 
 a " priceless boon." There are many who tell of the 
 sweetness, patience, courage, and devotion of Filipino 
 Christians. Furthermore, in judging a people, one 
 must always discriminate clearly those qualities that 
 are the result of social institutions. The well-nigh 
 universal use of drugs, narcotics, and alcohol by men, 
 women, and children, for generations, has depressed 
 the powers of the race physically, mentally, and mor- 
 ally. " The Filipino/' says Mr. Briggs, " is a drugged 
 and drunken Malay, falling far short of his highest 
 capacities." His church has borne no clear testimony, 
 his physicians have universally recommended stimu- 
 lants, he has had no glimmer of an idea of the nature 
 of these evils which were sapping his very life. One 
 of the strongest arguments for pushing mission work 
 in the Philippines is that missionary preachers and 
 teachers form the only body of radical temperance 
 workers in the islands. 
 
 The Land Question in the Philippines. Filipino life 
 is cleft in twain by the land question. There are two 
 classes, the landed and the landless: the Spanish- 
 speaking mestizo, and the tawos or common people. 
 Between the two there is a great gulf fixed. The 
 friars have consistently despised the native, and taught 
 the mestizo to be proud of his Spanish birth. The 
 feudal land system has established a landowning aris- 
 tocracy composed of the mestizo, or Spanish-speaking 
 portion of the population, and the friars. The back- 
 
BUTTRESSING DEMOCRACY 253 
 
 bone of Filipino social life is feudalism. A failure to 
 understand this makes it impossible rightly to inter- 
 pret conditions or movements. Primitive Malay so- 
 ciety had been composed of three classes, the datos, 
 or chiefs, big and little, the tawos, or common people, 
 and the slaves. It was an easy thing to build upon 
 this social organization a feudal state and a feudal 
 church. The abuses of the friars as landlords were 
 the chief reasons for the revolt of the Filipinos against 
 Spain. The friars had come to hold a large portion 
 of the best land in the islands, on which they paid no 
 taxes, and from which they derived very large rev- 
 enues. 
 
 The Man at the Bottom. Each little barrio, or 
 country village, is governed by a head man, who is 
 responsible to the presidente of the pueblo, or town. 
 No one expects to be independent. Each pays tribute 
 to the chief above him for protection in the good old 
 feudal way. The condition of the peasant at the bot- 
 tom is one of peonage, and sometimes virtual slavery. 
 He is never out of debt to the owner of the hacienda 
 for the bare necessities of life. He passes from gen- 
 eration to generation as part of the property of the 
 estate. The helplessness, improvidence, and lack of 
 ambition which centuries of such conditions have cre- 
 ated will not be removed in a day. The Filipino is 
 drugged not only with narcotics, but with feudalism. 
 
 Coming of the Missionaries. The city of Manila 
 was still in the throes of insurrection when the first 
 American missionary services were held by the Meth- 
 odists and Presbyterians. Early in 1900 came the 
 
254 FOLLOWING THE SUNRISE 
 
 Baptists, the United Brethren, the Disciples, and the 
 Congregationalists. It was soon seen that some or- 
 ganized plan of dividing up the territory must be 
 made. Accordingly an Evangelical Union was formed 
 in 1901, and it was agreed that the Methodists and 
 Presbyterians should be assigned territory in Luzon, while 
 the Baptists and Presbyterians were to divide the terri- 
 tory in Panay and Negros. It was further agreed that 
 the name Protestant should not be used, but that the 
 churches should be known as Evangelical churches, and 
 that members moving from one location to another should 
 be accepted by letter, irrespective of denomination. 
 
 Filipino Response. There never was such a re- 
 sponse to the preaching of the gospel as the Filipinos 
 gave during the next ten years. It was a new thing 
 for them to have liberty to say anything or to read 
 any book contrary to the will of the friars. At first 
 they could not understand that the protection of the 
 American flag meant the right to free thought, free 
 speech, and a free Bible in a free state. Men had been 
 put to death for owning a Bible in the Philippines. 
 There had been, however, an unconscious preparation 
 for freedom. Senor Zamora, imprisoned and exiled 
 for reading the Bible, returned from Europe after the 
 coming of the Americans to find his son Nicholas also 
 secretly believing, and these two formed the nucleus 
 of the first Methodist Episcopal Church in Manila. 
 One whole village church went over in 1901, assem- 
 bling on their knees with tears to partake of the first 
 communion in which they were allowed to take the 
 wine as well as the bread. 
 
BUTTRESSING DEMOCRACY 255 
 
 Baptist Pioneers. It was at first supposed that 
 Spanish would be the language of instruction in the 
 Philippines, and the American Baptist Foreign Mission 
 Society hastened to lay hands on Rev. Eric Lund, who 
 had for years been faithfully shepherding a little Baptist 
 church in Spain. When Mr. Lund replied to the letter 
 from the Board asking him to take up work among 
 the Visayan islanders, he was able to tell them that 
 he had with him in Spain a converted Visayan, a for- 
 mer student for the priesthood, with whose help he 
 had already prepared a Visayan translation of a por- 
 tion of the New Testament and some Spanish tracts. 
 When Mr. Lund and Mr. Manikan began their work 
 in Jaro they found that the Spanish-speaking people 
 were a very small proportion of the inhabitants. 
 These, moreover, were bitterly prejudiced and inac- 
 cessible. They realized that if the Filipinos were to 
 be evangelized it was to be through the despised ver- 
 nacular languages. With Manikan as helper, Mr. 
 Lund set himself to the study of the Visayan language 
 and to the completion of the Visayan Gospel already begun 
 while in Spain. 
 
 Vernacular Translations of the New Testament. 
 During the first ten years of American occupation the 
 Filipino dialects received their first respectful atten- 
 tion. An immense amount of study was given to 
 them and the ideas regarding the possibilities of the 
 dialects modified. The educated Filipinos had been 
 ashamed of their own languages. There was no litera- 
 ture in any of them, and there had, of course, never 
 been a translation of the Bible into any of these 
 
 R 
 
256 FOLLOWING THE SUNRISE 
 
 dialects. The achievement of Mr. Lund is a triumph of 
 modern scholarship. In a time that would be deemed 
 impossibly brief he was able to present to the Visayans 
 the entire New Testament in their own tongue. Be- 
 cause of his perfect mastery of Spanish he was able 
 to explain to Spanish-speaking Visayan scholars the 
 sense of the original, verse by verse. Through com- 
 parison of all the best translations and versions with 
 the original he was thus enabled to be sure that* the 
 translation was both faithful to the original and ex- 
 pressed in the idiomatic phrase of the mother tongue 
 of the Visayans. He has recently completed the trans- 
 lation of the entire Bible into Visayan. 
 
 The Filipino Languages. Other Protestant mis- 
 sionaries have translated the Bible into Tagalog, and 
 Ilocano, and the New Testament into minor Filipino 
 dialects. They have thus performed a great service, 
 not only for religion and social progress, but also for 
 the cementing of national unity and the dawn of na- 
 tional self-respect. So long had the Spanish friars 
 taught the Filipinos to scorn their own language that 
 the educated people were ashamed to attend a meeting 
 conducted in the vernacular. It was at first thought 
 that these variant forms of the Malay tongue were too 
 meager, too rude, too primitive to permit of a worthy 
 translation of the Bible. " As a matter of fact," says 
 one who has for ten years used the vernacular con- 
 stantly, " their dialects are all very beautiful. The 
 vocabulary is large and expressive, and the grammati- 
 cal structure is very wonderful and ingenious. The 
 Bible loses nothing by translation into the oriental 
 
BUTTRESSING DEMOCRACY 257 
 
 imagery of the Filipino dialects. The gospel that was 
 first clothed with the robe of parable and figure is at 
 home in the warmly imaginative speech that reflects 
 the luxuriant verdure of the tropics." * 
 
 Emergence of a Unified Language. For the present 
 the Bible must be translated into all the dialects, but 
 may it not be possible that ultimately some one of 
 these may become the dominant language? We know 
 that there were many dialects of early English, Ger- 
 man, and Italian, which gave place in time to one 
 form of speech. When it is considered that the Vi- 
 sayans number one-half the islanders, and that many 
 of the tribes number at best but a few thousands, it 
 is not at all impossible that the Visayan dialect may 
 ultimately assume this place. The translation and 
 circulation of the Bible will be very powerful factors 
 in the outcome. The tribe which peruses the most 
 newspapers, and fosters the circulation of the Bible and 
 the spread of education will probably be the one whose 
 speech survives. Inasmuch as the Tagalogs and Vi- 
 sayans are found intermingled on the Visayan Islands, 
 it may be that the final form of language will be a 
 combination of these two dialects. 
 
 Printing of the Baptist Version. Most of the ver- 
 nacular translations were printed jointly for the mis- 
 sions by the Bible societies, but the Baptists gave 
 themselves the pleasure of paying for their own 
 splendid Visayan version, all for the sake of the privi- 
 lege of translating the word baptizo by the word 
 
 * u The Progressing Philippines," p. 143. 
 
258 FOLLOWING THE SUNRISE 
 
 " immerse." It would be one of the strange turns of his- 
 tory if that one word were enough to prevent the wide- 
 spread use of this great version, and therefore the ulti- 
 mate triumph of the Visayan dialect. One thing is 
 sure, that that Filipino version of the Bible which gets 
 itself most widely read during the next hundred years, 
 the most deeply loved and best committed to memory, 
 is the version that will do for the Filipino mother 
 tongue what Luther's Bible did for the German, 
 Wyclif 's for the English, and Dante's " Divina Corn- 
 media " for the Italian. 
 
 Work of Padre Juan. Baptist work began with a 
 great spiritual uprising of the Visayan peasants in 
 the island of Panay. Forty or fifty years before, a 
 wandering friar preacher had gone throughout the 
 country district to instruct the people of the barrios 
 in the holy faith. He was like one of the little brown 
 brothers of St. Francis of Assisi in the hill-towns of 
 Italy in the thirteenth century. Poor, simple, hum- 
 ble, and loving, he threaded his way from barrio to 
 barrio. He had one story to tell, the love of Christ; 
 one book to read, the gospel. The poor people, who, 
 like most of the barrio dwellers, had been utterly 
 neglected by the friars, gathered about the friendly 
 brother and drank in this wonderful new story that he 
 told. Sometimes he warned them dimly of trouble 
 that might come to him, and prophesied that if he 
 should be imprisoned for teaching them, men would 
 come some day from across the sea bearing a book 
 and speaking of the love of God. News of what Friar 
 John was doing in this far-away island reached Manila. 
 
BUTTRESSING DEMOCRACY 259 
 
 He was recalled and thrown into prison. Some said 
 that he was killed. The peasants were sternly warned 
 against his heresies and strictly bidden to forget them ; 
 but this only drove his teachings deep down from their 
 stupid brains into their patient hearts. 
 
 Awakening of the Peasants. Now Jaro (pronounced 
 haro) is a great market-place. From all over the 
 province of Iloilo come the barrio folk to trade. Thou- 
 sands of them walk into market every week with their 
 produce on their shoulders. The market is to them 
 newspaper, club, social relaxation, as well as trading- 
 place. When Mr. Briggs and Mr. Lund first began 
 to preach in the market-place there were groups of 
 peasants shyly watching. They saw the book in their 
 outstretched hands, they heard, in their own tongue, 
 of the love of God. The next w r eek they brought 
 others from the barrios. The news spread : " Padre Juan's 
 prophecy has come true, the men with the books are 
 come." All through the barrio country the word was 
 carried, and multitudes gathered to hear the missionaries. 
 
 Presenting of the Petition. One day, after the mis- 
 sionaries had been speaking in the market-place for 
 about nine months a deputation of these taivos brought 
 them a document signed by thirteen thousand names. 
 The undersigned, so the document read, were already 
 Protestants, and wished to be evangelized, taught, 
 and protected as Protestants. In the word " pro- 
 tected " their Malay instinct and experience spoke 
 true. All the life they had ever known had needed 
 the protection of powerful superiors if it were to be 
 safe. The vengeance of the friars they well understood. 
 
260 FOLLOWING THE SUNRISE 
 
 Inadequacy of the Response. Is it not a tragedy 
 that this great door and effectual thus opened by God 
 could not have been enthusiastically entered? There 
 was no question here of proselyting from the Roman 
 Catholic Church. These peasants had received little 
 shepherding for three hundred years. They were so 
 meagerly instructed in the essentials of Christianity 
 that they hardly knew what they were. They came 
 asking for preachers and teachers. The great Baptist 
 denomination hardly stirred in its sleep. To be sure 
 it sent out a few faithful men and women, who have 
 done a wonderful work. But the giant strength of 
 the denomination was not in any measure bent to this 
 new task. Had the Baptists been ready to respond 
 aggressively to this appeal with sufficient funds and 
 adequate force there seems little doubt that the barrio 
 people en masse would have moved into evangelical 
 faith. Money was wanting, and zeal; and while the 
 churches were busy here and there, time was given 
 for a counter-movement to arise, and some doors were 
 closed. Still the patient people wait, in great spiritual 
 destitution. Glorious results, however, have followed 
 the sparse sowing of the field which the small and 
 ofttimes depleted force of missionaries has been able 
 to give during the decade just past. A church of four 
 thousand, three hundred and thirty-seven members 
 has been gathered, one for every day of the time spent 
 on the islands. The barrio people have built and paid 
 for their own chapels, have done much personal work, 
 have stood firm, and have kept the faith under trying 
 persecution. 
 
BUTTRESSING DEMOCRACY 
 
 261 
 
 Growth of Baptist Churches. The statistics of the 
 growth of Baptist churches in the Philippines, as ex- 
 hibited in the accompanying chart, are full of encour- 
 agement to larger endeavor. The churches have in- 
 creased since 1911 from thirty-four to fifty-seven, a 
 gain of sixty-seven per cent. Churches entirely self- 
 supporting number seventeen in 1913, as against eight 
 
 Number of 
 Communicants 
 
 Number of 
 Churches 
 
 Number of 
 wholly self- 
 supporting 
 Churches 
 
 Number of 
 
 Sunday-school 
 
 Members 
 
 Number of 
 Sunday-schools 
 
 Increase : 
 
 67 per cent 
 
 112. 5 percent 
 
 29 per cent 
 
 25 per cent 
 
 164 per cent 
 
 Two Years' Growth of Baptist Churches in the Philippines, 
 
262 FOLLOWING THE SUNRISE 
 
 in 1911, a gain of one hundred and twelve and five- 
 tenths per cent. Communicants have increased 
 twenty-nine per cent, almost ten per cent a year, grow- 
 ing from three thousand, three hundred and fifty- 
 eight to four thousand three hundred and thirty-seven. 
 In 1911 there were forty-four Sunday-schools, now 
 there are fifty-five. At that ra,te they would double 
 every four years. The gain in Sunday-school mem- 
 bership is most encouraging of all. In 1911 the forty- 
 four schools averaged twenty-three pupils each, an 
 aggregate of one thousand and fourteen. In 1913 the 
 fifty-five schools averaged not quite forty-eight pupils 
 each, an aggregate of two thousand, six hundred and 
 eighty, or an increase of one hundred and sixty-four per 
 cent. A field so fruitful that it responds with such 
 harvests to the sparse sowing given it through ten years 
 ought to receive more enthusiastic attention. 
 
 The Student Dormitory, or Hostel. One form of 
 work which has proved very valuable was first intro- 
 duced by the Baptists, but is now being employed by 
 other denominations also. In Bacolod, Mr. Forshee 
 conceived the idea of a Christian dormitory for pupils 
 attending the public high school of the province, 
 which brought together into Bacolod the brightest 
 boys and girls of the surrounding country. A dormi- 
 tory for boys and one for girls have been established, 
 and during this last year land has been bought adjoin- 
 ing the high-school compound, where it is proposed 
 to erect larger and more suitable buildings to replace 
 the small native buildings now utilized for the boys'" 
 dormitory. 
 
BOYS OF JARO INDUSTRIAL SCHOOL AT WORK 
 
 A VILLAGE CONGREGATION IN THE PHILIPPINES 
 
BUTTRESSING DEMOCRACY 263 
 
 Influence of the Dormitory. Says Doctor Lerrigo, 
 in speaking of the boys' dormitory at Iloilo : 
 
 Many of the dormitory boys are on the high school 
 athletic team and these ties give us a strong hold on the 
 young people, which we are strengthening daily. I feel 
 that the dormitory is a most important part of our work 
 and that it should be enlarged and every advantage taken 
 of the influence it gives us with the students and their 
 families. The prospects for the coming year are ex- 
 cellent. A large number of boys have expressed their 
 desire to enter the dormitory, and the teachers in charge 
 of the athletics are hoping to place the whole athletic 
 team with us, recognizing the great advantages which 
 accrue to the boys from the wholesome moral surround- 
 ings of the mission dormitory. 
 
 Industrial School at Jaro. Among the strong fea- 
 tures of Baptist educational work is the industrial 
 school at Jaro. One of the fundamental weaknesses 
 of Filipino society is its scorn of manual labor. As in 
 any feudal society, the laborer is looked down upon as 
 a serf, and the last thing that any educated man wants 
 to do is to engage in skilled labor. One of the benefits 
 of the American occupation of the islands is the im- 
 parting of a new view-point in regard to the dignity 
 of labor. The Jaro Industrial School was founded with 
 the idea of turning out not merely students, but manly 
 men. On a farm of sixty-five acres, some two miles 
 out of Iloilo, two large buildings have been erected 
 for classrooms, dormitories, and trades buildings. The 
 equipment has often been so meager that plain living 
 and high thinking have been perhaps too much in 
 
264 FOLLOWING THE SUNRISE 
 
 evidence, yet the very plainness and simplicity of the 
 school has given it the life and tang that Tuskegee 
 and Hampton have had in America. 
 
 Nature of Industrial Work. There are five hun- 
 dred boys, ranging from eight to eighteen years of age, 
 who are gathered into the Jaro Industrial School from 
 the near-by provinces. Tuition and board are free, but 
 each boy has to work for what he gets. Here is no 
 dilettante manual training for the sake of learning 
 how a thing might be done. Things are done, and 
 done so well that they have commercial value. Furni- 
 ture is made, and so beautifully polished that it has a 
 reputation and sells. Sugar-cane is cultivated, and 
 rice. An irrigation system has been introduced that 
 secures superior quality in both rice and cane. Live- 
 stock is raised, and buildings are repaired and erected. 
 The school is a miniature republic too, organized some- 
 what on the lines of the Junior Republics in Amer- 
 ica, with much discipline in self-government and manli- 
 ness, and incidentally, a fine experience prepara- 
 tory for the duties of citizenship. There are daily 
 Bible classes that lead not to talking about religion, 
 but to the conducting of village Sunday-schools, and 
 to vacation evangelistic trips on the part of the older 
 boys. Forty-eight of the boys were baptized last 
 year. They are now planning how the student body 
 may be instrumental in evangelizing the towns from 
 which they come. The " gang instinct " is to be har- 
 nessed up for the service of the Kingdom. Already 
 one revival has been reported as the result of work 
 done in vacation by some of the Jaro schoolboys. 
 
BUTTRESSING DEMOCRACY 265 
 
 Appreciation of the School. It is expected that in 
 time the school will be self-supporting, except for the 
 salaries of the American missionaries. Even now the 
 larger number of the teachers are Filipinos. The car- 
 penter shop already pays a profit. Mr. William T. 
 Ellis, writing in the Philadelphia " Press," says that 
 it is the best school in the islands. The secretary of 
 the Young Men's Christian Association affirms that it 
 is the best missionary idea in the Philippines. A dis- 
 trict superintendent of schools said that it embodied 
 the very idea for which he had been looking ever since 
 he came to the country. 
 
 Needs of the School. It seems a pity, does it not, 
 that with such a school to be proud of, one million, 
 five hundred thousand American Baptists have not yet 
 been able to afford a grinding-mill for sugar-cane? 
 To be sure it would cost five hundred dollars, and the 
 budget must not get too big. But the request sounds 
 reasonable, or would if it were a mere business enter- 
 prise ! A recent report states : 
 
 Our sugar-cane is a very fine quality, weighing some 
 thirteen ounces more to the cane than it did last year, all 
 on account of irrigation. Where we lose is in sending 
 this cane to a mill across the river. The price of grind- 
 ing it is at least one-third the value of the sugar, and we 
 must add to this the cost of transporting to the mill. . . If 
 we had a small mill costing about $500 all this would be 
 saved. 
 
 The supplying of this minor need by some good 
 sisters with a practical turn of mind ought not to 
 interfere in the least with plans for meeting the needs 
 
266 FOLLOWING THE SUNRISE 
 
 of this significant school for adequate equipment. Lit- 
 erally hundreds of students are turned away each year 
 for lack of buildings and land. One hundred thousand 
 dollars invested here would bless the islands through 
 centuries to come. The returns on such an invest- 
 ment cannot be exceeded anywhere in the mission field 
 to-day. 
 
 Girls' Schools in the Philippines. There are some 
 notable developments in Baptist educational work for 
 girls in the Philippines. The Filipino woman is, with- 
 out doubt, the most influential and the freest woman 
 of the Orient. She can be made one of the most power- 
 ful evangelizing agencies, as she is now the strong- 
 hold of conservatism and ignorance. One of the Bap- 
 tist missionaries writes that he is rejoicing because 
 forty-two per cent of recent converts have been wo- 
 men, and this means a gain in the number of fam- 
 ilies reached. There can be no permanent work with- 
 out reaching the families, and much of the labor ex- 
 pended upon the education of boys and men is wasted 
 unless corresponding emphasis is given to the enlight- 
 enment of the girls and women. 
 
 Bible-Woman's Training School at Jaro. The Bible- 
 woman's Training School in Jaro is doing a work of 
 incalculable good in the training of Bible-women, who 
 go out to the barrios scattered over three islands to do 
 direct evangelistic work. The term of instruction is 
 for six months each year, the other half-year being 
 spent in practical work on the field. The full course 
 covers four years. The first class of fully trained 
 workers was graduated in 1911. These women are 
 
BUTTRESSING DEMOCRACY 267 
 
 trained not only in the Bible and Christian funda- 
 mentals, but in home nursing, first aid to the injured, 
 Sunday-school work, and the first principles of do- 
 mestic science. One of these trained women, a widow 
 of forty-five (a great-grandmother, by the way), has 
 a Bible class of sixty men in a church of five hundred 
 members. Other women are carrying on day-schools, 
 kindergartens, Sunday-schools, preaching services, and 
 colportage work in the sale of Christian literature. 
 " The school/' says Miss Johnson, " would increase 
 by the hundreds if there were buildings and teachers 
 to care for the students." Every year she has had to 
 refuse admission to large numbers. 
 
 School for Upper Class Girls. In the same place the 
 Woman's Society has opened a boarding-school for 
 the mestizo girls of the upper classes. The school was 
 organized by Miss Bissinger in 1910 with these aims : 
 " First, direct religious instruction, aiming to develop 
 a womanhood of serving Christians, saturated through 
 and through with the atmosphere of the kingdom of 
 God. Second, a full public school course from first 
 grade to the high school, aiming to make our students 
 dominant factors in a land peculiarly fitted to be influ- 
 enced by its women." 
 
 Pupils in the School. Miss Bissinger says that she 
 finds the girls peculiarly teachable and incomparably 
 lovable. In the very first class were the daughters of 
 the governor of the island. The school was at once 
 antagonized by a Romanist bishop, himself an Ameri- 
 can, and the people forbidden to come to the opening 
 reception — but they came. 
 
268 FOLLOWING THE SUNRISE 
 
 Needs of the School. The greatest need at present 
 is a suitable building. Land has been bought, but the 
 school is housed in a rented building. In Miss Bis- 
 singer's appeal for the building she says that this, the 
 only Christian school for girls of the upper classes in 
 the Philippines, ought to have a suitable building. She 
 has very definite ideas, and very good ones, of the type 
 of building that is needed. It ought to be of concrete 
 in order to withstand the onslaught of the terrible 
 storms to which the Philippine Islands are subject. 
 It ought to be beautiful, even ornate, in order to evi- 
 dence to the people the dignity and the quality of the 
 work. If they find the buildings of the Catholic 
 schools large and massive, and the Protestant school 
 housed in a small and unattractive temporary shelter, 
 the people reason, not unnaturally, that the enterprise 
 itself must be of little moment. 
 
 Home School at Capiz. At Capiz the Woman's 
 Society has maintained a unique institution, the Home 
 School. Little waifs and the children of the very poor, 
 between the ages of four and seven, are taken to the 
 home to be sheltered and educated until old enough to 
 go to work, or to be placed in other schools. " Ah," 
 says the suspicious reader, " an orphan asylum. I 
 thought they were thoroughly out of date." It may 
 look a little like an orphan asylum on the surface, but 
 there the likeness ends. If all the waifs and orphans 
 in the United States of America could have a Miss 
 Suman in such an asylum there would be no problem 
 of the delinquent child, for the school really is a home, 
 bubbling with laughter, blossoming with motherly. 
 
BUTTRESSING DEMOCRACY 269 
 
 kisses and cuddlings, strong with wise discipline. The 
 results are little short of miraculous. 
 
 Brownies at Work. u These degenerate Filipinos 
 won't work/' say the critics. You should see Miss 
 Suman's Brownies ! She takes them, diseased, emaci- 
 ated, filthy in speech and body, cleans them up, clothes 
 them, and sets them — no, not sets them, but loves 
 them, into work. " Of course they don't like to work," 
 she bristles like a small, motherly hen, whose chickens 
 are menaced, " when all the work they ever knew 
 about was done for others' profit, with little but kicks 
 and curses coming their way." It's a heart-warming 
 sight to see those Brownies at work, each child, even 
 the tiniest tot of three, with its task. They prepare 
 the vegetables, help get the meals, make the gardens, 
 keep the house clean, make all their clothes, and wash 
 and iron them. They are as busy as bees, and happy 
 as birds. A squad of four and six-year-olds has a 
 leader aged ten, who is responsible for his men. Be- 
 fore any one even heard of the Montessori system, 
 Miss Suman was putting into practice the very prin- 
 ciples of self-activity and development through re- 
 sponsibility that are supposed to be so very scientific 
 and modern. When a cyclone blew away her roof, 
 twelve-year-old boys, tied to the rafters lest they blow 
 away, worked like soldiers to repair the breach. In- 
 itiative, daring, steadiness, and mental alertness are 
 all to be seen hanging thick as precious fruit on her 
 educational tree. 
 
 Religious Atmosphere of the School. All her chil- 
 dren become Christians. A recent report said that 
 
2;o FOLLOWING THE SUNRISE 
 
 there were not very many baptisms to report because 
 all the children old enough to understand had already 
 joined the church. Some of these little children make 
 great missionaries too. Miss Suman told of one little 
 blind beggar, so wretched that, to practical people, he 
 would hardly seem worth saving, who fearlessly found 
 his way to a head-hunting tribe in the mountains that 
 the government had been unable to pacify, explained 
 to them the purpose of the government, and brought 
 them to consent to let their children come down to school. 
 
 Need of New Buildings. Two terrible hurricanes 
 that have wrecked the buildings and inflicted great 
 suffering on teachers and pupils have proved the need 
 for strong cement buildings, with iron roofs, such as 
 the government finds are needed to resist the tropical 
 storms to which the Philippines are so subject. Who 
 is going to have the privilege of building this house? 
 It costs twenty dollars a year to support a child in this 
 school. Are there not a hundred Baptist Sunday- 
 schools that will each take a scholarship at twenty 
 dollars, and so provide for the whole? An extra five 
 dollars added to each scholarship would provide for 
 enlargement and betterment, and would not be out of 
 place. 
 
 Medical Missions. Medical missions form one of the 
 great needs of the Philippines. The misery, dirt, and 
 disease of the people are appalling. The Christian 
 physician can do much, both as an evangelist, and in 
 removing the present evil conditions which make 
 wholesome life impossible for multitudes. The birth- 
 rate in the Philippines is large, forty-seven and nine- 
 
BUTTRESSING DEMOCRACY 271 
 
 hundredths per thousand; but the infantile death-rate 
 is nearly twice as great as that in the United States. 
 The old religious training of the islands had little of 
 social service in it. The emphasis of the friars had 
 been on " spiritualities, not temporalities." Hence the 
 islands had been left to become one of the plague 
 centers of the world. Tuberculosis is everywhere, the 
 hookworm with its consequent tropical anemia is so 
 prevalent that it is said that eighty per cent of the 
 prisoners in Manila jail were found to be infected. 
 Malaria and tropical dysentery are endemic. Surely 
 the very physical suffering and ignorance of the peo- 
 ple constitute an overwhelming appeal to the Chris- 
 tian physicians of the United States, where there is 
 one physician to every five hundred of the popula- 
 tion. Some of them could be spared. The mis- 
 sionary hospitals have done magnificent service in 
 interpreting true Christianity as a religion that came 
 not merely to get people to heaven, but to heal the 
 broken-hearted, to make the deaf hear, the lame walk, 
 the blind see, and to set at liberty them that are 
 bruised. The Baptist physicians, Doctor Lerrigo, Doc- 
 tor Thomas, and Doctor Steinmetz have found homes 
 open to them that were fast closed to all the other 
 missionaries. They testify that there is an appalling 
 need of medical care. There are towns which, with 
 their surrounding barrio districts, number fifty thou- 
 sand inhabitants, utterly without medical aid of any 
 sort. The Filipino doctors are not numerous, are for 
 the most part in the cities, and few of them have any 
 humane ideals which require them to go to the service 
 s 
 
2J2 FOLLOWING THE SUNRISE 
 
 of the poor tawo. The gratitude of these peasants 
 when they see an educated physician willing to min- 
 ister to them in their suffering in the humblest tasks 
 is beautiful to see. " Jesus walks again on earth/' they 
 say. 
 
 Union Hospital. Interdenominational cooperation 
 in hospital building and maintenance is already accom- 
 plished in the Union Hospital at Iloilo,the joint respon- 
 sibility of Presbyterians and Baptists. Doctor Lerrigo 
 reports that the current expenses of the hospital and 
 dispensary at Capiz are all met by medical fees. One 
 gains some insight into the self-sacrifice and devotion 
 of the medical missionary, on learning that Doctor 
 Lerrigo, in addition to treating eight thousand, eighty- 
 five out-patients, two thousand, one hundred and sixty- 
 five in-patients, and making six hundred and seventy- 
 two visits to patients in their homes, supervised a 
 large evangelistic field and had oversight of the boys' 
 dormitory. 
 
 Training School for Nurses. One of the most useful 
 functions of the medical work is the training of nurses. 
 The first class of nurses graduated in the Philippines 
 was trained in the Union Hospital at Iloilo. The 
 Filipino woman makes a good nurse, and every nurse 
 is an apostle of better times to come. The earnest 
 Christian students from Miss Johnson's Bible Training 
 School who come to the hospital for training make 
 ideal nurses. Their opportunity for Christian service 
 is very great, as they have access into the most bigoted 
 homes, at a time when they are peculiarly open to 
 spiritual influences. In one of his reports Doctor Ler- 
 
ON THE VERANDA OF THE UNION HOSPITAL AT ILOILO 
 
 A GIRLS BIBLE CLASS IN THE PHILIPPINES 
 
BUTTRESSING DEMOCRACY 273 
 
 rigo speaks with the greatest admiration of the work 
 of Miss Rose Nicolet, the head nurse of Emmanuel 
 Hospital in Capiz. 
 
 The building with all its virtues was wanting in bath- 
 rooms . and those little closets and storerooms dear to 
 the hearts of all women. . . Those useful acces- 
 sories of modern nursing made their appearance, bath- 
 rooms with home-made cement tubs, closets here and 
 there with shelves and compartments for linens and 
 supplies, . . curious devices of many kinds, owing them- 
 selves to her wisdom and ingenuity. Little bedside tables 
 have been introduced, screens of superior pattern and 
 graceful frames to support mosquito-nettings. . . A 
 young Filipino who had been in America and traveled 
 widely in the Philippines recently gave this testimony: 
 " I have been in several hospitals both here and in Amer- 
 ica and my stay here has pleased me better than any pre- 
 vious experience." 
 
 Bible School at Iloilo. In accordance with the policy 
 of concentration and intensive development recently 
 adopted by the Board, the Bible School at Iloilo for 
 the training of native pastors and evangelists is to be 
 given up for the present. Brief courses in Bible study 
 are to be offered by the missionaries in the different 
 stations. In the near future it is hoped that the mis- 
 sion may unite with the Presbyterians in establishing 
 one central Bible Training School, where, with a larger 
 number of students, and with greater efficiency and 
 less expense the workers for both denominations can 
 be trained. 
 
 The Mission Press at Iloilo. The Baptist Mission 
 Press at Iloilo, Mr. F. L. Snyder, superintendent, is a 
 
274 FOLLOWING THE SUNRISE 
 
 powerful factor in the work. Here is printed the little 
 monthly called " The Pearl of the Orient/' that circu- 
 lates not only in the field, but goes to supporters in 
 the homeland. Commercial work of good grade is 
 done which helps to carry the financial burden of the 
 press. Testaments, tracts, and a monthly magazine 
 in Visayan, also Sunday-school helps and quarterlies, 
 and school outlines for the missionaries, are among 
 the lines of work which keep the busy presses going. 
 
 Need of an Aggressive Policy. What of the future ? 
 To the Baptists and Presbyterians has been committed 
 the work on the Visayan islands. By vote of the 
 Mission and the Board of Managers the Baptists de- 
 cided not to enter the island of Samar, but to confine 
 their work to Panay and Negros. On these two islands 
 live about a million people, for whom Baptists are 
 solely responsible. It is plain that only a beginning 
 has been made in discharging this responsibility. 
 What could eight ministers, four physicians, one 
 printer, nine school-teachers, and one nurse do to meet 
 the spiritual needs of a million people ? This force of 
 twenty-six missionaries, moreover, can rarely muster 
 more than half its strength on the field, owing to the 
 necessity of furloughs and the heavy drain made upon 
 health and strength by the climate. 
 
 Comparison with Methodist Work. The wasteful- 
 ness of such scant provision of men and funds is ap- 
 parent when we consider the story of the Methodist 
 missions in the Philippines. The Methodists, with a 
 force of forty-five missionaries, a large corps of native 
 helpers, and adequate financial backing, have gained a 
 
BUTTRESSING DEMOCRACY 275 
 
 membership of thirty-three thousand. They have 
 eleven thousand pupils in the Sunday-schools. The 
 self-supporting Filipino churches contributed more 
 than ten thousand dollars the last year, and the mis- 
 sion received in contributions from friends and sup- 
 porters in the Philippines double that amount in addi- 
 tion. They had no better native material to work 
 upon than had the Baptists, nor had they better mis- 
 sionaries. They were better supported by larger plans 
 and more adequate financial contributions. Says the 
 Baptist missionary, Mr. C. W. Briggs, " The achieve- 
 ments of this great mission (Methodist) in twelve 
 years of work are a challenge to the Church in America 
 to occupy every unoccupied field." 
 
 The Unreached Field. None of the missions is 
 meeting the need. The Methodists are responsible 
 for two million Filipinos; the Presbyterians for three 
 and a half millions. When one contrasts what Ameri- 
 can churches have done for the spiritual regeneration 
 of the Philippines with what the American Govern- 
 ment has done in education and social betterment, the 
 showing is not one in which Christians can take pride. 
 
 Government Services in Education. When the five 
 hundred and forty-two American school-teachers were 
 landed in Manila from the transport " Thomas/' 
 August 23, 1901, there began the most striking experi- 
 ment in popular education which the world has ever 
 seen. There are in the Philippines about one thousand 
 American teachers, and eight times as many Filipino 
 teachers, with six hundred and ten thousand pupils. 
 There are thirty-five provincial high schools, and the 
 
276 FOLLOWING THE SUNRISE 
 
 foundations of the government university of the Phil- 
 ippines are already laid. Religious liberty and free 
 education were both the gifts of the flag. So successful 
 has the public school system proved that already a 
 surprisingly large percentage of the Filipinos are 
 literate. 
 
 Government Work in Sanitation. The government 
 found Manila one of the most unhealthful cities in 
 the world, and has made it one of the most healthful 
 cities in the tropics. Government medical men have 
 deprived smallpox of its terrors by the vaccination of 
 millions of Filipinos. The cause of beriberi has been 
 discovered, and the way to avoid it shown. The num- 
 ber of lepers is rapidly decreasing, since the govern- 
 ment has made provision for their segregation. A 
 campaign for fighting tuberculosis has been inaugu- 
 rated, and the plague has been controlled. 
 
 Industrial Betterment. The government bought the 
 friar lands — great estates of the richest lands which 
 were held away from the people — and resold these 
 lands to settlers in severalty. It has already received 
 sixty million dollars in payment, thirty per cent of 
 the price paid. The government guarantees land titles. 
 Harbors have been deepened, very perfect government 
 roads built and railways on three islands. River chan- 
 nels have been cleared, and a post-office system was es- 
 tablished with a postal savings bank four years before 
 people had it in the United States. One hundred and 
 forty-two lighthouses have been built to safeguard the 
 treacherous channels, and Filipinos have been trained 
 to be the lighthouse keepers. A revenue system has 
 
BUTTRESSING DEMOCRACY 277 
 
 been perfected that enables the island treasury to 
 report a balance every year. All this has been done at 
 the cost of a bonded indebtedness of only twelve million 
 dollars, involving a per capita debt of one dollar and 
 fifty cents, and a per capita interest charge of six cents. 
 All the annual budget of fourteen million dollars is 
 provided for by the resources. With the exception of 
 the three hundred millions paid out by the United 
 States Government in the beginning for army and navy 
 expenses, no money raised in America is used for the 
 running of the Philippine Government. It is Filipino 
 taxes which provide for the schools, roads, post-offices, 
 lighthouses, hospitals, and all other government un- 
 dertakings. A better article of government is provided 
 and more for less money than any other colonial power 
 has ever given to one of its colonies. There is no great 
 army of American office-holders ; just as fast as Filipinos 
 can be trained for positions these are filled by Filipinos. 
 The chief justice of the Supreme Court is a Filipino. 
 There are Filipino assemblymen and postmasters, jus- 
 tices of the peace and policemen, lawyers, civil officers, 
 and teachers. With the American occupancy of the 
 Philippines a new type of colony came into being, the 
 nearest approach to the Good Samaritan in politics that 
 the world has ever seen. 
 
 Opportunity of American Christians. These achieve- 
 ments of our government cause every American heart 
 to thrill with pride. But what is needed to make all 
 this magnificent work permanently valid? The crea- 
 tion of a new type of character. The one power which 
 can do this is the pure gospel of Christ. The time is 
 
278 FOLLOWING THE SUNRISE 
 
 short, in the few generations that must elapse before 
 the Philippine Islands are given over to the Filipinos 
 for complete self-government, it is for the American 
 church to do a work which the government is helpless 
 to accomplish. The apathy, selfishness, and narrow- 
 ness of vision of the Christian church may stamp with 
 failure the most lively experiment in national altru- 
 ism that the world now holds. The Church must 
 not fail " Old Glory." She must not fail her Divine 
 Leader, whose heavenly Kingdom waits its consum- 
 mation because of her sloth and faithlessness. 
 
 Facts About the Philippines 
 
 The most recent foreign mission field. 
 
 The most fruitful foreign mission field. 
 
 Protestant Christians in 1900, none. 
 
 Protestant Christians in 1910, 76,000. 
 
 There are 55,000 Chinese in the Philippines, who control 90 
 per cent of retail trade. 
 
 There are 167 Protestant missionaries in the islands. 
 
 The English language is more widely diffused in ten years than 
 Spanish was in three hundred years. 
 
 Cost to United States of America of insurrectionary period, 
 $300,000,000. 
 
 Baptists responsible for evangelization of 1,000,000 Filipinos. 
 Baptist investment in 1912, $55,72571- 
 
 Theological students of the Presbyterian, Methodist, and Dis- 
 ciples are taught in union theological classes. 
 
BUTTRESSING DEMOCRACY 279 
 
 Baptist Educational Institutions in the Philippines 
 
 Industrial School, Jaro. Rev. W. O. Valentine, principal; Rev. 
 F. H. Rose, Miss A. B. Honger, Miss E. Grace Williams, 
 Miss Mary J. Thomas, American members of faculty. 
 
 Enrolment, 349 pupils. Instruction in scientific agriculture, 
 carpentry, cotton-ginning, etc. All the 500 boys in this im- 
 portant school are taught some industry. The students are a 
 self-governing body, organized into the Jaro Industrial School 
 Republic. A new building is greatly needed. 
 
 Woman's Bible Training School. Miss Anna V. Johnson, 
 principal. 
 
 Only school for the training of Bible-women in the Visayan 
 islands group. 
 
 Academy for Girls, Iloilo. Miss Caroline M. Bissinger, princi- 
 pal; Miss Alice M. Stanard. 
 Only school in the Philippines for girls of the higher classes. 
 
 Bibliography 
 
 Blount, The American Occupation of the Philippines. New 
 York, Putnams. 
 
 Census of the Philippine Islands, 4 Vols. Vol. I, Population, 
 geography, history. Vol. II, Population. Vol. Ill, Mortality, 
 defective classes, education, families. Vol. IV, Agriculture, 
 social and industrial statistics. 
 
 A valuable source book for official information on varied 
 features of the islands and the people. Washington Government 
 Printing Office, 1905. 
 
 Briggs, The Progressing Philippines. Philadelphia, American 
 Baptist Publication Society, 1913. 
 A recent book, attractive and informing, especially upon pres- 
 ent conditions. 
 
280 FOLLOWING THE SUNRISE 
 
 Brown, A New Era in the Philippines. New York, Revell, 1903. 
 
 Missions in the Philippines. Boston, American Baptist Foreign 
 Mission Society, 1906. 
 
 Jaro Industrial School. Boston, American Baptist Foreign Mis- 
 sion Society. 
 
 The Kindergarten a Factor in Missionary Work. Boston, 
 American Baptist Foreign Mission, Society. 
 
 World Missionary Conference Report. Chapter I, pp. 121-124. 
 
LIMITATIONS OF PRESENT STUDY 
 
 In swift review we have watched the movement of 
 Baptist missions in the Orient through a century. It 
 was hoped to include in the present volume a study of 
 Baptist missions in Europe, but it was found imprac- 
 ticable, even to tell in brief the story of missionary 
 effort in Spain, Italy, France, Germany, Russia, and 
 Scandinavia. It would be an inspiring study to trace 
 the reflex influence of American Baptists on the coun- 
 tries from which emigrants come, but that is a story 
 which would need an entire volume. 
 
 As we look back over a century filled with the mercy 
 of God, over weak enterprises which he has strength- 
 ened, feeble beginnings which he has brought to glori- 
 ous outcome, the whole denomination must receive a 
 fresh baptism of power. If so much has been done 
 through the partial consecration, the fitful endeavor, 
 what might he not do through a church alive to her 
 high calling. Three needs stand forth. 
 
 The Need of Money. One of the tragedies of life is 
 the wasting of money— such wealth and such need 
 drifting helplessly by each other like ships becalmed. 
 The giant power of the Church is poured out on trifles ; 
 while for her great task she reserves only her mites. 
 It would be quite possible, out of the selfish indul- 
 gences of Christians, to finance every missionary enter- 
 
 281 
 
282 FOLLOWING THE SUNRISE 
 
 prise tenfold. The kingdom might come bravely 
 marching over the mountains to-morrow, if the full 
 tithe were poured into the treasury of the Church. Rev. 
 O. P. Gifford once said that money was the true polyglot 
 answering each man in his own tongue. Christians 
 could make it speak first of the kingdom, if they would. 
 
 The Need of Sacrifice. In the face of the unbeliev- 
 able opportunities of the present there is demanded a 
 new measure of adventurous faith — some such pas- 
 sion of sacrifice as made men and women brave and 
 fearless in the war of the rebellion. What is needed 
 is not a calculating sending out of small parties of 
 scouts, but a massing of the whole army for advance. 
 Each church must have its investment of life; each 
 family its offering of the first-born. It is the King's 
 business that we do. 
 
 The Need of Prayer. The water of life in the hills of 
 God can be brought to the desert by free channels of 
 prayer. A break in the higher conduits means drought 
 in the fields below. To change the figure, the plants 
 of the Spirit cannot grow in a prayerless atmosphere. 
 A revival of intercessory prayer could double the effect- 
 iveness of the missionary force without the addition 
 of a new man or a better building. Let the church- 
 member at home realize his missionary calling to 
 prayer to be as compelling and as arduous as that of 
 the foreign missionary to work. Let both recognize 
 that there is only one Christian calling, though many 
 occupations; that the power of God is behind and 
 
LIMITATIONS OF PRESENT STUDY 283 
 
 underneath every man who adventures himself upon it. 
 Let the devotional exercises that decorate, but do not en- 
 liven missionary meetings, be replaced by real prayer for 
 actual needs of concrete mission fields. Let Christians 
 enter into the secret place of power through intercessory 
 prayer, and a new sunrise of beatitude will glorify the 
 whole church of God. 
 
SUPPLEMENTARY REFERENCES 
 
 General 
 
 Patterson, Geography of India. London, Christian Literature 
 
 Society for India, 1909. 
 Statesman's Year Book. London, Macmillan Company, 1913. 
 World Missionary Conference, 1910, Reports. Nine volumes, 
 New York, Revell, 1910. 
 Invaluable for knowledge of the real situation in lands treated 
 by this book. 
 
 World Atlas of Christian Missions. New York, Student Volun- 
 teer Movement, 191 1. 
 Contains a directory of missionary societies, a classified sum- 
 mary of statistics, an index of mission stations, and maps show- 
 ing the location of mission stations throughout the world. 
 
 Periodical Literature 
 
 Missionary Review of the World. New York, Funk & Wagnalls 
 Company. 
 
 International Review of Missions. New York, Missionary Edu- 
 cation Movement. 
 
 The Moslem World. London, Christian Literature Society for 
 India. 
 
 English Periodicals in our Missions. See Handbook of Ameri- 
 can Baptist Foreign Mission Society, p. 72. 
 
 Baptist Work 
 
 Newman, A Century of Baptist Achievement. Philadelphia, 
 American Baptist Publication Society, 1901. 
 
 Merriam, History of American Baptist Missions. Revised Edi- 
 tion with Centennial Supplement, Philadelphia, American 
 Baptist Publication Society, 1913. 
 
 284 
 
SUPPLEMENTARY REFERENCES 285 
 
 Gammell, History of American Baptist Missions. Boston, 1854. 
 Serviceable for certain facts, especially statistics of the early 
 period. 
 
 Annual Reports of: 
 
 Northern Baptist Convention. 
 
 American Baptist Foreign Mission Society. 
 
 Woman's Baptist Foreign Missionary Society. 
 
 Woman's Baptist Foreign Missionary Society of the West. 
 
 The Handbook of the American Baptist Foreign Mission Society. 
 Boston, 1913. 
 A story of the year in the words of the missionaries; illustra- 
 tions of the work; complete list of fields and stations; brief 
 description of every mission station; complete directory of mis- 
 sionaries; accurate, colored maps. An indispensable help in this 
 study. 
 
 Our Work in the Orient. Boston, 1910-1913. 
 
 An account of the progress of the Woman's Baptist Foreign 
 Missionary Society. 
 
 Missions. A Baptist monthly magazine. Boston. 
 
 A current record of Baptist progress at home and abroad; 
 having special articles on many phases of the work treated in 
 this book; profusely illustrated with many photographs taken 
 on the field. An essential sidelight on the topics treated. 
 
 For special phases, see publications of American Baptist 
 Foreign Mission Society, Woman's Baptist Foreign Missionary 
 Society, and Woman's Baptist Foreign Missionary Society 
 of the West, and Department of Missionary Education, 23 East 
 Twenty-sixth Street, New York. 
 
 Several of the books and items referred to in the bibliographi- 
 cal notes can be secured from the Department of Missionary 
 Education, 23 East Twenty-sixth Street, New York. 
 
 There are many more valuable helps illustrative of separate 
 chapters concerning which information can be had, or which 
 can be consulted, at the New England Baptist Library, 708 Ford 
 Building, Boston, Mass. 
 
INDEX 
 
 Abbott, Elisha, 42-44. 
 
 Abors, 72. 
 
 Africa: redemption of, 217; loss of 
 life in, 218; heroism of mission- 
 aries in, 219; conquering the cli- 
 mate of, 220; possibilities of, 221; 
 importance of, 222; salaries pi 
 teachers in, 240; opportunities in, 
 
 241. 
 
 Africans: gifted, 221; pioneer mis- 
 sionaries, 223; generous Chris- 
 tians, 229. 
 
 Agricultural Missions: at Kurnool, 
 123; in India, 130; at Jaro, 263. 
 
 Ahlone, 56. 
 
 American Baptist Foreign Mission 
 Society, 28, 209, 224, 235, 239, 
 255. 
 
 American Baptist Missionary Union, 
 28, 99, 149, 182. 
 
 American Board of Commissioners 
 for Foreign Missions, 25, 26, 181. 
 
 American Revolution, 3, 16. 
 
 Amherst, station at, 35. 
 
 Animism, 226, 227. 241. 
 
 Annexation of Philippines, 247. 
 
 Armstrong, Rev. W. F., D. D., 56, 
 57. 
 
 Ashmore, Rev. William, D. D., 151. 
 
 Ashmore Theological Seminary, 165. 
 
 Assam, 65-94. 
 
 Assamese converts, 74-76. 
 
 Aungbinle, 31, 36. 
 
 Ava, 31, 37. 
 
 B 
 
 Babies' Doctor, The, 129. 
 
 Bacolod, 262. 
 
 Banza Manteke, 226, 235. 
 
 Bapatla Cooperative Association, 121. 
 
 Bapatla Normal School, 130. 
 
 Baptists, American: preparation of, 
 
 11; growth of, 16; organized for 
 
 missions, 28. 
 
 Baptist Missionary Work Compared, 
 
 157-161, 209, 274. 
 Baptist Educational Ideals, 160. 
 Baptists, English, 4, 9, 10, 24, 25, 
 
 97. 132, 225, 235. 
 Baptist Principles, 11-14. 
 Bassein, 42, 43. 
 Bawden, Rev. S. D., 120. 
 Bengal-Orissa Mission, 131-133. 
 Bengalis, in Assam, 68. 
 Bennett, Rev. Cephas, 51. 
 Benninghoff, Rev. H. B., 205. 
 Bhamo, 53. 
 Bible, translation of, 9, 36, 70, 98, 
 
 145, 147, 155, 182, 183, 226, 227, 
 
 .255-258. 
 Bible-women, work of, 154. 196, 266. 
 Bickel, Capt. Luke W., 198-^04. 
 Bissinger, Miss C. M., 267. 
 Bixby, Moses H., 55. 
 Bixby, Josephine, Hospital, 167. 
 Boardman, George Dana, 35, 39-41, 
 
 148. 
 Boardman, Sarah, 41. 
 Bolles, Rev. Lucius, 27. 
 Brahmaputra River, 67. 
 Briggs, Rev. C. W., 248, 252. 
 British and Foreign Bible Society, 
 
 10. 
 British East India Company, 7, 17, 
 
 28. 
 Bronson, Miles, 72, 73, 77, 88. 
 Brown, Nathan, 68, 70, 183, 184. 
 Buddhists, 19, 30, 54, 56, 58, 195, 
 
 202. 
 Burmese Bible, 36. 
 Burma, 19, 30-59. 
 
 Calcutta, 69. 
 
 Campbell, Sir Archibald, 35. 
 
 Canadian Baptist Mission, in. 
 
 Capiz, Home School at, 268, 269. 
 
 Carpenter Rev. H. C, 43. 
 
 Carey, William, 4-10. 
 
 Caste, 108, 120, 124-126. 
 
 287 
 
288 
 
 INDEX 
 
 Chengtu, 156, 163. 
 
 China, 18, 68, 141-173. 
 
 Chinese Christians, 158, 159, 164, 
 
 166, 168, 169. 
 Chinese in Burma, 56. 
 Christian Endeavor, 122. 
 Clark, Rev. E. W., D. D., 70. 
 Clark, Rev. Joseph, 230. 
 Clough, Rev. John E., D. D., 107- 
 
 112. 
 Colman, Rev. James, 132. 
 Conquest of Burma, 46. 
 Congo Free State, 224, 225. 
 Conscience, freedom of, 12. 
 N Cooperative Missionary Work, 163, 
 
 193, 194, 2T2. 
 
 Corner in India, A, 84. 
 
 Cotton, Rev. John, his controversy 
 
 with Roger Williams, 13. 
 Curtis, Sarah, school in Tokyo, 185. 
 Cutter, O. B., 68. 
 Cradle roll, 129. 
 
 Evangelism in Missions, 166, 185- 
 188, 195, 197-204, 228-231, 264. 
 
 Famine: in Burma, 48; in India, 
 112-114. 
 
 Feudalism in the Philippines, 252. 
 
 Field, Miss Adele, Originator of 
 training Bible-women, 154. 
 
 Filipinos: characteristics of, 250; 
 drunkenness of, 252; responsive- 
 ness of, 254; languages of, 256. 
 
 Forestry taught at Donakonda, 122. 
 
 Free Baptists, 131, 132. 
 
 Frederickson, Mrs. P., 231. 
 
 Friar lands, 276. 
 
 " Fukuin Maru," 197-204. 
 
 Fuller, Andrew, 4, 5. 
 
 D 
 
 Dairying and Gardening Taught, 122. 
 Day, Rev. Samuel F., 98-100, 133. 
 Dean, Rev. William, 148. 
 Dearing, Rev. J. L., D. D., 206. 
 Deccan, 97, 115. 
 
 Degenring, Miss Anna, M. D., 129. 
 Deputation of 1853, 102. 
 Dessa, Miss Amelia E., 122. 
 Dithridge, Miss Harriet, 188, 191. 
 Donakonda, forestry at, 122. 
 Dormitory for business men, 206. 
 Downie, Rev. David, D. D., in. 
 Dry farming in India, 120. 
 Duncan Academy, 193. 
 
 Edwards, Jonathan, 3. 
 
 Edinburgh Conference of Missions, 
 
 208, 229. 
 Education an evangelizing agency, 
 
 80, 87, in, 158, 187-189, 192, 239. 
 Educational Missions: in Burma, 50, 
 
 51; in Assam, 79-82; in India, 
 
 130, 131, 134; in China, 158-164; 
 
 in Japan, 186-194, 205; in Africa, 
 
 235-238; in the Philippines, 262- 
 
 270. 
 Efficiency, Edinburgh standard of, 
 
 208, 209. 
 Eubank, Rev. M. D., M. D v 168. 
 Eurasians: in Burma, 58; m India, 
 
 101. 
 
 Garos, 68, 76, 78-86. 
 
 Gauhati, 68, 75. 
 
 Gifts of Telugu Christians, 116. 
 
 Girls, education of, 82, 86, 87, in, 
 
 129, 186-191, 266-269. 
 Goalpara, 76. 
 
 Goble, Rev. Jonathan, 181. 
 Goddard, Rev. J. R., D. D., 155. 
 Green, Byram, 24. 
 
 H 
 
 Hakkas, Missions among the, 153- 
 
 167. 
 Hall, Gordon, 25, 26. 
 Hangchow, 155. 
 Hanyang, 167. 
 
 Hanumakonda, 115, 118, 126. 
 Haystack prayer-meeting, 23. 
 Head-hunters, 68. 
 Himeji, 188. 
 Hinduism, 67, 108, 125. 
 Hirata San, conversion of, 201. 
 Hollister, Rev. W. H., 131. 
 Hopia Tree, grave under, 36. 
 Hospitals, 126-128, 155, 162, 167, 
 
 242, 272. 
 Hough, Rev. George, 34, 51. 
 Huchow, 155, 167. 
 Hyderabad, Nizam of, 97. 
 
 Ikoko, 230, 235. 
 
 Industrial Missions, 71, 84, 119-124, 
 23 8 > ^^3i 264, 
 
INDIA 
 
 
 Ingalls, Mrs. Maria B., 57. 
 Ingathering of Telugus, 113, 114. 
 Inland Sea, work on, 197. 
 lshihara San, 190. 
 Isle of France, 29. 
 
 Lone Star Mission, 99, 103. 
 
 Loomis, Harvey, ^4. 
 
 Lotteries, 18. 
 
 Lukunga, 235. 
 
 Lund, Rev. Eric, D. D., 255-258. 
 
 J 
 
 Jaipur, printing-press at, 72. 
 
 Japan:- transformation of, 178; in- 
 fluence of Christianity in, 179; in- 
 troduction of Christianity in, 181; 
 Inland Sea of, 197; country popu- 
 lation of, 197; University dormi- 
 tories of, 205; extent of unreached 
 territory in, 207. 
 
 Japanese Christians, 186-188, 195, 
 202. 
 
 Jaro, 259-263. 
 
 Jewett, Rev. Lyman, D. D., 100-107. 
 
 Jones, Rev. John Taylor, 147, 148. 
 
 Jorhat, school at, 84. 
 
 Judson, Adoniram, 17, 25, 26-36, 99, 
 100. 
 
 Judson, Ann Hasseltine, 30-36, 147. 
 
 Julia of Nellore, 101, 104, 105. 
 
 K 
 
 Kachins, 52-54. 
 
 Kanagawa, 188. 
 
 Kandura, 74. 
 
 Karens: 38-53; language of, 37, 4 2 > 
 
 traditions of, 38; elevation of, 38; 
 
 training of, 42. 
 Kemendine, 47, 50. 
 Kengtung, 55. 
 Kidder, Miss Anna H., 184. 
 Kimpesi Training School, 235-238. 
 Kincaid, Eugenio, 46. 
 Kindergartens, 188-191. 
 Kinhwa, 155. 
 Kityang, 156. 
 Ko Tha Byu, 39, 40, 50. 
 Kurnool, 123, 130. 
 Kvvantung, Missions begun in, 150. 
 
 Lerrigo, Rev. P. H. J., M. D., 263. 
 
 Lesher, C. B., M. D., 168. 
 
 Levi, Nidi, 74. 
 
 Liberality of Native Christians, 116, 
 
 n8 : 122, 157, 196, 229. 
 Liuchiu Islands, 194. 
 Livingstone Inland Mission, 224. 
 London Missionary Society, 10, 97, 
 
 98. 
 
 M 
 
 Mabie, Dr. Catharine L., 236, 236. 
 
 MacGowan, D. J., M. D., 155. 
 
 Mackay, Alexander, 219. 
 
 Madigas, 109. 
 
 Malas, 109. 
 
 Madras, 29, 97, 98. 
 
 Mandalay, 41, 59. 
 
 Manila Bay, battle of, 248. 
 
 Manu, Code of, 108. 
 
 Marshman, Hannah, 8. 
 
 Mass Movements, 125. 
 
 Maymyo, 59. 
 
 McDiarmid, Rev. P. A., 235. 
 
 Medical Missions, 72 y 126-130, 155, 
 
 161, 167, 179, 241, 242, 270-273. 
 Methodism, 3, 18. 
 Methodist Missions, 1 58-161, 254, 
 
 274. 
 Mikirs, 67. 
 Mills, Samuel J., 23. 
 Missionary Organizations, 10. 
 Moral Conditions of Eighteenth 
 
 Century, 18. 
 Morioka, 190. 
 Morning Star, The, 132, 
 Morrison, Robert, 144. 
 Morton Lane School, 50. 
 Moulmein, 44, 46, 59. 
 
 N 
 
 Nagas, 67. 
 
 Nana, church at, 196. 
 
 Nalgonda, 115. 
 
 Nellore, 98, 100, 129. 
 
 Newell, Samuel, 25, 26. 
 
 Nicolet, Miss Rose, 273. 
 
 Ningpo, 155. 
 
 Northern Baptist Convention, 131, 
 
 157. 
 Nott, Samuel, 25, 26. 
 Nowgong, 74, 87. 
 Noyes, Rev. Eli, 133. 
 Nyaunglebin, 51. 
 
 Omed, conversion of, 77, 78. 
 Ongole, no, in, 114, 122, 125, 130. 
 Opium traffic, 145. 
 
290 
 
 INDEX 
 
 Orphanages, 113. 
 
 Osaka Bible School, 196. 
 
 Outcastes, 108-110, 124. 
 
 Padre Juan, 258. 
 
 Palabala, 235. 
 
 Palmur, 115. 
 
 Papacy, 17. 
 
 Pariahs, 108. 
 
 Paul, the apostle of the Congo, 231. 
 
 Peabody, Miss Lavinia, in. 
 
 Perry, Commodore, expedition of, 
 178, 194- 
 
 Philippine Islands: acquisition of, 
 248; size of, 248; climate of, 249; 
 people of, 249, 250; racial unity 
 and divisions of, 250, 251; land 
 question in, 252; peonage in, 253; 
 response to gospel in^ 254; gov- 
 ernment achievements in, 275-277. 
 
 Phillips, E. G., M. D., 80. 
 
 Phillips, Rev. Jeremiah, 133. 
 
 Phinney, F. D., 51. 
 
 Physicians, women, 128, 129, 161. 
 
 Pirates, attack of, 148. 
 
 Poverty in India, 113-115. 
 
 Prayer, concert^ of, 3, 180. 
 
 Presbyterian Missions, 160, 254, 275. 
 
 Primitive Peoples of Burma, 52-55. 
 
 Printing-press: in Burma, 51; in 
 Assam, 72; in the Philippines, 273. 
 
 Q 
 
 Queen's Bible, 57. 
 
 R 
 
 Rajasimla, 78. 
 
 Ramapatnam, in, 112, 129. 
 
 Ramkhe, 77, 
 
 Rangoon, 29, 30, 47, 57. 
 
 Rangoon Baptist College, 50. 
 
 Reed, Henry, steamboat, 224. 
 
 Retrenchment, 106. 
 
 Revival: in Assam, 90; in India, 
 113; in Africa, 226; in the Philip- 
 pines^ 259. 
 
 Revolution in China, 142-144. 
 
 Rice, Luther, 25-28. 
 
 Richards, Rev. Henry, 226-229. 
 
 Richards, James, 24. 
 
 Robbins, Francis L., 24. 
 
 Roberts, Rev. Issacher, 149, 153. 
 
 Roberts, Rev. W. H., D. D., 53. 
 
 Rungiah, John, 118. 
 
 Sadiya, 69, 7i*73- 
 
 Saint Francis of Assisi, 23. 
 
 Sandoway, 49. 
 
 Santals, 134. 
 
 Scott, Anna K., M. D., 167, 168. 
 
 Secunderabad, 114. 
 
 Self-support, 43, 44, 50, 114, 117. 
 
 Sendai, 187. 
 
 Serampore Mission, 7, 8, 25, 29. 
 
 Shanghai College and Seminary, 164. 
 
 Shans, 54, 55, 69. 
 
 Shuck, Rev. J. L., 149. 
 
 Shwegyin, 51. 
 
 Siam, 37, 54, 146. 
 
 Sibsagor, 73. 
 
 Social Service in Missions, 205, 206, 
 
 Sooriapett, 115. 
 
 Southern Baptist Convention, 28, 
 
 149, 150, 164, 168, 182, 224. 
 Stait, Mrs. F. W., M. D., 128. 
 Stoddard, Rev. I. J., 75, 78. 
 Student Hostels, 205, 262. 
 Suifu, 156. 
 
 Suman, Miss Margaret, 268. 
 Sunrise Prayer-meeting, 104. 
 Sutton, Amos, 97, 132. 
 Swatow, 167. 
 Szechuan, Mission in, 155. 
 
 Tai Ping Rebellion, 151, 152. 
 
 Tamil and Telugu emigrants, 56. 
 
 Tavoy, center of Karen work, 39. 
 
 Telugu Baptist Missionary Society, 
 118. 
 
 Telugu land, 97. 
 
 Telugu Mission, 97f. 
 
 Theological Seminaries, in, 163-165, 
 202, 237. 
 
 Thomas, Jacob, 73- 
 
 Thomas, John, M. D., 7. 
 
 Thomson, Rev. R. A., 195. 
 
 Thomson, Mrs. R. A., 189. 
 
 Ting Li Mei, 160. 
 
 Tokyo: home school in, 185; board- 
 ing-school and kindergarten in, 
 186-192; Duncan Academy in, 193; 
 theological ^ seminary in, 194; 
 tabernacle in, 204. 
 
 Tong Tsing En, 164. 
 
 Topping, Mrs. Genevieve, 190. 
 
 Toungoo, 54. 
 
 Training School: in China, 162; in 
 Tokyo, 190; in Osaka., 196; in. 
 Kimpesi, 235; in Jaro, 266; in 
 Iloilo, 272. 
 
 Triennial Convention, 28, 30. 
 
INDEX 
 
 29] 
 
 Tsukiji Kindergarten, 189. 
 Tura, 80-82. 
 Tshumbiri, 236, 239. 
 
 U 
 
 Uchida San, first Japanese Woman 
 Christian, 184. 
 
 Udayagiri, 129. 
 
 Union in Missionary Work, 163, 193, 
 j 72. • 
 
 United States of America, popula- 
 tion of, in 1813, 17. 
 
 Vedder, Henry C, his estimate of 
 
 Carey, 8. 
 Verbeck, Guido, influence of, in 
 
 Japan, 178. 
 Vinton, Justus, 44-49. 
 Visayans, 252, 256, 257. 
 
 W 
 
 Wade, Jonathan, 34, 39-42,. 148. 
 Wallis, Widow, meeting in parlor 
 of, 7. 
 
 Waseda University, 205. 
 Watanabe, Mrs., 189. 
 Weavers' caste, 120. 
 Webb, Miss Mary, 10. 
 Wellwood, Rev. Robert, 168. 
 Welsh Mission, in Assam, 92. 
 White, F. J., President Shanghai 
 
 College, 164. 
 Williams College, 23. 
 Williams, Roger, 12-15. 
 Williams, S. Wells, 179. 
 Williams, Rev. William R., 100. 
 Woman, degradation of^ 81. 
 Woman's Missionary Societies, 10, 
 
 56, 161, 162, 165, 184, 189. 
 Women: heroism of, 76, 89, 117, 
 
 184, 196, 217; disabilities of, 127. 
 
 Yokohama Theological Seminary, 202. 
 Yu, Miss Dora, 166, 167. 
 
 Zenrin Kindergarten, 189. 
 
DEC 2 1913 
 
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