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-”
THE STORY OF THE L.M.S
1795–1895
4, 2048 BY ~
C. SILVESTER HORNE, M.A.
-
WZTA, MAPS AAWD MAAVY ILL US7RA 7"ZOAVS
CoMPLETING TENTH THOUSAND.
3L only on
L ON DO N M I SS I O N A R Y S O C I ET Y
14, BLOMFIELD STREET, E.C
JOHN SNOW & CO., 2, Ivy LANE, PATERNOSTER Row, E.C
I894
PRICE HALF-A-CROWN
IºW
234.)
L3
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ERRATU M
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Butler & Tanner. The Selwood Printing Works, Frome, and London.
C/3-200 3/0
&
A/&A'A'A CAE.
HIS book makes no pretension to be a full and detailed
history of the London Missionary Society. A work, on a
Scale worthy of the subject, is in preparation, and may shortly
be expected from the competent hands of the Rev. R. Lovett.
It is the hope of the present writer that such an interest in the
story he has tried to tell may be awakened by reading this
volume, as will lead many to study Mr. Lovett's history who
otherwise might not have done so.
To enumerate all the writers to whom the author has been
indebted for information regarding the various fields of labour
would be impossible. Not being able to name all, he adopts
the safer policy of naming none. In the Summary, however, will
be found a list of notable contributions to English literature
in connection with the work of missionaries of the London
Missionary Society.
Having thus somewhat arbitrarily disposed of his “authorities,”
the author indulges in the personal satisfaction of expressing his
sense of the kind courtesy and assistance of the Society's officers at
the Mission House, and especially of the Rev. George Cousins,
the Editorial Secretary.
If he does not in so many words particularly name the compiler
of the Index, it is because she desires to be in no way distin-
guished from himself.
There is no dedication : if there were, it should be to all who
are young enough to enjoy the perusal of a story which, however
well known, can never altogether lose its freshness ; and Zarge-
/hearted enough to be in spirit the true descendants of those “fathers
and founders” who dared to believe that there is motive
sufficient to inspire even the Sublimest Christian sacrifice in the
simple love of God and man. In comparison with such motive,
the mere desire to enlarge the circumference of any particular
denomination seemed then, and seems still, weak and sordid.
C. S. H.
Aensington, 1894.
C O N T E N T S
CHAP, PAGE
I. LAYING THE FOUNDATION tº tº g © g ſe I
II. THE SOUTH SEAS . $ o & & ſº sº . 23
III. SOUTH AFRICA . º * & ſº gº ſe 56
IV. INDIA ę gº º e * ſº ſº © º . 89
W. CHINA tº * tº tº tº . I IQ
VI. BRITISH GUIANA * > © * . I46
VII. MADAGASCAR . ſº tº & º e * > º . I7I
VIII. EXPANSION IN POLYNESIA tº º * g wº • 2CO
IX. SOUTHERN AND CENTRAL AFRICA . ſº ge e . 232
X. PROGRESS IN INDIA . º g & ſº * tº . 272
XI. FIURTHER WORK IN CHINA . e tº g . 306
XII. DEVELOPMENTS IN MADAGASCAR . º ſe g . 34O
XIII, NORTH CHINA AND Mongolia & ſº g o . 369
XIV. NEW GUINEA . c tº g º sº •e e . 394
XV. SUMMARY . e & { } ſº. ſº tº * * . 4 I 3
Summary of L.M.S. Statistics º e ſº * . 437
Indear. * e * º * • * o . 438
THE STORY OF THE L.M.S.
1795–1895.
–0–
C H A P T E R I
ZA V/AWG 77/7/2 AWO UAVZ) 21.7/OAV
Whitefield's Influence—Founding the Society in Dark Days—Dr. IIaweis—
The Evangelical Magazine—A Magnificent Offer—Dr. Bogue's Pro-
posals—At Baker's Coffee House—Enthusiasm in London—Sermons
and Addresses—The “Funeral of Bigotry”—Sketch of Joseph Hard-
castle—The Society's Basis—Subsequent Societies—The Forward Move-
ment—Purchase of the Duff—Dedication of Missionaries—The Early
Stations of the Society.
MONG the names of the Fathers and Founders of the
London Missionary Society there does not appear the
name of George Whitefield. Yet no one familiar with the period
of English history at which the London Missionary Society had
its rise would fail to acknowledge the influence of Whitefield in
inspiring more than one great religious movement, and especially
the one which we must now endeavour to describe. The
passionately evangelistic spirit of Whitefield communicated itself
to very many of those Churches which were debtors to his spiritual
power and religious teaching. A conscience was created among
the various Christian communities which were specially brought
under the influence of Whitefield and his associates, as to the
necessity of seeking to save those who were lost in sin and misery
at home. This spirit of evangelism produced, as its inevitable
|B
2 7 HAE S TOR V OP TA/E /.../M.S.
fruit, a sense of the larger responsibilities of the Christian Church.
Some were found to whom the motto “England for Christ”
did not fully represent either the mission of the Redeemer, or the
obligations of His Church in England. They were few, perhaps,
who dared to entertain the magnificent faith that the time was
ripe for a new and universal crusade, which should have as its
inspiring watchword “the World for Christ.” But these few
were beginning to make themselves heard. In spite of the scorn
of the mass of those who called themselves practical and level-
headed men for this Quixotic proposal, it soon became apparent
that it was receiving a response from a great many eager-hearted
Christian people. The times were dark ones in which to make
appeal for a world-wide extension of Christianity. Prophets were
freely declaring that it was about to be seen in Europe that
Christianity itself would not survive the portentous vicissitudes of
human politics. (The French Revolution had, it was said, proved
that popular liberty could only issue in infidelity and licentiousness)
Thousands of honest Christian people were full of dismal fore-
bodings which they themselves could hardly reconcile with faith.
Yet these were the days when the great modern missionary
movement had its genesis—when, in the providence of God, men
were raised up who bade the Church remember that the best way
to meet the attacks of its foes is not by adopting a defensive, but
an aggressive, attitude, Christianity itself had been challenged;
the new missionary policy was a bold and trumpet-toned acceptance
of that challenge.
There were reasons for such a forward movement in the
expanding circle of British influence. Commerce had its mission-
aries before the churches. The trader had discovered that profits
were to be made Out of Savage peoples; and it was only too
notorious that the influence of trading crews was not of the
highest. In India, England had already established those
commercial relations which were to prove the highway to our
subsequent sovereignty. Men of insight and religious feeling
conceived that in all such ventures we were assuming responsibili-
ties towards these people which could not be adequately discharged
by serving them with British goods. We owed it alike to them
ZA V/AWG 7///E FOUAV/OA T/OAV 3
and to ourselves, that we offered to them at the same time
the hopes of the Christian Gospel and the resources of the
Christian civilization.
In the village of Aldwinkle, in Northamptonshire, there lived, as
rector, a clergyman whose mind was profoundly exercised by these
considerations. His name was Dr. Haweis, and he was chaplain
to the celebrated Countess of Huntingdon. The records of the
voyages of Captain Cook, published between 1771 and 1782, had
excited widespread interest in the inhabitants of the rich and
lonely islands of the South Seas. As we now know only too
well, Captain Cook's impressions of the nobility of these savage
races were founded on
far too slender an ac-
quaintance with them,
and were for the most
part misleading. But
Dr. Haweis was not
the only Christian
minister who heard, in
these fascinating chron-
icles of Cook's dis-
coveries, (a call from
Macedonia for help
and light.) At the
same time it deserves
to be recorded of the
Rector of Aldwinkle
that, five years before the foundation of the Baptist Missionary
Society, in 1792, he personally assumed the responsibility for the
equipment and passage of two young men who, by consent of the
Countess of Huntingdon, were to proceed to the South Seas from
her college in Wales. The well-meant scheme fell through.
Neither the Bishop of London nor the Archbishop of Canter-
bury would give the young men episcopal ordination, as they
had not studied at a University; and they, for their part, refused
to proceed without. Again, in 1791, Dr. Haweis' plan was
frustrated, as no comrade could be found willing to share the risk
REW. T. HAWEIS.

4. TAZAZ STORY OF THE L.M.S.
of the enterprise with a young man named Lewis, who had offered
himself for missionary service. In the year following, Carey's
celebrated Essay, and his sermon to the Nottingham Association
on attempting and expecting great things from God, resulted in
the establishment of the Baptist Missionary Society.
It was inevitable that Carey's heroic spirit of faith and resolution
should bear fruit beyond the bounds of his own denomination.
The associations of Independent Churches began to give con-
sideration to the great problem. Those of Warwickshire and
Worcestershire were among the first to pass earnest resolutions
urging the prosecution of the enterprise. Mr. Ellis, in his history
of the beginnings of the
London Missionary
Society, points out that
these Churches looked
for a movement within
their own membership.
Dr. Haweis, on the
other hand, was appeal-
ing to the episcopal and
Countess of Hunting-
don communions. But
the greatness of the
cause was drawing to-
gether those who were
outwardly divided by
opinions of church
order and manner of worship. The unity of spirit, which exists
despite diversities of operations, was compelling very different
men to fall into line together, that they might the more effectually
wage the holy war. This was evident in 1793, when at a meeting
of ministers of several denominations it was resolved to establish
the Ævangelica/Magazine. Its object was defined as “to arouse
the Christian public from its prevailing torpor, and excite to a
more close and serious consideration of their obligations to use
means for advancing the Redeemer's Kingdom.” In July, 1793,
the first number appeared. The principal editor was an episcopal
REV. JOHN EY RE, M.A.

ZA WMAWG 7A/A A'OUAVDA T/OAV 5
clergyman, the Rev. John Eyre, of Homerton. The Rev.
Matthew Wilks, so famous as the minister of Whitefield's
Tabernacle, Tottenham Court Road, was also one of the prin-
cipal instruments of the establishment of the magazine. Both
these men were subsequently prominent in the founding of the
Missionary Society.
Another clergyman of the Establishment, whose writings were
influential in arousing interest in missions at this time, was the
Rev. Melville Horne. He had been chaplain to the colony of
Sierra Leone, and this gave his words a practical weight such as
could not attach to those discussions, which might almost be
termed academic. Melville
Horne's appeals were as
moving as his denuncia-
tions of the existing apathy
were vigorous. It must
be especially recorded in
his praise that his enthu-
siasm was so genuine that
it lifted him above all
merely sectarian prejudices
and considerations, and he
declared emphatically that,
instead of jealously regard-
ing the prosperity of agents
of another denomination
than our own, it behoves us to rejoice that God is blessing them
and, through them, those for whom they labour. This sensible
and catholic utterance seems to have found a glad response
in the heart of Dr. Haweis. He now wrote, “My former ex-
perience has convinced me that only by a general union of all
denominations can a broad basis be laid for a mission.” As
the Evangelical Magazine was the most probable medium through
which such a proposal could be realized, Dr. Haweis requested
Mr. Eyre to insert an offer of 4.5oo in that periodical “for the
equipment of the first missionaries who should be sent on this
blessed service.” Previous to this munificent offer, the Rev. Dr.
REV. MATTHEW WILKS.

6 THE STOA' | OF TA/E /.../M.S.
Bogue, of Gosport, had addressed, through the columns of the
same publication, a very weighty letter “to the Evangelical
Dissenters who practise infant baptism.” In this epistle he points
out that the Episcopalians, through the S.P.G., were already doing
missionary work, the Baptists had just begun, the Wesleyans were
evangelising the colonies, the Continental Moravian Brethren
were making magnificent sacrifices in this cause, and the Inde-
pendents alone were resting on their oars. Dr. Bogue's proposals
included not only the equipment of missionaries with all material
necessities for their work in the foreign field, but also their ap-
propriate mental and spiritual training. For this purpose he
pleaded that a distinct
seminary should be es-
tablished for the educa-
tion of those who
offered themselves for
missionary work. In
his clear perception of
the desirability of a
previous special culture
for would-be mission-
aries, in order that they
might enter upon their
work adequately pre-
pared for service, Dr.
Bogue was in advance
of his contemporaries:
and, indeed, his large-hearted and large-minded scheme has never
been fully realized. The immediate result of this appeal, how-
ever, was in every sense encouraging. On November 4th, 1794,
at Baker's Coffee House, in Change Alley, Cornhill, a memorable
meeting was held. It was a meeting of ministers “of various
denominations.” True, there were but eight men all told ; and
the cynic would have doubtless made much capital out of their
differences of ecclesiastical opinion. Let it be remembered that
the principle of unity which they were about to put into practice
was, at most, a “pious opinion ” at that time. That it would
REV, DAVID BOGUE.

J.A V//VG ZTA://º APO (7/V/DA ZYOAV 7
work, and prove a possible foundation for a great and growing
society, many were unable or unwilling to believe. Hitherto
societies had very largely appealed to strength of denominational
prejudice for support. The men who met at Baker's Coffee
House on November 4th, 1794, dared to believe that it was
possible to found a missionary society in the simple love of
Christ, and en- º.º.º.º.” -
thusiasm for the ::::::::it: ‘’’’ ‘’’ ‘’’
kingdom of God.
Evidently a new
experiment was
about to be tried
in Christendom.
Dr. Haweis, on
the one hand, had
met with little
success in his
efforts to per-
suade his fellow-
denomination-
alists to embark
on missionary
enterprise. Dr.
Bogue and his
friends had ap-
#|Éliſſºil;
parently at first Hill ſºlº l -
c on te m plated tº . |Hºl. #| ||
nothing more than Hºº º
a society within
Independency.
But the greatness
of the cause that
inspired them belittled the opinions that divided them, and they
determined to base their association on a whole-hearted love of
Christ and zeal for His truth, and to ask no questions as to the
particular uniform worn by any soldier who was willing to suffer
and to fight in His service. The eight who met at the Coffee
I3AKER’S COFFEE HOUSE.

8 THE STORY OF 7///E /.../M.S.
House decided to invite other sympathisers to meet with them
at a larger room in the Castle and Falcon Inn, Aldersgate Street.
Here, during the next few months, frequent meetings for prayer
and counsel were held. The Rev. John Love was appointed as
provisional secretary : the Rev. George Burder drew up an
address, of which 15, ooo copies were distributed throughout the
country. Finally, a declaration setting forth the objects aimed
at, and the comprehensive character of the association, was drawn
up and signed by some thirty-four ministers and laymen, repre-
senting different denomina-
tions. It was decided to
summon a general con-
ference for September
22nd, 23rd, and 24th,
1795, when the directors
might be appointed, and
the general scheme en-
dorsed.
The proceedings of these
eventful days deserve to be
recorded in some detail;
for the spiritual influence
manifested throughout
them was described by
- those privileged to ex-
REV. JOHN LOVE, D.D. perience it as “Pente-
costal.” The men who met
in solemn conference had been drawn together despite important
differences of view, because they were intensely convinced of the
necessity and Divine ordination of one great programme. At
the end of last century, any proposal to send forth men and
women as Christian missionaries to unknown lands could hardly
have failed to excite general interest and elicit considerable
enthusiasm. But it was the fact of men of such different schools
of thought standing side by side, and ardently co-operating in
this supreme service, that was so thrilling a spectacle. London
is proverbially difficult to move in any cause: but it was stirred

ZA V/AWG 7//E AWO UAV/DA 7/OAV 9
to its centre a hundred years ago, when “the Missionary Society”
was formed. Such assemblies of people, such representative
gatherings of clergymen and ministers, had never before been
witnessed; and a century of time has produced no more striking
evidence of the fundamental unity of the Churches.
A meeting of a preliminary character was held on the morning
of Monday, September 21st, in the large room of the Castle and
Falcon Inn. The London ministers, and as many of the country
ministers as had arrived so early, held informal consultation.
The conference had prac-
tical result. Seven hun-
dred and forty pounds
was collected, a remark-
able earnest of the spirit
that was to prevail during
the series of meetings.
In the evening of this
day, what is described as
“the first general meet-
ing” took place in the
same room. Sir Egerton
Leigh, Bart., of Warwick-
shire, a warm sympathiser
with the Society's work,
was voted to the chair. -
Remarkable letters were REV. GEORGE BURDER.
read showing how wide-
spread was the interest with which the inauguration of the Society
was regarded; and after Mr. Haweis had referred to some offers
of service from would-be missionaries, “it was resolved, with per-
fect unanimity, that it is the opinion of this meeting that the
establishment of a society for sending missionaries to the heathen
and unenlightened countries is highly desirable.” As we read this
resolution, in cold print, a century after, there does not appear to
be anything in it to agitate an assembly, and yet we are assured
that those who were conducting the meeting “could not proceed
for tears of joy"; and their emotion communicated itself to the

IO TAZA, STORY OF THE Z.A.M.S.
entire audience. The following day, at ten o'clock, a service was
held at Northampton Chapel, Spa Fields. Two hundred ministers
of various denominations were present, and Dr. Haweis preached
the sermon. At the close of the discourse, all those who desired
to become members of the Society were requested to meet in the
area of the chapel. At this after-meeting the general plan of the
Society was approved. It was to be called simply “the Missionary
Society.” Its “sole object ’’ was defined as “to spread the know-
ledge of Christ among heathen and other unenlightened nations.”
Rules as to the body. of directors, general meetings, member-
ship, Salaries, and so on, followed. As the series of services pro-
gressed, and it became evident that the proposed society was to
become a realized fact, the excitement was intensified. On the
Tuesday evening, when Crown Court Meeting House, Covent
Garden, was the scene of assembly, it was feared that the pro-
ceedings would have to be suspended, so extraordinary was the
popular enthusiasm, and so embarrassing the determination of the
crowds of sympathisers to be present. The utmost solemnity,
however, prevailed, and we are informed that the Rev. G. Burder,
who preached the sermon, was listened to with “the most serious
and pleasing attention.” Another business meeting followed, at
which a committee was appointed to nominate directors. The
“session ” on Wednesday morning lasted from ten o'clock till
three o'clock. It was held at Haberdashers' Hall Meeting
House. Mr. Greathead, of Newport Pagnell, preached the
sermon. The twenty-five directors were duly nominated, and
several subjects of importance, relative to the Mission, were
discussed. Unexhausted by the prolonged proceedings of the
earlier part of the day, a “vast Congregation ” thronged the
Tabernacle in the evening an hour before the appointed time,
and thousands of people were unable to obtain admission. The
Rev. J. Hey, of Bristol, was the preacher. The business was
confined to the public reading of the names of those nominated
as directors, and the addition of seven others to the list.
Exacting as Wednesday's services and conferences had been,
eight o'clock on Thursday morning saw the vestry of Surrey
Chapel thronged with ministers. Here a preliminary discussion
ZA V/AWG 77///E FOUAV/OA 7TWOAZ I. I.
took place as to the sphere of the first missionary enterprise.
Matthew Wilks proposed, and it was unanimously agreed, that
the Society be recommended to send missionaries to the South
Seas. The names of several persons who had offered their
services to the Society as missionaries were mentioned. Adjourn-
ment was now made to the chapel, where Rowland Hill preached.
When the sermon was over, Dr. Haweis rose and set forth the
many reasons that seemed to recommend a choice of the South
Sea Islands as the scene of the first mission. He emphasized the
striking offer of Captain James Wilson, whose romantic and
remarkable career we shall
detail in the next chapter.
He spoke also of the ex-
cellence of the climate, the
favourable estimate Captain
Cook had formed of the
native character, and so
on. The last great public
service was held on the
evening of this day, at
Tottenham Court Road
Tabernacle. By common
consent, the striking ser-
mon then preached by Dr. --
Bogue touched the high- REV. ROWLAND HILL, M.A.
water mark of missionary -
apologetics. Taking as his text, “Thus speaketh the Lord of
Hosts, This people say the time is not come, the time that the
Lord's house should be built,” he dwelt on the objections that
were current to missionary enterprises. It was in the course of
this sermon that Dr. Bogue described the congregations of the
past few days as attending “the funeral of bigotry.” “May she
be buried so deep,” he added fervently, “that not a particle of
her dust may be ever thrown up on the face of the earth.” The
hope was a pious and sincere one. We have lived to learn that
bigotry is not easily buried, and has singular gifts of resurrection
after her obsequies have been ostensibly performed. But surely

I 2 TA/E STORY OF 7"HE L.M.S.
a movement begun in such a spirit had all the omens of true
success. The congregation shared to the full the preacher's
Catholic sentiments ; and, we are told, could hardly refrain from
a general shout of joy. “Such a scene,” writes the enthusiastic
historian in the Evangelical Magazine, “was perhaps never before
beheld in our world.” There was “a visible union of ministers
and Christians of all denominations, who, for the first time, for-
getting their party prejudices and partialities, assembled in the
same place, sang the same hymns, united in the same prayers,
and felt themselves one in Christ.” There can be little doubt
that the unanimous opinion of those who took part in these
phenomenal gatherings was voiced by Dr. Bogue, when he said,
“We shall account it, through eternity, a distinguished favour,
and the highest honour conferred on us during our pilgrimage
on earth, that we appeared here and gave our names among the
Arounders of the Missionary Society.”
At the final business meeting on the Friday morning, the
various proposals that had been made during the previous assem-
blies were formally confirmed. Thirty gentlemen—twenty minis-
ters and ten laymen—were elected to the directorate. The
mission to the South Seas was determined upon ; and it was
decided to attempt, in addition, missions to the Pelew Islands,
to Sumatra, to the Coromandel coast and Surat in India, to
Tartary, and to the West Coast of Africa. A monthly prayer-
meeting was to be held in future. But of all the resolutions
passed at this memorable meeting, none was of greater import-
ance or more happy inspiration than the appointment of Mr.
Joseph Hardcastle to be the first Treasurer.
Joseph Hardcastle was an English merchant of the old school.
Descended from a well-known Yorkshire family, he was one
of those who united to the tenderest domestic affections a very
high sense of public responsibility. No one ever impeached
his absolute integrity in any commercial engagement, nor ques-
tioned the sincerity of the piety that coloured his thought and his
life. He was on terms of close private friendship with Thomas
Clarkson, Granville Sharp, and William Wilberforce; and was a
stout co-operator with them in every movement for the ameliora-
ZA PAVG / AIA. A. O.UAVADA 7TWOAZ 13
tion of the condition of the slave. Indeed, some few years
before the Missionary Society was founded, he was practically
interested in a mission to the “Foulah Country” on the west
coast of Africa. The mission failed, and it says much for the
force of Mr. Hardcastle's convictions that, despite this disappoint-
ent, he accorded to the new Society his most generous assistance.
His appointment to the treasurership was hailed with general
satisfaction, for his name was the guarantee of high principle
and sound business sagacity) In connection with his occupancy
of this office, however, there is one fact to be noted which is of
considerable historical in-
terest and importance. Mr.
Hardcastle's business pre-
mises were situated near
London Bridge, at Old
Swan Stairs. Here for
many years the committee
meetings of the London
Missionary Society were
held ; and here those two
gigantic institutions, the
Religious Tract Society
and the British and
Foreign Bible Society, had
their birth. When it is JOSEPH HARDCASTLE, ESQ.
remembered that the same
catholic basis, which made the Missionary Society the meeting-
ground for Christian people of all denominations, was adopted
as the foundation of these new societies, it will be seen how
the generous spirit of Mr. Hardcastle and his coadjutors was
reflected in these products of a great religious movement. It is
also indubitable that the Religious Tract Society and the British
and Foreign Bible Society were largely the result of the experience
gained in working the Missionary Society. As time went on and
the demand for the written word, in all its various forms, in-
creased, these societies were seen to be the indispensable adjunct
of the missionary crusade. Mr. Hardcastle himself, in a letter to

I4 7A/E STOA Y OF THE Z. Al/.S.
his eldest daughter, described the British and Foreign Bible
Society as “another stream which has flowed from the missionary
fountain, as it is entirely owing to the committee of the Tract
Society, which sprung out of it.” Thus the Missionary Society
was destined to become the parent of two other institutions of
world-wide influence; while the noble catholicity of its basis re-
appeared in the societies which were the offspring of its spirit.
Joseph Hardcastle was the living link between the three great
organizations, and in his offices at Old Swan Stairs he did his
part in the making of history.
It should be added that he was by preference an Episcopalian,
like Dr. Haweis and Dr. Eyre, the editor of the Evangelical
Magazine, although all Christian work without distinction com-
manded his ready sympathy and aid. It is also significant, as
helping to falsify a certain cheap heresy still current, that his zeal
for foreign missions did not in the least degree diminish his
earnest solicitude for the spiritual welfare of his fellow-countrymen
at home. In concert with several of those who had been promi-
nent in the foundation of the Missionary Society, he threw himself
heartily into the organization of a Village Itinerancy Society. His
evangelistic enthusiasm was thus cosmopolitan : home missions
and foreign missions, with him, went hand in hand. For the
long period of twenty years he retained the office to which we
have seen him elected, as treasurer of the London Missionary
Society. These early years were, as we shall see, full of anxieties
that made a severe demand on the faith and courage of those at
the helm. None of the Society’s friends and supporters was a
trustier counsellor during these stormy, and oftentimes dark, days
than Joseph Hardcastle.
We have anticipated somewhat in thus reviewing the treasurer-
ship of Mr. Hardcastle; and we must now return to September,
1795. There is clearly a connection between the treasurer of a
society and its funds. The exceptional interest manifested in the
inauguration of the Missionary Society was a guarantee that
adequate financial support would be provided. Ministers returned
from London to their provincial churches to organize local auxi-
liaries, and set in motion collectors. In a month's time some three
ZA V/AWG 77A/E FOUAV/9A 7TWOAZ 15
thousand pounds had been given or promised. The directors had
met with all possible speed, and on Monday, September 28th, the
Rev. John Love was elected Foreign Secretary, and William
Shrubsole, Esq., of the Bank of England, was chosen as co-
secretary “chiefly with a view to the home correspondence.”
James Wilson's offer of service in the capacity of captain of the
first ship was thankfully accepted; and the serious and delicate
task of examining volunteers for the office of missionary was
undertaken by a committee appointed for the purpose. Full
inquiries as to the best means of transport, most suitable equip-
ment, provisions, and so on, were, we may be sure, made of any
who were able to furnish information. In this way the time passed,
and the arrangements were
made for the general meeting
of the Society, in May, 1796,
which was to precede the de-
parture of the first band of
missionaries to Tahiti and the
South Seas. It comes to us
almost as a shock, in these
enlightened days, to find that
the Rev. Thomas Pentycross,
Vicar of St. Mary's, Walling-
ford, was announced as the
preacher at Surrey Chapel.
No bishop forbade him; no.
particular surprise seems to have been occasioned ; and no
fatality ensued. We have already seen Dr. Haweis, the Rector
of Aldwinkle, occupying the pulpit of Northampton Chapel, Spa
Fields. It may well be questioned whether we have gained in
Christian charity and catholicity during the last hundred years,
when we consider how rigid have become the ecclesiastical
conventions that are fatal to any such practical manifestations
of sympathy and co-operation as were possible to Dr. Haweis,
Mr. Pentycross and others, a century ago. We cannot doubt that
it served to recommend the basal principle of the new Society,
that those who professed belief in it were able thus to illustrate
WILLIAM SHRUBSOLE, ESQ.

I6 TAZE STORY OF THE L.M.S.
the faith that was in them. It is possible, undoubtedly, to make
too little of ecclesiastical differences, as well as to make too much.
It may be that the multitudes who shouted for gladness when Dr.
Waugh's famous definition of the Society's basis was publicly
recited did not appreciate sufficiently the importance of the
form, as well as the spirit, of Church life and discipline. They
felt they were helping to realize the ideal of Thomas Burbidge,
when he wrote,
O God . I thank Thee for a homely taste
And appetite of soul, that wheresoe'er
I find Thy Gospel—preachèd Word or Prayer—
Before me set, by whomsoever placed,
I love the food, and let no morsel waste ;
Who serves me, who feeds with me, I less care ;
All who speak truth to me commissioned are ;
All who love God are in my Church embraced.
With such sentiments, the audiences which assembled in May,
1796, were prepared to ratify the great central principle on which
the Missionary Society rested, and which had been thus ex-
pressed by Dr. Waugh, an influential London Presbyterian
Minister : “As the union of Christians of various denomina-
tions, in carrying on this great work, is a most desirable object :
so to prevent, if possible, any cause of future dissension, it is
declared to be a fundamental principle of the Missionary Society,
that its design is not to send Presbyterianism, Independency,
Episcopacy, or any other form of Church order and government
(about which there may be difference of opinion among serious
persons), but the glorious Gospel of the blessed God, to the
heathen ; and that it shall be left (as it ought to be left) to the
minds of the persons whom God may call into the fellowship of
His Son from among them to assume for themselves such form
of Church government as to them shall appear most agreeable to
the word of God.”
This, then, was the adopted principle and policy in agreement
with which the Society's work was to be prosecuted. The
principle still stands, and the policy is still pursued. But a
hundred years have brought many changes. For a time it
JA V/AVG 7A/E FO UAVDA T/O/V 17
seemed probable that, instead of denominational missionary
associations, we should have societies called from the cities where
their headquarters were. Already we hear of the Glasgow
Missionary Society, the Edinburgh Missionary Society, and so on.
The existence of these led the Missionary Society to define its
own name more distinctively, and henceforth it was generally
known as the London Missionary Society. In the next few years
it became evident that efforts would be made to turn to account the
spirit of denominational loyalty for the inauguration and support
of new evangelistic enterprises in foreign lands. Missionary
societies bearing the names, and acknowledging the distinctive
tenets, of different Churches, sprang into existence ; and no doubt
it was felt to be an advantage, for the adequate sustenance of a
work of this kind, to have a compact and homogeneous Con-
stituency to which to appeal, and which had already confessed
the claim upon its generosity of the particular principles and
methods which it existed to realize and to propagate. Already
the Particular Baptists had their own society : the Society for the
Propagation of the Gospel was distinctively Episcopalian. On the
Continent, the Moravian Brethren had for many years undertaken
missionary work on their own lines. The Wesleyan Methodists
followed suit, the Church Missionary Society beginning its great
career a year or two later. It was inevitable that the founding
of these latter and similar societies should divert a certain
amount of support from the London Missionary Society to other
institutions that existed primarily for the same end. Presbyterians,
Episcopalians, Baptists, Methodists, were organized for foreign
mission work on the same lines as for home mission work.
Thus the London Missionary Society came to depend mainly for
support upon the Congregationalists; but it has never made the
denominational preferences of any applicant for service a barrier
to his, or her, acceptance; nor has it forced upon its converts in
any particular field a rigid system of Church order. The question
will naturally be asked, what has been the prevalent type of
Christian Church under the agents of the London Missionary
Society in foreign lands P. The answer is that, with considerable
variations, the Churches formed have been Congregational ; that
C
I 8 THE STORY OF THE L.M.S.
is to say, membership has been confined to those who have
made definite profession of faith in Christ, and have, in the
opinion of the missionaries, given evidence in their life of the
reality of their profession. The Congregational polity is seen
in the self-supporting Churches of the Society's converts, the
District Committees have many of the characteristics of a Pres-
byterian Synod, while the English missionary, when, as in most
fields, he presides over a great number of native pastors and
teachers in charge of stations, holds a truly episcopal position.
It has been the custom to train our new converts from the
beginning in the habits of Self-government, to impress upon
them their personal and collective responsibilities, and to en-
courage every Church to keep well before it the desire to be
self-sustaining, and, in this sense, independent. It should be said,
however, that the powers assumed and exercised by the mission-
aries have varied a good deal according to their personal convic-
tions. Many of our missionaries have been Presbyterians, and have
brought to their foreign work strong impressions as to the value
of a Presbyterian system. Others have been very staunch
Independents, and their private convictions can be clearly seen
stamped upon the work of their hands in the foreign field. In all
cases the widest latitude has been permitted to the individual
missionary; the exhortation being added that he should steadily
cultivate in the people among whom, and for whom, he labours,
the virtue of self-reliance, so that, as Speedily as may be, they may
stand upright on their feet and be able to walk alone. The
reader of the story that follows will be able to see with what
conspicuous success this policy has been pursued on nearly every
field where the Society has carried on Operations.
Before leaving this important point, and continuing our narrative,
we may say that as recently as the year 1889 the Society recog- "
nised in a practical way that its constituency had become very
largely Congregational. A scheme was adopted by which the `
directorate of the Society might be composed in part of the
representatives of the Congregational Churches. In this way
their responsibility for the effective support of the Society would,
it was felt, be brought home with greater force to these Churches.
AA V/AVG ZTAZAZ A'O UAVZ) A 7TWOAV I9
Also, the whole policy of the Society would be subjected in the
most open way to the scrutiny, and, if necessary, the revision,
of popularly elected representatives. At a period of severe
criticism of missionary methods, this was a bold step to take. The
immediate result was what is known as the Forward Movement :
the determination largely to increase the staff of English mission-
aries in the foreign field. It is as yet too early to speak decisively
as to the success of that policy, but it is not too early to say that
it has resulted in a considerable increase in the income raised
by the Churches, and an intensified interest in the missionary
movement. It should be added that even after thus directly
associating the London Missionary Society with the Congregational
Churches of Great Britain, room has been left on the directorate
for others who may not be Congregationalists, but who never-
theless are deeply in sympathy with the work of the Society.
Any Society would be self-condemned whose catholicity existed
simply in its trust-deed, and not in the practical spirit which it
manifested. The L.M.S., however, may fearlessly claim to have
translated its fundamental principle of co-operation into actual
deeds. Grants of money were made more than once to the
Baptist Missionary Society. When the Moravian Society was in
financial difficulties, the directors of the L.M.S. voted a generous
grant by way of assistance. At the inauguration of the Church
Missionary Society, the advice of the L.M.S. was asked and cordi-
ally tendered, and active help was given in obtaining missionaries
from Germany for the former Society. Several of the Continental
societies owe their origin to the example of the L.M.S., and the
zeal of its agents, and were guided by it in their choice of fields
of labour. The directors of the L.M.S. have been the steady and
consistent advocates of such apportionment of the foreign field as
would prevent overlapping, and that competition which tends to
so much ill-feeling. Instances of this will appear in the course
of our story. Finally, for many years a resolution rejoicing in
the success of other Societies was a regular part of the programme
at the annual meeting.
Not much remains to be told of events preparatory to the
sailing of the first missionary ship. Advice had been taken as to
2O THE STORY OF THE L.M.S.
the relative advantages of three possible courses: sending out
missionaries in some trading vessel; hiring a ship for the pur-
poses of the expedition; or purchasing a ship that should hence-
forth be the absolute property of the Society. The last course
was the one adopted. For the sum of 244,800 the ship Duff was
purchased. In the references made to the event at the time, it
was pointed out that probably never before, in the history of
Christendom, had any ship ploughed the seas wholly devoted to
THE MISSIONARY SHIP “DUFF.”
missionary purposes. “Such a vessel,” said Dr. Haweis, “was
about to be seen on the bosom of the deep, as perhaps it had
never borne since the day of its creation " The ship secured,
there was much emulation among the Society's friends as to who
should supply the necessary stores and furnishings. Articles of
clothing, books, printing apparatus, tools and other useful articles
were freely supplied. The Apothecaries' Company sent a supply

ZA VING THE FOUNDA 7/ON - 2 I
of medicines. The Royal Humane Society presented a complete
set of their apparatus. Messrs. Cox & Co., in whose dock
the Duff had undergone repairs, refused to receive any payment.
High officials of state gave evidence of their interest in the ex-
periment. Laws were at the time in force preventing handicrafts-
men from leaving the country; but Lord Hawkesbury made an
exception in the case of our artisan missionaries. Protection
from impressment was also granted for all the Duff's crew. In
short, the utmost sympathy with the project was manifested by
high and low alike.
On July 27th, at Zion Chapel, those who had offered their ser-
vices as missionaries, and had been accepted by the directors, were
Set apart for their great and solemn work in the presence of a vast
congregation. In token of the catholicity of the Society's basis,
five ministers, representing five denominations, delivered addresses
to the missionaries. Mr. Ellis has recorded that each missionary
was exhorted with these words, “Go forth, and live agreeably to
this word ” (placing a Bible in his hands), “and publish the
gospel of Our Lord Jesus Christ to the heathen according to your
calling, gifts, and abilities, in the name of the Father, and of the
Son, and of the Holy Ghost 1” To which each missionary re-
plied: “I will, God being my Helper | *
On August 9th, being the day before the mission party was to
embark at Blackwall, a valedictory service was held ; and those
who were going forth, as well as those who were pledged to uphold
their hands, took the sacrament, and commemorated that eternal
love which was the power in which they desired to work, as it
was the theme they longed to preach to those in darkness and the
shadow of death. Then on the following day they took ship,
while multitudes of people thronged the wharves and banks of
the Thames, and watched them with intense solicitude “as they
sailed down the river, singing the praises of God.”
We must now follow in detail the history of the principal fields
where the missionaries of the London Missionary Society have
laboured. In the early days of the Society, desultory, and one
might almost say abortive, efforts were made in several directions.
A French version of the New Testament, catechisms and
22 THE STORP OF THE L.M.S.
tracts, were largely circulated on the Continent, and among the
French prisoners, so numerous in this country during the great war
with Napoleon. Efforts were made for the conversion of the Jews,
and Lascar sailors in London. We had for some years stations
at Malta and Zante on the Mediterranean. In Russia, with more
Success, two or three centres of evangelistic work were maintained.
Newfoundland and Canada were selected as spheres of labour,
and considerable interest was elicited on behalf of work there.
But in time a wiser policy prevailed—that of concentrating on the
great heathen fields. Continental work has naturally passed into
the hands of such societies as the Evangelical Continental Society.
There are other societies more distinctly responsible for colonial
missionary work. The London Missionary Society has thus been
released from such engagements as these, and enabled to pursue
to greater advantage its proper work in China, India, the South
Seas, Madagascar, and the Dark Continent. We will only say
one word more of introduction to the fascinating story of its
various enterprises. When we consider the noble catholicity of
its basis, the fact of its parentage of the two gigantic institutions
for the circulation of the Bible and religious tracts, the eminence
of many of its servants who have attained a world-wide reputation,
and the extraordinary successes achieved by its efforts in lands
that are to-day veritable miracles of grace; when we consider, too,
the great army of native teachers and pastors, who have each a
place on its staff, and who are an evidence that Christianity is
taking root as the natural religion of the peoples, and no alien
importation, we shall, I think, be bound to admit the justice of
the claim that the London Missionary Society stands second to
none among all the societies in the world.
CHAPTER II
THE SOUTH SEAs
The Sailing of the Duff—Captain James Wilson–The Islands of the Seas—
Planting the First Missions—Tragedy in Tonga—The Mission in Tahiti—
Troublous Times—Tailure and Discouragement—Translation of the
Language-Scenes of Blood–Death of Pomare—The Darkness Deepens
—Flight of the Missionaries—Proposed Abandonment of the Mission—
The Dawn Breaks—Extraordinary Progress—Victory of Christianity—
The Arrival of John Williams—The Printing Press—Framing New Laws
—The Gospel Spreads—Voyages of Williams—Discovery of Rarotonga—
Williams Builds a Ship—Native Evangelists—Work and Death of
Williams—Testimony of Darwin.
T was on the morning of August 1oth, 1796, that the ZXuff
hoisted the mission flag, “three white doves with olive
branches on a purple field,” and sailed from Blackwall for the
South Seas. The little vessel was under three hundred tons
burthen ; but the Pilgrim Fathers crossed the Atlantic in a .
vessel, the Mayſozwer, of only 180 tons burthen, and the
smallness of the ship strikes us, no doubt, more than it would
strike those who lived a hundred years ago. The ZJuff carried
thirty missionaries and a Crew of twenty men. Of the mission-
aries, only four were trained and ordained ministers; twenty-five
were artisans, and one was a surgeon. Among the artisans were
bricklayers, carpenters, tailors, weavers, a blacksmith, and a
gunner of the Royal Artillery. Great care had been taken to man
the vessel with a pattern crew. The injury done to mission work
in all parts of heathendom by the open wickedness of the sailors
of various trading vessels made the directors especially anxious
that the missionary ship should be distinguished by the char-
acter and morality of its officers and seamen. In this respect
the success was complete. The natives of Tahiti expressed their
astonishment at the Christian conduct of the crew of the Duff;
*****- : *-*~ :------...-e, -º-º-ºr ****** *
- 23
24 TA/AS STORY OF 7//E L.M.S.
and we are told that the sobriety and purity of life of the latter
earned for them at Canton on the homeward journey the title of
“The ten commandments.”
But most of all the ZOuff was favoured in its captain. James
Wilson, who came forward at this time to offer his services
gratuitously to the Society in the capacity of captain, had had an
CAPTAIN JAMEs wilson, command ER of the “DUFF.”
almost unparalleled career of adventure. Bred to the sea, he
gave up his calling after a wildlife, and after fighting in the famous
battles of Bunker's Hill and Long Island in America, he enlisted
in a regiment in India under Sir Eyre Coote. He was taken
prisoner by the French, and kept in confinement at Cuddapore.
Hearing that the English prisoners were to be handed over to

... ºn
7 H.A. SOUTA, SAEAS 25
Hyder Ali, who was well known to be a monster of cruelty,
Wilson leapt one day from the top of his prison wall, a height
of more than forty feet, and succeeded in escaping. In his flight
he was obliged to swim the Coleroon, a river swarming with alli-
gators; and when he had crossed in safety, he was seized by some
of Hyder Ali's men. So astonished were they at anyone swimming
the Coleroon and escaping with his life that they said, “This is
God’s man.” This conviction of the hand of God in his deliver-
ance from the alligators did not, however, prevent their stripping
him of his clothes, chaining him to another prisoner, and driving
him 500 miles, naked and barefoot, across country, under a
burning sun ; and finally plunging him into a miserable den,
called, like its more notorious predecessor, the “Black Hole.”
There he languished for twenty-two months, half-fed, and with great
iron weights on his arms. At the end of that time, he and twenty-
nine other survivors came forth, emaciated and covered with
ulcers. After making some successful mercantile voyages—in one
of which he was the only European survivor from an outbreak of
fever—he returned to England. At this time he was a hardened
atheist; but a sermon preached in Portsea Chapel by the Rev.
Mr. Griffin entirely convinced him of the truth of the Gospel;
and when the London Missionary Society was formed, James
Wilson, who was indeed “God’s man,” offered his services as
captain of the Duff.
In those days it was not safe for a vessel to venture down the
Channel and across the Bay of Biscay alone, when so many
foreign privateers were abroad. The Duff was consequently
delayed some weeks, waiting for the English frigate which was
to convoy her and a small fleet of trading vessels as far south
as Gibraltar. The voyage, once begun, proved a pleasant and
prosperous one, and after 208 days upon the water, the little ship
anchored safe and sound in Matavai Bay, Tahiti, and the even
more perilous and responsible duty of settling the missionaries
among the natives had now to be faced.
So far as the outward aspect of their new home was concerned,
the missionaries could scarcely fail to be more than satisfied.
The islands of the South Seas excel in physical beauty. They
26 TAE STORY OF THE L.M.S.
contain lofty mountains with deep and lovely valleys and glades.
Luxuriant tropical vegetation abounds on every hand. The won-
derful fern-trees, the cocoa-nut forests, the aloes, the orange-
trees, bread-fruit trees, plantains, bananas, and numbers of other
trees and shrubs, both beautiful and useful, proclaim that Nature
here is rich and bountiful. And yet we can well understand
what a solemn and well-nigh awful hour this was, when the
missionaries were to begin their life among the unknown inhabit-
ants in these savage tribes. True, it was a blessing that they
did not know some of the worst characteristics of those to whom
they had been sent. Only as they became more intimate with
them did the most vicious and horrible features of their life
become known. Physically a fine race of people, they were cursed
by the untold evils of a Sanguinary idolatry. It was said of the
old king, Pomare, that with him the one sin was to fail to offer
sacrifices and perform religious ceremonies. Nothing else was
wrong. Murder, theft, licentiousness, cruelty of all kinds
abounded. Whenever a temple was built to the gods, its
pillars had to rest on the bodies of men and women who had
been offered in sacrifice to the deities. The same butchery was
perpetrated when a house was built, in order that prosperity
might attend its occupants. The altars were frequently drenched
in human blood, and, of course, other nameless sins followed in
the train. The huts of the people were wretched in the extreme.
Neither the men nor the women had much sense of shame.
It was among such benighted and savage creatures that the
early missionaries had to live and labour ; knowing little of
their language, isolated by the deep and wild sea from inter-
course with any other island, relying only on the over-shadowing
care of God, and the great and glorious mission they were
pledged to pursue.
At the time of landing, the old king, Pomare, whom Captain
Cook had praised as a splendid specimen of a savage, was
still alive; but he was king no longer, his young Son, Otu, Seven-
teen years of age, having succeeded him. Pomare was among the
first to welcome the missionaries, and he and his wife, Idia, gave
them consistent protection so long as they lived. There was a
TAWE SOUTA SAA.S. 27
large bamboo house on the island which the natives had built for
Captain Bligh, who had visited them four years before, and was
expected to return. This house was now placed at the disposal
of the visitors ; the artisans among them soon rendered it
thoroughly habitable ; and seventeen out of the thirty missionaries
were settled in this dwelling. Then, after many tears and prayers
and tender farewells, the Duff sailed away to plant other missions
in the Friendly and Marquesas Islands, promising, however, to
return to Tahiti before finally sailing for England.
Twelve hundred miles to the west of Tahiti lies Tongatabu,
or Tonga, one of the so-called Friendly Islands. This name
was given to the islands on account of the native hospitality shown
to Captain Cook and his sailors. The latter would probably
have chosen a different name had they known then what was
subsequently discovered, that the natives were plotting how to
massacre them and seize their vessels at the very time when they
were entertaining them so royally. Indeed, savagery and duplicity
were the leading characteristics of the people of Tonga. Nine
unmarried missionaries were left on the island in the month of
April, 1797. After Settling one other missionary on Santa
Christina, one of the Marquesas Islands, Captain Wilson revisited
Tahiti, and then sailed home by way of China, arriving in London
July, I 798.
The story of the first mission to Tonga is of two-and-a-half
years of indescribable horror, relieved only by the faith and for.
titude of the brave men who endured so much for Christ's sake.
For three of the nine missionaries was reserved the glory of
being the first martyrs of the London Missionary Society. Very
soon after the departure of the Duff, the peril in which they
were placed was discovered to the missionaries. They were
frequently ill-treated, their property was stolen, and more than
once they heard their murder planned by the people. To add
to their sorrows, one of their own number deserted them, and
became unfaithful to his Christian profession, joining the natives
in a life of immorality. The island was also overrun by re-
leased convicts from New South Wales, who incensed the people
against the missionaries. At last their sufferings culminated.
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THA. SOUTA, SAEAS 29
War broke out among the tribes. The protection that had
been afforded by the chiefs was withdrawn, and they were
exposed to the attacks of either side. Five of the missionaries
fled to the rocks by the shore and hid in the caves there. They
were pursued and stripped of all their clothing, but their lives were
spared. Their brethren were less fortunate. A band of
infuriated savages marched to the mission-house, where they
were sheltering ; and when the missionaries came peaceably
forward to meet them, they were struck down to the ground and
their brains dashed out with clubs. Later on a great battle was
fought. The conquerors celebrated their victory by a cannibal
feast. At length, surfeited with human flesh, they sank down in
sleep. Their opponents perceived their opportunity and returned,
when a horrible slaughter followed. Those who escaped sailed
away to a small island belonging to the conquerors, and put to
death every man, woman, and child they could find. Such was the
life of the people of the Friendly Islands a hundred years ago.
The five heroic survivors subsequently buried the bodies of theil
brethren, and stayed on in daily peril of sharing their fate, until
in January, 1800, a passing vessel afforded them the means of
deliverance. Amidst the tears of a few faithful native friends,
they sailed to Port Jackson, and the mission at Tonga was aban-
doned. - -
The missionary who single-handed had undertaken the estab-
lishment of a mission at Santa Christina was more kindly treated,
but in the end was compelled to abandon the work. The
extreme loneliness and isolation were manfully endured ; but he
became increasingly conscious that to successfully accomplish his
purpose he must have assistance in the work. By a curious
accident he was involuntarily blown away from the island in an
American vessel which he had visited. After being landed at
another island and working there Some months, he returned to
England to consult the directors as to the more effectual manning
of the mission.
Meanwhile an attempt had been made to strengthen the missions
by sending out the ZXuff a second time, with thirty more mission-
aries. In December, I 798, she sailed, and had made good pro-
3O TA/E STORY OF THE Z.M.S.
gress as far as Rio Janeiro, when she was fired at and subsequently
boarded and captured by the crew of a French frigate, the Buona-
parte. The missionaries were subjected to great hardships. The
Duff, with all her goods, was taken away as a prize; and it was
not until many long weeks of involuntary voyagings and perils
that the missionaries were landed at Lisbon and enabled to return
to London. Thus it happened that in God's providence five years
of loneliness and discouraging work had to be faced by the first
band of missionaries, amid almost unexampled hardships and
dangers, before their hands were strengthened by fresh helpers
from England.
The mission which had been planted at Tahiti, as it was the
strongest of the three, so at first promised to be the most success-
ful. The skill of the artisans in various useful crafts elicited
great admiration from the islanders and their chiefs. Through
two Swedish sailors, who had been living for a long time among
the Tahitians, and who now acted as interpreters, the missionaries
were able to begin the preaching of the Gospel, and to explain
the object of their settlement to the people. The Swedes also
gave them considerable assistance in learning the language. At
first, too, the people seemed to have been inspired with such
regard for the missionaries, that they endeavoured to conceal
from them many of the brutal crimes and abominable practices
which prevailed. To acquaint themselves more thoroughly with
the language and life of the people, however, two of the mission-
aries went and lived in the houses of some native friends, and
tours of the island were made. The life and customs of the
inhabitants soon became known. Very faithfully and frequently
did the missionaries remonstrate with the chiefs, the priests,
and the people on the horrible practice of infanticide, as
well as on many other crimes that were all too common. But
their expostulations were in vain, and only served to offend and
incense those who were addressed. The first great trouble,
however, was occasioned at Tahiti, as on so many other fields of
labour, by the visit of a foreign vessel. It was the habit of
traders to purchase native foods by giving in exchange muskets
and gunpowder. As soon as some chief had secured a supply of
THE SOUTH SEAS 3I
the latter, he would make a murderous raid on a neighbouring tribe,
and bloodshed and devastation was the result. To avoid this, the
missionaries endeavoured to dissuade the captain of the vessel
from giving weapons to the people, and offered themselves to
supply him with provisions. All might have gone well, but
several sailors deserted from the ship ; and when the mis-
sionaries tried to secure them, the natives sided with the
deserters, and the missionaries were somewhat roughly as-
saulted. The affair was not really serious, and no mischief was
apparently intended ; but a panic arose, and, believing their
lives to be in peril, no fewer than eleven of the little band of
Christians sailed away to New South Wales. Seven men remained,
and one brave woman, Mrs. Eyre, to maintain the forlorn hope
among the Savages of Tahiti.
But even so, the mission had not suffered all it was destined to
suffer. Worse tribulations remained. After a year of strife and
bloodshed among the islanders, one of the missionaries announced
to his brethren that he purposed marrying one of the native
women. This he did, was separated from the others, and at the
end of the year 1799 was found murdered in his house. Yet
another of the now terribly small company lost faith, failed in
his moral life, and subsequently retired from the island. A
third, Mr. Harris, left to recruit his health in New South
Wales ; and from thence returned to England. About the
same time, however, Mr. and Mrs. Henry, who were among the
eleven who fled in the previous year, returned with the steadfast
purpose of giving their lives to the work. Thus in the year 1800
it came to pass that five men and two women represented the
solitary mission in the South Seas, and remained to face calmly
the hardships and perils of their lot in the strength of God and
for the salvation of their fellow-creatures. Low as the fortunes
of the mission had fallen, they were destined to fall lower
still before the Hand of God brought deliverance and pros-
perity.
Another year of apparently fruitless labour passed; and then
reinforcements, which had been grievously delayed, arrived to
cheer and strengthen these missionary pioneers, Nine new
32 THE STORY OF 7THE /.../M.S.
missionaries, five of whom had been passengers on the second ill-
fated voyage of the Duff, and had offered their services again to
the Society, arrived at Tahiti. Mr. Shelly, one of the survivors of
the terrible Tongatabu mission, came back nobly to Tahiti, bring-
ing his wife with him. It was just at this time, moreover, that
the senior missionaries first found themselves able to preach
to the islanders in the native language without an inter-
preter. Five weary years of drudgery had brought them so far.
This wild Tahitian tongue had been mastered, and the right
translations of the great Christian watch-words had been found.
Mr. Henry Nott and Mr. Jefferson now began to preach in the
villages to large assemblies of the natives. A Catechism was pre-
pared, and the teaching of the children began. The new mission-
aries, under the tuition of the older ones, more readily mastered
the popular speech. A more hopeful spirit prevailed ; and yet
not only were there no results, there was not a cloud so large as
a man's hand that could be construed into the promise of
any. Only the unfaltering faith of the missionaries sustained
them. There are some causes in which it is worth while to
fail.
The privations of the missionaries were very great. So long
was the voyage from England, and so uncertain owing to the
prevalence of piracy, that five more years elapsed before new
stores arrived. Meanwhile their clothes dropped to pieces; they
went about barefoot. Their axes were broken or stolen, their
tea and sugar and various household stores were exhausted, and,
more difficult to bear than all, they had no letters to bring them
one word of sympathy and love, and news from Over seas.
The year 1802 was a year of terrible trial. Its months were
marked by a succession of furious internecine struggles among
the islanders for the possession of a native idol called Oro. The
mission house had on several occasions to be barricaded, and a
number of shipwrecked sailors made common cause with the
missionaries. It was nothing but war, war everywhere, one
slaughter bringing another in revenge, murderous midnight at-
tacks, and open fightings by day. It seemed as if those the mis-
sionaries had come to save would exterminate themselves. All
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34 TA/E STORY OF THE L.M.S.
teaching and preaching were suspended ; the devoted mission
band lived in daily expectation of destruction.
In 1803 the old Pomare died, and his son assumed the title.
The old man with all his savagery had consistently defended the
missionaries, and his death was felt as a severe blow by them.
The son they had mistrusted on account of his gross viciousness
and cruelty. He gave evidence, however, of a genuine desire to
continue his father's protection, and soon began to manifest this
additional sign of grace—a keen interest in writing. The Tahi-
tians had never seen before symbols used to express words; and
when the missionaries were enabled to reduce the language to
writing, the astonishment of the people was great. The king
came to receive instruction, and was very proud of his own pro-
gress in the art. When we remember that this was the first
Polynesian language ever written down, and how uncouth a tongue
it was, as well as the peculiar difficulties under which it had to be
learned, we shall not wonder that many years elapsed before much
progress was accomplished. A school was now started, and the
children taught to read and write. Also a dictionary containing
many thousands of words was compiled. Thus the work went on ;
nevertheless, in August, 1806, they had to write home, “No success
has attended our labours so as to terminate in the conversion of
any.” Yet so far were these stalwart souls from being discouraged
that they planned and carried out an evangelistic tour among
several of the neighbouring islands. Towards the end of 1807
Mr. Jefferson died. From the first he had been one of the loyallest
and most courageous of the workers. He had never left his post.
Through ten years of awful trial and discouragement he had
worked on unwavering; and now, when no single gleam of hope
had come to chasten the blackness of the night of heathenism, he
passed peacefully away; and even the natives discerned in a new
comet the spirit of Paete, as they called him, on his way to heaven.
During the year 1808 the darkness deepened around the cou-
rageous workers. It was broken, however, by one or two precious
spurs of light. Two or three of the natives seemed to have been
feeling after the true God. Two young men died expressing
trust in the love of Christ. Such fruits appeared to cheer the
7A/A2 SO (77A/ SAEAS 35
missionaries in the sad time that was upon them. The old war
broke out anew, with even more than the ancient fury. At last
Pomare warned the missionaries that he could no longer be con-
fident of defending them. Nine of the little band, consequently,
sailed away to the Society Islands, four single missionaries alone
remaining, and they were soon compelled to flee from the mission
house. King Pomare was defeated, and the rebels overran the
land. The mission houses were burned to the ground, imple-
ments and printing types converted into bullets and weapons of
war. All was desolation. An English vessel in Matavai was
seized by the rebels, and was only narrowly rescued by another
trader. The missionaries retired to the neighbouring isle of
Huahine, and in October, 1809, they decided to withdraw from
the islands for a time, only Messrs. Nott and Hayward remaining
at Eimeo and Huahine.
Twelve years of patient suffering and heroic constancy had
apparently ended in blank defeat and absolute failure. Nothing
whatever remained to show for the labours of these weary years.
A host of infuriated idolaters was holding a horrible carnival
of blood and lust on the very site of the mission house, and
turning the possessions of the missionaries into murderous im-
plements of cruelty. Every Christian worker had been driven
away, and, so far as was known, no single native heart was even
favourably disposed towards the Christian message. At home
the Directors were seriously debating the abandonment of the
mission. Blood and treasure seemed to have been expended in
vain. Prayer and labour alike had apparently failed to produce
any impression. And yet it was the darkest hour of the night;
and it was just before the dawn. When the decision to renew
the mission had been made, and Dr. Haweis and a few faithful
ones had gallantly supported the decision with generous gifts, a
prayer meeting was held to pray for the conversion of King Po-
mare and the triumph of Christianity. At the very time when
this was taking place in England, Pomare came to the mission-
aries at Eimeo and asked for Christian baptism, declaring his
purpose to forsake idolatry and all its practices, and become a
follower of Jesus Christ. This was in July, 1812.
36 7A/E STOR P OF TH/E /...]/.S.
It was in the summer of 1811 that the missionaries who had
retired to Sydney received letters from Mr. Nott and Mr. Hay-
ward, as well as from Pomare himself, inviting them to return.
Eight of them did so; and although Tahiti was still in the hands
of the rebels, they formed a settlement at Eimeo and continued
their labours. The remarkable change in the character of the
king surprised and encouraged them all. He seemed to be
deeply in earnest in his inquiries about Jesus Christ and His Gos-
pel. Neither was he at all discouraged when the missionaries, in
reply to his request for baptism, spoke to him of the need for
thorough instruction in the
truths of the Bible, and
the life that was required
of him, before taking so
solemn and serious a step.
The joy of the little band
of workers was just at this
time mingled with deep
sorrow. Ten days after
Pomare's request for
baptism, Mrs. Henry, the
devoted English lady who
had gone out in the ZOuff,
and remained so splendidly
loyal for fifteen years, was
removed by death. No
voice had been stronger
than hers against the
abandonment of the mission : as soon as it could be renewed,
she returned with her husband to Eimeo, and there she passed
away just as the day of victory was dawning. A few months
after Mrs. Davies and Mrs. Hayward died within a few days of
one another. The stricken husbands had now to struggle on in
loneliness, save for the presence of Him who is never nearer to
His servants than at such a time as this.
Pomare was invited by a large section of his subjects to return
to Tahiti in 1812, and he did so, although the rebel army re.
-
THE REW, HENRY NOTT.

T//E SOUTA/ SEAS 37
mained in possession of the larger part of the island. It was not
until the following year that two of the missionaries were able to
revisit the scene of their former labours. These two were Mr.
Scott and Mr. Hayward. The morning after their arrival, Mr.
Scott heard, about daybreak, the sound of a native voice. There
was something so unusual in its tone of earnestness and devotion
that he listened, and discovered that one of the natives was pray-
ing to the Christians' God. This scene, so near to the very place
where shortly before the mission house had been destroyed amid
nameless atrocities, was a very wonderful indication that a real
spiritual change had been in process among the people. It was
accepted as the sure omen of the coming victory. And, indeed,
that victory was seen to be certain when the story of this native
Christian became known. The Spirit of God was manifestly
working among these people. Years before he had listened to
the preaching of the missionaries, and the message had stayed with
him. A few chance words of Pomare's had deepened the impres-
sion. Secretly he had sought out one who had been a servant in
the missionaries' house, and these two simple seekers after God
had resolved to renounce their idols, had observed the Sabbath
as the missionaries used to do, had prayed together to the true
God; and all this without the guidance of the missionaries, and
with no instruction but that given direct from the Source of all
Light and Truth. In such secret and mysterious ways God
II] OVēS.
Events now began to progress rapidly. A chapel was erected
at Eimeo, and the first native church was founded. Neighbouring
chiefs, some of whom had come to help Pomare in his struggle
for the kingdom, were brought under the influence of the new
faith, Tamatoa of Raiatea, afterwards so famous as the friend of
John Williams, was deeply moved by the preaching of the mission-
aries. Some of the native priests became converted to Christianity,
and the old superstitions began to languish. In 1815 there might
have been seen a strange and profoundly significant scene on the
island of Huahine. One of the most powerful priests of that
island, Patii by name, assembled the people to witness the degra-
dation and destruction of the idols, The natives gathered from
38 THE STORY OF THE L.M.S.
near and far. The pile was kindled; and at a word from the
priest, the attendants brought out the idols and strewed them on
the ground. Taking up each god in turn and stripping it of its
ornaments and vestments, Patii rehearsed to the people its fabled
deeds and its ancient pedigree, and then consigned it to the
flames. As the fire fastened on the idols, the priest bade his
audience note how helpless these dreaded images were, and re-
proached himself that he had ever encouraged any to trust in
them. The people stood aghast, and anticipated some frightful
retaliation. But when no harm befel the priest, it soon became
evident that the power of this idolatrous superstition over these
natives was practically broken for ever.
The growing numbers of the Christians, and the influence of
their religion, could not fail, however, to incense and provoke
those who clung to the old habits and beliefs of heathendom. The
inevitable consequence was that more than one of the native
Christians was called to suffer for his convictions. Tahiti still
remained in heathen hands; and when human sacrifices were
offered to the idols, the fact that an individual had professed
Christianity was made the reason for dooming him to death.
Mr. Nott has told us how bravely and calmly some of these early
martyrs met their fate. One young man, when he saw himself
surrounded by the servants of the priest, and perceived only too
well their cruel errand, told them that though they killed his body,
Jesus Christ would receive his spirit; and secure in this confidence,
went to his death.
At this period, indeed, any one skilled to read the signs of the
times would have perceived many dark and anxious features in
the situation. The growing fury of the heathen party, the fierce-
ness of the priests who saw their ancient authority menaced,
made a crisis inevitable. That there must be a terrible struggle
before any enduring peace could possibly be established, many
were convinced. The Christians, however, did nothing to provoke
it, save by quietly practising the manners of Christianity. Arrayed
against them was a force numerically superior, and animated by the
deepest passions of hatred and Savage fear. They were men who
would stick at nothing to achieve their end; and their leaders, the
TA/AE SOUTH SAE A.S. 39
priests, were practised in stealth. One night a plan

executed for assassinating every Christian in Tahiti. Timely
warning was received e Christians fled to Eimeo.T
Tempted back by promises of peace, Pomare and most of his
; ahiti again. The peace was
but a snare. The Idolaters had organized themselves for an
overwhelming attack upon the Christians. Biding their time
warily, they Wäited for the Sabbath day, when they knew the
Christians would be peacefully at worship. In the midst of the
service the sound of muskets was heard ; and to their dismay the
congregation saw advancing towards them a great army of their
foes, under the flag of the god Oro. There was a rush to possess
themselves of weapons of defence ; and then followed a sublime
incident. Reassembling, they quietly renewed the service. As
the enemy approached, a hymn was sung, the Scriptures read, and
prayer offered to Jehovah. Then they went out to battle. At
first the impetuous attack of the heathen host carried all before it.
But as they drew on towards the main band of the Christians,
they were stopped, and finally hurled back in confusion. Their
chief was slain, and after some further attempts at a rally, they
were driven from the field. With the true spirit of a Christian
chief, Pomare forbade his followers to plunder or pursue the
enemy, but commanded that the temples and idols should be
demolished. Mercy was shown to all the rebels; the bodies of
the slain were decently buried ; and the image of Oro, which had
been the cause of so many bloody wars, and to which had been
offered so many human Sacrifices, was first employed in the king's
kitchen to hang baskets of food on, and finally burned as fuel.
No wonder the conquerors, in the gladness of their victory, sailed
with the good news to Eimeo, and as they leaped from their
canoes to the shore exclaimed, “Vanguished vanquished by
prayer alone !”
In the autumn of the same year the crisis came to the Chris-
tians at Raiatea, where Tamatoa was king. The destruction of
the temples and idols by royal Command had greatly incensed
the priests. Two-thirds of the natives followed the latter, and
prepared for the conflict. The Christians spent the night before
*.

4O 7A/E S 7"O R Y OF 7"H E L.M.S.
the battle in prayer, and when the morning came, began the
attack. An utter rout of the idolaters followed, and we are told
how the prisoners exclaimed to their captors, “Spare me by
Jesus, your new God.” When the chief of Tahaa, who had been
a prime mover in the rebellion, was led captive into the presence
of Tamatoa, he said, “Am I dead?” but Tamatoa replied, “No,
my brother ; cease to tremble; you are saved by Jesus.” The
prisoners were afterwards entertained at a banquet, in proof of
the clemency of the religion of Christ.
It can truly be said that it was not the magnitude of the victory,
nor the valour of the Christians who won the day on both these
occasions against a vastly superior force, that produced such an
overwhelming effect upon the tribes of these islands. It was em-
phatically the humane and merciful disposition of the conquerors;
the manifestation of the spirit of Jesus Christ. Henceforth these
bloody and merciless tribal feuds were to become a nightmare of
the past. Order, and peace, and concord arose steadily out of
the chaos, and Christianity and civilization advanced hand in
hand.
And here there should be mentioned a very striking fact, which
was repeatedly referred to by the earliest South Sea missionaries.
So long as the natives remained idolaters, they manifested no
anxiety to improve the outward conditions of their life. The
instruction of our artisan missionaries was absolutely thrown away
on them. They cared nothing for better dwellings, well-cultivated
gardens, or the hundred useful arts which the missionaries em-
ployed. But as soon as they became Christians, with the new
disposition to serve the living God, they awoke to all the higher
interests of life. The change in the outward appearance of the
islands was miraculous Neat little cottages began to arise,
orchards and gardens to be planted. The whole standard of
decency and comfort seemed to have been instantaneously raised.
Henceforth there was a strong disposition among the natives to
master all kinds of industrial arts.
We have now traversed the first twenty years of the history of
the South Sea mission; and at this point we must interrupt our
narrative to introduce to the reader a new and deeply interesting
TAZAZ SOUTH SAEA.S. 4 I
personage, who in 1817 arrived on the mission field. In the
very year in which the London Missionary Society had its birth,
a boy was born in London destined to exercise a profound
influence over nearly the whole of Polynesia, and to become the
apostle of the South Seas. He was named John Williams. As
he grew up he was apprenticed to an ironmonger, and it was his
delight to watch and to practise the manufacture of all kinds of
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REV. JOHN WILLIAMS.
ironwork, little thinking at the time how invaluable this know-
ledge would be to him afterwards. In his youth he drifted away
from any positive sympathy with the Christian faith, or practice
of the Christian morality, but was recalled to the obligations of
the higher life when he was eighteen years of age, and afterwards
became a most earnest and devoted Christian. The new mission-
ary movement attracted him irresistibly, and in 1816 he left Eng-





42 7THE STORY OF THE L.A.M.S.
land for the South Seas, arriving at Tahiti in the following year.
While to him does not belong the peculiar honour of those
pioneers who, after fifteen years of indomitable perseverance,
broke the neck of heathenism in Polynesia, yet his indefatigable
enterprise, his eager evangelistic spirit, were used by God at this
period to spread far and wide among the scattered islands the
influence of Christianity. Just as John Wesley rebelled against
the limitations of the parochial system, and said, “The world is
my parish,” so John Williams was moved, by the sight of innumer-
able islands languishing in heathenism, to make this his motto:
“For my own part I cannot content myself within the narrow
limits of a single reef.”
With John Williams there went out Mr. William Ellis, another
of the true heroes of the mission field. Mr. Ellis took out with
him a printing-press, and this invaluable auxiliary was duly
installed at Tahiti, where King Pomare set up the first types, and
printed the first sheets, amid the most indescribable excitement
and enthusiasm on the part of his subjects. Many are the stories
of the zeal of the natives to possess themselves of the printed
books. The mortality among cats on the island is said to have
been extreme, in order that out of their skins might be made
bindings for the new volumes | Thousands of natives gathered
from all the neighbouring islands with the object of seeing this
strange sight—“the printing of the Word.” Success had brought
with it very considerable embarrassments. The lack of teachers
was painfully felt. No sight could be more pathetic than a large
number of these ignorant natives meeting together on the Sabbath
in imitation of the missionaries, and seeking, in their own un-
instructed way, to help one another in the new faith. Their prayers
are said to have been infinitely touching—the human cry for
light, a cry not unheeded by the All-pitying Father to whom it was
addressed. King Pomare, we are told, would pray at the assembly
in Tahiti that every one might “stretch out his hands unto God
and say, Lord, Save me ! Lord, save me !” This simple prayer
indeed went up almost night and day from thousands of earnest
seekers after the true salvation.
Now that the mission was taking root in the affections of the
** ~.
~--...--
7A/E SOUTH SEAS 43
people, the question of its sustenance was raised. It was suggested
to King Pomare, and—warmly approved by him, that free-will
offerings should be sent to the Society's Directors in London ; and
accordingly a vast mass-meeting of the natives was held, and
Pomare explained to them the nature of the proposal. “Six
times,” says Mr. Nott, “he repeated that all gifts were to be volun-
tary.” No one was to feel obliged to contribute. But the idea was
enthusiastically welcomed. All sorts of curious donations began
to flow in. Pigs, oil, arrowroot, cotton, and so on, were most
cheerfully offered. Huahine and Raiatea followed the example
of Tahiti, and held similar meetings. When the offerings of the
first year came to be sold in London, they realized the noble
sum of 24, 17oo.
There was probably a strong admixture of vanity with an honest
feeling of gratitude in the desire of Pomare to erect an enormous
church in Tahiti, after the fashion of the European cathedrals of
which he had heard. The building was erected, and proved a
great failure. It would hold six or seven thousand people, but it
was far too expensive to keep up. Here, however, two most
interesting events happened. First of all King Pomare was
baptized. None knew better than the missionaries his grave
defects of character, his occasional over-indulgence in strong
drinks. None remonstrated with him more firmly. But they
recognised a real desire to live as a Christian, and they felt this
was the qualifying element in him. Secondly, a great assembly
Was convened in the new temple for the poplifir endorsement-ºf
a new code of laws. The missionaries had been asked by Pomare
to assist him in this matter, and, somewhat reſtićtantly at first,
They consenſed to do so. The laws were very simple-judges
were to be appointed, and punishments were to be defined for
Gurder, theft, adultery, and so on. General regulations were
drawn up concerning lost property, buying and selling, the obº.
servance of the Sabbath, rebellion, polygamy, and other questions
that were likely to affect the life of the people. These laws were
added to as years went on ; and, with sundry alterations and
additions, were introduced into many other islands. In Raiatea,
at Mr. Williams' suggestion, trial by jury was established ; and
`--——
-ºšº


44 THE STORY OF 7 AH E L.M.S.
this invaluable limitation of despotic power was subsequently
adopted very generally throughout Polynesia.
It was in 1818 that Mr. Williams and Mr. Threlkeld settled at
Raiatea, under the famous chief Tamatoa. The inhabitants
welcomed them with every demonstration of delight, and provided
a great feast, which included five hogs for Mr. Williams, five hogs
for Mrs. Williams, and five hogs for the baby | With character-
istic energy and practical common sense, Mr. Williams devoted
himself to stimulating the people to all kinds of good works. He
became “guide, philosopher, and friend” to them all. Apparently
there was nothing he could not make, from a house to a constitu-
tion ; and even the notorious indolence of the Raiateans gave
way under his energetic leadership. The main settlement of
natives lay in an exposed position, which resulted in their huts
and crops being frequently destroyed by storms, Largely at Mr.
Williams' instigation, there was an “exodus ” of the entire settle-
ment. A new town was formed in a more healthy and sheltered
position. Good houses were built, wells were sunk, a beautiful
place of worship erected, gardens planned and planted, until the
whole place was a monument to Mr. Williams' genius and in-
dustry.
A missionary society was started to send on the glad tidings to
the neighbouring islands; while at the same time the Raiatean
Church grew and prospered. It must not be supposed, however,
that he met with no opposition in his work. Heathenism still
had its disciples, and the vigour with which the new moral obli-
gations of Christianity were enforced upon the people incensed
many of the baser sort. On two or three occasions the missionary
narrowly escaped being murdered. At one time the servant in
his house had become an accessory, but in the end Mr. Williams’
kindness proved too much for him, and he disclosed the plot on
the eve of its accomplishment. Every year, however, the fruits
of the new religion began to appear. The people grew in in-
dustry and morality. The evidences of the blessings of Christi-
anity abounded on every hand. Mr. Williams had more than
once been tempted to make an evangelistic tour among the other
heathen islands; but the way did not open for some years. In
THE Sovzh SEAs 45
1821 a large canoe arrived at Raiatea, containing the chief, and a
number of the people, from the island of Rurutu. Tossed about
these stormy seas for three weeks, they had at last made land.
They were amazed beyond measure at all they saw of the new
civilization. The chief, Aura, was especially interested. He
at once began to learn to read and write and spell, and in three
months declared his intention of returning to Rurutu, if two
Raiatean teachers would accompany him. The question was
put to the Church, and two of the leading deacons at once
volunteered for the service. An English vessel landed them at
Rurutu, and a month afterwards the two native missionaries re-
turned with great joy, announcing the overthrow of idolatry, and
pointing to the idols of Rurutu suspended ignominiously from
the yard-arm. That this remarkable change was real, and not
superficial, is best proved by the fact that when, some little time
after this, an English vessel was wrecked on Rurutu, Captain
Chase, its commander, testified that not one single article of the
ship's property was stolen by the natives, but that everything was
safely conveyed to the shore and restored to the owners. The
captain and his men were most hospitably treated by the native
Christians.
It was in this way that the employment of native Christians as
missionaries, which has been such an admirable feature in our
South Sea mission work, began. Among these heroic and con-
sistent men, no one deserves a higher place than Papeiha. When
Mr. and Mrs. Williams paid a visit to Sydney in 1821, Papeiha,
with a comrade, was, at his own request, landed on Aitutaki, one
of the Hervey Islands. Their reception was not favourable.
They were seized and taken up to one of the ‘maraes,' and for-
mally dedicated to the gods. In spite of this, they began at once
to urge upon the people the folly of their idolatry, and to teach
those who were willing to learn how to read and write. After a
year of continual peril and disheartening work, an awakening
came. The teachers had some great public arguments with the
idolatrous priests, and the people began to listen more eagerly to
what they had to say. Soon after, the victory of these two single
Christians was complete. Every temple and altar in the island
46 7A/A2 STOR V O/7 T//E /...//.S.
was demolished, and a Christian church erected ; and when in
1822 Mr. Williams visited the island, all the inhabitants with one
accord came out to welcome him with “The good Word has
taken root.” The next service for which the devoted Papeiha
THE BRAVE TEACHER, PAPEIHA.
volunteered was to settle among the Mangaians. When the
vessel could not make the shore for the storm and the reefs, this
dauntless fellow, with a spelling-book and New Testament bound
on his head, plunged into the water, and with great peril made his

TA/E SOUTH SAEAS 47
way to the beach. Here the natives were drawn up with clubs
and spears. He told them he had come on a peaceful mission,
and protection was promised to himself and companions. Next
day, however, when several natives and their wives were landed,
they were abominably treated, and barely escaped back to the
ship with their lives. The mission was for a short time aban-
doned ; but later on two natives settled among the people, met
with a friendlier reception, and won another victory for Christ
and humanity. Meanwhile Mr. Williams and his native escort,
repulsed at Mangaia, resumed their evangelistic enterprise.
Several Small islands were visited, and teachers settled on them.
But the great object of their search evaded them. This was the
famous island of Rarotonga, of which they had heard so much
at Aitutaki, but the way to which no one seemed to know. The
natives of the latter island had entreated Mr. Williams not to try
to find it, for the inhabitants were the most ferocious and blood-
thirsty in Polynesia. These rumours, however, only served to
increase Mr. Williams’ interest. After a five days' voyage across
the seas in the direction where Rarotonga was supposed to lie,
the missionary had consented to the captain's request that the
expedition should be abandoned at a certain hour. Half an hour
before this time was reached the mountains of Rarotonga were
discovered. The vessel drew in to the shore. It was soon seen
that the inhabitants confirmed the worst opinion of the Aituta-
keans. The native missionaries, landed that night, were subjected
to nameless insults and persecutions. Next day they were re-
moved to the ship. Then the splendid heroism of Papeiha shone
forth. He offered to stay in this strange and Savage island alone,
provided only a comrade might be sent him later. The promise
was made, and the vessel Sailed away, and Papeiha began single-
handed his work of Christianizing Rarotonga. In saying this,
however, we must not omit to mention that Mr. Williams had
brought back to Rarotonga from Aitutaki certain natives of the
former island, who had seen what Christ had done for the people
elsewhere. These gathered round Papeiha. In four months his
colleague arrived, and found that progress had already been made.
In twelve months idolatry was absolutely at an end, and the
48 7A/E STOR }^ OA” TA/E L.M.S.
people were building a Christian temple. At the islands of Atiu,
Mauke, and Mitiaro, the same wonderful revolution was accom-
plished. -
It was on the island of Rarotonga, whither he had gone to
visit the converts, and to help in the establishment of Christian
institutions, that Mr. Williams found himself cut off from com-
munication with the sister islands, and determined with his own
hands, and by the help of the natives, to build a missionary ship.
Only those living out among these scattered islands knew the
importance of such a project. The Directors at home had not
seen their way to sanction the purchase of a vessel, and until this
was done the evangelization of the South Seas was at a standstill.
Mr. Williams’ proposal was indeed an extraordinary one when
the difficulties of the task are realized. But, with him, to see that
a thing ought to be done was to attempt it. His English
audiences were never tired in after-years of getting him to
describe the building of Z'he Messenger of Peace. His attempt
to make bellows out of goat-skins; his sensations when the rats
ate up every vestige of his bellows; his construction of another
pair out of wood, and how the suction of the fire threatened
these ; his ingenuity in making charcoal out of cocoanut-trees, in
welding and working iron, splitting trees with wedges, fastening
the planks with wooden pins in default of nails, using cocoanut
husk for Oakum, and the bark of the hibiscus for ropes, native
mats for sails, and for the fastening of a rudder “a piece of a
pickaxe, a cooper's adze, and a large hoe,”—these things are
known wherever the story of missionary enterprise is known.
In fifteen weeks Zhe Messenger of Peace, sixty feet long and
eighteen feet broad, was verily built; and in this little vessel for
many years, and over thousands of miles of the stormy Southern
seas, John Williams sailed, bearing the Gospel from island to
island. In Zhe Messenger of Peace he visited the Fijis, and
subsequently planted native teachers on the important Samoan
group. This latter mission has proved one of the most interest-
ing and valuable of all. When, after an English visit, John
Williams revisited it in 1838, out of 60,000 inhabitants, 50,000
were under Christian instruction. At the time, however, of this

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first visit, Samoa was known only as the scene of a horrible
massacre of a boat-crew engaged in a French expedition, under
the well-known navigator La Perouse. For half a century after
this event Samoa was avoided, and thought of, if at all, only with
fear and horror. Its reputation was well known to John Williams,
but the character of the inhabitants seemed to him only a more
urgent plea for help. He arrived at a fortunate period. War had
been raging for some time, and the new chief, Malietoa, was per-
haps glad to avail himself of the prestige to be obtained from
alliance with the far-famed white man. He promised protection
for Tahitian teachers, and was as good as his word. The ad-
vance of the islanders in outward civilization may be partially
gathered from the fact that in twenty-eight years' time these men,
who for fifty years had been shunned by traders as fiends in
human shape, were importing goods from England, Australia,
and America, of the value of 24,35,000 per year. Criticism is
still heard from some quarters of the cost of missions. The
money expended has, in reality, come back again, good measure,
pressed down, and running over, in actual profits from the mission
field. :
It was on this latter visit to the Samoan Islands that Mr. Wil-
liams found one most striking illustration of the wonderful way in
which the Gospel was spreading. A number of natives of Ravavai
had been driven out of their course at sea by sudden storms, and
for nearly three months had drifted helplessly about. Twenty of
them died. The little boat was carried 2, ooo miles away from
Ravavai, to one of the Samoan group called Manua. The survi.
vors had, just before this remarkable voyage, received the Gospel;
and even on a simple expedition such as they had proposed, they
had taken their portions of the Scriptures with them. Finding
themselves among heathen, they began to tell them of Christ.
After a little while they built a chapel, chose one of their number
to be teacher, and by these means prepared the people to receive,
through Mr. Williams and others, those final impressions which
induced them to abandon idolatry and worship the true God.
However much we may admire the courage and enterprise of
the missionaries during this glad and prosperous season of evan-
7A7A2 SOUTA/ S.A.A.S 5 I
gelization, all who read their history will agree that even more
admirable qualities were displayed when very grave and sad diffi-
culties arose to hinder, and sometimes almost to undo, their
former work. We must not suppose that those who professed
Christianity were suddenly and immediately emancipated from their
old animal passions and appetites. The work of moral redemption
is a patient and prolonged one, and there are periods of retro-
gression as well as of progress. Then, too, we must remember the
large number of unchristian inhabitants, who were still a most
dangerous element. There were minor chiefs only too glad to seize
any opportunity of disturbing the peace. When the native wars
in the Society Islands had ceased for some fifteen years, there was
an outbreak, caused very largely by the ambition of one man.
Tahiti and Raiatea were once again the scenes of bloodshed, the
only redeeming point being the Christian clemency of the victors.
The missionaries not only actively endeavoured to make peace
between the contending factions, but exerted every influence to
protect the Christian Churches, and Ioster the work that was in-
evitably thrown back for the time being. John Williams’ beloved
island of Raiatea was especially demoralized by these struggles.
In the midst of civil disorders, King Tamatoa had died. This
had disheartened the Christians, and had precipitated the disturb-
ances. The absence of Mr. Williams, moreover, on various
evangelistic tours, removed his inspiring personality from the
people when they needed him most. To deepen the shadows
there came an even graver visitation. By the partial civilization
of the islands, perfect security had been provided for foreign
traders. They could now come and go without fear, and the in-
creased industry of the natives provided many useful products
which the foreigners were only too glad to obtain. But there is
no darker stain on the history of commerce than the persistent
efforts of the traders to purchase the native products with ardent
spirits. In this they were only too successful. Not only did the
unprofessing Christians rejoice to traffic on these terms, the
plague soon spread to the Church members. The disease of
drunkenness swept over the islands. Nearly everywhere the work
was thrown back. Some churches and schools were almost
52 . THE STORY OF THE L.M.S.
emptied. Yet even then the missionaries could write home that
all those who remained respectable were Church members. But
for these little handfuls of true and faithful Christians, the whole
race might have gone back into savagery. Never before had the
missionaries been more sorely tried. Expostulation produced no
effect on the trader; but at last faithful and persistent appeals
began to tell upon the people. In some islands laws were enacted
forbidding any importation of intoxicating drinks. Temperance
societies were very generally formed. The chapels began to refill,
and the education of the people to go forward again.
During the years 1836 and 1837 both Mr. Williams and the
veteran missionary, Mr. Henry Nott, were engaged in England,
publishing the Bible in the Tahitian tongue, and many portions
in other dialects of the South Seas. Mr. Williams also published,
for English people, his well-known book Missionary Enterprises,
the success of which was phenomenal. Large sums of money
were given in response to his appeals. A vessel, the Camden,
was bought, and in this ship Mr. Williams returned. There are
many people living to-day who remember the extraordinary ex-
citement in London, when London Bridge and the shores of the
Thames were crowded with thousands of people to see the great
missionary sail to those strange shores with which his name was
so indelibly associated. Mr. and Mrs. Williams now took up
their residence in one of the Samoan islands. It was characteris-
tic of them that they built their house among a tribe which had
been recently crushed in a native war. Conquered people were
greatly despised by surrounding tribes, and were consequently ex-
posed to plunder and insult. Mr. Williams felt that his presence
would be a protection to the poor people ; and, to the amazement
of the more powerful tribes, he made his home among these. On
more than one occasion the presence of his son proved a protec-
tion to the natives in Mr. Williams' absence; for even those
savage warriors who were most greedy for plunder respected the
name of Williams, and spared the people for his sake. -
Though his home was now established in Samoa, this devoted
evangelist could not conceive it to be God's will that he should
restrict himself to one island, when hundreds of islands seemed to
THE SOUTH SEAS 53
cry, “Come over and help us.” The vision of the people, sunk in
idolatry and cruelty and superstition, filled his soul. He bade
farewell to his wife and children, for the last time, as it was to
prove, preached to his Samoan flock from the text, “Sorrowing
most of all that they should see his face no more,” and in his new
vessel sailed away to carry the glad tidings to the New Hebrides.
In these islands the struggle between the Gospel and the old
heathenism has been as terrible as anywhere. Few of the islands
to-day but are stained with the blood of some heroic Christian
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THE “CAM1).E.N.”
missionary, foreign or native. When the Camden drew near to
them, the actual character of the Savage inhabitants was but little
known. True, Captain Cook had only escaped from Erromanga
by firing on the natives; but beyond this fact, there was nothing
to guide John Williams as to the nature of the people. On the
20th November, 1839, the Camden anchored off Erromanga.
Mr. Williams, with Mr. Harris, a new missionary, and Mr. Cun-
ningham, decided to go on shore. This they did, and by kind-
ness and presents seemed to have allayed the fears of the savages.








54 THE STORY OF TAZAZ /.../M.S.
Mr. Williams and Mr. Harris had taken a short walk towards the
native huts, when Mr. Cunningham was horrified by hearing an
ominous yell, and seeing Mr. Harris and Mr. Williams running
for their lives, closely pursued by the natives. Mr. Harris
plunged into a stream, and was beaten to death by his infuriated
assailants. Mr. Williams ran for the sea, as if to try to Swim to
the boat. The savages, however, followed him Swiftly into the
waters, and attacked him so brutally that the waves were Crimson
with his blood. They then dragged the bodies away into the
bushes, where they held a cannibal feast. No idea can be given of
the awful grief of those on board the Camden, nor of the terrible
sorrow of Mrs. Williams and her children. But indeed through-
out all those islands to which he had devoted his life the news
spread anguish and despair. Then it was fully seen what Mr.
Williams had been to the Polynesians. The cry that went up
from those scattered islands was the orphaned cry of those who
felt themselves fatherless. “Alas, Wiliamu ! alas, our Father "
were the words that were frequently used to express their sense of
loss. Mysterious as the calamity seems still, it seemed even more
so to those who knew how much John Williams' unique influence
over the people was needed at this very hour. Roman Catholic
missionaries, on their contemptible errand of proselytising, backed
by the armed influence of France, were adding to the already
serious difficulties of the work. The days were anxious ones; and,
to our human conception, just the days when John Williams could
least be spared. But, possibly to show that we should lean not
at all on human instrumentalities, but on the arm of God, this
was the very time appointed for the removal of the “Apostle of
Polynesia.” A very “humble stone” marks the place at Apia
where certain remains of the great missionary, Sacredly and rever-
ently collected by Captain Croker, of H.M.S. Favourite, were laid
to rest amid an immense concourse of natives. But if we seek
his monument, it is around his grave, where, in many an island to
which he first carried the gospel of peace, happy, contented, and
prosperous people live in the fear of God and the love of Christ.
This chapter may fitly close with some words of Mr. Charles
Darwin's, who in 1835 visited the South Sea Islands in the
THE SOUTH SEAS 55
Beagle. The great naturalist made an inland tour in Tahiti, and
thus describes an event that happened in the evening : “Before
we laid ourselves down to sleep, the elder Tahitian fell on his
knees, and with closed eyes repeated a long prayer in his native
tongue. He prayed as a Christian should do, with fitting rever-
ence, and without the fear of ridicule or any ostentation of piety.
At our meals neither of the men would taste food without
saying beforehand a short grace. Those travellers who think that
a Tahitian prays only when the eyes of the missionary are fixed
on him should have slept with us that night on the mountain.”
He goes on to discuss the rumour “that the Tahitians had be-
comie a gloomy race, and lived in fear of the missionaries”; he
says: “Of the latter feeling I saw no trace, unless, indeed, fear
and respect be confounded under one name. Instead of discon-
tent being a common feeling, it would be difficult in Europe to
pick out of a crowd half so many merry and happy faces.” He
then replies to those who were ever ready to point out still
existing defects in the South Sea Islanders, and blame the mis-
sionaries for these. He says: “They forget, or will not remember,
that human sacrifices and the power of an idolatrous priesthood,
a system of profligacy unparalleled in any other part of the
world, infanticide, a consequence of that system, bloody wars,
where the conquerors spared neither women nor children, -that
all these have been abolished, and that dishonesty, intemperance,
and licentiousness have been greatly reduced by the introduction
of Christianity. In a voyager, to forget these things would be base
ingratitude; for, should he chance to be on the point of shipwreck
on some unknown coast, he will most devoutly pray that the
lesson of the missionary may have extended thus far.”
For such a result as this the earliest missionaries had not lived
and laboured, nor the earliest martyrs died, in vain.
We must now postpone the further history of the South Sea
missions to a later chapter, and look at the progress of the king-
dom of God in other lands where the London Missionary Society
had planted Stations.
CHAPTER III
SOU 7 AF AAA’ſ CA
Discovery and First Missions—Cruel Treatment of Hottentots—Dr. Vander-
kemp—Opposition of Settlers—Bethelsdorp Institution—Death and
Character of Vanderkemp—Mission to the Bushmen—Heroism of the
Albrechts—Aſricaner the Outlaw—Destruction of the Warm Bath
Mission—Robert Moffat—Moſſat and Africaner—An Eventful Journey—
Moffat sent to Bechuanaland—Settles on the Kuruman–Progress at
Bethelsdorp, Pacaltsdorp, and Theopolis—Moffat among the Bechuanas
—Fighting and Confusion—Courage of Mary Moffat —Translation of the
Scriptures—Wonderful Results of the Mission—Moffat and the Matabele.
NE of the chiefs in the South Sea Islands is reported to
have said to a missionary, in explanation of the slowness
of the natives to believe Christianity, “If only you missionaries
had been the first to come to us, we should all be Christians
now.” The chief was, of course, referring to the fact that the
white trader came first, and by the excesses and shameless de-
pravity of his seamen created in the hearts of the natives a deep
hostility to the white man and his message. In no part of the
world was the way rendered more difficult for Christian mission-
aries than in South Africa. The deeds of the settlers there had
roused the natives to violent enmity against all foreign intruders.
The poor savage inhabitants of South Africa had been forcibly
dispossessed of their lands, and many of them seized as slaves, by
the Dutch settlers. The rest of them had fled to the forests, or
were in hiding in the holes and caves of the earth, from whence
they would now and then issue forth, bent on some errand of
bloody retaliation upon the men who had appropriated their
Country.
A few simple facts about the history of the Cape Colony
will make it easier for the reader to follow intelligently the story
56
SOUTH A FRICA 57
of our missions there. Discovered by the Portuguese in 1486,
it was not until 1652 that the Dutch East India Company
directed a certain Jan Van Riebeeck, with a small body of
colonists, to form a settlement there. The South Africans seem
to have welcomed them, at first, cordially enough ; but, not un-
naturally, the natives soon came to view these new-comers with
great suspicion: a sentiment which increased as the determination
of the Dutch to possess themselves of all the more fertile and
profitable lands became apparent. Gradually the original inhabit-
ants were driven back into the interior, as the frontier of the new
settlement was extended. The Encyclopædia Britannica enumer-
ates, annong other effects of this settlement, these three points.
First, the Dutch, partly by so-called contracts, partly by force,
gradually deprived the Hottentots of their country; secondly,
they reduced to slavery a large part of that unfortunate people
whom they did not destroy ; thirdly, they introduced a number
of Malays and negroes as slaves. It is not difficult to see what
an implacable hatred of the white aggressor must inevitably have
grown up in the breasts of the natives, in consequence of this
shameful behaviour of the colonists. Dutch rule in Cape Colony
lasted till 1795, the date of the foundation of the London Mis-
sionary Society. From 1795–1802 British Governors ruled the
colony. By the Peace of Amiens in 1802 the colony was restored
to Holland ; but in 1806 it was taken by Sir David Baird, and
has remained in our possession ever since, being ceded to us by
treaty in 1815. *
But now, can we form any opinion of the character of these
South Africans among whom the Dutchmen settled P. When our
missionaries first went among them, they had suffered for 1.5o
years from the injustice and malignity of their European enemies.
They had been enslaved, or they had been hunted like wild
beasts. Cunning, ferocity, and insensibility were the natural
fruits of such a miserable existence. But if the early narratives
are to be trusted, the first colonists found a very different race of
people. The Quae-quaes—to give them the benefit of their
proper name—or Hottentots, as the Dutch called them, were for
the most part a friendly, inoffensive, and contented race, who
58 THE STORY OF THE L.M.S.
were highly praised by several of the earliest travellers for their
honesty in dealing, and entire freedom from thieving propensities,
They were most of them possessed of herds of cattle, and flocks
of sheep, which soon excited the cupidity of the colonists. All
investigations into their history go to show that the thefts and
murders, of which some of these unhappy people were afterwards
guilty, were regarded by them in the light of legitimate retaliation
On those who had first of all robbed them, and with whom they
were perpetually at war. As the numbers of the colonists in-
creased, the position of the Hottentots grew more and more
desperate. It became obvious to the settlers that they had now
gone so far, that they must either entirely subjugate and over-
whelm the natives, or live in continual peril from their resentment.
Accordingly, the horrible fact has to be recorded that, in 1774,
“the whole race of Bushmen or Hottentots who had not sub-
mitted to servitude was ordered to be seized or extirpated.”
This abominable policy introduces us to what was known as the
“commando” system. Armed bands of colonists were mustered
in various districts, for the purpose of making raids on the
Hottentots, and either killing or enslaving them. The ghastly
details of these expeditions we may well be spared to-day; but
there is abundant evidence that many of the colonists soon came
to regard the shooting of a Hottentot as a matter of as much
indifference as the shooting of a wild beast. Hunted, starved,
maddened, it is little wonder that this apparently doomed race did
indeed come to behave as if they were no more than the wild
beasts they were supposed. The awful experience of a century
had turned a peaceful and, on the whole, amiable people into a
race of desperate Ishmaels, with their hand against every man,
and every man's hand against them.
It is remarkable that, even after such a miserable history, the
main difficulty of the earliest missionaries to the Cape Colony
lay, not with the natives, but with the colonists, whose implacable
hatred of the Bushmen made them strongly opposed to all efforts
for the amelioration of that people. In one way, and perhaps
only one, the Dutch colonists had made the path of the mission-
ary easier. The numerous Hottentots who had been reduced to a
SO(7.7// A FR/CA 59
life of servitude on the various farms of the settlers had picked up so
much of the Dutch language as made it possible for missionaries
of that race to begin to preach to them at the very outset. This
of course did not apply to the free tribes who still lived among
the hills, and whose language was afterwards learned and reduced
to writing by our English missionaries. The first missionary to
South Africa was a Moravian, George Schmidt. He was a won-
derful man. He had suffered six years' imprisonment in irons on
the Continent for his Protestantism. As early as 1737, he was
moved by the descriptions of the degradation of the Hottentots,
and he crossed the sea, and landed at Cape Town, to begin
single-handed the evangelization of the South Africans. For six
years he steadily worked on, gathering a little Church of forty-seven
Hottentots. Then so bitter was the opposition to his attempts to
elevate this people that he was compelled to give up. The Church
was scattered. Schmidt returned to Europe, and for nearly fifty
years no one appeared to succeed him.
The London Missionary Society sent out their first missionary
to South Africa in 1798. His name was Dr. John Vanderkemp.
He was a man of remarkable character and gifts, and he had had
a singular history. Sixteen years of his life had been spent as an
officer of the Dutch army. He had studied both at the University
of Leyden and the University of Edinburgh. He took a medical
degree at the latter university, and, settling at Middleburgh in
Holland, he acquired a large practice, and interested himself in
various kinds of literary and scientific pursuits. At this time he
was a man of no religious belief. The change in his life came
through a terrible domestic tragedy. Sailing with his wife and
child upon the Meuse, the boat was overset, and the wife and
child drowned before his eyes, although he made agonized efforts
to save them. For such an awful Calamity no sceptical theories
afforded any consolation. He was thrown back on God, and
found a new life in the love and service of Christ. That a man
of Vanderkemp's great intellectual powers and attainments should
volunteer for Christian work among the Hottentots, who were
esteemed the very lowest and basest of mankind, may well strike
us as a singular evidence of his deep personal consecration In-
6o THE STOR P OF TA/A2 L.Al/.S.
deed, his consecration was only equalled by his determination.
He had immense force of resolution, and when once he saw his
duty, was firm as a rock in the prosecution of it. He had need
of all his resources of faith and resolve in the work to which he
had set his hand. The desire of his heart was to do something
DR. VANDER REMP,
for the Kaffres, a tribe living in the country to the north-east of
the Cape Colony. Refusing to listen to any overtures made to
him that he should work among the southern Hottentots, Vander-
kemp made his way into Kaffreland; but after eighteen months of
great hardship and difficulty, he was compelled to abandon his

SOUTAſ Al F/P/CA 61
work, and join two newly arrived missionaries from England who
had settled at Graaf-Reinet, and were devoting themselves to the
evangelization of the Hottentots there. At every step in the
progress of the mission, the Dutch farmers opposed the work.
Either they endeavoured to prejudice the natives against the
missionaries, or they complained to the Government that the
missionaries protected natives who were robbers and murderers.
The village of Graaf-Reinet was on one occasion surrounded by
the Boers, who repeatedly endeavoured to shoot Vanderkemp,
but in vain. This fearless man made himself the mouthpiece of
the natives, and reported the cruelties and injustices committed
upon them to the Governor, and was frequently the instrument
through whom their grievances were redressed. More than this,
by living among them, and adopting them, as it were, as his
peculiar charge, his very presence became a protection to them
from their enemies. In 1802, by the advice of the English
Governor, Vanderkemp established a missionary institution for
the Hottentots at a place called Botha's Plain, near Algoa Bay.
The idea of this institution was to provide a centre round which
these wild and uncivilized Hottentots might gather, and where
they might find at once protection and education. Men and
women from various tribes, in search of knowledge and training
in industry, as well as any who might have come in search of
higher blessings still, might find their way to this institution.
This turned out to be the case. Chiefs of other tribes came here
to learn, and went back to tell their people what they had seen
and heard. The Hottentots came to look on Vanderkemp as
their champion, and he, for his part, loyally regarded their in-
terests. The force of his influence, not only among the Hotten-
tots, but the Kaffres, whom, as we have seen, he visited more
than once, may be judged from this striking fact. On one
Occasion the missionary institution was attacked by some maraud-
ing Hottentots. They were repulsed, and fled into Kaffreland.
When the Kaffres discovered that they had attacked Vanderkemp's
institution, they took three of them and put them to death.
Soon after the settlement at Botha's Plain, the Dutch again
became rulers of the Cape Colony. The new Governor was an
62 THE STORY OF THE /.../M.S.
old friend of Vanderkemp's, but the change in government
aroused once again all the fierce hatred of the Dutch settlers
against the rnissionary. One of them actually went to Cape
Town to ask the Governor if they might shoot Vanderkemp.
The Governor's answer was one of grim humour. He asked the
petitioner whether he had noticed the gallows that stood at the
entrance to Cape Town. We may imagine that the man was
effectually silenced. Still Vanderkemp's enemies were constantly
at work. They urged that his missionary institution was a city
of refuge to which Hottentots who had committed crimes, or
were flying from service, fled to hide themselves. They urged,
too, that an institution under an English Society was a peril to
Dutch rule.
In 1803 the Dutch Governor assigned to Vanderkemp a
tract of land for the permanent settlement of his institution. It
was a most bare and barren and exposed position ; but there was
nothing for it but to accept it, and Bethelsdorp, as it was called,
was established there. It is said that the farmers rejoiced at the
prospect that in such an inhospitable country the natives could
not possibly live, and the institution must be broken up. If,
however, they imagined that even these grave physical disadvan-
tages would break the spirit and intention of Dr. Vanderkemp,
they were mistaken. For years the settlement seems to have con-
sisted of a number of wretched huts, which miserably housed the
“lean, ragged, or naked figures” which so pathetically clung to
this scholarly and distinguished man, who shared their misfor-
tunes that he might help to redeem their life. Vanderkemp was
described by one who saw him at this period or his life as
“dressed in a threadbare black coat, waistcoat and breeches,
without shirt, neckcloth, or stockings, and leather Sandals bound
upon his feet, the same as are worn by the Hottentots.” He was
sitting upon a plank laid across a waggon “drawn by four meagre
oxen,” “his venerable bald head exposed to the burning rays of
the sun.” The traveller goes on to say that, “instead of the
usual salutations, he uttered a short prayer, in which he begged
a blessing upon our chief and his company, and the protection of
Heaven during the remainder of our journey.”
SOUTH A FA2/CA
issionaries
In the year 1805, Dr. Vanderkemp and other m
were summoned to Cape Town to answer charges preferred
BUSHMEN HUNTING.
They were kept there nine
1St.S.
t them by the colon
months in a state of suspense, without a trial.
agains
No attempt was

64 TA/E STORY OF THE L.1/.S.
made to substantiate the charges against them. Worn out with
this form of persecution, they were about to take ship for England,
when the English fleet anchored in Table Bay, and the colony
again passed under English rule. It is worthy of record that
during this long absence of Dr. Vanderkemp from Bethelsdorp
Mrs. de Smidt, of Cape Town, an earnest Christian lady, had
given up her comfortable home, and, despite her fifty-five years,
had travelled out to Bethelsdorp and taken charge of the institu-
tion there. Many of the women were impressed by her zeal and
instruction, and her twelve months’ work among the natives bore
fruit in after-years.
If Dr. Vanderkemp expected, as he naturally might, that a
restoration of English government would prove immediately for
the benefit of the missionary institutions, he must have been dis-
appointed. True, he was at once permitted to return to Bethels-
dorp ; but the old system of petty persecutions was continued.
An especial hardship was that he was frequently called upon by
the local magistrate, or landdrost, to send some of the Hottentots
of the institution to one district or another, to perform certain
work. Vanderkemp insisted that the Hottentots were a free
people, and that the colonists had no right to force them to
labour, and he distinctly declared that he had come to preach
the Gospel, and not to become a mere Government agent to
apprehend Hottentots, and send them into servitude. In con-
stant effort to promote the best interests of these unhappy people,
and to secure that justice should be done to them, this faithful
minister of Christ wore himself out. In 1811 events had reached
a crisis. So serious had been the treatment of the natives by the
colonists, that the Governor had been obliged to take notice of
the complaints. Accordingly, Mr. Read—a missionary who had
most carefully investigated the charges—and Dr. Vanderkemp
were summoned to Cape Town. A special commission was ap-
pointed; but before it could meet, Dr. Vanderkemp was suddenly
taken ill, and it was soon apparent that he could not recover.
Asked by a friend what was the state of his mind, he answered
brightly, “All is well !” Another asked him, “Is it light or dark
with you ?” The dying man said emphatically, “Light !” and
SOUTH A FRICA 65
this was his final testimony. Dr. Philip has recorded the fact that
Vanderkemp was a greatlinguist, having considerable knowledge of
Greek, Hebrew, Armenian, Arabic, Persian, and Syriac. Although
he was only a few months in Kaffreland, he drew up a rough
sketch of the Kaffre language, and formed a vocabulary of about
eight hundred words. He was a keen metaphysician, and an
enthusiastic scientist. Chemistry, natural history, anatomy, and
botany were all subjects in which he was strongly interested. His
life and death for the welfare of the Hottentot races is certainly
a noble example of the consecration of singular talent to the in-
terests of a people almost universally despised ; and who, but for
the efforts of Vanderkemp and others like him, might literally
have been extirpated. No man was more hated by those who
would not allow that anything ought to be done for the blacks in
South Africa against the whites. But, as Dr. Philip says, “the
head and front of his offending ” was his hatred of oppression
and his uncompromising zeal in the cause of the oppressed. His
life bears out his own simple words regarding the Hottentots: “I
should not fear to offer my life for the least child among them.”
While Dr. Vanderkemp was thus devoting himself to Bethels-
dorp and the Hottentots, we must not suppose that the London
Missionary Society had lost sight of the other peoples of South
Africa. This was by no means the case. Two other mission-
arles, Messrs. Kicherer and Kramer, had come out to South
Africa with Dr. Vanderkemp, and had intended to proceed to
Kaffreland. But they were diverted from their purpose by a very
interesting circumstance. One of the truly Christian colonists
was a man named Florus Fischer, who lived among the Bushmen.
These degraded people had noticed with reverence Fischer's
simple religious observances, and had asked him why they could
not have teachers to show them the true worship. Fischer was
so touched by the circumstance that he took several of the
Bushmen to Cape Town, and there they arrived just as Kicherer
and Kramer, with a third missionary, Edwards, were about to set
out for Kaffreland. The result of the plea of these poor Bushmen
was that the missionaries went back with them into the country of
the Bushmen near the Zak River, 4oo or 5oo miles north-east of
F
66 TAZE STORY OF THE Z.M.S.
Cape Town. The character and habits of the Bushmen have
long been known as the very lowest possible to human beings.
Their dwellings were not much more than ostriches' nests,
burrowed in the ground, the branches of a tree or an over-
hanging rock affording shelter. Their sole joys appeared to be
afforded by meat and drink. When women died leaving children
who were helpless, the little ones were buried alive with their
mothers. The wanton destruction of children by throwing them
to the wild beasts, or by some other method of death, shows how
little affection existed among them. It was not perhaps to be
wondered at that the Gospel took root slowly in such a soil.
Many of the Hottentots of the district were led to embrace
Christianity, and of the Griquas or Bastards not a few. Some of
these were distinguished in after-days as eminent supporters of
the mission church in Griqua Town. On the Bushmen, however,
little impression was made, and in 1806 it was felt to be wise to
abandon the station. Mr. Kicherer entered the Dutch Church,
and became minister at Graaf Reinet. An attempt made later by
the London Missionary Society in 1814, in a more eastern
position, at Colesberg, was more successful. Some five hundred
Bushmen gathered round Mr. Erasmus Smith and Mr. Corner,
and much good was done, despite the attempt of the farmers to
persuade the Bushmen that the missionaries were in league with
the Government to betray them into slavery. The settlement
made still later at Hephzibah was broken up by the animosity of
the farmers, and the missionaries peremptorily ordered by the
Government to return to the borders of Cape Colony.
Leaving now for a time these somewhat desultory attempts to
reach the Bushmen, we must follow the course of a most
remarkable line of development in our South African missions.
Flowing from east to west of South Africa, and forming a natural
boundary line for its southern portion, there runs the Orange
River. The borders of Cape Colony were being rapidly extended
northwards towards this great river, and the tribes south of it
subjugated to the European. But as to the country that lay away
to the north of it very little was known. It was known, however,
to be the home of the wild marauder Africaner, who was the
i
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67
68 THE STORY OF 7A/E L.M.S.
terror of South Africa. It was also the place of refuge for
multitudes of natives who had been driven out of their ancient
lands by the steady aggression of the colonists. The western
portion of this district, or Great Namaqualand, seems to be a
most desert and desolate region, hardly watered at all, and scarce
affording sustenance for man or beast. Into this region, however,
in 1806, two heroic missionaries, Abraham and Christian
Albrecht, penetrated as pioneers. Their journey up to and
beyond the borders of the colony was one of terrible hardships
and privations. Several times death seemed absolutely inevitable,
now from the inhospitable character of the country, and now
from the wild beasts. Still they struggled bravely on, and finally
crossed the Orange River and settled at a spot called Warm
Bath, about 100 miles west of the dreaded and notorious free-
booter Africaner. t
As the history of our missions at this period is intimately
associated with this famous chief, we must remind ourselves of his
very dramatic story. He belonged to a governing family of a
tribe which once was wealthy and prosperous, and roamed the
hills and valleys Ioo miles north of Cape Town. Driven further
and further out by the settlers, Africaner found himself an exile
from the home of his forefathers, and reduced to serve a Dutch
farmer. Even now all might have been well if he had been treated
with ordinary consideration ; for he was an excellent shepherd
and had been trained to military service on the commando
system. But his Dutch master seemed determined to drive
Africaner, and indeed all the other natives on his farm, to the
utmost limits of exasperation. For a long time the chief, and
such of his people who still lived around him, bore their wrongs
patiently. But at last rumours reached them of a plot which was
aimed at the lives and liberties of the whole clan. Summoned to
undertake some duty, they refused, and were called to answer for
their refusal at the door of the farmer's house. It was night, and
Africaner's brother, Titus, concealed a gun which he took with
him by holding it behind his back. When they appeared, the
farmer, in a storm of passion, struck Africaner to the ground. It
was his last act. Titus Africaner shot him down on the spot.
SOUTA/ A F/ē/CA 69
Entering the house, they told his wife no harm should be done to
her if she would yield up the guns and ammunition belonging to
her husband. This she did, and her life was spared ; but two
of her children, flying in fear, were caught and murdered by
Bushmen. Africaner rallied his tribe and led them across the
Orange River. There he practically declared war against the
white invaders, and the Cape Government set a price upon his
head. Such was the terror, however, that this outlaw, in his fast-
nesses beyond the Orange River, inspired, that no commando dared
venture to attack him. The farmers consequently bribed the
chief of a native tribe to undertake the task of ridding the country
of this terror. The result was a series of bloody encounters
between Africaner and Berend, the Bastard chief. No scene in
South African history is more striking than one that occurred
years after, when Berend and Africaner, having both embraced
Christianity, met in peace and brotherhood, and looked back in
horror at the savage and bloody history of the days of their war-
fare. All along the frontiers of the Orange River, Africaner's
name spread panic. Dr. Moffat tells us how chiefs of other
tribes confessed to him that, in dread of Africaner, they had fled
with their wives and children to the mountains or the glens, and
preferred the perils among wild beasts to facing the renowned
and ferocious marauder. Africaner's brother, Titus, was a man of
even fiercer and darker spirit than Africaner himself. We hear
of him that he was so destitute of fear that he would sit on a
jutting rock in a river, and when the hippopotamus opened its
terrible jaws to seize him, would calmly fire down its open throat.
Such were the two brothers whose proximity to the new mission
station founded by the Albrechts not unnaturally filled the hearts
of the missionaries with some alarm.
At the outset, however, Africaner was most favourably disposed
towards the new-comers ; for he learned that they represented
an English Society, and he had come to regard Englishmen as
protectors of the blacks. He sent some of his children to be
taught at Warm Bath mission station, and expressed himself as
being much gratified with the instruction. But dark days were
in store for the mission and its workers. In 18 Io Abraham
7o 7 HAE STORY OF TH/AE Z.M.S.
Albrecht had to seek renewal of health, and, accompanied by his
brother, returned towards Cape Town, leaving the mission station
in the charge of a Mr. Tromp. On the way to Cape Town, this
earnest and devoted missionary died, and was buried by his
Sorrowing wife and brother at Honing Berg. Before returning
to Warm Bath, Christian Albrecht was married to Miss Burgman,
who was nothing daunted by the prospect of the long and
hazardous journey, and the perils of the mission work. She had
come out to Africa from Rotterdam, full of zeal for the service
of Christ. She was a lady of superior education, and most bravely
and cheerfully bore the fatigues and difficulties of the journey.
The two missionaries had only just begun their united labours
at Warm Bath, when the whole mission was involved in danger
of imminent destruction. The cause was this : Africaner had
Sent a certain man named Hans to purchase a waggon in the
Colony. Hans was met by a farmer to whom he owed money,
and the farmer seized Africaner's cattle in discharge of the debt.
Hans took up his residence at the missionary station of a
Mr. Seidenfaden. Thither Africaner went and sought him out.
Hans was punished, and in his rage endeavoured to shoot
Africaner. The outlaw, in anger, killed Hans. There ensued
the greatest excitement. The friends of Hans vowed vengeance
On Africaner, and sought assistance among some of the natives
of Warm Bath. Rumours reached Africaner that the missionaries
were aiding and abetting his enemies, and he vowed vengeance
on the mission. The scenes that followed must be reckoned
among the most harrowing in the history of missions. Two
hundred miles away from contact with civilized beings, with the
wilderness on one hand and the unfordable Orange River on the
other, in hourly expectation of being massacred by the infuriated
Africaner, the little band of missionaries was clearly in a terrible
situation. One week, when the alarm was at its height, they dug
square holes in the ground, so that they might have protection
from the rifle balls, and in these holes they remained for six days,
with the sail of a waggon thrown over the mouth of the pit to
keep off the burning rays of the sun. Well-nigh suffocated, and
utterly prostrate from nervous exhaustion, they owed deliverance
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71
72 TAHAE STORY OF 7A/A2 Z.M.S.
to a chief named Fledermius, who took them first to the base of
the Karas mountains, and afterwards enabled them to escape
Southwards to the colony. Africaner meanwhile had been diverted
into attacking the Namaquas; but the missionaries had but just
got away when he and his men descended on Warm Bath, and,
finding it deserted, devoted it to destruction. Soon after, the bright
and brilliant young lady missionary passed away, never having
recovered from the shock of those terrible days. Her husband,
Christian Albrecht, did not long survive her. Thus did the
pioneers who first crossed the Orange River lay down their lives
for the Gospel. Despite this lamentable history, overtures were
made to Africaner, through the Rev. J. Campbell, who was sent
out by the London Missionary Society to visit the stations in South
Africa, to induce him to accept a Christian teacher. The chief
consented, and Mr. Ebner went as first missionary to Africaner's
kraal. In a short time the news was spread abroad that Africaner
and his brother had been baptized. It soon became evident,
however, that Africaner had by no means abandoned his old life,
and the colonists generally sneered at the story of his conversion.
Mr. Ebner was not altogether a wise man, and certainly not
suited for the difficult and delicate position in which he was
placed.
God was leading to the mission field just the man most
needed at this critical moment, and in 1817 Robert Moffat set
out from Cape Town to Africaner's kraal, and entered on that
missionary life which he pursued for so many years with almost
unparalleled devotion and success. On his way to the kraal of
the famous outlaw, Moffat was treated by the farmers to some
cheerful prophecies. They told him Africaner would set him up
as a mark for his boys to shoot at ; that he would make a drum
of his skin, and a drinking-cup of his skull. The spirit, however,
in which the young missionary entered upon his work may be
judged from this story. Stopping on his journey at the house of
a farmer, he asked that the Hottentot servants might be gathered
in to evening prayer. The farmer contemptuously told his sons to
go and call in the baboons and the dogs Moffat took the Bible
and read the verses where the woman says to our Lord, “Even the
SOUTAM A FRICA 73
dogs eat the crumbs that fall from the master's table.” The shot
told. The farmer stopped him, and ordered the servants to be
called in. “Young man,” he said afterwards, “you took a hard
hammer, and you have broken a hard head.” Moffat's introduction
to Africaner's kraal was not encouraging. He found that bitter
hatred against Mr. Ebner existed among Africaner and his men ;
and Mr. Ebner seems to have cordially disliked the people.
Moffat's first house was built by native women in half an hour.
Poles were fixed in the ground, bent over in hemispheric fashion,
and then fastened down at the other end. These were covered
with native mats, and the habitation was ready for use. In this
hut Moffat lived six months, though the rain came through freely,
and the sun made it intolerably hot, and the Snakes seem to have
regarded it as their property as much as the missionary's. Mr.
Ebner speedily left the kraal, after a violent dispute with the
Africaners, and Moffat was left in sole charge. He was soon
cheered, however, by the most gratifying alteration in the
character of Africaner and his brothers. The chief began to
give signs of an utter change in life. He became intensely
interested in the Bible, as well as in all forms of Christian work.
He used to take charge of the school, and watch most affection-
ately the progress of the children. At nights he loved to sit up
and talk with Moffat about the truths of the Bible. His fierce
and apparently untameable brother Titus, too, became strangely
subdued, and would sit listening for hours together to the con-
versation of Moffat and Africaner, and then say, “I hear what
you say, and I think I sometimes understand, but my heart will
not feel.” Africaner would greatly mourn the evil and murderous
deeds of his former life. “What have I now of all the battles I
fought and the cattle I took but shame and remorse?” he would
say. During an illness of Moffat's, the once dreaded outlaw
nursed him with all the tenderness of a woman. -
In the year 1818 Moffat persuaded Africaner to accompany
him to Cape Town. The expedition had its risks. Africaner
was still an Outlaw ; a price was still upon his head, and the
farmers had not forgotten, nor forgiven, old injuries. But Moffat
calculated rightly on the effect that would be produced on the
74 TA/A2 S7 OA’ \' OAP 7 AHA: A.M.S.
colony in favour of missions by the very sight of this notorious
chief, who had laid aside his bloodthirsty designs, and was
animated by a new spirit of friendship and peace. Disguised as
a servant, Africaner followed the missonary; and on his journey
was often not a little amused at hearing references made to him-
self and his former life, which showed the terror he had once
inspired. On reaching Cape Town the Governor was greatly
astonished at being introduced to one whom he had regarded
as the prime rebel against the colony. He received Africaner
most cordially, and showed him many marks of kindness, while
his appreciation of missionary work was evidently raised con-
siderably. Africaner was the first to return towards his old home,
for Robert Moffat had been earnestly solicited to transfer his
services to the mission among the Bechuanas, and had at last
consented. At the end of 1819 he was married to Miss Mary
Smith, who, through so many dark and bright years, was his
heroic and unfaltering helpmeet, and whose patience, courage,
and hopefulness fitted her so admirably to support and Sustain
her husband through the arduous and difficult work that lay
before him now. In the beginning of 1820 they started for
Bechuanaland, which lies across the Orange River, considerably
to the east of Africaner's kraal. They met Africaner again at
Lattakoo, beyond the Orange River, and then parted from him,
and saw him no more. He died in 1823. When he felt his
death approaching, he gathered his people together, and exhorted
them to remember that they were no longer Savages, but Chris-
tians and men of peace. He testified to his own love of God,
and that He had done much for him of which he was totally
unworthy.
It is now necessary to take a brief glance at the attempts that
had been made to plant missions in this central portion of
Southern Africa, to which Mr. and Mrs. Moffat were now on their
way. It will be remembered that Mr. Kramer and others had
endeavoured at the very beginning of the century to reach the
Bushmen, and other natives, who lived near the Zak River. In
1804 Mr. Kramer, with Mr. Anderson, made their headquarters
at Griqua Town, and there began a very remarkable and success-
SOUTH A FRICA 75
ful mission. The missionaries gathered around them a large
number of natives of various tribes, and, after much self-denying
work, marked improvements were manifest in the life and habits
of the people. Serious attempts at the cultivation of the land
were made, and in 1809 we find that the congregation in
Griqua Town consisted of 8oo people, while the influence of
the inhabitants on the natives living round about was very great.
At the height of its prosperity, in 1814, the mission received a
terrible blow from the Colonial Government. Mr. Anderson was
formally commanded to send down to the Cape twenty Griquas
to serve in a Cape regiment. Now when it is remembered that
the great dread of the people had always been that the white
man had come among them, so that he might ultimately enslave
them, we can imagine the effect of such an order as this. It
was, as Dr. Moffat says, a wonder the people did not rise up and
stone Anderson on the spot. They did not do this, but it was
soon evident that his influence was gone. He was suspected.
A large party withdrew from the mission, and soon Mr. Anderson
himself was compelled to retire. He did, however, leave behind
him his colleague, a Mr. Helm, who was now associated with
the mission, and Robert Moffat and his wife joined Mr. and
Mrs. Helm in 1820. They found the people all divided among
themselves, and with no guiding head. There was no influential
chief left in Griqua Town. Things looked exceedingly like an
utter break-up. With Moffat's arrival, however, there was a rally.
The people were called together, and advised to appoint a chief
themselves. They did so, and chose one Andries Waterboer,
who proved a most admirable and energetic ruler. Indeed, the
firmness and integrity of his government, by driving out numbers
of unworthy natives who refused to submit to good laws, created
outside difficulties; for these disaffected Griquas united in fre-
quent raids upon weaker tribes, and indeed upon Griqua Town
itself more than once. In spite of this, the mission was again
firmly established.
From a hundred to a hundred and fifty miles due north of
Griqua Town lies the Kuruman River. Round the banks of this
river there lived the Bechuanas. They were first discovered by
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SOUVTA/ AA7R/CA 77
marauding white men, whose appearance among them was
signalized by many atrocious deeds of murder and theft. At the
very beginning of the century two missionaries had settled in the
country ; but one of them gave himself up to barter and money-
making, and the other one was shot by the natives. During Dr.
John Campbell's missionary tour on behalf of the London
Missionary Society, visiting old stations and looking out for new
ones, he came in contact with Mothibi, chief of the Batlapis, a
tribe of Bechuanas, who expressed himself as most eager to have
a missionary. In consequence of Dr. Campbell's appeal, four
missionaries were sent from England. They travelled up country
to Griqua Town, and then, with the additional help of an inter-
preter, made their way to the principal town of the Batlapis,
where Mothibi was living. Their reception was most unfavour-
able. Mothibi wanted traders, but not teachers. The people
refused to receive them, and hooted and howled at them as they
took their departure and sadly returned to Griqua Town. Two
of them subsequently made a second attempt to settle at
Lattakoo with Mothibi, but were again unsuccessful. One of
them, however, Mr. Hamilton, was not discouraged, and aided
by Mr. Read, of Griqua Town, a most capable and 'Sagacious
missionary, he contrived to get a footing among the Bechuanas ;
and there he remained through a long ministry, a simple, humble,
devoted worker for the good of a people who were many years
before they evinced any gratitude whatever for the labour be-
stowed upon them. In May, 1821, the Moffats, with their infant
daughter, afterwards wife to David Livingstone, settled with
Hamilton on the Kuruman.
Leaving now these pioneers among the Bechuanas, quietly at
work, seeking to win their way into the confidence and affection of
the people, let us just take a glance at the other fields of labour
where our missionaries were engaged in their arduous work.
Wretchedly situated as we have seen Bethelsdorp to have been,
it has a peculiar interest for the reader by reason of the life and
death of Dr. Vanderkemp. After the death of this missionary
we can hardly wonder that the mission suffered considerably.
Those who were hostile to missions among the Hottentots did
78 THE STORY OF THE L.M.S.
their utmost at this period of weakness to crush out the institu-
tion. The natives were compelled to feel the loss of Dr. Vander-
kemp's steadfast advocacy of their cause. They also lost heart,
and left the work of the station undone, so that their enemies
had an easy ground of accusation. In 1818, three years before
Moffat settled among the Bechuanas, Dr. Philip was sent out
with Dr. Campbell to inquire into the condition of the South
African missions, and to report upon them to the Society in
England. Dr. Philip proved one of the noblest servants the
Society has ever had. His whole soul was set on fire by what he
learned as to the treatment of the Hottentots by the colonists,
and the inadequate protection afforded by the Government.
Very largely owing to his persistent and eloquent advocacy of
their rights, a better state of things was eventually brought about.
But not only did Dr. Philip make himself the mouthpiece of the
wrongs of the Hottentots, he valiantly addressed himself to the
task of cultivating in the Hottentots themselves a more indus-
trious, enterprising, and manly spirit. Being a man of a
thoroughly practical mind, he noticed as a grave defect that
there were very few encouragements to commerce among the
Hottentots, and consequently too many of them were content to
live in indolence. Even if the people received money, they could
not spend it without travelling fifteen or sixteen miles to do so.
‘Dr. Philip entered into negotiation with a truly Christian mer-
chant, who opened a store in Bethelsdorp, and brought within
the reach of the people numerous useful as well as beautiful
articles. The effect was remarkable. The people began to
discover a purpose in cultivating the land, growing fruit, and so
on. By the result of their industry they were able to surround
themselves with a variety of serviceable possessions. From one
thing they were led on to another. When they had better
clothes, they soon began to feel the inconvenience of living in
mud huts; and, under the inspiration of the missionaries, they
began to build in stone and wood. The consequence was that
in a very short time the whole aspect of Bethelsdorp underwent
a change. Not only were the unsightly huts replaced in many
instances by decent houses, but the spirit of activity and industry
SO U 7A. AAEAE/CA - 79
transformed the life of the people. Sunday schools and day
schools became popular, and it is gratifying to know that the
merchants who were thus introduced to Bethelsdorp heartily co-
operated with the missionaries in the work of education. The
benefit of missions to the colony, from a merely secular point of
view, was forcibly pointed out by Dr. Philip when he mentioned
the fact that in 1823 the village of Bethelsdorp was paying more
than 4,500 a year in taxes to the Government, and buying
A 5,ooo worth of British goods every year. But most gratifying
of all were the warm tributes paid by all visitors to the singular
improvement in the character of the people, their honesty, truth-
fulness, sobriety, and industry, as well as zeal for the worship of
God, and training of the children in Christian principles.
Pacaltsdorp is near the coast, about half-way between Cape
Town and Bethelsdorp. It is a monument, not in name only,
but in fact, to one of our missionaries, the Rev. Charles Pacalt.
When Mr. Pacalt went there, it was no more than a rude collec-
tion of mud huts. The people were naked, filthy, and destitute
of any desires save to eat and sleep. After Mr. Pacalt's death
the magistrate of the district, when pointing out Pacaltsdorp to
one of the English Naval Commissioners, said to him, “You see
these houses, these beautiful gardens and cornfields; when Mr.
Pacalt came to this place the whole grounds were as bare as the
palm of my hand.” How was this great transformation accom-
plished P. Very simply. Mr. Pacalt went to live among these
degraded people, and built a house there for himself, persuaded
them to help him, but insisted on paying them in full for their
labour; then sketched out a village, marked out sites for houses
and gardens, and, by leading them on himself, induced the people
to build houses and to plant gardens. They then proceeded to
erect a church, and to enclose the whole village in a substantial
turf wall to protect their gardens from the incursions of wild
beasts. Meanwhile moral and spiritual improvement went on
apace. Mr. Pacalt trained a bright young Hottentot lad to be-
come schoolmaster, and the School soon flourished. This devoted
missionary died early, leaving all that he possessed to the Society.
The place where he lived and died, and which was a monument
8O THE STORY OF THE L.M.S.
to his work and character, was called by the Government after
him—Pacaltsdorp. To the north-east of Bethelsdorp, and also
on the coast, lies Theopolis, another missionary institution. It
was founded of Hottentots from Bethelsdorp in 1813, on a grant
of land made by the Government. The early history of Theopolis
is a very chequered one. This was largely due to the fact that
Theopolis stood between the Kaffres and the settlers, and was re-
garded by the former as a kind of outpost signifying the aggres-
sion of the whites. Hence it suffered through repeated attacks
by the Kaffres. Especially was this the case in the latter part of
1818, when Theopolis was surrounded by hordes of Kaffres who
were bent on its destruction. For a time the place and all its
gallant defenders seemed doomed. But so intrepid was the
spirit of the Hottentots that their assailants were beaten back
again and again, and after many months of conflict were driven
out of the colony. For this the Hottentots were specially com-
mended in the Cape Gazette. It is almost incredible that after
this the first steps of the Government should have been to curtail
the rights and alienate the lands of the institution at Theopolis.
But it was so. The Hottentots were lamentably weakened by
their late wars, their cattle and crops seriously injured. They
had stood between savage hordes of Kaffres and the white settlers
for months, and had given their blood to hold this outpost safe.
Their reward was that the lands given them by Government were
awarded to new settlers, and the way to the sea closed to them.
It is no wonder that in 1821 we find that the village of Theopolis
had lost two-thirds of its inhabitants, and the people were return
ing to their old savage state. There was no school, no interest
in public worship. After Dr. Philip's arrival, the same healthy
measures that had been so successful at Bethelsdorp were intro-
duced here, with even, if possible, better results. The institution
became a vigorous, industrious, and prosperous settlement under
the patient care and loving encouragement of the missionaries.
We must now return to that extreme northern station where
Robert and Mary Moffat, with Mr. Hamilton, were at work
among the Bechuanas. The office of missionary to these people
proved a very thankless one. Perhaps among no Savage people
SOUTH A FRICA 81
on the face of the earth was there such an absence of religious
instincts and ideas. It was impossible to make them grasp any
conception of God. They ridiculed the thought of the resurrec-
tion, “mocking,” as some of the Athenians did, at Paul's message.
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ROBERT MOFFAT.
Their lives were such as one would expect from such people.
They were inveterate thieves, robbing the missionaries of the very
necessaries of life, and frequently reducing them to extremities of
need. They took a savage delight in destroying all the efforts of
G
















































82 7A/E STORY OF 7A/A2 L.A.M.S.
the Moffats to improve the condition of this sterile and inhospit-
able region. Their hostility to the new faith was implacable.
They disturbed the worship by shouting, singing—and snoring !
They used to say frankly that they were quite sure the mission-
aries had done something wrong in their own country and were
afraid to go back, otherwise they would never endure such a life
as they were made to lead. Their superstitions had great power
over them. In that “dry and thirsty land where no water was,”
the prestige of so-called rain-makers was immense. One of the
most remarkable of these men was called in by the king, Mothibi,
in the early days of Moffat's settlement. This man did all he
knew to impose upon the people, and delude them until, as he
hoped, rain should appear. He proposed to them all kinds of
difficult enterprises, promising them that if these were done rain
would follow. Now it was a young baboon that was to be caught
alive. When this was procured and nothing came of it, he de-
manded the heart of a lion, and so on. At last the incensed
people began to plot his destruction, and he was only saved by
the intrepidity of Moffat, who went into the council, summoned to
deliberate on the method of the rain-maker's murder, and begged
that he might be sent away alive. Soon after this another council
was held by the people. This time the proposal was to compel
the missionaries to withdraw. The chief with some followers
waited on them, and, with raised spears, warned them that they
must take their departure at once. Mrs. Moffat stood by her
husband's side holding a baby in her arms. The answer of
the missionaries fairly staggered the chief. They said, “If you
are resolved to rid yourselves of us, you must resort to stronger
methods, for our hearts are with you.” So overcome were the
natives by this calm resolution that the chief man said to the
others, “These men must have ten lives when they are so fear-
less of death; there must be something in immortality.” They
went away, and the mission continued. -
The year 1823 proved a memorable one in many ways. At
that time the country round the Kuruman was being overrun by
vast hordes of people known as the Mantatees, who seem to
have overwhelmed many tribes by sheer force of numbers, and
SOUTH A F/ø/CA 83
who were said to be advancing on the Batlapis, among whom
Moffat was. So alarming were the reports, that Moffat went out
to reconnoitre, and discovered that invasion was imminent. The
king called his parliament together, and on the advice of Moffat
made alliance with the Griquas under Waterboer, and determined
to go out and attack the aggressors. The result was a desperate
battle, which ended in favour of the Bechuanas. The enemy re-
treated in full flight to the country from which they had come,
and it needed all Moffat's exertions to prevent the Bechuanas
taking fearful vengeance on the wounded. Even after this vic-
tory peace was very far from secured. Rumours of a return of
the Mantatees to demolish the Kuruman mission were frequent,
and at last, on the entreaty of Waterboer, the Moffats buried
their belongings and retreated to Griqua Town. The alarm sub-
sided, and they returned to the Kuruman to find that most of
their possessions had been plundered by the natives, who owed
their very existence to Moffat's exertions on their behalf. Such
was Bechuana gratitude in those days
About this time Mr. Moffat and Mr. Hamilton came to the
conclusion to move the mission settlement to a place on the
Kuruman, about eight miles distant, where water was more abun-
dant, and the general character of the country more promising.
This is the place where Kuruman village arose, which will be
always associated with the life-work of these heroic pioneers. To
get supplies and make some necessary arrangements the Moffats
visited Cape Town, and took with them the Batlapis prince,
Peclu, who was a very well disposed and promising young man.
The prince was greatly impressed by what he saw. On the
return to the Kuruman, Robert Moffat began one of his great
missionary journeys, travelling to the famous king Makaba, head
of the tribe of the Bawangketsi. The journey was full of exciting
incidents. Makaba, who had a very savage reputation, received
Moffat with every demonstration of delight.
At Kwatke, the capital, Moffat made some stay, and he took
the opportunity also of preaching, through interpreters, to the
various tribes that dwelt upon his route. On the return journey,
the little band of travellers was attacked by a large host of the
84 7 HAE STOR V OF THE Z.M.S.
dreaded Mantatees; but a few shots succeeded in throwing alarm
into the enemy's camp, and they fled in confusion. Meanwhile,
Mary Moffat, in her lonely situation, with her little children,
had passed through a terrible time of suspense and alarm. Mr.
Hamilton was eight miles away, superintending the planting of
the new station. After various disturbing reports, Mrs. Moffat
was roused in the dead of night by the king, Mothibi, and
her house filled with his men. Their counsel to her was to fly
at once, for the Mantatees were upon them. She sat down
calmly and wrote to Mr. Hamilton, and then clothed the children
and prepared to await the issue. Mr. Hamilton arrived in the
morning, and at noon the news reached them that the enemy had
turned their course into another country. Then followed many
reports that Robert Moffat had been murdered on his journey.
Thus the agony was prolonged until her forebodings were finally
dispelled by the arrival of her husband.
Still wars and rumours of wars continued. This time the
dispute lay between two Bechuana tribes, the Batlapis and the
Batlaros. The descriptions given by Moffat of these bloody
tribal feuds admit us to all the horror of darkest Africa. Lust
and revenge were the common motives of war. The situation of
the missionaries in the very thick of the strife was one of habitual
peril. No remonstrances proved of any avail. More than once
the little band had sorrowfully to retire to Griqua Town to join
the other white settlers with a view to a better defence. Stories
continued to come in of the utter demoralization of the interior
tribes. Everywhere there was the same spirit of disorder and
aggression. The hearts of the missionaries were indeed Sad
and sore. To add to their sorrows, the bright young prince
Peclu, who had shown many signs of grace, succumbed to a fatal
disease, and many hopes died with him. An infant son of the
Moffats died also. Mr. Hughes, who had come out to strengthen
the mission, was so severely attacked by fever that he had to
withdraw to Griqua Town. To complete their misfortunes, a
spelling-book and catechism, and some portions of Scripture,
which had been prepared in the native language and sent to
Cape Town to be printed, were by mistake sent on to England,
| SOUTH A FRICA.
85
Yet, undeterred
by this accumulation of trials and disappointments, the mission-
aries steadfastly continued the work, and prayed for the dawn of
and their use thus postponed for a long time.
a brighter day.
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MARY MOFFAT.
In the year 1827 Robert Moffat determined on a bold and
characteristic step. He was conscious that living in a separate
house prevented a perfect mastery of the Bechuana tongue.
Mr. Hamilton, indeed, had never mastered the tongue sufficiently

86 TA/AE STORY OF THE Z.M.S.
to preach in it. Moffat now determined to go out among the
Barolong tribe and there live as one of the people, so as to perfect
himself in their speech. This, of course, involved a prolonged
absence from home, and submission to all kinds of discomfort,
and even danger. But it seemed to him a necessary preliminary to
the great work of making a complete translation of the Bible. He
carried out his purpose, and not only learned far more of the speech,
but also of the habits of the people, than he had known before.
Wife-murder was horribly common; indeed, it provoked no
indignation whatever. Wounded and sick persons were often
exposed in situations where the wild beasts might devour them.
His experiences strengthened, as may be imagined, the desire of
Moffat that these wild and cruel peoples should learn the love of
God in Christ. º
The long struggle of the mission against opposition of so many
kinds was nearly over, but not quite. The existence of a Chris-
tian station in the midst of these Bechuanas was a perpetual
check to the lawless designs of the freebooters, who lived by
plunder. Consequently among these men, of whom there were
many about, it came to be a marked place. There were now
many thousands of Bechuanas clustered around the new station,
and the flocks and herds of these were a great temptation to
marauders. One or two dangerous attacks were made on
Kuruman, but the most serious of all was in August, 1828,
under two renegade Christians, one a Griqua and one a Coranna.
They came up in considerable force, and with a large supply
of guns, and settled down before the village. Moffat at
once sent, proposing to meet the leader, Jantye Goeman, half-way
between the enemy and the village. Goeman at last consented,
but drew his hat over his eyes for shame, not daring to look
Moffat in the face, who knew him well. He began to throw all
the blame on his co-leader, Paul. Moffat demanded to see Paul,
and after much demur an interview was granted. This man,
Paul, was one to whom Moffat had often preached in the old
days in Namaqualand, and he was equally affected with shame
at meeting his former teacher. For some time he refused to
promise to withdraw peaceably ; but at last he gave way, ordered
SOUTH AFRICA 87
some stolen cattle to be restored, and consented to leave Kuruman
alone. This unhappy band of marauders came to a frightful end,
being gradually destroyed by pestilence, and by the attacks of the
tribes that they had plundered. Kuruman was thus providentially
delivered, and one may almost say, in the words of the Book of
Judges, “The land had rest fifty years.”
And now the time of reaping had come. The faith of the
missionaries had never wavered. Some time before, when little
prospect of success had appeared, Mrs. Moffat had written to an
English friend, who had asked if there was anything she would
like to have, “Send us a communion service ; we shall want it
some day.” This was nearly three years before the awakening
came. It was in 1829 that a wonderful change came over the
scene. The people who had boasted that the missionaries would
never make one convert began to throng to the services. A
large church was erected, and then, after careful inquiry and a
testing time, six candidates for baptism were selected, the first-
fruits of the Bechuana mission. On the Sunday following they
sat down to the Lord's table together. The very day before this
memorable occasion, Mary Moffat's communion service arrived
from England. Marvellous as the change was, Moffat tells us
they “rejoiced with trembling.” They were hard-headed Scotch
people, and not at all disposed to be carried away on a wave of
emotion. The applicants for membership were carefully sifted.
Many old and cherished habits had to be wisely dealt with. The
people had to be guided aright in the paths of outward civilization.
The hands of the missionaries were indeed full, but the work
was now as glad and hopeful as formerly it had been dark and
depressing. .
The next few years were years of quiet, constant growth at the
mission. The schools were well attended, and the tone and
character of the people steadily improved. A very large new
church was planned and built, and, by the remarkable enterprise
of Moffat, who travelled as far as Matabeleland to fetch timber to
roof it, finished durably in every part. The church grew in
numbers month by month, and the work of translation was per-
severed in. Perhaps the most interesting event was Moffat's
88 THE STORY OF 7"HE Z.M.S.
\
journey to the Matabele king, Mosilikatse, the father of Loben-
gula. This famous chief had sent envoys to Kuruman to learn
the doings of the white men there ; and subsequently Moffat
accompanied them back to their country. The journey in those
days was a very arduous and perilous one. All kinds of wild
beasts abounded. Indeed, the dangers of such expeditions are
well illustrated by some incidents in Moffat's life. On one occa-
sion he walked right up to a lion, thinking it to be part of a rock,
and barely escaped with his life. On another occasion, looking
up, he saw a tiger-Cat preparing to Spring at him. Stepping hastily
back, he trod on a cobra, which instantly wrapped itself round
him. He had presence of mind to raise his gun, and just as the
venomous beast was preparing to strike its fangs into him he
shot it over his shoulder, and it fell dead. It needed a cool
head, a quick eye and hand, and a very bold heart to be a
pioneer missionary in these Savage parts.
The king of the Matabele entertained Moffat royally, and the
missionary was struck with the perfect despotism of this man—a
despotism often cruelly exercised. After some sojourn with the
king, Moffat returned home; but he subsequently visited Mosili-
katse's court on more than one occasion : and his great influence
with this chief became the means in future years of opening up
a mission among the Matabele.
In 1838, the translation of the New Testament being complete,
Moffat and his wife went to Cape Town to see it through the
press. Finding difficulty there, they resolved to return to England
and have it printed in London. This they did, to the joy of
great numbers of people who had followed sympathetically the
course of their romantic and devoted life in Bechuanaland.
Their stay in England was prolonged beyond their intentions, for
Robert Moffat wrote his well-known book on “Missionary
Labours in South Africa,” and travelled over the land, rousing
everywhere great enthusiasm for the missionary cause. They were
not to go back without helpers. Indeed, in 1840, and before Robert
and Mary Moffat were able to return, two young men sailed for
Africa to reinforce the workers at Kuruman. One of the two
was William Ross. The other was David Livingstone.
CHAPTER IV
JAVZ)/A
Its Population and Early Missions—William Carey—Mr. Forsyth at Chinsurah
—Hostility of Government—Mr. Ringeltaube in South India—“The
Land of Charity”—Ringeltaube at Meilady—Spread of Christianity—
Ringeltaube's Disappearance—Work at Vizagapatam—Heathen Practices
—Anandarayer and his Story—Educational Work at Chinsurah – A
Start at Calcutta–Union Chapel—The First Girls' School in India—
Village Work near Calcutta—Work in Madras–Rev. Richard Knill—
Prosperity at Travancore—A Great Chapel—Mr. Hands at Bellary–A
Remarkable Conversion—A Start at Bangalore —Missionary Sufferings—
Summary.
NDIA is a world in itself. Its ancient temples bear witness
to the antiquity of its religions, and remind us that we are in
presence of a people who are the heirs of a historic past. We
are told that there are no fewer than one hundred and six distinct
Indian languages. The population is said to number the un-
realizable total of two hundred and eighty millions. The Indian
peoples have always been “very religious.” Hindhuism and
Buddhism found a fertile soil here ; but they had no intention of
growing quietly side by side. The contest between them was
severe, and the old faith, Hindhuism, triumphed, and Buddha
travelled into other lands to find his conquests, “a prophet
without honour in his own country.” Mohammedanism, that
“church militant,” invaded India, and claims to-day some fifty
millions of adherents. It has often been contended that the
apostle Thomas was the first Christian missionary to India.
Others have argued that Bartholomew first brought the glad
tidings thus far eastward. These suppositions, however, belong
to the region of conjecture. But there exists in Southern India
to-day a numerically strong and historically ancient Christian
89
90 T//E STORY OF TA//E L.M.S.
Church, called the Syrian Church. This Church has something
like a quarter of a million of adherents, and it seems probable
that this Christian community owes its origin to times of persecu-
tion, and that its original founders were driven from Antioch
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GATEWAY OF A HINDHU TEMPLE.
more than fifteen centuries ago. Alike in its faith and order, it
Suggests a compromise between Protestantism and Catholicism.
More than One pope has endeavoured to capture it, but the
attempts have never been wholly successful, and those who know
it best to-day speak of reforms that are advancing within it,


JAWD/A 9i
which promise to bring it more into line with the Protestant
agencies at work in India.
Modern interest in missionary work in India may be said to
have begun with William Carey. The founder of the Baptist
Missionary Society, the pioneer of English missions in the East,
Carey hnd a rare combination of qualities that fitted him for his
remarkable work. Cobbler as he was, never attaining the dis-
tinction of shoemaker, as he used to say, he yet had all the
instincts of the scholar, and an enthusiasm that no difficulties
could daunt. It is well known how, in 1793, an India Bill was
introduced into Parliament to renew the powers of the East India
Company. William Wilberforce stood forth as a truly Christian
representative, and succeeded in introducing a clause for the
encouragement of schools and missions. At this modest pro-
posal there was a perfect storm of opposition. The design to
“proselytize” the people of India was warmly resented. The
“Court of Directors ” even went so far as to “thank God” that
the conversion of India was impracticable. So fierce was the
clamour that the obnoxious clause was withdrawn. The bishops
made no attempt to champion it. The Bill became law without
it. Now, with such a spirit prevalent in England, it needed a
bold heart as well as a clear head to prosecute the enterprise of
planting a mission in India. Carey, however, was not to be dis-
heartened. He got himself, and a fellow-missionary named
Thomas, smuggled on board a ship bound for India ; but, before
it could sail, the captain was so frightened by a remonstrance he
received against taking “unlicensed " passengers, that he turned
them both ashore on the Isle of Wight, and went off without
them. Even then Carey was not to be done. If an English
ship would not take him, a Dutch ship had no such scruple ; and,
at the end of 1793, Carey did verily land in India at Calcutta,
and made a start with almost no money, and what was worse,
a wife and sister-in-law bitterly opposed to the whole under-
taking. We must not, however, concern ourselves with the details
of Carey's mission work, and the story of his association with
Marshman and Ward at Serampore. The Church of Christ
everywhere knows and honours these three men.
92 THE STORY OF THE L.M.S.
It is to the lasting disgrace of the British Government of those
days that any one purposing to promote Christian interests in
India had to seek protection under the Danish or Dutch Govern-
ment, at one or other of the stations which were at that time held
by Denmark or Holland. It was in consequence of British
Opposition that Carey, Marshman, and Ward made Serampore,
a Danish possession, their headquarters ; and it is impossible to
exaggerate the debt that Christian missions in India owe to
Danish protection and patronage. Again and again the English
authorities, who hated the Baptist missionaries and all their
works, would have expelled them from India if they could ; but
it could only have been done by forcibly interfering with Danish
jurisdiction, and thus making war with Denmark inevitable.
The good-will of the Dutch towards Christian missionaries was
also manifested, as the good-will of the Danes had been.
Almost twelve months before Marshman and Ward joined
Carey, an agent of the L.M.S. landed at Calcutta, and, finding
that he would not be allowed to work quietly under the auspices
of his native Government, he pushed out as far as the Dutch
settlement Chinsurah, some twenty miles to the north of Calcutta.
This man was Nathanael Forsyth. The Baptist station at
Serampore lay about half-way between Forsyth's station at Chin-
Surah and the city of Calcutta. But Forsyth was single-handed,
and this, no doubt, largely contributed to his lack of success.
Of very few missionaries is so little known. Quietly, persever-
ingly, conscientiously, he went on his way, doing his work as best
he could ; and it must be reckoned among the faults of policy of
the Directors that he was left absolutely unsupported for fourteen
years. It appears that Mr. Forsyth's earnest desire for missionary
work in India had first been excited by a notable project for
evangelizing Benares, and from thence disseminating Christian
knowledge throughout India—a project that was defeated by the
invincible antagonism of British authorities to Christian mis-
sionary enterprise. A certain Mr. Haldane, a wealthy landowner
in Scotland, sold his magnificent estate and purposed to devote
his entire substance to this Benares mission, going out himself
and taking a company of workers with him. In their application .
JAW/D/A 93
to the Government for permission, they were most influentially
supported ; but it was no use. The prejudice against missions
was too bitter, and leave was refused. They made a second
attempt, but with the same result, and the project was reluctantly
abandoned. Mr. Forsyth, however, was accepted by the L.M.S.,
and, as we have seen, succeeded in getting a footing at Chinsurah.
The simple record of his work is this : “He was indefatigable in
his attempts to do good as he had opportunity, and he supported
himself by his own property.” His work may not outwardly have
been very successful, and, indeed, the reports contain scarcely a
reference to him ; but he must have the credit of being the first
L.M.S. missionary to India, and thus he became the founder of
a very remarkable work. Interest in North India missionary
effort, however, centred at Serampore. There the Baptist
brethren, with the enthusiastic co-operation of Dr. Buchanan, a
Church of England missionary, had determined to translate the
Christian Scriptures into no fewer than ſifteen Oriental languages.
Thus did this gallant band of missionaries make themselves
responsible for the evangelization of the East.
In the year 1804, a party of six missionaries was sent out by
the L.M.S. to establish mission stations either in Ceylon or
Southern India, as they should decide to be desirable when they
had made inquiries on the spot. Among these was Mr. Ringel-
taube, a man of singular character, impulsive, eccentric, and
fervid, who was to be the originator of a marvellous movement
among the people of Travancore. Ringeltaube had already had
some experience of North India, having been sent out by the
Christian Knowledge Society to Calcutta in 1799. For some
unknown reason he gave up the work, and returned to England.
Still he busied himself stirring up interest in the condition of
India, and finally offered himself to the L.M.S., was accepted and
sent out. Arrived in India, the little company dispersed, two
of them going northward to Vizagapatam, three southward to
Ceylon, while Ringeltaube remained alone at Tranquebar on the
east coast, and studied perseveringly the Tamil language. While
doing so, a deeply moving incident occurred, which Ringeltaube
interpreted as a Divine call to proceed to Travancore, in the
94 THE STORY OF THE L.M.S.
south-west. We have adopted in English the word “pariah,” to
signify an outcast from society. The pariahs of South India
form one of the lowest castes; and a century ago it came as a
great surprise to most people to know that, among these despised
and degraded people, there were those with religious aspirations
RINGELTAUBE.
which could not be satisfied by their own idolatries. Such a
man was Maha Rasan. Finding no peace in the religious
practices of his own village, he set out on a pilgrimage eastward.
He took part in other heathen ceremonies, but still found no rest.
Passing through Tanjore, he found a small mission church, and

IWDIA 95
entered. The Christian message arrested him. He listened
eagerly, and at the close of the service possessed himself of some
Christian books, with which he set off across the hills back to his
native village. There he built a small hut, “which he set apart
to the worship of the true God.” This was the event which
decided Mr. Ringeltaube. In 1806 he took passage to Tuticorin,
and began an evangelistic tour. He had written a letter at an
earlier date to the Directors, in which he said, “I am one of the
greatest cowards that ever went forth shod with the preparation
of the Gospel; ” but certainly the sacred enthusiasm that filled him
cast out the fear of dangers. He seems to have travelled more
than a thousand miles, preaching and baptizing as he went. He
passed through regions where the tiger and the wild elephant
have their home, while every variety of poisonous snake abounds.
His companions, however, seem to have suffered more through
fear of the Brahmins, the high, priestly caste in whose power
all the people practically lay, and who were, of course, fiercely
opposed to Christianity. Sometimes he would be ordered by
the magistrate to move on, or else the god of the place would
refuse to eat It was explained to him, at another time, that no
church could be built, because the whole country belonged to the
Brahmins. Indeed, the bane of Southern India has been the
despotism of this priestly aristocracy. Members of the poor
slave-castes must not approach nearer than ninety paces to a
Brahmin, but must cry out from a distance whenever a Brahmin
approaches. They cannot consequently enter the towns, but
have to do what work they can in the rice-fields. Everything
that the low-caste man touches is defiled. All the laws are
made in the interest of the Brahmins. Their crimes are most
leniently punished, but any crimes against them are dealt with in
the severest fashion. Indeed, Travancore is called the “Land
of Charity,” because of the enormous revenues which the Brah-
minical priestly order receives. The theory is that in reality every-
thing belongs to them ; and whatever others use and enjoy, they
do so by the mercy and indulgence of the Brahmins. So great
is their love of dignity, that missionaries have been subjected to
great indignities because they did not leave the road on which
96 THE STORY OF THE Z.M.S.
they were travelling and walk in the mud, or into the bushes,
when a Brahmin approached. -
Finding that, at that time, no settlement could be made in
Trevandrum, the capital of Travancore, Ringeltaube betook him-
self to the province of Tinnevelly. In this part the Society for
the Promotion of Christian Knowledge had a number of native
agents at work, and some 5,000 Christian converts. Ringeltaube
entered into an arrangement by which he should help in this
work, and at the same time collect other congregations for which
the L.M.S. should be responsible. For a time he took up his .
headquarters at Palamcotta. This was about sixty miles from
the town of Meilady, from which Maha Rasan had made his
pilgrimage in search of spiritual peace. In this latter place the
missionary soon had the satisfaction of baptizing forty persons,
among whom was Maha Rasan himself, the first convert. The
latter was then appointed catechist, and continued a faithful and
consistent worker till his death. He had to endure persecu-
tion too, and at one time was compelled to flee to the hills and
hide himself there for some considerable space of time. It is
exceedingly interesting to know that his grandson was ordained
to the native ministry in 1866, and is now “the respected and
efficient pastor of the church at Dennispuram.”
At Meilady, Ringeltaube built the first L.M.S. chapel in this
province. He himself lived in a small native hut, and, we are
told, “the sole articles of furniture were a rude table, two stools,
and a cot”; yet here he took in and trained two young men “of
piety and talent,” to be the nucleus of a native ministry. His
work was interrupted by a war between the British and the
Travancore people in 1808 and 1809; but in 1810 he again
resumed work in earnest at Meilady, and soon six stations had
been formed in connection with this prosperous mission. In
1810 he baptized more than 200 people, and in 1811 he baptized
4oo more, doing his best to select carefully those whose lives
bore witness to a change of heart. He tried also to associate
with the Christian communities all those who were sufficiently in
earnest to break with their distinctively heathen habits, and to
put themselves under Christian influence and teaching. Thus
I/V/)/A 97
the nominally Christian societies became large, while those who
had in life, as well as word, made public confession of Christ,
became the vital core of the community, and exercised a strong
and healthy Christian influence over the others. By the end of
the year 1812, Ringeltaube was able to report 677 communicants.
He himself made a point of visiting each congregation twice a
month. He also employed several schoolmasters to teach the
people to read, so that the Scriptures could be circulated with
advantage. He gave away his own quarter's salary as soon as it
arrived, we are told, living entirely for the mission and exercising
a wonderful influence over the people. Thus he lived and worked
for twelve years; and then, at the end of 1815, broken down in
health, he suddenly went off to Madras and from thence Sailed to
the Cape. Some say he landed there, and was lost in the interior
of Africa; some say he was drowned at sea : the natives of
Travancore, in their love and admiration, declared he was, like
Enoch, translated suddenly to heaven. It was a singular end to
a singular life. The Rev. J. Hough has left on record that
Ringeltaube scarcely ever wore a coat to his back, or an article
of dress of European manufacture. When last seen at Madras,
he had an extraordinary costume ; no coat and a queer Straw hat
of native make. His conversation, however, was most fascinating.
Then he went away, and no man knows the place of his sepulchre
unto this day. The character of his work may perhaps be best
judged by the fact that although more than two years passed
before successors arrived at Meilady, the mission under the native
catechists went bravely forward, and was found in 1818 in a
vigorous state.
It will be remembered that when Ringeltaube came out to
India first he was accompanied by five companions. Two of
these, Messrs. Cran and Des Granges, went up the east coast as
far as Vizagapatam, and began a mission there, which continues
to the present day, but which, numerically, has not proved so far
one of our strongest Indian missions. At this time the reports
sent home by Our English missionaries as to the horrible customs
that prevailed in India moved the hearts of English people very
powerfully. Among them was a letter of Dr. Buchanan's describ-
H
98 TA/E STORY OF 7'HE L.M.S.
ing his visit to the awful festival of Juggernaut. Some of these
festivals have been considerably moralized in obedience to Chris-
tian sentiment since that time, but it would be hard to exaggerate
the ferocities and shamelessness that were manifested then. The
people assembled in hundreds of thousands, sometimes as many
as a million and a half being present. Scores of helpless women
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BRAHMIN REPEATING PRAYERS.
and children perished in the terrible crush to behold the car of
Juggernaut pass from his temple to his house. So enormous
was the multitude that assembled, that absolutely nothing to eat
could be found by the visitors, and the exhaustion and starvation
together produced scenes that baffle description. All this was




















































J/VD/A 99
apart from the horrors that accompanied Juggernaut's state pro-
cession, in his mighty car drawn by elephants. The priests, who
accompanied the chariot officially, gave utterance to the most lewd
and filthy cries, and indulged in all kinds of obscene gestures.
Then some wretched man or woman, in a frenzy of devotion, was
moved to lie down in front of the car. The great death-dealing
wheels rolled on ; the people shrieked and shouted in admiration ;
the soul of the victim was supposed to have passed one stage
nearer to blessedness. Such were the scenes of blood and
obscenity that made popular the festival of Juggernaut. This
frightful carnival, however, was but a yearly event. There were
scenes of agony to be witnessed almost daily, when widows were
burned alive on the pyres of their late husbands. Indian girls
were married very early in life; and if their husbands should die,
they knew very well that their future life must be one of shame
and disgrace, if they did not sacrifice themselves on the funeral
pyre. It is quite true that it was pronounced to be a voluntary
sacrifice ; but the Brahmins had contrived to make it almost or
quite impossible for the poor widows to escape the atrocious fate.
There are many instances in which the relatives and friends
dragged the woman to the flames, insisting that it was a gross
dishonour to her late husband not to die with him. Carey and
his companions fought vehemently to induce Government to
pass a law forbidding the revolting practice. They collected
evidence that no fewer than three hundred widows had been
burned alive within a period of six months, and within thirty
miles of the city of Calcutta. Yet, after such startling statistics,
it was twenty-five years before the law was made that stopped this
wanton sacrifice of human life ; and in those twenty-five years it
has been computed that at least 70,000 widows perished miser-
ably in the flames. The hideous custom was called “suttee.”
Some of the beliefs that prevailed were ludicrous, but never-
theless had inconvenient results. Such was the extraordinary
reverence that Messrs. Cran and Des Granges found at Viza-
gapatam for snakes The people were constantly killed by them,
but they were horrified at the suggestion that the snakes should
be extirpated. The missionaries, however, had no such scruples,
IOO TA/A. STO/& V OF THE /.../M.S.
and were amazed when the people were heard to exclaim
rapturously, on the destruction of a snake, that it had gone to be
eternally happy with Vishnu. It needed little encouragement of
this kind to lead the missionaries to promote the eternal happiness
of a good many Snakes.
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BRAHMIN READING SACRED BOOKS.
One of the most interesting and important early events of the
Vizagapatam mission was the association with the work of a
young Brahmin, named Anandarayer, whose conversion was a
remarkable instance of the Spirit of inquiry which was possessing
many Hindus. Anandarayer had been an accountant in an





















AVD//1 IOI
English regiment. He was a Mahrattan, or Bandida Brahmin,
and was thirty years old. The religions of India have no diffi-
culty in satisfying those who have never been conscious of any
deep spiritual need. For these they prescribe mechanical rites
which they assure the people will avail to save them. An elder
Brahmin told Anandarayer, who had come to him in spiritual
distress, that if only he would repeat a certain prayer four hundred
thousand times, he would be sure of eternal happiness. The num-
ber was made thus monstrously large under the expectation that
the youth would never attempt such a task. But Anandarayer
was deeply in earnest, if his instructor was not. To a pagoda he
went, and actually slaved away at this meaningless repetition
until he had more than completed what was required. The
period of time occupied in this performance was over six months.
When all was done, and Anandarayer was conscious of no inward
peace at all, he had resolved to go home and live as before. A
Roman Catholic Christian, however, met him on the way, con-
versed with him, and gave him books, which he eagerly read.
He resolved to make further inquiries, and, with this end in view,
sought out a priest, who, not trusting him sufficiently, advised
him to go home and return again with his wife. His friends
were horrified at his proposal, and used both threats and bribes
to induce him to give up the project, but all to no avail. He
returned to the priest, his wife at that time not accompanying
him. There was one way to show the finality of his resolution.
No Brahmin could return to his caste who gave up his sacred
thread, and cut off his hair. Anandarayer was eager to do, both.
He was accepted, instructed, and baptized. Even yet, however,
he was not entirely satisfied. He would have arguments with
the priests against their use of images. Finally, hearing of the
missionaries at Vizagapatam, he came to them, and with them
found what he had sought so earnestly—peace and service. He
was on more than one occasion violently attacked by the heathen,
and bore many an outward Scar; but he never complained, nor
spoke in bitterness of them. His wife soon joined him in Chris-
tian profession, and the L.M.S. Directors authorized his em-
ployment as a native catechist and teacher. He became now an
I O2 TAZAZ STORY OA, 7 HAZ /.../M.S.
invaluable helper of the missionaries, and their frequent com-
panion in missionary journeyings. Their work consisted in
preaching to the English population as well as the natives,
translating the Scriptures into Telugu, and establishing schools.
In all these branches of work they were most assiduous, and yet
we have to chronicle the fact that thirty years passed before one
single convert was made. It must be left to others to criticise
the methods employed, and to contrast this barrenness with the
fertility of Travancore. No one would ever dream of accusing the
workers of lack of energy and earnestness. The school work
flourished. In 1827 there were over five hundred children under
instruction in twelve schools, and yet the positive spiritual result
seemed so small. Mr. Cran died in 1810, and Mr. Des Granges
in the year following. The scene when the latter lay dying was
very affecting. Anandarayer, who was devoted to Mr. Des
Granges, was utterly overcome, and entreated the missionary to
“pray to Jesus ” for His blessing upon all assembled. The
dying man did so ; after which the Brahmin earnestly assured
him that he would not leave Vizagapatam, but would go on
translating the Old and New Testaments. “In the place where
you die, I will die,” he said. He then knelt by the bedside, and
Mr. Des Granges passed away, with his hands on the young con-
vert’s head.
At the very time when this pathetic scene was taking place, the
Rev. R. May was passing on his way to succeed Mr. Forsyth,
near Calcutta. The latter's steady work had not produced
great results, but had doubtless prepared the way. Mr. May was
an educational enthusiast. He went straight for the children.
He naturally argued that to bring different castes together in the
same class-room, and subject them to the same wholesome disci-
pline, would, in itself, tell in the long run for the breaking down
of these barriers. Moreover, the child-mind was susceptible of
good Christian influences. Mr. May aimed at winning young
India for Christ. Grants in aid of his schools were obtained
from the Government, and in the short period of four years he
was able to report that he had organized no fewer than thirty
schools, and had two thousand six hundred children under in-
M/V/O/A Io9
struction. Colleagues had now to be sent to his assistance, for
it was manifestly impossible that so vast a work could be ade-
quately superintended by a single man. The missionary who
believes in education believes that the kingdom of God cometh
not with observation. He trusts to the gradual penetration of the
minds of those he teaches with Christian principles and ideas,
which some day will cast out the inferior beliefs and superstitions,
and issue in Christian convictions. In some respects educational
work appears to be the most disappointing of all work. The
child who has been taught for a few hours a day for a few years is
withdrawn from the school into the rigid and powerful conditions
of the parental caste. It is impossible to say how much of real
Christian knowledge it may have carried away. Most of its time
at school has necessarily been spent in learning to read and write,
and do arithmetic, and so on. The specific Christian teaching
has been small ; and outside, the forces at work to keep the child
a Hindu are terribly strong. The preacher stands in the street,
in the bazaar, or wherever he can get his audience, and devotes
his whole power to compelling the hearts and consciences of his
hearers to give a verdict in favour of the truth he proclaims. But
the teacher at the school has to be content with far fewer oppor-
tunities for direct publication of the Gospel. Here it is line on
line, precept upon precept, a patient, gradual, unromantic method
of drilling the children in principles of Christian faith and con-
duct. And yet in this way a marvellous work has been done in
India by the teacher. The ground has been abundantly prepared.
The thought of India has been familiarized with Christian truth.
You cannot judge this work by Statistics as to conversions. You
cannot count the seeds that are beginning to sprout beneath the
surface, and struggle upward to the light. You cannot reckon
the errors that have been rooted out of the mind, the lies that
have been exposed and destroyed. It is impossible to tell of how
large a proportion of the people of India who have passed through
our mission schools it is true to-day that they are “not far from
the kingdom of heaven.”
It will not be necessary to follow in detail our Chinsurah work,
because, after thirty years from this time, when certain rearrange-
IO4 7 HE STORY OF THE L..]/.S.
ments of our missions were made, it passed into the hands of the
Free Church of Scotland. This was in 1849, and tens of
thousands must have received their first impressions of Christi-
anity, and experienced the power of Christian influence, during
the years when our missionaries laboured at Chinsurah. We
have a larger field of work to occupy now—a field which demands
steady concentration of purpose. Chinsurah was merely an out-
post, from which it was hoped to attack the capital. To get a
strong hold on the metropolis is a powerful assistance to Christian
work among any people. Paul was eager to go to Rome. In
working for India, the Missionary Society was anxious to get a
footing in Calcutta.
In the autumn of 1816, two missionaries landed at Calcutta to
undertake a twofold work—the provision of Christian worship
and instruction for the English population, and also the establish-
ment of mission stations for the natives. These two were Henry
Townley and John Keith. They were both able men, and Mr.
Townley had been well known as a popular minister in London.
The little Freemasons' Hall, where they began to work, was soon
too small for the congregations that assembled. There were by
this time, in Calcutta, many educated Hindus who could under-
stand English, and it was no uncommon sight to see a large
number of these assembling to listen to what the Christian
missionary had to say. The atrocious cruelties, that were of daily
perpetration in India at this time, stirred the hearts of these
missionaries very deeply. The banks of the river were the scenes
of horrible sights. The sick and infirm were often carried there
when the tide was low, their mouths and ears filled with mud, and
thus left to a lingering death as the tide returned and crept up,
inch by inch, around them. Little girl-children also were fre-
quently exposed to death in the same, or equally cruel, ways.
Widows were constantly drugged, or intoxicated, and then bound
upon their husbands’ pyres, and thus destroyed ; while human
sacrifices to the various gods were by no means infrequent. These
were the fruits of Hinduism. Surely it was little wonder that a
deep sense of the urgency and responsibility of their work should
make itself felt in all their letters home, as well as in their
PILGRIMÍ S
ON THE BANKS OF THE GANGES.

105
I of THE STORY OF THE L.M.S.
utterances in India. Opportunity was soon found for the
establishment of native schools, and a printing-press was set up
to add to the efficiency of the mission. It became evident that
a spacious place of worship was necessary in Calcutta. A central
site was secured, and, for some years, the fund for the erec-
tion of a building steadily grew, local generosity being largely
elicited in support of the movement. No less a sum than four
thousand pounds was collected in India, and, with home con-
tributions added, Union Chapel was built, being completed in
1821. It has been a noble centre of Christian work and influence
ever since. Men of distinguished position, such as Governor
Bentinck and General Havelock, were frequently found as
worshippers within its walls. It has never, however, been con-
ceived of as simply a spiritual home for Christian people, but
rather as a basis of operations in our aggressive work. Even at
the time of its opening, the missionaries were able to report that,
in and about the city, no fewer than twenty-one stations were
being occupied, in which preaching in the native tongue might
be heard every week. Moreover, thirteen schools, five of which
were for girls, were being successfully and energetically con-
ducted. -
As to the five schools for girls, which were started in this year,
1821, we may say that this marks the beginning of interest in
the welfare of the women of India. When Mr. Ward, the
Baptist missionary from Serampore, spoke at the annual May
meeting of the L.M.S., at Surrey Chapel, this very year, he could
Say, “India does not contain one girls' school, so that there are
seventy-five millions of female minds left in a state of brutal
ignorance; and when the influence of female manners on the
population of a country is considered, the vastness of this loss
can scarcely come into our imagination.” The effect of this
appeal was very great ; but already the Directors had determined
to send Mr. Townley a hundred and fifty pounds, to be devoted
to the work of female education. Many minds were now exer-
cised by the same theme. The Calcutta School Society was
interesting itself warmly in the matter. But God had raised up
a very noble worker in Calcutta, who freely gave her services to
J/VD/A Io'7
the L.M.S. for this special work. She not only personally
superintended the schools, but defrayed the entire expenses
connected with them. Her name was Miss Piffard, and her
brother, with similar devotedness and generosity, gave his
services to the mission; and for fifteen years, from 1825 to 1840,
laboured at his own charges in connection with our Society in
Calcutta. .
Reference has already been made to the fact that mission
stations, to the number of twenty-one, already existed in parts of
Calcutta, and in the neighbouring villages. This work among the
villagers has grown to be a very important and successful part of
our North India work, and it has been most attractively described
by the Rev. W. Johnson, B.A., in his interesting book, “City,
Rice-Swamp, and Hill.” The village consists, as a rule, of a
cluster of thatched huts in the midst of watery fields. The
chapel is built of bamboos matted together for the sides, the roof
being thatched with the same material. Trunks of palm-trees
form the pillars. Instrumental music is in vogue, though it is of
a somewhat primitive order, consisting of a tom-tom and a pair
of cymbals. Despite the obvious deficiencies of this “band,”
the singing, we are assured, makes up for any lack of accuracy by
force of lung. The collection is taken partly on a plate, and
partly in a basket. The reason for this latter arrangement is, of
course, that where money is scarce, produce is freely given, and
eggs, rice, fruit, and so on, are put into the collecting-basket,
which one would imagine must be carefully carried, and must
sometimes need quite a stalwart deacon for the purpose. The
peasant people arrive from the villages scattered about the rice-
fields, and the little chapel is crowded with a hearty and reverent
congregation. The story of how this work began in one of these
villages—Rammakalchoke—-is so striking that it must be told
here. It belongs to the year 1825. At that time we had an
able and good missionary in Calcutta, by name Mr. Trawin,
whose wife superintended one of the first girls’ schools in the
capital. At the market-place of Chitla, where the villagers come
in great numbers to dispose of their grain and fish, our mis-
sionaries had built a rude shed, and were accustomed to preach
IC,8 TAWE STORY OF 7 AHA. L.M.S.
on market days to a miscellaneous assemblage of all sorts and
conditions of men. In 1825 Mr. Trawin was delivering an
address, when “a sturdy-looking farmer' angrily broke in with
protests against these attacks on the native religion. A discus-
sion ensued, courteously maintained on his side by Mr. Trawin,
and ending in an invitation, from the missionary to the farmer
and his friends, to renew it at Mr. Trawin’s house. The latter
party came, not once, but again and again. The farmer's name
was Ramji Pramanik. He and his friends were men of property
and, what was better, of sound common sense and good
character. Towards the end of the year, Ramji, with two of his
friends, was baptized, and soon after a school was started, and a
large chapel built in the village of Rammakalchoke. The build-
ing of the chapel was a very striking event. Ramji, the principal
landowner in the village, had on his ground a sort of family
temple of the god Siva. He determined that the Christian
chapel should supplant the heathen temple. In the presence of
a large crowd of people, who were naturally greatly excited, he
brought out the god, and flung it contémptuously on the ground.
The temple was then demolished, and the chapel built, “with a
bungalow on the roof for a missionary's residence.” Thus the
Cross had its conquests on the rice-fields south of Calcutta.
When Mr. Des Granges and Mr. Cran first made their way up
to Vizagapatam, they left Mr. Loveless and his wife as the first
of our missionaries to Madras. Madras is the head of the South-
. East Presidency, and at this time Government was irreconcilably
hostile to aggressive Christian work among the people. Mr.
Loveless soon made himself universally respected ; but it was
not for some years that he was able to engage with any freedom
in work for the natives. He ministered to the English soldiers
and merchants, and did what he could in the cause of education.
In 1812, seven years after Mr. Loveless arrived at Madras, Mr.
Thompson, who had been sent out by the L.M.S. to work in the
interior at Bellary, was peremptorily commanded to go back to
England, and told that he would not be allowed in the Presidency.
On the removal of these restrictions, Mr. Loveless was joined, in
1816, by a very remarkable man, the Rev. Richard Knill. Mr.
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I IO THE STORY OF THE Z. M.S.
Knill, whose service in India was all too short, owing to his health,
and who afterwards did distinguished work in St. Petersburgh,
was a man of very ardent temperament, and, at the same time, of
great tact and wit. He was a most intrepid missionary, and the
geniality of the man won him warm friends, even among those
who had no great sympathy with his work. Carrying with him
a letter of introduction to the Captain of a regiment stationed at
Madras, the latter promised himself much amusement from the
society of a missionary, and boasted of his intention to corrupt
him by making him drunk. The evening for the feast was
arranged, and Knill accepted the invitation. Those who
assembled to laugh at the missionary, however, found the tables
completely turned against them. Resolutely refusing their wine,
he began to entertain them with missionary stories, most interest-
ingly related. Then he rubbed in an application. “Gentle-
men,” he said, “we are about to build a girls’ School in Black
Town. I propose that you become the first contributors. Give
me something for a foundation stone.” His pluck and earnest-
ness won their admiration. Shortly afterwards, he returned to
Mr. Loveless's house, in the captain's palanquin, with fifteen
pounds in his pocket for the girls’ school. The captain, too,
and many of the officers came to the chapel from that day.
In any record of these early years of the Madras mission, it
should be said that Mr. Loveless, like Mr. Forsyth, Mr. Townley,
and Mr. and Miss Piffard, received no salary from the Society,
but gave his services to the mission. Mr. and Mrs. Loveless
would have Knill to live with them, and charged him so little,
that he says simply, “I was enabled, with my salary, to support
seven native Schools.” Such glimpses as these of the great
devotion and generosity of the missionaries are frequent all
through the history of the L.M.S.
After two years of incessant activity, Mr. Knill broke down
hopelessly. The doctors did not think he could live anywhere;
but he was resolved to try Travancore, and set out to visit Mr.
Mead, who was settled at Nagercoil, and had recently been
bereaved of his wife. Mr. Mead had come to South India
to take up the work so strikingly begun, and so strangely
AVD/A I I I
left, by Ringeltaube. Nagercoil, where he and Knill now
established themselves, was only four miles from Meilady.
Colonel Munro, the British Resident, was, fortunately for the
mission, a great believer in Christian work, and his influence was
invariably given to help it forward. To what extent the people
were decided as to their attitude towards Christianity by the hope
of winning favour from the political authorities, it is difficult to
say. Certainly, however, the flowing tide was with the mission-
aries. The results were so large as to start inquiry as to their
genuineness. In the course of two years from the time of
Mead's advent, 3,000 people, mainly of the Shanar caste, placed
themselves under Christian instruction, and renounced their old
idolatries. The missionaries seem to have acted with great dis-
cretion. They did not discourage the movement; but they
carefully tested those who were candidates for baptism. The
rapid growth of the work demanded accessions to the native
ministry. New teachers and catechists were trained. The out-
stations were earnestly calling for instruction. It was a time of
grave anxiety, mingled with holy joy. One plan laid hold of the
reason and imagination of the missionaries. The little chapel at
Nagercoil must give way to a much larger structure. Then, as
the neighbouring villagers flocked in to learn the Word, they could
be assembled in larger numbers. But how to erect such a place
—that was the crux. The stones necessary were on the moun-
tains, the trees in the forests. They could not be transported
to Nagercoil without very great labour. One day, Mr. Knill
noticed “a huge elephant feeding, with his keeper, near a temple.”
The keeper told him that the elephant belonged to the goddess
who lived in the temple, “What does the goddess do with the
elephant P” “She rides upon him twice a year at the processions.”
Mr. Knill ventured to think that this elephant had clearly not
enough to do. So he applied, through the Resident, to the
Queen for permission to use the animal, and was told that if he
would feed the elephant and pay the keeper, he might do so.
The goddess does not seem to have been consulted. However,
the arrangement was excellent, and the elephant made no ob-
jection to drawing stones and wood for the Christian temple.
I [2
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Mr. Knill laid the foundation stone, but left before the building
Indeed, it took some years to complete.
2,000 persons, and is invaluable for large representative assemblies
of Christians in South India.
was finished.
Arºyº”
TRAVANCORE DEVIL-DANCER.
Mr. Knill was succeeded in the work in Travancore by two
memorable missionaries, the Rev. Charles Mault and his wife.
For no less than thirty-six years they laboured together in South

























J/V/0/A f 13
India, and were privileged to see marvellous results. In the year
1822 it was computed—I quote from Mr. Mateer's invaluable
sketch of missionary work in Travancore—that 5, ooo persons
had embraced Christianity since the beginning of the mission.
This alone was a remarkable result; but an even more encourag-
ing feature was the development of a native Church. Under the
superintendence of the European missionaries, seventeen native
teachers were at work, twenty-two congregations had been
established, and twenty village schools. In 1823 seven more
congregations were formed, while Mrs. Mault started a boarding-
school for girls with twenty-seven boarders. The seminary for
the training of a strong native ministry was full, there being
thirty-eight pupils there. The distribution of literature was being
actively carried on, now that so many had learned to read in the
schools.
Great as had been the increase in 1823, it was nothing to the
development of 1824. The number of congregations nearly
doubled, and the missionaries reported no fewer than 48 stations,
under the care of 27 native teachers. The 20 schools had
become 47, and there was a daily attendance of 1,300 Scholars.
It now became necessary to re-organize the mission. The work
was spreading over a large area—too large an area to be worked
from one centre. The village of Neyoor was centrally situated
for working the western district, and so Mr. Mead took up his
residence there; while Mr. and Mrs. Mault continued at Nagercoil,
and devoted their energies to the eastern district. A deputation
sent out by the Directors was able to report most favourably of
the healthy and vigorous aspect of the mission. There were
now some 26 chapels, 33 native teachers or Catechists, 95 school-
masters, and nearly 2, ooo children under Christian instruction.
“So mightily grew the word of God, and prevailed.” The time,
however, was at hand such as is appointed for the testing of
nearly every successful Christian work—a time of persecution
and hardship. In such days of storm, the roots of the tree so
newly planted strike deeper, and the gain is great.
Leaving, however, this important chapter in our great South
Indian mission for the present, we must record that Mr. Hands,
I
II 4 TH// STORY OF TV/E L, J/.S.
after an ineffectual attempt to gain a footing in Seringapatam,
had pushed northward, and in the very centre of Southern India
had established himself at Bellary. Mr. Hands was a worthy
missionary pioneer, full of patience and earnestness. Devoting
himself to master the Canarese language, he succeeded, in two
º”. Tº º
º º *
º
-
-
-- - - -
º -- -
A HINL)|U SAINT.
years' time, in translating the first three Gospels into Canarese.
This was in 1812. Mr. Hands did great work among the English
population of Bellary, and also in the organization of schools;
but nine years passed by before he had the gratification of
welcoming a native convert. In 1819, Mr. Hands went to





JAV/O/A * II 5
Madras and superintended the printing of the Canarese Scrip-
tures. He had not been able to get permission to set up the
press in Bellary, nor was he able to do so for another seven
years; but the work of translation had been perseveringly
prosecuted, and now at last he was able to offer the complete
Scriptures to his beloved Canarese. It is sometimes said that
the high-caste Indians are least sensitive to the Gospel. Yet
Mr. Hands' first convert was a Brahmin ; and he was succeeded
by “two Rajpoots who had been in the service of Hyder Ali and
Tippoo Sahib.” It was in 1820 that Mr. Reeves, associated at
this time with Mr. Hands, first heard a wonderful history of the
effect of a copy of the Scriptures on a young Hindu. This
man was servant to an Englishman who travelled considerably in
India. In a village called Matne this Hindu servant found a
mutilated Bible under a tree. The book contained the four
Gospels, and the reading of them created in the mind of the man
an intense desire to know more. At Seringapatam he received
from the Catholics a few books and tracts. At Poonah he had
so far experienced the truth of Christianity, that he made himself
a missionary to the servants of other European gentlemen. The
movement spread, and a Catholic priest was approached, who
conferred the rite of baptism on seventeen of the company.
Before this Christian Hindu left Poonah, thirty-four natives had
joined the little band of Christians. His next settlement was at
Mysore, and here he continued his missionary work. Now, for
the first time, he saw a complete copy of the Scriptures. Three
Catholics, one of whom had been a catechist, joined him in
forming a Christian society. Then persecution began. The
Catholics roughly attacked and ill-treated this handful of wor-
shippers. They were obliged to seek protection from the
authorities. Eight of their number remained firm through all
troubles, but he writes that twenty-three others would have joined
them, but held back in fear. Hearing of the Bellary mission, he
made known his whole history to the missionaries, and received
instruction and help from them. One very remarkable feature
in his work was that he had actually started a charity school, and
with his fellows had built a rude house of prayer, where they
1 16 * 7TA/A. S. 7'OA' V OA” THA. M.M.S.
might worship the true God. Thus, all unknown to the mission-
aries, who were labouring on in faith through apparently fruitless
days, the Gospel had been spreading in many places, and the
Spirit of God had been leading the minds of men into the
truth.
Away in the north-west corner of India lies the town of
Surat, and here for thirty years, from 1816–1846, a singularly
active mission was maintained, mainly by two indefatigable
brothers, William and Alexander Fyvie. William Fyvie stood
to his post through all the thirty years : his brother died on the
field. Perhaps the greatest achievement of the Surat missionaries
was the translation of the Bible into the Sujerattee language.
The translation bore the names of Messrs. Fyvie and Skinner,
and was extensively circulated. Mr. Skinner, who died at Surat
in 1821, went to Bombay and learned printing, in order that he
might superintend the press department of the mission. He did
not live long to serve Christ thus, but his work was not lost. For
years the accounts of the publications that were issued from the
Surat press remind us of the Serampore reports, or, in another
field, the industry of Dr. Medhurst and Robert Morrison. In
1847, the Surat mission was transferred to the Irish Pres-
byterians; and our workers settled elsewhere.
During the year 1820, two of our missionaries took up their
position at Bangalore, south of Bellary. The mission here did
not succeed very well at first, the missionaries apparently being
bent on establishing a project for which events were not yet ripe
—a great English college in Bangalore, with professors in theo-
logy, literature, science, and so on. Great rivers usually grow
from small sources, and increase in volume and power as they
progress. Instead of quietly setting to work at the somewhat
prosaic routine duties of missionary life, and seeking gradually to
make their way towards the great conception which they had
formed, they grew impatient, came home to collect funds, failed
to elicit a response, and gave up the work. In 1827 Mr. Reeves,
whom we have already met at Bellary, went to Bangalore, and a
real start was made. Mr. Reeves is well known for his monu-
mental work, “A Canarese and English Dictionary.” The mission,
JAWD/A I 17
founded now on sound lines, Soon gave evidence of efficiency,
and has since become very successful. -
North of Vizagapatam, on the East Coast, there lies the city of
Ganjam, and here too an effort was made, in early days, to estab-
lish Christian work. The Rev. Mr. Lee and his wife were the
first to occupy this field. Mr. Lee was an able and industrious
missionary, and he worked hard at translation, and at education,
during the short time he was able to stay at Ganjam. Then,
in 1817, disaster came. The cholera swept over the city. The
people died by thousands. Mr. Lee, his wife, and family suffered
greatly, and barely escaped with their lives southward to Vizaga-
patam. Making no progress in health, they again embarked for
Madras; and now their sufferings culminated. Exhausted with
fever, they were in no condition to endure a protracted voyage in
the hottest season of the year. But the wind dropped dead, and
the ship lay motionless. The water gave out; for the space of
several days they had no bread to eat; their oil and candles were
exhausted, “so that the rind of bacon was used as a sub-
stitute.” The missionaries were still tortured with fever, and all
the company on the little ship were face to face with death. In
the midst of all this, Mrs. Lee became a mother. It is altogether
a singularly vivid glimpse of one part of the “cost of missions.”
Missions have to be paid for mainly by life and suffering. The
ship and all its passengers survived, though the missionaries
suffered long from the terrible effects of their experiences.
The reader will remember how earnestly Mr. Haldane had
longed to devote himself and all his substance to a Benares
mission, in the early days of the century. That project had to
be abandoned by reason of Government opposition. The pre-
stige of Benares, the Sacred City, was however so great that the
Serampore missionaries sent a pioneer there in 1816. In 1819
the Rev. M. T. Adam was sent out by the L.M.S. to settle at
Benares. During his ten years there, Mr. Adam did some im-
portant translation work, and compiled an English and Hindu
dictionary. Some account of the early days at Benares, as well
as of the later times, will be found in the Rev. James Kennedy’s
book on “Life and Work in Benares and Kumaon.” Mr.
I 18 THE STO/P Y OF THE /.../M.S.
Kennedy took up the work in 1839, and continued it till 1877;
we shall have a glimpse of Benares during the days of the Mutiny
in a later chapter. The mission has been very quietly con-
ducted; but a great deal of effective service has been rendered,
for which many have cause to thank God.
We have thus seen the agents of our Society establishing
themselves, not without difficulty and peril, in many parts of
India, from Travancore to Calcutta; along the East Coast; and
in the interior at Bellary and Bangalore. They have made their
way in the face of the opposition of the British Government,
sometimes having to take shelter under a foreign flag. They
have already translated the Scriptures into several languages and
dialects. Thousands of children are under Christian education
and influence. In some parts large native Christian communities
have already been organized. In a few brief years a native
ministry has arisen; seminaries for the training of catechists and
preachers have sprung into existence. Tours for evangelistic
purposes have been made from mission centres among many of
the scattered villages. The press has been at work, and Christian
leaflets, as well as the Christian Scriptures, are finding their way
into thousands of homes. Now the time has come when the
policy of hostility, hitherto pursued by the British Government,
will give way to a policy of, at least, “benevolent neutrality,” and
even of active and practical sympathy. But we are thankful to
have learned that Christ's work does not wait on the good-will of
human authorities, but depends for blessing on the faith and
patience and industry of Christian men and women.
CHAPTER v
CA///VA
China and the Chinese—Robert Morrison–Lands in China—Hardships of
his Position—Marriage and Commercial Appointment—Works at a
Chinese Dictionary—Translation of the Bible—Government Decree
against Morrison—Robert Milne's Arrival—Milne's Travels—The First
Chinese Convert—The Ultra-Ganges Mission—An Anglo-Chinese Col-
lege– New Stations—Literary Work—Morrison visits England—The
Opium Trade—Morrison’s Press Suppressed—Morrison's Death—
Mission to the Mongols—The Mission Stamped Out.
E have already seen that the London Missionary Society's
Directors, in sending forth missionaries to the Savage
inhabitants of the South Seas, and South Africa, had not for-
gotten the claims of the enormous populations of the East.
The very vastness of the undertaking might have discouraged
them from attempting to evangelize these almost innumerable
peoples. In China alone there were three hundred millions of
inhabitants. To add to the difficulty, the Chinese were known
to be deeply attached to the teachings of their own great
philosopher Confucius, and to be exceedingly conservative of all
their ancient customs and traditions. Further, intercourse with
the English people, except for purposes of trade, was absolutely
forbidden. Thus the door of entrance to the mind and heart
of China seemed not only closed, but abundantly barred and
bolted. Difficulties, however, in regard to the extension of
Christianity exist only to be overcome. There were not wanting,
very early in this century, those who were determined that an
effort should be made to secure a footing in the “Celestial”
empire.
We cannot think of China without remembering how the great
missionary Xavier, after his prolonged wanderings through India,
119
I 2C) THE STORY OF THE L.M.S.
Ceylon, Malacca, Japan, Singapore, was fired with a holy ambition.
to penetrate China. For this purpose, sailing from Malacca, he
reached the island of Shang-Chuan, within sight of the mainland,
and not very distant from Canton. There, smitten with fever, he
lay dying in a little cabin on the shore, looking out across the
sea towards the country of his desire. In December, 1552,
Xavier passed away, and was buried on the shore of Shang-
Chuan, and his mission to China had to be transmitted to others.
It was his successor, Valignani, who is said to have exclaimed,
when he first gazed upon Chinese territory, “O mighty fortress |
when shall these impenetrable brazen gates of thine be broken
through P” Two centuries before Xavier, China had been entered
by Dominican and Franciscan missionaries. From their letters
it would appear that their missions were at one time very success-
ful. Then comes one of the strange gulfs in Chinese history.
The records fail us. For two hundred years nothing is known
of this mysterious land. In that time apparently the missions
die out; the very traces of them are lost. Communication
between East and West practically ceases. Then, as has been
said, when the veil is lifted again, all the old nomenclature is
changed. Cathay has become China, and the ancient cities have
undergone a similar transformation. The existence of missions
has been forgotten. Only when, later on, “a wreck or two floated
to the surface—a MS. Latin Bible, a piece of Catholic sculpture,”
—did it become evident that this was the field of the early
missions of the Christian friars.
The testimony of the first European travellers and missionaries
pays a warm tribute to the degree of civilization existing among
the Chinese. In the early part of the thirteenth century, we are
told, “their betters as craftsmen in every art practised by man
are not to be found in the whole world "; and again, “they are
first-rate artists in every kind, and their physicians have a thorough
knowledge of the virtues of herbs, and an admirable skill in
diagnosis by the pulse.” Chinese engineers, Chinese astrologers,
Chinese physicians are much sought after in other lands, and by
the monarchs of the time. Thus early, they traded largely in manu-
factured silk goods. As for their literature, it was discovered to
CA///VA I 2 I
be extensive and ancient. The Chinese claim that writing was
invented by them two or three thousand years before Christ.
One of their most revered books, “The Book of Changes,” is
said to have been written in prison in the year II 50 B.C. It
seems also to be true that in the sixth century A.D., or 9oo years
before a similar process was discovered in Europe, printing was
invented and practised in China. All this must be remembered,
if we are to understand the peculiar difficulties which our modern
missionaries have had to meet among this extraordinary people.
We have not to deal now with uncultivated savages, like those of
the South Seas and South Africa, but with a historic people,
among whom has grown up a distinctive civilization, and whose
natural pride in its achievements had steadily hardened into
idolatry of all existing customs and beliefs.
This was the land, and this was the people, to which Robert
Morrison was sent by the London Missionary Society in 1807.
Three hundred millions of people awaited him. They were known
to be bitterly hostile to the Western religion; to be singularly
unapproachable, owing to their complacent satisfaction with the
traditions and superstitions of their ancestors; and yet to be
living and dying in blank ignorance of the sublime hopes and
consolations, and the sources of present strength and joy, which
are the priceless inheritance of the Christian. Never had missions
seemed less promising. Seldom has God so wonderfully disap-
pointed the dark forebodings of His children. Robert Morrison
was a Northumbrian lad, who was born at Buller's Green,
near Morpeth, in 1782, and whose youth was spent at Newcastle-
on-Tyne, where his father was an elder of a Scotch church. We
read that when he entered his father's business he was employed
at manual labour for twelve or fourteen hours a day; yet he
seldom omitted to find time for one or two hours of reading and
meditation. Even at work, his Bible or some other book was
usually open before him. He was not able to obtain many books,
but such as he could get hold of he read and re-read with great
avidity. The diary, which he began to keep very early in his life,
shows that he had the defect of an exaggerated self-introspection ;
but his earnestness was clearly intense, and his sense of his own
I 22 7TA/A2 S 7 OA Y OF TA/E /.../M.S.,
shortcomings continued to the last remarkably vivid. Neither his
father nor his relatives could be induced, for some time, to look
with favour upon Robert's desire to become a minister, still less
his design of entering on missionary work abroad. But in due
course the way opened, and at the end of January, 1807, Robert
Morrison sailed for America, en route for China. It was not
until the 20th of April that, after a stormy and perilous voyage,
New York was reached. Morrison spent nearly a month in
America. He was very anxious to secure the good offices of the
American Consul at Canton, as it was well known that he would
need the influence of some one in authority, if he was to be per-
mitted to stay in China. The promise of protection was made,
and on May 12th the young missionary set sail from New York
for Canton. After the decision of the Directors as to his destina-
tion, Morrison had most diligently and laboriously pursued the
study of Chinese. He had even discovered a young Chinaman
in London, and had induced him to share his lodgings; and in
this way he had made considerable progress in speaking and
writing that most difficult of languages. The hope of the
Directors was that, first of all, Morrison would master the
ordinary speech of the people, and so be able to compile a
dictionary, and perhaps make a translation of the Scriptures for
the benefit of all future missionaries. To accomplish this, it was
first of all necessary to get a footing on Chinese soil, and not
hopelessly offend the jealous susceptibilities of the Chinese
authorities. We must remember that at this time intercourse of
foreigners with the people, except for purposes of trade, was
absolutely forbidden. Every foreigner was strictly interrogated
on landing as to what his business might be ; and if he had not
a reasonable answer to give, he was sent back by the next vessel,
and often very unceremoniously treated. We can understand the
anxiety, and occasional dejection, that Morrison felt, as his ship
approached the country with which his name will be ever asso-
ciated. Would he, after all these months of stormy tossing on
the ocean, be doomed to return at once P Would this missionary
enterprise prove a fruitless errand P Would his long and weary
wrestlings with the Chinese tongue be all labour lost 2 We shall
CA//AVA 123
see. On the 7th of September, 1807, the ship anchored in the
Macao Roads, and the pioneer of our Protestant missions in
China landed solitary in that great and wonderful country.
ROBERT MORRISON.
The first move of the new-comer was to present his letters of
introduction to some leading Englishmen and Americans, in
Macao and Canton. He was kindly received, but he needed a
bold heart to bear up, without discouragement, under their frank
announcement of the apparently hopeless obstacles in the way of

I 24 7A/AE S TOR Y OF THE L.M.S.
the accomplishment of his mission, First of all, Chinamen were
forbidden by the Government to teach the language to any one
under penalty of death. Secondly, no one could remain in China
except for purposes of trade. Thirdly, the Roman Catholic
missionaries at Macao, who were protected by the Portuguese,
would be bitterly hostile, and stir up the people against a Pro-
testant missionary. These were the facts Morrison had to face.
The chief of the American factory at Canton, however, offered
the missionary for the present a room in his house; and there he
was most thankful to establish himself, and think over the situa-
tion. Shortly afterwards we find him making an arrangement for
three months, with another American gentleman, to live at his
factory. He passes as an American. The Chinese, he finds, do
not dislike and suspect Americans as much as they do English-
men. Still Morrison's presence does excite suspicions, and he
cannot leave his Chinese books about, lest it should be supposed
that his object is to master the language. Certain Roman
Catholic Chinamen are found willing to impart to him as much
of the Mandarin Chinese as they can ; but he soon finds that the
knowledge of this does not enable him to understand, or make
himself understood by, the common people ; and he has not
come to China simply to translate the Scriptures into the speech
of a comparatively small aristocratic class.
During these early months his trials and discouragements are
great. He has to live in almost complete retirement. He is
afraid of being seen abroad. His Chinese servants cheat him.
The man who undertakes to teach him demands extortionate
sums. Another buys him a few Chinese books, and robs him hand-
somely in the transaction. Morrison is alarmed at his expendi-
ture. He tries living in one room, until he has severe warnings
that fever will be the outcome. His utter loneliness oppresses
him. The prospect seems cheerless in the extreme. The city
is full of idolatries; the people are corrupt and hostile. Every
prop on which he leans for support proves but a broken reed;
but his letters show us that he often heard in secret the voice
which said: “Be of good courage, and He shall strengthen thine
heart.”
CA///VA I 25
It is worthy of note that at first Morrison conformed as exactly
as he could to Chinese manners. He tried to live on Chinese
food, and became, we are told, an adept with the chopsticks.
He allowed his nails to grow long, and cultivated a pigtail. “He
walked about the Hong with a Chinese frock on, and with thick
Chinese shoes.” In time he came to think this was a mistaken
policy. So far as the food was concerned, he could not live on
it in health; and as for the dress, it only served to render him
the more singular, and to attract attention where he was anxious
to avoid publicity. A foreigner dressed up in Chinese clothes
excited suspicions, as one who was endeavouring by Stealth to
insinuate himself into Chinese society, so as to introduce his
contraband religion surreptitiously. Under these circumstances
Morrison resumed the European manners of the Americans and
Englishmen, among whom his lot was so largely cast. The out-
ward form is, after all, a matter of expediency rather than of
principle ; and at such a time as this, he was probably well
advised in acting as he did.
Amid such difficulties, Morrison's first year dragged itself out.
Then his position was menaced by political troubles. One move
in the interminable war with France, which England was waging
at this time, was that an English squadron bore down on Macao,
professedly to prevent the French from striking a blow at English
trade. This action was resented by the Chinese authorities at
Canton, and reprisals were threatened on the English residents
there. Panic prevailed. The English families had to take re-
fuge on ships, and make their way to Macao. Among them
came Morrison, with his precious luggage of MSS. and books.
The political difficulty was soon arranged, and the squadron
retired; but the Chinese spirit was even more intensely suspicious
of the “foreigner” than before. Morrison was miserably housed
at Macao. It was with difficulty he induced any one to take him
in. He paid an exorbitant price for a miserable garret, and had
not been long in it before the roof fell in with a crash. Even
then he would have stayed on, when some sort of covering had
been patched up, but his landlord raised his rent by one-third,
and he was forced to go out again into the streets. Still he
I 26 7A/E STORY OF THE L.M.S.
struggled on, labouring amid untold trials at his Chinese dic-
tionary, and even in his private prayers pouring out his soul to
God in broken Chinese, that he might master the native tongue.
So much of a recluse had he become, through fear of being
ordered away by the authorities, that his health greatly suffered,
and he could with difficulty walk across his narrow room. But
he toiled on. He has been criticised for timidity. It has been
said he had fortitude but not enterprise. But probably we
cannot realize, as he did, on how delicate a thread his whole
mission was, as it were, dependent. It was jealousy for his great
work that made him so guarded in all his movements, and not
fear of the consequences to himself.
We get a glimpse of Morrison in one of his miserable habita-
tions, trying to instruct three wild and unruly Chinese lads, whom
he had gathered there, partly to teach them, and partly to learn
from them. The lads evidently enjoyed the proceedings more
than Morrison did. They were absolutely ungovernable, and
ended up by slitting his coat, and using him so badly that he was
obliged to run out for assistance. This mild, studious, learned
English gentleman was evidently no match for a party of Chinese
street-lads, who had no sense of the shamefulness of maltreating
one who was acting a friendly part towards them. The scene is
slight enough ; but it shows us how Morrison strove to establish
relations between himself and the people, and how his efforts too
often resulted. The fact is, he was admirably suited to do the
scholarly work of a mission, but he had not the popular gifts that
would have made him a successful teacher and preacher.
Relief came to him in 1809 in a twofold way. First of all, he
was married to Miss Morton, the daughter of an English resident
at Macao; and, secondly, he was engaged by the East India
Company as Chinese translator with a salary of 24.5oo a year.
This post afforded him, what most he needed, some real security
that he would be allowed to continue at his work. He had now
a definite commercial appointment, and it was one which in no
way hindered the prosecution of the mission, which always stood
first in his thoughts. Indeed, it was a great advantage to him.
The daily work of translation for the Company assisted him in
CA/NAVA 127
gaining familiarity with the language, and increased his oppor-
tunities for intercourse with the Chinese. He could now go
about more freely and fearlessly. He had a recognised standing
in China. The offer was certainly a wonderful tribute to the
man. It shows how remarkable must have been his application
to the language among unexampled obstacles. Already his
mastery of the Chinese tongue was admitted by those shrewd
business men, who perceived its value for their own commercial
negotiations.
Until the year 1813 the work of this solitary but devoted man
proceeded upon the same lines. Those were the days when the
Chinese seas swarmed with pirates, and scenes were common
which do not bear to be described. These desperadoes were in
the habit of making swift descent upon some part of the coast,
and often putting to death and plundering thousands of the
Chinese. Whenever any pirates were captured they were sub-
jected to excruciating torments, and their survivors became all
the fiercer in their turn. The Sea between Macao and Canton
was swept by pirate sails, and many was the anxious voyage that
the Morrisons had to make. Sometimes the cry of alarm would
be raised even in Canton, as the pirate raids came within a
few miles of the city; and the authorities were nerveless and
incapable. The perils of their position, as well as its solitude,
seem to have greatly and painfully affected Mrs. Morrison. She
became subject to a terrible nervous disease, which never en-
tirely left her. There was no Society at Canton that was congenial
to them. The English and American residents were kind, but
had little sympathy with their work, or belief in it. Their first
child, a boy, died at birth, and the Chinese demurred to its
burial. Very pitifully Morrison had to superintend the inter-
ment of the little one on a mountain side. At that time his wife
was dangerously ill. All his comrades at the India Office thought
him a fool. His so-called Chinese assistants delighted to rob
him. Letters from England came but seldom. No wonder his
own faith and courage were strained to the breaking-point.
Still on he plodded, grinding away at his grammar and dic-
tionary. “A grammar and dictionary !” one can hear some
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128
CHINA 129
enthusiast say with astonishment. Are all these years to produce
a grammar and dictionary P Is this missionary work P Where
are your converts P How many baptisms have you to report?
And, in answer to such queries, Robert Morrison can only stand
holding out the precious pages of his grammar and dictionary.
It is not everybody who is content to be a drudge for the, king-
dom of God. The dry-as-dust work of the compiler of a
dictionary is not easy of appreciation by popular audiences.
Not the most eloquent orator ever invented could make much of
an Exeter Hall peroration out of a dictionary. Yes, it was a
prosaic work; but to-day it underlies all the mission work in
China. This grammar and dictionary have been of priceless
value to subsequent students. Morrison bore the burden that
others might be spared its heaviness.
The grammar was verily finished in 1812, and sent to Bengal
for printing, and heard no more of for three years—three anxious,
weary years for Morrison But it comes forth at last, highly
approved and well printed, and everybody feels that here is a
grand piece of work done towards enabling England and America
to understand this strange, reserved, but powerful China. Morrison
is indefatigable, too, in directions more easy to appreciate. He
prints a tract and a catechism. He translates the Acts into
Chinese, and is overcharged to the extent of thirty pounds for
the printing of a thousand copies. The devil of greed and
avarice makes something even out of the printing of the Book
which is his deadliest foe. Then Morrison translates the Gospel .
of Luke, and prints that. We can imagine the delight with which
this untiring scholar must have contemplated the story of the life
of Christ rendered into the common speech of the Chinese.
Here at last is the Gospel if they will but read it; and here
are three hundred million people into whose language he had
translated it. What possibilities are here ! The Romish bishop
at Macao, on obtaining a copy of this latter production, ordered
it to be burned as a heretical book. So to the common people
it must have appeared that one set of Christians existed to destroy
what the other set produced. The facts did not look favourable
for the prosperity of Christianity.
K
I 3O . 7THE S 7'OR V OF THE L.M.S.
A determined attack like this one, by means of the engine of
literature, on the bulwarks of the national religion of China, could
hardly, under any circumstances, have passed without provoking
some retaliation. It came. Morrison's works were read, and re-
ported on to headquarters. The somewhat clumsy machinery of
the Chinese criminal tribunal was set in motion. Morrison was
first made aware of the coming storm by the publication of an
edict, directed against him and all Europeans who sought to
undermine the Chinese faith. Under this edict, to print and
publish Christian books in Chinese was declared a capital crime.
The principal in any such work was warned that he would sub-
ject himself to the penalty of death. All his assistants would
render themselves liable to various severe forms of punishment.
The mandarins and all magistrates were enjoined to act with
energy in bringing to judgment any who might be guilty of con-
travening this edict. Morrison forwarded a translation of this
famous proclamation to England, at the same time announcing
to the Directors that he purposed to go quietly and resolutely
forward. For himself, indeed, he does not seem to have been
afraid. Undoubtedly his position under the East India Com-
pany was a great protection to him; and a grammar and dictionary
were not distinctively Christian publications. But the Directors
were even then sending out to join him the Rev. Robert Milne
and his wife, and Morrison knew that this edict would make any
attempt of another missionary to settle at Canton exceedingly
hazardous and difficult.
As the months passed, the translation of the New Testament
was steadily prosecuted, but the spirit of opposition by no means
lessened. The time arrived when Mr. and Mrs. Milne might be
expected. Even the circumstances of his own arrival had not
been a greater source of anxiety to Morrison than the present
ones. Mrs. Morrison was ardently looking forward to the com-
panionship of Mrs. Milne, and her husband knew how deeply she
would feel any disappointment. On the 4th of July, 1813, at
about three o'clock in the afternoon, it being the first Sunday in
the month, Mr. and Mrs. Morrison were sitting down together to
the “Lord's Supper” at Macao. Just as they were about to begin
CHA WA I31
their simple service of faith and love, a note was brought to them
to say that Mr. and Mrs. Milne had landed. It was a time of
singular agitation. Mr. Morrison used all his influence with those
in whose hands the decision lay as to whether Mr. Milne should be
allowed to remain. Five days after the new-comers had arrived, a
sergeant was sent from the Governor to Mr. Morrison's house, who
summoned Morrison before his Excellency. The decision was
short and stern : Mr. Milne must leave in eight days. Not only
had the Chinese vehemently opposed his settlement, but the
Roman Catholics were not one whit behind them in urging that
he be sent away. From the English residents at Macao, Morrison
received no assistance either; for they feared lest, if any complica-
tions arose through Morrison, their commercial interests might be
prejudiced. For the present Mr. and Mrs. Milne went on to
Canton, where the Morrisons followed them ; and soon both
families were established in that city, waiting the next move of the
authorities.
A word may here be said as to these new missionaries. Robert
Milne was, in many ways, admirably adapted to be Morrison’s
associate. Not only did he thoroughly appreciate the peculiar
work that the latter was doing, but there was in his own lively and
eager temperament an element of enterprise less apparent in
Morrison. After six years of literary labours, the time had come
for a new move. The dissemination of the printed message had
to be attempted, and the planting of new stations faced. Milne
was an invaluable coadjutor from this point of view ; and his brave
and cultured young wife was prepared to encounter any hard-
ship and isolation, in the interests of the extension of the work.
To Milne the intense application to the language for the first few
months, the purely sedentary life, the Sacrifice of the more active
business of preaching and visiting to the mastering of his task like
a schoolboy, must have been a trying experience. All Chinese
missionaries have sympathised with his amusing description of
what he endured. “To acquire the Chinese,” he writes, “is 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 °
I32 THE STORY OF THE L.M.S.
The end of the year 1813 witnessed one signal achievement.
The whole of the New Testament translation was completed by
Mr. Morrison and printed. It would not be easy to exaggerate
the real greatness of such a work. The translator never claimed
that it was perfect. On the contrary, he readily conceded its
defects. But he claimed for it that it was a translation of the New
Testament into no stilted, scholastic dialect, but into the genuine
colloquial speech of the Chinaman. The possession of a large
number of printed copies led the two missionaries to devise a
scheme for their wide and effective distribution. What this scheme
was we must now learn. To the south and south-east of China
there are, as we may see from a glance at the map, a large number
of islands, as well as that singular peninsula called the Malay
Peninsula. At this time several parts of this polynesia were
under English protection, as was also the southern portion of the
peninsula. English Governors were resident, and consequently it
seemed a promising field for the establishment of a mission station.
The station would be within reach of the Chinese coast, and
Chinese missionaries might be trained there whose entrance into
China would not excite the same suspicions that attached to the
movements of Englishmen. The two places specially thought of
were the island of Java, and Malacca on the Malay Peninsula.
It was well known that many thousands of Chinese were scattered
through these parts, and Milne was to travel round surveying the
country, and distributing tracts and Testaments as opportunity
offered. For the next seven or eight months, consequently, the
younger missionary devoted himself to this itinerating mission.
He visited the island of Banca ; and from thence passed to
Batavia, the principal town in Java. Here the Governor welcomed
him, and sent him at the expense of the Government through the
interior settlements of Java. From Java Milne made his way to
Malacca, where he received equal kindness from the authorities.
He would have gone to Penang, but his journey had already
occupied as much time as he could spare ; and so, in the autumn
of 1814, he returned to Canton. It was an interesting and
eventful pilgrimage. The object of the two missionaries was now
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133
I 34 7"HE STORY OF 7 A/A2 L.A.M.S.
press might be established, and Chinese missionaries trained.
Malacca had this advantage, that it lay between India and China,
and commanded means of transport to almost any part of China
and the adjoining archipelago. After much deliberation it was
determined to advise the Directors that Milne should proceed
to establish himself at Malacca. The year that issued in this
important decision was in other respects a memorable one.
In this year Morrison baptised his first convert; and as he is
perhaps the first Protestant Chinese Christian, we may give his
name—Tsae A-Ko. Mr. Morrison acknowledged the imperfec-
tion of this man's knowledge, but he relied on the words, “If thou
believest with all thy heart l” and hence he administered the rite.
From his diary we may extract the following: “At a spring of
water, issuing from the foot of a lofty hill, by the sea-side, away
from human observation, I baptised him in the name of the
Father, Son, and Holy Spirit. . . May he be the first-fruits of
a great harvest.” Amid such affecting circumstances the native
Chinese Church began. About the same time the East India
Company undertook the great cost of printing Mr. Morrison's
Chinese Dictionary. They spent ten thousand pounds on the work,
bringing out for the purpose their own printer and printing press.
The Bible Society voted two grants of 4.5oo each towards the cost
of printing the New Testament. One of the Directors of the East
India Company also bequeathed to Morrison a thousand dollars
for the propagation of the Christian religion. This he devoted to
the cost of printing a pocket edition of the New Testament. The
former edition had been inconveniently large ; and especially in
the case of a book that was likely to be seized and destroyed by
hostile authorities, this was a serious matter. A pocket Testa-
ment could be carried about without difficulty. Indeed, Provi-
dence would almost seem to have devised the baggy sleeves of
the Chinese dress for the very purpose of safe transportation
of this contraband Christian literature | The small edition was
printed, and many was the Chinaman who departed from Canton
into the interior with one or more copies of this invaluable little
book secreted in his dress or among his belongings. Such were
the achievements of the year. Yet it ended sorrowfully enough
. ...º-
C////VA I 35
for Morrison. His wife was ordered to England, whither she
sailed with her two children, and for six long years her husband
was to toil on in solitude.
These years were signalized by the execution of some very im-
portant projects. First of all Mr. Milne returned to Malacca, and
there founded a new settlement. He received the very cordial
encouragement and support of the English Governor. This was
a notable gain. In other respects he had grave difficulties to
encounter. The great Xavier had himself said, on visiting
Malacca, that “the excess and number of their vices distinguished
the Christians from the unbelievers.” It is to be feared that the
natives had learned to suspect every institution that was called
Christian, as being designed to accomplish some sinister political
end. The first difficulty which Christian missionaries experienced
in many fields was to live down the effect produced by the so-
called Christians who had preceded them. Morrison and Milne
were very anxious that their two settlements should be regarded
as one mission. They represented the extreme eastern outpost
of Protestant missions in Asia, and they assumed the name
“Ultra-Ganges" mission. The two men were indeed brothers
in their work. They translated together the Old Testament; and
although Morrison had the advantage of a far more intimate
knowledge of the language, and was thus able to revise the work
of his coadjutor, Milne also had made remarkable progress in his
mastery of Chinese. The press was kept steadily at work. Tracts
of various kinds were issued. Morrison wrote a little book called
“A Tour round the World,” the object of which was to acquaint
his Chinese readers with the customs and ideas of European
nations, and the benefits that had flowed from Christianity. At
this time, too, his own knowledge of China was very considerably
enlarged by an important political event. He was sent by the
Company on an embassy to the Emperor at Peking in the capacity
of interpreter. The journey took him through many cities and
country districts, and introduced him to some novel aspects of
Chinese life and character. The object of the embassy was not
attained, but to Morrison the experience was invaluable ; and it
served, not only to revive his health, but to stimulate his mission-
I36 TA/E STORY OF THE L.M.S.
ary ardour. Through all that vast tract of country, and among
that innumerable population, there was not one solitary Protestant
missionary station.
Another accomplishment of Morrison's, in which he proved
himself emphatically a pioneer, was his establishment of a dis-
pensary, where native diseases might be treated more humanely
and effectively than was customary in China. Indeed, Morrison
was profoundly stirred by the misery, the poverty, and the un-
necessary suffering of the Chinese poor. These ignorant people
were constantly persuaded to expend their all on drugs and herbs
that were absolutely useless. The apothecaries of the place thus
throve, while the poor wretches who bought their medicines were
impoverished and often poisoned. Dr. Morrison sought out an
intelligent and skilful Chinese practitioner, and placed him at the
head of his dispensary. This man, who had learned the main
principles of European treatment, received great help from Dr.
Livingstone, a friend of Morrison's, who was much interested in
this attempt to alleviate the sufferings of the poorer Chinese.
As if his manifold activities in China were not sufficient to
occupy him, Dr. Morrison began to propound and formulate an
even more interesting and important scheme. This was, in brief,
to build at Malacca what he called an “Anglo-Chinese College.”
Let us see what his object was in such a proposal. It was to
introduce the East to the West, and the West to the East ; in
other words, to mediate between the two civilizations, and thus
to prepare the way for the quiet arid peaceful dissemination of
Christian thought in China. The idea fired him with enthusiasm.
He wrote home, urging the friends of China to take it up. Here,
he said in effect, is a language which is the speech of something
like one-third of all our species. Tens of thousands of English
boys and girls are educated to know dead languages. Surely
some may be found to learn this living one, and hence be enabled
to make known the Christian faith to the many lands where
Chinese is spoken. The college was to be open to all Chinese
students of European literature, and European students of
Chinese. Our missionaries, as they came out to the field, would
learn in the college the language in which they were to preach.
CA:///VA I 37
The proposal was warmly taken up. The London Missionary
Society gave the ground. The Governor of Malacca and many
residents subscribed. Morrison himself gave one thousand
pounds out of his small property to establish the college. The
building was erected and opened. Printing-presses were set up,
and students were enrolled. Dr. Milne was the president; and
while no student was compelled to declare himself a Christian,
or to attend Christian worship, it was hoped that the strong
Christian influence would lead many of the purely literary stu-
dents to become teachers of Christianity. Such a large and
liberal scheme is one of the best possible testimonies to the
nobility of Morrison’s mind. Intense as were his Christian Con-
victions, he could sanction nothing that would do deliberate
violence to the convictions of another; and he had a Sublime
faith that Christian truth would eventually prevail on its own
merits, and need never fear to be set side by side with the truths
that other religious systems contain. Eight or nine years after
its foundation, Mr. Charles Majoribanks, M.P. for Perth, in a
Government report on the condition of Malacca, singled out this
institution for very high praise on account of its thoroughly sound,
quiet, and efficient work.
A settlement having now been effected, under British protec-
tion, and in the midst of those islands which are inhabited by a
large Malay and Chinese population, reinforcements were sent
out from England. After a period in Malacca they were sent on
from thence to various centres—Penang, Java, Singapore, Am-
boyna, wherever they could find a footing and establish relations
with the people. In this way many new stations sprang up in
the Ultra-Ganges Mission. A magazine was issued, entitled The
Gleaner, the object of which was to keep the various stations in
touch with one another, and disseminate information as to pro-
gress in the different parts. The various printing-presses poured
forth pamphlets, tracts, catechisms, translations of Gospels, in
Malay or in Chinese. Schools were founded for the teaching of
the children: for the great obstacle to the free use of the print-
ing-press was that so few of the people comparatively could read.
The missionaries had to be many-sided, now preaching to the
. I 38 TA/A2 STORY OF TAZAZ L.A/.S.
Malays, now to the Chinese, now to the English population ; now
setting up types, now teaching in the schools; now evangelizing
new districts and neighbouring islands, now gathering together
their little congregations at their own settlement. The reports
do not greatly vary from year to year. The work is hard, and
seemingly unproductive. The people listen, but it is carelessly.
The converts are few, and all of them are not satisfactory. There
is much to try the faith, and much to damp the enthusiasm.
Then trials come, and heavy trials. Mrs. Morrison returned to
China only to die; Mrs. Milne had died already. In 1822 Dr.
Milne died, after a brief but valuable missionary life, and Dr.
Morrison was left to reflect that he alone of the first four Protes-
tant missionaries to China was now left alive. It was natural
that at such a time he should review the history of the mission,
and one of his most interesting papers is a retrospect of these
fifteen years. China was still as impervious as ever to European
and Christian influence; but the amount of solid literary work
accomplished was immense. Well may the intrepid and un-
daunted missionary note with satisfaction the testimony of the
learned Dr. Montucci: “I am free to assert that Dr. Morrison,
within these ten years, has published volumes by far more useful
to the European student than all the printed and MS. works pub-
lished by the missionaries in the course of the last century.”
Any Ordinary man would have considered the production of the
gigantic English-Chinese dictionary, in three divisions, a more
than full fifteen years’ work. But Morrison had single-handed
translated almost the entire Bible into Chinese. He had sent
forth tracts, pamphlets, catechisms; he had founded a dispensary;
he had established an Anglo-Chinese College ; he had superin-
tended the formation of the various branches of the Ultra-Ganges
Mission ; and he had done all this in addition to discharging
the heavy and responsible duties of translator to the East India
Company, and preaching and teaching nearly every day of his
life. No wonder he had achieved a reputation almost world-
wide for his prodigious labours on behalf of the kingdom of God.
The years 1824 and 1825 were spent by Dr. Morrison in
England, where he presented his Chinese Bible to King George
CAH//WA sº I 39
IV., and was received by all classes with great demonstrations of
respect. He busied himself in teaching Chinese to classes of
English gentlemen and English ladies, and in stirring up interest
and sympathy on behalf of China. Before returning to his
missionary labours he was married again, and Mrs. Morrison and
his children returned with him to China in 1826. An incident
of the voyage will illustrate the perils of those days, as well as
Morrison's fortitude. After a terrible spell of storm, the pas-
sengers were alarmed to hear the clanking of Sabres and the
explosion of firearms. They soon learned that a mutiny had
broken out among the seamen, who were wretchedly paid, and
who had taken possession of the forepart of the vessel, with the
intention of turning the cannon there against the officers of the
ship. It was a critical moment. At the height of the alarm,
Morrison calmly walked forward among the mutineers, and, after
Some earnest words of persuasion, induced the majority of them
to return to their places; the remainder were easily captured,
flogged, and put in irons. Such a state of things, in the middle
of those seas which swarmed with pirates, was sufficient to test
the courage of the stoutest hearts.
Arrived at Singapore, Morrison was confronted with fresh
trials. An institution had been in process of formation there, on
his departure for England, similar to the college at Malacca.
Little progress had been made with it. A new governor mani-
fested less interest, and Morrison had not been present to see
that the work went on. After a stay here for purposes of
organization, the missionary and his family went on to Macao,
and subsequently Morrison proceeded to Canton, where he found
that his property had been also shamefully neglected in his
absence. He manifested, however, his invariable patience,
equanimity, and quiet resoluteness ; and soon matters assumed
their customary aspect. The institution, however, at Singapore
collapsed, greatly to Dr. Morrison's sorrow. He had personally
subscribed very liberally towards it, and he felt its abandonment
as a severe personal loss.
Dr. Morrison had indeed returned to China for anxious days.
Changes in the East India Company had brought him into re-
I4O . TAZE STORY OF THE Z.M.S.
lation with new officials, some of whom had the slightest respect
for the calling of the missionary, and were inclined to assume a
high hand, until Morrison's determination to resign induced a
more respectful temper. The relations, too, between the English
traders and the Chinese officials were daily becoming more
strained. Morrison strongly disapproved of much of the corre-
spondence which it fell to his lot to conduct with the native
mandarins. Clouds were gathering, which were to break in a few
years' time. There were grave faults on both sides. The
officiousness and tyranny of the mandarins were hard to bear,
but on the English rested the more grievous responsibility of
resolving to force a trade in opium on the Chinese people. War
would come later, and might would be on the side of England,
and right on the side of China. The whole future of missions
would be prejudiced by this awful mistake. The ports would be
opened to opium first, to Christianity second. No one can tell
how vastly the difficulty of evangelizing China has been increased
by this policy.
These, then, were dark days, full of sad apprehensions of
trouble to come. But they were not without light. On Morri-
son's visit to England, he had been able to leave a Chinese native
teacher, Leang-Afa, one of Dr. Milne's converts, to carry on what
work he could among the people. This man had already endured
much for his faith, and he proved entirely consistent and earnest
during the long period of Morrison's absence. Other native
Christians were baptized ; and the little Church grew, while at the
same time it was well known that many believed in secret, who
did not dare to challenge persecution and ostracism by public
confession. American missionaries were sent to help Morrison,
and more Christian publications were issued. It is a very touch-
ing and beautiful fact that this learned and cultured man
welcomed the arrival of the Americans, because they could
conduct the service for English residents, and set him free to
preach and talk to the poor Chinamen who could be gathered
together to listen to the Gospel. In 1832 Morrison could write:
“There is now in Canton a state of society, in respect of Chinese,
totally different from what I found in 1807. Chinese scholars,
CA/V/VA * I4 I
missionary students, English presses and Chinese Scriptures, with
public worship of God, have all grown up since that period. I
have served my generation, and must—the Lord knows when—
fall asleep.”
It was not to be long now. In 1833 there was a rising of the
Roman Catholics against Morrison, which issued in the suppres:
sion of his presses and publications. Thus his favourite method
of spreading the knowledge of the love of God was taken away
from him. His native agents, however, set themselves industri-
ously to circulate to advantage such publications as were already
printed. At this time, also, the monopoly of the East India
Company was taken away; and consequently Morrison's post
under the Company was abolished, and his means of sustenance
ceased. He was subsequently appointed Government translator
under Lord Napier, but only held the position a few days. In
June, 1834, he prepared his last sermon on the text, “In my
Father's house are many mansions.” It was to show how much
of the joy of the eternal Home would “consist in the society
formed there ; the family of God, from all ages and out of all
nations.” Even now he was entering his last illness, and his
Solitude was great, for his wife and family had been ordered to
England. But he refreshed himself with thoughts of the eternal
fellowship which he was so shortly to enjoy. On July 31st the
pioneer Protestant missionary to China passed peacefully to his
rest. The great and high mourned for him ; the leading
Europeans followed him to the grave. But possibly no grief
could have been more grateful to the dead than the grief of that
little Church of native Chinese Christians, to whom he had given
all his talent and love so unreservedly, and who represented the
first-fruits of the mighty harvest of Christian faith and life that
has been reaped, and remains to be reaped, in that vast empire
in the East. -
Before this chapter closes, a very brief sketch must be given of
an attempt of the Missionary Society to penetrate the great
and little-known land of Siberia, and plant a mission among
a tribe of Mongolians called Buriats. The place selected by
the missionaries was Selenginsk. This lies to the south-east
I42 ZA/E STOA P OF THE L.M.S.
of the great Lake Baikal, and near the boundary that divides
Siberia from Mongolia, Russian territory from Chinese. The
missionaries were the Rev. E. Stallybrass, the Rev. W. Swan, and
JAMES GILMOUR.
the Rev. R. Yuille. The mission was begun in the years 1817–
18. When James Gilmour visited Selenginsk and Onagen Dome
in 1871, he found the graves of Mr. Yuille, Mrs. Yuille, and two
of their children, and the two wives and one of the children of

CAIAWA I43
Mr. Stallybrass. These graves are the only outward memorial
to-day of this gallant attempt to evangelize the Buriats.
The mission was founded on Russian territory because of the
advantage which was supposed to be derived from the Imperial
patronage of the Russian Emperor. They had, perhaps, better
have thrown themselves on the tender mercies of China. In some
obscure part of Mongolia they might possibly have laboured un-
disturbed. In Selenginsk they owed existence to the favour of
the Russian Emperor, and they had to disappear at the motion
of his hand. State patronage is always a perilous thing. It was
deemed auspicious that the Emperor assigned a grant of land to
the mission, and gave 7,ooo roubles for the erection of mission
buildings; but it placed the station more in his hands than it
would have been had it been independent of royal support and
patronage.
The isolation of missionaries in the very centre of Northern
Asia was absolute. The Siberia of those days was evidently a
lonesome and dreary land for English men and women. As
Gilmour says: “No telegraphs there, and postal facilities very
meagre.” To the Russians, too, they were objects of suspicion
and contempt. That any men and women should really care to
enter into loving and close relations with the despised Buriats
was inconceivable to the Russian mind. But the missionaries
sought the society of the Buriats, and sought but very little the
Society of the Russians. It was astounding. The Buriats, who
were Buddhists, found it equally difficult to understand this
interest of the missionaries in them. Naturally impassive and
unemotional, the spectacle of men and women travelling half
round the world in order to bury themselves in a remote corner
of Siberia, frequent dirty Buriat huts, live among Buriats, and die
among Buriats, in order to teach them a new religion, was beyond
their comprehension. It is no wonder if with them, as with the
Russians, surprise ripened into suspicion, and they began to
suggest political motives where religious ones seemed insufficient.
An incident mentioned by Gilmour must be transcribed, as it
does some little justice to one of the many heroines of the mission
field. Here it is. “One of the missionaries, after spending
I44 TAZE STORY OF THE Z.M.S.
a term of years in Siberia, revisited his native land. When he
returned to his field of labour, he did not go alone, but was
accompanied by a youthful bride, who had been reared in the
enjoyment of all the elegancies and refinements of one of the
most refined of British cities. Turning her back on so many
things and friends that were dear to her, she set her face towards
Siberia, and arriving there in due course, so mixed with the
people, and so applied herself to the acquisition of the language,
that not only could she speak it well among the natives, but could
read and write it so as to be able to conduct a correspondence
in it upwards of a quarter of a century after the missionaries had
left the country at the command of the Emperor Nicholas.”
From the reports of the Society we gather that the missionaries
did a great deal of preaching and teaching, often making long
itinerating tours to distribute tracts and Gospels. But their
great work was the translation of the Bible into the Buriat tongue.
The Old Testament was printed and published in 1840 in
Siberia, where Mr. Yuille had charge of the printing-press. An
Imperial licence was granted for the purpose. It was the last
Imperial favour.
Before the missionaries had made much headway with the
translation of the New Testament, they received a summons to
attend a meeting at the Local Government Office. An order
from St. Petersburgh had arrived, and they were unceremoniously
commanded to leave the country. Such was the end of more
than twenty years’ work. The New Testament translation was
completed and published in England, and, Gilmour tells us, may
often be met with in Mongol tents to this day.
The motive for this sudden change of front on the part of
the Imperial Government has been found in the fact that a very
powerful, intelligent, and influential Buriat, who had been a
distinguished opponent of the missionaries, had just resolved to
become a Christian. It was felt that his example would be
powerful; and the Greek Church was afraid of the growth of a
strong sect. This may or may not be true ; but, at any rate, the
Society's Directors had some little satisfaction when they after-
wards learned that the Greek Church had determined to conduct a
C////VA I45
mission among the Buriats. So after all, as so often happens, the
victims were in reality the victors; and the haughty conquerors
stooped to imitate the men they had conquered. But the London
Society's Mission to the Mongols was closed in 1841. It was
not reopened for nearly thirty years.
CHAPTER VI
JS/2/T/SA/ G U/A/VA
Date of the Mission—Feeling against it—Action of Mr. Post—John Wray–
Services for the Slaves—Bethel Chapel built—Opposition—Mission in
Georgetown – Death of Mr. Post—Government Decree—Wray comes to
England—His Success—Cruelty of the Slave System—Wray moves to
Berbice—Hardships of his Position—Hostility of Planters—John Smith
arrives in Demerara—Great Success—Smith's Indictment of Slavery—
Governor Murray—Insurrection among the Slaves—Smith protects the
Manager—Smith's Arrest—Cruel Vengeance on the Slaves—Trial of the
Missionary–Sentenced to Death—Dies in Prison—Attempt to stamp
out the Mission—Revival and Progress.
"THE history of our British Guiana Mission forms one of the
most thrilling and eventful chapters in the story of the
Society. We are living to-day far enough from the actual
controversy that fifty or sixty years ago divided sharply and
bitterly even Christian people. We look back upon the dark
days when British influence was exercised to protect the slave-
holder with wonder and horror. Time has abundantly justified
those by whom the cause of the slave was championed ; it has
cleared from all reproach the reputation of men who were cruelly
and vindictively treated by the planters, who had a vested interest
in the system of slave-labour. Old verdicts have been reversed;
and one at least, who died in a felon's cell, is to-day legitimately
honoured as a faithful witness and sufferer in a truly Christian
CallSC. -
But let us begin by taking a glance at the time and the place
of the London Society's first mission to the slaves. The main
events of the mission lie between two landmarks of modern political
history—the abolition of the slave-trade in 1807 and the abolition
of slavery in 1833; when twenty millions of money was paid in
146
BR/7/SH GU/A/VA I47
Compensation to the slave-holders, and it was decreed that after
an apprenticeship period of six years any slave should be free.
To avoid confusion, the reader should carefully note the distinc-
tion between the abolition of the slave-trade and the abolition of
slavery. In 1807, just before our first missionary went to Guiana,
an Act was passed making it illegal for any English person to
take part in the slave-trade. English cruisers were told off to
seize any slave-vessels trading under English colours or with
English colonies. But this Act did not affect the large plan-
tations then in existence. It was not illegal to hold the slaves you
already had, but only to acquire more. The consequence was
that many of the planters, not being able to add to their stock of
slaves, worked those they had even more harshly and cruelly than
before. In addition to this, news came from time to time of the
renewed agitation at home for the utter abolition of slavery.
Every success of the abolitionists — Wilberforce, Buxton,
Macaulay, and others—exasperated the planters; and they not
only avenged themselves on the slaves, but treated with great
bitterness and injustice any white men who dared to sympathise
with the cause of abolition. In this way it happened that,
through the death-struggles of slavery, the missionaries to the
negroes in many of our colonies were subjected to every indignity
and opposition. *
Towards the end of the year 1805, a Wesleyan missionary from
Dominica had attempted to enter Demerara. As soon as he
arrived he had an interview with the governor. Asked his reason
for coming, he declared it was to preach Christian principles to
the negroes ; whereupon he was abruptly told to go back whence
he came. In the course of seven or eight days he was obliged to
leave the land. To attempt to make the negroes Christians was,
in the eyes of the planters of those days, criminal ; and yet many
of these men themselves professed to worship according to the
Christian faith. There is no doubt that their feeling was voiced
by the Royal Gazette (Demerara) in 1808, soon after Mr. Wray
had begun his missionary work. This paper said: “It is
dangerous to make slaves Christians without giving them their
liberty. He that chooses to make slaves Christians, let him give
I48 THE STORY OF THE /.../M.S.
them their liberty. What will be the consequence when to that
class of men is given the title of beloved brethren, as is actually
done? Will not the negro conceive that by baptism, being made
a Christian, he is as credible as his Christian white brethren?”
Clearly the planter saw that he could not consistently teach his
slaves the doctrines of Christianity and remain their owner. To
introduce Christianity was to introduce the spirit of freedom and
to hasten the day of emancipation. British Guiana, lying in the
north of South America, is traversed by three main rivers, the
Berbice, the Demerara, and the Essequibo. These rivers have
given names to the three main divisions of the country. The
population in 1808 consisted mainly of negroes and English
planters. Further south there were to be found Indian tribes.
The principal place in the colony was called Georgetown, and was
situated near the mouth of the Demerara River. About eight
miles out of Georgetown there was a plantation called Le
Resouvenir, the owner of which was a Dutch gentleman, whose
full name was Hermanus Hilbertus Post. There have always
been some bright chapters in the dark story of slave-holding. There
were a few planters who took a serious and humane view of
their responsibilities towards their slaves, and who were sincerely
anxious to do their duty by them. Among such men was Mr.
Post. He was not even content with studying their physical
well-being and taking care that they were justly treated. He was
much concerned that nothing was being done to meet the deeper
needs of these men and women. If report be true, he had made
more than one fruitless application for help to bodies of Christians
who did not see their way to comply. One or two of his letters
to the London Missionary Society appear to have gone astray.
But at last a touching and urgent appeal from him found its way
into the hands of the secretary of the L.M.S., and “assuredly
gathering that the Lord had called them for to preach the gospel ”
in Demerara, the directors decided to accept Mr. Post's offer,
and John Wray, then studying at Gosport, was appointed to go
to Guiana. -
It may be of encouragement to some beginners in the ministry
to know that this well-known pioneer missionary in Demerara
AºA'ſ 77/SH G U/AAVA I49
was by no means a striking preacher as a student. One who
heard him said he preached “in such a lullaby tone—the language
so poetical, and the plan so diffuse—that I was not comfortable
under the sermon.” Wray's characteristics, however, were personal
goodness, and a certain solid determination, which carried him
subsequently through great trials, and enabled him to play the
man. Just after the Act had been passed making the slave-
- ;
REV. JOHN WRAY.
trade illegal, Wray sailed from England, and in February, 1808,
arrived in Demerara.
In reading the account of John Wray's first services on the Le
Resouvenir plantation, it is impossible not to be reminded of the
early Christian communities, of which, as we all know, slaves
formed a large portion. Then masters and slaves worshipped
side by side, and took the Communion together. They were all

I 5o THE STORY OF THE LM.S.
“free men in Christ Jesus,” and they were all “bond-slaves of
Christ Jesus.” It may be that the spirit of equality was not so
uncompromisingly expressed in Demerara as in Rome or Ephesus.
We smile as we read that seats were prepared for the worshippers
“according to their station in life”; and visions of our own
“free seats” rise up before us for our warning and humiliation.
Still, it was a great step taken when the planter did call together
the slaves on his station, as well as the white population, and
invite them all to worship in one building, and acknowledge a
common Father and Saviour. One of the buildings on the
estate was first of all converted into a temporary conventicle.
Then, when this speedily became too strait for those who desired
to be present, the London Missionary Society made a grant of
24, Ioo for a chapel, and Mr. Post generously assumed the respon-
sibility for the remainder of the cost. In September, 1808, the
celebrated Bethel Chapel was opened. It was built to seat six
hundred people, and at the opening services, we are told, it was
“crowded with people of various colours.” The next step was
the erection of a minister's house near the chapel. This was
completed in the following year, Mr. Post “expending more than
24, 1,000 on these objects, about 24, 200 being subscribed by other
respectable inhabitants of the colony.”
It was not to be expected that the authorities, who a year or
two before had denied a Methodist missionary a footing in the
colony, would look kindly on these proceedings. Neither, we
may be sure, did the neighbouring planters view Mr. Post's
Christian enthusiasm with cordiality. The slaves on many
plantations were absolutely forbidden to attend the service.
Other slaves were warned that if they were seen there, they would
render themselves liable to harder work and severer punishments.
Nevertheless, many of them went, and became objects of the
special resentment of the overseers. The feeling of the George-
town authorities was early manifested. Mr. Post, gratified at the
success of the Le Resouvenir movement, proposed to give a site
for a chapel in Georgetown. To do so, however, he had to
secure the consent of those in power, and they at once curtly
prohibited the proposal. Repulsed in this direction, our in-
B/C/TVSAE GUYA/VA I 5 I
defatigable planter made another and more successful effort. He
devoted one of his own buildings in the town to the purposes of
a school. The L.M.S. sent out the Rev. John Davies to take
charge of this institution, and soon was able to report that he had
not only forty children under his charge, but that he preached
in the schoolroom three times a week to upwards of three hundred
people. -
Meanwhile Mr. Wray had been very actively engaged, instruct-
ing and exhorting the people who flocked to Bethel Chapel.
Moreover, he had taken the further step of forming twenty-four,
of those who seemed to have most earnestly and intelligently
embraced the Christian profession, into a Church. The gravity
and significance of such a step in such a society, it is not easy for
us to grasp. It was conferring the rights of free Christian citizen-
ship, so far as the Church was concerned, on some who had no
rights of freedom or citizenship otherwise. In such a Church the
Christian slave had an equal voice and vote with his master. The
opponents of the movement might well say that the mission was
cultivating a spirit that was incompatible with slavery. Mr. Post's
testimony as to the moral results of the work, even thus early,
is striking. He declares that the change in the conduct of the
negroes, both on his own and neighbouring estates, could only be
explained on the belief that they had found the presence of the
Lord. “Drunkards and fighters are changed into sober and
peaceable people,” he says, and adds the significant phrase, “and
endeavour to please those who are set over them.” This was a
severe test, surely, when we think of what it implied.
The arrival of Mr. Davies, and his commencement of work in
Georgetown, had hardly been reported to the Directors at home
when the news followed that Mr. Post was dead. It was a heavy
blow to the young mission, and it left the missionaries painfully
conscious of the lack of human support. The wide-spread sorrow
among the negro and coloured population was the best possible
testimony to the just and humane character of the late planter.
Under his will, 24, Ioo a year was provided for the support of the
missionary ; and the mission buildings secured to the Society.
Anxious as the time was for those who were in charge of the
I 52 THE STOA Y OF 7 AH E L.M.S.
work, there was no slackening of effort. The day's labour of the
slave was a long one and an exhausting one. Yet in the early
morning before sunrise, and in the late evening after sundown,
numbers of them might have been seen trooping off to Mr. Wray's
catechetical or reading classes. The chapel was crowded, and
usually Mr. Wray was found on Sunday at another station, some
distance off, preaching to a large slave congregation of some four
hundred. In all his work he was most ably and sympathetically
seconded by the lady who had come out with Mr. Davies to
become Mrs. Wray. A little later on, when Mr. Wray's health
broke down, we find his wife reading a sermon on Sundays to
the people, in addition to her teaching work. An interesting
incident at this period was the appearance at Le Resouvenir of an
Indian chief and some of his attendants. They had come from
a far inland tribe, and they followed with great interest and
devoutness the service, as it was interpreted to them ; and earnestly
asked that a teacher might be sent among their tribe. The
recommendation was forwarded to the Society.
In the midst of many encouragements, and at a time when
Mr. Wray was able to report that there was a better feeling
towards his work among several of the neighbouring planters, the
dreaded blow fell. This was nothing less than a Government
proclamation forbidding the slaves to assemble, for any purpose
whatsoever, before sunrise or after sunset. Any Englishman tak-
ing part in such illegal meeting was liable to a fine of fifty pounds;
the slaves were to be subject to very severe punishments. The
proclamation was issued in 181 I. It was, of course, an absolute
barrier to any teaching work during the week-days, as the slaves
worked from sunrise to sundown. Mr. Wray was regarded as a
very quiet, patient, and peaceable man. Possibly the authorities
imagined he would tamely submit ; if so, they were mistaken.
He first of all demanded an interview with Governor Bentinck,
to whom he stated his case. The Governor assured him that if
he were caught breaking the law, he should be banished from the
colony. Wray's reply to this was that he should not break the
law, but should go direct to England and make his appeal at
headquarters. With his usual determination, he walked straight
AA’/7/SH G U/A AVA I 53
to the docks, and found a ship that was to sail, with a cargo of
cotton, for England, in a few days. The captain assured him that
all the berths were choked with cotton-bales, and that he could
not take passengers. Wray replied that he did not want a berth,
but would sleep on the bales. He must go to England at once.
The terms were arranged. The missionary returned and an-
nounced the tidings to his wife. She at once consented to
remain with her infant child, and take charge of the mission in
her husband's absence. On June 16th, 1811, John Wray sailed
for England. If Governor Bentinck imagined that he could
intimidate this young missionary, he had evidently reckoned
with the wrong man.
Six weeks among the cotton-bales was probably not the most
congenial position in the world ; but the voyage had to be made
somehow, and “the King's business requireth haste.” After a
brief stay at Liverpool, Wray pushed on to London, and easily
enlisted Wilberforce and Stephens on his side. His case was
duly presented and enforced; and he soon had the gratification
of knowing that missionary work in Demerara, and other colonies
where slavery existed, was saved. By Government decree, on all
plantations where the planters offered no objection, the slaves
might meet at any hour between 5 a.m. and 9 p.m. on Sundays,
and between 7 a.m. and 9 p.m. on week-days. In six months
from the time of his sailing from Demerara, Wray was back again,
having secured his charter. Governor Bentinck naturally was
not cordial. He had been clearly beaten, and he did not accept
defeat manfully. For some time he made no formal announce-
ment that the former proclamation was withdrawn. But his term
of authority was at an end. In April, 1812, he was superseded,
and the new Governor was entirely favourable to the missionaries,
and signalised his advent to power by issuing the royal proclama-
tion which Wray had so dearly won for Christian missions a year
before. Mr. Davies now energetically pushed forward his project
for building a chapel in Georgetown. The Governor liberally
subscribed, and many planters, who had been at first suspicious
of the missionary, but who found, as they acknowledged, that his
teaching provided them with better workmen, gave freely towards
I 54 THE STORY OF THE L.M.S.
the cost of the edifice. A new station was planted in another
part of the town. So far from the missionaries being engaged in
any agitation to stir up discontent among the slaves, the Governor
was frequently glad to avail himself of their known influence with
the negroes, to encourage them to be patient and law-abiding.
But they would have been less than men if they had remained
unmoved at the spectacles of cruelty and injustice they were con-
stantly seeing. On the Le Resouvenir plantation itself there had
been a marked increase of such harrowing sights since Mr. Post's
death. His widow had married a Mr. Vanderhaas, a man actu-
ated by none of the humane feelings of his predecessor. To
warm-hearted, sensitive Christian people like Mr. and Mrs. Wray,
the Sounds of beating and flogging, which were in the ears from
morning till evening, and the cries of the injured slaves, both
men and women, were heart-breaking. Some of the punishments
were monstrous in their cruelty, and the daily task required of
the slaves was being constantly increased. To be frequently
appealed to to preach patience and quiet submission under these
circumstances placed Mr. Wray in a most difficult position. He
made it his business to expostulate earnestly with Mr. Vanderhaas
on the treatment to which his slaves were subjected. So far as
the latter gentleman was concerned, the time had come for him
to render his account at a higher than an earthly tribunal. He
died in October, 1812, and his death was followed by a Govern,
ment investigation into the condition of the slaves at Le Resou-
venir. At this inquiry Mr. Wray was compelled to give evidence,
and gave it with perfect frankness, and, at the same time, with
studied moderation of tone. The slaves were medically in-
spected. Charges of gross cruelty were abundantly substantiated.
Many reforms were ordered in the management of the estate and
the treatment of those employed. The effect of the inquiry was
to win for Mr. Wray the heartfelt gratitude of the slave popula-
tion, and in many ways to increase the difficulties of his position
with the planters.
Towards the end of 1812 a new door opened unexpectedly
before Mr. Wray. Near the mouth of the river Berbice there
lay a number of estates belonging to the English Crown, which
BRITISH GOIANA I 55
had not for many years been productive enough to pay expenses.
The condition of the slaves had been lamentable, many of them
having no clothing at all, and only the most miserable huts to
dwell in. With the awakening of the public conscience to the
condition of the slaves, the Government appointed commissioners
to assume the responsibility for the estates. When we mention
that Mr. Wilberforce and Mr. Stephens were among those
appointed, we shall understand that the outlook was more hopeful.
One of the first proofs that the deepest and truest welfare of the
slaves was to be studied was afforded by an invitation to Mr.
Wray to come to Berbice and start a mission. After laying the
new call before the Directors, Mr. Wray travelled to Berbice, about
seventy miles, to survey the land. The condition of affairs was
very deplorable ; the signs of past neglect were to be seen on every
hand. Still there were many earnest men who besought him to
come, and the slave population seemed disposed to welcome
instruction. Mr. Wray returned to Demerara with the conviction
that God had opened up a new field of work, and that if the
Directors consented it was his duty to go there. The Directors
did consent, and amid great lamentations on the part of the
Demerara converts, Mr. and Mrs. Wray took leave of Le
Resouvenir, and travelled to their new station of New Amsterdam,
Berbice. The little church they were leaving behind now num-
bered fifty-six members. Mr. Davies was progressing wonderfully
in Georgetown, where not only was the chapel crowded, but a new
work had been started in another district.
The change of sphere involved considerable sacrifice to Mr. and
Mrs. Wray. To begin with, the buildings, even in the towns,
showed painful evidence of the poverty of the colony. The house
where the missionaries were first located had been a butcher's
shop. We are told it was a “hot, leaky, filthy place, infested with
noxious vermin, rats, scorpions, and centipedes.” Yet for this
precious tenement they had to pay 24, Io a month. Fever was
naturally prevalent everywhere ; and as for the mosquitoes, poor
Mr. Wray was always a victim of theirs. There were some among
the planters who at once concluded that he had come to make his
fortune if he could, and offered to put him in the way to do so.
I 56 THE STORY OF THE L.M.S.
As for teaching the slaves, they felt sure he would soon outgrow
that nonsense. There was at this time in New Amsterdam an old
Dutch clergyman, who was himself a slave-holder, and opposed to
the instruction of the slaves. He appears, also, to have objected
to John Wray using a bell to call the people together for worship;
that being a privilege of which he had the monopoly. After the
inspiration of large congregations in Demerara, the work at
Berbice was often discouraging ; and, to crown all, the whole
system of slavery was verily a perpetual nightmare to a human-
hearted Christian missionary. If a slave struck a white servant, he
was liable to have his hand cut off. The whippings at the Cart-
tail were so terrible that all sorts of horrible diseases supervened,
and the slaves became not unfrequently covered with festering
Sores. Leprosy was not uncommon, and infectious diseases spread
with alarming rapidity. The grossest immorality prevailed;
indeed, it was encouraged and practised by the whites. Some of
Mr. Wray's exposures of the licentiousness prevalent in Berbice
would not bear reproduction. Amid all this we must try to con-
ceive a growing fear among the planters lest the negroes, if
instructed, should not long brook the servitude they were subject
to. This created a constant bitterness towards any eager and
resolute missionary, whose heart was in the work of educating the
slaves and giving them spiritual instruction. A new Governor
appointed to Berbice, Governor Murray, sided strongly with the
planters, and expressed to Wray his disapproval of teaching the
slaves in no measured terms. Wray declined to desist unless he
were forbidden, feeling sure that the commissioners would con-
tinue to sanction his work. Governor Murray did not dare to
interfere further, but he soon retired from Berbice to Demerara,
where his ill-advised action resulted in certain deplorable events,
to which we shall come later on in the course of our story.
One difficulty of Wray's new position was that a large number
of the slaves did not know English. They spoke Creole, and
consequently the missionary set himself to learn Creole, and as
soon as he had a good speaking knowledge of it, he began to
translate a catechism and other books into the Creole language.
His school grew, and the work all round was energetically pur-
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157
158 - TAZAZ STORY OF THAZ L.A/.S.
sued. Very gratifying, too, was the news from Georgetown, where
more than 5,000 people were now “learning or teaching the
catechism.” No successor had yet been found for Le Resouvenir,
and Mr. Davies had to do all he could in the latter sphere as well.
Mr. Wray, too, was not above travelling the seventy miles between
his new station and the old one to encourage and strengthen his
former flock. - -
The days were full of incident, and the history of the mission
reveals many vicissitudes. Rumours of an insurrection among
the slaves in West Berbice revived the hostility of the planters
to Christian missions. There was no evidence to show that Mr.
Wray's teaching had been attended by any concerned in the plot,
if plot there were. But his enemies were not over-scrupulous.
Domestic bereavements overtook him, two children being swept
away by fever. He himself and his wife were again and again
prostrated. These are some of the dark features. The bright
ones were the prosperity of the work despite all obstacles; the
determination of the slaves to learn while they could, even though
they were told that the colony was about to pass into the hands
of the Dutch, and that all slaves who could read would be
severely punished. The agents, too, sent out by the commis-
sioners were warm friends to Mr. and Mrs. Wray and their work.
Many new districts were explored, and thousands of slaves
in other parts had opportunity of hearing, the gospel. Neither
were the Indians forgotten. Steps were taken to open up com-
munication with them in the hope of starting definite mission
work among them in the near future. In 1817 John Smith and
his wife arrived to take charge of the Le Resouvenir station.
Mr. Wray was the first to welcome them. He had hardly returned
to his own station when another horrible tragedy occurred in con-
nection with slave-punishment, which stirred him so deeply
that he made a second journey to England to obtain justice. A
poor woman named America, soon to become a mother, was
frightfully beaten. She barely recovered, and the child was dead
when born. No. redress could be got at Berbice. Wray had
tried that method before and failed. He was not going to risk
another failure. His soul was deeply stirred, and carrying the
AA’/7”/SA/ G U/A MA I 59
tragic tale to England, he secured the punishment of the wrong-
doer, by a fine of 4.25 and three months’ imprisonment. The
moral effect of such a result was far greater than the actual sen-
tence. It was known that the slaves had a friend, and that he
would not carelessly sit by and see them abused.
The arrival of the Rev. John Smith introduces us to a new and
notable personality. Born in a little village near Kettering, he
passed through an apprenticeship in London ; and when his
gifts and desires alike seemed to incline to the mission field,
he received a classical and theological education at Witham,
Essex, and endeared himself to all by his genial and enthusiastic
character, his industry, and his simplicity. The letters he wrote
home to the Directors reveal, in addition, great powers of observa-
tion, and a statesmanlike grasp of facts. Few more scathing
indictments of slavery have been penned than are to be found in
some of those communications from Demerara, in which Smith
sets down the actual conditions of life in that colony. From the
Governor he received precisely the same caution that Wray had
received years before : “If ever you teach a negro to read, I will
banish you from the colony immediately.” This was to limit
the missionary's work considerably ; but he frankly accepted
the situation, and the welcome he received from Wray's old
congregation at Le Resouvenir more than compensated him for
the frowns of the authorities. The congregation had inevit-
ably suffered from the long absence of any recognised pastor.
Soon after Smith's arrival, however, a marked alteration was
noticeable. The chapel was once again crowded to its ut-
most capacity, and the craving of the people for instruction was
quite pathetic. The slaves would work with touching persever-
ance and eagerness, if they might get through their task in time
for the prayer-meeting. One of the planters told a slave, that he
found the best way to get anything done quickly was to tell the
negroes that if they did it they might go to pray afterwards.
“Me glad Massa know dat pray do all things,” was the negro's
comment to the missionary. Indeed, the candid judgment of
the planter was usually favourable to the mission. The services
were marked by great devoutness and heartiness; the negroes
I6o TA/E S TORY OF THE /.../M.S.
came dressed in white, and prayed and sang with evident enjoy-
ment. After some months in his new sphere, Smith was able to
report that he had only heard one single complaint made by any
master or manager in consequence of religion. One master said
he had a slave who was too religious—“not satisfied with being
religious himself, he stays up at night to preach to others.”
Smith asked him whether he had any other fault to find with him,
and the master answered emphatically “No,” and declared he
would not sell him for £470. The missionary very fairly con-
cluded that religion had not spoiled this negro.
In 1819 the number of Church members stood at Io'ſ, an
auxiliary Missionary Society was started, the chapel was repaired
and altered, and the people raised no less than 4,230. The
question may naturally be asked how a slave-population had any
money to contribute. The answer is that most of the slaves were
allowed a bit of ground or garden, which they could cultivate in
their spare hours, if they were not worn out by a heavy day's work.
From the produce of these little allotments, this handsome sum of
money was largely derived; and Mr. Smith reports that most of
the people were in favour of sending the whole amount to the
Missionary Society, saying they had a chapel of some sort, while
many people had no chapel at all ! In 1820, two influential
planters wrote a letter, expressing great satisfaction with the im-
provement of the negroes on the Le Resouvenir estate, “cordially
recommending” the planters in the neighbourhood of Clonbrook
to welcome a missionary in that district.
In 1822 Mr. Smith wrote home to England his powerful and
exhaustive description of the Demerara slavery system. The
main points in that splendid letter were as follows: In the colony
there are about 4oo slaves to five whites able to bear arms.
The slaves live in huts, that only deserve the name of kennels,
and are turned out at six in the morning by the drivers Cracking
their whips as they might at a number of horses or cattle. Work
goes on till six in the evening, and often half through the
night as well. The Sunday rest is not properly observed, as
they are then employed in other ways. The slaves work in
gangs under a black “driver.” Punishment consists in a man or
AA’ſ 77/SH G U/A AVA - 16I
woman being stretched out on the ground,-hands and feet tied
to stakes, and then beaten with the whip, sometimes to the
extent of a hundred lashes. If the work is not finished, the slave
who is behindhand is put into the stocks, in prison, and kept
there all night. Cases are frequent in which slaves have been
kept many days, and even weeks, in the stocks after cruel beat-
ings, that the marks on their backs might not be seen. The only
furniture allowed the slave is one iron pot for the family, and a
blanket for each individual. Children from twelve years old
upwards must work just the same as grown men and women.
The slaves have no time to clean their huts, and they keep their
fowls in them, so that the state of filth is inconceivable. Their
food consists of vegetables and salt fish. Their moral life is
naturally very low and degraded ; but even here, Mr. Smith
asserts, they compare favourably with the whites, whose licen-
tiousness and profanity are abominable. No wonder he should
conclude his letter with the words: “To nurture this system of
slavery is a foul blot on the British character, which every lover
of his country should dedicate his whole life to efface.” The
time was soon to come when the writer of these words would be
required to dedicate his own life to this cause. -
Nothing could very well exceed the hopefulness of Mr. Smith's
report to the Directors in February, 1823. The average congre-
gation numbered 8oo people. The Church membership had
grown to 203. The most deep-rooted of the evil practices preva-
lent among the negroes were yielding to the influence of the gos-
pel. Such results, amid conditions so terribly oppressive, were
little short of miraculous. One manager resorted to the plan of
putting all his negroes in the stocks on Sundays, and keeping
them there all day to prevent their attending Christian worship.
Sometimes the refusal of negroes to work on Sundays resulted in
their suffering very severe punishments, which were heroically en-
dured. The owner of one boy, on hearing him say “God knows,”
turned upon him with “Oh, you know God, do you?” and then
actually made him eat the soap with which he was washing, while
he gave another boy a horse-spur and instructed him to drive it
into the naked ſlesh of the unfortunate victim. And this was the
M
162 THE STORY OF THE L.M.S.
sort of man deemed competent to exercise authority and maintain
law and order in Demerara !
It happened that in this year, 1823, the friends of the slave in
England won an important victory. A law was enacted that
slaves should not be worked more than nine hours a day, and
that women should not be flogged. This decree reached Gover-
nor Murray, of Demerara, on the 7th of July, and was received
with great indignation by the planters. It was the bounden duty
of the Governor at once to publish this authoritative order; but
he deliberately withheld it. The consequences of his action were
more terrible than he at all anticipated. Rumour spread among
the slaves, greatly exaggerating what had been done for them.
Their freedom had “come out from England l’ the planters were
keeping it back | The wildest excitement began to spread on the
plantations. To add to the irritation, the Governor had actually
issued an order, two months before, that no slave should be per-
mitted to attend Christian worship without a pass from his or
her master. The planters eagerly embraced the opportunity to
show their aversion to Christian missions. Under such circum-
stances it was most difficult for Mr. Smith to persuade his con-
gregation to wait patiently, and the law would be known in time.
But on one or two occasions when he heard some of them warmly
discussing their wrongs, he earnestly urged them to do nothing
rash or foolish, and reminded them of their reputation as Christian
Iſler). -
On the evening of Monday, August 18th, Mr. Smith received
intelligence which convinced him that some plot was on foot
among the slaves. One of the deacons of Bethel Chapel,
Quamina by name, had a son who was known as Jack Gladstone.
Jack was intelligent, but somewhat dissolute, and neither a mem-
ber nor a regular attendant at Bethel. He had formed a plot, in
concert with a man named Paris, to seize and put in the stocks
all the white people on the estates, and claim the “freedom *
which it was now generally believed the king had “sent out.”
On Monday evening a slave named Reed sent to Mr. Smith a
letter of Jack Gladstone's, in which he begged Reed to be true to
his promise, and assured him that all the members of Bethel
J3/ø/7/SH G U/A A/A 163
Chapel were ready to do their part. Reed said he was in ignor-
ance of what was meant by this letter; but Mr. Smith sent word
to him at once that he was grieved to find the people meditating
mischief, and besought him to do his utmost to keep the peace.
Later on in the evening, while Mr. and Mrs. Smith were out on
the estate, sounds of tumult and angry cries were heard near the
manager's house. Inquiry showed that the slaves had risen.
Armed with cutlasses, they had surrounded Mr. Hamilton, the
manager, and were about to put him in the stocks. Mr. Smith
succeeded in prevailing upon them not to injure the manager,
who thanked him warmly for his interposition. On the other
estates similar scenes were being enacted. The military at
Georgetown were despatched wherever the revolt raged most
fiercely. On the Wednesday Mr. Smith received an evening
visit from his deacon Quamina. He expressed the hope that
Quamina had had nothing to do with the rising, but the man was
silent. He had, however, been largely instrumental in protecting
the manager of Success Plantation from hurt. Nevertheless,
shortly afterwards he was compelled to fly to the bush, and was
shot down as a runaway slave, and his dead body gibbeted as a
rebel. On the Thursday, as Mr. Smith was writing full particu-
lars to the L.M.S. Secretary, his house was surrounded by soldiers,
and he and his wife were marched off to prison, the reason given
being that when asked to take arms and defend the planters he
had refused, pleading that as a Christian minister he was exempt
from such service. -
Leaving the two missionaries in prison, we must just note that
the insurrection was put down with great violence. The main
conflict with the troops was on a plantation called “Bachelor's
Adventure,” when 200 negroes were shot. The prisoners were
executed in large numbers, or condemned to receive as many as
1,000 lashes and to be worked in chains. So frightful was the
vengeance taken that the work of blood had to be stopped by
orders from England. And yet it was abundantly proved that, on
every plantation, the purpose of the blacks had been simply to Con-
fine the white men in the stocks until the new law was known.
“We will take no life,” exclaimed the negroes on one plantation,
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164
BAC/TISA/ GU/A MA 165
“for our pastors have taught us not to take that which we cannot
give.” This had been the teaching of Smith; and yet, as an
English clergyman boldly said, “he shuddered to think that they
were now seeking the life of the man whose teaching had saved
theirs.”
We have no space to record all the details of the trial of Mr.
Smith. Fortunately there is no need. He has been amply vindi-
cated by public opinion and the testimony of all who knew him
best. Many of the very slaves who were sworn as witnesses
against him confessed subsequently that they had lied, in the hope
of saving themselves ; and Paris, one of the authors of the plot,
declared that one of the prosecutors had prevailed upon him to
swear to certain false accusations against the missionary. The
evidence was abundant that Mr. Smith had earnestly and Syste-
matically discouraged all violence, and had counselled patient
obedience to their masters. He had even offended many of the
more ardent slaves, and had run the risk of being counted an enemy
of their freedom. But it was all of no avail. Those who tried him
were not over-troubled by scrupulosity. They accused him of
wilfully and deliberately instigating insurrection. There was no
particle of proof that he had done so. There was an enormous
mass of evidence that he had done directly the reverse of this.
Yet the court martial found him guilty, and on November 24th
he was publicly sentenced to be hanged by the neck until he was
dead; this infamous sentence being followed by a recommendation
to mercy. Well might Mr. Brougham say, in his noble and
impassioned speech on the question in the House of Commons,
“If they had perpetrated this last act—if they had dared to take
this innocent man's life, one hair of whose head they durst not
touch—they must themselves have died the death of murderers.”
IMr. Smith was now removed to one of the felons' cells in the
common jail. The air of the miserable room where he lay was
vitiated by the odour of stagnant, putrid water under the boards of
the floor. Here he was confined for seven weeks. He had been
ill before the trial, and now close and solitary imprisonment in
this malarious room, as well as the indescribable mental suffering
arising from his recent terrible experience, so aggravated the illness
I66 THE STORY OF THE L.M.S.
that it became clear that he was not likely to recover. So strong
was feeling becoming in England that the Colonial Secretary
directed that Smith should immediately be sent to that country;
security being given for his submission to any measures which
the Government might feel it necessary to adopt. The well-
intentioned interference came too late. On the morning of
February 6th, 1824, John Smith breathed his last, in quiet and
happy confidence in God.
“It is expedient that one man should die for the people,” said
Caiaphas. The cause of the slaves of Demerara was, perhaps,
better served, by the death of this true friend of theirs, than it
could have been even by a long life. To the success of the move-
ment for the abolition of slavery, few solitary events contributed
more than the suffering and death of the missionary Smith.
The death of Smith was followed by a most determined effort
to rid the colony of missionaries. This, and no less than this,
was demanded by a great meeting in Georgetown, over which
Governor Murray presided. The London Missionary Society's
agents were specially “marked men.” The policy to be pursued
to this end was an exceedingly clever one. The colony was to
pay and appoint certain State clergymen ; safe men who could be
trusted to heartily espouse the cause of their patrons. By way of
a start, the Government appropriated Bethel Chapel itself, and
installed a clergyman there. Thus, not content with causing the
death of an innocent man, they proceeded to possess themselves of
property that was not theirs. Mr. Austin, too, the noble English
clergyman who had so warmly and honourably defended Mr.
Smith, was ejected from his position, and his place supplied by
a more obsequious individual. The colony was now mapped
out into ecclesiastical districts, and public grants made to the
established Churches there. The whole system thus introduced
was costing the colony, in twenty years' time, 24, 25,000 a year.
The blow to our missions was cruel, and for a time as success-
ful as cruel. Ile Resouvenir was lost to us. Mr. Davies in
Georgetown, utterly discouraged and broken in hope and spirit,
died in 1826. Mr. Elliott had been forced to leave his work.
Mr. Wray was away in Berbice. No agent of the L.M.S. was to
AF/7/SA/ GO/WAAVA 167
be found in Demerara or Essequibo till 1829. Then the Rev. J.
Ketley was sent out, and there was a most happy revival of the
work. Finding that openings were to be found on every side, he
reported to the Directors, and was soon joined by two or three
helpers. At the end of ten years from the attempted annihilation
of the mission in 1823, we had five flourishing principal stations,
rapidly growing in power and influence. In 1834 Mr. Watt was
offered a piece of land for a chapel on the plantation next to Le
Resouvenir. At the same time one of the gentlemen, now con-
nected with the latter plantation, offered Mr. Watt the old Bethel
Chapel, which after some years' use as a parish church had fallen
into decay. Our old friend was consequently removed to the
new site, repaired, and soon enlarged ; becoming once again, after
its many and sad vicissitudes, a centre of Christian influence and
teaching under the L.M.S.
Away in Berbice, John Wray had manfully held his ground,
amid trials that would have daunted a weaker man. His chapel
was burnt down, and there was the strongest suspicion of
incendiarism, to say the least. But he turned quietly and reso-
lutely to the task of rebuilding; and when it was seen that he was
not to be deterred, opposition became less virulent and aggressive.
By patience and fortitude the tide was turned in Berbice also ;
and when the work of extension became possible, it was energeti-
cally undertaken. Chapel followed chapel; and helpers were
sent out to co-operate with Mr. Wray; one of whom, Mr. Howe,
became Mr. Wray's son-in-law.
The 1st of August, 1834, was the memorable day when the
Emancipation Act took effect. All children under six years of age
became at once free. For the rest, there were to be six years of
so-called apprenticeship. The slaves were bound to work for their
masters during certain hours of the day, and in return the masters
were bound to provide them with food and clothing. The
system worked badly, and the period of time was eventually
shortened. But those who witnessed the sights of the 1st of
August declared that they could never forget them. It was a day
of thanksgiving. In Berbice the chapels were thronged with dense
crowds of negroes, whose hearts were almost too full to permit
I68 THE STORY OF THE L.M.S.
them to speak what they felt. Women held up their little ones,
crying rapturously, “Free Free " The masters had in some
parts anticipated that the negroes, feeling their new power, would
indulge in measures of retaliation against them. Disturbances
were feared. The panic was perfectly groundless. Tens of
thousands of happy men and women, leading their little children
by the hands, and exulting in the strange new sense of liberty–
this was the spectacle which British Guiana presented; and no
slave-bonds or slave-whips had ever created such a large measure
of content and peace as the Act of Emancipation.
The history that remains of our Guiana mission is a history of
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hard work, for the most part of a routine character—teaching,
preaching, catechising, visiting. One of the most interesting
features was the growth of a native ministry. For this John Wray
had long laboured and prayed, and before he died he was per-
mitted to see the first-fruits of his desire. Before 1834 closed,
two native teachers and catechists were solemnly set apart for
their sacred work, and proved exceedingly useful helpers. In
1835 there were six principal stations, and from these mission
stations were being steadily founded. The communicants
numbered over six hundred, and six thousand people were under
regular instruction.













/3/P/7/SH GUIAAWA 169
The achievement of freedom directed the eyes of the L.M.S.
Directors to the neighbouring field of Jamaica, and here, as else-
where, the emancipated negroes were urgently and pathetically
crying for teachers. In 1835, accordingly, four missionaries were
REV. JAMES HOWE.
sent out to the southern part of the island, and two to the
northern. They were immediately able to report a warm wel-
come, an open door, and a most promising, if exacting, field of
labour.

17o TAZAZ STOR Y OF THE Z.M.S.
Away in Essequibo the picturesque Indian tribes had not been
forgotten. At the obscure station of Caria Caria, among the
Indian logies, or log-huts, a work of great interest and prosperity
had begun. In 1835 there were about fifty native Indian Com-
municants. Our missionary made frequent journeys among the
scattered tribes, and invariably was generously and hospitably
received, while his message was listened to with respect, and
sometimes with eagerness. . -
The best proof of the real sterling character of the work in
British Guiana and Jamaica was that in 1867 it had become
practically self-sustaining, and, in consequence of rearrangement
in our whole missionary system, the Churches there were en-
couraged to prepare for that independent life which they have
now pursued for many years. It was greatly to the credit of
these native Churches that, weak in funds as they necessarily
were, they steadfastly declined to receive the State-grants that were
accepted by other denominations. In connection with the Con-
gregational Union of British Guiana there are forty-two chapels
and fifteen ordained ministers. The churches in Jamaica stand
on a similar footing. Thirty years before this time, however,
John Wray, and his son-in-law, Howe, died within a few days of
one another. He who had led the people so faithfully, in days
of slavery and freedom alike, was buried, with unique demonstra-
tions of grief, in the colony to which he had given his life. The
inscription on his tomb happily commemorates his patient and
steadfast labours for the native population. But, as one reads it,
one cannot help thinking, with even deeper reverence and tender-
ness, of another and a nameless grave in Demerara, the precise
situation of which no man knows, where he sleeps who, for his
consistent and chivalrous devotion to “the poor and him that
hath no helper,” was sentenced to a felon's death, and died in a
felon's cell. Doubtless he has his reward, not only in that rest
which remaineth for the people of God, but in that day of liberty
which he saw not, but which he greeted afar, and in the honour
and reverence which all true children of freedom will ever feel for
John Smith of Demerara.
CHAPTER VII
M A ZOA G A SCA /ø
Madagascar and its Early History—Morality, Punishments, etc.—Character of
Radama—Our Mission begins—A Disastrous Start—Progress of the Mis-
sion—The Printing Press—Death of Radama—Struggle for the Throne—
The Government forbid Teaching—Work of Translation—Decree against
the Church—A Strange Sect and its Fate —Accusations against the
Christians — The Great Kabary — The Royal Message — A Testing
Time—The Punishments—Departure of Missionaries—Story of Rafara-
vavy—Her Repeated Perils and Deliverances—A Terrible Sentence—The
First Martyr—Death of Rafaralahy–Escape and Wanderings of Fugi-
tive Christians—Persecution of others—Terrible Scenes—Death of Mr.
Johns—A Lull in the Storm—The Prince Royal.
OME of our mission fields have been consecrated by the
blood of our English missionaries, who have suffered death
by violence while endeavouring to publish the good tidings of
Jesus Christ. Not so Madagascar. Few lands have a richer
record of Christian heroism and sacrifice. But it is pre-eminently
the land whose martyrs have been found in the ranks of its
own people. Not one European suffered a violent death for
the sake of the faith. The storm broke over the native Church ;
and perhaps no page of Church history is more inspiring and
sublime than that which contains the story of the heroism and
fidelity of the Malagasy Christians through the cruel days of
their persecution. Not for many years had they enjoyed the light
of the Gospel, when they were called upon to abandon and
disown it. They were but recent converts, and could hardly have
been expected to prove as deeply attached to the new teaching
as those are who have long experienced its value, and inherited
Christian traditions through many generations. Yet there were
found among them those who held the faith with a tenacity and
- 171
172 THE STORY OF 7A/AE Z.M.S.
enthusiasm which were the best of all evidences that they had in
reality made it their own. If the Churches of England taught
the Malagasy first the privileges of Christian discipleship, they
were soon to be taught in their turn lessons of faith and courage,
patience and fortitude. One of the old hymns used to speak
of those who
“Grow wiser than their teachers are,
And better know the Lord.”
And many who bare the Cross in Madagascar had a deeper
entrance into the Love of God, and the Peace of Christ, than the
easy-going Christians at home, who contributed money to send
out missionaries to teach the Gospel to the Malagasy.
When Dr. Vanderkemp was alive, he more than once thought
of crossing from the Cape to Madagascar, with the object of
beginning evangelistic work there. But the claims of his own
Hottentot mission would not be denied, and he gave up the
project. Little was at this time known of Madagascar. It was
certainly known to be one of the largest islands in the world,
being nearly four times as large as Fngland and Wales. It is
900 miles long, and, in parts, 3oo miles broad. The population is
to-day estimated at from four to five millions. At the beginning
of our century Madagascar had an unenviable notoriety as a great
source of supply for the slave-trade. From three to four thousand
Malagasy were, it is supposed, seized every year in the interior of
the island, their wrists handcuffed, gangs of them roped together,
and, in this way, were driven across their native soil to the sea,
and shipped to America, or the West Indies, or other slave
markets. There is a spot still kept in remembrance where these
miserable victims caught first sight of the sea they were to cross,
and took a last view of the mountains where their home had
been, and which they were never to see again. The spot is
pathetically called “the weeping-place of the Hovas.” In the
year 1817 the slave-trade was abolished by a formal treaty
between England and Madagascar.
It appears that the Malagasy of this period were by no means
as low down in the scale of civilization, as the native races
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173
I74 TA/E STORY OF THE L.M.S.
of South Africa. Nearly all the people were decently clad, while,
among the more well-to-do, the costume was often gorgeous. The
art of Spinning silk was known to them, and as the silk-worm had
its home among them, silk robes “woven not unfrequently with
beautiful and curious patterns’ were often worn by the richer
classes. Cotton was also grown and used for the clothing of the
poorer people, also a species of hemp ingeniously spun out of the
fibres of a nettle plant. Again, the Malagasy knew how to smelt
iron in a rough and simple way. Their weapons were accordingly
made of native iron, and they used spades to till the ground with.
Besides these arts, the inhabitants lived in better dwellings than
the mud huts of the Africans. Wood and stone were commonly
used, and their towns and villages were fortified by means of
moats and walls, while the entrance to them would be frequently
a stone-built gateway. The people had thus considerable preten-
sions to be considered outwardly civilized.
There is good reason to believe that, notwithstanding the advance
in outward civilization, the morality of the people had been for
many years declining. The manufacture of deadly weapons was
rather an encouragement to cruel practices. The slave-trade was
prosecuted more relentlessly and Savagely. Vanity and avarice
had been stimulated, and no motives of personal or national piety
had been revealed. The government of the people was a pure
despotism. The will of the king was the only law recognised. All
those who had learnt skill in arts of any kind were compelled to
give their services unrequited to the government. The whole
people were thus in a Servitude of an abject kind. As soon as our
first missionaries, by teaching men and women, made them useful,
and of value to the government, they were promptly seized by
those in authority, and compelled to work with no prospect of
reward. Not unnaturally, the bulk of the inhabitants were un-
willing to learn to be useful workmen so long as this fate was in
store for them. The punishments in vogue were singularly bloody
and arbitrary. We read of a servant of the king breaking a dish
by accident. An attendant was significantly ordered to see that he
did not do it again. In a few minutes he was dead | A woman
spilled a little water on the queen's dress. She looked up and
MADA GASCA/C 175
read her doom in the queen's eyes. She was taken out to die
Starving to death, flogging to death, burning by a slow fire, cruci-
fixion—these are but a few of the horrible methods by which
often venial offences were punished. Executions were spectacles
to see which adults and children repaired in great numbers. If
innocent people were not butchered to make a holiday, the
populace certainly took holiday to see their fellow-creatures
butchered. .
One more Malagasy custom must be mentioned, because it plays
a prominent part in our mission history. This is the ordeal by
poison. The use of the tangéna, as it was called, was so shame-
fully frequent that it has been computed that one in every ten of
the population drank it in the course of their lives, and that one-
half of those who drank it died. Thus, Mr. Ellis says, three
thousand people perished every year, a sacrifice to this super-
stition; for the belief, of course, was that while innocent people
survived the ordeal, it invariably proved fatal to the guilty.
At the time when the L.M.S. sent its first missionaries to "
Madagascar, that is to say in 1818, the country was being ruled by
Radama, who is generally conceded to have been one of the most
enlightened, and, on the whole, one of the most humane rulers
that that land has known. He was a young prince of marked
intelligence, with the genius of government. Probably for the
first time in the history of the country, he had practically brought
all the tribes and clans of the Malagasy into nominal subjection to
the one central rule. His army was well disciplined and organ-
ized ; but apart altogether from the authority of arms, Radama’s
personal character gave him a singular ascendency over the people.
His qualities of mind are clearly to be seen in the sagacity with
which he realized the importance of friendly relations with Eng-
land, and the introduction of European knowledge and arts into
Madagascar. Unlike many African chieftains, he did not con-
ceive that he had nothing to learn ; but was profoundly im-
pressed with the advantages of the civilization of the whites. It
is deeply to be deplored that Great Britain in the treaty with
Madagascar, by which the latter undertook to give up the profits
of the slave-trade, pledged herself to supply the Malagasy with arms
176 THE STOA Y OF THE Z.M.S.
and ammunition. The encouragement of a wild, passionate and
half-civilized people in the use of deadly weapons of destruction
was truly a strange method of securing the noble end of the ex-
tinction of slavery ! There are prices we ought never to pay even
for so truly Christian a cause as this.
Our mission to Madagascar started most disastrously. In the
autumn of 1818 a prospective journey had been made ; and, in the
early days of 1819, Mr. and Mrs. Jones, Mr. and Mrs. Bevan, and
two children landed at the port of Tamatave, and began residence
among the people. The selection of this low situation on the
coast was calamitous. In a few weeks the ravages of fever had
swept five out of the six away, and Mr. Jones, weakened and
emaciated with fever, and heart-broken with sorrow, had barely
escaped to Mauritius. On this island of Mauritius Mr. Le Brun,
an earnest and able missionary of the L.M.S., had been labouring
since 1814 with much encouragement. Mr. Jones associated
himself with Mr. Le Brun, but despite all that he had suffered, his
thoughts and desires still turned to Madagascar, and in the autumn
of 1820 he once again embarked for that island. Arriving there,
he proceeded at once to the capital in the interior, where King
Radama most heartily welcomed him, and gave him many promises
of countenance. In the following year he was cheered by the
arrival of Mr. and Mrs. Griffiths, and the mission fairly began.
When two Welshmen are thus associated, there can hardly fail to
be some sparks struck out of the hardest material; and it was not
long before there was much to report. Two schools were speedily
started and filled with pupils. Radama’s anxiety for English edu-
cational advantages was shown by his sending twenty picked
youths, ten to Mauritius and ten to England, that they might be
duly instructed, and then return to instruct their fellow-countrymen.
Among these was the unfortunate Prince Ratéfy, afterwards a vic-
tim to the bloody efforts of Radama’s successor to exterminate all
possible aspirants to the throne. Some among the people believed
that these youths had been in reality allured into slavery, and, we
are told, hid their children in rice-pits to prevent their being taken
to school, and some of the children, thus hidden away, actually
died of suffocation.
Al/A/DAGASCAR 177
As in other foreign mission fields, ignorance of the native lan-
guage was at first a great obstacle to the work. The Hova dialect
had never existed in written form. There was no alphabet, no gram-
mar, no vocabulary. The missionaries had first to learn to speak
Malagasy, then write it down and reduce it to parts of speech, so
that they could teach the pupils to read and write their own lan-
guage. But the work did indeed go on. The bright young
scholars were soon deputed by the king to open schools in ad-
jacent villages; and so successful was this policy that a special
training institution for native workers was founded, under the care
of the missionaries. Soon it was reported that two thousand
were under instruction, and growing interest was manifested in the
public services, which the missionaries were now able to conduct
in the native tongue.
In 1826 the printing press was set up in the capital, Antanan-
arivo, amid great rejoicing. New helpers also came to the aid of
the pioneer mission band, which had been thinned by death.
Two years later at the public examination of the schools, most
gratifying progress was observable. There were now thirty-two
schools and four thousand scholars. The principles of Christian-
ity were explained as opportunity arose; and the beginning of this
year, 1828, was signalised by the printing of the first page of a
translation of the Gospel of Luke. The prospect was exceedingly
promising, but a heavy blow was in store for the mission. This
was the death of Radama in June, 1828, his constitution worn
out mainly by excessive indulgence in intemperance and licen-
tiousness. He had consistently appreciated the benefits to be
derived from the exertions of the missionaries, and had afforded
them powerful protection and advocacy.
The story of the struggle for the throne strikingly illustrates
the cruelty and callousness that characterize a heathen dispensa-
tion. For one or two days the fact of the death was concealed,
until measures could be taken to effectually anticipate opposition
in the proclamation of Rakotobe, the nephew of Radama and his
legitimate successor. The delay was itself fatal to its object.
The news was conveyed to Ranavalona, an ambitious and un-
scrupulous woman, one of the twelve wives of the late king.
N
178 TAZE STORY OF THE L.M.S.
Ranavalona had no children, but she was determined to spare no
measures to secure the throne for herself. Partly by bribery, and
partly by intimidation, she attached to her cause many of the
principal soldiers and priests. Then it was announced that the
idols had revealed that Ranavalona was to succeed. The royal
courtyard was seized, and a muster held of the principal men in
authority. On the order being given to them to acknowledge the
RADAMA I., KING OF MADAGASCAR.
queen, four of them were brave enough to insist that Radamahim-
self had nominated his nephew, Rakotobe, as his successor. It was
enough. They were instantly speared to death ; and all opposition
was seen to be useless. With a savagery that could hardly be sur-
passed, Ranavalona now determined on the extermination of all
possible rivals. Young Rakotobe was the first to perish. He is

MADA GASCA/0 179
believed to have died professing the Christian faith. His father
was Prince Ratéfy, whom we remember as having visited England.
At this time Prince Ratófy was away at the coast. But he had
scarcely heard of his son's murder, when he himself was arrested,
and, after a trial which was no more than a formality, speared to
death. Radama's eldest sister and her mother were cruelly de-
stroyed by starvation. The brother and son of the latter met the
same horrible fate. The most obvious of Ranavalona's rivals had
now been despatched; but still she was not sure of her position.
There remained two cousins of Radama’s, governors at distant
towns. The first one, Ramananalona, was the victim of a very
deep-laid scheme. A friend was sought out, and seduced into
treachery by ample bribes. He stabbed Ramananalona to death
when pretending to hold a private conversation. The other
cousin being warned in time, succeeded in effecting his escape.
These fiendish crimes were followed by yet another, in which
one of the principal instruments in securing the queen's accession
fell a victim to the jealousy of some of his fellow-conspirators.
This man was well known as a defender of the missionaries, and
seemed to have considerable leanings to the Christian doctrine.
Personally he was a special favourite with the queen, who was
only induced to consent to his execution by the falsest repre-
sentations, and, it is said, by being persuaded to sign the order
when she was in a state of intoxication. It will easily be seen
that the prospects of the missionaries were anything but bright,
such shameful deeds having been wrought to seat the new
monarch on the throne.
One of the first acts of the new Government was to forbid
teaching and learning. This had a twofold effect. It inflicted
immediately a most serious injury on the educational work which
had hitherto been so successful. But it had another effect, which
its authors by no means intended or foresaw. It set the mission-
aries free for the work of translation. The printing press had
already been set up. Nothing was needed more than a period
of quiet leisure, which could be devoted to preparing and correct-
ing a translation of the Scriptures. The opposition of the Govern-
ment to the missionary Schools could not have been timed better
I8O THE STORY OF 7A/E L.M.S.
to afford the best sort of help to the Christian movement in
Madagascar. The work of translation went on favourably; then,
in consequence of a French attack in 1829, fearing to further
irritate the Europeans, the order against teaching was withdrawn.
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The missionaries had now perfected their machinery. In 1830,
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a great many other books. With the re-opening of the schools
and resumption of the preaching services came speedy evidences




































MADAGASCAR 181
of success. In May, 1831, twenty-eight of the first Malagasy con-
verts were publicly baptized, and the native Church of Madagas-
car began to be. One of the first communicants was a hero of
the subsequent persecution. At his baptism he took the name
of Paul, and having practised in his heathen days the arts of
divination, he was commonly known as Paul the Diviner. If the
Gospel had done nothing more in Madagascar than produce Paul
the Diviner, it could not be said to have failed. -
The Church grew ; and the character of its members was such
that it became a missionary Church. It was impossible to enjoy
the benefits of Christianity and not desire that others should do
the same. This aggressive spirit, however, was highly distasteful
to the Government ; and now that the impression of European
power, produced by the French hostilities, had passed away, re-
pressive measures were re-commenced against the native Church.
Orders were issued that no soldier, and no pupil in the Schools,
should be baptized or take part in the Communion. This was
the first sign of the coming storm—the cloud no bigger than a
man's hand. Soon a second edict followed, to the effect that no
native should in future be baptized or receive the Sacrament. A
third blow aimed at the spread of Christianity was the prohibition
of all masters to allow their slaves to learn to read. At the same
time, it was easy to trace the bitter feeling of the authorities
against the Christian converts in the trifles that were made the
ground of serious accusations against them. Christianity, too,
was blamed for every misfortune, and the people's minds poisoned
by the suggestion that, but for the missionaries and their teaching,
most of their troubles would disappear.
Yet the School-teaching, at least, went on vigorously, and side
by side with it the distribution of Christian literature. It was
computed, about the year 1833, that probably 30, ooo Malagasy
could read. Large portions of the Bible had been translated,
and printed in the native tongue. Tracts, too, of various kinds,
were being extensively circulated. The readers in the land, it
should be remembered, had no other literature than that supplied
by the missionaries: thus the discussion of Christian truths was
general; and wherever one man could gather a few together and
I 82 THE STORY OF THE L.M.S.
read to them, it was sure to be a passage from the Scriptures
that he read, and that the company talked over subsequently.
In the year 1834, a somewhat portentous event occurred, which
was used against the Christians by the queen and her Government.
A Malagasy, of very considerable talents and strong character,
after a conversation with Paul the Diviner, was greatly drawn to
several prominent Christian doctrines. Possibly with a view of
ingratiating himself at Court, and possibly owing to the incom-
pleteness of his Christian knowledge, he united with the new
doctrines the worship of one of the national idols of Madagascar.
In this way he became the founder of a strange sect. By
personal influence he gathered round him some two hundred
adherents, and then proceeded to introduce himself to the notice
of the queen. He declared that she was destined to become the
sovereign of all the world, that the dead would rise, and the
living never die; and that universal peace and goodness were at
hand. He and his followers staked their lives on the truth of
these beliefs. However flattered the queen may have felt by the
prophecy of her own greatness, she and the Government were
equally mortified, and irritated, by another of the doctrines of the
sect, which was that all men were descended from a common
stock. The Malagasy entertained supreme contempt for their
neighbours of Mozambique, and the doctrine that both races had
a common parentage enraged the authorities. Rainitsiandavaka
—to give him the benefit of his proper name—and his followers
paid the penalty of their temerity, and a terrible penalty it was.
He himself, and three of his principal supporters, were placed head
downwards in a rice-pit, and then boiling water was poured upon
them, and earth thrown in until the pit was filled. Eight others
died under the tangéna, and the rest were sold into slavery.
Thus the sect was extirpated. It was easy to throw the blame
for this outbreak of fanaticism, as the Government viewed it, on
to the shoulders of the Christians. Moreover, the ease with
which the movement had been stamped out encouraged the
queen to expect that Christianity itself might be disposed of by
similar energetic measures. It must be frankly admitted that
many of the new converts had a “zeal not according to know-
MADA GASCAR 183
ledge.” It was not a difficult thing for a suspicious Govern-
ment to acquaint itself with many crude statements of earnest
but immature disciples, which could easily be construed into ex-
pressions of disloyalty and revolution. In nearly all lands where
despotism prevails, the teaching that there is but one Judge and
one King has aroused the fears and the animosities of the earthly
monarch, who fancies his or her prerogatives assailed. It was SO
now. Evidence was secretly accumulated which went to show
that the missionaries were disseminators of revolutionary opinions.
Proofs were not lacking that the Christians were disobedient to
Some of the settled customs and laws of the land relating to
idolatry. One young man was arrested for not observing an
idol festival. Ordered to drink the tangéna, he survived, and
was proclaimed innocent. Such was the joy in the capital at his
deliverance, that large numbers of his fellow-Christians, in white
lambas, went out to meet him, singing as they went. The queen
saw the procession, and demanded the cause of it. She was told :
and her informant added, “You would be surprised at the love
of those people for one another; when any one of them happens
to be in distress, they all feel distress, and when any one is
happy, they are all happy; when any are poor and destitute, they
form a society to assist them.” The queen was indignant. “I
am surprised,” she said, “to see such things in my country.
Was it not I that ordered him to take the ordeal? and why do
they now make such an exhibition, as if they had overcome an
enemy P All this is intended for me, I suppose !” In this way,
and other ways, her mind was being prepared for the resolution,
which many of her advisers were only too ready to suggest, that
by one dread blow Christianity should be rooted out of the land.
The doctrines with which the Christians were credited, in the
accusations made to the queen, would be ludicrous, if they were
not so calculated to lead to disaster for the men accused of hold-
ing them. For instance, one wise counsellor, who had attended
a Christian service in the capacity of spy, returned to the queen,
and solemnly told her that Jehovah had been the first king of
the English, and Jesus Christ, the second ; and that the mis-
sionaries taught the people to fear Jehovah and obey Christ;
184 TAIAE STORY OF 7A/E /.../M.S.
which meant that the English intended to divert the loyalty
of the Malagasy from their rightful sovereign to the kings of
England I Grotesque as this was, it produced its effect on
Ranavalona, and she swore an oath, in the name of the god
Andrianimpoina, that she would stop these things by the shed-
ding of blood. The first measure was ominous of what was
to follow. The judges were instructed to summon a kaðary, or
great assembly, of all the people, even to a child of a cubit high,
at the capital on Sunday, March Ist, 1835.
It may be imagined that such a public order alarmed the
Christian population in no slight degree. What the kabary
might bring forth it was impossible to say, but rumour was strong
that violent measures would be announced against the Christians.
At the week-night service which preceded the convention there
was a crowded congregation of deeply-moved worshippers. It
was the last service held in the chapel at Ambatonakanga. Many
were present there who, before long, would seal the covenant
with their blood. A native Christian preached the sermon. The
pathetic text that he had chosen was, “Save, Lord, we perish l’
In such spirit of dependence on Divine aid the little Church
awaited the future. The Sunday came, the first of March ; and
soon the multitudes, who had been summoned to the congress,
were to be seen streaming along the roads to the great plain of
Imahamasina, where the sovereign's mandate was to be declared.
On the plain fifteen thousand troops were drawn up, and artillery
boomed at intervals to overawe the imagination of the people.
As the time went on, the excitement increased ; and it was intensi-
fied when the chief judge was seen to be approaching, attended
by his fellow judges, and bearing the message of the queen.
The public proceedings began with the delivery of a report by
some officers, who had been charged to make an expedition into
the west of the country to announce the queen's resolve. Then the
strangers who were in the capital were required to declare their
loyalty and give tokens of submission. When these formalities
were concluded, a rude, semi-barbarous dance was performed by
some of the troops, and then came the more important events of
the day. In order to impress the populace with the power now
MADAGASCAR - 185
possessed by Government, the principal judge had prepared a
speech to set forth the virtues of gunpowder and musketry. At
its conclusion several muskets were fired off, and as they made a
prodigious noise and did not burst, there was much gratification.
Then followed the royal message. The substance of the message
was a fierce protest against changing the ancestral customs and
idolatries of the Malagasy people. These were sacred usages,
and were by no means to be altered. The sovereign obeyed
them, and surely what was good enough for the queen was good
enough for her people. Then came the special decree directed
against the Christians. All who had received baptism, entered
into Society, and formed separate houses for prayer or worship,
were required to confess it to the public officers in the course of
one month ; and if they did not come and confess within that
period, but waited to be found out and accused by others, they
should surely die. This was the burden of the message.
Speeches eulogising it followed, and the principal officer of the
army declared, on behalf of the troops, their willingness to execute
vengeance on all who should not comply. The vast assembly
then dispersed.
The following day the Government took an even more per-
emptory tone. One week, and not one month, was now to be
the period of time allowed for self-accusation. Unless confession
were made before the following Sunday, any convicted of having
engaged in Christian worship or ordinances would be put to
death. The authorities were anxious to strike at once, and even
the delay of a month had become intolerable.
Now was the testing-time of faith. The large preponderance
of those who had appeared, in time of peace and tranquillity,
favourably disposed to Christianity, were willing, nay eager, to
disown any strong attachment. In some cases, those of whom
the missionaries had cherished high hopes proved no more than
broken reeds. Some went, by violent reaction, from the practice
of Christian morality to a life of utter licentiousness, as if to
demonstrate effectually to the Government that they had neither
part nor lot in Christianity. But on the other hand the genuine
metal began to show itself pure and bright. Every night of this
I 86 TA/A2 STOA’ \' OF 7THAE Z.A.M.S.
momentous week, a few brave converts had gathered for prayer
in the vestry of the chapel at Ambatonakanga, and experienced
that light and peace which those who calmly and frankly assume
their cross have ever found. These with others accused them-
Selves fearlessly, and with pride rather than shame, of having, for
a long time, rejoiced in the blessings of Christianity. One or
them, asked how often he had prayed, declared it was impossible
to say, because for three or four years he had made it a constant
practice. He then, at the command of the judges, gave an
example of his own prayers ; and so beautiful and comprehensive
was it that they were obliged to confess that it was very good.
We read, too, of little companies of Christian women, feeling
timorous, and shrinking from the prospect of persecution, being
strengthened until all fear was cast out by love, through the read-
ing of “Luther's Psalm,” the forty-sixth : “God is our refuge and
strength, a very present help in trouble.”
The week ended, and the accusations had been made. It now
remained to see what would be the judgment on those who had
confessed. In order to prolong the suspense, the days were
allowed to pass by, and still no proclamation was made. The
excitement and anxiety, far from subsiding, seemed hourly to in-
crease. After another seven days of postponement, the “day of
judgment”—for such it was in the thought of the Malagasy—
arrived. The royal message was again read in the hearing of
assembled multitudes. The self-accused were not to be punished
by death, but were, for the most part, to be humiliated and
treated with ignominy. Officers were to be reduced in rank; all
Christians of any standing were to be degraded, the rest fined,
and for this one time forgiven. Any repetition of the offence
was to be relentlessly visited with death. The message concluded
by prescribing a prayer to the idols, which all the people were
henceforth to use. Such was the judgment; and it was undoubtedly
less severe than had been anticipated. The object was to
humiliate the Christians, and cause them to be despised by their
fellow-countrymen. The next order was against literature. All
books, pamphlets, etc., were to be delivered up, and not a single
leaf preserved. The work of compelling their surrender was
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ANTANANARIVO AS IT WAS (VIEWED FROM THESOUTH).




























187
I88 THE STORY OF THE Z.M.S.
energetically pursued. For 3oo miles round the capital, we are
told, endeavours were made to trace the books, and tracts, which
had been so assiduously circulated by the missionaries and native
Christians. And yet, despite all these ſacts, the number of those
who confessed themselves as Christians to the missionaries
steadily increased. Only now was it seen how deep the work of
the past years had gone. Copies of the Scriptures were secretly
circulated still. Some walked even Ioo miles to get a copy; and,
in still recesses of the forest, little companies gathered to read the
Word of Life together. The missionaries, too, resumed the work
of translation eagerly. The Old Testament was at this time Com-
pletely rendered into Malagasy, and Mr. Johns translated the
Pilgrim's Progress. The latter was sent to England, and I, ooo
copies printed by the Religious Tract Society. These copies in
days to come were a perpetual joy to the Christians, who read
this great book—itself a product of persecution times—with in-
finite satisfaction and profit. With Bunyan they walked down
the valleys of Humiliation and the Shadow of Death, and looked
forward to the same serene and rapturous close of their earthly
pilgrimage.
To the missionaries there seemed to be little object now in
remaining in Madagascar. Their presence only made the con-
dition of the native Christians more intolerable. If any one was
seen speaking to a missionary, the fact was duly reported, and he
was henceforth an object of suspicion and persecution. The
Government professed to believe that the missionaries were only
staying on for political purposes. They argued that now they
were no longer permitted to promote Christianity, it was clear
that some other design was in their minds. It was felt by the
missionaries that for a short time they had better retire to
Mauritius, and wait the development of events. Accordingly, in
June, 1835, four out of the six missionaries in Madagascar with-
drew from that island. The other two remained for thirteen
months longer. It was a year of exceeding Sore trial. The
Government struck at them through their native servants. They
had the pain of feeling that they were bringing loss and even
death to those who were loyal to them. Thus, by command of
MADAGASCAR 189
Government, all their servants were made to drink the tangéna,
that it might be known whether or no they were guilty of dis-
affection. The murderous drug was prepared, and two of those
to whom it was administered died of the effects, while others
suffered cruelly. Later on, the infant child of one of the survivors
was suffocated by the express orders of the queen. These things
were harder for the missionaries to bear than if they themselves
had been called to suffer loss. The consolation which they had
at this time lay in the fidelity of the little native Church, the
members of which, though scattered and suspected, found the
Gospel doubly and trebly precious in these darkening days. At
night, on many a lonely hill, and in many a distant valley, groups
of Christians might have been found, who sang and prayed to-
gether, sometimes from dusk till dawn. Secret watchwords too
went from mouth to mouth, that they might not betray themselves
unwittingly to their enemies. Jeremiah xxxviii. 15 would be
quoted, “If I declare it unto thee, wilt thou not surely put me
to death P” to which answer would be made, “So Zedekiah Sware
secretly unto Jeremiah saying, As the Lord liveth, that made us
this soul, I will not put thee to death, neither will I give thee
into the hand of these men that seek thy life.” In July, 1836,
finding that all effort to influence the authorities in their favour
was vain, and anxious no longer to be the cause of pain and
suffering to others, Messrs. Johns and Baker left the capital for
the coast. Before leaving, they gathered together many boxes of
Bibles, Testaments, hymn-books, catechisms, tracts, and buried
them in the ground ; and they might have said that they did so
“in sure and certain hope of a glorious resurrection,” for Mada-
gascar would one day be as eager to receive the Bible as now it
was to destroy and dishonour it. The missionaries having now
departed, the native Christians were left to stand or fall alone.
That the storm which had been hanging over the Christians
was about to break was proved by the arrest of Rafaravavy, just
before the missionaries took their leave of the capital. This re-
markable woman, whose rank and wealth gave her no small in-
fluence, had been for a long time a convinced believer in Jesus
Christ. Some years before, she had been as zealous a promoter
190 7THE STORY OF 7"HA2 L. M.S.
of idol-worship as she was now of Christianity. The change in
her mind was traceable to a curious and interesting circumstance.
One morning she went to a well-known idol-maker to buy an
idol. He had not one made at the time, and asked her to wait
till the evening, which she did. Meantime he went out into
the woods, cut down a branch and brought it home, using the
stem for the idol, and reserving the branches for fuel. Then at
the time of the evening meal he burned the branches to boil the
rice. Rafaravavy partook of the food, paid her two dollars for
the idol, and went home. But it happened that, a day or two
later, a young Christian was reading in her house passages of
Scripture, and among others, this one out of the 44th chapter of
Isaiah : “With part thereof he roasteth roast, maketh a fire,
warmeth himself, and with the residue thereof he maketh a god.”
This singularly exact recital of what she had so recently witnessed
at the house of the idol-maker astonished Rafaravavy greatly.
She began to read more, became a disciple, and subsequently a
most devout and consistent Christian lady. This was the person
against whom an accusation was laid by three of her own servants,
who declared that, with nine companions, she was in the habit of
reading the Scriptures, and praying, on the Sabbath Day. The
judge, who was well-disposed towards her family, sent her father
to remonstrate with her, and bring her to reason. To her father,
however, she boldly and fearlessly confessed what she had done,
but steadfastly refused to name one of her associates. On the
matter being represented to the queen, she was so angry that, at
first, she ordered her instant execution. Urgent solicitations of
friends, however, availed to save her; and she was heavily fined,
and warned that, if the offence were repeated, no further exception
would be made. Finding that she was now closely watched on
all hands, she sold her house in the capital, and purchased one
in a more retired spot at the outskirts of the city, and here the
“faithful few " would frequently resort for help, and strength, and
comfort. Letters sent from these native Christians, at this time,
to their English friends, bear the assurance that, though the
missionaries had been compelled to leave them, God had never
left nor forsaken them. The few books they had were peculiarly
MA DAGASCAR I9 |
*…*
precious. Some of them had made copies of the Pilgrim's
Arogress with their own hands.
After some months—anxious months of suspense for the
missionaries waiting for tidings—the news came that persecution
had broken out anew. It was now frequently said that Rafaravavy
had been put to death. This, however, was not true. Rafaravavy
was not to be the proto-martyr of Madagascar. The rumour of
persecution was only too true. This time ten of the native
Christians had been accused by a woman who had opportunities
of knowing about their secret meetings. Rafaravavy was among
them, and was one of the first to be arrested. Among the others
was one of the three servants who had acted so treacherously on
a former occasion, but who now was earnestly confessing Christ.
Great efforts were made to induce the ten to give information
against other comrades. When no impression was made, du-
plicity succeeded where threats had failed. Rasalama, having
been assured that the others had agreed to mention seven com-
panions, was induced to do the same. She mentioned among
others Paul the Diviner, and another well-known Christian usually
named Simeon. When Paul was arrested, he told the officers
with such simplicity that he was accustomed to pray that he
might be made a good man, and that the queen and the judges,
and the officers, and all the people might be blessed and made
wise and good, that his language created a deep impression, and
the officers were heard to advise caution, lest the queen should
be led to shed innocent blood. After a fortnight's delay judg-
ment was pronounced. Rafaravavy's house and property were
made a public spoil, and were soon taken away or torn to pieces
by the people. She herself was bidden to follow the public
executioner along the way to the place of death. At Rainiharo
she was heavily loaded with irons, and told the order that she
was to be executed at cock-crow next morning : and indeed the
order had been authoritatively issued. For the second time
Rafaravavy was under sentence of death.
Then followed an event in which the native Christians naturally
saw the outstretched hand of Providence. That night the cry of
fire was heard in the capital It was a rough night, and the
192 THE STORY OF THE L.M.S.
flames spread with alarming rapidity. The sparks ſlew, in the
dark, over the court-house itself; which narrowly escaped the con-
flagration. It may be that the superstitious mind of the queen
was affected by this scene : at any rate, orders were issued that all
government service was to be suspended. Rafaravavy, however,
was kept under expectation of immediate death. The postpone-
ment of sentence created a remarkable effect on the mind of
many people, for it was Said that no single instance was known,
besides this one, where execution had been delayed beyond the
appointed time. The other accused were closely guarded, Paul
being kept in irons for a whole month. Few of them entertained
any expectation of being allowed to live. The final determination
of the queen, however, was that they should all be sold into slavery,
“so that their friends shall never be allowed to redeem them.”
One exception alone was made. Rasalama, since it had been
discovered to her that she had been made the unwitting instru-
ment of her friends' tribulation, had been most earnest and
emphatic in her testimony, and had so repeatedly declared her
willingness to die for those she had innocently betrayed, that
the authorities were incensed against her. After cruel beatings,
and even more cruel tortures from being bound in irons in ex-
cruciating positions, she was led out to die. Then all her inward
peace and joy found expression. Singing and testifying, she
passed on her way to the place of blood, and calmly kneeling,
committed her soul to the care of the Eternal. She was speared
to death, her body being left to be devoured by the wild dogs.
One young Christian was present with her to the end. “If,” said
he, “I might die so tranquil and happy a death, I would not be
unwilling to die for the Saviour, too.” His name was Rafaralahy.
Some of those sold into slavery may well have envied the brief
agony of Rasalama, except for the fact that, being yet alive, they
had further opportunities of spreading the knowledge of Christ.
Those who purchased them were for the most part determined to
use them mercilessly. The aged Paul was made to work in irons
for many weeks, and every opportunity was taken to invent
charges against the others that they might be flogged and other-
wise ill-treated. They seem to have borne all their afflictions
MA/DAGASCAR I93
with exemplary patience and fortitude. Rafaravavy's rank did not
save her from being heavily ironed, and detained in expectation
of execution for many days. At last she was taken to the public
market and sold as a slave, care however being taken that she
should be purchased by those who would have some respect to
her position. She was allowed considerable liberty, when her
daily task was done, and she never faltered for a moment in her
mission to promote the interests of the kingdom of heaven.
Rafaralahy, the youth who had witnessed the execution of Rasa-
lama, had been brought up amid comfortable surroundings, and was
the inheritor of considerable property. He confessed afterwards
that while he had some interest in religious matters before the
times of the persecution, it was only after the edict for the Sup-
pression of Christianity that he really became convinced of the
preciousness of the Gospel. His services to his persecuted
brethren were very noble. He had divided his rice-grounds,
allotting one part for the support of himself and his family, and
the rest for the support of the needy. He himself subsisted on-
the bare necessities of life. One of the notablest things about him
was his devotion to three poor outcast lepers, who were compelled
to live in a little hut outside the capital. In spite of the horror
felt by all the Malagasy for leprosy, he visited this hut, praying
with the lepers and ministering to them, as St. Francis of Assisi
had done before him. It was discovered, through treachery, that
a few Christians were in the habit of assembling from time to time
at Rafaralahy's house. He was immediately seized and put in
irons, and everything was done to extort from him the names of
companions. When this failed, he was taken out to die. His
perfect calmness and tranquillity created a profound impression.
He spoke frequently of his own joy at being about to behold the
face of God He himself lay down calmly on the appointed
place, and after a brief prayer announced that he was ready.
The executioners did their work, and the second Malagasy martyr
went home to God.
And now the storm burst. On the very day of Rafaralahy's
death, a message was hurriedly delivered to Rafaravavy and two
other Christian women, who were living outside the capital. The
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A GROUP OF HOVAS AS THEY were IN THE FIFTIES.



















































































194
MAZDA GASCA/º 195
message warned them that they were to suffer too, and that the
search for them had begun. Under cover of evening these
women made their way to the capital, and having to pass the
place of execution, now so sacred, they prayed together and
parted, two of them fleeing into the forest, while Rafaravavy went
on to the city. Having secretly sought out four other Christians
similarly condemned, they determined to fly together, and at the
hour of midnight the five fugitives stole forth from the city, and
began a journey westward. Making their way by unfrequented
tracks, they arrived in the evening of the following day at Ita-
nimanina, nearly fifty miles from the capital, where Christian
friends afforded them for a time protection and hospitality. As
illustrating the character of two of these fugitives who had been
sold into slavery, their last act before their flight was to gather
together all their master's money, and belongings, that they had
charge of, and commit them to those who would safely restore
everything to the proper owners. The masters were, as may be
imagined, not a little surprised at such honesty in runaway slaves.
The search for them had now begun in earnest, and the queen's
soldiers were out in all directions. It was clear they must fre-
quently change the place of their concealment. Sometimes they
lived in the forest or among the mountains by day, and slept in
some native Christian's house at night. Simeon, a devoted
Christian teacher, lay for days in a sort of rack for cooking
utensils, built over the fireplace, and frequently heard references
to himself and his flight, from those who would gladly have de-
livered him up. The house where Rafaravavy lay was once
entered suddenly by a party of soldiers. She had just time to get
under a bedstead and cover herself with matting. The soldiers
demanded her place of concealment, but not finding her in any
room or closet of the house, they finally left disappointed.
The privations and sufferings of these hunted Christians were
often extreme. Food was scarce, and they were continually ex-
posed to the storms and winds, the heat or the cold. Now they
were caught in one of the bogs of the country, now in peril from
the brigands, and now almost fell into the arms of the soldiers.
But they were marvellously preserved. The native Christians
196 THE STORY OF THE L.M.S.
risked their own lives, and impoverished themselves freely to help
them. Indeed, the discovery of the singular hold Christian truth
had taken on the minds of the people in many parts was a sweet
and glad surprise to the refugees. One of the Christians hid them
in a pit, with thorn bushes strewed over the mouth. Here they
remained a night and a day. A whole company of soldiers passed
by them, whose conversation could be distinctly heard. Still
they were undiscovered. The Government now redoubled their
efforts. Hundreds of soldiers were despatched from the capital
in all directions. At this time, Mr. Johns, one of the late mission-
aries in Madagascar, had come to Tamatave on the coast to see
if he could render any service to the persecuted Christians.
Intelligence of the whereabouts of the fugitives was conveyed to
him, and he began to make strenuous efforts to secure their escape.
At last he arranged with a ship-captain to wait near a certain spot
on the coast, to which the fugitive party were to make. A message
was conveyed to Rafaravavy and the rest, who were at the time.
actually concealed in the capital, taking leave of a few Christian
friends before their final departure. This last journey to the coast
was even more perilous than the preceding ones. They encouraged
one another however by frequent references to the Psalms and
the hardships of the early Christians and by the wonderful imagery
of the Pilgrim's Progress. They had rivers to cross, some of
which swarmed with crocodiles, others flowing through deep
ravines across which a narrow plank alone stretched. But calmly
and in perfect faith in God, they passed through all peril un-
scathed. At last, footsore and worn-out in body and mind, they
reached the port, and were lodged by a local judge who was a
Christian at heart. The last stage had come to their eventful
pilgrimage. The port was all alive with soldiers, and strict watch
was kept lest any boat should put in to shore, and bear away those
for whom the Government was searching. The fugitives now cut
their hair close, and were provided with sailors' clothes. One of
their local friends undertook to go down to the landing place on
the appointed night and engage the guard in conversation, and so
divert his attention. All went well. The little boat glided noise-
lessly up to the shore. The company of refugees moved with all
AZA/OAGASCA/C I97
possible stillness across the beach and entered the boat. They
pushed out into the bay, and were put on board the ship, which at
once stood off from Madagascar and sailed for Mauritius; while, with
mingled smiles and tears, the Christians prayed together and Sang
a hymn of deliverance. In 1839 they were present in England,
and some of them spoke at a densely-crowded meeting at Exeter
Hall in that year, evoking the utmost sympathy for their per-
secuted brethren and themselves.
Indeed that sympathy was sorely needed. When the Govern-
ment discovered that the birds were flown, its fury knew no
bounds. A woman, who was wife to one of the refugees, was
ordered to be flogged until she betrayed her Christian associates.
The punishment was horribly severe, but she made no sign ; and
was beaten until she swooned through pain and loss of blood.
Then she was sold into slavery, and ordered to drink the tangéna ;
but she escaped and fled to the forest. The queen now issued an
order that the soldiers should seize every Christian they could
find, and, without trial, bind them hand and foot, dig a pit on the
spot, and there pour boiling water upon them and bury them. To
such lengths was the ferocity of the Government prepared to go!
The Christians fled into the uninhabited waste places, and num-
bers of them never returned. Some of the letters received from
these hunted men and women are exceedingly touching. They
asked for the prayers of fellow-Christians in England, and Con-
cluded with the words, “and so, farewell, till death.”
In May, 1840, sixteen Christian fugitives, who had suffered
much while in concealment, were endeavouring to make their
way down to Tamatave in the hope of gaining ship and so escap-
ing. Less fortunate than Rafaravavy and her friends, they were
captured and marched to the capital. One of them escaped on
the way, but the rest were kept close prisoners, and, as they stead-
fastly refused to compromise others, it was clear that their lives
would be forfeit. While awaiting the day of execution, a young
man succeeded in loosening his bonds with his teeth, and he
too escaped and lived to see the dawn of better days. In July
of this year another great council was held, and the queen
announced to the assembled multitudes that nine of these
198 - TA/E STORY OF THE L.M.S.
prisoners were to be put to death. Among them were the aged Paul
the Diviner and an equally devoted native teacher called Joshua.
Some of them were too weak to walk to the place of execution,
and so were tied on poles and carried on men's shoulders. But
their faith was not weak. They were all observed to be engaged
in prayer. Some of them seemed full of joy and peace. On the
way, they exhorted the soldiers and the executioners to believe in
Christ. Thus they bore witness to the end and were faithful
unto death. It was noted that the place of execution was named
in the Malagasy tongue, “the village of God.”
In the Malagasy “book of martyrs,” if it is ever compiled, a
place will be found for two soldiers who about this time, hearing
that some of the people in the Sakalava district to the north-west
were desirous of hearing the Gospel, volunteered to go and teach
them. These two men went from the district of Vonizongo.
They fulfilled their mission and returned home; were reported to
the authorities, captured, and sent to the capital for trial. They
freely declared the object of their mission to the Sakalava people,
and were in consequence sentenced to die, and sent back to their
own village to be executed. In the public market-place, on
Sunday, June 19th, 1842, they were put to death. “Farewell,
beloved friends,” they said to those around, “God will cause us
this day to meet with Him in Paradise.” The fashion of their
death deeply affected the onlookers.
As this year, 1842, was passing away, another bloody outburst
was reported from the capital. The people of the city discovered,
one morning, a great poster affixed to one of the walls, announc-
ing judgment thus—“Woe unto you, Scribes and Pharisees,
hypocrites, for ye shut up the Kingdom of Heaven against men,
neither suffer ye them that are entering to go in.” The queen
was furious. The author was unknown, but a certain Raharo,
and others with him, were arrested. He was ordered to drink
the tangéna and died, while two Christians, who tried to save him
from the ordeal, were not only executed, but their bodies were
cut into little pieces and burned. Such exhibitions of wrath
were planned to intimidate the people. They had the contrary
effect. Far and wide the Gospel spread. Away on the hills and
MADAGASCAR I99
in the valleys the believers met. “Persecuted but not forsaken ;
Cast down but not destroyed,” was their testimony.
In the year 1843, Mr. Johns, the tried friend of the mission,
died. He was at the time engaged in doing all he could for the
people he so dearly loved. His translation of the Pilgrim's
Progress, as well as many of his hymns, secured for him a very
warm place in the hearts of the Malagasy Christians.
There was now a lull in the storm. Those who had been sold
into slavery still toiled on in servitude; and many meetings were
held in obscure and secret places. But the energy of the perse-
cutors had relaxed. Undoubtedly one of the causes at work was
that the influence of Christianity was making itself felt in high
quarters. The Prince Royal, Queen Ranavalona's only son,
named Rakoto-Radama (young Radama), was a very humane and
generous-minded prince. He had heard much about the Chris-
tians, and was affected by their sufferings and fortitude. At this
time of comparative security, one of the boldest young Christians
in the capital, Ramaka by name, held some meetings in the
capital, and to some of these the prince went. He was deeply
interested and soon had opportunity to use his influence in
alleviation of the punishment of some of the Christian prisoners.
A cousin of the prince, Prince Ramonja, a man of exceedingly
noble spirit, was also led to embrace Christianity, while a nephew
of the Prime Minister on more than one occasion proved himself
an earnest friend to the Christians. In this way God was raising
up powerful helpers for His Church. Some of the converts may
even have believed that the dawn of liberty and religious life was
at hand. If so, they were soon to be undeceived. The storm
broke out anew, and with more terrible fury than ever, in 1849.
But the remainder of this story, at once so dark and so bright,
we must postpone to a later chapter.
CHAPTER VIII
AxPANSION IN POLYNESIA
Priests appear at Tahiti—Complications ensue—A French Frigate—The
Queen protests—Samoan Teachers at Tanna—English Missionaries
driven out—Further Attempts in Tanna—A Beginning at Aneityum—A
Presbyterian Mission—Massacre at Futuna–Further Martyrdoms at
Erromanga—Story of Sandwich Islands—Martyrdom in the Isle of
Pines—Evangelising the Loyalty Group—Pao, the Rarotongan—Great
Success—Appearance of French Priests—Mr. McFarlane's Work—
Action of the French—Story of Savage Island—The Lagoon Islands—
How the John Williams was built—The Missionary Ships—The Malua
Institutions—Review of Mission Stations—Translations and Revisions.
E left off in our narrative of the progress of Christianity
among the islands of the South Seas at the fatal day,
November 20th, 1839, when John Williams was murdered by
the Erromanga savages. At this time Henry Nott and William
Henry, two of the pioneers who had been associated with the
work in Tahiti since 1797, were still alive and in active service.
Two months before the death of Williams, Henry Nott had
arrived back from England with a precious cargo of 3,000
Tahitian Bibles, which had been printed at the expense of the
Bible Society. The long-expected volumes were bought up by
the natives with characteristic eagerness. In the sharp trial to
which they were about to be exposed, these books would be
abundantly precious.
The history of Roman Catholic missions affords many instances
of heroism and devotion that could not be surpassed. Their
missionary zeal, where the object has been to destroy the vicious
habits of heathenism, and win men and women to a Christian
life, has presented a bright example to Protestant missionaries,
A 200
FXAAAVS/O/W //V AO/L WAVES/A 2O I
But such action as was taken by the Roman See in the case of
Tahiti has deservedly exposed her principles and her policy to
the condemnation of the civilized world. Seldom has the con-
temptible errand of proselytising been pursued by baser methods
of intrigue, or involved the unfortunate victim of a perverted
enthusiasm in more undeserved misery. Seldom has France lent
her authority to a less defensible mission than when she forced
the Romish Church on Tahiti by the menace of her ironclads.
One would gladly pass over the story altogether, if only to avoid
the scandal that must inevitably attach to the fair name of
Christianity; but it cannot well be omitted from the chronicles
of our South Sea mission work. It appears that in June, 1833, a
decree, confirmed by Pope Leo XII., confided the task of
reducing the isles of the Pacific to obedience to the Papal See
to the Society of Picpus. Three priests of this Society, accom-
panied by an Irish catechist, by name Colomban Murphy, together
with an apostolic prefect, were appointed for this purpose. With
the exception of one priest, the missioners landed at Akena in
the Gambier's Islands in August, 1834. Meanwhile the remain-
ing priest, Stephen Rouchouse by name, had been consecrated
Vicar Apostolic to Eastern Oceania, and, with six other labourers,
arrived at Akena in May, 1835. A move forward was now made.
Murphy was disguised as a carpenter, and sent in that character
to the Sandwich Islands.
Mr. Ellis has reminded us, with admirable force and point,
that at this time there were almost countless islands in these
seas where the very name of Christ was unknown, and where
the inhabitants were altogether debased by vice and superstition.
On such fields the victories of the Cross were to be won. The
true missionary's work lay there. But to none of these islands
did the new-comers direct their course. On the contrary, they
devoted their energies to destroying the confidence which the
natives, who were just emerging out of barbarism into civilization,
felt for those devoted men who had endured for their sakes in-
describable suffering and peril for more than a score of years.
And such was the cruel urgency with which the Roman Catholic
missionaries pursued their purpose, that, not content with spiritual
2O2 THE STORY OF THE L.M.S.
weapons, they succeeded in overwhelming an innocent but
patriotic people by means of the instruments of war.
Nothing but disaster could well be predicted for a mission that
began in deliberate violation of the native law. This law was
that no foreigner might settle in Tahiti without the sanction of
the Queen and chiefs. When Murphy had made his way, via
Tahiti, to the Sandwich Islands, he wrote details of this law to
the priests at Gambier's Islands. Yet, despite the warning, two of
the priests landed surreptitiously at Taiarabu, on November 20th,
1836, and subsequently overcame the scruples of the local chiefs
by representing that they had come on a visit to the Queen.
Making their way to Papeete, they requested permission to
remain ; but after full consultation of Queen and council, this
was refused on the reasonable ground that already they had
teachers whose instruction had been profitable in the highest
degree, and that new ones would but confuse the minds of the
people. On receiving the order to depart, the priests barricaded
themselves in their house; but the native officers expeditiously
removed the thatch; and then, without unnecessary violence, con-
ducted the interlopers to a vessel in the bay. They returned
to Gambier's Islands, arriving on the last day of the year 1836.
The policy of the Tahitian Government in this matter is doubt-
less open to criticism, though there were many good reasons
for the step they took. But none can deny that they acted per-
fectly within their rights, and were as much justified in forbid-
ding their country to Roman Catholic agents, as any European
nation is justified in refusing to admit alien immigrants. Cer-
tainly the men who, in knowledge of the native law, had yet
entered the land by stealth, had no reason to complain of the
action of the authorities. The two priests, however, returned to
Tahiti, and were again refused admittance. Fortified by this
second repulse, one of them, by name M. Caret, journeyed to
Paris and thence to Rome, representing their expulsion as an out-
rage on French citizens. For a detailed account of the events
following the reader must necessarily be referred to Mr. Ellis's
history. Suffice to say that in August, 1838, an armed frigate of
France, the Venus, appeared off Papeete ; and the Captain
A.XPAAVS/OAV ZAV PO/L VAVES/A 2O3
executed his mission of demanding a written apology from the
Queen to Louis Philippe, and a sum of 2,000 Spanish dollars, to
be paid within twenty-four hours. The unfortunate Queen of
Tahiti had, of course, no option but to consent to these harsh
terms. Proceeding further, the captain required her to sign a
convention promising to receive and protect all Frenchmen who
desired to live among her people. On the departure of the
captain, the Queen wrote a letter, earnestly imploring the protec-
tion of England, and at the same time the Tahitian Government
passed a law forbidding the inculcation of any religious doctrines
or forms of worship other than those already received by the
natives. This was undoubtedly a false step, and Mr. Ellis points
out that the law was never, in point of fact, enforced. It gave
France however the opening she wished ; and in 1839 another
French frigate was sent to Tahiti. This time it was demanded
that Roman Catholic worship should be unrestricted throughout
the island, and that the government should give ground for the
erection of a Catholic church. The latter demand was gratui-
tously offensive, but the little tribe of Tahitians was hopelessly
defenceless against a great European power, and compliance
was inevitable. No further move took place until 1841, when
four native chiefs were induced by the French consul to append
their signatures to a letter asking for further French protection—
an act which they publicly repudiated when they subsequently
learned the true nature of what they had done. The Queen
wrote pathetic protests against the proposal to the other great
powers. In spite of this, however, the captain who had formerly
commanded the Venus was again sent to Tahiti. Vague com-
plaints of the ill-treatment of the French were made to the
Government ; ten thousand Spanish dollars were demanded as a
guarantee for future good conduct; and, almost immediately
afterwards, a provisional government, consisting of three French-
men, was appointed for Tahiti, and the independent sovereignty
of the Queen, and authority of her Government, were at an end.
It will be a relief to turn away for awhile from these unhappy
proceedings, and note the progress of our missions in Polynesia
during the years that immediately followed the death of John
2O4 THE STORY OF THE L.M.S.
Williams. John Williams was murdered while engaged in the
attempt to introduce Christianity to the inhabitants of the New
Hebrides—islands that are notable throughout the world, not only
on account of Williams' martyrdom, but of the heroic labours of
John Geddie at Aneityum and John G. Paton at Tanna, as well
as of the martyrdoms of the Gordons at Erromanga. These islands
are now the adopted mission field of the Presbyterians in the
South Seas; and our only concern with them is to make mention
of the Christian fortitude and enthusiasm of the native teachers
who were the first to occupy and endeavour to evangelize them.
The last act of John Williams was to plant teachers on the island
of Tanna. The inhabitants engaged to protect them, and seemed
favourably disposed to listen to the message. They were, however,
inveterate cannibals, and, by common consent, among the most
crafty and unreliable of any of the island peoples. Physically a
fine race, they delighted in fighting, and the island was the theatre
of almost perpetual wars. Among these Savage and desperate
people, three Samoans—Lalolangi, Salamea and Mose—consented
to live and work. They were subsequently reinforced by two others,
also from Samoa-Pomare and Vaiofanga. The mission prospects
seemed, for some time, hopeful; then a very common trial came
upon the gallant workers. Illness seized them. Pomare and
Salamea died; far from their beloved Samoa; and at once their
heathen neighbours drew conclusions adverse to the power of
their Deity from this apparent failure. Those who had been
almost persuaded forsook the teachers, and the latter found
themselves without means of support, and in a land of those who,
if they were not open foes, were at least no longer friends. They
struggled on, however, attempting, not altogether unsuccessfully,
to regain the lost ground; and in 1842, two L.M.S. missionaries,
Messrs. Turner and Nisbet, both of whom were destined to honour-
able and distinguished service in the Society, were sent to settle at
Tanna, in the hope of reaping the results of the labours of these
faithful Samoans. The experience of the two Englishmen was
exceptionally painful. The priests rose up against them, and
with all the bitterness and cunning which seem inseparable from
priestcraft in all lands and at all times, they set themselves to
Aº XPAAVSIOM /AW PO/L V/VES/A 2O5
stamp out the intruders. The missionaries soon found them-
selves in the perilous position of being the practical leaders of a
small party of natives against whom most of the island tribes
were leaguing themselves. The crisis now soon came. War was
formally declared against them, and they were helpless. There
was no way of escape open. All their proposals of peace were
rudely rejected ; and their handful of supporters began to desert.
At last came the eve of the unequal conflict. Forsaken by their
former friends, they had no alternative but to face the perils of
the treacherous and stormy seas in an open boat and with no
provisions. In the dead of night they went down to the shore,
only to find that a strong wind had set into the bay, and the
turbulent head-sea had made escape impossible. There was
nothing for it now but to await with calmness their apparently
inevitable doom. But when the morning broke, after a night of
prayer, they beheld, to their inexpressible relief, a ship! It was
the Highlander, on its way to Samoa, where they were landed in
February, 1843, after no more than six months of labours at
Tanna, into which, however, was crowded more of suffering and
suspense than is given to some men in a lifetime.
Two years elapsed before a fresh attempt was made. The
work had not all fallen to the ground. A Christian party
continued to exist on the island. Not only so, but they made a
point of meeting on the Sunday for prayer and religious conver-
sation. Losses among their opponents tended to create among
the superstitious people a reaction in their favour. Calamities
were attributed to the expulsion of the missionaries, as formerly
they had been attributed to their presence. In 1845, Mr.
Turner again visited the island, news having reached him of
the progress of Christianity. He was cordially welcomed by
many, and, at their urgent request, left with them three Raro-
tongan and four Samoan teachers. He wrote home to England,
indulging in very bright anticipations of the new mission. But,
alas for our best-founded hopes in dealing with a fickle and
superstitious people such as this In less than a year, one of
the teachers, Vasa, had been waylaid and brutally murdered
while returning from the bush, to which he had retired for
2O6 7th E. STORY OF THE L.M.S.
prayer; and but for the fact that a vessel arrived the next day
* * *
- º
DR. GEORGE TURNER.
and removed the teachers and their families to Aneityum, it is
more than probable that the whole party, without exception,

FXPANS/OM //V POL YAVA.S/A 2O7
would have shared his fate. “Cast down, but not discouraged,”
this was the feeling of these simple-hearted teachers who had
been rescued from almost certain death. So far from abandon-
ing hope of reaching the hearts of the cannibals of Tanna, two
of them remained at the neighbouring island of Aneityum,
awaiting an opportunity to return to the scene of their labour
and peril. In March, 1847, an opening presented itself, and
they at once obeyed the call, and re-entered the island. Then
for four or five years they manfully stood their ground, in spite
of countless discouragements and open and Secret opposition.
Others were sent to join them and strengthen their hands ; and
it seemed as if a real impression were being made at last, when
the old enemy attacked them—disease. This time it was small-
pox, and three teachers succumbed in quick succession. Only
one of the teachers survived, and he was one who had gone
back from Aneityum to Tanna in March, 1847, Pita by name.
Alone, or almost alone, in strong Christian convictions, he had
now to bear the scorn of his heathen opponents. They de-
manded his expulsion. A few friends rallied round him ; but
the fury of his savage enemies was growing. Four women of the
native Christian party were barbarously murdered. He would
not thus expose others to such a fate. So once again he said
farewell to Tanna, and withdrew.
Still the Christians on other islands did not despair of Tanna.
It happened that, in 1854, some of the Tannese visited Aneityum,
and saw the marvellous changes consequent on the triumph of
Christianity : especially this one, that the inhabitants now
walked freely and fearlessly about without arms. The visitors
determined to embrace this miracle-working religion, and begged
that teachers might accompany them to their district of Tanna,
Juakaraka, on the south-east side. Two Aneityum teachers
volunteered to go, and thus this stronghold of cannibalism was
occupied again by Christian evangelists. It would not be easy
to exaggerate the pertinacity and intrepidity of men and women
like these. Three other Aneityum teachers followed, and took
up their station twelve miles off, at Port Resolution Bay. “It
should be added,” wrote the Deputation who reported the settle-
2O8 THE STORY OF THE L.M.S.
ment to the Directors, “that these teachers are all chiefs of
some importance at Aneityum”; so that they left well-to-do
positions to maintain a forlorn hope at Tanna. They had much
to contend against : their property, and even their lives, were
frequently threatened. But they held the fort at Tanna, and
conducted a Christian campaign with resolution, and not a little
success, until Mr. John G. Paton, and Mr. Copeland, from Scot-
land, came to their help towards the end of 1858. The story
that followed has been so thrillingly told by Mr. Paton, that
Englishmen everywhere are familiar with it. But he would be
the first to admit the debt that the cause of Christ owes in
Tanna to the gallant and devoted efforts of the teachers
from Aneityum and Samoa.
The mention of Aneityum reminds us that on this island also
pioneer work was done by Samoan teachers. Mr. Murray, of
the L.M.S., who has himself told the story in his Missions in
Western Polynesia, had been appointed by the Society to seek
favourable openings for teachers among these islands, and thus
continue the work of John Williams. At the end of March, 1841,
the first teachers settled at Aneityum. Mr. Murray describes the
customs current on the island thus : “War, murder, cannibalism,
strangling of widows, murder of orphan children, polygamy, and
the consequent degradation and oppression of the female sex"—
a sufficiently appalling list. The superstitions of the people
appear to have been peculiarly vicious, and to have been held
with signal tenacity. After four years had passed away little
result could be seen. One teacher had died at his post; another
had returned to Samoa. Their places were promptly filled.
When the teachers at Tanna had to fly from that island to
Aneityum, the little company of Christians at the latter place had
hard work to hold their own. Bands of men had been specially
armed for their massacre ; but the courage of the assassins failed,
and the teachers were preserved unscathed. The sufferings of
the latter, however, were so severe and prolonged, that in 1846
they asked to be removed. The island would now have been
abandoned; but just as the ship was sailing, two teachers, Pika
and Simeona, offered to stay and keep the door open for others
/
!
i
AXAAAWS/OAV ZAV AOL VAVES/A 209
to enter in. It was indeed providential. In October, 1847,
John Geddie arrived from Nova Scotia, authorised by the Presby-
terians to consult with the L.M.S. as to the most suitable
Sphere of labour. He was advised to settle at Aneityum, and his
splendid service there has become historical. We have already
seen how Christian evangelists, the fruit of his labours, undertook
to evangelize Tanna.
One of the group of islands called the New Hebrides is
Futuna. The people of Futuna partook of all the evil character-
istics that marked their neighbours of Tanna and Aneityum.
In March, 1841, Mr. Murray touched at Futuna in the Camden,
and, in consequence of the favourable assurances of the inhabit-
ants, left there two teachers, Apolo and Samuela. The two men
were alone there until the following year, when Samuela's wife
and daughter joined him. All went well for twelve months or so.
Then a tragedy befell, which was never learned until 1845, as no
opportunity of revisiting the island occurred until that year.
This fact alone is a striking evidence of the peril which awaited
the pioneers of Christianity in islands like Futuna. The cause of
the tragedy was the same here as elsewhere—an epidemic was
attributed to the new religion, and the murder of all the
Christians was planned. Apolo and Samuela's daughter were
caught in the bush and put to death, Samuela was found at
work, and suffered a similar fate. His wife alone remained. She
was in entire ignorance of the terrible doom that had overtaken
the others. The house where she was having been surrounded,
One Savage entered it and offered her marriage. She repudiated
the proposal, and instantly the signal was given. The other
butchers rushed in, and the massacre was complete. Thus
perished the little company of Christian workers who strove to
win Futuna to Christ. For ten years the island was unoccupied
by missionaries. It was then evangelized from Aneityum.
When the news reached Samoa that John Williams had fallen at
Erromanga, the first feeling was one of overwhelming grief; the
second of pity for the miserable murderers who knew not what
they did. The Rev. T. Heath undertook to return in the Camden,
and seek to induce the Erromangans to receive Christian teachers.
P
2 IO TA/E S TO R Y OF THE Z.M.S.
's
It was felt this would be a method of revenge after Williams' own
heart. Thus, only a few months after the tragedy of October,
1839, Christian evangelists from Samoa were actually settled
among the savages of Erromanga. Eleven months later, Mr.
Murray went to visit them. As soon as his ship hove in sight, One
of the teachers came out to meet him in a canoe, pleading earnestly
to be removed. It was a matter of difficulty to release the other
teacher from the custody of the natives, who seemed resolved not
to surrender him. At length, however, he too was safe on the ship.
Their story was a thrilling one. For months they had practically
had no food but that which was lowered to them through the
thatch of their hut by a devoted Erromangan named Vorevore,
their only friend in that savage island. They had never expected
to survive so long, and were utterly prostrate from exhaustion
when rescued by Mr. Murray. Many efforts were made to re-
open the mission, but they were unsuccessful until 1849. In that
year four Erromangans were induced to go to Samoa, to see for
themselves the outward results of Christianity, and to receive
instruction in the institution at Malua. In 1852 three of them
returned, one having died at sea. The island was in a state of
war; but assurances of protection were given, and they landed.
One of them, Mana by name, proved a consistent and faithful
Christian, and, mainly by his influence, Samoan teachers were
again admitted, who worked there until the arrival of the Rev. G.
N. Gordon and Mrs. Gordon from Nova Scotia in 1857. Since
that period the mission at Erromanga belongs to the Presbyterian
history, although the cruel murder of the Gordons evoked sym-
pathy from all denominations, joined with sincere admiration for
their steadfastness and courage in that dark sphere.
Vate, or Sandwich Island, is another which has a striking
history in connection with native agency. Four Samoans were
introduced to this island in 1845. The chief who promised them
protection was himself, curiously enough, a Samoan, who had been
carried out of his course at sea and landed on this distant shore.
Here, as in so many other places, the early encouragements proved
no index to the destiny of the mission. The mortality among the
teachers was very great. But this was not the worst calamity.
EXPAAWS/OAV /AV POL VAVES/A 2 I I
All the latent savagery of the natives was called forth in April,
1847, when a boat, with two white men, drifted on to the island.
One of the whites was at once killed and eaten. The other was
Only saved by the gallant protection of a Samoan teacher, named
Mose. Shortly after, the captain and the rest of the crew made
their way to the shore. They were all murdered. Amid such
revolting scenes the teachers had to live and work, thankful for
any slight influence they might exert in restraining the passions of
those among whom they dwelt. Disease further thinned their
ranks, and their lives were repeatedly in peril. The years 1851
and 1853 were marked by some progress; and at the end of the
latter year, things looked far more promising than they had done
before ; the Christian station at Erakor seemed a veritable centre
of light in a land of gross darkness. In November, 1853, teachers
were left at Lolopa, and were received with enthusiasm. The
Deputation wrote hopefully, even confidently, to the Directors,
of the prospects of the work at Vate. Nineteen days later, the
little company was massacred, and their bodies devoured by the
cannibals of Lolopa. Disease had swept away several teachers at
Erakor; and the island of which such glowing hopes had so
recently been entertained was abandoned. Yet work had been
done that survived the abandonment. In 1858, when the
mission was recommenced, a considerable number was found
confessing Christianity. They had kept up the forms of worship
for four years. New teachers were now introduced, and since
then steady progress has been made in the knowledge of Christian
truth, and the practice of Christian morality, at Vate. Thus on
foundations of sacrifice and consecration is the Church of Christ
being builded in the South Seas, as it has been builded everywhere.
Following the line of extension, we must now carry our readers
to the Loyalty Islands and their neighbours, New Caledonia and
the Isle of Pines, which have been, as it were, the gateway to
New Guinea. The good ship Camden, which, in her four or five
years' service in the South Seas, did such memorable pioneer
work, carried Samoan evangelists to the Isle of Pines in 1840,
and to New Caledonia, the large adjoining island, in 1841. Dur-
ing the latter voyage, two teachers were left on the island of
2 I 2 THE STORY OF THE L.M.S.
Mare, and twelve months later Lifu was also occupied. We
shall not be able to trace in detail the history of these various
missions, all of which have been marked by many interesting
incidents. Mr. Murray has, told their story in his volume, to
which reference has already been made. We cannot omit, how-
ever, some memorial of those brave teachers who are to-day part
of the noble army of martyrs. One of the unfortunate men
who had previously suffered so terribly at Erromanga, Legnolo,
had been designated to the Isle of Pines, where, with two
others, he had worked with considerable success for some four
years. At one time the chief and most of the inhabitants pro-
fessed to have received Christianity. But the chief himself,
Matuku, was a cruel and treacherous monarch, and his feelings
were embittered by a large incursion of foreigners upon his
island, in consequence of the discovery of Sandal-wood. Mr.
Murray relates that gradually his mind was alienated from the
teachers, and he commissioned certain of his creatures to destroy
them. The consequence was that the three teachers were
murdered, in the year 1844. Not satisfied with this deed of
blood, Matuku determined to compass the deaths of the mission-
aries on the neighbouring islands. He was a powerful despot,
whose influence was much dreaded on New Caledonia. One of
the teachers on the latter island had died, and the two remain-
ing ones were now subject to continual attacks. The chief of
New Caledonia refused to carry out Matuku's exhortations: but
the latter did not surrender his purpose. Again and again he
despatched bands of men to kill the teachers; he even crossed
over to New Caledonia himself in order to intimidate the people
there into consent to the shameful act. But all his endeavours
failed. The calm self-possession and unflinching courage of the
teachers acted like a spell upon the savages who plotted their
destruction, and they were preserved unharmed in the fiery
furnace where their lot was cast. In 1845 they were removed
from the island, and many years passed before it was reoccupied.
The two important islands of the Loyalty Group, Mare and
Lifu, have been the scenes of wonderful triumphs of Christian
faith and devotion, and have yielded, as fruits, converts in whom
Aº XPAAVS/OAV ZAV PO/L VAWAES/A 2 I 3
the evangelistic fire has burned, and who have carried on the
gospel to their neighbours on the great island of New Guinea.
Mare was not one of the numerous islands where the blood of
Samoan evangelists was shed. The chief, to whose care the
teachers were first committed, lived and died a heathen ; but
there was a certain rude honour in the man, and he never be-
trayed his trust. He defended the Christian pastors through a
season of much unsettlement and frequent fierce conflicts. The
cold-blooded murder of three natives by a party of Europeans
provoked savage retaliation; and when, later on, parties of ex-
plorers in search of sandal-wood invaded Mare, the island was
the scene of many a horrible deed of butchery. At such a time
there were those who would have gladly struck down the Samoan
teachers at no more than a signal from the chief; but the old
man kept faith, and the missionaries worked on in Safety. When
the chief died, his sons turned eagerly towards the teachers, and
the regeneration of Mare began. The work prospered wonder-
fully, Christianity laying a strong hold upon the inhabitants of
one side of the island, while the heathen party clung tenaciously
to their ancient customs and practices on the other side. It
must be recorded that Mare has had its martyrs. In the attempt
of the Christians to convert their heathen brethren, two Mare
converts were butchered and devoured by the cannibals annong
whom they courageously ventured. At the end of the year 1854
two L.M.S. missionaries, Messrs. Creagh and Jones, settled at
Mare, and were enabled to carry steadily forward, and consoli-
date, the admirable work done by the Samoan teachers up to
this time.
When we turn to the story of the Lifu mission, which has been
very fully and graphically written by the Rev. S. Macfarlane, we
are introduced at the outset to one of the most remarkable
native missionaries, Pao the Rarotongan, the “apostle of Lifu,”
as Mr. Macfarlane calls him. Pao had made some voyages in
whaling vessels, was naturally of a bold and ardent spirit, to
which considerable native shrewdness and sagacity were added;
and, after a few months at Our Rarotongan training institution,
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214
AXAAAVS/OM /AV AO/C VAWAES/A 2 I 5
the teachers there before going on to Lifu. This was in 1842.
He should naturally have remained there until the missionary
vessel returned, and he could be formally and influentially intro-
duced by the European missionary to his new home and his
heathen host. But Pao could not wait. Persuading some of
the teachers from Mare to accompany him, he entered a canoe,
and “with his Rarotongan Bible, and a few clothes tied in a
bundle and stowed away in the end of his small craft, spread his
mat sail to a gentle breeze one fine morning, and made for Lifu.”
Arrived there, he was fortunate enough to gain the favour of the
old king, and under his protection he began “to open his com-
mission,” and preach the gospel. Pao remained at Lifu until the
death of the king, and during that time he was the means of the
conversion of some who proved splendidly steadfast during the
storms that followed. When the king died there was a fierce
war for the succession, and as an epidemic devastated the people
at the same time, the teachers were blamed, and had to escape
to Mare. It was not long before Pao determined to visit Lifu
again, but the war was still in progress, and he was compelled to
return to Mare. The band of Christians which he had left
behind, however, stood firm through all vicissitudes, and soon
they were able to send the glad news to Pao that there was a
reaction in his favour, and his return would be welcomed. In
a few hours he was on his way. Great success now attended his
labours: schools were instituted, and chapels built. Pao became
an itinerant evangelist, traversing the island, visiting even the
most fanatical parts, and gathering adherents in all the villages.
In 1852 the Deputation, visiting the island, was able to speak
most warmly of the progress made. A large chapel had been
built. War and cannibalism had been stamped out, and, in
many instances, polygamy had been abandoned. Clearly now
the Lifu mission was ripe for European missionary superintend-
ence, Pao being essentially an evangelist rather than a settled
pastor, or capable overseer and organizer. Difficulties, however,
presented themselves, and the numerous delays occasioned great
disappointment and discouragement. Then came the saddest
complication—the arrival of Jesuit priests, and the certainty
2 I6 TAE STORY OF THE L.M.S.
that they would be backed up here, as in Tahiti, by French
authority. -
The priests succeeded in establishing themselves in the Wet
and Gaica districts, where they gathered a few proselytes from
those who had been converts to Christianity under the ardent
ministry of Pao. It was evident that if much of Pao's work was
not to be undone, European help must be rendered. Thus, to-
wards the close of 1859, Messrs. Baker and Macfarlane, with
some new Samoan teachers, were landed on Lifu, amid great
demonstrations of welcome on the part of the people. Although
the latter had nominally renounced heathenism, they retained at
this time many of its vices. They had taken but the first step
towards the higher life. The disposition to receive the truth and
obey it was a great advance ; but the missionaries were not long
in discovering how very much remained to be done before these
natives could in any sense be said to worthily bear the name of
Christian. One of the earliest and most difficult duties of the
new missionaries was to form the best converts into Christian
Churches. This task was indeed a delicate one. Many hundreds
of the natives were eager to be admitted, and did not see that
their inconsistent lives presented an insuperable obstacle to
Church-membership. At last, however, the work was accom-
plished, and eight Churches were formed in different parts of the
island, with a membership of some thirty to each Church. In
1873, these Churches, despite all they had been called to pass
through, contained in the aggregate about two thousand five
hundred members. When the Churches had been formed, the
next step taken was the establishment of a seminary at Chepenche,
where some of the most earnest and intelligent of the native
Christians might be trained as teachers and evangelists.
Busy months followed—months occupied in the important duty
of assisting the chiefs in the framing of a simple code of laws,
after the fashion of the one that had been so generally adopted
among the Christian islands. The better organization of the
mission, moreover, required that the missionaries should be
ubiquitous, and called them frequently to the various localities.
The good work, however, was soon interrupted. A French man-
Az XPANSION //W PO/L VAWES/A 217
of-war entered the harbour of Chepenche, and shortly afterwards
Mr. Macfarlane received a stern order to discontinue public
instruction and the distribution of books in the native tongue, as
he and his associates had not received permission from the French
Government. When the Governor visited Lifu a little later, Mr.
Macfarlane made formal appeal to be allowed to continue his
missionary work, and reopen the schools. These privileges were
refused, the latter being only possible if teaching were given in
the French language. Worse proceedings followed. Soldiers
were landed at Chepenche, who pillaged the village, although no
act of insubordination could be alleged against a single native.
The unfortunate islanders had fallen upon evil days. It was the
custom to hold service on the Friday morning at Sunrise; and
Mr. Macfarlane determined to go steadily on with his work until
prevented. Some fifty natives assembled. During the service,
the chapel was broken into by the soldiers, who, however,
speedily retired. The sound of musketry was next heard; and
on Mr. Macfarlane leaving the chapel, the natives were locked in,
and subsequently placed in irons on one of the steamers in the
bay. Meanwhile, much desultory fighting went on in the village;
several of the people were shot down. The tragedy ended in the
conflagration of the native houses. Chepenche was utterly de-
stroyed. The students of the institution dispersed for safety to
their homes among the various villages. There they became
teachers of little communities; others did effective, if secret work,
during this time of trial. Mr. Macfarlane was prohibited from per-
forming any public duties; but he went about visiting the people in
their homes and encouraging them. Such, however, was the
indignation roused at home when these high-handed proceedings
in Lifu became known, that the French Government modified
their extreme policy; and under numerous irritating restrictions,
work was resumed. It was a year or more, however, before a
committee of investigation into the complaints made by our
missionaries in Lifu, Mare, and Uvea, delivered such report to
headquarters, as resulted in the restoration of something like real
liberty to our workers in the Loyalty Islands. Then followed a
period of great activity: chapels were rebuilt, schools reopened.
2 I 8 THE STORY OF THE L.M.S.
It was found that here, as elsewhere, the tribulations had served
a Divine end. The converts had learned much in the sharp
discipline of opposition and persecution. The seminary was once
more full of eager disciples anxious to be entrusted with the
Sacred commission to other heathen lands. The day to evangelize
the great sister island of Papua had come.
Standing apart from the various groups we have described,
south of the Samoan and eastward of the Tongan Islands, lies the
solitary island which Captain Cook called “Savage” from the
fierce and ungovernable character of its inhabitants. To-day it is
more frequently known as Niué, for its inhabitants no longer
deserve the title which their English discoverer not unreasonably
bestowed upon them. Savage Island was among the latest in
Polynesia to receive Christian teachers. Not that attempts
were not made to conciliate them and introduce the knowledge
of the Gospel. Mr. Williams in 1830 made a gallant effort to
establish Christian evangelists on this lonely shore and among
these ferocious people. The teachers barely escaped with their
lives. Not to be utterly discomfited, the intrepid pioneer induced
two of the natives to go with him to Raiatea, in the hope that
what they saw there of the benefits of Christianity would so
influence them that they would be able to persuade their fellow
countrymen to give the new faith a trial. The experiment
promised well; the two Savage islanders were greatly impressed,
and after a while returned full of enthusiasm to Niue. Their
fate was very different from what they had expected—one was
murdered, and the other fled from the island in a trading
vessel. Another attempt to plant teachers in 1840 ended in
failure; and then, in 1846, Mr. Gill, of Rarotonga, and Mr.
Nisbet, of Samoa, touched at Savage Island, and succeeded in
inducing the natives to promise protection to Peniamina, who was
himself a Niuéan though he had been trained at Samoa. The
new-comer was in great peril from the first, but he lived and
worked after a fashion until in 1849 Mr. Murray visited Niue
and left there another and better teacher, Paulo. From Paulo's
advent progress was steady, and, considering the intractable
nature of the people, swift. Three years later a chapel had
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THE BARQUE SÃOHN WILLIAMS,

219
22O TAZAZ S 7TORY OF 7A/E Z.M.S.
been built, notwithstanding the fierce opposition of the heathen
people, who insisted that their gods would avenge the insult ;
a strong, and constantly increasing, Christian party had grown up ;
and as none of the evil effects prophesied by the heathen followed
the practice of Christianity, old fears and prejudices were rapidly
vanishing. New teachers were now left at Niué, one of whom,
Samuela, proved to be a truly noble Christian evangelist destined
to do great things for Christ in the island. Step by step
heathenism was driven back by the gallant little band of teachers,
supported by the native church. When Dr. Turner visited Niué
in 1858, he was amazed at the progress that had been made at
Samuela's station. The chapel, built to accommodate 500 people,
was of superior workmanship, and Samuela's house “quite a palace
of a place l’ School-houses had been erected in several centres,
and the work had been prosecuted with diligence and success.
Moreover, Paulo handed to Dr. Turner a copy of a translation
which he had made of the Gospel of Mark into the Niuéan
tongue. This translation was duly printed, after revision, and, in
1861, three thousand copies were taken to Niue ; and better still,
the Rev. W. G. Lawes and his wife, who had been appointed to
superintend the work and help with translation, sailed in the
same vessel. Seldom has any tribute to the work of Samoan
teachers been more remarkable than that contained in Mr. Lawes'
first report to the Directors after careful survey of the island:
“So far as I have been able to ascertain,” he writes, “there is
not a vestige (outwardly) of heathenism remaining. There are
five good chapels on the island,” he goes on ; “one of them will
hold I, Ioo people, but it is too sma///” Such was the intro-
duction of Christianity into Niue ; and such the transformation
of the habits and character of the people. Under the care of
such a wise overseer as Mr. Lawes the mission prospered greatly;
and the work has gone steadily forward under the superintendence
of his brother, Mr. F. E. Lawes, now that the larger sphere of
New Guinea has claimed the services of its first English
missionary.
Yet another successful evangelisation of important groups of
islands remains to be recorded. The reader who turns to the
Az XAAAWS/O/V //V POZ, VZVES/A 22 I
Society's report for 1890 will find that in the Tokelau, Ellice,
and Gilbert groups we have some two thousand Church members
and eleven thousand native adherents. As early as 1858, that
noble veteran, the Rev. A. W. Murray, had visited the Tokelau
islands and left teachers there. Many years passed before they
could be revisited ; and in the meanwhile the Peruvian slavers
bore down upon them and carried off large numbers to be sold
into slavery. Disease also had been busy, and the population
had thus greatly diminished. Yet the work of the teachers had
endured through all these afflictions, and a considerable number
of the people had professed Christianity. Meanwhile a most
remarkable event had led to the evangelisation of the Ellice
group, lying to the north-west of the Tokelau Islands. We have
seen how, on previous occasions, winds and waves have conspired
to spread the Gospel among the islands of the sea. But there
is no more wonderful instance of this than the one we must now
relate. In 1861, nine people from the island of Manihiki, of the
Penrhyn group, set out to sail some thirty miles, in a curious
boat made of two canoes lashed together and covered with a rude
awning made of cocoa-nut leaves. They were not provisioned
for a lengthy voyage, and it remains a marvel how they survived
for eight weeks, and travelled 1500 miles | They caught two
sharks and a sea-bird, or they must have perished of hunger;
rain, too, relieved them of thirst. Four of the party were mem-
bers of the Church ; one of them, Elekana by name, was a
deacon. Driven at length on to an island called Nukulaelae,
which lies about sixty miles from the main group of the Ellice
islands, they were wrecked on a reef, and three of them were
drowned. The other six escaped, were kindly received, and
sought to repay their hosts by teaching them of Christ. After
some stay Elekana went on to Samoa; and in 1865, Mr. Murray
sailed for the Ellice group, taking with him several teachers, of
whom Elekana was one. They found, on landing, that the
Peruvian slavers had been here too on their diabolical errand.
With characteristic cunning, and a villainy that was simply fiendish,
they had promised the islanders to take them where they might
hear about God and Christ. Trusting in these promises, the
222 TA/E STORY OF THE L.M.S.
wretched natives went on board the slave-ship, and were im.
mediately clapped under hatches, and carried away across the
Sea. Some islands had almost been depopulated. Such raids,
however, only presented a new motive for entering on these fields
of labour, and affording the natives the counsel and protection of
white missionaries. It must be said that to a few of the islands
news of the Gospel had come, and some knowledge of the
changes that had taken place elsewhere in Polynesia. In one
the singular discovery was made of a little chapel within which
an English Bible was suspended in a cotton handkerchief. Here
service was regularly held. The Bible was brought out and
opened before the person appointed to conduct the service. He
could not read it, of course; but in the best way known to him,
he sought to lead the thoughts of the people to the true God.
We cannot wonder that such simple and pathetic efforts to find
God had been rewarded. The history of the mission thus begun
has been singularly interesting and encouraging. Later on Mr.
Whitmee was able to take Christian interpreters from the Ellice
group and advance upon the Gilbert group, lying still further
north. Here again, the Gospel laid swift and firm hold upon the
people. From the earliest times the voluntary offerings nearly
sufficed for the sustenance of teachers; and with real devotion
the natives built substantial chapels on the various islands. For
some time the custom was to visit the stations annually from
Samoa; but it has become absolutely necessary now to have an
English missionary stationed permanently among these scattered
mission stations.
It will not be inappropriate, at this stage of our history, to
chronicle some of the changes that have taken place in regard to
the vessel which plies between the scattered islands of the South
Seas. We all remember how John Williams built with his own
hands the Messenger of Peace, and also how he returned from
England, after his last visit, in the Camden. The latter ship it
was that planted teachers at the New Hebrides and Loyalty
Islands, as well as in other groups. She was by no means a new
vessel when bought, and she served the Society well for four or
*
AXPAAVS/OM //W PO/L VAVES/A 223
five years, at the termination of which period she returned to
England, and was sold. The question now arose, What next P
Whose was the happy inspiration that the Directors should appeal
to the children to get the money for a new ship, we do not know.
But the idea, once started, was perceived to be a really good one.
The children should buy the vessel, and year by year collect the
money to keep her going. But would they? It was all very
well for the Directors to vote a resolution that they should ! The
children were after all the main parties to the bargain. So the
appeal was issued ; they were asked to raise four thousand
pounds ! Through all the Sunday Schools of our churches the
message travelled. In hundreds of homes the challenge was
thrown down, and accepted. The result was contributions to
the extent of 24, 6,237, with which magnificent sum the first John
Williams was built and equipped—a barque of 296 tons, three-
masted, and bearing for figure-head a bust of John Williams, with
an open Bible in his hand. For twenty years the John Williams
Sailed the stormy South Seas on her errand of mercy and peace.
Moreover, when the children of Samoa heard what the children
of Britain had done, they determined to provide canoes for the
native teachers who were going forth in the John Wil/iams to
evangelise other islands. And they did it. Nearly four hundred
pounds was raised by these young Christians of Samoa, and
twenty-nine canoes were purchased, and stacked on the mis-
sionary ship for service by-and-by.
At the end of three years, after sailing Ioo, ooo miles, the John
Williams returned to London, and brought a cargo worth
24, 2, ooo, the contribution of the native churches to the funds of
the London Missionary Society. She returned to Polynesia with
5,ooo Tahitian Bibles, and 4,000 copies of the Pilgrim's Pro-
gress in the same language. In 1850 she returned again to
London, after another Ioo, ooo miles of ocean sailing. In 1856
her good and faithful old commander, Captain Morgan, retired,
and was succeeded by Captain Williams. It was on this voyage
that Mr. Turpie, now so well known, and so greatly beloved, as
Captain Turpie, sailed for the first time in the John Williams.
The gallant barque lasted till May, 1864, and then she was
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224
A.YAAAWS/O/V /AV PO/L V/VAZ.S/A 225
wrecked off Danger Island. All on board were saved, but the
good ship went down into the deep waters, and lies there still.
Captain Turpie sailed 400 miles, in an open boat, to Samoa, to
seek help from thence for the shipwrecked mariners on Danger
Island. Meanwhile, the children had kept faith ; year by year
as the money was needed for general expenses, repairs, and SO
on, it was collected. But now, for a new vessel, there was a
greater demand than ever before. Eleven thousand pounds is
not easily raised in pence and small silver, but it was all found
somewhere : and, by the end of 1865, the second John Williams,
clipper-rigged and with racing spars, was ready to sail forth on
her short and ill-fated career. A year later, and she was lying a
hopeless wreck on the reefs of Niué. Once more, however, all
on board were brought off alive. The delay caused by this
disaster was necessarily very serious to many of our stations that
needed constant supervision; but the best arrangements possible
were made until the third John Williams could be built. In
October, 1868, she was launched, and for a quarter of a century
has proved nobly equal to the great task she was built to do.
To-day, however, our work has spread itself over a vaster area ;
stations are multiplied, and require to be frequently visited ;
currents and winds are fickle things out there ; and hence it has
been wisely decided to rely on steam instead of Sail. The raising
of funds for the new steamship, the fourth /o/n Williams, and
her launching and trial trip are of such recent date that they are
remembered by all. Captain Turpie has taken charge of the new
ship for her first voyage ; after which he proposes to retire and
to deliver the command to Captain Hore, whose work in Central
Africa we have yet to chronicle. Great will be the sorrow
among the South Sea Islanders when Captain Turpie says good-
bye to them ; for he has been in and out among them, through
cloud and Sunshine, for nearly forty years, honoured and loved
by all. The seventeen thousand pounds necessary to pay for the
steamship has not been all raised as yet by the children, but so
much has already been found as to leave no doubt that the total
sum will soon be in hand, the result of the indefatigable efforts
of our great army of juvenile collectors.
Q
226 THE STORY OF THE L.M.S.
Reserving for a further chapter our account of the New Guinea
Mission, let us note one or two memorable facts in the history of
the field we have, all too rapidly, surveyed. The reader, who
has met so frequently with native evangelists from Samoa and
Rarotonga, will naturally wonder how these men are trained for
their arduous ministry. To answer this question we must ask
him to recall one of the darkest chapters in our South Sea story,
when Messrs. Turner and Nisbet so narrowly escaped assassina-
tion at Tanna, and after untold sufferings were landed at Samoa.
To this field they were now designated by the Directors; and it
soon appeared that Mr. Turner had been brought here, by a
strange providence, for a great purpose. He proved to be just
the man needed for the building up of an institution that should
be the very centre of our Polynesian work, and from which
evangelists should go forth to every part of the South Seas. In
March, 1844, at a general meeting of the members of the mission,
this important step was taken. Mr. Turner and Mr. Hardie were
requested to undertake the formation of such a seminary.
Twenty-five acres of land were purchased at once on the island
of Upolu, and the celebrated Malua Institution was begun. Of
course the growth of the institution was gradual. Many problems
had to be faced. For instance, it was desirable to send out not
only teachers, but their wives, to the unevangelised islands. It
was equally necessary, therefore, that the wives should be educated
with their husbands, and so fitted for work among the women.
Thus round the Central building a small village sprang up, where
the students and their wives lived. Then, of course, the children
had to be considered. Schools were started for them also ; and
in this way the Malua Institution soon began to assume a very
comprehensive and interesting character. Such a work as this,
involving the support of men, women, and children, would have
been a severe burden on the home Churches had not the founders
of it been men of Sound common sense, as well as Christian zeal.
Mr. Turner and his coadjutors saw that the students might very
profitably be taught the arts of agriculture, as well as the in-
tricacies of mathematics and the doctrines of theology. So it
came to pass, that after the first year all the food required for
EXPA/VS/OAV //V PO/L VAWES/A - 227
consumption at the Institution was raised by the work of the
students themselves. In 1861, Dr. Turner could write that the
Malua Institution consisted of “twenty houses, together with
fifty acres of land, stocked, as the result of the students’ industry,
with 1,021 bread-fruit trees, and 678 cocoa-nut trees, all bearing,
and a third more coming on.”
The work of the Institution has been tested on a score of
fields; and while the quality of the native teachers has sometimes
been poor and unsatisfactory, it has often been proved that there
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could be sterling worth under a very rough exterior. The
students were sent up to Dr. Turner from the various Churches
in the Samoan group; and at the end of fifteen years, out of 273
who had passed through the Institution, only five were known to
have turned out absolutely badly; twenty-five had died, and no
fewer than 131 were labouring in various parts of the field. The
figures, of course, have increased enormously since 1860 ; but
the proportion of trained teachers who have turned out to be

228 THE STORY OF THE L.A.M.S.
thoroughly bad has always been very small; while the heroic
constancy and earnestness of the great majority has been abun-
dantly demonstrated.
The Institution at Rarotonga, founded for the same important
purpose of training a native ministry, is even older than that at
Malua, having been started as far back as the year 1839. The
Rev. Aaron Buzacott, who was at that time one of our mis-
INTERIOR OF MATEFELE CHURCH.
sionaries to the Rarotongans, perceived, what experience has
notably confirmed, that the Rarotongans would make splendid
missionaries. The Institution has been vigorously maintained
ever since its earliest days. There has been a kind of sacred
emulation between the Samoans and Rarotongans, as to who
should be designated to the most trying and perilous outposts.
This noble spirit has been shared also by the teachers trained on

JEXPA/VS/OM //V POZ, VAWES/A 229
Savage Island, in a similar seminary there. Year by year these
various training schools send forth their educated evangelists into
the Polynesian mission fields; and their history is one of which
we may well be proud, and for which we should feel humbly
grateful.
The story of our Samoan Churches needs a volume by itself, if it
is to be adequately told. The political vicissitudes of the last
few years have frequently greatly disturbed our work there. We
hope, however, that more settled days are in store for Samoa, and
that the old spirit, which has won for these islands so distin-
guished a place in the history of missions, will continue to appear
in the succeeding generations.
After eighty-nine years of work on Tahiti and the neighbouring
islands of the Georgian group, the care of our Churches there was
made over to the Paris Missionary Society. This step became
necessary in consequence of the protectorate established by France,
and especially by the decree that all teaching in the schools should
be conducted in the French language. The people manifested the
greatest reluctance to be taught by Frenchmen, even by French
Protestants. For a while the prospect looked very dark, but we
trust time is softening animosities, and that the work so nobly
begun, and so well sustained, by our pioneer missionaries, will still
flourish, although the charge of it is to-day in other hands.
In the Hervey Islands the work has not suffered as in the
Georgian group by French interference, but modern developments
have had their influence on the islanders. The fight against
intemperance has been resolutely waged by our missionaries,
and on the whole with encouraging success; but the effects of
strong drink on the native races are everywhere very debasing,
and our foreign work suffered, as our home work has suffered, in-
calculably from this evil. Religious propagandists have been
sent to win the new converts to various creeds. Faith and
character have thus been severely tested, but while some have
fallen, most have stood firm and witnessed a good confession.
In the Loyalty Islands the French Government continued to
act with a high hand. The Rev. S. Macfarlane was required to
leave Lifu, but as he was already contemplating a missionary
23o TA/AE STOR V OF 7"HE L.M.S.
expedition to New Guinea, the harm done was not great. The
Rev. S. Creagh, of Maré, took his place. At the latter island the
Rev. John Jones worked with praiseworthy devotion for no fewer
than thirty-nine years, and was then, at a few hours' notice,
compelled by the French authorities to leave the island. It is
some little consolation to be assured that they cannot as easily
undo the work of those thirty-nine years; and that the memory of
this greatly beloved minister will long be held in affectionate
remembrance by the people from whom he was so wantonly
separated. The French Protestant Missionary Society has done
its best, here as elsewhere, to repair the damage done by its
Government, by sending a representative to take up the work
which Mr. Jones is no longer allowed to do.
At Lifu, despite all hindrances, the good work goes on, and
the last report announces that, with the exception of one year,
the contributions to the L.M.S. are higher than ever before. In
concluding our account of the Christianisation of these islands,
let it be said that much of the most stable and necessary work
does not lend itself to description. We cannot chronicle here
the plodding, patient, persevering labours, year in and year out,
of many of our most valuable and valued workers. When a
Church is once founded, it follows much the same course, as a
rule, as a Church in England or elsewhere. It has its seasons
of revival and of apathy, of ingathering and of winnowing. But
it remains through all a centre of light, and faith, and service in
the particular district where its members dwell. In some of
the groups the number of English missionaries was appreciably
diminished, this being regarded as the first step towards the
true goal—throwing the whole burden and responsibility of the
work upon the people themselves. For this the South Sea
Islands are not yet ripe.
The translations and revisions of the Scriptures have been
many. The Samoan Bible has been revised by competent com-
mittees not once, nor twice. The Rev. Aaron Buzacott, a mis-
sionary of distinguished character and attainments, revised the
whole Rarotongan Bible. The Rev. W. G. Lawes continued the
work, so memorably begun by the Samoan teacher Paulo, of
A.YPAAWS/OM /W POL VAWAES/A 23 I
translating the Scriptures into the Mohe language for the in-
habitants of Niue. The Rev. S. Macfarlane translated and revised
the New Testament for his people at Lifu. Mr. Creagh and
Mr. Jones did the same for the natives of Maré. This does not
exhaust by any means the list of similar labours; but the reader
will see that it represents an immense amount of work and care-
ful study. The languages into which these translations were
made had never been reduced to writing before. For many of
the words in the Bible the native tongue contained no accurate
equivalent. The task was, in every case, a prodigious one. The
gain to the work, for all years to come, cannot possibly be ex-
aggerated. We may rest assured that a faith and life built up
on the careful interpretation, and especially on the consistent
practice, of the truths of the Scriptures, will resist the power of
all alien influences to disintegrate and to destroy it.
CHAPTER IX.
SO OVZV/AEA’AV A/V/O CAEAVT/CA / AA7/2/CA.
David Livingstone–Among the Bakwains—A Lion Story—Sechele—Lake
Ngami and Sebituane—The Slave-trade—Journey to Loanda—To the
Mouth of the Zambesi—Later Travels and Death—New Missions and
Old Ones—Tragedy among the Makololo—Mission to the Matabele—
Adventures at Shosong—Sekhome and Khama—Khama's Chieftainship
—Robert Moffat Retires—Kuruman Institution—Missions Independent—
The Tanganyika Mission—Difficulties on the Way—Deaths of Mr. Thom-
son and Dr. Mullens—More Losses—Good News and the Morning Star—
Further Deaths—Murder of Mr. Brooks—Prospects of Mission.
HILE Robert Moffat was in England in 1840, awakening
an interest in the Dark Continent that has never waned,
a young medical man, in training for missionary work, came to
him to ask whether he thought Africa was a possible sphere for a
medical missionary. Moffat's answer was, “Yes, if you won’t go
to an old station, but push on to the vast unoccupied district to
the north, where, on a clear morning, I have seen the smoke of a
thousand villages, and no missionary has ever been.” Moffat
never spoke words that found readier soil than these, or struck
deeper root. The young man was David Livingstone, and the
key-note of his life-work lay in those words “the vast unoccupied
district, where no missionary has ever been.” David's father was
Neil Livingstone, of Blantyre, deacon of the little Independent
Chapel there; a good, honest man, who worked hard to bring up
his children in decency and uprightness. David, the Second son,
was in very early life an eager reader, with a keen love of nature,
and boyish relish for adventure. It was he who climbed the ruins
of Bothwell Castle to cut his name higher than any one else’s. It
232
SOUTHER/V A/V/O CAE/WTRA/L AATA’ACA 233
was a pardonable ambition, and it went with him to the end. He
confessed, when nearly at the close of his travels, an anxiety to do
such work as would prevent any one else cutting him out. He
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22
DR. LIVINGSTONE.
need have had no fears. In the splendid history of African ex-
ploration there is one name facile princeſs—David Livingstone.
He was attracted to the L.M.S., as so many others have been,
by the catholicity of its basis ; it existed “to send neither Epis-

234 TA/E STORY OF THE L.M.S.
copacy, nor Presbyterianism, nor Independency to the heathen,
but simply the Gospel of Christ.” During his early college
course, he was very near being rejected altogether because of his
difficulty in expressing himself. He utterly broke down when
trying to preach his first sermon, and fled from the chapel. Ob-
jection was taken to his lack of facility in prayer. Little did they
who thus criticised think that this man would die upon his knees
in the centre of Africa, and that Livingstone's prayers would fill
even the insensitive blacks who accompanied him with reverence
and sympathy. -
Livingstone's first journey up country did two things for him.
It filled him with enthusiasm for African travel, and it impressed
him profoundly with the benefit of missions. He had oppor.
tunities of seeing more than one mission station, and he declared
emphatically, “The statements of the missionaries as to their
success are far within the mark.” The Christian Hottentots he
admired for the simplicity and earnestness of their piety, and no
less for the manner of their life. Finding, on reaching the Kuru-
man, that the Directors had left him a free hand, he struck north-
ward and made a circuit among the Bakwains and other tribes.
His medical skill soon won for him a great reputation. With
characteristic thoroughness he determined to master the Bakwain
language, and to acquaint himself with their customs; so he
adopted Moffat's plan of going to live with the natives for six
months, and seeing no English Society. The result was so
successful that he was able to make several translations of hymns
into “Sechuana rhyme’—hymns which were printed by the
French missionaries, and Sung by the people. In his letters to
England he enjoys a quiet laugh at himself for turning poet.
Finding it was part of a doctor's business, in the opinion of the
natives, to “make rain,” he cheerfully undertook to do it. Even
the chief laughed when Livingstone explained that his method
was to “lead out the river for irrigation.” But the idea “caught
on,” and really useful work was the result. In this way, by strong
common sense, combined with great geniality and kindness, he
soon acquired a unique hold upon the natives. These days were
memorable ones in the history of Our South African missions. At
SOUTHERAW A WD CEAV7'AºA L A FRICA 235
home the Directors were earnestly considering the question of
sanctioning a move northward. The responsibilities that must
necessarily arise from such a move were clearly apprehended. On
the other hand, a large number of missionaries was now at work
in Southern Africa, while north of the Kuruman there was prac-
tically no station. Dr. Philip had been requested by the Directors
to report on the whole question, after a circuit to all the missions.
This he did. He was able to write that great progress was being
made among existing missions in the direction of self-support.
This was in itself an encouragement to proposals for expansion.
It was clear, however, that he thought the young Scotchman, who
was so eager to move northward, somewhat unduly ambitious.
Moreover, the venerable Doctor reminded him, and the Directors
of the perils arising from proximity to the cruel despot, Mosili-
katse. The answer to this was, to Livingstone's mind, obvious and
decisive—“If we wait till we run no risk, the Gospel will never
be introduced into the interior.” The young man had his way.
The Directors sanctioned a forward movement: and in the year
1843, when Moffat returned to the Kuruman, David Livingstone
wrote that he hailed with “a feeling of inexpressible delight the
decision of the Directors that we go forward into the dark interior.
May the Lord enable me to consecrate my whole being to the
glorious work.” Nothing could more strikingly illustrate the
spirit in which he proposed to undertake this new mission than
his resolution to confine his medical work to “severe cases.” He
is afraid of becoming “a very good doctor, but a useless drone of
a missionary. The spiritual amelioration of the people is the
object for which I came, but I cannot expect God to advance this
by my instrumentality if much of my time is spent in mere tem-
poral amelioration.” Gilmour might have read that when he laid
aside his medicine chest in Mongolia, and went on foot to visit
the Mongols “in a spiritual capacity.”
In 1843, Livingstone took up his position among the Bakatlas,
at Mabotsa. He built his house with his own hands, and then
settled down for three years' work. This year, indeed, his work
was very nearly ended. The story is well known. Going with
the Bakatlas, to break up a troop of lions that had been com-
236 THE STORY OF THE L.A.M.S.
mitting serious depredation, one of the beasts which had been
wounded sprang at Livingstone, seized him by the shoulder, and
shook him “as a terrier dog does a rat.” Besides crunching the
bone into splinters, eleven of the brute's teeth penetrated the
upper part of the arm. Fortunately, the lion then turned and
attacked another man, or Livingstone's days would probably have
been ended. As it was, he had henceforth an arm with a double
joint, and, as Sir Bartle Frere says, “for thirty years afterwards all
his labours and adventures, entailing such exertion and fatigue,
were undertaken with a limb so maimed that it was painful for
him to raise a fowling-piece, or, in fact, to place the left arm in
any position above the level of the shoulder.” It was by this
mutilated arm that the remains, so reverently borne on dark
shoulders to Zanzibar, and shipped to England, were identified at
Plymouth as those of David Livingstone, just thirty years later.
In 1844, Livingstone was married to Mary Moffat, the eldest
daughter of Dr. Moffat. She was a truly noble wife, bearing his
long absences with cheerful fortitude. His own testimony was,
“She was always the best spoke in the wheel at home; and when
I took her on two occasions to Lake Ngami and far beyond, she
endured more than some who have written large books of travels.”
He said at another time that the indispensable accomplishments
of a missionary family in Central Africa were “the husband a
jack-of-all-trades without doors, and the wife a maid-of-all-work
within.” In 1846, Livingstone and his wife moved northward to
Chonuana. Here the celebrated chief Sechele lived, one of
Livingstone's best friends and most remarkable converts. At first
Sechele proposed to convert all his people at once by thrashing
them into the faith. He offered to call his head man, “and with
whips of rhinoceros hide we will soon make them all believe
together.” But Livingstone taught him the more excellent way,
and Sechele was an apt Scholar. The chief put away all his wives
but one, and endeavoured in many ways to conform his conduct
to the Christian standard. At this time, a terrible season of
drought brought the people to the very verge of starvation. The
whole tribe, at Livingstone's instigation, moved northward to the
Kolobeng River; but the drought continued, and great was the
SOUTA/A2A’AV AAVD CEAV7/04/C. A FR/CA 237
suffering. It was downright hard work, in such circumstances, to
keep up heart enough for missioning. But Livingstone was bent
on training native agents, and planting them in the surrounding
districts, and no material tribulations were allowed to defeat his
purpose. Still he was oppressed by his situation. The river was
dried up. There seemed no chance of permanent Sustenance in
this district. Then he bethought him of what he had heard of a
great chief to the north—ever to the north !—Sebituane, King of
the Makololo. Sechele reported favourably of Sebituane's friend-
liness to strangers. Moreover, the famous hunter, Oswell, turned
up, “one of Arnold’s Rugby boys,” and he was willing to make
the adventure. It meant crossing the Kalahari desert; but why
not? Sebituane himself must have gone that way. So on June
1st, 1849, they started. This first great exploration journey ended
in their striking the Zouga River, and discovering Lake Ngami.
Then they returned, and finding things worse than ever at Kolo-
beng, Livingstone took his wife and three children, and, with
Sechele himself as companion, started north again. They reached
the Zouga in safety, but fever troubled them, and they had to
return, subsequently going south to Kuruman to recover health.
News reached him there that the Royal Geographical Society had
voted him twenty-five guineas for the discovery of Lake Ngami.
Meanwhile Sebituane himself had heard of Livingstone's
attempt to reach his country, and he sent messengers to entreat
the white man to come. This decided the missionary to attempt
the journey once more ; and in 1851, with wife and children, a
start was made, Oswell being one of the company. The details
of that hard and painful journey we must not stay to relate : the
rigour of the drought, the suffering of the children, the desertion
of the caravan by the native guide. Suffice it to say that, despite
all obstacles, the goal of the enterprise was attained. Sebituane
was effusive in his welcome, and Livingstone and his party were
equally delighted with the chief. The missionary always spoke of
him as one of the very finest Africans he ever met. “He has a
heart ; he is wise,” were the terms used of him by the people.
But just as it seemed probable that Livingstone had found his life-
work, and a permanent settlement, Sebituane sickened, and in a
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SOUTHAE/e/W AAVO CAE/VTRA / A FR/CA 239
few days died. The missionary stayed on only to make some
further explorations. He discovered the Zambesi, one hundred
and thirty miles to the north-east. Then he determined to take
his wife and children to Cape Town, and send them to England,
while he himself would return alone, and force his way into the
interior, and from the interior to either the east or west coast.
Thus it came to pass that in 1852 he arrived at Cape Town.
Much has been made in some quarters of the suspicions with
which certain of his own comrades in the mission field viewed
these pioneering expeditions of Livingstone's. It was after all not
unnatural that Some should say exploring was not a missionary's
work; and, with Moffat's experience as a standard, should expect
that our workers in Africa would settle down among the people
of Some one tribe, and labour until the fruits of the Gospel
appeared among them. But in the missionary sphere there is
room for many orders of workers. Livingstone wrote to the
Directors, earnestly reminding them of the “multitudes that have
been brought to light by the providence of God in the country of
Sebituane,” and the Directors at once reported to their con-
stituency at home that they had “felt constrained to sanction this
projected enterprise of their self-denying and dauntless friend,
commending him to the care and protection of that gracious
Saviour whom he aims so zealously to serve.”
After some stay at Cape Town, during which he perfected him-
self in taking astronomical observations, Livingstone turned north
again on June 8th, 1852. It must be remembered that, for the
tremendous undertaking he now proposed to himself, none of the
elaborate preparations had been made which are customary in
modern tours of exploration. He had little money to provide
himself with travelling wagons and stores. His journey to the
Kuruman was a prolonged one, owing to difficulties of transport.
There he learned the depressing intelligence that the Boers had
attacked Sechele and the mission station. This should be noted,
for the intolerable aggressions of the Boers on peaceful tribes like
the Bakwains have formed a grave element of difficulty in South
African work. Sechele went to the Cape to seek redress, but
returned to gather his people together and become more powerful
24O THA. STORY OF THE L.M.S.
than ever. For some time he diligently taught his subjects
Christianity, and was himself a missionary among them. Some
people have said that Livingstone was a great explorer but a poor
missionary. If it is, as has been said, the main aim of ministers
and missionaries “to teach their people to do without them,” then
Livingstone was a truly great missionary. The mission did not
Collapse when he passed on to occupy other fields. He had done
his work too well for that. Forward now, till he reached again the
Country where Sebituane had reigned, and where his son Sekeletu
was chief—a staunch friend of Livingstone, as the father had
been. His people, the Makololo, proved themselves a faithful race
to those whom they knew and loved. Their devotion to Living-
stone and his wife, whom they called Ma-Robert (Mother of
Robert—her eldest boy), was shown through many a long day to
come. Till the end of 1853 Livingstone worked hard in his
missionary capacity among these people; preaching to large con-
gregations; working, as he said, in faith, convinced that he was
doing pioneer work here as well as in exploration, and that on the
foundations he was laying future missionaries would be able to
build; and indeed what better preparation of the way could there
be than to win the hearts of the people to the “white stranger " ?
It was during this period that he was repeatedly saddened by the
raids of the slave-hunters. In a neighbouring tribe they had
obtained a footing, and soon were marching to the coast with
gangs of shackled slaves, not one in ten of whom would ever pass
alive through the awful ordeal of those forced marches under that
tropical sun. The bodily fatigue alone would not account for the
horrible waste of human life along those slave routes to the coast.
Livingstone wrote later, “It seems to be really broken-hearted-
ness of which the captured slaves die. Even children, who
showed wonderful endurance in keeping up with the chained
gangs, would sometimes hear ‘the sound of dancing and the
merry tinkle of drums in passing near a village; ' then the
memory of home and happy days proved too much for them.
They cried and sobbed, the broken heart came on, and they
rapidly sank.” The conviction forced itself upon him that the
only way to stop this nefarious and inhuman trade was to open up
SOUTHERW AND CENTRAZ AFRICA 24 I
the interior to Christian and civilized influences. He would
often speak of the authority which the words in the Proverbs had
over his mind, “If thou forbear to deliver them that are drawn to
death, and those that are ready to be slain ; if thou Sayest, Behold,
we knew it not ; doth not He that pondereth the heart consider,
and He that keepeth thy soul, doth He not know, and shall He not
render to every man according to his works?” He had found no
permanent, healthy settlement as yet. He was consequently
determined to try to find a route to the West Coast. So he
calmly made a final disposition of all his earthly effects thus:—
“May Christ accept my children for His service, and sanctify
them for it. My blessing on my wife 1 May God comfort her.
If my watch comes back after I am cut off, it belongs to Agnes;
if my sextant, it is Robert's. The Paris medal to Thomas.
Double-barrelled gun to Zouga ” Then he disappeared from
Linyanti, and when next heard of, six months and a half later, had
forced his way to the West Coast, and arrived at Loanda.
This wonderful and, at that time, unparalleled journey was pro-
vided for with characteristic simplicity. For food, they were to
rely on their guns—and the natives apparently killed game more
by accident than design. “Twenty pounds of beads worth forty
shillings,” and “one small tin Canister, about fifteen inches square,
filled with spare shirts, trousers, and shoes, to be used when we
reached civilized life,” “another of the same size stored with
medicines, a third with books, and a fourth with a magic lantern "
—these, with a few biscuits and some tea and coffee, constituted
the impedimenta of the party; for travelling purposes one small
tent, “a sheep-skin mantle as a blanket, and a horse-rug as a
bed.” Thus equipped, the expedition started. Very early in the
march Livingstone was struck down with fever, which returned
again and again; but he had “burned the boats’ behind him, and
he never thought of retreat. The line of march followed was up
the Chobe River to the Zambesi, and then westward ho along
the Zambesi and the Leeba, and thence to the coast. In time
they reached the “court’ of Shinte, the chief of the Balonda, and
held a great “palaver’ with him. He was a mighty chief, and
very gracious to the travellers, though Livingstone found at his
R
242 TA/E STORY OF 7"HE /.M.S.
village two half-caste Portuguese who were raiding in the neigh-
bourhood for slave purposes. Shinte was astonished at and
delighted with the magic lantern, and Livingstone had to show his
Scripture slides to hundreds of natives, and repeat, again and
again, the story connected with them. Pushing on now—Living-
stone very feeble from fever—they entered the country of another
great chief, Katema, after which food became scarce, and the
difficulties of travel very great. The Chibogues threatened war
with the invaders, but were induced to barter instead, and given
the advantage in the bargain. Then “dense forest and wet,”
Livingstone's fever becoming very violent. To add to his bodily
ills, his riding ox threw him, and he fell on the back of his head,
being also badly kicked on the thigh. He was now “almost
reduced to a skeleton.” The men too—or some of them—began
to fear failure, and a mutinous spirit showed itself among the
Bakotas. A show of force, however, quelled them : and, on
Livingstone entering his tent, and “lifting up his heart to Him
who hears the sighing of the soul,” the head-man came to say,
“Do not be disheartened : we will never leave you.” Then the
others followed. They were all his children, and would die for
him, they said ; so they journeyed on in peace. There were other
perils and discomforts, but at last they made Loanda, Living-
stone afflicted now with chronic dysentery, and terribly depressed.
The Makololo were utterly overcome by the sight of the sea.
“All at once the world said to us, ‘ I am finished ; there is no
more of me,’” was their exclamation. At Loanda, too, they went
to see the Roman Catholic worship, and were surprised at the
ritual. “We saw the white men charming their demons,” was
their comment as they came away.
Many friends now pressed upon the great missionary the duty
of recruiting his health by a voyage to England. The Forerunner
was just going with mails, but Livingstone declined all overtures to
leave his faithful Makololo body-guard so far from their home. The
reward of honourable men does not often come as it came in this
instance to the explorer. The Forerunner was lost with all hands,
save one, off Madeira. Livingstone's precious diaries, maps,
letters, all went down with her. It took him six weeks of seden-
SOUTAZAZAC/V AAVO CAEAV7'RA/L AA’ſ JCA 243
tary labour to repair the loss; but he just sat down and did it.
It was his way. The march back to Linyanti occupied well-nigh
a year. Livingstone had now more opportunity to note the
bearing of the geographical and other facts he had observed. He
practically solved the problem as to the great river systems that
had their rise in Central Africa. At last, amid extraordinary
demonstrations of welcome from his greatly loved Makololo, and
not least from Sekeletu, the missionary and his “braves,” as they
called themselves, marched back into Linyanti; and the way to the
interior, which he had set out to make, was an accomplished
fact.
Eight weeks of rest from travel, no more—rest found in doctor-
ing, preaching, and writing letters and despatches; then the in-
defatigable pioneer set out again to follow the great Zambesi to
its mouth. On November 3rd, 1855, he resumed his travels;
after ten days the Zambesi was reached, and new country entered
upon. The famous Zambesi falls were often spoken of among the
people, and Livingstone pronounced them to be probably the
most marvellous in the world. The great river pours itself into a
narrow fissure, from which five columns of smoke arise—“smoke
that sounds,” the natives call it. The river is a mile broad, and
leaping down 320 feet, it is contracted into a space of fifteen or
twenty yards of hard basaltic rock. Livingstone called the place
the “Victoria Falls.” At the junction of the Loangwa and
Zambesi rivers, the exploring party was seriously threatened by the
savage tribes on the banks. It seemed as if the travellers must
inevitably be destroyed. “It seems a pity,” writes Livingstone
calmly in his diary, “that the facts about the two healthy longi-
tudinal regions should not be known in Christendom. Thy will
be done.” Then the same evening follows a passage which is
indeed “in its simplicity sublime.” The necessity of retreat had
forced itself upon him; the discomfiture of all his plans—and
they were anything but selfish plans. “But Jesus came and said,
All power is given unto Me in Heaven and in earth. Go ye,
therefore, and teach all nations . . . and lo, I am with you
alway, even unto the end of the world.’ It is the word of a
gentleman of the most sacred and strictest honour, and there is
244 7TA/B, STOA’ Y OF THE /.../ſ/.S.
an end on’t. I will not cross furtively by night, as I intended.
It would appear as flight, and should such a man as I flee P Nay,
verily, I shall take observations for longitude and latitude to-night,
though they may be the last. I feel quite calm now, thank God.”
On this principle he acted, and “passing through the midst of
them, went his way.” From this point the journey was compara-
tively uneventful, and Quilimane was reached on the 20th of May.
His devoted Makololo now promised to wait for him near the
coast till he returned for them : and he promised that nothing but
MARKET-PLACE, UJIJI.
death should prevent his returning. One of them, Sekwebu, set
out with him by steamer for Mauritius, but the experience was
too much for him. He lost his reason, and sprang overboard;
a fatality that Livingstone poignantly felt. On December 12th,
1856, the explorer rejoined his wife, “Ma-Robert,” at South-
ampton, while the enthusiastic acclamations of the whole nation,
and especially of all the friends of religion and science, greeted
his return from those journeys in which he had belted Africa from
West to eaSt.

SOUTA/AEA’AV AAV/O CAEAV7 RA/L A FA’/CA 245
At this point, David Livingstone's formal connection with the
L.M.S. ceases, in consequence of his appointment by Lord
Palmerston to be Consul for the East Coast of Africa. The
Society parted from its illustrious servant with deep regret, and
he from the Society with a sincere regard, which he was never
backward in confessing. Indeed, he confessed it in the most
practical way by Supporting a missionary out of his private purse,
paying one-fourth of his Government salary for the purpose. Dr.
Moffat's youngest son was the missionary selected. Livingstone
was now bent on returning to his waiting friends, the Makololo :
and, after the publication of his book, he prepared to set out.
His memorable words to the Society's Directors, repeated to
the University of Cambridge, were, “I go to open the door to
Central Africa. It is probable I may die there ; but, brethren, I
pray you, see to it that the door is never closed again.” We have
yet to see how and at what cost the L.M.S. has endeavoured to
obey that charge. Livingstone's later travels; his explorations of
the Zambesi and its tributaries; his circuits among the great lakes
which are the sources of the Nile; his discovery by Stanley at
Ujiji; his final march, worn by fever and dysentery, to the south
of Lake Bakweolo; and his death at Ilala—these belong to the
volume of universal history, Nor are there many finer stories in
the recorded deeds of any race, than how Livingstone's black
body-guard, after earnest deliberation on their duty, embalmed his
remains and bore them shoulder-high, with all his journals and
belongings, a thousand miles to the coast, through hostile tribes,
and desolate, difficult Country. That they did it was sufficient
proof, if proof were needed, of the singular influence of Living-
stone over all with whom he had to do; and it is the reason why
to-day the most illustrious of all the world's explorers sleeps in
Westminster Abbey, and on the granite slab above him are the
words, “Other sheep I have which are not of this fold,” and “All I
can add in my solitude is, May Heaven's rich blessing come down
on every one, American, English, or Turk, who will help to heal
this open Sore of the world.” It is Surely fitting that these simple
and touching words—which were among the latest he ever wrote
—on the great enormity of the slave-trade, should utter their
246 THE STORY OF THE L.M.S.
appeal, year after year, in the heart of London, from the grave of
David Livingstone.
On his return to England at the end of 1856, Livingstone had
an important interview with the Directors, the object of which was
to consider plans for new missions to the interior. “The end of
the geographical feat is but the beginning of the missionary
enterprise,” the explorer had said, and the words were well
weighed. The outcome of the conference in question was a
“double-barrelled ” resolution, pledging the Society to start one
mission among the Makololo, and one among the Matabele.
Livingstone undertook to introduce the new missionaries to
Sekeletu and the Makololo. Had he been able to do so, one of
the greatest disasters in the Society's history might have been
averted. As Robert Moffat was a persona grata with Mosilikatse,
the Matabele king, it was decided to ask him to introduce the
new missionaries to that capricious despot, and spend a year in
establishing a Matabele mission. The Directors were fully aware
of the severe demand thus made upon the veteran missionary.
In the fourteen years that had passed since his return from
England, Moffat's labours had been truly herculean. Success at
the station had brought increase of work and responsibility.
But, in addition to this, he had determined not to rest until he
had given to his beloved Bechuanas the complete Bible in the
Sechuana tongue. And this colossal work he had accomplished
single-handed, and had put the translation through the Kuruman
press. He had, in addition, prepared a Sechuana hymn-book.
The importance of this great work of translation will be under-
stood when we remember that Livingstone said that, in the
Sechuana tongue, he made himself understood among all the
tribes he passed through. It is thus, with various dialect modifi-
cations, the language of the interior. The inevitable cares and
anxieties of the pastorate of his people, and the supervision of the
training of native evangelists, Moffat had fully assumed. For
forty-one long years of arduous, though well-beloved, labour, he
had served Christ and humanity in South Africa. Only a year or
two before, he had paid another visit to Mosilikatse, and had
pleaded with the hard, and now decrepit, old chief to accept
SOUTA/A2/8/V AAV/O CAE/VT/2.4 / A F/P/CA 247
Christianity. The journey amounted to fourteen hundred miles,
and he had extended it to gain news of Livingstone, and to take
him some letters and papers. He was now sixty-two years old,
and the new responsibilities were not light ones. Mary Moffat
could not possibly accompany him at her age. It must mean a
year of separation—perhaps more. But the love of the work was
with him supreme, and he accepted the duties. He journeyed to
the Cape to meet the new missionaries, as well as to exchange
greetings with the Livingstones, who were to be there at the time.
Before accompanying the pioneers of these new missions to
their destinations, we may briefly remind ourselves that the old
stations in the colony were being well manned, and that the
intervening years had seen expansion in many directions. Our
old friend, James Read, one of the Society’s first African mission-
aries, had succeeded, after one or two ineffectual attempts, in
getting into Kaffraria, and establishing a station on the Kat River.
There he did noble work until the melancholy Kaffir War of
1850–51. These two years were sore ones for our missions
within the colony; for not only did a certain percentage of the
Kat River converts take up arms against the Government, but
there were desertions from our Hottentot churches to swell the
ranks of the rebels. This fact brought our missions into great
obloquy. The outcry against them in the colony was most
bitter. It was nothing that James Read, and others like him,
had most earnestly striven to prevent the rising ; the colonists
were in no humour to do justice to any. Subsequent impartial
investigation brought to light serious grievances under which the
Kaffirs had laboured for many years, and which went far, not to
justify, perhaps, but certainly to explain, the outbreak. But the
Kat River settlement was broken up and abandoned, and James
Read died in the following year. In 1851, too, Dr. John Philip
passed away, a tried and true friend of Africa. The error in
his celebrated book on South African Researches, for which he
was somewhat vindictively prosecuted, and heavily fined, had
been forgiven and forgotten before his death ; and his splendid
services to civilization and humanity were remembered. The
pioneers were passing. The southern churches were steadily
248 TA/E STOR V OF THE L.M.S.
moving towards self-maintenance and independence. South
Africa itself was passing rapidly through prodigious constitutional
changes, Missionary enterprise had brought it prominently be-
fore the world. Then came discoveries of gold and diamonds ;
and it was seen to be a country worth having. The Boers had
steadily sought to widen the area of their dominion, and were
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proving a thorn in the side of many of the native tribes. Bound-
aries were imperfectly marked out, and still more imperfectly
observed. That mysterious word, too, “protectorate,” the precise
content of which has never been defined, came to be used as
signifying the relation of England to certain native races. In
1856, and the years following, the action of the Boers in many
directions caused much anxiety to Moffat and his fellow-workers.
These most uncomfortable neighbours were known to cherish
-




SOUTHER/W AAVZ) CE/V7/8A / A F/8/CA 249
designs upon Kuruman, as well as upon other of our more
northern stations. The new missions had much to fear from
Boer aggression. Only the strong line taken by Sir George Grey
at this time saved these districts, in all probability, from dis-
turbance and bloodshed.
On July 7th, 1859, the party destined for the Makololo country
set out from Cape Town. They were the Rev. Holloway Hel-
more, with his wife and four children, and Mr. and Mrs. Price.
Although the Helmores had come out with the Prices from
England, Mr. Helmore had had sixteen years of South African
experience at Lekatlong, and was hence supposed to be well
seasoned; while his experience would, it was felt, be of great
advantage to his comrade. Mr. John Mackenzie, who was also
destined to the Makololo mission, proposed to proceed there a
year later. We need not recount the many hardships of the long
journey to Linyanti, which, it should be remembered, is nearly
1,000 miles beyond Kuruman. The weary pilgrimage was at
length accomplished. Livingstone was not there to introduce
them to Sekeletu, and it seems probable that the latter's sus-
picions were aroused by the proposal of the missionaries to
occupy the healthier table-land to the north-east as a station.
This was to move nearer Mosilikatse, who was the terror of the
Makololo. Sekeletu accordingly insisted on the mission party
living with him, and there was nothing for it but to build their
houses there. The story now becomes very, very dark. In about
a week all were laid low by fever, the Helmores being utterly
prostrate. On March 7th the youngest child of Mr. and Mrs.
Helmore died ; on the 9th Mr. and Mrs. Price's little baby; on
the 11th the daughter of the Helmores passed away ; and on
the same day a native teacher, who had come with Mr. Helmore
from Lekatlong, fell a victim also. The next day Mrs. Helmore
died. This was a fatal blow to her husband, who seemed to be
recovering slightly. He lingered till April 20th, and then he
followed his wife. “All these,” wrote Mr. Price, “I wrapped
up and consigned coffinless to the silent tomb with my own
hands, with the exception of my own child, which died in the
arms of its mother whilst she sat by my bedside as I lay helpless
25O TA/B, STOR P OF 7"Aſ E. L.A.M.S.
from fever.” The survivors now prepared to fly from this place
of pestilence. Then followed “the unkindest cut of all ”—the
Makololo took advantage of the weakness of the afflicted mission-
aries to plunder their goods, and Sekeletu was foremost in this
abominable work. At length, robbed of nearly all their posses-
sions, and racked with fever, they began the toilSome journey
back to Kuruman on June 19th. Mrs. Price could not use her
feet. Slowly the little company made its way, day by day, until
the plain of Makabe was reached; and there, on July 4th, Mrs.
Price breathed her last, and was buried by her broken-hearted
husband under “the only tree on the whole of the immense plain
of the Makabe.” Many missions have been opened by the sacri-
fice of human life, but perhaps none with such a holocaust as
this. Near the Zouga River, Mr. Price, with the two orphan
children, were met by Mr. Mackenzie, who was on his way to
join the Makololo mission which had thus untimely ended. Mr.
Price was spared to be one of the most valuable servants of the
Society on a variety of African fields.
The Matabele party consisted of Revs. Wm. Sykes, T. M.
Thomas, and John Moffat, together with Dr. Robert Moffat.
They made their way to Mosilikatse's camp, and he received
them cordially enough ; but it was soon evident that he was
suspicious. Numberless vexatious delays arose as to the settle-
ment of the missionaries. At last, however, the king gave way,
and the necessary houses were erected, Moffat working with
characteristic skill and vigour, with the saw and the anvil, in all
the preliminary work. Six months of steady labour followed,
and then Robert Moffat preached for the last time to Mosilikatse
and his men, adjured him with affecting earnestness to stand by
the missionaries, and, with deep feeling, turned his back on
Matabeleland and returned to his beloved Kuruman. There is
not much to be told of the Matabele mission. The main features
have been the stolidity of the people, and the fortitude and de-
votion of the workers. Mr Sykes continued to work there, year
in and year out, for twenty-seven years. In all that time he could
scarcely count one convert. At first there was only one station—
that at Inyati, which Moffat founded. Now there is a second at
SO (77'A'Az/8/V AAVO CAEAV7'A'A/L A/7/ø/CA 25 I
Hope Fountain, and here Mr. Carnegie, who married Mr. Sykes’
daughter, has laboured for twelve years. The Rev. W. A. Elliott saw
seventeen years of service at Inyati, and the Rev. C. D. Helm has
already been nineteen years at Hope Fountain. Lastly the Rev.
Bowen Rees, after some service in Central Africa, has been at work
for the last eight years at Inyati. These things deserve statement.
The men who can work on year after year, in an apparently
barren spot, in faith that the hour of awakening will come, are
not few. Matabeleland has had many such : and this fact is in
itself the assurance that some day there will be a great upheaval
there of ancient superstitions and usages, and a time of reaping
for the faithful husbandmen. Even now, when the power of
Mosilikatse's son, Lobengula, is broken, and the cruel and ar-
bitrary autocracy at an end, it seems probable that a better day
is dawning for the Matabele, and that truth and freedom will go
hand in hand. For even in this hard field of labour there have
been martyrs. The blood of confessors has been poured out to
fertilize the soil where the good seed has been planted. Mr.
Carnegie tells of two who were faithful unto death. One was
condemned by a “witch-doctor,” bound, and thrown to the
wolves. To the last he was undaunted, looking beyond those
who could kill the body to One who could save the soul.
Another—a young man—was clubbed to death in the missionary's
presence, because he refused to go back and live as a heathen in
his native town. Such lives and deaths as these are surely, as
Mr. Carnegie says, “the true foundation on which the future
church of the country is to be built.”
The two parties of missionaries destined for the Makololo and
Matabele countries found that their routes diverged at a place
called Shosong. After the tragic close of the former mission, the
Rev. John Mackenzie was requested to begin work at Shosong,
which he did in 1862. Livingstone had preached here to the
Bamangwato, and a native teacher from Kuruman had, for a
time, been employed here ; but these efforts had not been sus-
tained, and a Hermannsburg Lutheran missionary devoted part
of his time to the station. Mr. Price, who afterwards married
Miss Elizabeth Moffat, had been destined at the same time to
252 7THE STORY OF 7"HE L.M.S.
reinforce the Matabele mission; but Mosilikatse objected to any
more white men; and so Mr. JPrice joined Mackenzie at Shosong,
and they both intended to seek a new opening northward. The
chief of the Bamangwato was Sekhome; and the terror of the
tribe, as of so many other tribes, was their too-near neighbour,
Mosilikatse. Moffat had done his best to cultivate friendly
relations between the two peoples; but Mackenzie had not been
long at Shosong before rumours were rife that the Matabele
were about to descend upon the Bamangwato. The rumours
proved to be true, and the Mackenzies were obliged to retire with
their little ones to the mountains—the home of wolves and
tigers—until the conflict was over. Both sides lost many men,
and the Matabele eventually retired. The main interest of this
tribal war lay in the noble bearing and humane conduct of
Khama, the eldest son of Sekhome, who very early eagerly
embraced Christian teaching; and who, on this occasion, openly
remonstrated with his superstitious old father for his useless
practice of magic and incantations previous to the battle. With
the life and influence of this young man we have much to do.
Shosong was not abandoned; but, by amicable arrangement
with the German missionaries, was adopted by us as a station
of the L.M.S. As for the Makololo mission, it ceased to be
possible by the extermination of that once powerful race. On
the death of Sekeletu, the people followed many pretenders to
the chieftainship, and, after violent civil struggles, the enfeebled
tribe became an easy prey to its ancestral enemies, and was liter-
ally annihilated. Mr. Mackenzie tells us that even the heathen
people drew a clear moral from this tragedy: “Let the missionary
alone; the Makololo injured the missionaries, and where are the
Makololo P” The reference was, of course, to Sekeletu's treat-
ment of Mr. Price, after the sad deaths of his comrades. Mr.
Mackenzie and Mr. Price had much encouragement in their work.
Even Sekhome, with all his superstition, was not unmoved by
the Gospel. He pleaded, however, natural incompetence to be-
lieve it, or experience its benefit. “God made you with straight
hearts,” he would say to Mackenzie; “but it is a very different
thing with us black people. God made us with crooked hearts.”
NEW CHURCH AT PHALA PYE.

254 THA. S. 7'OA' P OF THE L.M.S.
He admitted, however, that Khama was an exception. “ Khama's
heart is right,” he said. But as soon as Christianity had prevailed
with Khama and his four brothers, so that they would no longer
consent to heathen practices, nor go with their father Sekhome to
the ceremony of “boguera,” or circumcision, Sekhome was mor-
tally offended; for it was a father's pride among the Bamangwato
to produce a large family of sons on this national occasion.
Subsequently Sekhome's solicitations prevailed with two sons;
and then it was evident that troubles were in store for the people
and the mission. Sekhome had entered on the downward course
of the persecutor. His anger was increased, when he sought
some ground of quarrel with the Christians, by the fact that he
could “find no occasion ” against them save as concerned “the
law of their God.” He endeavoured to stir up strife with Khama,
by insisting on his marriage with a second wife. Khama refused,
and in 1866 Sekhome ordered his armed men to fire on the huts
of his two eldest sons. The ascendency, however, of these young
Christians was so great, even over the heathen soldiers, that for
the first time Sekhome's orders were flatly disobeyed; and he, in
terror, fled to hide himself. His sons sent to tell him he had
nothing to fear from them, which he was with difficulty persuaded
to believe. In 1866, Mr. and Mrs. Price removed to Sechele’s
town, and began mission work there, at the request of the old
chief, who was still in theory a Christian, but who had been
dragged back by his people into conformity to heathen customs,
and whose life was by no means worthy of his profession. Mr.
Price reorganized the Church that Livingstone had founded, and
had the firmness to exclude Sechele, who was much astonished,
and not a little chagrined, by such a procedure. Nevertheless, or
more probably on this very account, the Church made encouraging
progress among the Bakwains. -
It was clear that Sekhome was still determined, notwithstanding
the clemency of his Christian Sons, to take vengeance upon them.
The year 1866 witnessed the end of the struggle. At first Khama
and his brother were forced to fly to the fastnesses in the moun-
tains, where Sekhome's aggressions resulted in some desultory
fighting. Then the chief assigned to Khama a separate portion
SOUTHERAV A/VD CAEA/TRA / A FRICA 255
of the town; while at the same time he negotiated with Macheng,
an old rival of his own, to come and help him against his sons,
promising Macheng the succession. Macheng came, but Khama's
nobility of character prevailed over him, and he refused to carry
out Sekhome's designs. The latter, finding himself absolutely
deserted, fled from Shosong. Mr. Mackenzie had many dangers
and difficulties to encounter during this critical period; but he
had the inexpressible joy of seeing a manifestation of Christian
feeling and conduct on the part of those who were followers of
Christ, which might well gladden the heart of any true missionary.
Macheng was now chief, and his title was not challenged by
either Khama or Khamana. A large church was built in Sho-
Song, and Christian work among the people was carried on
vigorously. In the beginning of 1869 Mr. Mackenzie visited
England, returning in 1871. He was needed. Macheng had
ruled indifferently well for some time; but he had now begun to
develop the worst vices of heathenism, and the growth of Chris-
tianity offended him. He plotted against Khama and his brother
until the two were obliged to assert themselves. The people were
heartily with them, and Macheng fled into exile. In September,
1872, Khama was elected chief. He began his official career by
emphatically, and publicly, discrediting heathen usages and super-
stitions, and proclaiming his belief in the Word of God. Actu-
ated by motives that were perhaps rather filial than politic, he
brought his old father, Sekhome, back to Shosong in 1872. The
ruling passion was still strong in Sekhome, nor had his evil mind
lost its cunning. He set himself to estrange Khama and Kha-
mana by cultivating the ambition of the latter. In this he
unfortunately succeeded, with the result that, in 1875, there was
a sorrowful engagement between the two brothers: Khamana
was driven out, and Khama's rule firmly established. The reign
of this Christian chief has resulted in notable advantage to the
Bamangwato. They have a unique position in Southern Africa—
a position that must be strengthened by the break-up of the
Matabele power. One of Khama's greatest achievements was in
1890, when, as water was scarce in Shosong, he removed his
capital to Phalapye, and there built a town of very remarkable
256 THE STORY OF THE L.M.S.
character. In the centre is a Christian church that cost 24.3, ooo.
But an even greater achievement than this has been the consoli-
dation of the Bakalaharis, a wandering tribe, who throve miser-
ably on the scant sustenance of the Kalahari desert. These
wretched savages Khama looked upon with Christian compassion,
drew them from their vagrant life, and settled them on adequate
land; and, as Mr. Selous says, “ commenced the work of con-
verting a tribe of miserable nomadic savages into a happy pastoral
people.” He has, moreover, resolutely protected his people from
strong drink. He himself sought British protection for his
subjects; and he unhesitatingly ascribes his position to-day “to
the influence of Christ's Gospel, brought to him by the agents
of the L.M.S.”
Two years before Khama was elected chief, Africa lost, by
removal, one of her oldest and best friends. On the 20th of
March, 1870, Robert Moffat preached at Kuruman for the last
time. The grand old hero had finished his work in South Africa;
though more than once, in after-years, he volunteered to go back
again. The whole country was moved to say “Good-bye" to
him. In a sense, as his son has said, it was not a case of going
home, but of leaving it; for Kuruman was indeed home to him,
and to his loving and honoured wife. We can well believe that
no one who witnessed the scene when the wagon, bearing these two
well-beloved and venerable figures, rolled away from Kuruman,
will ever forget it. Fifty-three years before, Moffat had landed at
the Cape; and it is given to very few to crowd so many years
with so much of incident and achievement. During the latter
years, too, he had known many bereavements. His eldest son,
Robert, had died; and “Ma-Robert,” Livingstone's wife, had
found a grave at “Shupanga brae,” on the bank of the Zambesi.
William Ross, who came out with Livingstone, and had done
noble and lasting work at Taung and Lekatlong, had died at his
post. John Brownlee celebrated his jubilee at the same time
as Moffat, in 1867; he had endured hardship as a good soldier
in Kaffirland, through dark days and bright, for fifty years. The
South African world was changing, for better and for worse, as
the veteran missionaries passed through it to the Cape in 1870.
SOUTHER/V AAVD CENTRA L A FR/CA . 257
The gold fever was many degrees worse than the African ſever.
The scramble for “claims” had begun. Events were in motion
in many districts which led to bloodshed and war afterwards
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258 TAZE STOA’ Y OF 7TA/A2 L.AM.S.
himself and his brethren had by no means been done in vain,
We must not stay to speak of his welcome to England, and the
many happy and honoured years of his retirement before his
death in 1883. Mary Moffat passed away early in the year 1871.
A movement in England for commemorating Moffat's historic
labours in South Africa resulted in 24, Io, ooo being subscribed,
for the purpose of building an Institution at Kuruman, on the
lines of the Bhowanipore Institution at Calcutta, for training a
native ministry and providing higher education for the natives
generally. The building, which is an admirable one, was duly
erected, and Mr. Mackenzie came from Shosong to preside over
it. Shortly afterwards Kuruman passed through troublous times,
in consequence of disturbances in Bechuanaland and Griqua Land
West. Mr. Mackenzie was at the station—which indeed became
a city of refuge for large numbers of settlers—all through the
period of the “British occupation and settlement” of Bechuana.
land, under Sir Charles Warren. The reader may be excused any
lengthy discussion of South African politics. Periods of tran-
sition have, of necessity, peculiar attendant trials. That Mr.
Mackenzie acted throughout with a manly and sincere desire to
serve the best interests of the native races, nobody can well
doubt. In 1884 he was appointed Resident Commissioner in
Bechuanaland, under government, and consequently ceased to be
a missionary of the L.M.S. ; but he renewed his connection with
the Society in 1891, when, at their request, he undertook the
charge of the station at Hankey. Events had occurred there
which rendered it desirable that the Society should again assume
the responsibility for it. -
And here we may fitly conclude our review of the South African
work by a brief reference to the policy which resulted in the
formation of a Congregational Union of South Africa. In 1867
and 1868 searching inquiries into the whole system of working
missions were made by a specially appointed Committee of the
L.M.S. The South African churches were urged to prepare for
an independent life. Many of them were already self-supporting.
Some of them were contributing churches toward the expenses of
other stations. The change came slowly; and it was not until
SOUTHERN AAVD CAEAVTRAZ A FRICA 259
1883 that the accounts of the various churches ceased to appear in
the Missionary Report. The stations in Kaffirland were retained
for a time, though they too had almost accomplished their own
sustenance. There have been, and still are, some who regretted
this step : or, at least, thought the missions not ripe for it. The
precise time when a mission may more healthily face the dangers
that arise from independence, than the dangers that are insepar-
able from a state of dependence, is undoubtedly difficult to deter-
mine. It would be impossible for the present writer, and by no
means easy even for those who know the missions intimately, to
estimate satisfactorily the loss and the gain, and strike the balance.
Moreover, in any such inquiry, it must be remembered to what
peculiar temptations and trials the people of South Africa have
been exposed during the last generation. In 1891, however,
when the census was taken, nearly seventy thousand of the native
population of the Colony were registered as Congregationalists, the
great bulk of whom are the result of our missions to the South
Africans. In the stations north of the Colony, for which we are
directly responsible, a great work is going on, and developments
will be awaited with singular interest during the next decade.
We have now to follow rapidly one of the Society's latest and
most eventful missions—the one to Central Africa and Lake
Tanganyika. Livingstone died in 1873, and his body was laid in
the Abbey in 1874. There was a holy emulation among the various
Missionary Societies which could best represent his spirit, and
perpetuate his work, among the natives for whom his life was spent.
Many plans were discussed by the L.M.S. ; but, early in 1876,
a proposal was made owing to which immediate action became
possible. This was an offer by Mr. Robert Arthington, of Leeds,
of 4.5, ooo “towards the purchase of a suitable steamer and the
establishment of a mission station at some eligible place on the
shores of Lake Tanganyika.” Mr. Arthington wrote: “It is much
in my heart to take with you a courageous and faithful step in the
moral conquest of Africa.” Such a letter was a definite challenge
to the courage and faith of the Society's supporters. The challenge
was heartily taken up, and the L.M.S. determined to do its part
toward this “moral conquest of Africa.” This very year, 1876,
26o THE STORY OF THE L.M.S. .
“Mackay of Uganda,” as all the world has learned to call him
since, had arrived at Zanzibar; but his instructions were not to
start for the interior till July, 1877, and he did not reach Uganda
until November, 1878. He did admirable work on the way, as
all readers of his life will remember, clearing a track, and building
rude bridges over rivers, by which labour our own missionary ex-
pedition was to profit. The Rev. Roger Price, whom we all
remember from his association with the ill-fated Makololo expedi-
tion, and who since then had done valuable work at Shosong and
Logageng, and is to-day superintendent of the Kuruman Institu-
tion, undertook, at the request of the Directors, to make preliminary
inquiries as to the best route to the Lake. This he did by
journeying himself to Mpwapwa, a third of the distance, and
ascertaining details as to the character of the remainder of the
route. On his return to England, the expedition was formed.
The Rev. J. B. Thomson, founder of the Hope Fountain Mission
in Matabeleland, as one seasoned to African climate and travel,
was appointed to accompany Mr. Price. The Rev. E. S. Clarke
had laboured in Natal under another Society, and was transferred
with their goodwill and approval to this new enterprise. The
Rev. A. W. Dodgshun was a student fresh from Cheshunt; Captain
Hore was a master mariner, and his name is now notably associ-
ated with African exploration; Mr. W. Hutley was a joiner and
builder. This completed the expedition. On the 5th of June,
1877, the whole party—except Mr. Clarke, who joined later—was
assembled on the African mainland, eager to begin the journey
into the interior. Very complete preparations had been made ;
yet in spite of these it soon became evident that the effort to reach
Tanganyika would be a prodigious one. The loss in Oxen alone
was enormous. When the expedition had made its way 130 miles,
of thirty oxen only nine remained alive ; and the party had to
separate, three of them to return to the coast for fresh stores
and means of transport. The three others went on towards
Mpwapwa. The former party decided to engage porters to
carry the stores inland, rather than trust to the very precarious
method of bullocks and bullock-wagons. Over Ioo porters had
to be engaged for the work. It was evident already that reaching
southerw Awd cEwzkAL AFRICA 261
the interior was going to be an expensive work. Its cost in
human life was to be paid later. Four months had passed, and
the rainy season was coming on, when a conference was held by
both parties near the Rukigura River. The result was that Mr.
Dodgshun and Captain Hore were to return to the coast, and get
porters to transport the remaining goods; while Mr. Price was to
go back to England, and confer with the Directors as to the state
of things generally. Soon after this Mr. Clarke left the expedition
and returned to his South African work, apparently discouraged
by the slow progress that was being made. After his departure,
Captain Hore and Mr. Dodgshun, with 150 porters, started to re-
join their comrades, and bring on the requisite stores. A march
of thirty-four days followed, and they reached the spot where Mr.
Thomson and Mr. Hutley were. A halt was made here for rest
and consultation. Mr. Price did not return, and Mr. Clarke had
gone. Four out of six remained, waiting until the end of the
rainy season permitted further advance. On May 29th, 1878, the
Zanzibar porters, 200 in number, were loaded with their 6olb.
packages, and the Tanganyika expedition made another start.
Almost a year had passed, and only one-third of the whole
distance had been completed. To add to the difficulty of the
situation, Mr. Thomson was ill; and only quick transport and
the skilful offices of Dr. Baxter, of the C.M.S., saved his
life. At this point Mr. Dodgshun had to be left behind in charge
of some part of the stores, which desertion of many porters
had made it impossible to transport further. Between Mpwapwa
and the Lake lay the country of the chief Mirambo, who had
a very ambiguous reputation, some men praising him, while
others credited him with nearly every vice. He proved, how-
ever, very gracious to the expedition, kept the members a week
in his country, and expressed a warm desire that a missionary
should settle with him. The caravan now moved on over the last
stages of this eventful journey, and, at the end of August, entered
Ujiji, and Lake Tanganyika was before them.
One of the evils the missionaries had come to grapple with
was in striking evidence at Ujiji — the slave-trade. Captain
Hore relates that, on the day of their arrival, the Ujiji slave-
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262
SOUTHER/V AAWD CAEAVTRA / AFRICA 263
market was closed, so strong was the influence of the mere
presence of Christian missionaries. They were not unaware,
however, of the suspicions and animosities which the Arabs
entertained towards them. But they were determined to pro-
voke no outbreak—rather to seek to gain their end by amicable
and moral methods. Not quite a month after the arrival at
the Lake, Mr. Thomson died—the first to give his life to the
Central Africa work. There were now but two left at Ujiji,
Mr. Dodgshun being still upon the road; and disquieting rumours
as to his fate reached his comrades from time to time. Captain
Hore and Mr. Hutley, however, were not discouraged. They
finished the building of the “English Mission House,” and
hired an Arab canoe, the Calabash, for investigating the coast of
the Lake. At the same time they were making all possible pro-
gress with the language. In England the news of Mr. Thomson's
death, coupled with intelligence as to the seizure of certain
L.M.S. stores by Mirambo—an act that turned out to have been
done under a false impression—created considerable Sensation.
Dr. Southon and Mr. Griffith were bound for the Lake to
strengthen the hands of the workers; and Dr. Mullens, the Foreign
Secretary of the Society, with characteristic enterprise and forti-
tude, proposed to go in person to negotiate with Mirambo, and
report on the whole prospects of the mission. His offer was
accepted, and the three went out together.
It was the end of March, 1879, before Mr. Dodgshun, who had
pluckily made his way through exceptional difficulties, succeeded
in rejoining his brother-workers at the Lake. He was much
worn, and although the joy of reunion seemed to revive him, it
was only temporarily ; on April 3rd he passed away,+the second
life given to consecrate the new field of labour. This sad news
was speedily followed by even heavier tidings. The honoured
secretary of the Society, Dr. Mullens, who, with such ready con-
secration, had offered his services for the perilous and difficult
work of investigating the causes of these calamities, as well as
arranging peaceful measures with Mirambo and other chiefs, died
at Chakombe, on the way to Mpwapwa, and was buried in the
C.M.S. cemetery in the latter place. Thus passed away, one
264 THE STORY OF THE L.M.S.
who, by the nobility of his character, as well as by the able and
devoted services he rendered to Christianity in many parts of the
world, has left behind him a memory revered and loved. The
mission to Central Africa was indeed consecrated by such a life
laid down in its behalf.
Dr. Southon and Mr. Griffith reached their destinations in
September. This led to a reorganization of the mission. It was
decided to accede to Mirambo's request for a missionary, and Dr.
Southor, started for Urambo. Messrs. Griffith and Hutley were
to occupy Uguha, and Captain Hore to remain at Ujiji and con-
tinue the exploration of the Lake. These plans were all carried
Out ; the work went on, and when, in October, 1880, the four
pioneers met to discuss their first year's work, and the prospects
of the mission, a further band of helpers arrived from England.
These were, Mr. Williams, who went back with Dr. Southon to
Urambo ; Mr. Palmer, who was allocated to Uguha ; and Mr.
Wookey, who, with Mr. Hutley, was to settle at Ujiji, while
Captain Hore returned to England to report on the Lake, and the
vessel most suitable to be built to sail the waters of Tanganyika.
The missionaries could thank God at this time that He had pre-
served them in their difficult outpost, and had enabled them so
to live as to commend Christianity to those among whom they
worked. -
Lake Tanganyika is “400 miles long, and from 15 to 50 miles
broad, having a coast-line of 1,000 miles, and a surface of 13, ooo
square miles.” So much for the Lake itself. Along its banks are
numerous tribes—a rich and varied field for Christian missionary
enterprise. The first great necessity was a suitable boat, by which
communication with the different parts of the coast could be
swiftly and reliably maintained. Captain Hore had gone to
England to consult the Directors. He had left three stations
fairly well manned. The earliest tidings, however, were disastrous.
Brought to death's door by repeated fevers, Mr. Wookey had to
leave Ujiji for England; for similar reasons Dr. Palmer retired
soon after from Uguha. Just before the latter sailed from
Zanzibar, the Rev. D. Williams died of sunstroke at Urambo.
His was the fourth grave of our missionaries in Central Africa.
SOUTHER/V AAV/O CAEAV7 RAZ AAPA’ACA 265
He was buried in September, 1881. Mr. Griffith and Dr. Southon
were now the two survivors in the mission, and the former was SO
worn by fever that it was doubtful whether he could remain. He
was not, however, to be the first to go. In July, 1882, Dr.
Southon died from the effects of a gun accident. His life might
have been saved could he have been attended to earlier; but he
had to suffer for three days before European aid arrived. His
arm was then amputated; but ten days later he succumbed—
number five. Mr. Griffith, weak and weary with fever, was now
IN CAMP.
alone in the mission. Yet there had been many bright evidences
of good that was being done. The sympathy of the people dur-
ing this sad succession of losses was very genuine and cheering.
At Ujiji, our stores at the Mission House were loyally and honour-
ably guarded, until new workers arrived in February, 1883.
Meanwhile, in England, the construction of two vessels for Lake
Tanganyika was going on. The Good Mews was a two-masted
screw steam-yacht, 54 feet long. Mr. Goodwin, of Liverpool, a
marine architect, gave his services as designer of the vessel. She
was made in such sections as could most readily be transported


266 7THE STOA Y OF 7TA/A2 L.A.M.S.
to the Lake; and the African Lakes Company agreed to deliver
the whole at the south end of Tanganyika. Captain Hore was
to take back with him to Ujiji an eight-oared lifeboat, “built of
mild steel, and galvanised, 32 feet long.” The boat was designed
by the captain, and called the Morning Star. In the new expe-
dition there were nine men, besides Mrs. Hore, and little Jack
Hore. The names were the Revs. J. H. Dineen, D. P. Jones, J.
Penry, J. F. Shaw, W. C. Willoughby, and Messrs. A. J. Swann,
A. Brooks, J. Dunn, and Captain Hore. So great was the
amount of material to be transported to the Lake, that nearly
1,000 porters had to be engaged for the purpose—perhaps the
largest inland expedition ever organized in Africa. Just about the
time of Dr. Southon's lamentable accident, this great caravan was
setting out to reinforce the mission in men and supplies. There
was much delay, in consequence of the Morning Star not arriving
by the steamer as promised ; and, before the next steamer arrived,
the news of Dr. Southon's death cast a sad gloom over the party.
The delay, too, brought the rainy season near; and it became
evident that for healthy travelling there must be a prolonged halt
at some favourable place on the way. Still, advantage was taken
of every opportunity for pressing forward : the weather proved
favourable beyond expectations, and on January 16th, 1883,
Urambo was reached. Mirambo was still most gracious—“All
Unyamwezi is yours!” he said. A month later, and the Lake was
in sight, the great expedition entering Ujiji to the inexpressible
astonishment of the natives. Mr. Penry, who was ill at Urambo,
was the only sufferer so far. The party now proceeded to various
destinations, and the building of the Morning Star was watched
by nearly all Ujiji with keen interest. On May 21st, the little
vessel was launched, and proved more than equal to all the expec-
tations of her friends. Before this achievement was completed,
however, Mr. Penry, the sixth to lay down his life for Christ in
connection with the mission, had died on his way back to the
coast. Mr. Willoughby, too, was stricken down, and compelled
to return home. There were now at Uguha Mr. Griffith—who
greatly needed a rest, and was waiting an opportunity to go to
England—Mr. Jones, Mr. Dunn, and Mr. Dineen, the latter two
SOUTHERAV A/VD CE/VT/8A/L AAER/CA 267
being seriously ill. Captain Hore sailed with the others to the
south end of the Lake, where the building of the Good Wews
began. Communication with the Ujiji and Uguha workers was
kept up, and in this way the Sad news soon came to Captain
|
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MRS. HORE AND LITTLE JACK.
Hore of the death of Mr. Dineen on July 25th. Verily, the
keeping open of the door to the interior was only to be accom-
plished at a heavy cost. Mr. Dineen's was the seventh grave.
Mr. Griffith now returned to England; but his loss was balanced

268 THE STOA: Y OF THE L.M.S.
by the arrival of Mr. Roxburgh, a capable young engineer, whose
help was specially needed for the building of the Good News. The
sections of the new vessel arrived at intervals only, and the work
of shipbuilding occupied sixteen months. Captain Hore was
able to pay occasional visits to his comrades at the mission
stations. On one such visit he found Mr. Dunn very ill at
Batonga, and he rapidly sank, dying on March 6th, 1884. Death
had claimed its eighth victim. Mrs. Hore and her little boy had
been compelled to return to England before the expedition got far
on its way to the Lake; but they were now on their way back
again to the interior, and three new missionaries with them.
Great as the mortality had been, there was no lack of volunteers
to fill the gaps. The Revs. J. Harris and B. Rees, with Dr.
Laird, were the reinforcements, and they were bound for Tan-
ganyika by the Zambesi-Nyassa route, Mr. Griffith having gone
home that way, and reported favourably on it. However, tribal
warfares and other difficulties prevented, and the old route had
to be adopted after all. Dr. Laird's health soon gave way, and he
was reluctantly obliged to return. Mrs. Hore and little Jack,
though much worn by the journey, arrived at Ujiji with the rest
of the party; and once again the ranks of the mission workers
were replenished. The Good Mezvs was almost ready for launch-
ing, and progress was reported at all the stations. A new settle-
ment at the south end of the Lake among the Walungu was
determined on, Messrs. Harris and Brooks undertaking the duty.
Not only was the vessel completed, but large new premises were
erected at all the stations. A feeling of confidence and hope
was growing up among the missionaries. The Good Mezvs was
launched early in May, although neither her deck nor her engines
had yet arrived. The arduous work of building her had told
fatally on one of the members engaged in that task—Mr. Rox-
burgh; and though he lived to rejoice with his brethren over the
launch, and the first trip, he died soon after, on the 18th of May—
number nine. His death was soon followed by another. This
time it was Mr. Harris, who passed away at Niamkolo on May
29th, the tenth to give this last evidence of faithfulness to the work
he had undertaken to do. Two others, worn with grief, and toil,
SO Ú7 A/A2 ſe/V A/V/O CAEAVZTRA / A F/º/CA 269
and illness, decided to return. Once again the mission-workers
were reduced to a tiny handful of men. Captain Hore, his wife
and boy, had made their headquarters at Kavala ; and there Mrs.
Hore had already gathered round her a school of rough girls. Her
influence, and that of little Jack, was winning its way among the
people; so that at this time the station at Batonga was abandoned,
and a building to serve as church and school erected at Kavala.
A boys' school was begun at the same time, and sensible progress
was made in all departments. Mr. Swann and Captain Hore were
the sole missionaries actually at work on the Lake now, for Mr.
Brooks had gone to strengthen Mr. Shaw's hands at Urambo,
where the chief Mirambo had died; but the mission was becoming
firmly established. The news of the losses had reached England,
and again reinforcements were on their way out—Mr. Carson,
Mr. Lea, and Dr. Tomory. The Kavala station was doing well ;
the Good Mezws was being fitted with boiler and engines; the
church and school were in use ; a dispensary was erected, for
which Dr. Tomory's services were to be utilised. Before he
arrived, however, Mr. Lea was compelled to return home, brought
very low by fever.
On the 7th of September, 1886, steam was actually got
up on the Good Mezes, and the first steam vessel on Lake
Tanganyika was complete. She has proved of invaluable as-
sistance to the mission ever since. This great gain, however,
was counterbalanced by the loss of Dr. Tomory, whose health
gave way, and who returned home. The news arrived almost at
the same time that the Rev. D. P. Jones was returning from
England with his wife, and the Rev. R. S. Wright was accom-
panying them. They came by the Nyassa route, and reached
Fwambo, which is situated on the high ground, two days'
journey from Tanganyika, on September 21st. Here Mr. and Mrs.
Jones decided to commence work. It seemed a thoroughly
healthy spot, and an excellent centre. Mr. Wright joined the
Kavala mission, where Mr. Carson was also located. Captain
and Mrs. Hore returned to England soon after this. Mr. Shaw
had previously been home from Urambo, but was returning. Mr.
Brooks was in charge of the mission there. On Mr. Shaw's
270 TA/E STORY OF THE L.M.S.
return, Mr. Brooks' time of furlough had come, and he set out
for the coast. He had proved himself an excellent artizan mis-
sionary. The region near the coast was at this time considerably
disturbed : German annexation had provoked reprisals among the
Arabs. They did not distinguish between English and Germans.
All white men were alike to them. Into the midst of these exas-
perated people Mr. Brooks and his party innocently made their
way. On January 21st, 1889, he and sixteen of his African
porters were massacred by an armed body of “coast-men.” This
is the only instance in which the L.M.S. has lost a missionary in
MISSION HOUSE AT FWAMBO.
this mission through the violence of the people. Many have been
threatened and assaulted; but hitherto the most hostile tribes
have respected the persons of unarmed men on a mission of
peace. Mr. Brooks lost his life, not in any outbreak of hostility
against our mission, but at the hands of those who conceived that
they were striking a blow at Germany in protest against an annexa:
tion which they resented. His was the eleventh death in connec-
tion with the founding of our Central African Mission. We may
well say that the main cost of missions has to be paid for in
human life. We have traced thus in detail the opening experi-

SOUTHE/PAV AAWD CE/VTRA / A FR/CA 271
ences of this notable enterprise, that the reader may realize some
of the difficulties, dangers, and hardships of such a work.
We may hope that the first fatalities have been the most numer-
ous, and that now, with healthier sites, and more suitable buildings,
the work may go forward with less of suffering and loss to those who
undertake it. But if it should not be so—if in God's providence
more lives must even yet be laid down out yonder, in the evan-
gelization of the tribes that inhabit the districts surrounding Tan-
ganyika—there are hundreds more to be found in England willing
to run the risk for the sake of bearing the message of life to
Central Africa, hundreds who would count it an honour to sleep
side by side with the gallant men whose graves lie here and there
in the neighbourhood of Tanganyika.
The disturbances that resulted in Mr. Brooks' death, and that
grew into serious conflict between the Germans and the Arabs,
joined to strife at the southern end of the Lake, cut off our mission
from all communication with England through the greater part of
1889–90. It was a most anxious time; but it passed, and when
the first news arrived, it was found that all was well. Changes
have taken place since, and some losses. Mr. and Mrs. Swann
have in all lost three children, and Dr. Mather's brave wife
passed away and left him in loneliness. Since then Mr. Swann
has accepted an important post under Government, and enters,
like Livingstone, on an influential civil office in which he hopes to
be of material service to that mission cause in which he has
worked hard and suffered much. Our three stations at Urambo,
Fwambo, and Niamkolo are now effectively manned, and the mis-
sionaries write confidently of the prospect of the work.
CHAPTER X.
PROGRAESS //V /AVD/A.
Duff's Work in India—Movement in Calcutta—Mr. Lacroix—The Bhowani-
pore Institution—Mr. Boaz in England—Changes in the Law—Panic
among Hindus—Nundo Lal Doss and his Story—The Almora Mission
—Bhowanipore Native Church—Our Missions in the Mutiny—Peril at
Benares—Zenana Work—Success in Cuddapah—Missions in Gooty—
John Hay at Vizagapatam—Work in Bangalore–Persecution in Travan-
core—Remarkable Developments—“Upper Cloth ' Riots—Medical
Work—Growth at Quilon and Trevandrum—Native Preachers—Me-
shach's Story—Summary.
NEW era in the history of our missions in North India
may be said to date from the landing of Alexander Duff
in 1830. Wrecked off Cape Town, his vessel almost destroyed
in a hurricane near Mauritius, and finally wrecked a second time
in a cyclone up the Hooghly, and being dragged ashore by ropes,
there was from the beginning a sense of a singular providence
about the man and his mission which impressed all who met
him. Duff was a missionary of the Church of Scotland, who at
the time of the Disruption allied himself with the leaders of the
Free Church. His unique discovery in regard to educational work
in India was the value of English as a teaching medium. Hitherto
all the teaching in the schools had been in the native tongue;
and a scepticism was freely expressed as to the possibility of in-
ducing the Hindus to learn English. But Duff argued in this way:
Teach a lad English, and you open to him at once the whole
magnificent heritage of English literature. It is impossible to
translate many English books into Bengali ; and translations
never have the force of the original. Bengali is a suitable
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274 7 HE STORY OF THE L.M.S.
medium for elementary education, but higher education must be
pursued in English. This bold innovation met with an even
startling success. Duff's institution soon became the largest,
most flourishing, and most influential, educational establishment in
India. It became also the parent of many similar institutions.
There was naturally great excitement in Calcutta over the new
movement. The more able Hindus were not slow to recognise
the mighty revolution that must eventually come to pass if all
the brightest and cleverest Hindu youths were educated in
Christian thought, and introduced to Western literature. At the
same time a series of public lectures was delivered in Calcutta
on Christianity. Dr. Duff, the Rev. James Hill—at this time
minister of Union Chapel—and others, were lecturers, and the
effect produced was remarkable. This attack on the very founda-
tions of the old faiths was the subject of animated conversation
throughout the capital. It was a time of great mental and
spiritual activity. Young Brahmins were heard openly ridiculing
the ancient rites and customs of Hinduism. Organs were started
through which the new spirit might find a public voice. Such
was the Enquirer, the editor of which was a celebrated man
—Krishna Mohan Banerji. So strong were his attacks on the
abuses of the native religion that he was disowned by his family,
deprived of his caste, and excommunicated from society. He
went calmly on, making his paper the mouthpiece of all who
were dissatisfied with Hinduism, but who had not accepted Chris-
tianity. Then he came right out, and was publicly baptized amid
extraordinary excitement. Henceforth he was felt to be one of
the most influential champions of Christianity, and when he
died in 1885, he had won the enthusiastic admiration of all his
fellow-citizens for the integrity of his character, the sincerity
of his convictions, and the genuineness of his philanthropy.
The Rev. James Hill, to whom reference has been made, was
a cultured and able minister, under whose pastoral care the
congregation at Union Chapel grew and prospered. Many in-
fluential families became associated with the place, and its
missionary character was cultivated by the establishment of the
Bengal Auxiliary of the L.M.S., which aimed at supporting native
AA’OGRESS //V /AVD/A 275
preachers and catechists, and supplying funds for various mis-
sionary agencies. Mr. Hill resigned in 1833. There were
difficulties following his resignation, which were only gradually
removed under the energetic and valuable ministry of the Rev.
T. Boaz, who began work at the end of 1834. Mr. Boaz had so
much to do with the foundation of our celebrated Bhowanipore
Institution that we may here introduce the story of the events
A BEN GALI CHRISTIAN WOMAN.
that led to the erection of this great building, and the organiza-
tion of our educational work there.
At the time of which we are thinking, the most eloquent
preacher in Bengali was generally acknowledged to be the Rev.
A. F. Lacroix, a native of Switzerland, who, after working in
India for some years under the auspices of the Netherlands
Missionary Society, became, in 1827, an agent of the L.M.S.
Mr. Lacroix' mastery of the vernacular was perfect, and he was

276 THE STORY OF THE L.M.S.
thus invaluable as an itinerating missionary, and as the general
Superintendent of our village missions. The work among the
villages South of Calcutta had gone on with varying success; and,
for ten years, Mr. Lacroix had laboured amid encouragements
and discouragements, often having to lament the unspirituality
of Church members, and sometimes having to adopt very stringent
methods to purify the native churches. Bhowanipore is an
outstanding suburb of Calcutta, to the south. Apart from the
fact that it was a popular residential place, frequented by many
thousands of Hindus, it was conveniently situated for evangelistic
work among the Southern villages. Accordingly, in 1837, Mr.
Lacroix established himself at Bhowanipore. He was a devoted
missionary, and did not look upon his home simply as a place
of rest, but as a centre of Christian work. So he built a little
chapel in his garden, established a boarding-school for the sons
of his converts, and opened an English school. Next door to
Mr. Lacroix' new residence, there stood an old mission church,
built by the veteran missionary, Kiernander, in his own grounds,
many years before. This building was secured by our Society
in 1838, and Bhowanipore from that time forth became the
principal seat of the L.M.S. missions to Calcutta. A girls' board-
ing-school was now started, and Mr. Lacroix began a class for
the training of native preachers. But the English school was, in
reality, the germ of the Bhowanipore Institution. It seems that,
at this time, there was in Bhowanipore what was called a Hindu
|Union School, in which English was the medium of education.
Mr. Campbell, who was associated with Mr. Lacroix, was once
invited to visit this Hindu school, and found that the scholars
had outstripped their teachers, and were, many of them, anxious
for further instruction. Thus it came to pass that Mr. Campbell
founded this English school, in Mr. Lacroix' house, and received
as scholars six or eight intelligent Hindus, and sixteen Christian
boys—not a great start, but a beginning. The growth of the
school was slow at first ; caste feeling was intense, and a school
where all scholars met on an equality, and sat in the same classes,
had to make its way against deep-rooted prejudices. Still, the
advantages of education in English were too attractive to be
AA’OGA’A.S.S ZAV ZAVZ)/A 277
sacrificed to caste sentiment, however strong, and the Institution
began to approve itself to the town. In 1839 there were 200
Hindu and Mohammedan boys in attendance, “principally
Brahmins; ” while the public examinations were so satisfactory
as to draw great attention to the work of the Institution. In
1843 there were 350 scholars. Hitherto there had been little
definite spiritual result to report; but in this year three of the
scholars confessed Christ, and were baptized. Two of them were
Brahmins, and all were able and distinguished students. The
natural consequence was that panic prevailed among the Hindus
in Bhowanipore. Children were forcibly removed from the school.
The numbers dropped to less than one half. But after a while
confidence was restored, the scholars were for the most part
permitted to return, and the numbers reached their former figure.
In 1845, branch schools were started to relieve the pressure on
the central Institution. One was at Behala, four miles S.W. of
Bhowanipore, and the other at Ballygunge, two miles eastward.
At the close of 1850, in the Institution, and its two branch
schools, there were no fewer than 8oo scholars. The time had
clearly come when expansion was inevitable. Meanwhile, Mr.
Boaz had been devising ways and means.
An appeal drawn up by him, and circulated through the Bengal
auxiliary in 1846, urged the importance of at once securing a
site in Bhowanipore on which a worthy building might be
erected. The auxiliary was at this time heavily taxed to support
the native work, and Mr. Boaz rightly concluded that he could
not expect to raise the necessary funds for the building itself in
India. So, with the full concurrence of his brethren, he left
India for England in 1847, to collect the money for the Institu-
tion. The plan that he had in his mind was a large and noble
one. It included a central hall, with class-rooms, a Christian
sanctuary, a theological institution for the education of a native
ministry, an orphanage for boys and girls, and houses for native
catechists, catechumens and inquirers. For this he asked the
sum of five thousand pounds from the churches at home. At
the close of his first address, a little girl came to him, and turn-
ing out of her pocket a few pence which she had saved in a
|-“NOIJL£1.JL IJLS NI GINIO ，IIN VAAOH 8I THHJL
278

AROGRAESS /AW MAWD/A 279
money-box, put them into his hand. It was the first contribu-
tion. The motto of the Bhowanipore Institution might well be,
“A little child shall lead them.” In two years the indefatigable
collector had travelled all over the United Kingdom, and had
got his five thousand pounds. In 1850 the foundation-stone of
the Institution was laid, but so slow was the work, that not till
1854 was it opened. The cost was nearer seven thousand pounds
than five thousand. It is a noble building, with library, lecture-
rooms, class-rooms, house for Christian students, and so on.
Mr., now Dr. Boaz, who had worn himself out over the work,
may well have rejoiced at such a notable consummation of his
labours. -
While the building was in progress, certain striking events had
taken place, which belong in part to the history of India
generally, and in part to the history of our mission in particular.
Up to the beginning of the year 1851, the law was that any
Hindu who lost his caste had to forfeit his property. As any one
who embraced Christianity was at once deprived of his caste
privileges, he was reduced by a single act to the rank of a pauper,
and thrown destitute on the world. There was great excitement
in India when this native law was altered in 1851, and it was
enacted that no one who became a Christian was to suffer in
consequence the loss of his property. The agitation against the
reform was confined to violent language; but there is little doubt
that this just alteration in the law was one of several causes which
eventually resulted in the Mutiny. Six young men, most of whom
were Brahmins of high caste, who had possibly been deterred
from open confession by the extreme renunciation involved in so
doing, took the opportunity of publicly embracing Christianity.
The missionaries at the Institution adopted a bold course with
them. They insisted on their explaining the step they were
taking to their relatives. The urgent solicitations and threats of
the latter overcame their resolution in the case of three; but
other three came forward, stood firm, and were subsequently
baptized. Nothing could exceed the fury of the parents and
relatives. They adopted every possible expedient to terrify or
Cajole the young converts. In more than one case, at this time,
28O THE STORY OF THE L.M.S.
young men on the verge of baptism were kidnapped, imprisoned
in Some distant house, starved or beaten into submission. In
almost every case where the convert stood firm, the old life, the
old home, with all the old associations, were closed against him
absolutely, and he was treated as one dead. To sensitive and
affectionate spirits this sacrifice was indeed a cross. Yet many
were found willing to bear it. In regard to the six new converts,
the Hindus were disinclined to concur without a struggle at law.
The Rev. E. Storrow was charged with the abduction of two of
these young men. The case was tried before a crowded court, and,
fortunately, before a magistrate of good common-sense. In the
first case he at once required the convert to give his testimony.
He, of course, declared emphatically that no influence had been
exerted upon him beyond the influence of truth upon his
conscience. Mr. Storrow related all the circumstances, and the
father of the youth, seeing that the case was hopeless, intimated
that he would “give up the suit, son and all.” In the second
case a forged “horoscope,” or birth-register, was handed in, to
prove that the convert was under sixteen years of age, and conse-
quently subject by the Hindu law to his father's control. There
was no difficulty in exposing the fraud, and the young man was
told by the magistrate that he was “at liberty to go where he
liked.” This termination of an anxious period was felt by the
missionaries to be a cause for great thankfulness.
The relatives, as may be supposed, took another view of it, and
in the hope of Securing a formidable popular opinion on the
question, they convened a great mass-meeting of natives in
Calcutta, to protest against the evil and cunning machinations of
the English missionaries. The whole thing was a fiasco. Barely
5oo Hindus could be induced to attend. Clearly the people
generally did not believe that undue influence was being exercised
over their children, nor that the missionaries were other than
disinterested and honest men.
The kind of spiritual movement that was going on in very many
inquiring minds at this time may be illustrated by the life of
Nundo Lal Doss, who is remembered in England from a visit paid
to us a few years ago. His father had been very reluctant to send
PA’OGAEA...SS //V ZAVD/A 28 I
him to the Bhowanipore Institution. But the lad's future
advancement was at stake: so he was allowed to go. When the
six young students were baptized, Nundo Lal Doss was at once
taken away, and for three years the Institution saw nothing of
him. Then he returned, and passed through stages of pure
theism, and blank infidelity. Struck with a casual remark by a
fellow-student that he felt he could not save himself, and needed a
Saviour, the young fellow had great searchings of heart. The
spiritual conflict ended in his acceptance of Christ ; and then the
inevitable hour of persecution had to be faced. At first he could
not bring himself to make public or private confession, and for
two years he continued a secret disciple ; but at last he spoke out
his conviction to a Brahmin neighbour. The latter at once
apprised Nundo's father of the fact, and his indignation knew no
bounds. Seizing his son, he beat the lad till he fell to the ground
stunned ; and would at once have thrust him out into the street,
but that others interceded for him. Before this outburst the
young convert quailed. He did not give up his faith, but once
again he kept it to himself, and lived for some time the life of a
prisoner, so strict was the watch kept on all his doings. At last
a further crisis came. Hearing of many deaths from cholera, the
solemn consideration forced itself upon him that he might die a
coward ; never having dared to make confession of Christ. He
could bear the hypocrisy no longer, so he wrote a letter to his father
and left home. But he was not to be allowed to escape so easily.
The father and some friends sought him out, and for many days
pursued him with every kind of solicitation. No one who heard
Nundo Lal Doss describe these days of his fiery trial will ever
forget the story. The old father took him in his arms, and with
great tears rolling down his cheeks, besought his son not to break
his father's heart, and bring his grey hairs with sorrow to the grave.
“Even now,” wrote that son, “it sends a pang through my heart
as I think of it after more than thirty-four years.” From this
tender entreaty, the old man changed his tone to angry denuncia-
tion. “Go then, and be a Christian, or whatever you like,” he
shouted; “but never see my face again. Do not dream of
entering my house. If you come there, I will kill you, or kill
282 7A/E STORY OF THE Z.M.S.
myself. You are no more my son. You are dead to me.” Thus
son and father parted, never to speak to one another for seven
years. Nundo Lal Doss was baptized in 1857, and became a
powerful and devoted native preacher. His story is typical of the
REV. J. H. BUDDEN.
terrible struggle through which the Hindu has to pass who would
declare himself a Christian.
It was in the year 1850, as the Bhowanipore Institution was
beginning to rise from its foundations, that the Rev. J. H.
Budden and his wife travelled northward to Almora, and
started a mission at this station in the hill country, near the
sources of the Ganges, Mr. Budden had previously laboured at

AA’OGAEA.S.S ZAV ZAV/D/A 283
Benares and Mirzapore. The new mission was at first sustained
by the private generosity of two Christian gentlemen. The early
years of work were uneventful, but full of promise. From the
beginning the school-work prospered. To-day there are no fewer
than fourteen schools, with almost, or quite, a thousand scholars.
Two admirably managed orphanages—one for boys and one for
girls—have become a prominent feature of the work. But
perhaps the most striking development of the mission has been
an institution for that most despised and most piteous class of all
sufferers—the lepers. These miserable creatures were utterly
uncared for when Mr. Budden went to Almora. Indeed, they
were shunned and regarded with horror by their fellow-creatures.
The Leper Asylum became a veritable city of refuge, where at
least they might live and die in peace, and know something of the
reality of the Divine compassion. Out of 120 inmates now, I 15
or so are Christians. A handsome Leper Church stands on the
settlement two miles from Almora. From time to time a “leper
preacher” has been sent to carry the gospel to others similarly
afflicted in different parts of North India. A number of out-
stations have grown up around Almora, and native preachers are
trained to minister to them. The genuineness of the work may
in part be tested by the fact that in 1892 24,722 was raised in
Almora for the work there, in addition to 24, 225 for school fees.
Sir H. Ramsay was a munificent supporter of the mission from its
beginning, and the Ramsay College was so called in acknowledg-
ment of his deep practical interest. The work done there has
been of the highest value. For forty years the Rev. J. H. Budden
lived and laboured in Almora. Mrs. Budden was only permitted
to see nine years of service, as she died in 1859. Miss Budden
still works at the station consecrated by the devoted labours of her
father and mother, presiding with great sympathy and ability over
the Girls' Orphanage.
Before the Bhowanipore Institution was built, a few native
Christians had been accustomed to meet in the school bungalow
for worship. When the latter building was no longer needed for
a school, it was resolved to pull it down, and utilise the old
materials in building a more convenient form of chapel. This was
284 TA/A2 STORY OF THE L.M.S.
done, and the little sanctuary, with its brick walls and straw roof,
became the home of the native Christian Church. This Church
by solemn resolution pledged itself to maintain the cause, as
far as it possibly could, without being a burden to the Bengal
Auxiliary. To this principle of self-help it has been loyal ever
since. Mr. Joseph Mullens, afterwards the honoured secretary of
REV. NUNDO LAL DOSS.
the L.M.S., was the first to exercise pastoral superintendence over
this little community. Mr. Mullens went to Calcutta in 1844,
and in the following year married the daughter of Mr. Lacroix.
Mrs. Mullens' great work among the Hindu women and girls will
form part of our narrative later.
For thirteen years the Bhowanipore native Church met in this
simple edifice, and grew in numbers. Then, in 1867, the founda-
tion stone was laid of a new “Congregational Church.” The
generosity of the members was nobly manifested. Every one


AROGRAESS //V /AVD/A 285
gave at least a month's salary to the building fund: Some gave
much more. The chapel cost more than 2, 1,000. When it was
finished and occupied, the first act of the Church was to under-
take the responsibility of its own maintenance, and to appoint its
own native pastor. About this time five or six able and con-
secrated young Hindus, including Nundo Lal Doss, were ordained
to the ministry, and appointed as pastors over native congrega-
tions. In almost every instance they had had to pass through
the furnace of much tribulation. The father of the first native
pastor of the Bhowanipore Church endeavoured to murder his
son by strangling him, and was only prevented from carrying out
his purpose by the timely intervention of some neighbours.
It must be remembered, as some explanation of the singular
violence of feeling manifested against Christian converts, that we
are dealing with a period of history very near to the awful days
of the Indian Mutiny. There are numbers of people living
to-day who remember vividly how all the world was affected with
horror at the hideous story of that memorable time. The years
1857, and 1858 were passed by many of our North Indian
missionaries in the valley of the shadow of death. Those who
were able to remain quietly at their posts felt that they were
standing on an active volcano, and that at any moment the out-
burst might come. The Mutiny was not unexpected ; there had
been mutterings of revolt for a long time. Now the complaint
was that the English cartridges served out to the native soldiers
were greased with cow's fat and hog's lard, the former hateful
to the Hindu, who reverenced the cow, the latter to the Moham-
medan, who loathed the hog. Again, the rumour would spread
among the people that the British Government, which had
put down the custom of the burning of widows, which was
striving to stay the abuses of the national religious festivals, and
which had passed a law that no Hindu should suffer loss of
property if he became a Christian, was determined to root out of
India the ancient faiths. In May, 1857, the outbreak at Meerut
told the English inhabitants of North India that their lives and
properties were in peril. This is not the place to recount the
details of that notable struggle. All who love India would fain
286 TA/E STOR Y OF 7A/AE Z.A/.S.
draw the veil of oblivion over the fiendish massacre of Cawnpore,
which has made the name of Nana Sahib the synonym for
treachery and ferocity. We like better to remind ourselves of
the noble march of “Havelock's glorious Highlanders,” led by
the great soldier who achieved an immortal fame in a few brief
weeks of action. Havelock's strenuous religious faith, which
dominated all his men, as Cromwell's faith inspired the Ironsides,
contributed largely to the victory by which India was saved to us.
The hero of Lucknow was a Baptist, his wife being the daughter
of Dr. Marshman, one of Carey's colleagues at Serampore. The
soldiers who followed him with such indomitable spirit were
renowned through the world as “Havelock's saints.” At Calcutta
the days, though anxious, passed without any actual outbreak of
rebellion. But in Benares, Berhampore, and Mirzapore, our
missionaries were called to experience several weeks of peril and
Suspense.
At Benares, as was, perhaps, not unnatural when we remember
the religious character of the place, the Christian population had
more to fear from fanatical fury than in almost any other place in
India. The European force was very small, and the native force
very large ; so that in the event of a mutiny among the latter the
place could scarcely be held. On the 4th of June, the mutiny
at Benares took place. Our missionaries at once left their homes,
and took refuge with English friends. Next day the whole
English population was lodged in “the Mint,” and guarded by
such English soldiers as were available. The conflict with the
native forces ended disastrously for the latter, and the Small
company of Englishmen and English soldiers did actually hold
this great city through all the months during which the mutiny
lasted. Mr. Kennedy and Mr. Burgess, with their families, were
preserved in safety; but Mrs. Burgess, whose weak health was
prejudiced by the shock of these days of peril, passed away before
the close of the war. In Mirzapore the lives of our missionaries
were also preserved, though the mission suffered severely in other
ways. When Mr. Kennedy visited the place soon after quiet
and order were restored, he found the native Christians, who had
been driven out of their homes, living in a large tent near what
PROGRESS WAV ZAVD/A - 287
remained of the mission premises. The houses of the European
residents had been fired. Our largest chapel had been set on fire,
after having been roughly handled by the mob ; but the flames
had not spread far. It was speedily repaired, and one of the
worshippers at the reopening service was a Christian whose arm
had been cut off by a mutineer, and who had been left as dead.
Here also, as on so many other fields, the devotion of the native
Christians through the storm of persecution was the one bright
light that relieved the blackness of a very dark hour.
Turning now to what, after all, must be the true conquest of
India, by the triumph of God's love and righteousness, we have
to chronicle the beginning of what is known as the Zenana work.
“Peace hath her victories, no less renowned than war,” and
those who sought the highest welfare of the Hindu people were
concerned to win the victories of peace. In a very quiet and
unostentatious way a new sphere of work was occupied in the
years that followed the Mutiny. Where many noble workers
were contemporaneous, it would be invidious to select any single
one as the absolute first to occupy the field. But certainly Mrs.
Mullens was among the very earliest in drawing attention to the
opportunity of visiting the Hindu ladies in the zenanas, or
women's apartments of the houses. The rule is that the higher
in the scale of life, the more secluded is the lady of the house
from the outside world. In poorer families the women are
usually compelled to bear their share of the active work ; but
it is a mark of high position for a lady to be kept rigorously apart
from common view. To this should be added a word as to early
marriages. The Hindu girl is married when only a very few years
old, and frequently to some one she has never seen. At the age
of five she is taught to pray for a husband. At the age of nine
, she is very probably taken away to a strange house, condemned to
live in the dark and cheerless women's quarters, and thus begin
her married life. Sometimes it happens that, after a marriage has
been arranged between a boy and girl, the boy dies, and the
little girl is left a child-widow, and will suffer shame and sorrow
all her days in consequence. Mrs. Mullens had worked lovingly
and successfully in connection with the education of girls for
ſ".
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PROGRESS WAV ZAVD/A 289
Some time, and had again and again been deeply moved in her
motherly heart by the sight of little girls being taken away in the
midst of their bright, early maidenhood, to a solitary and cheerless
life, and a husband of whom they knew nothing. Sometimes
dark stories of the sufferings of these young wives came to her
ears. . In 1861, on her return from a visit to England, she set
herself earnestly to work to gain access to the zenanas, that she
might seek to help, and teach, and comfort those who passed
their lives there. In this she was successful beyond her antici-
pations. English ladies were permitted to go where the male
missionaries could not. The truth flashed upon the mind of the
Church. Here were 125 millions of Hindu women, a large pro-
portion of whom passed their days in the seclusion of the zenana.
The field was not closed, but open—to Christian women It has
always been an article of the creed of every people that the
mothers make the nation. To educate and Christianize the
makers of the Hindu nation was the work that thus opened out
before the women of our Christian lands. Almost immediately
the wives and daughters of our missionaries began to visit the
Zenanas in the towns where they were situated. This movement
became a recognised feature in our Indian campaign. Latterly
medical assistance for these women has been afforded wherever
possible, by training lady missionaries in medical knowledge.
The Zenana and Medical Mission has as its object to supply
spiritual light, and bodily healing, to the wives and mothers of
India. No one can estimate the influence that is being exercised
by this army of cultured and loving English women over their
sisters, who live in the dark and lonely apartments of Hindu
homes. To their advocacy, also, must be largely attributed the
progress of the movement in India in favour of raising the age at
which it shall be legal for girls to be taken from their homes and
married. Mrs. Mullens lived but a short time after the inaugura-
tion of this new method of work,+dying in Calcutta at the end
of 1861. Her best memorial is that great tree, with far-Spreading
branches, which has sprung from the tiny shoot she planted, a
little more than thirty years ago.
Surveying now, very briefly, our missions to the South, in the
• U
290 THE STORY OF THE L.M.S.
great Madras Presidency, while it is true that they have all
steadily grown in strength and influence, some of them present
the most remarkable instances of the Christianization of whole
districts that are to be met with in the history of missions.
Moreover, if it is urged that it would be wise to abandon some
of the harder stations, and concentrate upon those parts where
the Gospel has found greater acceptance, the lesson of Cudda-
pah must be learned. This remarkable mission was begun as
early as 1822, through the instrumentality of the Rev. J. Hands,
of Bellary. In eleven years the converts numbered II.4.
Then for eighteen years the little Christian community remained
practically stationary. The numbers rose, and fell again. There
was no visible progress. The evangelization of the neighbouring
villages produced little visible fruit. . This went on until 1851.
At this time the Rev. Edward Porter was missionary at Cuddapah,
and he began to report that a spirit of inquiry was manifesting
itself in the villages, and a movement hostile to the existing
idolatries was in progress. It should be remembered that the
people, among whom this work was going on, were very low-caste
Hindus, described as “a degraded race, who worship chiefly rude
stone images.” They seemed almost too debased in superstition
to be touched by the lofty spiritual appeal of the Gospel. But
the ancient power over the common people was once more
manifested. The light broke over these dark districts in won-
drous wise. Whole villages were moved to renounce idol-wor-
ship and caste, and seek Christian instruction, and the knowledge
of the true God. Ambassadors arrived from other parts to ascer-
tain what this strange movement was, and how their countrymen
might share its privileges. There were two villages, Polur and
Jotur, no nearer than eighty miles from Cuddapah, which sent
two of their head-men. These were instructed in the faith, and
subsequently baptized, after which they returned to these two
villages, and brought a hundred of their fellows to receive Chris-
tian instruction with themselves. The L.M.S., on hearing of
this, directed the Rev. R. Johnstone, of Chicacole, to establish
himself at Nundial, near Polur and Jotur. He did so in 1855,
and a remarkable wave of conviction seemed to travel over the
PROGRESS /AW MAVAD/A 29I
district, powerfully affecting the population. The converts were
reckoned by hundreds, where, on other fields, they were reckoned
by units. The movement, moreover, proved to be progressive.
In 1881 the number in the mission was just about three thou-
sand, while at the present time the two stations of Cuddapah,
and Nundial, have a community of no fewer than ten thousand
native converts, and, as Mr. Sherring says in his “History of
Protestant Missions in India,” they “are yearly receiving aug-
mentations on a scale which bids fair speedily to alter the religious
aspect of considerable tracts of country.”
A further alteration in the method of working this fruitful and
interesting mission was made in 1881, when Gooty was selected
as a second centre instead of Nundial. Any one carefully noting
the position of Gooty on the map will see that this brings our
stations of Bellary, Gooty and Cuddapah well into line, and with
Belgaum on the west and Madras on the east, forms a belt of
missions across this southern portion of Central India. Gooty
is ninety-six miles from Cuddapah, and forty-eight from Bellary,
the three missions covering a line of three hundred miles, for the
Cuddapah mission stretches far to the east, and the Bellary One
to the west. To form some idea of the immense areas included
in these mission fields, we may say that the Gooty mission alone
includes 7oo towns and villages, besides hamlets. At this mis-
sion, on account of its central position, a Training Institution for
Teachers and Catechists has recently been opened, and is already
full. There are some three thousand native adherents under
Christian instruction at the Gooty mission, and there is every
prospect that the villages around will undergo a similar trans-
formation to those around Nundial. Of the three great centres,-
Belgaum to the west, Bellary in the interior, and Madras to the
east,--it may be said that while the definite results in conversions
afford no parallel to the great movements in the villages, yet the
persistent, Sterling work of our missionaries has told. Strong
communities have been built up, and the educational work done
has been enormous. There are at the present time in our schools
at these three towns some three thousand scholars ; while every
mission station is an aggressive evangelistic centre, from which
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292
PA’OGAE FSS WAV ZAVO/A 293
Scriptures and tracts are constantly circulated, and preachers sent
out into the surrounding country. It cannot be doubted that
by these means the people are being gradually prepared for a
religious revolution such as has been brought to pass in other
districts. No one can possibly tell the extent to which the faith,
of even the highest caste, in the old religions, has been under-
mined by a century of educational work. Those who know
India best would be the least surprised if, in any year, a vast moral
and spiritual reformation were to accomplish itself. Neither can
we exaggerate the responsibility of the Church at home towards
these people. Under Christian influence and instruction their
faith has been loosened from its ancient moorings, and yet there
have been sent to them, as yet, so few who may act as pilots, and
guide them to the safer and better anchorage.
What has been said of the solid growth of the missions in the
larger towns applies to the northern Madras station of Viza-
gapatam. The history of this mission does not lend itself to
detailed description, but there has been one great feature which
must make it always memorable. This is the life and labours
of John Hay, the Tamil scholar, who passed forty-two years of
ministry in connection with the Church at Vizagapatam. His
great achievement was the revision of the Telugu Scriptures,
both Old and New Testaments, a revision properly amounting
to a new translation. Although he retired from the Society's
service in 1882, he devoted himself to his life-work, with unflag-
ging interest and diligence, right up to the time of his death in
1891. He was one of the many noble and scholarly men who
have laid the Church of Christ in India under incalculable
obligations by their literary labours.
South of the Gooty mission lies the great Bangalore district.
With the Bangalore mission we have learned to associate the
name of Rice, for since the Rev. Benjamin Rice began his work
there, in 1837, until the present day there has not been lacking
one bearing this name on our staff of workers. It is not possible
to dwell here on Benjamin Rice's work, nor that of his two sons.
It has been of that solid and Sterling kind on which we can most
reliably build our hopes for future progress. The Canarese
294 THE STORY OF THE L. M.S.
Seminary, for the training of a native ministry, has never had a
large number within its walls; but on the other hand it has
furnished a sound and serviceable education for the few ; and
from it have gone forth, one by one, many of the most valued
native preachers and pastors in India. For twenty years
Benjamin Rice was largely occupied in the work of the seminary,
finding time, however, to take a prominent part in the revision
of the Canarese scriptures. As a writer of tracts and books in
the vernacular, he proved himself a forcible defender of the
faith. In 1857, the English Institution claimed his services.
This consisted of schools where Christian lads, as well as Hindu
and Mohammedan children of proved intelligence, might be
taught English, and so enabled to read English literature. The
Institution flourished, and Mr. Rice devoted much time to con-
ducting a theological class in connection with it. Abundant in
labours, he lived to celebrate his jubilee as a missionary of the
L.M.S., and a worker in Bangalore and district. At this interest-
ing event references were made to the changes that half a century
of time had witnessed in India. Mr. Rice himself referred to the
fact that Hindu children were flocking in thousands to schools
which they were not allowed to enter fifty years before. The
number of native Protestant Christians had risen from 27,ooo to
half a million. A gigantic work had been done in translations
of the Scriptures, and evangelisation of districts, as well as through
schools and seminaries. This review of his work, and the general
progress of Christianity, was delivered at the beginning of the year
1887. In another month he had passed to his rest. Few more
honoured and beloved names are to be found even on the long
roll of Indian missionaries. His son, Henry, was transferred to
the Church of Scotland mission, in 188o. The Rev. E. P. Rice
has already seen twenty years of Service in the Bangalore district,
and has recently removed from Bangalore to take charge of a new
station at Chik Ballapur. The general statistical results of the
Bangalore mission may be thus stated : Our Schools contain nearly
1,500 scholars, and there are, perhaps, 5oo native adherents,
of whom some 150 are Church members. This seems little
enough to show for seventy-five years' work. But we must try
PROGRAESS / W WAV/)/A
295
As late as 1882 the Rev.
ies.
Benjamin Rice wrote a brief description of what we were attempt-
ing in that particular Bangalore district which has been assigned
to carefully estimate the difficult
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REV. BENJAMIN RICE.
“We have one missionary specially devoted to
to the L.M.S., and for which we are to-day primarily responsible.
There are 4,000 towns and villages spread over an area of 4,000
square miles :














296 THE STORY OF THE L.M.S.
itinerating work, assisted by five native agents, who are stationed,
one thirty-five miles north of Bangalore, one forty miles east, one
fzwenty-four miles east, one twenty-two miles south, and one four-
teen miles south /* This leaves great districts altogether unoc-
cupied ; and these scattered and isolated evangelists, be it remem-
bered, have to work amid a wholly heathen population, and often
against fiercely hostile influences.
The country that lies south of the Nilgherry hills and north
of Our great Travancore missions, is the connection between two
very fruitful fields. Our three main stations are Tripatur, Salem,
and Coimbatoor. Although we have yet to wait for the day
of great things, we are able to reckon some fifteen hundred
native adherents, and two thousand scholars in the schools. But
no statistics of this kind can, as I think we have seen, do justice
to the work done, and the influence exerted over the people
through educational and other channels. In some of these
stations the Roman Catholics have been busy attempting to gain
proselytes, which has of course added considerably to the initial
difficulties of the work.
We must now take up the thread of our narrative of the
development of the Travancore mission. We have seen that, as
early as 1828, it had become necessary to form two main head-
stations, one at Nagercoil and one at Neyoor, for the more
effectual evangelization of the country districts. At this time
there were some three thousand adherents. How those three
thousand grew, in sixty years, into a compact and organized
mission containing fifty thousand converts is what we have now
to tell. We left off in our story at the point where the first
serious outbreak of persecution occurred. The origin of this
attack on the Christians was both social and religious. It was
inevitable that Christianity should come into conflict with caste.
Not only was the spirit of “caste” hostile to that of Christianity,
but many of its customs were such as Christianity was bound to
overthrow. For instance, to emphasize the inferiority of low-
caste women, they were forbidden to wear any clothing above
the waist. As soon as these women came under the refining
and elevating influence of Christianity, they felt the indecency of
PROGRESS /M WAV/D/A 297
this restriction ; and one of our lady missionaries devised for
them a loose jacket, with short sleeves, to which some of them
had added, “a cloth or scarf laid over the shoulder, called ‘the
upper cloth ', as worn by the Sudra women.” These latter re-
garded this as a challenge, not to say an open insult—a gross
infringement of the standing customs of caste, and an attempt to
obliterate time-honoured distinctions. For three years, from
1827 to 1830, this “upper cloth '' was the ostensible cause of a
bitter persecution of the Christians. The Neyoor district suffered
most severely. Chapels and schoolrooms were burned down,
and the erection of new ones forcibly hindered. Men were
seized and imprisoned on false charges, one at least of whom
did not see his home again for seven long years. Women were
beaten, and their clothing insultingly torn off. Riots were
frequent, and all appeal for protection seemed vain. At last, in
1829, a proclamation was issued. It was hostile to the Christian
contention. The much-abused “upper-cloth '' was prohibited,
but, as a recompense, exemption from Sunday labour and employ-
ment in idolatrous service, was granted. The proclamation did
not at once allay the excitement, but gradually comparative peace
and order prevailed, and continued till 1858, when, as we shall
see, the smouldering fires burst into activity again. It should
be said, however, that the time of persecution was a time of
progress. Thousands of idols were voluntarily destroyed, and
there was no lack of those who were eager to join the Christians,
and expose themselves to all the perils and sufferings through
which the native converts were passing.
As early as the year 1822, Quilon, our most northern station
in Travancore, had been occupied. At that time we were pro-
hibited from establishing a mission at Trevandrum, the capital,
and Quilon was next in importance. The start was most inau-
spicious. No progress was made, and, partly owing to frequent
changes in the mission staff, the work languished and almost
ceased to exist. In 1827, the Rev. J. C. Thompson began a
persevering attempt to revive the cause. After ten years of dis-
heartening labour, he formed four Hindus into a church, and re-
ported nine other candidates. This was the result of fifteen years,
298 7TA/A2 ,STORY OF THE L. M.S.
steady cultivation of what seemed an unusually barren soil. The
agencies of the mission included a printing-press, which was after-
wards given up, and Schools, which were numerically successful.
If the Quilon mission has not had the extraordinary success that
other missions in Travancore have experienced, there are, never-
theless, three thousand native adherents to-day, the growth of the
“least of all seeds,” planted half a century before.
Just when Mr. Thompson was baptizing his four Hindu con-
verts, and forming a native church, the veteran, Mr. Mead, was
eloquently and successfully pleading in England for a forward
movement in Travancore. Reinforcements were sent out, includ-
ing several who devoted many years of noble service to the work,
and saw an astonishing change come over the thought and feeling
of the population. In 1845, one of these new-comers, Mr.
Abbs, removed from Neyoor to Pareychaley, fifteen miles away;
and there he founded another great centre of mission work, in a
district which to-day contains something like a hundred congre-
gations, with over eighteen thousand native adherents. For
twenty-two years Mr. Abbs laboured in connection with this
remarkable mission, and very much of its success is due to his
indefatigable and able ministry. -
One of the missionaries sent out in 1837 was the Rev. John
Cox; and in the year following he succeeded in getting a footing
in the capital, and building mission premises there. Trevandrum
is a town of 50,000 inhabitants, the majority of whom belong to
the higher castes. Mr. Cox spent twenty-three years in uninter-
mitted labours to build up an effective Christian church in Tre-
vandrum. To-day “a little one has become a thousand, and a
Small one a stróng nation ”; for Some I 2, ooo people have placed
themselves under Christian instruction, of whom 1,500 are Church
members.
In 1858, the “upper cloth’ riots broke out again, and with
even greater violence. The remarkable and widespread influence
of Christianity roused those, whose authority was being shattered,
to make a final stand against the conquering power. Again and
again the missionaries had protested earnestly against the gross ill-
treatment to which many of their converts were subjected; but re-
PROGRASS MAV /A/D/A • 299
dress was most difficult to obtain. In the Neyoor and Pareychaley
districts, the year 1858 was marked by a series of small riots, in
which the Christians were roughly handled, but which did not
amount to a very formidable attack on the new religion. In the
Nagercoil district, on the other hand, the movement was much
more serious. Here the events of 1858 culminated in an out-
break of fury on January 9th, 1859. A mob of some 200 Sudras,
and others, made raids on the houses of the Christians, stripped the
jackets off the women, and committed shameful acts of violence.
The fact that appeal to the authorities was useless was demon-
strated three days after, when a number of Government officials
headed a larger mob, armed with clubs and knives, the avowed
object of which was to lynch a Christian catechist and his wife.
They escaped, but their house was pillaged, and all Christian
women who could be found were cruelly insulted and beaten.
The riots continued. Houses were burned, and the persons of
the catechists were constantly in peril. Public services had to
be discontinued in many parts; and for the Christian inhabitants
the days were nothing less than a reign of terror. The mission-
aries were powerless. They could only embody the complaints
and grievances of the people in petitions which were treated with
indifference. At last, however, the Madras Government was
compelled to take cognisance of the lawlessness of the Sudras and
others in Travancore ; and Sir Charles Trevelyan, the Governor,
directed a strongly worded letter to the Travancore authorities.
This had the desired effect, and in July, 1859, a proclamation was
issued permitting Shanar women to wear a coarse upper-cloth; thus
affording the high-caste women opportunity to emphasize their
own superiority by the fineness of their attire. As the Christians
had been primarily contending for the rights of decency, the
proclamation was accepted in good faith, although the day must
come when even the stigma of the coarse cloth will be felt to
be offensive, as well as the absence of it.
During the time of persecution large accessions to Christianity
took place, especially in Neyoor and Pareychaley. During 1859
and 1860, some three thousand persons embraced Christianity. In
many a hillside village there might be witnessed the demolition
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TRAVANCORE BIBLE WOMEN.































































300
PROGRAESS //V /AVD/A 3O1
of the Devil-temple, while a bonfire of idols was by no means an
uncommon sight. Of course it is a very different thing—and it
should be emphasized here—to destroy an idol and to destroy an
idolatry. The outward sign might perish, but it is the inward
sentiment that is so hard to eradicate. The missionaries found
that even those whose Christian sincerity they could not question,
were apt in times of danger, or drought, or disease, to fall back
upon superstitious usages. For centuries of time the worship of
devils had been the traditional religion of this strange people.
It would be impossible to conceive any belief more debasing to
the character. Sacrifice and offering were duly observed, because
it was a politic thing to propitiate the malicious spirits. Religion
was founded, not upon love, but upon fear. The power of
Christianity to cast out fear has been abundantly illustrated in the
history of the mental and moral redemption of these people.
The progress of the missions was not spasmodic, but steady
and rapid. In 1861, 4, ooo new adherents were reported, and a
similar number in 1862. Medical work which had twice been
previously attempted at Neyoor, and interrupted in an untimely
manner, was emergetically undertaken by Dr. Lowe. It proved
one of those labours of love which was admirably adapted to
break down caste exclusiveness. In the same hospital ward there
would be assembled Brahmins, Sudras, Shanars, made one in a
fellowship of suffering : and it was often noted that during the
period of Convalescence, Sudra and Shanar would discover that
after all there is real human nature in high caste and low alike.
“One touch of nature makes the whole world kin" ; and sorrow
and suffering draw hearts more effectually together than perhaps
any other experiences can. -
Mr. Thompson, of Quilon, died in 1850. His little com-
munity of Christians was now represented by some 200 adherents.
Twenty-three years' work had achieved only so much. Then
followed a period of comparative neglect, for the richer and more
responsive fields seemed to demand all the available workers.
For sixteen years after Mr. Thompson's death little was done for
Quilon. In 1866, however, Dr. Mullens visited Travancore.
There was a reo; ganization of the mission. Four native Chris-
3O2 THE STORY OF THE /.../M.S.
tians, of marked ability and consecration, were ordained to the
work of the ministry. They had already passed through a pro-
bationary period as evangelists, and were heartily welcomed by
the native congregations over whom they were set. The Rev.
F. Wilkinson undertook to resuscitate the Quilon mission. A
Second missionary was allocated tg Trevandrum. The Rev.
Samuel Mateer, who is generally acknowledged to have been one
of the ablest, as he was one of the most devoted, missionaries
of Southern India, had given a general superintendence to the
Quilon and Trevandrum missions for the past few years. He
was now able to devote himself more directly to Trevandrum,
and he was spared till 1892 to witness the mighty expansion of
the work, and by his books to acquaint the English people with
this notable success of the Gospel in the southern extremity of
that vast country which is to-day part of the dominions which
acknowledge the sovereignty of the British Throne.
It would be easy, and perhaps profitable, greatly to extend
our account of this fruitful field. There is, naturally enough,
something in visible success that appeals to us. Perhaps no
mission in the world has more to show for the labour expended
upon it than the Tinnevelly and Travancore mission. There
seems to be no reason why it should not steadily spread north-
ward, subduing village after village, and town after town, to the
Christian allegiance. Already there is in the field an army of
native workers, Catechists, evangelists, pastors and preachers.
Among them there have been men of sterling character and
devotion. Their metal has again and again been put to fiery
tests, and has proved itself genuine. Their lives have been fre-
quently remarkable, and sometimes wonderful. Rescued from
the base fascinations of “devil-dancing ” and magic, they have
been effectually emancipated from superstition, and filled with
enthusiasm. Not only So, but they have given evidence of Con-
siderable mental ability. Some have manifested literary tastes;
native hymn-writers have arisen; and one or two might even
claim the higher rank of composers of sacred poetry. When we
remember the position of inferiority and degradation which many
of these men were condemned, by the cruel caste customs, to
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3O4. THAE S 7 OA' V OF THE L.M.S.
Occupy a few years ago, we can understand the amazement with
which many of the higher castes heard Shanar men undertake
to instruct their fellows in truth ; and not only undertake to do
So, but actually deliver themselves after a manner so competent
and forcible, that the hearers were convinced against their will.
Perhaps, however, their simple devotion to the joyful task of
publishing the good tidings is the most characteristic feature in
them. For instance, Mr. Mateer tells the story of Meshach,
who originally had been a priest in a heathen pagoda. This
ascetic, to prove his piety, fasted twice a week, and picked his
food from the temple floor with his mouth. Piety, however, of
this kind did not save him from the worst infliction of mankind.
He became a leper. In his agony he called on the goddess of
the temple for deliverance; but none came. It was then that
he bethought him of what he had formerly heard from some
Christian teachers. He began to seek instruction, and deep con-
viction ensued. Mr. Abbs now employed him as catechist and
schoolmaster. But the fell disease was not idle. His toes and
fingers were eaten away, and he could only creep to the roadside,
and there sit and exhort the passers-by to believe in Him who
could deliver from the leprosy of sin. And by his side sat a
convert, who had been led by him to believe Christianity. This
convert was blind. The touching spectacle of the blind man, and
the leper, sitting together by the roadside, and still preaching the
Gospel, was one not easily to be forgotten. Both died in calm
and glad reliance on the love of God in Christ.
A brief review, such as we have taken, of our Indian missions,
does not permit of our dwelling in detail on the numerous serious
difficulties that oppose themselves to the progress of Christianity.
But the outlook is undoubtedly full of hope. Unprejudiced
observers, who have had large opportunities of noting the influence
of Christianity in India, bid us confidently expect great definite
results within the next generation. As we have seen, the effect of
the far-reaching influences of education cannot as yet be adequately
estimated. Already, however, signs of the revolution, thus silently
accomplishing itself, have begun to appear. The native press
clearly recognises that the day of the old faiths is over. What,
PROGRESS /AV /NDIA 305
then, is to take their place P Some would say, nothing. Where
superstition reigned yesterday, infidelity will prevail to-morrow.
But those who believe that such a void would be intolerable, and
that the ineradicable instinct of man for God can only be satis-
fied by the knowledge of the true God in Jesus Christ, whom
God hath sent, will work and wait and pray until the heart of
India turns to the Divine Father. No immediate results may
be achieved among the higher castes, analogous to those which
have been witnessed in Travancore among the Shanars. The
material is doubtless less tractable and plastic. But there is this
of compensation, that, when the more educated Hindus do sur-
render to the power of Christianity, they frequently present a
singularly fine type of character; and while they are slow to
move, and hard to influence, they “move altogether,” when they
“move at all.” Christianity has proved, by its triumphs among
men and women of every caste, that authority hath been given
to, Christ over the hearts and lives of all men. We wait with
confidence for the day when that authority shall be fully acknow-
ledged, and universally obeyed, in India.
CHAPTER XI
APURTH EA’ WO/8A //V CAE///VA
Persecution at Canton—Dr. Lockhart's Arrival—The Opium War—The Ports
Opened—Reconstruction of Mission—Work started at Shanghai–Amoy
–Canton—Progress–Chinese Life—Bible Revised—The Taiping Rebel-
lion and its Leaders—Siege of Shanghai—Our Hospital in the War—Dr.
Hobson at Canton—Death of Dr. Medhurst—The First Chinese Martyr—
Adventures at Shanghai–Work at Amoy—Expansion of Mission—Griffith
John at Hankow—A Wonderful Journey—Peril and Progress.
ITH Dr. Morrison's death it seemed as if our Chinese
Mission must die too. The name and influence of
Morrison had served as a shield of protection to the native
Christians. But now, not only was it apparently impossible for
any Englishman to establish himself as Morrison's successor at
Canton, but at once the storm burst upon the little Church whom
Morrison had gathered. Scarcely one out of the number but was
called to suffer fines and imprisonment within a few months of the
removal of their head. Dr. Morrison's son nobly stood by the per-
secuted men, and did what he could for them, but even he was
obliged to recommend Leang-a-fa, the intrepid and devoted native
teacher, to fly for protection to Malacca. Keuh-a-gang, also a
native Christian assistant of Dr. Morrison's, remained for a time ;
but in consequence of his persisting in the work of printing, he
also barely escaped on to one of the ships in the port, where he
found temporary shelter. These two native Christians had made
up their minds fully to the consequences of their profession, and it
may be truly said they were the means of keeping our work alive in
Canton during the dark years that followed Dr. Morrison's death.
At the request of the directors, Mr. Medhurst, of Batavia, under-
* 306 -
FURTHER WORK //V CA/AWA 307
took a voyage round the Chinese coast in search of any possible
openings for mission work. Some delay ensued in consequence
of Mr. Medhurst's steady refusal to travel by any ship engaged in
the opium traffic. At last he was able to charter a small vessel,
fill it with rice, water, and books, and set out. He made his way
in this fashion to some of the northern towns never visited by our
missionaries before. On the whole he was well received, and the
people were delighted to have his literature. But the immediate
effect was disastrous. The Chinese officials got wind of his mis-
sion, and a manifesto was issued denouncing foreigners who
circulated books “designing to seduce men with lies.” Orders
were given that all Christian books were to be destroyed, as well
as blocks for the printing of them. Any engaged in the printing
or distribution of Christian literature were henceforward to be
dealt with summarily. The consequence of this movement was
that Keuh-a-gang was forced to fly and join his fellow-Christian,
Afa, at Malacca. The son of the latter was seized and thrown
into prison, and all young Mr. Morrison's efforts to secure his
release were in vain. The Christians who had composed our
Canton Church were scattered by persecution, and few, if any,
knew their whereabouts. Mr. J. R. Morrison, with all his father's
devotedness, Sunday by Sunday gathered his servants about him,
and spoke to them of the love of God: and in this way alone did
there survive any Protestant English worship and work in Canton
or Macao. The American missionaries, of course, were still per-
mitted to labour quietly there. Away at Malacca, however, work
was being done which would be turned to good account in that
near future when the Chinese ports would be open, and the
opportunity of the Christian Church would come. The Report
for 1837 records that seventy students were enjoying the benefits
of the Anglo-Chinese College at Malacca, and, of these, six of the
seniors were in training for the native ministry, and were giving
evidence of the reality of their change of heart and mind. It was
proposed, when the time came to re-enter China, to send one of
these youths with each European minister, to teach him the
language, and act as evangelist and catechist among the natives.
All through 1838 and 1839 the station at Canton still remained
308 THE STORY OF THE L.M.S.
vacant. Leang-a-fa and his comrade, Keuh-a-gang were unable to .
return. Mr. Morrison from time to time wrote urgent appeals to
England that some agent of the L.M.S. should be sent out, who
might endeavour to resume the work. At the end of 1839 Dr.
William Lockhart arrived at Batavia en route for Canton.
With Dr. Lockhart's appointment, we may truly say, a new line
of missionary development had begun. Dr. Lockhart was not an
ordained minister, but a qualified medical man, who proposed to
establish himself in Canton on the basis of his medical work, and
seek to combine the healing of the body with some simple efforts
to lead the minds of the patients into light and truth. No one,
who reads the early story of our medical missions in China, can
doubt that there was much need of a ministry to the body as well
as a ministry to the soul. China had once been famous for
medical science of an elementary kind. But the rigid conser-
vatism of the people had had its effect in this respect as in others,
and the land was full of needless suffering, while the so-called
physicians exacted monstrous fees for futile treatment. An
utter ignorance of the alphabet of a clean and healthy manner of
life caused the Chinese cities to be the most fertile breeding-
places of disease. Difficulties, of course, existed in the way of the
establishment of an English doctor in China. Prejudices had to
be overcome, the hostility of Chinese physicians had to be
counted on. If the treatment failed in any instance opportunity
was given for anti-English demonstrations. Still, the cry of need
was urgent, and, despite the fact that just at this time the rela-
tions between China and England were straining to the breaking
point, Dr. Lockhart—who is still among us, honoured and be-
loved—was sent to make this new venture for Christ and
humanity. Travelling to Canton, he remained there a short
time, opened a hospital at Macao for the Medical Missionary
Society, and had just made a successful beginning in the work,
when he was compelled to withdraw to Batavia. The long-ex-
pected breach between China and England had come. The
famous “Opium War” had begun.
Few people, now-a-days, are prepared to defend altogether the
action of England in this matter. It is quite true that for years
FURTHER WORK IN CHINA 309
England had chafed under the absurd restrictions to which our
trade with China was subjected. On the other hand, no one can
honourably impugn the conduct of the Chinese mandarins in
endeavouring to defend their countrymen from the free importa-
tion of that pernicious drug, the indulgence in which was the
peculiar vice of the Chinaman. In the early part of 1839, Com-
missioner Lin demanded that all the opium in the hands of
Englishmen should be handed over to the native authorities for
them to destroy. Lin accompanied his demand with certain
blustering, and even insulting, measures. In April of that year
over twenty thousand chests of opium were destroyed by the
mandarins, “a sufficient proof that they were in earnest in their
endeavours to suppress the traffic.” This action of the commis-
Sioner and the mandarins was regarded in England as an insult to
British honour, and in 1840 war was declared. The details of
that war do not concern us here. Suffice it to say that the
English were uniformly successful, and in 1842, by treaty, Hong
Kong was ceded to England, and five ports were opened to
British trade. Further stipulations were that “people generally
should be allowed to settle at these treaty ports, to establish
places of worship, Schools, hospitals, and cemeteries, and that
those Chinese ‘who practised the religion of the Lord of Heaven
which all the western nations receive and adore, and who do not
cause disturbance and act wickedly,” should remain unmolested.”
It will be quite evident that this treaty ushers in a new era for
Protestant missions in China. At the same time Christian men
and women will never cease to deplore that the Gospel and opium
went in side by side, and that the way for them was opened by
the sword.
It was at the beginning of the year 1840 that James Legge, who
was to be so notably associated with our Chinese Mission, and
who is to-day the honoured professor of Chinese at the Univer-
sity of Oxford, arrived at Malacca, and assumed the charge of the
Anglo-Chinese College. In the same year Dr. Lockhart travelled
to the island of Chusan, and established himself at Tinghae, the
* “Encyclopaedia Britannica.” Article “China.”
3 IO THE STORY OF THE L.M.S.
capital. The place was then in the occupation of the British, and
for five months Dr. Lockhart ministered to the diseased and the
dying in the hospital there. During the time of war, little work
could be done in China itself of an aggressive missionary char-
w-" ... •
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DR. LEGCIE.
acter, but on the conclusion of peace in 1842, a conference of
missionaries was held, and it was resolved to recommend the
directors to evacuate their outposts in Malacca, Batavia, Penang,
and so on, and boldly establish the mission in the newly-opened
ports. The Anglo-Chinese College was consequently transferred

APURTAA'A' VOA’A /AW CA///VA 31 I
to Hong Kong, and converted into a theological seminary, with
the main object of training a native ministry. Dr. Hobson also
removed to that island, and opened a hospital. The native
Chinese teachers, Afa and Agang, with Chin-seen, who was also
qualified to serve in this capacity, were reported to have success-
fully started services for the Chinese in various parts of the
settlement. Mr. Medhurst and Dr. Lockhart, travelling north-
wards, took up their position in the city of Shanghai, and began
energetically to make arrangements for mission premises and
residence. In 1844, Mr. J. Stronach and Mr. Young proceeded
to Amoy, and began a work, which has proved one of the most
remarkable of any that the mission field affords. Thus all our
“outposts,” except Singapore, had been deserted for the more
pressing service which lay on the mainland. Four years later, in
1848, it was felt to be wisest to relinquish our hold on Singapore
also, and thus the work on the stations of the Malay belongs from
this date to past history. At home, large contributions had poured
into the exchequer for an immediate advance in our Chinese
Mission. The door which for centuries had been closed was
open at last. The claims of Christian duty, and the privilege of
Christian service, alike constrained us to enter in.
It will be noticed that this scheme of redistribution included
no proposal for resuming work at Canton. It was still impossible
for an Englishman to become a missionary there. But Leang-a-fa
was drawn by many ties to the city where he had lived so long
and suffered so much. His son, moreover, had been in Com-
missioner Lin's service, and was still living at Canton. So with the
consent of the Hong Kong missionaries, Afa returned to his old
home, and began once more to throw himself with vigour and
devotedness into his evangelistic work. This noble Chinese
Christian was destined to exercise a profound influence on the
political history of his country. It was a tract of his called “The
True Principle of the World's Salvation,” that fell into the hands
of the clever and singular man who a few years later became the
leader of the famous Tai-Ping Rebellion. The story of that re-
markable event in Chinese history and its effect on our missions
we must recount later.
*IvIſIÐNVIIS “CIN nºT TIIT,
312

FURTHAZAC MVOA’A /AV CA///VA 313
In Shanghai, Mr. Medhurst and Dr. Lockhart made a spirited
beginning. In 1845, they reported that, in ten months, Io, ooo
patients had been treated. The press had been set up, and a
weekly sermon was issued from it and freely distributed. The
plan was to read and explain this sermon to the people at the
Sunday service. During the week-days, addresses were frequently
delivered in the streets, and in the temples; for even at the latter
places no objection was made to the public teaching of Chris-
tianity. The missionaries' house was opened for preaching, and
in an upper room of that house a simple service was held. As
the number attending increased, it was found necessary to throw
two rooms into one by which means about one hundred people
could be accommodated. The news of this curious doctrine, that
was being thus strangely advocated in their midst, rapidly spread.
Neighbouring towns and cities were frequently represented among
the audiences that thronged the little room. Men of public dis-
tinction were observed in the congregation ; and while “ some
mocked, others said, we will hear thee again on this matter.”
Shanghai, which stands on the coast near to Nanking, the
Southern capital of China, was so far the northernmost post
Occupied by the Society. Amoy lies on the coast north-east of
Hong Kong, and about three hundred miles from that island.
Here Mr. John Stronach and Mr. Young came in 1844, and Mr.
Alexander Stronach joined them soon after. These brothers
Stronach were remarkable men, born in Edinburgh, and admir-
ably qualified to be successful missionaries. In Amoy, a central
hall was secured, large enough to accommodate two hundred
people, and here the strange sight was to be witnessed of English-
men addressing the Chinese in the vernacular. The authorities
of the city received them graciously, the chief magistrate in par-
ticular going so far as to say that he hoped many converts to
Christianity would be made, as he was convinced the people
would be wiser and happier for it. It is fair to him to say, how-
ever, that he showed no intention of becoming wiser and happier
himself. - - - -
In this year, 1845, full toleration was accorded by the Chinese
Government to Protestant Missions. The news naturally
3 I4 TAZAZ STORY OF THE Z.M.S.
heartened all our workers. At Shanghai the fruits of the new
movement were already beginning to appear. Two or three
isolated Christians in the city had gathered round the mis-
sionaries, and a little Church had been formed. Then came the
first public confession of Christianity in that great city. One of
the converts was a “literary graduate,” who, “by his earnestness,
humility and ingenuousness, has commended himself to all who
knew him.” The second had been brought up in the mission
school at Batavia; and such had been his devotion to the mis-
sionaries that he had followed them to Shanghai there to take the
vows of the Christian life. From Hong Kong news came of the
erection of a commodious chapel adjacent to the mission station ;
and also another place of Christian worship in a neighbouring
village. In Amoy, however, the attitude of the people was
apparently one of mere curiosity, and no real evidences of im-
pression were as yet noticeable. Indeed four years were to go
by, before the missionaries at Amoy were to see any definite
results of their patient and zealous labours.
So far Canton had held out successfully against our mission-
aries. The prejudice against foreigners was particularly strong in
this city. One most striking feature of the situation, however,
was that Leang-a-ſa had built a little chapel near his own house
in Hunan, and was daily occupied in exhorting his fellow Country-
men. After the new edict of toleration, Dr. Hobson made a
fresh move, and at last succeeded in securing a room that might
serve the double purpose of a consulting-room and a chapel.
Many years had passed away since the death of Dr. Morrison.
His son, Mr. J. R. Morrison, had followed him to the grave.
Canton had maintained its old stolid attitude of hostility. But
the hour, for which the missionaries had so patiently and anxiously
waited, had come. Even Canton could hold out no longer.
In February, 1848, Dr. Hobson started his medical missionary
work in the city, and was soon able to report that a sound begin-
ning had been made. -
Chinese life, as it really is, was now opening out before these
Christian pioneers, as it had not done before. Hitherto there
had been no opportunity for full and free examination into the
FURTHER WORK IAV CA/ZAVA 3I 5
habits and character of this people. Neither had the density of
the population been at all adequately appreciated. The Shanghai
missionaries, after evangelistic tours among the neighbouring
cities and towns, write home oppressed with the awful magnitude
of the field, the enormous multitudes of people. They were
beginning to realize what it meant to dwell among four hundred
millions of human beings, within the bounds of one gigantic
empire. The more they saw of the life around them, the more
they were appalled by its misery and its sin. To take one of the
commonest customs, in certain parts seven out of every ten
female children were murdered by their parents immediately
after birth. The remainder endured untold suffering from the
unnatural binding of the feet. Of no country more than China
is it true that it is “full of the habitations of cruelty.” Their
estimate of human life is frightfully low. Their punishments are
often fiendish. During the internal wars, which our missionaries
were about to pass through, the scenes of bloodshed were such as
can only be partially portrayed. Ancestor-worship was the pre-
vailing superstition; and not only was it an exceedingly expensive
one which impoverished the people, but it afforded a religious
Sanction to a whole host of shameful as well as foolish customs
which had nothing to recommend them but their antiquity. This
spirit of conservatism, however, was responsible for one fact
which was a mighty influence in favour of the spread of Christian
knowledge. China had practically only one written language.
With innumerable dialects of the spoken language, the national
reverence for the Chinese classics had made the curious charac-
ters in which they were written universal. Thus it happened that
bibles and tracts when once printed could be read and under-
stood in any part of China; whereas the preacher who spoke in
the dialect with which he was familiar would not make the
natives of a neighbouring district understand what he said. This
universality of the written character was thus an enormous help
in disseminating Christian teaching. A second powerful in;
fluence now at work lay in the shock given to Chinese self-com-
placency by the unquestionable success of our English medical
missionaries. China had so long been accustomed to despise
316 THE STORY OF THE Z.A.S.
everything that was not Chinese, that the superiority of English
medical skill, which it was not long able to dispute, shook its
faith in its own virtues. The people were being forced to admit
that if they were so deficient in one branch of knowledge, it was
at least possible they might be equally so in another.
The year 1847 marked the beginning of a truly great work—
the revision of the Chinese Bible, by a committee of thoroughly
qualified Chinese scholars. These men represented various
missionary societies, Dr. Medhurst and Rev. John Stronach
being chosen out of the L.M.S. missionaries. The New Testa-
ment was completed in about two years. Then the Rev. William
Milne, son of Dr. Milne, was added to the committee, and the
Old Testament was in like manner revised. The entire work
occupied until 1853. Soon after its completion Dr. Medhurst,
a missionary of eminent ability and Saintliness, passed to his
rest. So intense had been his interest in the work of the revision
that he may well have said at the close, “Lord, now lettest Thou
Thy servant depart in peace.” The time was indeed ripe for this
great work. It was abundantly necessary that the Bible to be
circulated throughout China, in these days of toleration, should
be accurate in expression and forcible in style. The new version
was, in the opinion of competent judges, an immense advance
upon any previous one.
The years 1851–1864 are memorable in Chinese history as the
years of the Tai-Ping rebellion. For so long a time China was
the scene of continual disorders; and more than one of the
cities in which our missionaries had established themselves was
part of the theatre of war. But even more remarkable than the
noble work done by our medical missionaries in ministering to
the wounded, was the part Christianity played in this singular
revolutionary movement. The facts were as follows: In 1850
the old Chinese emperor died, and was succeeded by his son.
At this time our records give evidence of much uneasiness of
feeling among the missionaries, in consequence of an edict issued
by the new emperor, which seemed to hint at a revival of the old
restrictions on intercourse between Europeans and the Chinese.
More significant, however, was the strong popular feeling of dis-
A'UA' 7"AAA’ WOARA AV CA///VA - 317
appointment, that none of the reforms which had been so long
and so often promised by the emperors was attempted. This
spirit of dissatisfaction was the opportunity for a man brave and
strong enough to use it. That man was Hung-Sew-Tseuen, the
Wang, or General, of the Tai-Pings. This was the man who, as
has already been mentioned, was powerfully influenced by a tract
written by Leang-a-fa. Opinions differ as to his character ; but
it must be said that in his opening proclamation he made appeal
both to sentiments of patriotism, and to principles of morality
which were distinctively Christian. He took advantage of the
fact that the reigning Dynasty in China was not a Chinese Dynasty,
but a Tartar Dynasty, to constitute himself the champion of China.
He also boldly declared war against the open sins, and oppressions,
practised by those in authority in nearly all the great cities as well
as in the country districts. His opening campaign was uniformly
successful, and in 1852 he established himself in Nanking, the
southern capital of the empire. A still further sign of his ap-
parent inclination towards Christian principles and doctrines, was
the appointment of his cousin, Hung Jen, to be his prime minister.
The latter came from Hong Kong, where he had not only been
educated by Dr. Legge, but had been employed as a native
evangelist in connection with our mission there, and was recog-
nised as a man of first-rate ability, and apparently of deep sin-
cerity of conviction. Leaving Hong Kong in 1857, he had many
thrilling and exciting adventures before he eventually succeeded
in joining his cousin two years later. In Dr. Legge's report, he
mentions that Hung Jen, the native preacher, had gone to Nan-
king “with the view of imparting to his friends in that city a
knowledge of the Christian faith.”
There is no doubt that the leader of the Tai-Ping rebellion
taught his followers certain preposterous and fanatical doctrines,
together with very much that was noble and true. He proclaimed
himself a younger son of God, and the equal brother of Jesus
Christ This was, no doubt, to give his person a commanding
sanctity in the eyes of his followers. At the same time he re-
fused to tolerate idolatry, and exhorted the people to give up
their superstitions, and worship the Heavenly Father. It has
318 THE STOR P OF THE L.M.S.
been truly pointed out that this extraordinary movement “which
shook the empire to its core, and, by the upheaval of the old
religions, has done more than anything else to prepare the
Chinese mind for the reception of Divine truth, had its germ in
the writings of a Chinese convert.” º
Naturally enough with Hung-Sew-Tseuen’s victorious conquest
of Nanking, the neighbouring city of Shanghai was speedily
affected. The members of the so-called Triad Society took ad-
vantage of the general panic and disorder to plot the capture of
the city. There was little difficulty. One strong and cunning
stroke, and on the morning of September 4th, 1852, they were
masters of the situation at Shanghai. From this time onward
great excitement prevailed, but it was not until the end of the
month that large bodies of Imperial troops arrived, and proceeded
to invest the city. The eighteen months' siege now began.
Just about half-way between the city wall and the camp of the
Imperial army, stood the hospital of the L.M.S. The Triads had
burned down the buildings that lay between them and the camp,
so that the hospital alone lay exposed to the fire of either army;
and especially when a mist prevailed, and objects were indistinct,
the hospital and its occupants were in frequent peril from the
shots that whistled past, or fell here and there around. The
brunt of the work necessarily fell on Dr. Lockhart, who has him-
self related how, after each fresh contest before the walls of the
city, the little hospital presented a ghastly spectacle, every avail-
able space within, and even the verandahs without, being crowded
with the prostrate forms of maimed and mutilated combatants.
Inside the beleaguered city, the few Christian converts shared all
the perils of the besieged. The missionaries were allowed to go
in and out, Dr. Lockhart's skill being in frequent request to treat
the wounded Triad soldiers. And even during these terrible
days, as many of the usual services as possible were held. In-
deed the people seemed to crowd to them with peculiar eager-
ness. Often in the middle of service a fresh engagement with
the enemy would begin, and the proceedings were abruptly
brought to a close. Many of the Triads wished it to be believed
that they were fighting in concert with the Tai-Pings, and ex-
ATUR 7A/E/C WORK //V C////VA
3 I9
pressed feelings favourable to Christianity. No reliance, how-
ever, could be placed on these assurances, for they were cruel and
CHINESE TOWERS.
and the Tai-Pings disowned
5
unscrupulous men for the most part
them absolutely.
All the horrors of war were to be seen both within and without
the city. As the siege went on, men and women began to die of

32O 7A/E STOR V OA’ 7TAZAZ /.../M.S.
starvation. The fighting grew more desperate ; the lines were
drawn closer round the doomed town. The Imperial soldiers
made raids on the surrounding villages, plundered the wretched
inhabitants, and frequently murdered any who resisted in cold
blood. The work at the hospital went on day and night. At
one time a Triad battery was actually directed against the hospital,
because of the relief given to wounded Imperialists. Dr. Lock-
hart instantly appealed to the British Consul, who took such
energetic measures that the scandalous attack was not repeated.
The next piece of Triad folly cost them dear. They came to
open rupture with the French, which had the effect of uniting
the French and Imperialists against them. w The reduction of the
city was now a mere question of time, but the desperate obstinacy
of the Triads still gave no sign of yielding. Hearing that a great
French attack was to be made, Dr. Lockhart volunteered for the
perilous errand of entering the city, and endeavouring to persuade
the Triad leaders to surrender without further bloodshed. Ac-
companied by Mr. Wylie, of the L.M.S., he accomplished his
undertaking. The rebels held a conclave, and finally sent back
a message that they had resolved to fight it out to the bitter end.
The war went on for some weeks longer, and one result was to
bring our hospital into still greater danger. A new Imperialist
battery was erected near the hospital, the consequence being that
the Triad guns were directed to this quarter especially, and the
hospital could scarcely hope to escape undamaged. One morn-
ing, as the inmates were dispersing after prayers, a shot came
through the roof, passed over their heads, and “buried itself in
some firewood in the kitchen.” This was not reassuring, but,
some days later a shell came smashing into the hall, tore up the
floor, shattered the furniture, and flew in all directions; yet,
though many were in the hall at the time, not one person was
hurt. This was the last time the building was struck. In the
early part of 1855, the city of Shanghai was evacuated and burned
by the Triads, who fled for shelter where they could. The con-
flagration was terrible, and no quarter was given to any of the
rebels who were captured. Many days elapsed before the work
of blood was over. Gradually, however, the city recovered it-
AP UA’7”HEA WORA //V CA///VA 321
self; the ravages made by the flames were repaired ; and once
again our missionaries had opportunity to gather their converts
round them, and recommence the work which had been greatly
disturbed during these troublous times. The end of this year
saw a notable accession to the missionary ranks in China. This
was none other than Mr. Griffith John, who reached Shanghai in
September, 1855.
The time of deliverance of the Shanghai missionaries from the
miseries of war was the time when new complications threatened
to disturb once more the city of Canton. Here, for the last few
years, Dr. Hobson, our medical missionary, had laboured with
splendid devotion. He had treated 25, ooo patients every year,
while the now venerable evangelist, Leang-a-fa, still pursued his
mission to his countrymen, preaching the Gospel, and writing and
distributing tracts. The little Church—historically the first Pro-
testant Church in China—grew by slow but sure degrees, and
from time to time some member was found, whose earnestness
and talent fitted him for the work of native teacher. In the year
1854, Dr. Hobson secured some more commodious premises in
Canton for the purposes of his hospital work, and the prospect
was becoming daily brighter. The place that was now to be a
missionary hospital had been a gaming hell. Dr. Hobson re-
joiced that it was henceforth to be devoted to more sanctified
uses. Scarcely, however, had it been opened than the mission
was called to mourn the death of Leang-a-fa, who having finished
his course, and kept the faith, passed tranquilly away. The same
year in which this good and faithful servant died, thus leaving
the mission sensibly poorer, there was a long-prayed for, a long-
expected accession to the Church, as if God had intended to make
up to them for the one whom He had taken away. Some fifteen
members, whose sincerity had been tested through many months
of preparation, witnessed a good confession in the presence of a
large crowd of people who seemed much affected by this unique
spectacle. Thus opened 1856, a truly eventful year; for at the
end of it the mission was once again without European oversight,
Dr. Hobson having been obliged to fly to Hong Kong with his
family in consequence of renewed hostilities between England
Y
322 THA, STORY OF 7"HE L.M.S.
and China. The members of this little flock were left as sheep
without a shepherd to meet all the terrible eventualities of war.
The spirit of hatred of England and the English naturally re-
vived. Even in Hong Kong, to which Dr. Hobson had escaped,
deeds of vengeance were plotted against the English, and one
such deed almost met with success. Some Chinese bakers
poisoned the bread supplied to the mission. Dr. Legge, Dr.
Hobson, and Mr. Chalmers, with their families, all partook of it,
and suffered severely in consequence. Mercifully, however, all
of them subsequently recovered. . s
At the beginning of 1857, the venerable Dr. Medhurst died.
He just lived to land in England, having been induced some-
what against his will to seek renewed health by a visit to his
native land. He died the day after his arrival, and in him China
lost a true friend, and the L.M.S. an invaluable worker. For
nearly forty years he had laboured in the Indian Archipelago and
in China. He was the very soul of the movement for effective
revision of the Chinese Bible in the mandarin dialect, and he
lived to see the great work completed. But not only was he
deeply interested in acquainting China with the Christian scrip-
tures, he was concerned that England should be acquainted with
Chinese thought. He began the work, which Dr. Legge so
admirably pursued, of translating notable Chinese works into
English. Among others he gave to the English public several of
the writings of the leader of the Tai-Pings. He wanted England
to understand the effect that Christianity had had on this native
Chinese leader. He regarded Hung-Sew-Tseuen as a preparer of
the way for Christ, by breaking down many time-honoured pre-
judices and superstitions. On one occasion when Dr. Medhurst
was preaching to a crowded Congregation at Shanghai against
idolatries, he was startled to see a tall, fine-looking man rise up
and begin to address the people. “That is true ! that is true !”
he exclaimed, “the idols must perish, and shal/ perish. I am a
follower of Tai-ping-wang. We all of us worship one God and
believe in Jesus.” Then he went on to exhort the people, with
intense earnestness, to cease from idolatry, which was only the
worship of devils. The address created a profound sensation
A CHINESE PASTOR.
323

324 TAZAZ S 7 OA’ \' OA' TA/A) /.../M.S.
among the Chinese hearers. Dr. Medhurst's appreciation of
all that was excellent in Chinese thought, combined with his
sense of the great truths which found no place in any of its
systems, made him a peculiarly sympathetic and powerful mis-
sionary.
Canton surrendered to the English in December, 1857, and in
1858 Lord Elgin concluded a new treaty with the Chinese, which
confirmed and enlarged the former privileges of religious inter-
course and Christian work. The Chinese, however, again broke
the treaty in the same year, and the French and English now
uniting, a campaign was undertaken which was carried right up to
the gates of Peking. In October, 1860, a final treaty was made,
and the emperor was glad to come to terms with the allies, in
order that he might defend himself against the Tai-Ping invaders,
who had gathered strength from the disasters of the Imperialists.
It will be enough to say here that the Chinese availed themselves of
the services of Major Gordon, afterwards so celebrated as General
Gordon. This extraordinary man transformed the demoralised
Chinese troops into a victorious army: took city after city, until
in 1864 he wrested Nanking itself from the Tai-Pings, and with
the suicide of Hung-sew-Tseuen, this memorable movement came
to an end.
We saw that the Canton mission was the first to suffer from
this tempestuous season. In February, 1858, it seemed possible
to resume the work; but as the presence of an Englishman might,
it was felt, excite hostilities, Dr. Wong Fun, a native Christian
doctor, was sent to re-open the hospital. Even this measure was,
however, resented, and Dr. Wong Fun was compelled to seek
refuge in Macao. In October he returned, and the hospital was
opened again, patients flocking thither for relief as before. In the
following year Mr. Chalmers, from Hong Kong, and another
English missionary, took up their quarters at Canton. Many
members of the old Church gathered round them, but their recent
experiences had not had the best effect on all. There had to be
a severe sifting : indeed, a disbanding of the old Church and for-
mation of a new one. Then after a year or more of hard, devoted
work, the result began to appear. The Church grew, and the
A’UR 7A/AEA’ WO/CA /AW CA///VA 325
aspect of the mission for almost the first time in its history as-
Sumed a really influential appearance.
The island of Hong Kong, being now an English colony, was
protected from many of the calamitous effects of the war. But
the dangers of others were brought home to its members in a very
tragic and striking way. A member of this Church was to be the
first Protestant Chinese martyr. His name was Ch’ea. He lived
in a town called Pok-lo, about a hundred miles from the coast
opposite Hong Kong. There he had met with a colporteur, and
had become a convert to Christianity. In 1856, he crossed to
Hong Kong, held conversation with Dr. Legge, was received into
the Hong Kong Church, and then returned to his home at Pok-lo.
Next year he re-appeared at Hong Kong, bringing with him a
native convert. Again, in 1858, he returned, and this time
brought two converts. In 1859 he brought two more. In 1860
he came to Hong Kong with no fewer than mine converts. On
this visit he told how, with an aged convert named Ch'an, he had
destroyed several of the public idols of the village, and nobody
had interfered with him. In 1860, Mr. Chalmers visited the
village. A great work had been going on there, and after much
care and instruction, forty-four candidates were baptized. Six-
teen more were admitted to the Church in January of the following
year, thus making eighty-five in all. In May of this year, Dr.
Legge and Mr. Chalmers visited Pok-lo and the neighbouring
village, and such was the impression produced that upwards of
forty converts were admitted to the Church. In October of this
year, however, Dr. Legge received intelligence that the native
Christians were in peril, in consequence of the excited feeling
against foreigners and foreign teaching and customs. Dr. Legge
at once got an escort, and went off to Pok-lo, where he received
what he was bound to regard as Satisfactory assurances from the
native authorities. It seems, however, that the governor of Can-
ton was instigating them to take severe measures, and rewards had
been offered for the heads of those who had aided the foreigners
to introduce their teaching into China. On the 13th of October,
a few days after Dr. Legge's return, Ch'eå was suddenly seized
and carried off by a band of ruffians. Taking him to a village
326 THE STOA' V OA” THA. L.A./.S.
not far away, they hung him up all night by the arms and feet to a
beam. Then after two more days of torture and insult, finding
him still firm in the faith, they took him to the side of the river
and demanded his recantation. He steadfastly refused to deny
his Lord, whereupon he was put to death and his body flung into
the river. Proclamation was now made of the intention of these
desperadoes to burn the villages where the Christians were. The
brethren consequently fled in several directions, some to Canton,
some to Hong Kong, and some into the interior. In course of
time the opposition died down, and many of them returned. In
1863, two chapels were erected in villages just outside Pok-lo, the
cost being gladly defrayed by the native Christians. Thus Ch’ea,
the first Chinese martyr, had rest from his labours, and his works
followed him.
It may be added that in the following year, 1861, Dr. Legge
published the first volume of his translation of the Chinese classics,
and, working steadily on at this great undertaking, he completed
the translation in seven volumes. The whole work is a monu-
ment of his untiring industry and Scholastic ability, and by its
means, more than by any other perhaps, the thought of China has
been presented to the West. Space must also be found for a single
word as to the educational work at Hong Kong. Our schools
there have steadily grown to be an important factor in the life of
the island. The scholars in them far outnumber those in all our
other Chinese schools put together. .
As Amoy was less troubled by the war than many other parts,
it will be possible, later on, to tell the story of the remarkable
development of the mission there in a connected manner. For
the present we must return to Shanghai. In 1857, Dr. Lockhart
left for England, his retirement being a great loss to the mission.
Griffith John, with either Mr. Edkins or Mr. Muirhead as com-
panion, made several lengthy excursions into the neighbouring
country, in some of which adventurous journeys they were roughly
handled by the people. To make their way at all into the interior
they had to assume Chinese dress, appending the pigtail to their
hair in dexterous fashion so as to conciliate the popular senti-
ment. For a time it seems to have had the desired effect. But
Aſ URTHER WORA A/V CAZ//VA 327
at Fuchow there was a rising against the preachers. The mob
gathered and there was an ugly rush. Mr. John's pigtail was but
loosely worn, and when he was rudely seized by it, he left it in the
enemy's hands and got away. Mr. Muirhead had fastened his
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“caudal appendage" more Securely to his own hair, and he had
cause to envy the prudence of Griffith John. Indeed, he thought
his own hair must have come away, scalp and all. To make
matters worse, “a man came out of a coffin shop and gave me a

328 7 HE STORY OF THE L.A.Z.S.
heavy blow on the head with a lump of wood.” He began to
abandon all hope, but being carried to the police station, his
answers and Mr. John's were deemed sufficient. The authorities
were Satisfied that they were not spies, as had been suspected,
and they were able to return to Shanghai.
In 1859 and again in 1860, Mr. John paid visits to the Tai-Ping
quarters at Fuchow. Here he had an interview with Hung Jen,
the chief minister, who had been our native missionary at Hong
Kong. He spoke in warm terms of his attachment to the faith,
and Said the days at Hong Kong were the happiest days in his
life. Later on, in 1860, Mr. John journeyed up the great river,
Yang-tse-Kiang, some two hundred and fifty miles, to the city of
Nanking itself, where the Tai-Ping leader had his headquarters.
He wanted to get a writ of toleration for any missionaries to
work in districts where the insurgents were in power. This he
succeeded in obtaining. The proclamation by the Tai-ping-wang
Contained a warm eulogy of Christian missionaries and their work.
It seems to be true that later on in his career, the leader of the
insurgents became far more presumptuous and even blasphemous ;
but at this time he gave many evidences of being well disposed
towards Christianity and Christian teachers. Mr. John was also
able to report to the Directors that “all the way up from Fuchow
to Nanking, the idols have been destroyed.”
The port of Amoy, half-way up the coast of China, was com-
paratively undisturbed through all these stormy years. There John
and Alexander Stronach had been working since 1844, and in a
few years' time the mission began to give proof of the prosperity
in store for it. True, four years of earnest work produced no
outward result. Then two men, father and son, came out and
testified that they had proved the truth of the Gospel. Thus the
Church of Amoy had its simple origin—the first trickling rill that
was to gather volume and swell into a mighty river. Soon after,
a notable accession to the Church took place. A military officer
of good prospects had been injured in a fight with pirates, one of
his eyes having been burned with a “stink-pot.” He suffered
frightfully, and the native doctors afforded him no relief. But,
being fiercely and arrogantly “celestial,” he could not be induced
FURTHEA. WOAA WAV CA///VA 329
to humiliate himself by asking aid of “foreign devils.” Still the
eye refused to heal, and the pain grew more and more excru-
ciating; so at last he yielded, and went to the hospital. He
was told that the eye must be lanced. The proposal staggered
him, and he went away declaring he would go back no more.
But the pain went with him, and in due time drove him back
again to seek this last resource for relief. The operation was
skilfully performed : and though the sight was never restored, the
agony ceased as if by magic. He now began to take deep interest
in the message of the missionaries. His prejudices had vanished,
and he became a changed man. After he was received into the
Church by baptism, he had fierce opposition and scorn to en-
counter, but he bore himself bravely. His colonel dared not
dismiss him without reason, but told him bluntly that on the very
first excuse he would have him discharged from the army. Sok-tai,
for that was his name, was soon put to a severe test. He was in
charge of one, among a number of boats, engaged in putting down
pirates. The commander of the expedition determined to act
the part of David, to Sok-tai’s Uriah. He ordered Sok-tai to lead
the attack, and at the same time kept the other boats back from
supporting him. It was a treacherous deed. Sok-tai at once saw
his peril; went into his cabin and prayed earnestly ; then boldly
attacked and won a memorable victory unaided. The com-
mander was so struck by the fact that he said to Sok-tai, “Your
God certainly is the true God; you owe your safety to Him.”
This remarkable convert was afterwards equally intrepid in
working among opium dens and gaming hells in the purlieus of
Amoy. His conversion must be taken as a specimen of very
many who were led by physical distress to the hospital, and found
life which was life indeed.
In the year 1854, a great change came over the mission.
Hitherto it had grown but slowly; now no fewer than seventy-
seven converts were baptized, and the number of inquirers was
very large. Fourteen of the new members came from the
adjacent island of KO-long-su where an excellent work was going
on. In the same year a girls' School was started : a boys' school
having been successfully worked for some time. The next few
33O 7THE STOA” P OA' 7"A/AE Z.M.S.
years were quiet and busy ones. The training institution was
invaluable in giving a superior education to those who were
suitable for employment as native assistants. These men were to
be seen at various villages during the week, talking with inquirers,
and preaching to the people. One man, it is reported, has been
instrumental in bringing fourteen of his immediate relations into
the Church. Another convert is a villager, and has been
appointed by his fellow-villagers to preside at an idolatrous
festival. He feels he must now take his stand; and so publicly
declares himself a Christian. The feeling in the village runs
strongly against him, and he is pressed to yield. “Just this
Once,” urges his wife, “and then I will not ask you to do so
again.” But he is resolute; he bears all the ostracism uncom-
plainingly: “Indeed,” says one who knew him, “he is a wonder
and example to us all.” In 1860, Mr. Lea reported to the
Directors, that it was felt wise to establish a mission at the
city of Chiang-Chiu, among its 150,000 inhabitants. Chiang-
Chiu was 25 miles from Amoy, up the Chiang-Chin River. The
people were reported to be friendly in the suburbs, but in the
city itself the evangelists often had much to suffer from the mob.
However, in 1861, a house was obtained in the city, and the
work began. It was a case of ploughing on rocks for some
years. Still the Church did grow and root itself; until, in 1865,
came a wild visitation. One of the last marauding outbursts
of the now decaying Tai-Ping host was to sack Chiang-Chiu.
There was a heartless massacre in the city, but most of the
Christians escaped in time to Amoy. The city was soon
re-captured and rebuilt, and Mr. Macgowan, who tells the story in
his thrilling little book, “Christ or Confucuis ; which P” says that
the tone of the people was far more subdued after this tragic
experience. In one of the busiest parts of the city, near the
mart where “merchants most do congregate,” a large sanctuary
was built, and Christian work went forward with a will. Whereas,
in 1859, two native converts were beheaded in Chiang-Chiu for
preaching in the streets, and any open Christian work was liable
to bring swift and severe suffering upon the doer, Mr. Macgowan,
writing thirty years after, could truly speak of Christianity as “an
FURTHER WORK //V CA/WAVA 33 I
important factor in the city, recognised both by the people and
the mandarins.” A large hospital has been opened, and
thousands yearly are being treated.
In the year 1862, the Amoy Church “swarmed,” and a new
centre was formed in another part of the city. Two village
stations were also planted, and still the aggressive spirit was in
search of new worlds to conquer. This time the place selected
was a large market town, eight or nine miles to the west of
Amoy—Koan-Khau. “The town stands,” says Mr. Macgowan,
“in the midst of a large farming population.” Hence it was a
capital centre. But the people were as suspicious as ever, and
the only house that could be rented was a miserable tenement,
dismal and ill-ventilated. Still, it was a place where some few
could meet; and it had to do. Inquirers soon became
numerous, and converts, some of whom were men of great
character, were organized into a Church. Not a few of these had
been rescued from the living death of the confirmed Opium
smoker. One was “an idol medium.” He used to act the rôle
of a dancing dervish. In the temple he muttered incantations
and pretended to inspiration. He deceived the people, but, of
course, he did not deceive himself; and when the truth found .
him, he gave up the life of hypocrisy, and the life of the gambler,
and became a noble and zealous preacher of the Gospel. This
Church in Koan-Khau soon became a centre around which a
number of Churches in neighbouring villages grouped themselves.
And what better evidence could be given of the reality of the
work that went on in them, than the fact that they speedily became
self-supporting, paying their own way, with a pastor and preacher
of their own Indeed, it was a thoroughly healthy feature of the
system adopted by our Chinese missionaries everywhere, that the
people, who had contributed lavishly to support idolatry, should
not be taught to regard Christian institutions as a foreign charity,
but as something peculiarly their own, which it was alike their
duty and their privilege to Support. The most happy results
have accrued from the teaching of this principle.
Five years after the work in Koan-Khau had been initiated, a
start was made at Tung-a-be. The reputation of this place was
332 TAA STOA Y OF THA. L.M.S.
very bad. It was a veritable home of pirates and raiders.
Strife and bloodshed prevailed within and without. Yet among
this lawless folk, the pioneers of the kingdom of God went and
settled. To-day we are told the Church at Tung-a-be is “the
largest and most active of all the Churches of the Amoy Mission.”
Around the central Church are grouped no fewer than ten mission
stations; and the holy war is constantly and zealously waged
against heathenism and all its ways.
“In looking over the history of the Churches in the Amoy
district, I can think of some of the most flourishing of them to-
day, that were founded by men whose lives had been notoriously
bad and vicious.” So writes Mr. Macgowan, and the reference is
special to the work now going on in the country of Hui-an, or
Gracious Peace. A farmer who had ruined himself—it is the old
tale in China l—through Opium Smoking, journeyed to Amoy with
some vague hope of retrieving his fortune. He did indeed find a
fortune, for he found a Redeemer from sin; and then, at his own
request, went back to his native village, and began to preach the
good tidings to others. In 1867, a Church of twenty members
was formed, and, after much persecution, a building was erected
at a small market town, a mile away—Tah-poa. There the cause
languished, members grew listless, and the work was unsatis-
factory, until a wonderful thing happened, which is yet so com-
mon in the history of Christianity that we hardly remember how
wonderful it is. Two of the vilest men in the neighbourhood
were brought under the influence of Christ, and became living
examples of genuine Christian piety and faith. One of them had
been so consummate a blackguard, and bore his history so clearly
in the repulsive aspect of his face, that everybody shrank from
him in fear and loathing. The story of his conversion is a long,
but deeply interesting, one. The whole man was changed, and
his influence and character were blessed of God to greatly revive
and encourage the little Society of Christians at Tah-poa. The
Church now became thoroughly evangelistic, and turned its attention
to the county town five miles distant, a place of some twenty or
twenty-five thousand inhabitants. So great was the opposition
that the Christians had to be content with a wretched house half
APUR7A/A2A WORA /AV CAE///VA 333
a mile out of the city. Yet here for eight years the work went on,
until the place became altogether too strait for those who crowded
to worship within its walls. Then the way opened to better things.
An opium smoker, in great need of money, offered a site in the
very centre of the city, and right opposite the temple of the city
god. It was clear that to build a Christian church there would
excite vehement opposition; but the native converts were not afraid.
The building was begun, and in time completed. Soon after it
was finished, a mob assembled, mainly composed of the lowest
and vilest people of the place, and tore the Christian Sanctuary
to pieces. Application for protection and compensation was
made to the mandarin, and he took up the case warmly. The
building was restored; and for many years now a notable work
has gone on in this town. A second church has been built, the
old one being used as a school. The church is self-supporting.
In 1889, Mr. Macgowan was able to report that “in the country
of Gracious Peace” there are now eleven churches, nine of zwhich
are self-supporting, one partially so, while the remaining one is
assisted by the voluntary contributions of one of the native
Churches in Amoy. -
We must not leave Amoy without one further record. In
1870 work was begun in a new district. This was the important
market town of Pholam, some thirty miles from Amoy, up the
North River. We have only space for the general statement that,
whereas the town had an evil name, and was renowned as a
haunt of opium smokers and gamblers, the Church soon took
deep root, and grew rapidly. The early members were men and
women of character ; and the Church has become indeed a light
in a dark place. In 1889, in addition to the central church, there
were four other churches in the surrounding districts, busily and
earnestly at work. Such has been the wonderful extension of
Christianity in the neighbourhood of Amoy.
The year 1861 will always be memorable in the history of our
Chinese mission, on account of two main developments which
date from this year. Northward went Mr. Edkins,—who was
quickly joined by Mr. Jonathan Lees-and established himself at
Tien-tsin, right at the gates of the famous northern capital, Pe-
334 THE STORY OF 7A/E L.M.S.
king. Westward into the interior went Griffith John, and passing
Nanking, he followed the great Yang-tse River 500 miles beyond the
southern capital, until he reached a place where three huge cities
meet. These cities are Hankow and Han-yang on the northern
side of the river, and Wu-chang on the southern, and together
they form, as Dr. Mullens said when visiting them, the finest
missionary centre in the world. Right in the heart of the empire,
they are the meeting-place of many provinces. Through them
there pours continually a great river of human life—men from the
utmost parts of the land, and of every variety of faith and order.
No cities had suffered more from the ravages of the war than
these. Hankow, it was said, had been reduced in population
from a million and a quarter to eight hundred thousand. The
surrounding country had been plundered and desolated again and
again. Just here, Mr. John truly felt, was a unique position
which Christian missionaries ought at once to occupy. Leaving
then the northern mission for a later chapter, let us briefly review
the rise and progress of our work at Hankow, and its sister
cities.
The mission began in a room of Mr. John's house at Hankow,
but, in the following year, a site was procured, and a capital
building erected for worship, in a central position. There was
comparatively little difficulty in managing matters so far; but
when Mr. John endeavoured to “go and do likewise” at Wu-
chang, he was opposed by all the irritating duplicity and venomous
hostility of which the mandarins at their worst are capable.
Finding it impossible to purchase a piece of land in his own
name, he persuaded one of his native assistants to conclude a
bargain on his own account. Even then, when the discovery was
made that a chapel was to be built there, means were invented
for endless delays and complications. The mandarins evidently ex-
pected to tire Mr. John out. They may be forgiven their ignorance
of “Welsh fire.” The conflict resolved itself into one of earnest-
ness and endurance, and the Christian missionary won handsomely.
The chapel and adjacent buildings, in a good position, are there
to attest the fact. The cost, some 4,500, was nearly all defrayed
by the European community of Hankow, whose sympathy and
APUR 7"Ay AEA VORA AV CA/NAVA 335
help Mr. John had vigorously enlisted for his work. All this
preliminary arrangement of the lines to be occupied during the
forthcoming campaign, was barely concluded in three years.
During that time Mr. John's colleague at Hankow, Mr. Wilson,
had died; but sensible progress had been made. Forty-two
members were reported at the end of 1863.
Mr. John was greatly aided in his work by two native assistants.
No single feature has been more characteristic of all the L.M.S.
missions than the importance attached to the training of a native
ministry. These two men were well chosen. One Lo Hiang-
Yung had entered Mr. John's household, as a coolie, for fourteen
shillings a month, in order that he might enjoy the privilege of a
Christian home, and opportunities of learning Christian truth.
Mr. John saw his worth, and after due training he became an
invaluable rural evangelist, full of manly courage and robust faith.
Shen Tsi-sing was an assistant of superior intellectual calibre, and
equal consistency. He was evangelist for twenty-five years, a
valued friend of Mr. John's. His literary ability made him of
first-rate importance in writing tracts, as well as in translating the
Chinese literature for the missionaries. He had also considerable
gifts as a preacher, and was accustomed to meet inquirers for
personal conversation day by day. The converts of course were
by no means all residents at Hankow. Many of them came from
districts far distant from that city. When it seemed clear to the
missionaries that they were sincere, they received the rite of
baptism, and departed home with such Christian writings as might
assist their faith. Many of them were heard of no more ; but
from time to time bright gleams of light would flash out of the
dark interior, evidences that those who had found Christ at Han-
kow had taken Him with them to their native town or village, and
there had led relatives or neighbours to rejoice with them in the
knowledge of a Father's love. -
In 1866, a hospital was added to the mission premises at
Hankow. Once more the European community in the city gave
generously for its erection. There was no doctor available on the
staff of the L.M.S., but Dr. Reid, of Hankow, volunteered his
services, which, it is needless to say, were as thankfully accepted
*AOXIN VIH JLV JOEIVJLS (IN V NOSITIT 1:0 （HCI
836

FURTHER WORA. IAW CHAWA 337
as they were ably and generously rendered. When, in 1867, Mr.
Bryson arrived from England and took charge of the mission at
Wu-chang, a dispensary was also opened there; and in the same
year, largely owing to the indefatigable aggressive labours of Lo .
Hiang-Yung, a station was established at Han-Yang. The work
at Wu-chang had always been difficult. The city differed abso-
lutely from Hankow. Hankow was the home of commerce ;
Wu-chang the centre of Government. And it seems as if the
dead weight of corrupt officialdom had crushed all genuine life
out of the people. Indeed the corruption in headquarters had
communicated itself to all classes and grades of Society, and had
contaminated the whole system of life in Wu-chang. It is well
to remember this as we note the exceedingly slow progress made
in the southern city. -
1868, was mainly memorable for a remarkable journey made by
Mr. John, in company with Mr. Wylie of the Bible Society. The
great province of Se-chuen stretches away west to the borders of
Tibet. It contains many important cities, foremost among them
being the capital, Chung-too-foo. To investigate some of the
towns and cities of this province, if possible to make their way
to the capital, and then to return through the neighbouring
province of Shen-si, distributing literature as they went, and
inquiring as to openings for mission work—this was the purpose
these two travellers set before them. They accomplished a jour-
ney of 3,000 miles, and fulfilled their programme to the letter.
The whole pilgrimage deserves a detailed description impossible
here. Never before had such a tour been made for missionary
purposes. Not the least beautiful feature was the touching solici-
tude of the Church at Hankow for the safety of their minister.
Day by day they met to pray for him, and the spirit of love and
prayer thus awakened was fruitful of very encouraging spiritual
results. Soon after Mr. John's return, Dr. Shearer arrived from
England to begin medical work at Hankow, and Mr. John took
up his residence at Wu-chang and devoted himself to reviving the
mission there. The work went on slowly, the missionaries and
the native evangelists being indefatigable in preaching and teach-
ing. Mr. John visited England in 1870, returning in 1872. At
Z
338 TA/A. STOA’ Y OF THA. M., M.S.
this time there were some two hundred members of the mission.
In 1874 a large new hospital was opened at Hankow, and in 1875.
John Kenneth Mackenzie arrived from England to take charge of
this branch of the work, Dr. Shearer having retired.
No better illustration could be given at once of the perils of
pioneer work in China, and of the circumstances that lead to
expansion, than the visit which Mr. John and Dr. Mackenzie
paid to the village of Hiau-Kan. The journey was taken at the
instance of a convert named Wei, a cultivated and well-to-do
Chinaman, who had made occasional visits to Hankow and had
become a devoted Christian. Wei not only led thirteen of his
acquaintances to join the Church at Hankow, but he entreated
Mr. John to visit his native village. The day was fixed ; but, on
the Sunday previous, Wei arrived in Hankow with the story that,
as he and his friends were worshipping God in the village, they
had been attacked, the house pulled down, and the furniture
broken. Notwithstanding this report, the missionaries decided to
go. All went well until they came within two or three miles of
Wei's village. Now curiosity changed to hostility, and covert
opposition to open attack. The little party of Christians was
pelted with stones and clods of earth. Mr. John was struck in
the mouth with a hard lump of clay, and had another nasty
wound at the back of the head, so that he was almost fainting.
The native Christians loyally endeavoured to protect the persons
of their teachers. A mob of a thousand men had now assembled,
and the word was passed to hustle the Christians into the river.
This they nearly succeeded in doing, but at the last. Mr. John
and Dr. Mackenzie made a rush for it, and escaped up the river
bank and got away across Country. During the melée Wei was .
very quiet, only saying, “It is me they hate”; and once to the
people, “Do you think that ten thousand such actions as these
are going to knock the cause of Jesus into nothing?” These
experiences of the missionaries were in due time reported to
the English Consul, and measures were taken to prevent their
repetition. It was not long before Mr. John paid another visit to
the village, when he had a very different reception. Stages were
erected, from which he preached to many hundreds of people;
A'UA' THEA WORA A/V CAE///VA 339
and a great work began which was most singularly blessed of
God. Shortly after this second visit, two chapels were erected
in the district, most of the cost being defrayed by the villagers,
who also gave much of their time and labour to build the little
Sanctuaries. New centres of work have since been established in
the same part. The accessions at this time and for the next few
years to the Church at Hankow and its outlying stations were
large. At the end of 1877 there were 478 members. In ten
years more there were over a thousand members, and the influ-
ence of the mission was making itself felt through all the district.
The “handsomest chapel in Central China had been built in
Hankow.” A new wing of the hospital had been opened for
female medical work. Mrs. John's well-known work for sailors
had its outward and visible sign in the “Sailors' Rest,” a com-
modious and elegant building, if one is to judge from the photo-
graph. The personnel of the mission naturally changed with the
years. Mr. and Mrs. Bonsey are hard at work at Hankow, Mr.
Owen at Wu-chang; Mr. and Mrs. Arnold Foster, supporting
themselves by tuition, became honorary missionaries, and have
done most valuable and excellent service. The final results of
our Chinese mission up to the last report must be set down in the
General Summary at the end of this book,
CHAPTER XII
ANA2 WA. ZO PMAEAVTS //V //A/OA GASCA/C
Another Kabary and ſurther persecution—The Eighteen Martyrs—Their
Execution—Minor Penalties—Rabodo's Story—Mr. Ellis visits Mada-
gascar—A visit to the Capital—Fresh Outbreak of Persecution—Death
of Ranavalona I.--The Mission Re-established—Pathetic Scenes—Memo-
rial Churches—Assassination of the King–Population of Madagascar—
Ranavalona II.--A Christian Coronation—Burning the Idols—Great
Extension of Christianity—The Chapel Royal—Difficulties of the Work—
French Attack on Madagascar—Death of the Queen—Discouragements
and Encouragements.
£ 6 HAVE killed some ; I have made some slaves till death; I
have put some in long and heavy fetters; and still you
continue praying. How is it that you cannot give up that?”
These were the words of the Queen of Madagascar. They were
uttered at the beginning of the year 1849, on the eve of the most
fiery of all the persecutions through which the Malagasy Christ-
ians were called to pass. The occasion of their deliverance was
a great “Kabary,” similar to the one which had been followed
by such momentous consequences, fourteen years before. It
does not seem to have occurred to the Queen or her counsellors
that this very accusation was a confession of failure. The
Christians had been harried with fire and sword for a long
succession of years; and yet, so far from being Crushed, or
intimidated into submission, they were numerically stronger than
ever, and the spirit of faith and prayer was spreading far and wide.
During the recent period of comparative calm and immunity
from active persecution, the Christians had spent much of their
time in copying out portions of the Scriptures, and thus making
rude books for themselves. The few printed Bibles that
340
AXAE VAZZOAA/EAV7'S Z/V MA DAGASCA /* 34 I
remained to them were reverently cherished. Copies are still
to be seen of these Malagasy scriptures, which were hidden
away for many years in holes of the earth, or the thatch of houses,
or under some bush in the forest. The torn leaves of some have
been drawn together by fibres of bark, dexterously threaded
through them. There are many stains upon them, due either to
the soil, or the chimney smoke, or, in some cases, the tears of
readers, who bent over them in loneliness and grief. “This is
the oil that makes my lamp to burn,” said an African woman
to Moffat, as she drew a Bible from her breast. The same
“oil” fed a flame in Madagascar that no persecution could
extinguish.
The Kabary had been held; the Queen's speech had been
read; and once again the Malagasy Christians were required to
accuse themselves. The recollection of the consequences of this
self-accusation in years gone by might well have filled the hearts
of all but the bravest and sincerest with fear. But if the penalty
was less obscure now, and if they realized the awful step they
were taking more vividly, there was even less of trepidation than
in the former days. The judges required the people to take the
oath of loyalty to the idols, thus making escape impossible, save
by resort to the most unworthy casuistry. Never had the authori-
ties shown a bolder or more resolute bearing, nor assumed a
more fiercely aggressive attitude. Never did the Christians
respond with a firmer and nobler spirit. When Rainitraho, a
Malagasy noble, was accused of abandoning the national idolatry,
he delivered his confession with so much power and courage, that
one of the officers whispered in alarm, “Let us stop the examina-
tions, lest all the people declare likewise.” For indeed the
splendid enthusiasm was contagious. The allegory of the enemy
pouring oil upon the flame, thinking it to be water, was illustrated
here. Some of those accused were of such high standing, and so
greatly beloved even among their heathen relatives, that every
effort was made to induce them to separate themselves from the
Christian party. One such was Ranivo, who is described as “an
interesting and beautiful young woman of good family.” The
Queen herself desired that Ranivo should be released. The
342 THE STOR P OA. TAZAZ L.M.S.
young Christian, however, made so bold and forcible a confession
that it was impossible to distinguish her from the others. As a
last resource, the judge fell back upon the time-honoured excuse
that she was deranged. But Ranivo stood up before them all,
REV. W. ELLIS,
and in tones of quiet earnestness, joined to a manner which
effectually disproved the vain assertion of insanity, she declared
that God had given her a worshipping spirit, and she would never
cease to worship Him alone. “Bind her,” said the officer : and
she was sentenced along with the rest.

AAE VEZOAMAEAVTS /AW MA DAGASCAR 343
The public pronouncement of judgment, as well as the
execution of it, were postponed to the morrow. The Government
was fully determined to make the deed of death the most appal-
ling spectacle ever beheld in Madagascar, and to strike terror
into every heart. The interval between midnight and daybreak
was occupied by a few Christians, who were still at liberty, in
praying for their comrades so soon to die. The voices of these
faithful watchers, low in prayer, were suddenly hushed before an
ominous sound. The cannon's note was heard : the day was
breaking, before the close of which many Malagasy Christians
would have died a martyr's death.
Eighteen men and women were to die. To add to their
punishment, circumstances of shameful ignominy had been
devised. First of all they were stripped of their clothing, and
enveloped in dirty matting, so that no appearance of dignity and
nobility should affect the popular mind, ever susceptible of such
qualities in those who are appointed to death. Then their mouths
were stuffed with rags, so that they might be prevented from sing-
ing or speaking, a device which proved unavailing. Each of
the prisoners was now bound, hand and foot, to two poles, and
then hoisted on to the shoulders of bearers, and carried to the
place appointed. Ranivo alone, in consideration of her youth
and rank, was allowed to walk at the end of this procession,
which Mr. Ellis truly, describes as the noblest which the sun had
ever shone upon in Madagascar.
In this fashion the Christian confessors travelled to the scene
of judgment. There they were laid upon the ground, soldiers
with fixed spears encircling them. The judges and officers
arrived and took their stand where they could most effectively
address the vast multitude. Then the Queen's proclamation was
read, in which she declared that “the spirits of Andrianampoini-
merina and Radama” had revealed to her what sentence to pro-
nounce upon these obstinate Christians. Radama’s spirit had
certainly deteriorated since death, if he inspired so atrocious a
sentence -
While for eighteen of the more notable offenders was reserved
the extreme penalty of death, between two and three thousand
344 THE STORY OF THE L.M.S.
people were sentenced to varying degrees of punishment. Labour
in chains for life, public floggings, fines, degradations,—this was
the cost at which the Christians had to purchase the privilege of
a clear conscience, and the inward happiness that comes from the
cultivation of fellowship with God. We are apt to underestimate
the heavy sufferings of those who were reduced to slavery or
starvation, while dwelling on that sharper ordeal of death, which
lends itself more readily to description. We shall return, how-
ever, to consider the effects of the minor penalties, when we have
accompanied these eighteen faithful witnesses through the final
stage of their pilgrimage. We have seen them in the long years
of peril and privation, manfully enduring “as seeing Him Who
is invisible.” We have tried to picture them, in imagination,
seeking spiritual comfort and Sustenance in the dark recesses of
the forests, or in some isolated hut. We have heard their calm
and consistent testimony, when judges and officers have tried to
browbeat and intimidate them. We have seen them submit
without a murmur to the cruel outrages by which their implacable
enemies sought their humiliation. At last the long and weary
journey is nearly over; the burden will soon be laid down now.
Courage, brave hearts there is but one step more between you
and rest. w
Four of the condemned, who were nobles, were sentenced to be
burned alive. The place selected was Faravohitra, “at the
northern end of the mountain on which the city is built.” One
of the four was a woman, and she was near the hour of mother-
hood. Borne on the shoulders of carriers, as before, these of the
nobility passed to their place of martyrdom. Smithfield itself
was never graced by more undaunted sufferers than those who
died at Faravohitra. The people marvelled to hear them singing
as they went on their way,+
“Grant us, Saviour, royal blessings,
Now that to our home we go.”
The day was marked by heavy showers, broken by periods of
bright sunshine. The showers added to the agony of the martyrs;
for more than once the pile of wood around them had to be re.
A E VE/COPA/A2AVTS //V MAZDA GASCAR 345
lighted. Amid the fire they were heard to cry, “Lord Jesus,
receive our spirits. Lay not this sin to their charge.” The
ferocity of the executioners stood out in dark contrast. In the
hour of mortal anguish the woman sufferer became a mother ;
the babe was thrust back into the flames. They were dying thus
when a sudden burst of sunshine wrought a rainbow on the
clouds, and one end of the bow seemed to rest so marvellously on
the burning pile, that some of the onlookers fled in terror. The
final testimony concerning this remarkable scene, borne by one
who remained to the end, is this: “They prayed as long as they
had any life. Then they died ; but softly, gently. Indeed gentle
was the going forth of their life, and astonished were all the people
around that beheld the burning of them there.” We may say of
them, as was said of one who, in another age and among a pro-
fessedly more enlightened people, suffered the same fate, that
they “passed through smoke and flame to their rest.”
The fourteen who remained were certainly Malagasy nobles, in
all but the name. For them was reserved the equally appalling
fate of being hurled over the precipices of Ampamarinana, on the
western side of the same mountain. The vast crowds who saw
them carried to their death seem to have been greatly moved by
the spectacle. The Queen had devised the most convincing
object-lesson in the power and reality of the Christian faith that
could possibly have been presented to her people. The pilgrim-
age of shame which she had intended became a triumphal pro-
cession, in which those she had hoped to terrify and overawe
sang hymns of victory and peace. The details of the final scene
vary somewhat in different reports. Clearly, however, the
prisoners were bound with cords, and when thus helpless, lying
at the precipice's edge, were offered liberty and life at the price
of apostasy. They refused. It has been said that they were then
swung out over the cliff, and with the knife held ready to cut the
ropes, were again offered pardon if they would renounce the
faith. It was a needless delay—a refinement of cruelty. They
had made peace with God, and were ready. Another report
simply recounts that, after the first steady refusal to listen to
overtures of dishonourable peace, they were, one by one, pushed
346 THE STOA Y OF THE Z.M.S.
over the precipice, and so killed. There was one exception.
Ranivo had probably from the first been destined to mercy. She
was reserved to the last so that she might witness the punishment
of all the rest. When her turn came, she indignantly refused to
do worship to the idols, and told the officers of death that she
was ready to follow her friends. The executioner said, “She is
an idiot, and does not know what she says. Take her away.”
So her life was spared ; but we cannot refuse the honour of
martyrdom to one who was as ready as her comrades to dare
death for Christ's sake.
The proceedings of the day had fitting termination when the
mangled bodies of the Christian martyrs were dragged to the spot
where the nobles had been burned, and on one great pyre all
that remained of these heroic confessors was consumed to ashes.
The Queen and the Government had now done their worst, and
they can hardly have been deceived as to the side on which the
victory rested. There were plenty to tell them of the impression
produced upon the people by the scenes of the day. Probably
owing to reports of this kind they were led to see that they had
gone too far, and had served the cause they intended to destroy.
The first confession of failure came twenty-four hours later in the
form of a remission of half the fines in money and cattle that had
been imposed on minor offenders. It was felt that where severity
had so signally failed, a show of mercy might produce a better
effect. But even so, the condition of the poor people condemned
to pay the reduced fines was very hard. In many cases it meant
the sacrifice of all, and more than all, that they possessed. The
loss of their cattle was the loss of their means of Sustenance. Life,
from being existence in comparative comfort and sufficiency,
became a struggle with privation, hunger, poverty. As for those
in high estate, perhaps the heaviest fate was that of Prince
Ramonja, nephew of the Prime Minister. It was determined to
make an example of him. Not only was the fine exacted from
him an excessive one, but he was reduced to the rank of a com-
mon soldier, and compelled to perform severe labour, to which
he had never been accustomed, in the scantiest clothing. The
Prince Royal had been accused of sympathy with the proscribed
J)A WE/OPMENT'S YAV MADA GASCA/2 347
religion ; but the Queen insisted that he was too young to under-
stand what he was doing.
The nature of the persecution, now in progress, may be learned
from a private letter addressed by one of the sufferers to the Rev.
David Johns. It will be seen from this letter that many died for
Christ in Madagascar who were not burned at the stake or flung
over precipices: delicate women, worn out by cruel labour in
chains, and stronger men sent into exile in distant parts, where
fever found an easy prey in their worn and exhausted systems.
The writer of this letter fled from his home by night, and was
sought by the Government through four years and a half. A
price was set upon his head, but he succeeded in remaining con-
cealed. “Very great was the persecution which drove us into
the wilderness,” he says. His family and servants were seized
and declared forfeit to the Queen. Their sufferings we will let
him tell in his own way. “They bound my wife, Rabodo, and
flogged her from morning until night to make her tell who were
her companions. She fainted, and they left her to recover a little,
and then flogged her again. But she refused to give up the
names of any, so that they were astonished, and said, “She is a
Christian indeed /* Failing to get her to tell who were her
associates, they put a heavy iron ring round her neck and round
each ankle. They also fastened these rings together by heavy
iron chains from the neck to the ankles, and then bound her to
four more Christians. Five others were also bound together, and
there was a third party of sixteen also bound together. Every
Sabbath day for seven months they placed these three parties
before the people, that they might see how they were punished
for keeping holy the Lord's day. At the end of the seven
months they separated them, and sent five to the east ; of these
two died, and three still remain. The other party of five they
sent to the north ; of these four died, and one only remains; and
the sixteen they sent to the west, of these five died and eleven
remain. My wife, Rabodo, was among those they sent to the
west. She was left in bonds and died on March 4th, 18 59. Yes,
she died in her chains, but her works do follow her. *
My children they have sold into slavery, and my property they
348 THE STORY OF THE Z.M.S.
have taken, so that now I have no house to live in or land to
dwell upon. What has befallen me is too hard for nature; but
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precious are the riches in Christ, and in Him light are the
Sorrows of earth.” This is but one account of very many that















































































DA2 VE/COPME/WTS //V AZADA GA.SCA /t 349
might be given, and that well deserve a place in the annals of
suffering for conscience sake. What could be more touching
than the story of this mother, enduring cruel floggings so nobly;
and then, heavily chained, sent into exile, never to see husband
or children more, but to labour on, wearing her felon's fetters
night and day for ten years, until her brave heart ceased to beat,
and God gave her rest. -
The more the details of the Malagasy persecutions are brought
to light, the more astonishing the spirit of the sufferers appears.
High and low, rich and poor alike were bound together in a
fellowship of suffering. Men who had been officers in the army,
high in rank, and with the promise of great position, were to be
seen working as convicts at the quarries, subject to the needless
insults and cruelties heaped upon them by heathen taskmasters.
During the next three or four years, large numbers of men and
women were working out their sentences. It was an open
question whether, on the completion of the period of their
punishment, they would be released or condemned to further
suffering. In the case of some, whose sentences had been light,
this doubling of the period had been resorted to, as the prisoners
gave no sign of recanting their faith. But when in 1852 the
young rival to the Prince Royal, Ramboasalama, who had con-
stituted himself the champion of heathenism, proposed that fresh
sentences should be imposed on those whose period of punish-
ment had almost expired, the commander-in-chief opposed it
strongly and successfully. “Why should they be sentenced
again?” he asked ; and added, “even the thunderbolt does not
strike twice.”
It seemed now as if the clouds were about to disperse. One
of the cruellest and most powerful of the Malagasy ministers of
state was removed by death, and his son was known to be sin-
cerely attached to the young Prince who ought, in due time, to
succeed to the throne. The laws against the Christians were no
longer aggressively administered, and the secret meetings of the
believers became more frequent and numerous. The news that
reached the Missionary Society in 1853 was so far favourable
that the Rev. William Ellis, together with Mr. Cameron, a former
350 TA/A. STOA’ Y OF THE L.A.M.S.
worker on the island, were appointed by the directors to proceed
at Once to Madagascar, and reconnoitre with a view to discovering
whether it were possible to resume the work. It was a great
period of missionary expansion. Australia was responding to
Mr. Wyatt Gill's appeal to send missionaries to that dark island
where John Williams had perished. China was opening her
doors at last, and the Society's friends were giving many
thousands of pounds to increase our staff in that vast empire.
And now it was Madagascar's turn. The appeal was made, and
Over eight thousand pounds came in to be used for the re-
establishment of our missions there. All promised well; but the
time of reaping was not yet, and the money collected lay for
Some years in the bank before it could be employed for the
evangelisation of Madagascar.
Messrs. Ellis and Cameron landed at Tamatave, and learned
many pathetic and interesting particulars of the persecution story.
The Queen, however, was not prepared as yet to receive them at
the capital. The influence of the heathen party, headed by Ram-
boasalama, was exceedingly strong, and they were alive to the fact
that the next few years must decide their country's destiny. There
was nothing for it but for Mr. Ellis and his comrade to retire to
Mauritius and await the course of events. In June, 1854, Mr.
Ellis again visited Tamatave, one of his main objects being to
introduce into the island copies of the Scriptures. He found that
the native Christians had often no more than three or four soiled
and torn pages of the Testament ; this was their Bible. These
pages they read and re-read, until they knew them by heart. Some
had a few chapters written out by their own hand. The laws
strictly forbade the dissemination of the Scriptures; but there are
certain laws which are more honoured in the breach than in the
observance. Daniel prayed even when the law forbade it ; and it
seemed to Mr. Ellis that it was better to obey the law of God than
the law of man in this instance. We have seen how the China-
men used to go on inland journeys with New Testaments con-
cealed in their baggy sleeves. Mr. Ellis became an expert in con-
cealing contraband literature about his person; and in this way,
by many passings to and fro, he safely delivered into the hands of
JD/E VE/LOP/ME/VTS //V MA DAGASCA/º 35 I
the Christians some fifteen hundred copies of portions of the
Scriptures and other Christian books. Still, however, the way to
the capital was apparently hopelessly closed. All solicitations
met the same response: the Queen would not tolerate the presence
of a missionary at Antananarivo. Mr. Ellis reluctantly retired
again, this time to the Cape, and thence to England. Hopes that
had risen so high were again brought low. Suddenly, however,
and unexpectedly, the prospect cleared. A request came from
Madagascar that a deputation might be sent to the capital, and
every promise of protection and welcome was made. Without
hesitation Mr. Ellis prepared to return : this was in 1856. August
of that year found him at Antananarivo, where no missionary had
set foot for twenty years.
Prince Ramonja was foremost in welcoming him, and the Prince
Royal expressed equal satisfaction. It was necessary, however, to
behave with great circumspection, for the Government had an-
nounced no change of policy. Every fortnight, as the army was
paraded, the order to seize the Christians was publicly recited.
Mr. Ellis was able to attend some of the secret conventicles, and
to speak words of cheer to lonely Christians labouring in chains,
and waiting wearily for the dawn of the day of liberty. Then,
when the stipulated time had expired, he was obliged to leave the
capital and return to England. Perhaps the most valuable result
of his visit lay in the report he was able to give of the character
of the native Christians. Those who had suffered most were
seldom heard to speak one bitter word against their persecutors. .
To quote Mr. Ellis's words, “I often heard them say, ‘If those
who persecute us did but know the blessedness of the love of
Christ, they would love Him too, and save, instead of destroying,
those who believe on His name.’”
It might now reasonably be expected that with the resumption
of intercourse with England, the days of persecution were over
for ever. Experience, however, had taught those who longed
most for the reign of peace in Madagascar not to be over sanguine
as to the effects of even the most auspicious events. The Queen
was jealous of foreign interference, and her character in this re-
spect did not improve as her life drew to a close. The event
352 7 AAA STOA: Y OF THE /.../M.S.
which precipitated the final persecution in Madagascar was one
which was especially calculated to provoke the Queen to fury. It
seems that a certain M. Lambert, a French Roman Catholic, had
devised a scheme by which Ranavalona might be deposed, and
the land delivered from the miseries of her rule. After futile en-
deavours to induce either France or England to interfere to this
end, he returned to Madagascar, and organised a plot among the
foreigners at the capital. The plot was discovered, and M. Lam-
bert and his associates were promptly arrested and despatched by
ship from Madagascar. It should be added to the credit of the
Prince Royal, who had most to gain from such a revolution, that he
honourably held aloof from the scheme. The discovery of this
intrigue aroused all the dormant suspicions of the Queen, and she
resolved on revenge. The heathen party were not slow to take
advantage of the opportunity; they fed the fires by stories of the
treachery of the Christians. They made out lists of well-known
Christian men and women, whom they accused of treason. The
Prince Royal did his best to stem the storm, but to no purpose.
On July 3rd, 1857, another Kabary was held, such as the Chris-
tians had come to associate with suffering and death. Once again
to the sound of cannon, the Royal decree was published that all
Christians should accuse themselves within fifteen days; but the
terror of the proclamation was not what it had been. So few were
found to make public confession that other methods were resorted
to. The troops were sent out to Scour the neighbouring villages,
and bring the Christians from their places of concealment: ven-
geance was denounced against any one daring to protect or shel-
ter them. In one case, where six Christians were discovered
hidden in a pit covered over with straw, all the villagers without
exception were carried away by the soldiers to the capital to be
punished. The Queen declared that she would have every village
searched, and every pit and hole examined. In some cases, when
the soldiers appeared, they found the village silent and deserted;
the inhabitants had fled in terror to the forests, where they wan-
dered in search of food, enduring all the rigours of the climate.
Those Christians who were captured met with no mercy; fourteen
were executed in a most shocking way by being stoned to death.
DE VELOPMENTS /AW MADAGASCAR 353
The place of their martyrdom was Fiadanana, more than a mile
from Ambohipotry. No fewer than fifty-seven were chained to-
gether by the neck and banished to foreign parts where more than
half of them died a lingering agonising death in their chains. Fifty
were compelled to take the tangena, and of these eight died.
Many others suffered minor punishments. Twenty-two years of
persecution had now passed over the native Malagasy Church ;
they were enduring their final sufferings. -
During the next three or four years little active oppression was
exercised. The Queen was nearing the brink of the grave,
“breathing out threatenings and slaughter” to the very end. The
idols were entreated for her, the diviners employed their arts, all
the known charms against disease were resorted to. It was vain.
Her hour had come at last. On July 16th, 1861, the word went
forth that she was dead, and the people whom she had persistently
oppressed knew that the day of deliverance had dawned. Within
a few weeks of her death the Rev. J. J. Le Brun, of Mauritius,
was in the capital, and the Rev. William Ellis was again on his way
to Madagascar to re-establish our mission stations, which had been
closed for twenty-six years. Six missionaries and two ladies were
ready to follow as soon as arrangements could be made. One of
this band was the Rev. W. E. Cousins, who has remained identi-
fied with the Madagascar Mission ever since, and has done in-
valuable service in revising the translation of the Malagasy
scriptures. All kinds of supplies were prepared for the new
mission, including a printing press, School materials, as well as
Io,6oo copies of the New Testament and portions of the old in the
Malagasy tongue, the munificent gift of the Bible Society. The
Religious Tract Society bore part of the cost of 20,600 volumes
of Christian works. With such enterprise, and with such effective
instruments of service, did the Church at home undertake the
work of re-establishing the Madagascar Mission.
Meanwhile, at Antananarivo, the succession of the Prince
Royal to the throne had taken place quietly. If the heathen
party had really intended to supplant Radama, they were over-
whelmed by the enthusiasm with which the populace greeted the
new king. In a few hours from the time of his accession a pro-
A A
354 7 'AA. STOA Y OF THE L.M.S.
clamation had gone forth announcing to every man that he was at
liberty to worship as he deemed best. Then ensued some of the
most wonderful and pathetic scenes in the history of any people.
Men and women were brought out of the land of exile, who had
been banished for a quarter of a century. There were reunions
of those who had supposed each other to be dead long since.
Out of the recesses of the forests there came men and women
who had been wanderers and outcasts for years. They reappeared
as if risen from the dead. Some bore the deep scars of chains
and fetters; some, worn almost to skeletons by prolonged suffer-
ings from hunger or fever, could scarcely drag themselves along
the roads that led to the capital. Their brethren from the city
went out to meet them, and to help them ; and Mr. Ellis tells
how, as they saw their old loved city again, they sang the pilgrim
psalm, “When the Lord turned again the captivity of Zion,
we were like them that dream. Then was our mouth filled
with laughter, and our tongue with singing; then said they
among the heathen, the Lord hath done great things for them.
The Elord hath done great things for us, whereof we are
glad.”
Surprise may be felt that the late Queen should not have fore-
seen this utter reversal of her policy, or, seeing it, should not have
nominated another successor. It was, however, unfortunately
true that the Prince Royal, with all his humane and generous in-
stincts, had certain heathen vices and weaknesses, which in all
probability won for him the favour of his mother. He was
accustomed to indulge in all kinds of revels; and his habits
of intoxication and licentiousness tended to weaken his will
and enfeeble his reason at the very time when resolution and in-
telligence were absolutely necessary for the capable government
of his people. Most of his counsellors flattered him openly,
condoning and even encouraging his excesses; others helped to
hasten his destruction. With such habits growing upon him he
was not likely to perceive the danger to his people in at once
throwing open his ports to every form of trade without restriction.
Sixty thousand gallons of rum were, we are told, imported from
Mauritius in one week. The land was literally flooded with
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356 - TAFE S TOR Y OF THE /.../M.S.
ardent spirits. A greater danger than the arm of the persecutor
threatened Christianity in Madagascar. -
Among the foreigners who flocked to the capital now that free
access had been granted, was the notorious M. Lambert, and a
number of French Roman Catholic priests. It is important to
remember this in view of subsequent complications. Advantage
was taken of the weak amiability of the king to induce him to
sign a treaty, giving to France an undue influence and authority.
This treaty was promptly repudiated after his miserable end, and
the Queen who succeeded him preferred to pay a million francs as
compensation rather than consent to it. If it is possible for a
dissolute monarch, deceived by false representations, to com-
promise the whole future of his people beyond all possibility of
reparation, then France has some reason to claim that she obtained
her right to interfere with the national self-government of Mada-
gascar by lawful treaty. But even so, the payment of an
exorbitant sum of money as compensation should have sufficed
to assure the world that Madagascar had, at an enormous cost,
purchased her redemption from the yoke of France.
There is great value in Sacred associations and heroic traditions;
and oftentimes the Church does not sufficiently appreciate the fact.
Mr. Ellis, on returning to Madagascar, had determined, if possible,
to re-open the mission by erecting memorial churches on the very
spots where the Christian martyrs had suffered. He even sent
messages to the king, before his own arrival, begging that these
positions might be reserved, if any grants of land were made to
foreigners in the new order of things. The king heartily favoured
the proposal; and on Mr. Ellis's arrival, in May, 1862, he received
assurances of the deep interest of the Christians generally in the
scheme. It appeared from enquiries made that in the capital
and its suburbs there were at this time some seven thousand
Christians. Twenty-six years before, when our missionaries had
been compelled to fly from Madagascar, the number of Christians
was roughly estimated at between one and two thousand. During
twenty-six years of persecution, more than ten thousand people
had been sentenced to various penalties, and of these it is believed
that two hundred suffered death; and yet at the end of this long
, DAZ VE/COAMAEAVTS /AW /l/A/DAGASCAA’ 357
period, taking all the country over, the Christians were probably
twenty times as numerous as they were at the beginning. Thus
does our God compel even the powers of darkness to serve the
kingdom of light. After due enquiries had been made, Mr. Ellis
was able to send a detailed statement to England, and appeal for
24, Io, ooo towards the erection of the churches. In a few months
24.6,500 was announced, and ultimately no less a sum than
24, 13, ooo was contributed for this purpose. The work of clearing
and levelling the plots of ground was undertaken with the greatest
eagerness by the people themselves. Nearly the whole congrega-
tion might have been seen on one occasion, armed with spades
and picks, and carrying baskets of rubbish or earth away on their
heads. The first band of missionaries had already arrived, and
were busy organizing churches, and erecting chapels in various
parts of the city. School buildings were once more opened, and
filled with children. Before a year had passed away, ſweſwe mis-
sionaries had either arrived at, or were on their way to the capital.
Mr. James Sibree had gone out to act as architect of the Me-
morial Churches. He stayed to complete this important work;
then returned to England, studied for the mission field, was ap-
pointed to Madagascar, and has lived to do invaluable work there,
and to write several books which have contributed not a little to
our knowledge of the people, and of the progress of Christianity
among them. -
The good work was suddenly jeopardized by a revolutionary
movement. Dissatisfaction had been increasing for many months;
and at length a conspiracy was formed among a number of in-
fluential men. At the beginning of May, 1863, several of the
king's ministers were seized and put to death, and he himself was
soon at the mercy of the revolutionists. His mind had practically
given way before this period, and he was quite helpless to offer
resistance. On the 12th of May a body of men forced an
entrance into the hapless monarch's bedroom and strangled him.
His wife, Rabodo, was declared queen of Madagascar ; but
certain constitutional demands were first made of her. The
agreement of certain representatives of the nobles and the people
was to be necessary in all matters of life and death ; or for the
358 TA/AE STOA Y OF THE L.M.S.
enactment of any law which the people would have to obey.
Perfect religious liberty was to be granted to all classes. Thus a
wholesome limitation of the despotic power of the Malagasy
sovereign was the outcome of what, at one time, threatened to be
a movement full of peril to the cause of Christianity. The Queen
was throughout her reign loyal to the principles she accepted
when she assumed the crown, and no further serious disorder
occurred.
Now that the mission is fairly established, it will be well for us
to get some clearer idea of the various Malagasy tribes, and the
distribution of population. Although one language practically
prevails all over Madagascar, there are considerable differences
among the people. The most populous province lies in the
centre of the island and is called Imerina. Here Antananarivo,
the capital, is situated—a fine city, containing a hundred thousand
inhabitants. This province is occupied by the Hövas, who are
well known to be a brave, affectionate, law-abiding people. Mr.
Sibree enumerates six chief tribes as occupying the eastern side
of the island, six (including the Hövas and the Bétsiléo) as
occupying the central portion between the extreme northern and
southern points, while on the west are various tribes, “all loosely
called Sakalava.” Over these latter the central government has
very little control, which is a great misfortune for the unity of the
Malagasy people. The Sakalava tribes, moreover, are very
migratory; and this adds to the difficulties of their evangelization.
The whole island contains between four and five million people.
The years of the new Queen's reign (she assumed the name
Rasohérina) were marked by steady progress. The Memorial
Churches were completed ; schools were founded ; and from the
capital, evangelistic tours were made among the villages, which
not only helped in the organization of Christian life, but which
brought to light many strangely moving stories of the fortitude
and fidelity of those who suffered in the times of persecution.
The Queen remained a heathen, and the royal palace was reoccu-
pied by priests and idols. At the same time she was no perse-
cutor, and even manifested much goodwill towards the Christian
teachers. The Prime Minister, moreover, laid the foundation
p/, //a/. OPA/FAV7 S /W MADAGASCA/P 359
stone of a new hospital, as well as of one of the Memorial
Churches. The eagerness of the people to possess Bibles and
Christian literature was extraordinary. One man travelled up
from the south-east, a journey of three hundred miles, across
difficult country, to beg for books. He arrived at the capital
after a thirteen days’ pilgrimage, and was eager to return at once.
More than that, he was not content with a small parcel; but took
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all that could be spared, shouldered the weighty package, and set
off to carry it three hundred miles back again, for the benefit of
his Christian friends and neighbours in that distant and obscure
locality.
In the early part of 1868 Queen Rasohérina died. At this
time we had 28 schools and about 1,700 scholars. Our fourteen
missionaries had associated with them seven ordained native

360 - 7TA/E S 7"O/& P OF 7A/E Z.A/.S.
pastors. As many as 94 were denominated native preachers; the
church members numbered five thousand, and the native ad-
herents over twenty thousand. These were noble results; but
now was to come a time of expansion that would prove embarrass-
ing to the little company of missionaries, and would tax to the
full the liberality and enterprise of the Church at home. The
policy of the new Queen, Ranavalona II., was awaited with deep
anxiety by the Christians. Some of them entertained grim fore-
bodings when they knew that she had chosen a name associated
with such painful memories. As a new epoch in Madagascar
history dates from her accession, we must remind ourselves of this
notable event.
It should be mentioned that the Queen was sister of that
gallant young prince Ramonja, whose sufferings for his Christian
convictions we have witnessed with admiration. It would hardly
be possible to accord her higher praise than by saying she was
worthy of her brother. On the 3rd of September, 1868, the
public recognition of the new sovereign took place—“Coronation
Day,” as we should call it in England. Some who saw the tens
of thousands of spectators may have been reminded of the
Aabary which was the prelude to the period of persecution.
How changed were the times | The royal seat was erected under
a noble canopy, on the front of which glittered the words, “Glory
be to God,” and on the sides, “Goodwill among men,” “On
earth Peace,” and “God shall be with us.” In front of Queen
Ranavalona, as she took her seat, were two tables; that on the
one hand bearing the crown of Madagascar, that on the other
hand the Bible which had been sent to her predecessor by the
British and Foreign Bible Society. In accordance with the teach-
ing of the Bible she had resolved to wear the crown. The
impetus given by this event to Christian work was, of course, very
considerable. The missionaries were meanwhile working with the
- greatest industry and enthusiasm. The press poured forth a
perfect flood of publications of all sorts. The Malagasy Testa-
ment had been revised. An enlarged Malagasy hymn book was
prepared and published by the kind co-operation of the Religious
Tract Society. Spelling-books, grammars, and other educational
APA. VE/COAMAEAV7'S //V /l/A/OAGASCAA’ 361
instruments had to be compiled at the same time ; a magazine for
general circulation was edited, and speedily became popular.
Churches were being built, schools planted, preachers and
teachers trained. The wonder to any one who reads the records
is that the strength of the little band of missionaries was equal to
the strain of all these varied labours.
But even yet that event had not taken place which, like the
final charge in some great battle, was to make the victory
complete. A year had passed since the coronation day. In that
period the Queen and the Prime Minister had themselves been
publicly baptized by one of the native preachers, in the large
court in front of the palace. At the close of the year, those who
had a vested interest in idolatry determined to make a last rally.
The idol-priests had possessed many privileges, some of which
were of a most cruel kind, even the power of beheading offenders
without the consent of Government having been granted them.
Suddenly they found themselves deprived of their prestige. They
accordingly sent to the Palace in September, 1869, to ask for a
revival of certain royal favours during some idol festival. The
Queen seems to have recognised at once the anomaly of the
existing state of things. She was nominally the owner of the
idols. They were her gods; and yet she had publicly disavowed
any faith in them. She resolved, with the consent of her
Ministers, on a bold step. Officers were despatched on horse-
back to the sacred village where were the headquarters of the
great national idol, Kelimalaza. Great as he was, he was neither
more nor less than a wooden insect, wrapped in red cloth. The
consternation of the priests knew no bounds when the officers
rode up to the temple, and demanded to see the idol. They
demurred. “Is it yours or the Queen's P” asked the officers.
There was but one reply possible: it was the Queen’s. “Very
well; the Queen has determined to make a bonfire of it !”
The priests insisted that it was a god and would not burn.
The officers proposed to make the experiment. The priests
said they possessed charms which would render the idol
invisible, so that the officers could not find it. The officers,
however, were proof against the charms. Kelimalaza carried a
362 THE STORY OF THE Z.M.S.
Scarlet umbrella in illustration of his rank. It was now an in-
convenient distinction, for the umbrella alone would have
betrayed him. He was promptly seized, red cloth, umbrella,
silver chains and all, and submitted to the ordeal by fire. He
came out of it badly—more accurately, did not come out of it at
all. Kelimalaza was not. The officers returned, and reported
his end. Straightway orders were issued to all similar idol-
temples. The Queen was resolved to keep no such images.
Then ensued a great conflagration. The flames ascended in
every village : Imerina province, and the province of the Betsiléos,
were literally cleaned out of idols. Superstition had received its
last shock. The heavens did not fall : the bits of carved wood
were all consumed; and the heart of the people rejoiced in
emancipation from the baseless fears to which they had been
subject for centuries.
The excitement in Madagascar over this revolution—for it was
nothing less—was intense. When the last symbol and sign of the
ancient superstition had disappeared, there was an eager move-
ment of the people towards the missionaries and the Christian
preachers. It was clearly Providential that in April of this very
year, the Rev. Robert Toy and the Rev. George Cousins started
training classes for native converts who seemed likely to prove
good teachers and preachers. Such men were needed ; every
village was calling out for them. In the following year the
Theological Institution was opened by the Queen. In this field,
as in all others, it was the policy of the Society's leaders to
attempt the evangelization of the people through the people.
Some idea of the enormous expansion of the work at this period
may be gathered from the fact that whereas in 1869, before the
destruction of the idols, the various adherents to Christianity
numbered some 37,000, at the close of 1870 they had increased
to about a quarter of a million / The congregations had in-
creased from 148 to 62 I. Rough chapels of grass and mud and
rushes were being erected everywhere. There was a pathetic
eagerness for instruction.
The Queen took the deepest interest in the provision of places
of worship, and competent teachers, for her people. Our
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364 THE STORY OF THE Z.M.S.
missionaries were at first seriously afraid lest she should adopt the
fatal policy of endowing a State religion by providing money out
of the public funds. The bearings of the question were, however,
carefully explained to her by the missionaries; and, to their satis-
faction, she strongly supported the idea that voluntary con-
tributions should be solicited from the strong churches in the
capital for the evangelization of those districts where the people
were too poor to erect their own chapel and support their own
teacher. In 1869, the Queen had resolved to build a chapel to
adjoin the palace. This “Chapel Royal' was some eleven
years before it was completed, but a congregational church now
meets within its walls; and many of those wealthier Malagasy
who worship there contributed very generously towards the move-
ment for the extension of Christianity among the villages.
Another very important move followed. Up to the present
the Mission had only had one centre-—at the capital. It was
now time to organize the work around several centres. Eleven
miles north of Antananarivo, the old capital, Ambohimanga, the
chief town of the Betsiléo province, was similarly occupied.
Since that time many other advantageous positions for work
among Outlying districts have been adopted. It was not until
1875 that a determined attack was made on the heathen tribes
called Sihanaka, lying away to the N. N.E., and not until 1877
that the seaport station Mojanga was occupied, and made the
headquarters of aggressive work among the Sakalava.
Nothing could be further from the truth than to suppose that
the tens of thousands of people who now flocked to the Christian
meeting-houses were Christians. There are always multitudes of
people who will bow down to any golden image a king or a
queen may set up. No law was passed that the people were to
become Christians : no royal command was issued. But the force
of the Queen's example, and the public burning of the idols,
combined to create the belief that they were expected to be
Christians. The letters of our missionaries at this time show how
painfully they often felt the absence of a higher motive in vast num-
bers who were now willing to profess Christianity. One thing,
however, they were determined to do, and they did it. They
A).E. VELOPMENTS IN MADA GASCA/? 365
jealously guarded the door of the Church. They admitted none
but those who after considerable testing gave decisive evidence of
change of conviction and life. They also turned their special atten-
tion to the work of education. In Madagascar, Normal Schools
play an important part. Here bright lads and girls are trained to
teach others. We ought also to add a word of grateful testimony
to the invaluable work done by the missionaries of the Society of
Friends in the High Schools which they have been instrumental
in establishing and maintaining. The need for teachers can
easily be realized in this way. In 1868 we had 28 schools and
1,700 scholars. The report for 1887 speaks in round numbers of
a thousand schools and a hundred thousand scholars. In Connec-
tion with this educational work there has grown up a Malagasy
literature. Mr. Sibree has enumerated some of the books which
are now in circulation. They include Scripture commentaries,
Lives of our Lord, the Apostles, and the Patriarchs, manuals of
exegesis, hermeneutics, Biblical criticism, and Church history;
handbooks of logic, physical geography, astronomy, and SO on ;
dictionaries of the language; and also, to give permanence to
the ancient national conceptions and local traditions, collections
of the proverbs, Kabary, folk-lore, and folk-tales, have been
made. A number of magazines are also circulated.
The year 1883 was a most anxious and critical one in the
history of Madagascar and our mission there. For some months
previously trouble had been threatened. The Hövas are a high-
spirited people, and when the French formulated a demand for
a Protectorate over the north-western portion of Madagascar.
they not unnaturally foresaw other encroachments on their
national independence. In May, 1883, the French fleet was
sent to bombard Port Mojanga, and enforce submission to the
terms of France. In the ensuing weeks not Mojanga only, but
Tamatave itself was bombarded. In addition to this a new
complication arose in the arrest of one of our missionaries, the
Rev. G. A. Shaw, who was returning home on furlough. For
fifty-four days Mr. Shaw was detained as a prisoner. The Rev.
George Cousins, returning on a similar errand, had the greatest
difficulty in making his way to England. Then, to add to the
366 THE STORY OF 7A/AE /.../M.S.
Sorrows and difficulties of the Malagasy people, Queen Rana-
valona died, her death doubtless hastened by the danger to her
Country. Great excitement prevailed in Madagascar. Every-
where the schools were half empty, that any lad capable of hold-
ing a musket might be drilled. Some missionaries had to retire
from the country districts to the capital, as the feeling against the
foreigner was so strong that no guarantee could be given that
their lives would be safe. We cannot detail the events of this
sad period. The niece of the late Queen ascended the throne
under circumstances of singular difficulty. She was a Christian,
and she assumed the name Ranavalona III. As a result of the
war, a French Resident-General and Sub-Resident, with their
retinue, took up their abode at the capital, and the French priests
entered the country in even greater force. France was to control
the foreign relations of Madagascar, but the Malagasy were to
have full control over their own domestic affairs. Our work,
however, has received no real check, and those best able to judge
have declared that the effect of their troubles on the Malagasy
was salutary. The nation became more consolidated, and its
spirit rose to meet the perils which menaced its life. A steady
and persistent work has been carried on in supplanting the miser-
able grass and rush chapels by more stable and decent buildings,
and in this respect there has been a remarkable improvement.
It has been far less easy to build up the spiritual Church. In
many places where the people had themselves formed Churches,
they had been anxious to include all who were willing to profess
Christianity. Scandals were not uncommon. Many Churches
had to be taken in hand, and an effective discipline brought to
bear upon them. The missionaries were determined not to make
Church membership too cheap.
The old order had changed in Madagascar, yielding place to
new. The first influence of Christianity among such a people
as the Malagasy is to root out certain gross sins and customs.
In this respect the fifteen years of Queen Ranavalona II.'s reign
were notable, for they were marked by numerous outward and
visible signs of progress. Some of the more striking ones have
been enumerated thus : “The burning of the idols, the abolition
|-~--~~~~
FIAN ARANTSOA, THE CHIEF TOWN IN BETSILEO,

368 THE STOR V OF THE Z.M.S.
of Sunday markets, the proclamation and establishment of religious
liberty, the public observance of the Sabbath, the building of
the Palace Church, the emancipation of the Mozambiques, the
amelioration of the condition of the soldiers, the codification of
the laws, the absence of tumults, rebellions, the abrogation of
the laws against brick and stone buildings, the establishment of
colleges, Schools and hospitals, the progress of elementary educa-
tion, the abolition of polygamy, the establishment of a native
missionary society”—surely a large and noble programme of
social and religious reform | But Madagascar had now to stand
the fires of quite new temptations, and she was, as yet, but im-
perfectly prepared. It has been truly said a nation may be born
in a day, but it cannot grow to manhood in a day. The influx
of foreigners introduced the Malagasy to foreign vices. The
importation of intoxicants has wrought havoc among many tribes
and villages. These things have made Christian work harder
and slower. To such difficulties must be added the ineffective-
ness of the central Government in maintaining order in many
outlying districts. Bands of robbers infest parts of the country,
and are but seldom brought to justice. Another great evil is the
law which prevails by which any Malagasy youth may be with-
drawn to Government service at any time in his career, and yet
be entitled to no wages.
It would be easy to dwell on those grave defects of character
which constantly bring sorrow and disappointment to the mis-,
sionary. Centuries of a heathenism in which licentiousness, craft
and dishonesty were regarded rather as virtues than vices, have
left many dark tendencies in the Malagasy nature; but these are
giving way before the light of the Gospel of Christ. We have
under our charge a nation which, in its emancipation from Super-
Stition, has not yet learned at what cost truth has to be won. In
God’s providence, and in reward of the fidelity and earnestness
of our missionaries, the making of this people is largely in our
hands. The future alone will be able to judge with what degree
of faithfulness we may discharge So Sacred and awful a trust.
CHAPTER XIII
NORTH CHINA AND MOAGOZZA
Settlements in North China—Dr. Lockhart at the Capital–Dr. Dudgeon and
the Court—Massacre at Tientsin–Feeling in Southern China—Gilmour
starts for Mongolia—Reaches Kiachta—Experience of Mongol Life and
Language—“Our Gilmour”—-Gilmour in N. E. Mongolia, and at Peking
—Marriage—Tours in Mongolia—The Great Famine—Work in Shan-tung
—Mackenzie at Tientsin–Erection of Hospital—Gilmour in England—
War Troubles—Gilmour revisits the Plain—A Convert—Death of Mrs.
Gilmour—Station in N. E. Mongolia—Dr. Roberts joins Gilmour—Death
of Mackenzie and Recall of Roberts—Tientsin Hospital seized–Gilmour
revisits England—Parker joins Gilmour—Gilmour's Death—Prospects of
Mission.
HEN, in the year 1860, the northern ports of China, as
well as the great cities on the Yang-tse River, were
opened to Europeans, missionary operations underwent a striking
development. Griffith John, as we have seen, struck into the
interior; Mr. Edkins and Mr. Lees took up their position at
Tientsin; while Dr. Lockhart, who, after twenty years' exhaust-
ing work at Shanghai, had returned to England, volunteered his
services to the L.M.S., to pioneer the first Protestant Mission to
Peking, the famous northern capital of China. Tientsin was
reported to contain fully half a million people, among whom it
seemed a slight thing to be able to reckon six Christian converts,
the result of half a year's energetic and prayerful labours, in 1861.
Yet it was the faith of the workers there, that Christ, with a few
loaves, could satisfy the needs of the great multitude ; and they
rejoiced over the infant church with a great joy. Dr. Lockhart,
meanwhile, had safely accomplished his long journey, and found
himself quartered at the British Legation at Peking, surveying the
369 B B
37o TAE STORY OF 7"HE L.M.S.
city with a view to renting suitable premises for a medical mission.
It had taken him three days to travel by cart Ioo miles from
Tientsin to the capital, but at last he writes, “I rolled in my
cart under the great gates, and entered the Imperial city, thanking
God for all the way in which He had led me.” As soon as a
convenient house could be secured, Dr. Lockhart started hospital
work with all his accustomed energy and success. At the end of
three months he was able to report that he had treated 7,ooo
patients, and that all sorts and conditions of people flocked daily
to the hospital, to avail themselves of his services. At first a Tien-
tsin convert preached in the waiting-room of the hospital, but
arrangements were soon made by which Mr. Edkins moved on
from Tientsin to Peking, and Mr. Lees received a colleague at the
former place. Visible results soon began to appear, and at the
beginning of 1863 a few converts were baptized, and “the first
Protestant Church in the capital of China’’ was formed. It was
somewhat curiously housed. In a densely populated part of the
great Tartar city, there stood a “temple of the emperors and
kings.” The temple had a large courtyard, round which there
were some small buildings. The whole was of course sacred to
the Imperial religion; but funds were low. One of the small
side buildings was unoccupied; and so, after preliminary bargain-
ings, it was hired to the Christians as a meeting house. It soon
proved too small, and a larger place was obtained ; a room was
also opened in another quarter of a city. A school, under the
care of a converted Mohammedan, was opened mainly for waifs
and strays. Thus an unpretentious beginning was made; and
the workers wrote hopefully of the prospect, especially as other
societies were following the lead of the L.M.S., and sending
missionaries to Peking. The first converts, too, proved eminently
trustworthy, and two were Soon employed as colporteurs.
One of the incidental advantages of having a mission in the
capital was, that occasional opportunities arose of commending
Western medical methods to some in the Government circles,
and thus of establishing friendly relations with them. In 1866,
for instance, when Dr. Dudgeon had succeeded Dr. Lockhart in
the hospital work, two such occasions arose. One of the minis-
AVOA’7// C///WA A WD MONGO//A 371
ºſ…?
-
Dr. LOCKHART AS HE IS TO-DAY.
ters at the China Foreign Office was notorious for his strong anti-
foreign views. Nothing short of absolute necessity would have
constrained his proud spirit to stoop to solicit English aid. But


372 TAIAE STORY OF THAZ Z, M.S.
a day came when his little boy of nine years of age shot himself
accidentally in the chest. Dr. Dudgeon was sent for, and, thanks
to his skilful and careful treatment, the life of the boy was saved.
The minister afterwards showed the utmost friendliness to our
missionary, and erected a handsome tablet in the hospital, com-
memorating in pompous Chinese fashion the cure of his son and
the ability of the physician. Not long after, one of the four
Chinese Prime Ministers of State sustained a somewhat serious
concussion. Recourse was at once had to the same skill that had
saved the Foreign Minister's boy. The Emperor himself was
most anxiously interested in this latter case; and when Dr. Dud-
geon's treatment proved once more successful, he was overwhelmed
with kind gifts and thanks, and a second tablet was erected in the
hospital to apprise all comers of the services rendered to the State
by the English medical missionary. Both missions, at Tientsin
and Peking, made steady and satisfactory progress, until an event
occurred in 1870 which sent a thrill of horror through the civil-
ized world. On the 21st of June of that year, Tientsin was in
the hands of a ferocious mob, whose avowed intention it was to
extirpate the Europeans, and the native Christians. To such
purpose did they prosecute their work of blood that some twenty-
two European Christians, and from, sixty to a hundred natives, were
brutally murdered ; houses and churches were committed to the
flames; and other nameless outrages were perpetrated. The fury of
the mob wreaked itself mainly upon the Roman Catholics. Most
terrible of all the crimes was the wholesale massacre of the Sisters
of Mercy; whose house was burned, while they were butchered
and flung into the flames. The French Consul, and some guests
at the Consulate, suffered in like manner, the Consulate also
being burned to the ground. The native Christians who escaped
were plundered and cruelly ill-treated ; while the Chinese Gover-
nor, if not avowedly favourable to the murderers, at least made no
sign of desiring either to hinder the work, or to punish the evil-
doers. The outbreak was not unexpected. On the contrary, for
many weeks it had been threatened ; and again and again the
missionaries and the foreign representatives had urged upon the
authorities the duty of taking strenuous measures to protect the
WORTH CHIMA Awp Mowgo/IA 373
*
foreign population. These representations, however, had no
effect. The people were deceived by the most abominable reports.
It was generally believed that the foreign doctors kidnapped
Chinese children, and made medicines out of babies' eyes. No
story was too silly to be accepted by the popular credulity.
Throughout a wide part of Northern China it was perfectly well
known that this fearful crime was fully determined on. Still, no
means of preventing it were used. Then, when all was over,
and no measures could undo the deed, such a cry of indignation
was heard from every civilized country, that even the Chinese
governors trembled before the storm.
Although no Protestant missionary had suffered death, many
of our converts had to pass through the fire. Eight chapels were
burned in Tientsin ; and only those members whose convictions
were deep and true survived this period of trial. The spirit of
lawlessness extended to the outside districts. Everywhere the
Christians felt that their lives were hanging in the balance.
Events occurred, moreover, in this same year which showed con-
clusively that what had happened at Tientsin was symptomatic of
a certain intense and bitter feeling against the Christians—a feel-
ing which was working its way to the surface, and would break
out with similar violence in other parts of China. The two native
Churches in Hong Kong and Canton had combined, in 1869, to
start a mission, and support a native preacher, in the city of Fat-
shan. The work was very successful—so much so that a commo-
dious new chapel was erected. Just before the opening day, the
Tientsin massacre occurred ; and anxiety was felt lest the Chinese
in Fatshan should make this ceremony an opportunity for some
act of violence against the foreigner. The fear was well grounded.
On the opening day, a mob assembled, sacked and burned the
chapel, and inflicted serious injuries on many of the Christians.
Compensation was eventually claimed and awarded ; but it was a
long time before the excitement subsided, and the interest of
many half-hearted converts cooled down, and in Some instances
disappeared. -
In the very midst of these dark and troublous days, there
arrived at Peking a young man, who had been commissioned by
374 THE STORY OF THE L.M.S. *
the L.M.S. to reopen that Mongolian mission which, as we have
seen, had been stamped out thirty years before at the will of the
Czar. Our new relations with China had made it possible to
resume the mission to the Mongols from the side of China rather
than of Russia; and James Gilmour had undertaken to attempt
the difficult duty. It is no misfortune in mission work that a
man be well tested at the start. No situation could have been
better adapted to this end than the one Gilmour found at Peking
in 1870. The missionaries there lived for many weeks in the
valley of the shadow of death. Some of Gilmour's earliest letters
show that he had solemnly faced the question whether he himself
was prepared, if required, to make the last sacrifice for the sake of
the cause. The people in the capital were talking openly of an
extermination of the Christians. French retaliation for the Tien-
tsin massacre was daily expected ; and in that case it seemed a
foregone conclusion that all foreigners would be involved in a
common peril, and devoted to destruction. There does not
appear, however, to have been anything approaching panic. Gil-
mour quietly revolved plans for his journey northward. An
Imperial edict having allayed the popular feeling somewhat, and
made travelling possible, he left Peking on August 5th, 1870, and
began the first of his now famous pilgrimages, through a Country,
which was then almost entirely terra incognita. The goal of his
journey was Kiachta, which lies to the north of the great desert
of Gobi, and is situated not far from Selenginsk, the site of the
former mission of the L.M.S. Buddhism is the religion of the
country ; and probably no people is more priest-ridden than the
Mongols. Indeed, the “lamas,” or priests, form considerably
more than half of the male population. Apart from this fact,
which makes the Mongol very inaccessible to Christian influences,
there is the further difficulty of the character of Mongolian life.
The majority of the Mongols live a roving life, inhabiting tents,
and wandering hither and thither in search of pasture for their
flocks and herds, or else journeying on the main caravan routes,
engaged in trade between China and the North. It is conse-
quently a peculiarly difficult task for a missionary to do any satis-
factory work among so unsettled a people.
AWO/PTAZ CA/NAVA A/VD MOAVGO/L/A
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GILMOUR DRESSED FOR A WALKING TOUR.
It was then that he realized the loneliness of the work
Mongolia.
to which he had given himself.

376 TAZE STOR P OF 7"HE Z.M.S.
language. He had no one who sympathised with his mission. As
he penetrated the interior of the country, he was overwhelmed
by the sense of remoteness from human fellowship. He spent
alniost the traditional forty days in the wilderness of Gobi. Then,
at the end of September, he reached Kiachta. Here he was
involved in new troubles, through difficulties as to his passport.
Another one had to be obtained from Peking, and this meant
irksome delay. He did, his best to utilise the time in study of
the language. In this his progress was slow. The Mongols
could make nothing of this strange visitor, and his inexplicable
desire to converse with them. Stolid from constitution, they
became additionally so from suspicion. It was at this time that
Gilmour confesses to sympathy with those who were driven out
of their mind by sheer loneliness. “Oh, the intense loneliness of
Christ's life/’’ he writes in his diary. “No one understood Him
He bore it. O Jesus, let me follow in Thy steps, and have in
me the same spirit that Thou hast !”
Dissatisfied with his progress in the language, Gilmour de-
termined to go back towards the desert and persuade some
Mongol to allow him to, share his tent. The prospect was not
exactly a pleasant one, for often in those latitudes the nights
are intensely cold, and the ordinary Mongol tent-life is not a
scrupulously nice one. But taking a stout stick in his hand—
called a “Penang lawyer,” from the Penang method of settling
law disputes —Gilmour started back into the desert. The stick
had for its object to defend Gilmour against the fierce Mongolian
dogs, which are set to protect the encampments, and which often
attack strangers with great ferocity. Thus accoutred, he made
for the tent of a lama whose acquaintance he had previously
formed, and at once arranged his business to the lama's satisfac-
tion. He was to be lodged, fed, and taught for a little more
than a shilling a day. It is not difficult to see that this meant
hard fare enough, and no particular comforts; but Gilmour was
well satisfied, and began his new life at once. He soon managed
to pick up the colloquial Mongolian, and he made discoveries
as to the character of the people. He found that even a lama
was not at all averse to the use of very filthy language; that
A OR TH CA///VA AAVD MO/VGO/L/A 377
many of that order were given to intoxication ; while at the same
time he testified warmly to the personal character of his host.
Many were the discussions held in that tent on religious prob-
lems, and very intimate was his introduction to the manner of
Mongolian thought. Far into the nights, sometimes, he and the
lama would sit up round the glowing fire, and discourse together
on the mysteries of religion, the missionary endeavouring to Con-
vince the Buddhist of sin and of righteousness and of judgment.
In course of time the lama moved away southward, and Gilmour
established himself in another tent. He suffered much from the
intense rigour of the winter, but he had the compensation of
feeling that he was mastering the task he had set himself, and was
slowly winning his way into the affections of the people. Indeed,
already he had won for himself, among these reserved and in-
sensitive Mongols, the title which he highly prized, “Our
Gilmour.”
After visiting the scene of the former mission of the Society,
Gilmour journeyed south, crossing the great desert again to
Kalgan. From here he made some eastward excursions, includ-
ing a visit to one of the great Buddhistic centres. He was study-
ing Mongolian, both as a colloquial and a written language, thus
preparing himself to preach in it and to write tracts and transla-
tions. After a not very pleasant experience, living with a drunken
Mongolian family, he again returned to Kalgan, and in Novem-
ber, 1871, re-entered Peking, where he had determined to pass
the winter, study Chinese, and help in our mission work.
In April, 1872, he made another tour. This time he travelled
I, ooo miles through the north-eastern portion of Mongolia, among
the more agricultural Mongols. The people here, for the most
part, speak Chinese, and live in houses, and in consequence Gil-
mour did not feel strongly drawn to devote himself to them. After
his laborious mastery of the Mongolian speech, and experience of
Mongolian habits and manners, he felt as if the Mongols proper
had adopted him, and he had adopted them. He began now
to urge upon the L.M.S. Directorate the absolute necessity of
sending out some one who might be his colleague in the work.
To evangelize this enormous country of Mongolia single-handed
378 THE STORP OF THE Z.M.S.
was impossible. As we shall see, Gilmour cannot be said to have
ever had a colleague, owing to a remarkable series of circum-
stances which occurred to prevent the intention being fulfilled.
During the following winter Gilmour established himself at the
Yellow Temple in Peking, where the Mongols who visited the
capital were wont to congregate, so that he might interview them.
He also spent much time with Dr. Dudgeon at the hospital,
obtaining an elementary knowledge of certain treatments which
he might usefully apply to common Mongolian diseases. In after
years, this became a prominent feature of his work.
The year 1873 was spent in several journeys on the great plain
in one of which he visited Lama Miao, a great trading centre,
and witnessed the frightful spectacle of a condemned prisoner
being exposed in a cage to the public view, and slowly starved to
death—a sorrowful evidence of the inhumanity of the land. His
knowledge of the people was being steadily, enlarged ; but the
only possible method of mission work was that of personal con-
versation. They would not listen to his preachings. “In the
shape of converts I have seen no results,” he writes. “I have
not, as far as I am aware, seen any one who even zwanted to be a
Christian ; but by healing their diseases I have had opportunity
to tell many of Jesus the Great Physician.”
In the following year Gilmour was married to Miss Emily
Prankard, whose sister, Mrs. Meech, was already the wife of one
of our missionaries at Peking. “Uncommon as he was in so many
ways,” writes Mr. Lovett, “it was perhaps to be expected that
in this great undertaking he would depart from ordinary methods.”
Depart from these methods he certainly did. He had heard
much of his future wife from her sister, and had seen her portrait.
Then, as he says, he put the whole matter in God's hands, asking
Him, if she were not the wife chosen to share his lot, to dis-
incline her heart to come. Miss Prankard accepted his proposal,
and they were married at the end of 1874. No more devoted,
brave, and sympathetic partner of his life could have been found
if he had searched the world over. When no colleague arrived
from England to accompany her husband on his Mongolian
journeys, she at once volunteered to go with him. She was
MORTH CHINA AND MONGOZZA 379
anxious to save him the indescribable loneliness of former days.
So two tents, one for themselves and one for their servants, were
purchased, and they set out for the plains. There is no retire-
ment possible to those who live in tents among the Mongols.
Gilmour did indeed try to secure some privacy on account of his
wife; but when they found that the Mongols were offended by
this apparent desire to live at a distance, they gave way; and
henceforth the Mongols took a keen interest in their manner of
life “At our meals, our devotions, our ablutions, there they
were—much amused and interested, of course!” The Gilmours
took great comfort, however, from the friendliness of the people,
who were evidently gratified by this visit, and who were em-
barrassing in their efforts to express their appreciation. Mrs.
Gilmour rapidly acquired the Mongolian language ; but it was
evident that the hardships of the life told upon her constitution.
They had experience of all kinds of weather—extreme cold,
changing suddenly to equally extreme heat, the latter being
accompanied by violent tempests, from which canvas was a very
ineffectual protection. Yet for four months they dwelt thus
among the Mongols, living on millet and mutton, which at last
became so unpalatable to Mrs. Gilmour that she could hardly
bring herself to eat at all. Then they got back to Peking for the
winter months. One can hardly wonder that serious question
arose as to the advisability of prosecuting a work, which was
necessarily of a somewhat desultory character, and seemingly
unproductive. But Gilmour resolutely urged its continuance.
He argued that the Mongols had as much right to a fair offer of
Christianity as any other race; and to him the question was not
so much whether great results were likely to appear, as whether
it was a duty to “preach the gospel to every creature.” Firm in
this belief, he could not and would not consent to abandon the
mission.
The year 1877 was the year of the great famine. In many
districts there had been a succession of lean years, and now
came the culmination—failure of crops, plagues of insects, with
cholera following on to claim its harvest of human life. The
various missionaries constituted themselves agents of relief. Large
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AWOR TH CHIAWA AAWD MONGO L/A 381
sums of money were subscribed in England, as well as among
the wealthier population in China. But it was all inadequate to
meet the innumerable cases of need. Men, women, and chil-
dren died of starvation by hundreds. Those that the famine left,
the pestilence swept away. Not only did our missions suffer
from the inevitable losses by death, but in unforeseen ways perils
arose. From the province of Shantung a singular spiritual
movement was reported. Mr. Owen and Mr. Gilmour visited the
district, and were welcomed with exceptional eagerness. Scores
of people solicited baptism. It seemed as if a whole province
was about to come over bodily to Christianity. Neither of the
two missionaries was altogether satisfied with the aspect of things.
Gilmour's Scotch caution inclined him naturally to wariness. It
may safely be said that the movement could not have originated
without some real spiritual earnestness. But the more it was
investigated, the more it was apparent that physical distress, and
utter material destitution, had been responsible for a large propor-
tion of the professed eagerness for Christian help. Poor Souls
One cannot wonder at such an attitude when one remembers what
sufferings they had passed through. Still, a true Church cannot
be founded on cravings for material well-being; and although, a
year later, 1,600 people of all sorts were under instruction, and
hundreds had been baptized, those who best knew the circum-
stances were least sanguine that the work would stand. In ac-
cordance with the understanding among the various missionary
societies as to the areas they should occupy, this work was handed
over to the Methodist New Connexion Society; but it has never
fulfilled anything like its early promise.
In the year 1879, the mission at Tientsin received a great
accession in the person of Dr. John Kenneth Mackenzie, whose
services had been transferred from Hankow to this more northern
station. Hitherto the work at the Tientsin Dispensary had been
carried on by a native Christian doctor, Mr. Pai; but he had
lacked experience and training, and his work was not what was
needed in this great centre of population. Mackenzie Soon began
to consider ways and means for erecting a new hospital. After
consultation with Mr. Lees, it was determined to apply to the
382 THE STOA” Y OF THE /.../M.S.
Viceroy, Li-Hung-Chang, for help. The application was acknow-
ledged, but no more came of it. A long period of waiting suc-
ceeded, during which prayers were earnestly offered by the native
Church that God would give guidance and help to His servants
in this matter. What followed has been very simply told by
Mackenzie himself. On August 1st, at the daily prayer-meeting,
this all-important necessity of the work had been very prominent
in the prayers, and the subject spoken about was, “and it shall be
given you.” As the prayer-meeting was breaking up, a courier
arrived from the Viceroy, asking Mackenzie to come at once and
see his wife, Lady Chang, for she was at the point of death. The
case was one of extreme danger, as both Dr. Irwin, of the Foreign
settlement, and Mackenzie recognised at once ; but after many
days of anxious work, she recovered. The fame of the cure spread
through Tientsin, and grew until the case was pronounced to be one
of miraculous healing. The immediate result was the friendship
and gratitude of the Viceroy, who began to manifest great interest
in English medical work. So impressed was he by its value, that
he set apart an entire wing of one of the temples for the purpose
of Dr. Mackenzie's work, and here patients were treated, while a
native evangelist spoke to those in the waiting-room the message
of the Gospel. The Viceroy bore all the expense of this work at
the temple. Dr. Mackenzie, however, was not satisfied to have
a hospital so far from the mission station, and hence plans were
drawn out for a building to be erected in the mission compound.
The response to the appeal for funds was most generous. Many
of Mackenzie's wealthier patients gave large sums, while the
poorer ones seemed eager to contribute what they could. The
Viceroy, moreover, though Mackenzie thought him a fanatic in
the matter of his religion, gave the scheme his hearty patronage
and support. While the doctrines of Christianity were incon-
ceivable to him, he more than once publicly expressed his appre-
ciation of the spirit of Christianity. Accordingly, when the time
came, towards the end of 1880, for the new hospital to be opened,
the Viceroy, with many other high State officials, went down to
the mission compound and performed the opening ceremony;
afterwards expressing his great gratification at the building and all
NORTH CH/AWA AMD MONGO/./A 383
its modern appliances. The whole of the money needed for its
erection was contributed from Chinese sources.
During these two years, Gilmour, still making Peking his base
of operations, took his customary journeys to the great plain,
and renewed his mission to the wandering Mongolians. On more
than one such trip, his brave young wife went with him, and
shared the fatigue and discomfort of the life and the work. The
suspicious nature of the Mongols caused Gilmour to forsake
many simple methods of physical and spiritual refreshment. For
instance, he liked to go away to some quiet spot in the early
morning, that he might secure a period of meditation. But
when he found that the Mongols muttered among themselves,
suspecting him of trying to take away the luck of the land, he
abandoned the habit, preferring to win the confidence of the
people even by the sacrifice of his personal profit and enjoyment.
Then, too, he naturally liked to make notes, and write up his
diary from time to time; but this excited great distrust. They
concluded he was making a map of the country, so that he might
lead an army against the inhabitants. So Gilmour quietly gave
up this innocent indulgence, and patiently pursued the conven-
tional Mongol life—only healing their sick, and speaking, wher-
ever he could find a listener, of the unsearchable riches of Christ.
Thus, in 1880, he concluded ten years of his singular missionary
experiences; but he was not able to report that all his self-denying
labours had led one Mongol to accept the Christian faith.
In 1882 Gilmour was compelled to bring his wife to England.
For more than twelve months, she had been suffering severely from
the strain of the life. It was in the following year that he wrote
his fascinating and realistic book, “Among the Mongols,” about
which the reviewer in the Spectator said, “Robinson Crusoe has
turned missionary, lived years in Mongolia, and written a book
about it.” As this review contains an admirable condensed ac-
count of Gilmour's life among the Mongols, we may quote a
considerable extract. -
“Mr. Gilmour, though a Scotchman, is apparently attached to
the London Mission, and seems to have quitted Peking for Mon-
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AVOA’7”H CHAVA AAWD MOAVGO/L/4 385
golia on an impulse to teach Christ to Tartars. He could not
ride, he did not know Mongolian, he had an objection to carry
arms, and he had no special fitness except his own character, which
he knew nothing about, for the work. Nevertheless, he went,
and stayed years, living on half-frozen prairies and deserts under
open tents, on fat mutton, sheeps' tails particularly, tea and boiled
millet, eating only once a day because Mongols do, and in all
things, except lying, stealing, and prurient talk, making himself a
lama. As he could not ride, he rode for a month over six hun-
dred miles of dangerous desert, where the rats undermine the
graSS, and at the end found that the difficulty has disappeared for
ever. As he could not talk, he “boarded out” with a lama, lis-
tened and questioned, and questioned and listened, till he knew
Mongolian as Mongols know it, till his ears became so open
that he was painfully aware that Mongol conversation, like that
of most Asiatics, is choked with doubles entendres. As for danger,
he had made up his mind not to carry arms, not to be angry with
a heathen, happen what might, and—though he does not mention
this—not to be afraid of anything whatever, neither dogs nor
thieves, nor hunger, nor the climate; and he kept those three
resolutions. If ever on earth there lived a man who kept the
law of Christ, and could give proofs of it, and be absolutely un-
conscious that he was giving them, it is this man, whom the
Mongols he lived among called “Our Gilmour.” He wanted, natu-
rally enough, sometimes to meditate away from his hosts, and
sometimes to take long walks, and sometimes to geologize, but he
found all these things roused suspicion—for why should a stranger
want to be alone; might it not be “to steal away the luck of the
land’?—and as a suspected missionary is a useless missionary,
Mr. Gilmour gave them all up, and sat endlessly in tents, among
lamas. And he says incidentally that his fault is impatience,
a dislike to be kept waiting !”
The war between France and China, in 1884, caused much
trouble in our southern missions. In the Fatshan and Poklo
districts, many of the Christians suffered the spoiling of their
goods, and some gross ill-treatment. The hostilities revived the
old anti-foreign feeling which had Smouldered for some years,
C C
386 THE STOA Y OF THE L.M.S.
but had never been extinguished. At the end of the previous
year there had been ominous riots at Canton, which were not
entirely unprovoked, the brutality of some Englishmen, it is said,
Supplying the spark that caused the explosion. The London
mission houses were looted by the mob, but not burned. Fifteen
houses in the English settlement were destroyed. These outbursts
of hatred and antagonism always serve to sift out of our little
Churches unworthy members, and to reveal the genuine character
of many others. But they are saddening to those who would
fain hope that the East and the West are being reconciled, and a
real “union of hearts” established. In the North, the influence
of the outbreak was felt, especially in the interior districts, where
the wildest rumours prevailed, in consequence of which Christian
work of any kind became increasingly difficult, not to say dan-
gerous. Out of the darkness one star gleamed. Gilmour had
the joy of learning that a Mongol, in whose mud hut he and Mrs.
Gilmour had once taken refuge in a time of storm, and who had
seemed deeply interested in the missionary's message, had steadily
sought to know more and more of the Christian teaching, and
now offered himself for baptism, as a convinced believer.
This year, 1884, Gilmour visited the plain, travelling on foot.
His reason for this was characteristic. He wanted to go, he said,
“in a spiritual capacity.” So he took no medicines with him,
but just set out to revisit old acquaintances and press upon them
the claims of the Gospel. The journey was one which would
have daunted a less stout heart. He knew well the inevitable
hardships of it, but he counted on the compensations; and so,
cheerfully slung his necessary baggage over his shoulder and set
out. It was a memorable journey. The old friends everywhere
rejoiced to see him back among them; and the intense earnest-
ness of the man, no less than the strange manner of his coming,
produced unusual impression. As for the traveller himself, his
feet swelled with the prolonged effort of walking, and he suffered
increasing pain. But he was not to be daunted. After a long
day’s tramp, the enthusiasm of his mission inspired him, and he
sat up with the curious Mongol hearers, and spoke to them, with
growing power, of the offered love of God, and His power to save
NORTH CHINA AND MONGOLIA 387
from sin. Such appeal could not be wholly in vain, nor was it.
It happened, one night, that he had gone in to visit a priest, of
whom he had hopes, and had found him alone. The conversa-
tion at once turned to the one subject on Gilmour's heart.
Presently a layman entered, known to both the speakers. The
matter was briefly explained to him, when, almost immediately,
he spoke up and said that, whether the priest would join him or
not, he was quite determined to become a Christian, for he had
long been “a scholar of Jesus.” “I was lying flat on the plat-
form,” writes Gilmour, “and the two men were crouching on the
floor. I could just see dimly the bottom of their skin coats, but
the place was beautiful to me as the gate of Heaven, and the
words of the confession of Christ from out the cloud of smoke
were as inspiriting to me as if they had been spoken by an angel
out of a cloud of glory.” So the missionary went on, from place
to place, and tent to tent, his poor feet causing him indescribable
suffering. Often the snow lay deep on the plain, and sometimes
he had to suffer much from thirst ; but he wrestled on, and at
last, worn out in body and spirit, got home after many a “terrible
march,” bringing with him one golden memory of the hour when
Boyinto, the Mongol, made confession of his faith. Boyinto, as
we have seen, was baptized at the end of the year 1884.
It was home, certainly, and to his wife and boys, that Gilmour
painfully made his way from the plain, but it was home with the
shadow of a great coming Sorrow upon it. The gallant young
wife, who had borne up so bravely and faithfully, amid many
difficulties, had sorely overtaxed her strength, and even the rest-
ful sojourn in England had not availed to entirely restore her.
She had returned to Peking with her husband, better for a time,
but soon to grow weaker, until it became evident to all, in 1885,
that she was not long for this world. There was much spiritual
movement in the Peking Churches, and the missionaries were
busily engaged, Gilmour bearing his full share. His wife rejoiced
in all the good tidings of growth and progress; but she could not
stay to learn how far, or how deep, it was to extend. In Septem-
ber of this year she died, and, soon after, the two motherless lads
had to be sent away, and Gilmour was once more alone.
388 THE STORY OF THE L.M.S.
In the midst of his great sorrow he turned his thoughts, with
characteristic fortitude, to his work. He had come, slowly, to
incline to the north-east district, where the agricultural Mongols
lived a more settled life, as the most advisable field for permanent
work. Besides, there was this to tempt him : “It was a hard field,
and no one else could or would go.” He was encouraged, more-
over, by the prospect of having a duly qualified medical assistant,
whom the L.M.S. were anxious to send out speedily. So he
travelled away north-east this time, on a two months' tour of
exploration, walking for the most part, so that he might converse
more readily with his Mongol companion. The cold was intense,
so much so that, at times, his muscles were benumbed, and he
could scarcely speak. “I met with some spiritual response,
though,” he says cheerily, “and, with that, I can stand cold.”
The walk home, 3oo miles, was accomplished in seven and a half
days, or about forty miles a day; “my feet really very bad.” He
had selected three centres of work in this district, and, after a
short stay in Peking, he disappeared into Mongolia for eight
months. He might have been seen, during that period, wearing
the dress of an ordinary Mongolian shopman, living as a vegeta-
rian on threepence a day, after the Mongolian custom, and
generally conforming, as far as possible, to the Mongolian habits
of life. The result of the work, in definite confessions, was two
converts; but the influence of the man prevailed everywhere,
winning him the warm affection and respect of the people. In
1887 he rented a miserable room at Ta Cheng Tsu, a thoroughly
unsanitary dwelling, in a little trading court, which had a pigsty
in one corner. The place served ; and he was never over-careful
of his own comfort if he could accomplish his mission. From
thence he travelled through the neighbouring country, setting up
his tent, healing the sick, preaching the Gospel, and selling or
distributing Christian books. At such times he was besieged by
sick folk from early morning till late evening ; “so busy that there
was no time to eat.” The opium-smokers, the gamblers, were his
constant companions, and everywhere the atmosphere of idolatry
and superstition. The towns he visited had never seen a
missionary before, and it was very difficult to make the people
AVOR7A/ CHINA AAWD MONGOL/A 389
understand why he had come: but they felt the brotherly spirit
and earnestness of the man, and the sense of sympathy opened
the way for conversation.
At last, towards the end of March, 1888, the long-looked-for
event occurred—the event which, in Gilmour's thought, was to
A NORTH CHINA PASTOR.
give permanence and power to the Mongolian mission—the arrival
of a qualified medical colleague. This was Dr. Roberts, a man
suitable in every way to be comrade to Gilmour. They spent a
month in discussing plans, and carefully surveying the field of
operations. Then suddenly all their proposals were shattered,

390 THE STOA Y OF THE L. M.S.
for a courier arrived from China with the terrible news that Dr.
Mackenzie was dead, and that Dr. Roberts was appointed to
succeed him at Tientsin. Of all who were sufferers by the loss of
Kenneth Mackenzie, no one was called upon to suffer more than
Gilmour, who, just as his life's hopes were being realized, was left
once more alone in Mongolia. “My faith is not gone,” he writes,
“but it would be untrue to say I am not walking in the dark. I
shall do my best to hold on here, single-handed.” So Dr. Roberts
returned southward to Tientsin, and Gilmour said farewell, and
then quietly turned to his old work and his solitude.
Mackenzie was dead. Indefatigable in caring for everybody's
health but his own, he had worked on when he was physically
unfit, because the mission was short-handed at the time. Then
he was compelled to take to his bed, and in a week he was gone.
Not only a skilful and beloved physician, but a man with a
passion for evangelization, he was mourned by all, high and low
alike. “I never thought Chinamen could be so affected,” wrote
one who stood by his graveside, and saw the great concourse of
people, and the evident grief that showed itself in their faces.
The coffin was covered deep in flowers, while “among these last
gifts of love glittered the Star and Ribbon of the Double Dragon,
conferred upon Dr. Mackenzie by the Emperor a few years pre-
viously.” Scarcely had the grave closed over him, when the
authorities laid claim to the hospital building and to the large
fund which had been accumulated by Mackenzie's self-denial, and
which was about to be devoted to the sustenance of a medical
missionary in Mongolia. Everybody had believed that the Mis-
sionary Society owned the building erected on its own com-
pound, and that Mackenzie had the disposal of the money. The
fund in question had been accumulated through many years.
The Viceroy paid a liberal sum for every Chinese medical stu-
dent trained by Mackenzie. The latter refused to accept the
money personally, but devoted the surplus, after paying all
expenses, to this Mission Trust Fund. Thus the legitimate
reward of Mackenzie's labours was now claimed by the Chinese
officials, and a court of law awarded the claimants both the
mission buildings and the fund. The only grace shown to the
MORTH CH/AWA A/VD MONGO//A 391
L.M.S. was permission to them to purchase the hospital which
stood on their own ground, and which their representative had
been instrumental in erecting. This was done, and Dr. Roberts
was duly installed in Mackenzie's place. The Viceroy, however,
So far from extending his favour and patronage to the new-comer,
erected a great hospital of his own near by, and staffed it with
Some of the most distinguished of Mackenzie's students. Thus,
in a few months after the latter's death, Hospital and Trust
Fund had been wrested from the mission, and a rival hospital
established over against the old one. “Put not your trust in
princes.” It was another lesson, similar to the Siberian one, of
the perils of State patronage of religious work.
The year following Dr. Roberts' departure from Mongolia was
a very trying one for Gilmour. The few professing Christians
proved anything but satisfactory. Indeed, one or two of them
caused much scandal among the heathen. One robbed Gilmour
of money, and only the latter's marvellous patience, tact, and
resolution, subdued him to repentance. Another insisted that he
had only become a Christian because he had been promised
work. These sorrows tried the solitary man even more than the
sins and miseries of the heathen. In a year's time Dr. Smith
arrived, and one of his first patients was Gilmour himself. The
latter's eyes were bad, and his heart weak, so he was packed off
to England for rest without delay. His visit home was a great
refreshment, but all too short, for at the earliest possible moment
he was off again to Mongolia. He had already ordered that all
his own savings should be sent out to Peking, and banked, so that
he might use them in his mission work. He hoped to pay for
his boys’ education out of his salary. If he died, God was their
banker, he said, and would not let them suffer. He had made
over all his work, and all his future, into God's hands, and in this
spirit he returned for his last sojourn in the country of his heart.
One of the delights of returning was the prospect of having
Dr. Smith as a medical colleague. Once again it was not to be.
Soon after Gilmour's return Mrs. Smith died, and Dr. Smith,
broken down by grief and overwork, had to return to England.
He had the satisfaction, however, of taking out to Gilmour a
392
7A/E STORY OF THE L.M.S.
young colleague, Mr. Parker, who proved admirably adapted for
the work, but who had not the medical knowledge that Gilmour
had so earnestly desired. The work went on slowly, quietly, but
with more of real comfort and cheer to the workers than had
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been felt at any previous time.
James Gilmour should taste the Supremest of all life's satisfac-
tions before he died. Then in April, 1891, he journeyed to Tien-
tsin and presided over the annual meetings of the North China

MORTH CHINA AND MONGOLIA 393
District Committee of the L.M.S. During this time he wrote,
“I am more and more impressed with the idea that what is
wanted in China is not new ‘lightning' methods so much as
good, honest, quiet, earnest, persistent work in old lines and
ways.” He was very busy and very happy. “He looked the
very picture of health, and was in excellent spirits.” Then to-
wards the end of the meetings he took fever, and in eleven days
he had passed to his rest. As he lay dying, he summoned all his
remaining force to say, “We are not spending the time as we
should ; we ought to be waiting on God in prayer for blessing on
the work He has given us to do.” One can hardly doubt that
his last thought was his great life-thought, “the work He has
given us to do.” The grief in Mongolia was widespread. Even
the Buddhists mentioned the name of “Our Gilmour * in their
prayers; and the little Christian Church at Ch'ao Yang wrote a
letter of touching sympathy to the now fatherless and motherless
lads in England. “Pastor Gilmour,” they wrote, “in his preaching
and doctoring at Ch'ao Yang, north of the Pass, truly loved others
as himself, was considerate and humble, and had the likeness of
our Saviour Jesus. Not only the Christians thank him without
end, but even those outside the Church (the heathen) bless him
without limit.” Surely no one could be said to have failed who
left behind him such a memory in the hearts of the people—“he
had the likeness of our Saviour Jesus.” •
It must just be added that soon after Gilmour's death, Mr.
Parker, thus left unexpectedly single-handed in his early Mongo-
lian days, was called to pass through a very perilous period. A
rebellion broke out in Mongolia against China, and the Roman
Catholics suffered severely. Mr. Parker had to bury his valu-
ables, medicines, books, and fly by a roundabout way to Tien-
tsin, where he safely arrived. After some months, he was able
to return and reopen the mission. The Protestant Christians
had escaped unscathed, and the work has gone on since that
time with renewed vigour and promise.
CHAPTER XIV
AVA2 W G U/AVEA
Character of New Guinea—Liſu and the Mission—Landing at Darnley—First
Trials—Second Expedition — Mataika's Story — The First Martyrs —
Serious Losses—Mr. Chalmers and Mr. Lawes–Pioneering—Training
New Guinea Teachers—After Ten Years—Tragedy at Kalo—Kone's
Story—Progress and Extension—Heroism of Native Teachers—Prospects
and Summary.
Sºº the promotion of Australia to the rank of a continent,
New Guinea has stepped into the distinguished position of
the largest island in the world. We need not recount the names
of its discoverers and explorers, nor linger on the attempts of the
Dutch to open up the north-western portion of the island to com-
merce, and to evangelize the people on the shores and islands
of Geelvink Bay. Between this part of New Guinea and the
south-eastern portion, with which we are concerned, lies the vast
body of the mainland, but little of which is at present explored.
More has probably been learned about its geography and its
inhabitants in the last fifty years than in all the previous centuries.
The deeds of blood associated with the name of New Guinea
had given it a shameful reputation in the eyes of Europeans.
Had we known more of the high-handed proceedings that too
often provoked these bloody retaliations, we might have trans-
ferred that reputation to quite other people—men who, under the
aspect of civilization, themselves wore the nature and exhibited
the characteristics of Savages. Still, one cannot read without a
shudder such a story as that of the capture of the St. Paul, with its
360 Chinese passengers, by the Papuans. They cooped up the
394
AVE W G U//VEA 395
miserable victims like so many cattle marked for the slaughter,
and clubbed and cooked them “three or four every morning,
until only four remained.” Even in the grim annals of human
barbarism this incident would appear to be unsurpassed in horror.
A writer in the “Encyclopædia Britannica” has declared that the
Papuans do not even come up to the average of the other islands
of Polynesia for intelligence and character. If this is true, the
results of our mission to New Guinea must be reckoned more
than ever notable; for one who is as competent to pronounce an
opinion as any living man—the Rev. James Chalmers—has written,
“I know of no mission connected with this Society, or indeed
any other society, that can compare with it in results.” And yet
the whole work of the mission lies within the compass of little
more than twenty years.
It was in the year 1870 that the Directors sanctioned a move-
ment forward on New Guinea, and selected as pioneer the Rev
S. Macfarlane, of Lifu. The Christians of that island manifested
extraordinary enthusiasm for the enterprise. When volunteers
were asked for the work, and its certain privations and perils
pointed out, every student in the institution and every native
teacher on the island proffered his services. The May Meetings
of 1871, on this island in the Loyalty Group, will never be for-
gotten by the people. “Papua, Papua,” was uttered as if it were
a battle-cry, and as the host of people who responded to the call
might in their former days have exulted in the prospect of an
enterprise of blood rather than a mission of peace. The Rev.
J. Sleigh, in telling the story of the meetings, notes as an especially
interesting fact that the Lifuans were supposed to be by extrac-
tion Papuans, and were thus, as it were, carrying the gospel to
the Fatherland. But let us hear his description of the assembly
and the orators. “Many of the speakers paced to and fro in
Mazzinian style, speaking till nearly breathless. I never saw and
heard native oratory like that of one who lives some twelve miles
from here. He was describing the Son of God as offering Him-
self to the Father to die for us, and bending slightly his knees,
extending his arms, throwing back his head, and looking up to
heaven or heaven's King, he passionately exclaimed, “Safauro mi
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396
AVA2 W G U/AWAZA 397
fe / satauro ni je /’—“Crucify me ! crucify me !’” and this was
in appeal to his audience to be willing to suffer all things for the
Sake of their brethren in Papua. Mr. Macfarlane has described
a speaker, at the farewell meeting, drawing his illustration from
the well-known methods of whaling. The pioneers represented
the leading boat in the expedition, and New Guinea the whale.
Other boats would quickly follow. “You are going to New
Guinea,” he exclaimed. “You are the first boat. Take care to
“fasten’ well. We shall follow you, and hope to assist in killing
and towing in.” He then urged them to take care that they did
not merely wound and irritate, and so drive away the people from
the gospel ! At this meeting eight teachers were consecrated for
the work—four from Mare, and four from Lifu ; and on April 30th,
1871, these, with their wives and four children, sailed for New
Guinea, Mr. Macfarlane and the venerable missionary, Mr. Mur-
ray, directing the expedition.
Iſ the reader will now refer to the map, he will notice that
the seas around the South-eastern promontory of New Guinea are
dotted with islands, and that where the Torres Straits divide
Australia from New Guinea, islands likewise abound, forming very
admirable outposts for a surveying expedition desirous of dis-
covering suitable stations on the mainland. Eastward of the
Torres Straits lie the islands of Darnley and Murray. They are
perhaps insignificant in themselves, but they have a high strategic
value, and to these islands Mr. Macfarlane first directed the
course of the Surprise. On the 1st of July a landing was effected
at Darnley Island, and after some difficulty the chiefs consented
to try a teacher for twelve months. It was during the delay at
Darnley Island that the colloquy took place between one of the
teachers and a native who was bent on frightening the new-
comers out of their resolve to go on to Murray Island. The story
has become famous, but it illustrates excellently the spirit of
these crusaders. “There are alligators on Murray Island,” said
the native, “and snakes, and centipedes.” “Hold !” said the
teacher Tepeso ; “are there men there?” “Oh, yes,” was the
reply, “there are men, of course, but they are such dreadful
savages that it is no use your thinking of living among them.”
398 TAZA, STORY OF THE Z.M.S.
“That will do,” said Tepeso ; “wherever there are men, missionaries
are bound to go.” Tepeso was one of the first native missionaries
to New Guinea to lay down his life for the people. He, his wife
and child were all swept away by fever.
The next morning the Surprise stood out from Darnley Island,
leaving on the beach the first of the eight teachers to begin his
work. His name was Gucheng, and one can well understand the
tears of his wife as she realized now the task to which they stood
committed. “Oh, my country !” she was overheard to cry ;
“why did we leave our happy home P Would that I were back
at Lifu again " Then her husband gently comforted her, and
reminded her of what Christ suffered for us, and how it be-
hoves us to take up the cross. And so they stood on the shore,
and watched their comrades sail away across the sea, and then
turned to their dangerous and lonely work on Darnley Island.
Between Darnley Island and the mainland there are two very
dissimilar islands lying quite near to one another—one, very
rocky, Dauan Island; the other, low and fertile, Sabai Island.
The next movement of the expedition was to plant teachers on
these islands—a work that was accomplished without much diffi-
culty, the chiefs appearing genuinely cordial. As Dauan and
Sabai Islands are quite near to the mainland, it was decided
subsequently to leave there two of the remaining teachers, with
instructions that as soon as an opening offered they should move
on to New Guinea proper and establish themselves there. If this
movement were carried out, we should have a mission station situ-
ated between the two important rivers, the Baxter and the Fly.
Two teachers still remained, whom it was proposed to locate at the
mouth of the Fly River. A sudden change in the fortunes of the
expedition, however, prevented the accomplishment of this pur-
pose. As Mr. Murray and Mr. Macfarlane, with the two teachers,
were making their way to their destination, a boat met them, and
a letter was handed out which contained the news that two
teachers and their wives had fled in terror from Dauan, and that
they believed that their comrades had been murdered. Thus
early were the prospects of the New Guinea mission clouded ;
but the darkness of the situation was relieved by the simple
AWAE W G U/NEA 399
heroism of the two teachers who remained with the missionaries.
“We know,” they said, “that your heart is very heavy on account
of the sad news you have received. We have been talking and
praying over this matter, and this is what we wish to say. If we
find, when we return to Dauan, that the people have killed the
teachers, we want to take their places; and if we find that they
are not killed, then we will take the place of the two who have
run away from their post.” Christianity is indeed above either
the attacks of its foes or the unworthy fears of its friends while it
has apostles such as these. -
On a return to Dauan, it was found that things were by no
means so desperate as they had seemed. No one had been
murdered, though two teachers and their wives had fled on ac-
count of the avowed determination on some of the inhabitants of
the island to avenge on them the marauding sins of some of their
fellow South-Sea Islanders. Their lives had only been saved by
the stout determination of an old chief, who held out stubbornly
day and night against the solicitations of the people. Then two
of the teachers, fearing he must eventually yield, announced their
intention of putting to Sea ; but their comrades would not join
them. They were under orders, and must stand their ground,
they said. “If we live, we live; and if we die, we die.” So
they remained, and the hostility of the people gave way before
their quiet fortitude. The tide had turned in their favour when
the missionaries reached Dauan. The two teachers who had
yielded to fear were afterwards left on Warrior Island, their
places at Dauan being taken by the two who, in the hour of peril,
had volunteered so to serve. Thus the first missions on the
islands adjacent to New Guinea were established in 1871. This is
the western half of our mission. The eastern was yet to be founded.
After a preliminary survey of Some portions of the south-east
peninsular, Mr. Macfarlane and Mr. Murray recommended the
Directors that missions be formed there to be manned by
evangelists from Eastern Polynesia, – Samoans, Rarotongans,
Niuéans.
As yet no European missionary had been left at the New
Guinea mission; but as it would clearly be inhuman, as well as
4OO THE STORY OF THE Z.M.S.
impolitic, to leave the Lifuan pioneers without visitation and en-
couragement at their difficult outposts, Mr. Murray agreed to
take temporary supervision of the new stations, and to continue the
work of extension; while Mr. Macfarlane went to England to confer
with the Directors. Making his headquarters at Cape York, the
northernmost extremity of Queensland, and only eighty miles from
New Guinea, Mr. Murray formed his plans. In company with
Mr. Wyatt Gill, who was on his way home to England, and had
brought some Samoan evangelists for the work, a fresh expedition
was made. On Darnley Island, Gucheng, the teacher, had done
well. In a few brief months this brave fellow had practically
stamped out the custom of strangling infants at the birth, and
had done other effective foundation work. On the previous
voyage, a teacher named Mataika had been left with Gucheng on
Darnley Island, the understanding being that some means of
transport would be found later to convey him to Murray Island,
his appointed sphere of work. As no such means appeared,
Mataika began to grow impatient, and being, as Mr. Murray says,
“a John Williams in a small way,” he began to devise methods
of his own. There was good timber in the bush, and he was not
without tools. Was it not possible to construct some rude form
of canoe that would suffice to cross the thirty miles of sea to
Murray Island P. He set to work, and with Gucheng's help, and
that of a friendly islander or two, he dug out the heart of a single
tree, fixed some side-boards to keep out the wash of the waves,
and so sailed; and in this strange fashion, after two days and a
night on the deep, arrived at Murray Island with four companions.
He received the welcome he deserved, and hiring a boat, returned
to Darnley Island, shipped his possessions, and, with his wife,
crossed again to Murray Island and settled down to his work.
All this Mr. Murray learned on his expedition. He succeeded
this time in planting four teachers at Katau on the mainland,
two at Bank’s Island, six at Manumanu, and two at Bampton
Island near the mouth of the Fly River.
The next two years were comparatively uneventful, save that
three or four of the teachers, or their wives, died of fever, the
first-fruits of Death's great harvest from the ranks of these gallant
AWA W G U//VEA 4O I
men and women on the unhealthy coast of New Guinea. In
consequence of its unfavourable climate, Manumanu was aban-
doned for a time, and its surviving teachers removed to Port
Moresby, which had been just discovered by Captain Moresby.
To this must be added one tragedy. The teachers on Bampton
Islands proved the first martyrs. They were murdered one
evening while at prayers. It seems probable that they had mani-
fested a zeal not according to wisdom. In their impatience of
the heathen rites by which they were surrounded, they had not
been careful to avoid irritating those whose affections they needed
to gain. -
Meanwhile, Mr. Macfarlane's visit to England had had more
than one important result. After hearing his description of the
new field and its needs, Miss Baxter, of Dundee, generously gave
24, 2, ooo for the purchase and outfit of a small steamer, of thirty-
six tons register, which might ply between the various stations of
the mission. The little vessel was called the Ellengowan, after
Miss Baxter's residence, and has proved an invaluable, indeed
indispensable, auxiliary. The Directors determined that Cape
York should be for the present the headquarters of the mission,
and that not less than three English missionaries should be ap-
pointed to New Guinea. The first appointment was the best that
could be made : the Rev. W. G. Lawes, who has remained at his
post, doing invaluable educational and translation work, from then
till now, was asked to leave Niué and proceed to Port Moresby.
It was a great Source of Satisfaction to Mr. Lawes that a number
of Niue converts were among the evangelists who were to work
with him. By the beginning of 1875 the mission may be said to
have recommenced, with English resident missionaries and a
steamer to unite the various stations.
The story of the next few years is a story of very lamentable
losses, Port Moresby proving especially unhealthy. In two years
the little Cemetery there contained eighteen graves. The Raro-
tongan teachers seemed singularly susceptible of fever, and with-
out the stamina necessary to resist its repeated attacks. Katau
was also unhealthy, but there the islands of Dauan and Sabai
were contiguous, and the invalids could fall back on these
D 1)
4O2 THE STORY OF TAZAZ /.../M.S.
healthier spots to recruit. After two years and a half even Mr.
Lawes was compelled to retire for a time to Cape York, and in-
formed the Directors in doing so that he considered Port Moresby
an unfit residence for Europeans. It must not be supposed that
no progress had been made. The smaller islands were already
yielding to the faithful and earnest labours of the Lifuan teachers.
At Murray Island, led by the energetic Mataika, the people had
erected a rude chapel, the first place of worship built for the mis-
sion. Of Dauan and Sabai Islands the celebrated Italian ex-
plorer and naturalist, Signor D'Albertis, had something to say.
After speaking of the reverent behaviour of the natives during
religious service, he says, “I am not capable of judging of the
influence of the teachers in (sic) a religious point of view, but from
the benefit derived from their moral influence the result is very
satisfactory. The advance of the natives of Sabai in civilization
is proceeding very fast, and the L.M.S. may be proud of two
such teachers as Elia and Lochat, who are eminently qualified to
reform the wild tribes, and to prepare the ground for future settle-
ments.” And this was after no more than four years’ work.
A great and much-needed impulse was given to the mission in
1877 by the arrival of the Rev. James Chalmers, from Rarotonga,
bringing with him a new staff of Rarotongan teachers. Mr.
Chalmers was in every way suited for the pioneer work necessary
in opening up new ground. Associated, as he was to be, through
so many years, with Mr. Lawes, no happier choice could possibly
have been made. During all his adventurous journeys among
the cannibal Savages of that strange land, he has made it his
invariable rule to go unarmed ; and, if the epigram may be for-
given, he has proved that in such work as this to be unarmed is
to be unharmed. “Tamate,” Chalmers’ native name, is a pass-
port among the tribes all along the coast, and in many of the
inland regions. Both he and Mr. Lawes have suffered repeatedly
from fever; but their lives have been spared, and through all
their arduous experience they have never faltered ; while it has
been given to them, perhaps more than to most pioneers, to see
the fruits of their labours in the marvellous growth of the mission
to which their lives have been consecrated. It may be said here
AVE W G U/AWEA 4O3
that Port Moresby was not abandoned as seemed at one time
probable. Mr. Lawes returned there, and there his most im-
portant work has been done. There, a strong church has been
built up ; and there Mr. Lawes, after fifteen years, succeeded in
completing a translation of the New Testament into the Motu
language, which is the one most general among the people along
the south-eastern coast of New Guinea. This New Testament
was printed in England in 1891.
One of the first results of Mr. Chalmers’ arrival was the plan-
%
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RUATOKA AND HIS WIFE, RAROTONGAN TEACHERS AT PORT MORESBY.
ning of a new pioneering expedition to the more easterly parts of
the peninsula, in hope of finding healthier settlements there.
It was arranged that Messrs. Macfarlane and Chalmers, with a
band of teachers, should form the expedition ; and Mrs.
Chalmers, whose courage and calmness in the midst of the most
terrifying scenes were repeatedly exemplified, insisted on
accompanying her husband. Both the South Cape district and
the East Cape district were tried, and two stations formed ; but,
to the great grief of the founders, the places were hopelessly un-
healthy. The mortality among the teachers was very great; and
*

4O4. THE STORP OF TA/E L.M.S.
a severe blow to Mr. Chalmers and the mission was the break-
down in health of Mrs. Chalmers, who retired to Sydney in
October, 1878, and died there from the effects of her sufferings in
New Guinea. Her loss was greatly felt by all who knew her.
The memory of this English lady, who behaved with such quiet
and composed Serenity amid the frenzied cries of the cannibals
who had had an affray with the crew of the Magic, and who
urged her husband not to flee away by night, even though the
friendlier natives insisted that they would be murdered before
morning, is cherished by many who knew and loved her in the
South Seas.
The breakdown of the attempts to discover really healthy
settlements led to at least one most important resolution. The
South Sea Islanders were evidently not well fitted, physically, to
evangelize New Guinea. But at such stations as Katau, Murray,
Darnley, Dauan, and Sabai, the New Guinea converts were
already beginning to show promise of enlarged intelligence and
deeper conviction. Why not train them to be missionaries from
the very cradle of their religious life P The experiment was
decided on. Mr. Macfarlane got together a number of the
brightest lads, and put it to their parents whether they would
spare them to be educated on Murray Island for this great work.
Nearly a hundred were thus gathered and put to school, with a
view to their becoming teachers in their turn, should future days
prove them to have the capacity and the consecration. Thus the
Murray Island Institution was established. To-day a similar
institution is in active work at Port Moresby, and a considerable
number of New Guinea evangelists are settled as teachers and
preachers among their fellow-men. This policy of evangelizing
a people, through their own members, is recognised increasingly,
to-day, as the soundest and best. The lines of the Murray
Island Seminary, or “Papuan Institute,” as Mr. Macfarlane
called it, are worth noting. An industrial School was part of
the programme ; the curriculum was to include training in a
variety of useful manual arts. Miss Baxter again gave generously
towards the Institution buildings, as well as guaranteeing a hand-
some annual subscription for maintenance. Mr. Robert Bruce, a
A/E W G U/AWEA 405
yacht-builder, undertook the charge of the industrial school, and
one of the first practical achievements of the school was the build-
ing of the yacht Mary, of twenty tons burden, especially for work
in the Papuan Gulf, where the Ellengowan was too large to go.
The next few years were full of enterprise. Mr. Chalmers’
exploration journeys added considerably to European knowledge
of the geography of New Guinea, and of the character and customs
of its inhabitants. He was “in perils oft,” venturing among the
most ferocious tribes unarmed, placing himself entirely at their
mercy, determined to win for the mission a place in the con-
fidence and affection of the people. In this he succeeded beyond
all hope. His name was soon honoured, and passed from tribe
to tribe. He also bears record that the name of Piri, the native
evangelist who had settled at Boera, and worked there with his
wife most faithfully and well, had come to be a synonym for
peace and goodwill along the coast; while at Mr. Lawes' native
name, “Misilao,” the Savages laid aside their weapons of
war, and welcomed strangers with joy. These, surely, were
excellent results of their kind; yet, in the Directors' Report for
1881, it is confessed frankly that there are but few outward
evidences of success. “There is nothing to show, beyond a
small school and settlement on Murray Island ; a dialect reduced
to writing and used in the preparation of one or two elementary
books, and a very few persons who have given up heathenism
and seem to be under the power of Divine grace.”
A change was very soon to be seen in the aspect of things.
But first a terrible event happened which affected the friends
of the mission in England with horror and dismay. This was
nothing less than the massacre of a boat-load of teachers, with
their wives and children, by the natives of Kalo. In the boat
there were two parties of people, one set of teachers having gone
to visit their neighbours. The murderous act was apparently
inspired by motives of jealousy. Four teachers were killed, the
wives of three of them, and two children. The teachers were all
faithful men, according to Mr. Lawes. Anederea was an
especially devoted Christian, who had more than once been at
death's door through fever, but had returned to his post with
4O6 THE STORY OF THE L.M.S.
praiseworthy pluck again and again. It may be said here that
when the time came to reopen the Kalo mission, the Samoans
and Raiateans volunteered for the work. The Rarotongans, how-
ever, earnestly begged that they might be allowed to occupy the
post of danger, and, as those who died had been Rarotongans,
the request was granted. Mr. Chalmers' comment on the
tragedy of Kalo was that, in order to save expense, we had
allowed the teachers too little margin for the giving of presents,
which go very far to establish amicable relations. The people of
Kalo heard that other natives had been more liberally treated,
and hence arose a feeling of bitterness against their own teachers.
The event was lamentable indeed, and seemed the more so
because, only a month or two previously, the first native Church
had been formed at Port Moresby, and a spirit of hope and
expectation had spread among all the workers in the mission. It
was on the 5th of January, 1881, that this Church was formed.
A new chapel was opened at the same time, and, in the presence
of a crowded congregation, the first three New Guinea converts
were baptized. Mr. Lawes was hard at work training and
educating all who could be got at for this purpose, preaching and
translating. Mr. Chalmers was ubiquitous, passing from tribe to
tribe, arranging disputes and superintending the scattered
stations. Among the stories of New Guinea natives related by
Mr. Chalmers, none is more touching than the One concerning
Kone. Kone was a chief and a rain-maker. He accompanied
Mr. Chalmers on many journeys, acting as interpreter, and
manifesting the warmest sentiments of affection. Heathen rain-
maker as he was, he learned enough of the power of the new faith
to be anxious to learn how to pray. Mr. Chalmers taught him to
say, “God of love, give me light; lead me to Christ.” The
light he prayed for he received—light to do his duty. If it is
martyrdom to die for others, Kone died as a martyr. One
night a chief, Laoma by name, took his spears and went out to
kill a Naara man. Kone watched him, and divined his purpose.
Just as Laoma was about to hurl his spear, Kone caught the
Naara man and thrust him behind him. The Spear passed
through Kone's own breast. He was carried home in agony, and
AVE W G U/AWAZA 4O7
there died. A glimpse like this one of the nobility of some of
the natives who have caught the spirit, if they have not learned
the doctrine, of Christianity, must serve to strengthen our faith
in the power of Christian influence and example.
The Fly River is a great highway into the heart of the
mainland ; indeed, it is the Zambezi of New Guinea. On its
banks are numerous tribes of natives. One difficulty in con-
nection with evangelistic work has been the fact that so many
dialects are spoken—“a new one every fifty miles,” says Mr. Mac-
farlane. In the year 1883, the first teachers trained in the
Papuan Institute at Murray Island were settled among these
tribes up the Fly River. A few years before, the teachers had
themselves been skull-hunting cannibals, as bloodthirsty and
shameless as any they were now going forth to teach. About
the same time the Port Moresby Institution sent forth its first-
fruits of trained New Guineans to preach the Gospel and to
teach in the villages of their native land. Away at East Cape,
which is 500 miles east of Murray Island, the South Sea teachers
had done wonders. At Barabara, in this year, Mr. Macfarlane
baptized fifty converts. Some of them, he could say, had
already become local preachers, and had struck out northward,
fired with the ambition to carry the good news to the tribes on
the northern coast. Passing on to Milne Bay, a strange spectacle
presented itself. Drawn up in lines, three deep, were ninety-
seven men and women, and twenty-one children. What were
they for P To confess that they had renounced the old revolting
ways of heathenism, and to ask baptism in the name of Christ.
Does any one ask by whose instrumentality this extraordinary
revolution has been accomplished 2 Mr. Macfarlane answers,
“an uneducated native convert " " Yet if their knowledge was
small, it was found that the meaning of the abandonment of
heathenism had been made very clear to their minds.
The next year, 1884, was successful in many ways. At home,
New Guinea lost a very loyal friend, by the death of Miss
Baxter. She had laid the mission under additional obligations
by presenting. a schooner, the second E//engowan, when the
little steamer was worn out in the Service. The schooner
408 THE STORY OF THE L. M.S.
eventually proved too small, and was sold, the Harrier being
bought to serve in its place. Unfortunately the Harrier was
wrecked, and the problem as to the best kind of vessel for this
difficult mission is evidently not easily solved. Much anxiety
had been felt by our missionaries as to the political future of the
country. It was, of course, perfectly natural that they should
prefer to work under the protection of the British flag; and the
contiguity of the island to Australia made the colonists there
anxious for the same outcome of events. At the same time it
is impossible not to feel sympathy with the position of those who
insist that England has already undertaken obligations to the
full extent of her capacity to discharge them. However, in
1884, the British flag was hoisted at Port Moresby and a great
many stations along the coast, in token of British protection.
Holland and Germany are our neighbours there, and, we may hope,
will continue to work side by side with England for the benefit
of the native races. It was a relief to those interested in the
mission to know that it was now in no danger from the intrusion
of a foreign power unfriendly to Protestant teaching. When the
ceremony of hoisting the flag and proclaiming the protectorate
was performed, either Mr. Lawes or Mr. Chalmers accompanied
the presiding officer and translated the proclamation to the
people. The natives received it with every demonstration of good-
will. If Tamate and Misilao were satisfied, they felt it must be
all right !
In the same year, by decision of the Directors, it was de-
termined to strengthen the eastern section of the mission by the
appointment of two English missionaries. More than one such
had been sent out previously, but had been compelled to retire
before the devastating hand of fever. After a quarter of a
century of arduous and successful work in the South Seas, the
Rev. Samuel Macfarlane was about to retire. Evidently the
whole burden could not be allowed to rest even on the broad
shoulders of Mr. Chalmers and Mr. Lawes. The Rev. Albert.
Pearse, of Raiatea, offered to move to New Guinea, and the
offer having been accepted, he settled at Kerepunu, a little east
of Kalo, where the massacre of 1881 took place. The Rev. E.
AVA. W. GU/AVEA 409
B. Savage and the Rev. A. E. Hunt took up the work at Murray
Island. Still, it was becoming more necessary every week that
PORT
a settlement should be made near the eastern extremity of the
peninsula, where a European missionary might reside. There
was a further rearrangement, consequently, in 1889. The

4 IO TAWE STORY OF THE L.A.M.S.
station at Murray Island was given up, as it was too far from
the mainland to be convenient. Mr. Chalmers and Mr. Savage
moved westward from Port Moresby, and made their head-
quarters at Motumotu ; while Mr. Walker, who arrived to
strengthen the mission, took up his position on the island of
Suau, near the eastern extremity of New Guinea. When Mr.
Abel joined him in 1891, a further movement was made to
Kwato, an island which it was felt was even more suitable for
the eastern headquarters of the mission. In the same year an
event occurred which was a striking and happy evidence of the
unity of our South Sea missions. The people of Niué had de-
termined to present a boat for the purposes of the New Guinea
work. The proposal was enthusiastically taken up, and a “beauti-
ful little lugger,” the AWiué, arrived at Kwato, and was received
there with very great delight, not only as a thoroughly useful
auxiliary, but as a token of the sympathy with which the Niué
Christians were following the work of extension in New Guinea.
Very energetically and prosperously have Messrs. Walker and
Abel worked at Kwato. They had swamps to reclaim as well as
people; stores, boat-sheds, dwellings, chapels, to build; but they
have been so successful that the report truly says, “the station
is now a credit to the mission, and a remarkable illustration of
what can be done by energy and determination well directed.”
While these changes had been going on in the organization
of the mission, the gallant band of teachers from the South Sea
Islands had passed through many losses, and had been re-
cruited again and again. The Report for 1894 contains the
tragic statistic, that since the mission was established twenty
years ago, over one hundred and ſwenty have died of fever, or
been poisoned and massacred in New Guinea. And yet more
volunteers had only to be asked for, and there was a quick, glad,
eager response. “Those who are living and working in the
island to day,” is the testimony borne to them, “are just as ready
to die, if need be, as those that have passed away.” In 1887,”
Tauraki, the Rarotongan teacher at Motumotu, was murdered.
He was a splendid specimen of a South Sea Christian, and
suffered death because of his devotion to the natives among
AVE W G U/AVAEA 4 II
whom he lived and laboured. There was a feud between the
Motumotuans and the Moviavians, and a party of the latter
attacked a party of the former while Tauraki was among them,
with his wife and child. The Moviavians called to him to desert
his friends and fly, as they had no wish to injure him. But he
would not leave his people. His wife wanted to fire a shot, but
he said to her, “No ; you have not yet been wounded.” When
she was wounded, with her child, she fired, frightened the
natives, and got overboard with the child. Tauraki was danger-
ously wounded, and both he and the little one died, the wife
alone recovering.
The work of such men as these cannot be in vain. The
herculean task of lifting a benighted and savage people out of
the heathenism in which they have revelled for untold centuries
of time is one that must inevitably have its burden of dis-
appointment and failure. There has already been ebb as well as
flow of the tide. Work has receded in one place while it has
advanced elsewhere. But all the while
“Comes slowly, flooding in, the main.”
Christian truth, with its fair fruits of goodwill, peace, security,
honesty, love, is spreading as the light in New Guinea; and its
ultimate conquest will perhaps be all the Surer and more stable,
that it is gradual. We cannot do better than conclude this
sketch of the New Guinea mission by the comparison published
in 1891 of the progress made since the words already quoted
were written in 1881, The first decade had showed little outward
result beyond “a small school and settlement on Murray Island,
a dialect reduced to writing, and a very few persons who have
given up heathenism.” What did the second decade show P
Let us quote the words of the Report : “The settlements on
the mainland have been developed and multiplied. Port Moresby
is the centre of a widespread influence of civilization and Chris-
tian instruction, and the home of a training institution for native
catechists. Three other stations, occupied by European mission-
aries, are found upon the coast. Hundreds of the people have
been gathered into the fold of the Christian Church, and
4. I2 THE STORY OF THA. Z.A.M.S.
hundreds of children are under Christian education; already a
considerable number of young men have devoted themselves
to the work of teaching their countrymen ; and the decade
closes with the arrival in England of the Rev. W. G. Lawes,
bearing with him the manuscript of the New Testament, trans-
lated into the most widely used language along the whole
south-eastern coast of New Guinea.”
CHAPTER XV
SO/M/A/AA’ V
Cornelius Rahmn—Foreign Secretaries of the Society—Home Secretaries—
Treasurers—Translations of the Bible—Other Literature—Native Writ-
ings—Character of the Native Ministry—Testimonies thereto—Liberality
of Native Christians—Examination of the Society's Finance—The
Forward Movement—State Endowments—Do we Anglicise 2–Customs
in Native Churches—Statistics of Results—Present-day Opportunities.
FINAL chapter may be bestowed on some general tabulat-
ing of results, and chronicling of certain facts which
cannot very well appear in the main body of the narrative. All
we have been able to do has been to take a cursory glance at the
principal fields of labour; and review, all too briefly, the more
striking incidents of the history. It is perhaps not too much to
say, that in every field some of the best work has been done by
men whose names have never become prominent, and by steady,
persistent, humdrum methods which do not lend themselves to
description. In the early days of the Society's history there were
men who spent their lives among many tribes and peoples, holding
a sort of roving commission, and exercising an influence that can-
not be estimated with any accuracy. Such was Cornelius Rahmn,
a Swede by birth, who accompanied Mr. Stallybrass to Siberia in
the first instance. Feeling drawn to evangelise the Calmucks, he
proceeded to Sarepta and to Astrakhan. Thence he struck out,
and wandered about among the Choshote Calmucks on the
Achtuba River. Driven by ill-health to return, he peregrinated
next among the Derbet horde of Calmucks. But the censure of
the Russian Government had been incurred, and his work was
stopped. He returned to St. Petersburg and began a mission
413
4 I4 THE STORY OF 7"HE L.M.S.
to the Swedes, Finlanders, and Germans of that city; and pur-
sued this work with success until recalled to London by the
Directors to assist in the Foreign Department of the Society.
Ultimately the Swedish king appointed him pastor of the
Swedish Church in London, and chaplain to the Swedish and
Norwegian embassy. Such in barest outline is the story of
Cornelius Rahmn—name unknown to us now—and his attempts
to preach the Gospel to the Calmucks on the north-west shores
of the Caspian, in the second and third decades of this century.
Such missions are rather meteoric than planetary, and we cannot
consequently assign them any definite place in our present
missionary history. If it
is with sorrow that we
are unable to record the
doings of a host of good
and true missionaries
abroad, we must regret
...that so many gallant
workers at home, whose
zeal contributed very
much to the Society's
success, must share a
similar fate. Any his-
tory, however, would be
seriously incomplete that
said no word of those
who have had the main
direction of affairs. We have seen that the Rev. John Love
was the first Foreign Secretary. He held office only five years,
and his successor, the Rev. John Eyre, for an even briefer period.
In 1803, the Rev. George Burder, whose portrait appears in our
opening chapter, was appointed to this all-important post, and for
twenty-four years he discharged its duties with great efficiency.
The Rev. William Orme stayed but two years; and then the
Rev. William Ellis, whose work in the South Seas and in Mada-
gascar we have become acquainted with, occupied the position
until 1841. Before the completion of that period, he had
REV. D.R. A. RTH U R TIDM.A.N.

S Ü/A/A/R V 41 5
associated with him the Rev. Dr. Arthur Tidman, one of the
greatest and wisest officers the Society has ever had. From 1841
until his death in 1868, he was an honoured leader and counsellor.
Associated with him, after Mr. Ellis's retirement, was, first of all,
the Rev. Joseph John Freeman, one of the early Madagascar
missionaries, and subsequently the Rev. Dr. Mullens, who became
sole secretary at Dr. Tidman's death, and remained so until he
fell in the heart of Africa, on one of those missions of counsel
and sympathy in a peculiarly difficult emergency, which he so
frequently and bravely undertook. To him succeeded in 1881
the present beloved Foreign Secretary, the Rev. Ralph Wardlaw
Thompson, who is worthy to stand by the side of the very first
of his predecessors. Mr. Thompson has paid visits to many
fields, and has more than once undertaken negotiations of a very
delicate character with conspicuous success. Thus in the post of
Foreign Secretary there has been a constant succession of men.
The complementary post of Home Secretary has not always been
filled. Mr. Shrubsole discharged the duties for three years, and
the Rev. John Eyre for five. Then for eight years the post was
vacant. There was again an interval of three years between the
secretaryship of the Rev. S. W. Tracey, and the Rev. John Arundel.
The latter entered upon the office in 1819, and retired in 1846.
His successor was the Rev. J. J. Freeman, at whose death in
1851 the Rev. Ebenezer Prout, whose name is still well known
throughout the missionary Constituency, accepted appointment,
and continued at the post for thirteen years, when he retired.
The Rev. Robert Robinson was Home Secretary for nearly
twenty years. Then in 1885 he was succeeded by the Rev. E. H.
Jones, on whose retirement, in 1892, the Rev. A. N. Johnson,
the present secretary, was appointed. The treasurership of so
great a Society is an arduous and often an anxious post. The
L.M.S. has been conspicuously favoured in its treasurers. Mr.
Hardcastle's regime has been already described. His successor, W.
A. Hankey, Esq., held the purse strings for sixteen years; and in
1832 Thomas Wilson, Esq., consented to serve the Society in
this capacity. Sir Culling Eardley Smith, Bart., was treasurer
for the nineteen years following, until his death in 1863. The
416 THE STORY OF THE L.M.S.
Hon. Arthur Kinnaird, M.P., introduces us to an honoured name,
and for eleven years he nobly served the Society's interests.
John Kemp-Welch, Esq., J.P., bore another well-known name;
while his successor, Albert Spicer, Esq., M.P., J.P., who followed
him in 1885, represents a family known throughout the kingdom
for their liberal support of all Christian enterprises, and has
proved himself in every way worthy of the name he bears and
the office he so capably fills.
Finally, it must be recorded that on the return of the Rev.
George Cousins from Madagascar, at the time of the French
hostilities against that island, he was appointed, first of all,
Deputation Agent for
London, and then, in
1884, Deputation Agent
and Editorial Secretary.
It was felt, and rightly
felt, that very much of
the Society's success
must depend on the
circulation of informa-
tion by means of maga-
zines, books, pamphlets,
and so on. Since Mr.
Cousins' appointment,
there has been consider-
able expansion in this
department. The
Chronicle which had its origin in July, 1813, has been greatly
enlarged and improved; a Juvenile Magazine for children has
been edited, which is in turn to give way to a magazine for
young people generally, entitled AWews from Afar.
The mention of the editorial department brings us, not un-
naturally, to some record of the literature which has grown up
around the Society's work. To take first of all the work of
translation. It must have become evident to any reader who has
steadily followed the course of our missionary history in various
parts of the world, that an immense amount of labour has been
D.R. MULLENS.

SUMMA Aº V 4I 7
expended in every field on good and reliable translations of the
Scriptures. From the earliest one, into the Tahitian language, to
the latest, into the New Guinea language, no pains have been
spared to make the translation, in every case, one that can easily
be “understanded of the people.” In many instances the mission-
aries had to deal with languages which had never before been
reduced to writing. Figures of speech common in the Bible had
no equivalent in the native vernacular. The task of translation
demanded patience and ingenuity combined. As the years went
by, and the resources of the language were more fully learned,
revision had to be undertaken ; and in the case of more than one
translation revision has followed revision, so important have the
missionaries conceived it to be to place in their converts' hands,
and in the hands of enquirers, a worthy version of the Christian
Scriptures.
We may form some idea of the work done by our missionaries
in this direction of Scripture translation if we glance at some of
the principal results. To begin with China. The early trans-
lation was into what is known as High Wen-li. Dr. Morrison,
the Rev. William Milne, Dr. Medhurst, Dr. Joseph Edkins were
specially concerned in this undertaking; while Dr. John Chal-
mers and the Rev. William Muirhead assisted in revision. The
translation into Low Wen-li is the great achievement of Dr.
Griffith John. Messrs. Stronach and Medhurst translated the
New Testament into the Mandarin dialect of Nanking. The
version of the Bible which Messrs. Swan and Stallybrass rendered
into the Buriat dialect of Mongolia will be remembered by the
reader. Turning to India, the more celebrated translations for
which our missionaries have been responsible are the Telugu,
Canarese, and Gujarati. The Rev. J. Paterson should be men-
tioned as affording valuable help in the revision of Bengali ver-
sions; while in the Urdu, or North Hindustani language, our
Benares missionaries did good work of translation and revision,
the Rev. J. A. Lambert devoting much time and ability to this
end. A Telugu version was attempted by the Rev. A. Des
Granges early in the century; it was carried on and completed
by Messrs. Pritchett, Lee and Gordon, of the L.M.S., while the
E. E.
4.18 TA/F STORY OF THE /.../M.S.
name of John Hay will ever be associated with the great work
of revision; one might almost say, of re-translation. The Rev.
John Hands, of Bellary, translated a large portion of the
Bible into Canarese, and the Revs. E. Lewis and E. P. Rice
have had considerable share in the revision. The Gujarati ver-
sion—spelt “Sujerattee” by the early missionaries—by Messrs.
Skinner and Fyvie has already been mentioned. Passing now
to Madagascar, the principal translation into Malagasi was made
by Messrs. Jones, Griffiths and Johns, and completed just prior
to the outbreak of persecution. The Rev. W. E. Cousins has
been notably associated with the revision. In Africa Dr. Mof-
fat's Sechuana Bible, in the preparation of which he was assisted
by the Rev. W. Ashton, was completed in 1858. Translations
of parts of the Scriptures have been made into other dialects of
the interior. In Polynesia our missionaries have been very busy,
John Williams led the way in the preparation of the Rarotongan
and Samoan versions. In the former he was assisted by the
Revs. C. Pitman and A. Buzacott. Dr. Wyatt Gill can claim to
have taken out to the Pacific the first complete Bible issued by
the Bible Society. He himself was responsible for a Revised
Reference Bible for Rarotonga. The Samoan translation owes
very much of its value to the unwearying labours of Dr. Turner,
who edited no fewer than four editions. To the Rev. W. G.
Lawes and F. E. Lawes the inhabitants of Niué are largely in-
debted for their Bible, the name of the Rev. George Pratt being
also honourably associated with the work. In 1885 the Lifuan
Bible was completed by the Rev. S. M. Creagh, assisted by the
Rev. J. Sleigh. Mr. Creagh also did much good work of a
similar order in Mare. The Tahitian Bible was due mainly to
Henry Nott, while Messrs. William Howe and Thomas Joseph
made a careful revision of it. Finally, the Motu New Testament
for New Guinea, begun by the Rev. James Chalmers, and com-
pleted by the Rev. W. G. Lawes, was issued in 1891. Portions
of the Scriptures have also been translated for Murray Island,
Sabai Island, and Kerepunu. Such a splendid record as this
deserves the gratitude of all who believe in the power of the Bible
to tell its own story and make its message understood by those
who are able to read it. -
SUMMA R Y 4 IQ
In this work of publishing translations of the Bible, the
Society has had repeatedly to acknowledge the munificence
of the Bible Society, the invaluable auxiliary of every new
missionary enterprise. When one turns next to help rendered by
the Religious Tract Society, one is face to face with an even more
bewildering mass of literature. The tracts issued by the early
Chinese press were as the sand on the sea-shore, innumerable.
Leaflets, pamphlets, portions of Scriptures for broadcast distribu-
tion, have been published both at home and abroad. But
literature of a less ephemeral character has been prepared. The
missionary, it should never be forgotten, mediates between two
civilizations. He introduces East to West, and West to East.
Works of permanent value, such as the “Pilgrim's Progress,” the
“Saints' Rest,” and a variety of other devotional and religious
books, have been given to the Society's converts in many fields,
in their own tongue. Neither must we omit to mention books
of a purely educational character. Grammars, geographies,
histories, dictionaries, in various languages and dialects, have
become more and more indispensable as faith in sound educa-
tional methods has become more strong in the constituency at
home. As the crown of all such labours there must ever remain
the colossal and monumental work, in six folio volumes, Morri-
son's Chinese Dictionary, witness to the genius and untiring
industry of its compiler. Side by side with it should be men-
tioned Dr. Medhurst's Chinese and English Dictionary, in two
volumes ; and his companion English and Chinese Dictionary, in
two volumes. Dr. Joseph Edkins' Grammars of the Shanghai
and Mandarin dialects deserve mention, as well as, in other
fields, George Pratt's Grammar and Dictionary of the Samoan
language; Matthew William Wollaston's Grammar for the use
of the natives of India, and Practical Grannmar of the Sanskrit
language; and W. G. Lawes' Grammar of the Motu language.
To Dr. John Chalmers, who has spent a long lifetime in the
service of China, we owe a concise Kang-Hi Chinese Dictionary,
and a pocket dictionary of the Cantonese dialect. These look
dry and unimposing on paper; but the actual dweller where these
languages are spoken would be swift to acknowledge their value.
42O THE STORY OF THE Z.M.S.
We now turn to the other side of the shield. The translator
may well be expected to give to the West anything of interest and
value that the literature of the East contains. Among such works
Dr. Legge's translation of the Chinese classics, in seven volumes,
must take the foremost place ; and, indeed, it overshadows every
other work of the kind. It was to Dr. Medhurst, however, that
the English public was largely indebted for such understanding
as they obtained of the teaching of the famous Tai-ping leader ;
while Dr. John Chalmers has given us a volume of the “Specula-
tions of the Old Philosopher Lao-tse.” But apart from mere
translations of existing literatures, an interesting work has been
done in describing the life, customs, habits and ideas of the
various peoples. Dr. William Wyatt Gill's delightful book,
“Myths and Songs from the South Pacific,” has had a very wide
circulation, and he has since then given us more specimens of
the primitive folklore of the islanders. James Gilmour's “Among
the Mongols" was the first book to show us vividly the inner life
of that most singular people. Moffat and Livingstone were the
first to tell us the character and primitive conceptions of the
interior tribes of Africa. William Ellis made us acquainted with
Madagascar history, and the character of the inhabitants; while
in regard to India Dr. Mullens’ “Religious Aspects of Hindu
Philosophy,” “Vedantism, Brahminism, and Christianity”; Rev.
M. A. Sherring’s “Sacred City of the Hindus,” and “Tribes
and Castes of India”; Rev. W. J. Wilkins’ “Hindu Mythology,
Vedic and Puranic ’’; and Rev. Samuel Mateer’s “Land of
Charity,” “Native Life in Travancore,” and “Travancore and its
People,” have contributed not a little to a better understanding
of that vast population which we have undertaken to govern.
The books mentioned already have not been perhaps dis-
tinctively descriptions of our missions. Such descriptions con-
stitute a class by themselves, and to this class belong some books
that have had a world-wide influence. John Williams’ “Mission-
ary Enterprises”; William Ellis's “Polynesian Researches”;
Robert Moffat’s “Missionary Labours and Scenes in South
Africa”; John Philip’s “Researches in South Africa”; Freeman
and Johns’ “Narrative of the Persecutions in Madagascar ’’;
SUMMA R Y 42 I
David Livingstone’s “Missionary Travels and Researches in
South Africa’’; Chalmers’ and Gill’s “Work and Adventure in
New Guinea”; and James Chalmers’ “Pioneering in New
Guinea,” belong to this category. They do not, however, by
any means exhaust the list of useful and interesting books on our
missions. Dr. Turner's “Nineteen Years in Polynesia”; Dr.
Mullens’ “Missions in South India,” “Ten Years' Missionary
Labour in India”; W. J. Gardner’s “History of Jamaica ’’; Mr.
Muirhead’s “China and the Gospel”; Matthew A. Sherring's
“History of Indian Missions,” completed by the Rev. E. Storrow;
Dr. Edkins’ “Chinese Scenes and People,” “Religion in China,”
“Religious Condition of the Chinese ’’; John Mackenzie’s “Ten
Years North of the Orange River,” “Austral Africa”; Samuel
Macfarlane’s “Story of the Lifu Mission,” “Among the Cannibals
of New Guinea"; James Sibree's “Madagascar and its People,”
“The Great African Island,” “Madagascar : Country, People,
Missions”; A. W. Murray’s “Missions in Western Polynesia,”
“Forty Years' Missionary Work in Polynesia and New Guinea’’;
Dr. Lockhart’s “Medical Missionary in China,” “Reports of
Chinese Hospitals in Shanghai and Pekin’’; James Kennedy's
“Life and Work in Benares”; Captain Hore’s “Tanganyika ";
David Carnegie’s “Among the Matabele"; William Johnson's
“City, Rice-swamp and Hill"; and George Cousins’ “Story
of the South Seas,”—these are a formidable list, and let it
not for a moment be supposed that they pretend to be a
complete bibliography. As a further division we may take
lives of our missionaries. Mention must be made of “Life
and Labours of Robert Morrison,” “Life of Robert Milne,”
“John Smith, the Demerara Martyr,” “Life of John Wray,”
“Lives of Robert and Mary Moffat,” “Memorials of A. F.
Lacroix,” “Memorials of the Rev. T. Boaz,” “Life of Richard
Knill,” “Memoirs and Life of John Williams,” “Life of James
Gilmour,” “Life of John Kenneth Mackenzie,” and finally, the
many biographies of David Livingstone, foremost in popularity
perhaps being the admirable volume by Mr. Thomas Hughes.
It would be exceedingly interesting if we were able to state
with some precision what of Christian and other literature we
422 THE STORY OF THE L.M.S.
have owed to our native converts. Two instances may occur to
the reader. The famous tract which turned the thought and feel-
ing of Tai-ping-Wang towards Christianity was written by Leang-
Afa. A translation of one of the Gospels attempted with some
success by Paulo, a South Sea evangelist, was noted as memorable.
Mr. Mateer gives some specimens of native hymnody in Travancore,
where an original talent for poetry has been developed by educa-
tion, and the quickening of the nature under the influence of
Christianity. Dr. Milne used to set his converts to write hymns,
he tells us; but, probably discreetly, says nothing as to the
quality. The compilation of hymn-books has been a very impor-
tant work. We had a glimpse of David Livingstone “turning
poet,” as he said, through stern necessity, so that a Sechuana
hymn-book might not be lacking. In Madagascar we heard the -
martyrs singing their native hymns as they passed to the place of
execution. “Let me write the hymns of a people,” says Dr. Dale,
“and I care not who writes the theology.” We may be sure the
writing of hymns has been a work that has cost much trouble,
even if it has been a labour of love.
If but little opportunity has been given us of judging of the
abilities of native Christians in regard to the written word, a book
might be written on their abilities in regard to the spoken word.
We have now got a native ministry in almost every mission-field.
We still wait for a thoroughly candid and exhaustive treatment of
this great question of the value of the native ministry, and the
prospect of evangelizing heathendom by its means. But we are
not without innumerable testimonies on its behalf. Mr. Ross
Murray has written an admirable essay on “Hindu Pastors,” and
has collected evidence both of efficiency and inefficiency. That
many evangelists and catechists turn out badly, and are either
immoral in their personal life, or else so ignorant that they injure
the cause instead of serving it, is beyond dispute. On the other
hand, Mr. Mateer gives instance after instance of truly apostolic
men who have commanded the respect and affection of their
fellow-countrymen in an exceptional degree. Calcutta could tell
the same tale: indeed, everywhere such men have been, and still
are to be, found. Mr. Chalmers maintains that the South Sea
SUMMAA’ Y 423
evangelists are the “heroes and martyrs of the nineteenth cen-
tury”; and none can read the sad but splendid story of the New
Guinea martyrdoms without feeling how true the saying is. Many
of our Chinese pastors and preachers have been real saints.
Leang-Afa's story has been told. It could be paralleled, if not
surpassed, in other parts. “There are single converts,” said Mr.
Arnold Foster, “who are worth all the money England has ever
expended on missions in China.” To appreciate that fact we may
need a new standard in economics; but that it should be said at
all shows the impression which some Christian converts make on
those who know them best. A chapter might be written on the
sermons, addresses, and prayers of these earnest, but often raw,
disciples. Some of Pomare's sermons are still extant. They
show considerable powers of description and imagination, powers
that appear to be commonly possessed by the islanders. Dr.
Macfarlane has rescued from oblivion the striking illustration of
the leading whaling boat as applied to the first attempt to gain a
hold on New Guinea. It shows a picturesque style of speech; a
faculty of making ideas forcible by means of illustration. One of
the Hong Kong native preachers must have possessed altogether
unusual eloquence, according to Dr. Legge's account. He does
not appear to have had that remarkable spiritual gift which per-
suades men. But he had great dramatic power, and in a sermon
on Job so wrought upon the feelings of his audience, that imi-
tating the preacher, they were seen to be all stretching hands
down to grasp some potsherd to scrape themselves withal | And
yet the Chinese are by no means easily moved,
Examples of similar powers of speech could be given in abun-
dance. But for the work which most needs to be done it is not
so much the practised Orator who is wanted, as the holy, conse-
crated man who will teach the people, and whose influence will be
habitually exercised to purify and elevate their common life.
When such men are found, they obtain a hold on the affections of
the people which is unique, and are powerful for good among
them. In some fields the European missionary has thankfully
confessed that not a tithe of the conversions has been due to
him ; the most effective work has been accomplished by native
424 THE STORY OF 7A/AE L.M.S.
agents. The prayers of some of these simple-minded men are
quite beautiful, touching, and appropriate. Mr. Darwin overheard
his Tahitian servants praying at night-time, and wrote in high
praise of the devout and reverent earnestness of their supplica-
tions. Quaint touches and novel applications of Scripture abound
in their devotions. It should never be forgotten that the teachers
have a great deal to stand against, especially in such countries as
China and India. They are often men of the lower castes in
India, and find themselves involved in sudden disputations with
Brahminical Rabbis, who use all the arts of rhetoric and ingenu-
ity, and all the resources of their knowledge, to publicly discredit
the Christian confessor.
Sometimes the teacher
retires confused and ap-
parently disgraced from
the unequal contest, but
seldom without earnest
reiteration of the great
central truth on which
he ever falls back, that
Christ Jesus is come to
the world to seek and to
s a ve the lost. In
Southern India a clever
and keen observer said
that the wonder of the
present age was that
men, and even women, of the despised and debased Pariah caste,
were becoming the Brahmins, or public teachers, of their time;
and more, were convincing the people of the truth of what they
taught.
It seems worth while to quote, in concluding this section of our
summary, the testimony of a police-magistrate of Cooktown, as pub-
lished in the Queenslander, because it contains a reference to the
remuneration of these native teachers which should be noted :-
“I found them to be a most excellent people, physically and
mentally of a superior class. They are a devoted and self-sacrific-
REV. R. WARDLAW THOMPSON.

SU/M/M/A /ø Fº 425
ing body of men. Many of them in their own islands were men
of property and influence, but have given up all those advantages
to assist in spreading the gospel, which they had themselves re-
ceived from the missionaries, among the savage and benighted
inhabitants of New Guinea. Nor in doing this can they be said,
to be influenced by mercenary motives or hope of profit. The
London Missionary Society pays them £20 a year each, not a
very magnificent sum for the services of two people, a man and
his wife, both fairly educated. They are not permitted to trade
with the natives except for articles necessary for their subsistence,
such as an occasional pig, yams, cocoa-nuts, and the like. Many
of these men have
proved their devotion
by the sacrifice of their
lives, and have died
either by the club of
the savage native, or
from the scarcely less
deadly influence of the
climate in some of the
localities where stations
were at first formed.
Nor can they even look
forward to a posthu-
mous fame as an incen-
tive to their work or as
a reward for their zeal.
They die by violence or disease, and beyond the narrow circle of
the missionaries or their fellow-labourers nothing more is heard of
them. . . . If New Guinea is ever evangelized it will in a
great measure be due to the devoted efforts of the humble native
teachers.”
As for the rank and file of adherents, it must be confessed that
they are usually ignorant, and frequently untrustworthy; but Mr.
Mateer's testimony seems to be generally confirmed by workers
in other fields, “The great body of our Church members are per-
sons of whose Christian experience and life and genuine conver-
REV. A. N. JOHNSON, M.A.

426 TA/E STOA Y OF THE L.M.S.
sion we can bear our testimony with confidence.” When Mr.
Chalmers is able to tell of villages in New Guinea, where the
thieving proclivities of the people a few years ago won them a
shameful notoriety, so changed that to-day the European mission-
ary leaves his house open, with no fear whatever that any article
will be stolen, we have a proof of success in one important direc-
tion that cannot be controverted. Of course it would be perfectly
easy to compile a long catalogue of cases of gross inconsistency.
That could be done without difficulty in England every year.
The frank and genuine testimony of the Rev. W. G. Lawes,
written of Niué in 1871, deserves quotation. After saying that
only six out of eleven hundred church members had been con-
victed of gross sin during the year, and after some plain speech as
to lying, stealing, covetousness and adultery, he says: “If any
one wishes to visit Savage Island, don’t let him expect to find a
paradise, but let him look out sharp for his pocket-handkerchief,
and if he does any trading with the natives mind what he is about,
or he may get cheated. Formerly every Savage Islander was a
thief, a liar, a murderer (in purpose if not actually), an adulterer,
a treacherous rogue. Mow, for every thief I can show you 2.I]
honest man, for every liar a truthful man, for every murderer
hundreds of peaceful men, for every adulterer a moral man, for
every ungodly man a professing Christian, and for every back-
slider a score of steadfast men.” That is a good and honest
record for which we may well thank God and take courage.
On the generosity of the native Christians much might be
written. When their poverty is considered one is more and more
astonished at the liberality of their offerings. When they have
been moved by some specially earnest appeal, they will sometimes
give in a way that embarrasses the missionary. Not only the orna-
ments they wear are put into the plate, but they will bring the
sheep or oxen on which they rely for support, and will strip their
houses of anything that can be sold for the cause. Neither does
this generous spirit express itself in sudden gushes of liberality
merely. The offerings for the Missionary Society are well main-
tained year after year; indeed, there has been a steady growth in
the amount thus collected. In addition to this the burden of
S UMMA A' V 427
Supporting their own teacher or catechist is very early assumed by
the churches of our Society, and as a rule there is an eagerness
on the part of the people to do so. Of course this spirit is by no
means uniformly strong in all fields of work. According to our
last report, the native contributions from our Travancore churches
amounted to nearly favo thousand founds, and it must be remem-
bered that of these people the vast bulk belong to the most poor
and wretched Pariah caste. Our Chinese stations contribute as
their local contributions over three thousand pounds a year, our
Polynesian churches over four thousand pounds, and our Mada-
gascar churches over seven thousand pounds a year. Altogether
the local contributions during 1893 amounted to over nineteen
thousand pounds, and the school fees to seven thousand eight
hundred pounds, making a total of nearly ſwenty-seven thousand
founds raised at mission stations. For fuller details the reader is
referred to the table of results at the end of this chapter. It will
of course be borne in mind that these statistics take no account
of the churches of South Africa, British Guiana, and Jamaica, which
are now self-supporting, and hence no longer appear in our reports.
In connection with this question of finance, we must note the
growth of home contributions. When the Society was twenty
years old, the Chairman was able to announce an income of
nearly £20,000. In 1825, at the close of the next decade, the
income had just doubled itself, and stood at 440,000. This had
grown to nearly 24,60, ooo in the course of ten years more. In
1845 the Jubilee of the Society was celebrated, and the total in-
come amounted to almost Aroo,000. This, however, included
large special contributions; and it must be noted that the ordinary
contributions were not much larger than ten years before. It is a
great disappointment, in looking forward over another decade, to
find that at its close the total income is scarcely higher, if at all,
than it was twenty years previously, and that a large and increasing
debt frowns from the balance-sheet. Hereupon, however, the
friends of the Society awoke, the debt was swept away, vigorous
efforts were made both at home and abroad, and in the following
year the income shot up to 24,82, ooo, and the Directors breathed
freely once more. The Report for 1865 is an encouraging one. ,
428 7TATE STORY OF THE L.M.S.
General contributions have steadily increased, and the total
income exceeds a hundred thousand pounds. It is worthy of note
that since that date the contributions from the mission stations
themselves have very nearly doubled. Ten years later the income
stands at 4, 103, ooo, and the ordinary contributions have grown
to 24,94, ooo, a very gratifying increase. 1885 is another dis-
couraging year. The total income is lower by two thousand
pounds than in 1875, and there is another ominous debt. The
mission stations are returned as raising 24, 18,000. This is only
ten years ago, and when we note that to-day they raise £27,ooo,
we are able to appreciate the great work that is now in pro-
gress. Two years later
the balance against the
Society is nearly £15,000;
this was reduced by one
half in the following year,
mainly owing to the pay-
ment of legacies. The
general contributions had
not increased. They
s too d a t A, 9.4, o o o .
Special gifts during the
following year reduced
the debt to £2,700, and
the general contributions
were also increased. In
REV. GEORGE COUSINS. the 1890 Report there are
several very important
items to be noted. The total income is now 24, 121, ooo, of which
in round numbers 4, 1oo, ooo may be called general contributions. A
vigorous revision of expenditure, and economy of every practicable
kind, reduced the out-payments considerably. At this time, more-
over, an analysis of the proportions in which the money raised
was expended in organizing work, literature, etc., on the one
hand, and work in the foreign field on the other, produced an
interesting result. Out of every pound of the Society's income
eighteen shillings and twopence is expended directly in mission

SUMA)/AA’ V 429
work, or for the support of retired missionaries, missionaries’
widows, and so on. Only one shilling and tenpence is expended
on Collection of funds and administration, a result that speaks
well for the economy of management. Despite all retrenchment
and appeals, however, the Report for 1891 has to chronicle
another intruding debt. It was becoming more evident every
year that something must be done. Either we must have a
Backward Movement, and retire from some work we were
apparently unwilling or unable to sustain, or we must have a
Forward Movement and challenge the faith and sacrifice of the
Churches in a bold way. The time seemed ripe. Weekly appeals
for help were coming in from nearly every field. The staff of
English missionaries was miserably inadequate to the work
requiring to be done. The heavy balance against the Society,
amounting to 24,7,600, seemed to some an indication that it was
impossible to advance in the face of the indifference at home. To
others the cry from abroad seemed an imperative call. Two
crowded and earnest meetings for conference and prayer were
held, and then the Directors decided that they would, without
hesitation, enter upon the enlarged openings for work presented in
connection with several of the great mission-fields in which the
Society is labouring, and that an attempt be made to add one
hundred additional missionaries to the Society’s staff before the
Society's Centenary is celebrated in 1895. This momentous
decision arrived at, there went forth a two-fold appeal for men and
money. To that appeal the answer was instantaneous. Offers of
service of a very high character were received; while, thanks to
the Self-Denial Fund and special contributions to the Forward
Movement, the debt of the previous year was swept away, and a
balance of nearly 24, Io,0oo remained to the credit of the Society.
The general income stood at 24, 148,624. That a large number
of the gifts included in this sum were special, and would not be
repeated annually, was probably expected by all. The increased
expenditure was very large ; new buildings for schools, church
work, and dwelling-houses had to be erected, as well as new
missionaries supported. The 1893 Report announces a deficit of
245, ooo. This was serious indeed, and when the following year
43O THE STORY OF THE L.M.S.
the Directors were bound to sanction the purchase of a steamer
for Our South Sea work at a cost of 24, 17,ooo, an even more serious
Condition of finances was apprehended. In 1894 the unprece-
dented debt of 24, 28, ooo was reported, and the constituency
informed that the Directors would soon be obliged to recall their
workers and abandon many stations unless something were
speedily done. Under the circumstances the Centenary Fund
was at Once opened, and many generous special contributions
were made. The time has clearly come, however, when there
must be an all-round increase in contributions, and new auxiliaries
must be formed, if we are not to fail miserably in a work to which,
with earnestness and in a spirit of faith and prayer, we have
pledged ourselves.
The subject of finance can hardly be discussed without a word
on the burning question of State endowments. Few tasks have
been more difficult than to convince the chiefs of tribes who have
confessed Christianity, that they must not compel their people to
support the new religion, as they compelled them to support the
old idolatries. The missionaries, however, have made this a
principle. No doubt the public adhesion of a king or chief has
carried with it an authority not due simply to the weight of his
private convictions. His subjects have given under the belief that
to do so was one way of gaining royal favour, or possibly under
the unfounded impression that they would suffer if they did not.
At the same time it is due to our missionaries to say that stress
has always been laid, and emphatically laid, on the voluntary
character of offerings given to the Society. More than once we
have seen that the L.M.S. Directors refused to sanction any
acceptance of State endowments, even where they were not Con-
fined to any one sect. In the very early times, however, grants of
land were offered by chiefs and accepted without payment, and
these, it must be conceded, may fairly be interpreted as endow-
ments. In the later years a fair price has been invariably paid
for land, even where it has been freely offered, as in New Guinea
and other places. Government grants have, of course, been
accepted in aid of purely educational work, as in National and
British schools in England.
SUMMAR Y 431
We pass now to a very important question. How far has the
Christianization of our converts resulted in Anglicizing them, and
in imposing upon them a number of unnatural habits and con-
ventions, which are erroneously supposed to represent civiliza-
tion ? This is a serious and not infrequent charge. It may
readily be confessed that it is a very difficult thing to get a group
of Managing Directors, consisting of nineteenth century business
men, ministers, and ladies, to realize the conditions of African,
Indian, Polynesian or Chinese life, so as perfectly to sympathise
with what is good and appropriate in national customs and
characteristics strangely different from our own. On the other
hand, no point has been urged by the officials and leading repre-
sentatives of the Society with greater force and persistence than
this. It is true our own missionaries have not often thought it
wise to attempt to live the native life as regards clothing, food,
and so on. Morrison tried it, but had to give it up. Gilmour,
of Mongolia, did it for many years. The controversy as to the
relative advantages and disadvantages of attempting it is one into
which it is impossible to enter here.
There is doubtless force in the contention that it is part of the
mission of a Christian missionary to exemplify many qualities
most Jacking in those to whom he goes—decency, cleanliness,
neatness, etc., as well as to cultivate an appreciation of what is
tasteful and beautiful, such as a simple English home is able
perhaps to illustrate better than any other institution. There will
always be posts which it may be desirable to fill with unmarried
missionaries; but no one can read the records of the L.M.S. and
not be convinced that the influence of a missionary's wife is
simply incalculable, and the spectacle of a true Christian home
the most powerful, concrete argument for Christianity, and the
most easy of appreciation by the common people. The honour
paid to women and the frank and full intercourse between man
and wife carry their own lesson with inevitable effect. This is of
course but one point in a large question; but it is a supremely
important one. There remains the question how far it is ad-
visable to encourage the native converts to adopt English manners
and customs. As regards dress, it has been unusual to encourage
432 TAA STORY OF THE L.M.S.
any departure from what is customary, except where decency
demands it. The lady missionaries designed the upper-cloth for
the Pariah women of Travancore on this ground. Similar necessity
has imposed similar duties on missionaries and their wives in
other fields. But the ideal aimed at has been to design a dress
that would be suitable to the climate and the occupations of the
wearers, rather than to introduce any European fashion. When
we turn to consider the difficulty of dealing with ancient tribal
customs to which the teaching of Christianity is inimical, very
large liberty has been wisely conceded to the missionary, who has
to deal thus with social and moral problems. Of course the most
Crucial of all such questions is polygamy. The frightful evils
incidental to the system are denied by none ; at the same time
opinions have differed widely as to the true course for the convert to
pursue who, in his heathen days, contracted engagements to many
wives. Some missionaries have required their converts to make
choice of one wife, but to maintain the others, and recognise the
legitimacy of the children. Some have permitted their converts
to continue in polygamy, and have looked forward to the system
dying out with a passing generation. The Society has prudently
made no hard and fast law on the subject. Similarly the system
of church life most suitable to the character and needs of the
converts of any one field has been left for the missionaries to
determine. Only the purity of the churches has been jealously
guarded. Often chiefs of immoral life have sought membership;
and, for the sake of the influence that would thus be gained over
their tribes, the temptation to admit them has been great. But it
has been resisted. Substantially all our missionaries have held
by the admirable definition of Barrowe that “a church is a
company of faithful men and women, wholly surrendered to
Jesus Christ, walking forth in faith and obedience.” To realize this
has been the effort of our workers everywhere. The form of
church ordinances naturally varies under different conditions.
The elements used in the Lord's Supper in the Loyalty Islands
were not bread and wine which were difficult to obtain, but the
ordinary “bread and wine of the country,” that is, the pure white
yam and cocoa-nut milk. Thus the ordinances of the Church
SUMA/AAP V 433
reflected the character of the country, and any suggestion of
Christianity being other than the natural religion of the people
was taken away. Baptism is usually given to any who desire to
profess Christianity, church-membership being a further privilege
reserved for those who, after a testing-time, give evidence of con-
sistency. But baptism is sometimes reserved for this latter class.
Again, there is no hard and fast rule.
In concluding this chapter, we must refer to what after all is
the least satisfactory test of the influence of missions, the statis-
tical. There are single converts in one mission whose adhesion
to Christianity may be a greater triumph than a hundred conver-
sions in another field, where either the conditions are far easier, or
the character of the converts less pronounced. The Christian
missionary in India may point to the annihilation of the mon-
strous custom of “suttee,” the creation of some conscience
against infant murder, the suppression of the worst features of
some diabolical heathen festivals, the breaking down of the ter-
rible seclusion of the zenana, the raising of the age at which girls
may marry, and a hundred other ameliorations of the social life
of India. Even caste itself, with all its indescribable tyrannies
and cruelties, has been vitally wounded by medical and educa-
tional work; and though it will doubtless die hard, yet there are
not lacking signs that its days are numbered. All such slow
leavening of the public life, and gradual elevation of the public
sentiment, finds no place in statistical tables. We may count the
blades already showing above the surface of the field; but this
work is, as it were, a preparation, an enriching, of the soil itself.
Yet, judged by the inadequate test of statistics, the success of
missions is so striking as to be startling. We do not realize that
in little more than thirty years the church in Madagascar has
grown from some few thousands of scattered Christians to a com-
pact body of over sixty thousand, with two hundred and eighty
thousand native adherents, and practically two whole tribes under
Christian instruction. A handful of missionaries has done this
work, while more than 1,000 native ordained ministers now pre.
side over various congregations. Nearly six thousand are in-
cluded under the title native preachers; and something like a
F F
‘.
434 THE STORY OF 7A/E L.A.M.S.
hundred thousand children are being taught in day and Sunday
schools. Travancore presents us with a compact native com-
munity of sixty thousand adherents, seven thousand of whom are
church members. Here fourteen missionaries and twenty-two
native ordained ministers are at work. Nearly twenty thousand
Scholars are under instruction. Throughout Polynesia we have
between forty and fifty thousand native adherents and three hun-
dred and sixty-one native ordained ministers; while in day and
Sunday schools there are twenty-seven thousand scholars. In China
it is still the day of small things, but we must remember that the
ports were only opened fifty years ago, and our missions have ever
since laboured under the serious obloquy arising from the fact that
the gospel and opium entered China together, and that the latter
was forced upon her by sword and cannon. Yet we have now some
five thousand church members, while another three or four thou-
sand may be described as adherents. The influence of our medical
and other work has been referred to elsewhere. The same hard
fight is being maintained in North and Central India. Here
however our educational work has been, and still is, very exten-
sive. Our South African work is of course not represented at all
in the statistics given at the end of this chapter. As has been
already said, there are now some seventy thousand members of
congregations in the South African Congregational Union, most of
which churches were formed by missionaries of our Society, and
in due time became self-supporting. The British Guiana and
Jamaica churches have a similar history.
Such successes make us absolutely confident as to the future.
They also impose exceptional responsibilities. Already in South
India villagers who had thrown away their idols at the message
of a passing evangelist have sorrowfully and despairingly returned
to them. Faith is a faculty that cannot be starved. If we do
not give it the true and wholesome food of the gospel, it is fain
to be satisfied with the very husks that the swine do eat. These
men and women would be Christians if they might; in default of
that they worship idols; they only cannot be nothing. It would
seem that the churches at home were not prepared for such
embarrassing success as has been achieved abroad; and having Con-
SUMA/AA’ V 435
quered new peoples, have yet no braver and more enterprising policy
to pursue than to evacuate the conquered territory, leaving the
people to resume the discredited habits and manners of their own
civilization, and still to suckle their children in a creed outworn
Yet the opportunity is unique. This readiness to receive us and
Our message may not always continue. Disappointment at delay,
resentment at the deaf ear we apparently turn to their entreaties,
may beget quite another spirit. Hinduism or Buddhism may
come, as they have come ere now, with an evangelistic zeal which
the disciples of Christ may envy, and these poor suppliants of
our pity may be lost to the Church for long years, if not for ever.
In the hope that the story of our past success and our present
opportunity may arouse a deeper enthusiasm and consecration for
the future, these pages have been written. In the Acts of the
Apostles there are recorded no more signal triumphs of the
authority of Christ than have been achieved through the instru-
mentality of our missionaries and native evangelists. They have
proved once again a thousand times the living power of the Lord
Christ. - -
Witness the men whom with a word He gaineth,
Bold who were base and voiceful who were dumb ;
Battle, I know, so long as life remaineth,
Battle for all, but these have overcome.
What is this psalm from pitiable places,
Glad where the messengers of peace have trod P
Whose are these beautiful and holy faces,
Lit with their loving and aflame with God?
The answer is that they reflect an indisputable inward change
wrought by Him who is the Light of the world; and thus they
contain prophecy of that “great Divine event * “to which the
whole creation moves,” the coming of the kingdom of God on
earth.
Surely He cometh, and a thousand voices
Call to the saints, and to the deaf are dumb ;
Surely He cometh, and the earth rejoices,
Glad in His coming, who hath sworn, I come.
It is written to us as Surely as to the Baptist, “Prepare ye the
way of the Lord, make His paths straight.”

SUMMARY OF L. M. S. STATISTICS FOR THE YEAR 1893-94.
É ENGLISH % SUNDAY DAY Schools. *
O g; Mission ARIES. $ Schools. %
à i Å 2. l ------ --- 20 (f) & wº * O
: 3 # % § 2. tº É 5 É g : - Boys. G1 RLS. ToTAL. - F
* | t–t ºf 2. > !-4 g
Missions, 6 F § ºr) §. 2 3 :* º % § 3 : ; % % w; (ſ) (ſ) g à
; : <! tº O º, * * off & e
9 . . . . . . ; ##|25 || 2: 55 2.É 3 || 3 || 4 || 3 || 3 || 3 || 3 || 3 | * :
à ° | 8 || = | 3 | #5 : P- º: 3 5 # O 3. O 8 O & 3
# O tº £ à (ſ) § 5 T. 5 5 5 5 O
P. > 5 Oſ) & (ſ) (/) (ſ) C/D
A s. d.
N. INDIA ... 1798 II 19 20 | 17 | 16 9 39 701 2,381 36 1,661 58 4,279 5o 2,442 Io3 6,721 | 1,62o 3 o
S, INDIA ...] 1804 14 || 246 || 34 I5 | 26 I5 I2 I 2,036 15,822 62 1,858 161 6,501 37 3,061 | 198 9,562 577 12 2
TRAVANCORE ... 1809 7 3I 1 || II 3 6 22 284 6,730 53,147 246 || 1 1,700 374 13, ooo 38 4, 552 4I2 || 17,552 I,942 IQ 4
CHINA ... ...| 1807 14 II 2 || 45 || 2 I 33 8 98 5,o 17 3,370 II 605 57 1,691 28 I,225 85 2,916 || 3, 116 19 8
AFRICA ... ...] 1798 I 4 54 || 25 2 19 7 I 2, 42 I 4, 29 I 3 23O 23 I, 2 II 23 I, 21. I 227 o 7
MADAGASCAR ... 1818 26 | 1,328 || 32 6 || 3o | 1,061 || 5,879 63,020 |283,738 i 119 16,368 44.1 ! 36,931 37,497 44.1 74,428 7,336 12 8
PolyNESIA ... 1797 14 259 || 15 || 4 | 1.4 255 251 || 14,001 || 41,826 || 262 | 12, 177 || 254 7,632 221 4,816 || 475 | 12,448 || 4,246 r o
NEw GUINEA ... 1871 6 || 117 7 6 Ioë 35 I, I 50 7,800 27 2,360 | IoS 3,700 3, 16o | IoS 6,860
BRITISH GUIANA 1808 j_1 4 I I
ToTALS roy 2,450 | 190 | 68 151 || 476 |6,778 95.976 |412,375 766 46.959 | 1,473 || 74,945 374 56,753 1,847 I 31,698 || 19,067 8 5
The utmost care has been taken to make these statistics as LOCAL CONTRIBUTIONS gº & º • *, * & e tº ... A 19,067 8 5
* e is & ºf s * & ºn tº º jº # * tº 8 º I2
complete as possible, but owing to insufficient returns, some of the SCHOOL FEES ... * * * gº º 7,835 9
items are only approximately correct. TOTAL RAISED AT MISSION STATIONS ... ... A 26,903 I 2
The L.M.S. was founded in September, 1795, and up to the close of 1893 had sent out 896 male and 105 female missionaries,
. making a total of 1,001. -



I N D E X .
A.
Abbs, John, 298.
Abel, C. W., 4 IO.
Adam, M. T., I 17.
Africa, 56–88, 232–27 I.
Africaner, 68–74.
Africaner, Titus, 68, 69, 73.
Albrecht, Abraham, 68, 70.
Albrecht, Christian, 68, 70, 72.
Albrecht, Mrs. Christian, 70, 72.
Almora, 282, 283.
Ambohimanga, 363, 364.
Amboyna, I37.
American Missionaries, I4O.
Amoy, 328-333.
Ampamarinama, 345.
Amsterdam, New, I55, I56.
Anandarayer, IOO-IO2.
Anderson, William, 74, 75.
Aneityum, 208, 209.
Anglo-Chinese College, The, 136,
I37, 307.
Antananarivo, I77, 35I.
Arthington, Mr. Robert, 259.
Arundel, Rev. John, 415.
Ashton, William, 418.
Aura, 45.
Austin, Rev. —, Ié6.
B.
Bachelor's Adventure, 163.
Baker, Edward, 189.
Baker, William, 2I6.
Baker’s Coffee-house, 6.
Banerji, Krishna Mohan, 274.
Bangalore, I 16.
Baxter, Miss, 401, 404, 407.
Bechuanas, The, 75, 77, 80–87.
Bellary, I 14, II 5.
Benares, I 17, 118, 286, 287.
Bentinck, Governor, 152–154.
Berbice, I48, 154, 156, 158, 167.
Berend, 69. --
Bethel Chapel, Demerara, 150, 167.
Bethelsdorp, 62, 78, 79.
Bevan, Thomas, 176.
Bhowanipore, 276, 277, 279.
Bible Society, The British and
Foreign, I 3, 134.
Boaz, Thomas, 275, 277, 279.
Bogue, Dr., 6, 11. .
Bonsey, Arthur, 339.
Botha's Plain, 61.
Boyinto, 387.
Brahmins, The, 95.
British Guiana, 146-170.
Brooks, Arthur, 269, 270.
Brougham, Mr., 165.
Brownlee, John, 256.
Bryson, Thomas, 337.
Buchanan, Dr., 93, 97.
Budden, J. H., 282, 283.
Budden, Miss, 283.
Auonaparte, The, 30.
Burbidge, Thomas, 16.
Burder, Rev. George, 8, 10, 414.
Burgess, – 286.
Burgman, Miss, 70.
Buriats, The, 141–145.
Bushmen, The, 58.
Buzacott, Aaron, 228, 230, 418.
C.
Calcutta, IO4–108.
Camden, The, 53, 222.
I/V/OAZA 439
Cameron, James, 349, 350.
Campbell, John, 276.
Campbell, Rev. John, 72.
Canton, I22, 140, 3I4.
Cape Colony, 57–65.
Carey, William, 91.
Caria Caria, 170.
Carnegie, David, 251, 421.
Carson, Alexander, 269.
Castle and Falcon Inn, The, 9.
Catholics, Roman, I4I.
Chalmers, James, 395, 402–406, 408,
4IO, 418, 421.
Chalmers, Dr. John, 322, 324, 325,
4I7, 4 IQ, 42O.
Ch'ao Yang, 393.
Ch'ea, 325, 326.
Chepenche, 217, 218.
Chiang-Chiu, 330.
China, II9–145, 369-393.
Chinsurah, 92.
Clarke, E. S., 26o, 26.I.
Colesberg, 66.
Corner, W. F., 66.
Cousins, George, 362, 365, 416, 42 I,
428.
Cousins, W. E., 353, 418.
Cox, John, 298.
Cram, George, 97, 99, IO2.
Creagh, S. M., 2I4, 230, 231, 418.
Creole, I56.
Cuddapah, 29O.
Cunningham, Mr., 53, 54.
D.
Darnley Island, 397.
Darwin, Charles, 55.
Dauan Island, 398, 399.
Davies, John, 151–153, I58, 166.
Demerara, I47-155, I59–167.
Des Granges, Augustus, 97, 99, IO2.
Dineen, J. H., 266, 267.
Dodgshun, A. W., 260, 26.1, 263.
Doss, Nundo Lal, 280, 28.I.
Dudgeon, Dr., 370-372.
Duff, The, 20, 2I, 23–27, 29, 30.
Duff, Alexander, 272.
Dunn, James, 266, 268.
E.
East India Company, I 34, 141.
Ebner, J. L. H., 72, 73.
Edkins, Dr. Joseph, 326, 333, 370,
4I 7, 4 IQ, 42 I.
Edwards, William, 65.
Eimeo, 36, 37.
Elekana, 22 I.
Ellice Isles, 22I.
Elliott, Richard, I66.
Elliott, W. A., 251.
Ellis, William, 4, 42, 20I, 342, 349
35O-357, 4 I4, 42O.
Fmancipation Act, 167.
Erromanga, 53, 54, 2 Io, 2 II.
Essequibo, River, 148, 17O.
Eyre, Rev. John, 5, 414, 415.
Eyre, Mrs., 31.
F.
Faravohitra, 344.
Fatshan, 373.
Fiadanana, 353.
Finance, 427–429.
Fischer, Florus, 65.
Forsyth, Nathaniel, 92, 93.
Foster, Arnold, 339, 423.
Freeman, Rev. J. J., 415, 42O.
Futuna, 2 IO.
Fwambo, 269.
Fyvie, Alexander, I 16.
Fyvie, William, 116.
- G.
Ganjam, II 7.
Gardner, W. J., 42.I.
Georgetown, I48, 150.
Gilbert Isles, 22 I.
Gill, W. W., 219, 350, 400, 418, 420.
Gilmour, James, I42, 374-381, 383–
393, 42O. -
Gilmour, Mrs., 378, 379.
Gladstone, Jack, I62.
44O JAWDEX
Goeman, Jantye, 86.
Good Mews, The, 265.
Gooty, 291.
Gordon, John, 417.
Gordon, Major, 324.
Graaf Reinet, 61.
Greathead, Rev.–, Io.
Greek Church, The, 144.
Griffiths, David, 176, 41S.
Griffith, William, 263, 265,
Griquas, The, 66.
Griqua Town, 74, 75.
Gucheng, 398, 400.
Guiana, British, 146–170.
H.
Haldane, Mr., 92.
Hamilton, Robert, 77, 84, 85.
Hands, John, II3-II5, 290, 418.
Hankey, Mr. W. A., 415.
Hankow, 334, 337, 339
Han-Yang, 334.
Hardcastle, Mr. Joseph, 12–14, 415.
Hardie, Charles, 226.
Harris, John, 3.I.
Harris, John, 268.
Harris, Mr., 54.
Havelock, Sir H., 286
Haweis, Dr., 3, 5, 9, Io, I I, 20, 35.
Hay, John, 293.
Hayward, James, 36, 37.
Heath, Thomas, 2 Io.
Helm, C. D., 251.
Helm, Henry, 75.
Helmore, Holloway, 249.
Henry, William, 31, 200.
Henry, Mrs., 3 I, 36.
Hephzibah, 66.
Hey, Rev. J., Io.
Hill, James, 274.
Hill, Rev. Rowland, II.
Hobson, Dr., 3II, 3I4, 32 I.
Hong Kong, 3II, 322, 325.
Hore, Captain, 225, 260–266, 421.
Hore, Mrs. , 266, 268,
Horne, Rev. Melville, 5.
Hottentots, The, 57, 58.
Howe, James, 167, 17o.
Howe, William, 418.
Huahine, 37.
Hui-an, 332.
Hung-jen, 317, 328.
Hung-Sew-tSeuen, 317, 324.
Hunt, A. E., 409.
Hutley, Walter, 260.
l.
Idia, 26.
Imahamasina, 184.
India, 89–II8, 272–305.
Indians, I52, I70.
Isle of Pines, 212, 213.
J.
Jamaica, I69, 170.
Java, I32, I37.
Jefferson, John, 32, 34.
John, Dr. Griffith, 321, 326–328,
334-339, 4 I7.
John, Mrs. Griffith, 339.
Johns, David, 189, 347, 418, 42O.
Johnson, Rev. A. N., 415, 425.
Johnson, William, IO7, 42 I.
Johnston, R. J., 29O.
Jones, David, I76, 418.
Jones, D. P., 266, 269.
Jones, Rev. E. H., 415.
Jones, John, 2I4, 230, 23.I.
Joseph, Thomas, 418.
Juggernaut, Festival of 98, 99.
K.
Aabazºy, A, 184.
Kaffirs, The, 59.
Keith, John, IO4.
Kelemalaza, 361, 362.
Kemp-Welch, Mr. John, 416
Kennedy, James, I 17, 286, 42 I.
Ketley, Joseph, 167.
Keuh-a-gang, 306, 307, 3II.
AAWDA. Aſ
44 I
Khama, 254, 255.
Kicherer, John, 65, 66.
Kinnaird, M.P., Hon. A., 416.
Knill, Richard, IoS-1 12.
Koan-Khau, 33 1.
Ko-long-su, 329.
Kone, 406.
Kramer, C. A., 65, 74.
Kuruman, River, 75. 83.
Kwato, 4 Io.
L.
Lacroix, A. F., 275, 276.
Laird, Dr., 268.
Lambert, J. A., 417.
Lambert, Monsieur, 352, 356.
Lawes, W. G., 22 I, 230, 401, 402
406, 412, 418, 419, 426.
Lawes, F. E., 22 I, 418.
Lea, Mr., of Africa, 269.
Lea, W. K., 330. -
Leang-a-fa, 306, 307, 3 II, 314.
Le Brun, John, 176.
Le Brun, J. J., 353.
Lee, William, I I7, 417.
Lees, Jonathan, 333, 370.
Legge, Dr. James, 309, 3IO, 317,
322, 325, 326,420.
Leigh, Sir Egerton, 9.
Le Resouvenir, 148, 149, I54, 159,
I66. -
Lewis, Edwin, 418.
Lifu, 213–217, 395.
Li Hung-Chang, 382, 390, 391.
Livingstone, David, 88, 232–245. 421.
Livingstone, Mrs. David, 236, 240,
256.
Livingstone, Dr. (of China), 136.
Loanda, 243.
Lobengula, 25 I.
Lockhart, Dr. William, 308, 313, 318,
320, 326. 369-37 I, 42 I.
Lo Hiang-Yung, 335, 337.
Love, Rev. John. 8, 15, 414.
Loveless, W. C., IO8, 1 Io.
Lowe, Dr., 30 I.
|
}
i
i
M.
Macao, I24, 125.
Macfarlane, Samuel, 214–218, 229,
23 I, 395-399, 403, 404, 407,
408, 421.
Macgowan, John, 330–332.
Mackenzie, John, 249, 251, 252, 255,
258, 421.
Mackenzie, John Kenneth, 338, 381,
382, 390, 391.
Madagascar, I71–199.
Madras, IO8, II 5.
Maha Rasan, 94-96.
Makololo, 240, 242, 249, 252.
Malacca, I32–135, I 37.
Malay Peninsula, 132.
Malua Institution. The, 226, 227.
Mantatees, The, 82, 83.
Mare, 213, 215.
Marquesas Isles, 27.
Matabele Land, 87, 246, 250, 251.
Mataika, 400, 402.
Mateer, Samuel, I I 3, 3O2, 42O.
Mault, Charles, II2, II.3.
Mault, Mrs., II2, I I 3.
Mauritius, I 76.
May, Robert, IO2.
Mead, Charles, I Io, I I I, II 3, 298.
Medhurst, Dr., 307, 313, 316, 322,
4 I7, 419, 42O.
Meilady, 96.
Meshach, 3O4.
Messenger of Aeace, The, 48.
Milne, Dr. Robert, I 30, 13 I, I 38.
Milne, Mrs. Robert, I 30, 13 I, I 38.
Milne, William, 316, 417.
Mirambo, 261.
Moffat Institution, The, 258.
Moffat, John, 250.
Moffat, Mary, 74, 82, 84, S7, 258.
Moffat, Dr. Robert, 72–77, So-SS,
232, 246, 250, 256, 418, 420.
Mojanga, Port, 364, 365.
Mongolia, 141, 374.
Montucci, Dr., I 38.
Moresby, Port, 401, 404, 406.
G G
442 AV/OAZX
Morgan, Captain, 223.
4/orning Star, The, 266.
Morrison, J. R., 306, 307, 308, 314.
Morrison, Dr. Robert, 121–141, 417,
4I9.
Morrison, Mrs. Robert, 126, 127,
138.
Morton, Miss, 126.
Mosilikatse, 88, 250.
Mothibi, 77.
Mpwapwa, 261.
Muirhead, Mr., 326, 327, 417, 421.
Mullens, Dr. Joseph, 263, 284, 415,
42O, 42 I.
Mullens, Mrs., 287, 289.
Munro, Colonel, I I I.
Murphy, Colomban, 202, 203.
Murray, A. W., 209–213, 219, 222,
397, 400, 42 I.
Murray, Governor, 156, 162, 166.
Murray, J. R., 422.
Murray Island, 397, 400.
Mutiny, The Indian, 285.
N.
Nagercoil, I I I, II3.
Namaqua Land, 68.
New Amsterdam, 155, 156.
New Caledonia, 212, 213.
New Guinea, 394-412.
Neyoor, 113.
Nisbet, Dr. Henry, 205, 206, 219,
226. -
Niue, 218–220. t
Nott, Henry, 32, 36, 38, 43, 52, 200,
418.
Nundial, 29.I.
O.
Old Swan Stairs, 13.
Opium, 3O8, 309.
Orme, Rev. W., 414.
Otu, 26.
Owen, George, 381.
Owen, William, 339.
P.
Pacalt, Charles, 79.
Pacaltsdorp, 79.
Pai, Mr., 381.
Palmer, Dr., 264.
Pao, 214, 216.
Papeiha, 45–47.
Pareychaley, 298.
Paris, 162.
Parker, Mr., 392, 393.
Paterson, James, 417.
Paton, J. G., 209.
Paul, 86.
Paul the
I98.
Paulo, 218, 220, 422.
Pearse, Albert, 408.
Peking, I35, 369, 370, 378, 387.
Penang, I37.
Penry, John, 266.
Pentycross, Rev. Thos., 15.
Phalapye, 253, 255.
Philip, Dr., 65, 78–80, 235, 247, 420.
Pholam, 333.
Piffard, Charles, I Io.
Piſſard, Miss, Ioë, I Io.
Pitman, Charles, 418.
Pok-lo, 325.
Pomare I., 26, 34.
Pomare II., 34–42.
Porter, Edward, 29O.
Post, Mr. H. H., I48, 150, 151.
Pramanik, Ramji, IOS.
Prankard, Miss, 378.
Pratt, George, 418, 419.
Price, Roger, 249, 250, 252, 254, 260.
Pritchett, Edward, 417.
Prout, Rev. E., 415.
Q. -
Quae-quaes, The, 57, 58.
Quamina, 162, 163.
Quilon, 297.
Diviner, 181, 191, 192,
R.
Rabodo, 347.
IAWDAX 443
Radama I, 175—177.
Radama II., 353–357.
Rafaralahy, 193.
Rafaravavy, 189-191, 192, 195, 196.
Raharo, 198.
Rahmn, Cornelius, 413, 414.
Raiatea, 38, 43, 51.
Rainiharo, 19 I.
Rainitsiandavaka, I82.
Rainmaker, The, 82.
Rakotobe, 177, I78.
Rakoto-Radama, 199.
Ramaka, I99.
Rammakalchoke, IO7.
Ramonja, I99, 346.
Ramsay, Sir H., 283.
Rānavalona I., 177, 178, 353.
Ranavaloma II., 360–366.
Ranavalona III., 366.
Ranivo, 341–343, 346.
Rarotonga, 47, 48, 228.
Rasalama, 191, 192.
Rasoherina, 358, 359.
Rateſy, Prince, 176, 179.
Read, James, 64, 77, 247.
Rees, Bowen, 251, 268.
Reeve, William, I I5.
Reid, Dr., 335.
Religious Tract Society, The, 13.
Rice, Benjamin, 293, 296.
Rice, E. P., 418.
Riebeeck, Jan van, 57.
Ringeltaube, W. T., 93–97.
Roberts, Dr., 389, 390.
Robinson, Rev. Robert, 415.
Ross, William, 88, 256.
Roxburgh, Mr., 268.
Rurutu, 45.
Russia, Emperor of, I42.
S.
Sabai Island, 398.
Samoa, 50, 226, 229.
Samuela, 220.
Savage, E. B., 409.
Schmidt, George, 59.
Scott, William, 37.
Sebituane, 237.
Sechele, 236, 239.
Seidenfaden, John, 70.
Sekeletu, 240, 249.
Sekhome, 252, 254, 255.
Selenginsk, I4I, 143.
Shanghai, 313.
Shantung, 381.
Shaw, G. A., 365.
Shaw, T. F., 266.
Shearer, Dr., 337, 338.
Shelley, William, 32.
Shen-Tsi-Sing, 335.
Sherring, M.A., 420, 421.
Shrubsole, Mr. William, 15, 4 15.
Siberia, I41.
Sibree, J., 357, 365, 421.
Singapore, I37, I39.
Skinner, James, I 16.
Slaves, I46, 160, 161.
Slave-trade, 146, 147.
Sleigh, James, 395, 418.
Smidt, Mrs. de, 64.
Smith, Dr., 391.
Smith, Sir Culling Eardley, 415.
Smith, Erasmus, 66.
Smith, John, 158–166, 170.
Smith, Miss Mary, 74.
Soktai, 329.
South Africa, 56–88, 232-259.
Southon, Dr., 263, 265.
South Sea Isles, 23–55, 200–23 I.
Spicer, Albert, 416.
Stallybrass, Edward, 142.
Storrow, E., 280, 42 i.
Stronach, Alexander, 313, 32S.
Stronach, John, 31 1, 313, 316, 328,
4I 7.
Surat, I I6.
Swan, William, 142.
Swann, A. J., 266, 27 I.
Sykes, William, 250.
T.
Ta Cheng-Tsu, 388.
444 - . YAV/D EX
Tahiti, 25, 26, 30-32, 200–2O4, 229.
Tah-poa, 332.
Taiping Rebellion, The, 316, 317.
Tamatoa, 37, 38, 5.I.
Tanganyika, 260.
Zangéna, The, 175, 183.
Tanna, 205–209.
Tauraki, 41 I.
Tepeso, 397, 398.
Theopolis, 80.
Thomas, T. M., 250.
Thompson, J. C., IoS, 297, 301.
Thompson, Rev. R. W., 415, 424.
Thomson, J. B., 260, 26.1, 263.
Threlkeld, L. E., 44.
Tidman, Dr., 415.
Tientsin, 372, 373.
Tinnevelly, 96, 302.
Tokelau Isles, 221.
Tomory, Dr., 269.
Tongatabu, 27.
Townley, Henry, IO4, I IO.
Toy, Robert, 362.
Tracey, Rev. S. W., 415. -
Travancore, 94, I 12, 113, 296–305.
Trawin, Samuel, Ioſ, 108.
Trevandrum, 298.
Triad Society, The, 318.
Tsae A-Ko, I34.
Tung-a-be, 331.
Turner, Dr., 205, 206, 22 I, 226, 227,
418, 421.
Turpie, Captain, 223, 225.
U.
Ujiji, 261.
Ultra Ganges Mission, I 35.
Union Chapel, Calcutta, IOS.
Upper Cloth Riots, 297, 299.
Urambo, 264. -
V.
Valignani, I2O.
Vanderhaas, Mr., 154.
Vanderkemp, Dr. John, 59–65, 172.
Vaté, 211, 212.
Vizagapatam, 97.
Vonizongo, 198.
W.
Walker, F. W., 410.
Warm Bath, 68.
Waterboer, Andries, 75.
Watt, C. D., 167.
Waugh, Dr., 16.
Wei, 338.
Whitefield, George, 1.
Whitmee, S.J., 222.
Wilberforce, William, 91, 147, 153,
I55.
Wilkins, W. J., 420.
Wilkinson, Frederick, 302.
Wilks, Rev. Matthew, 5.
Williams, Captain, 223.
Williams, David, 264.
Williams, John, 41–54, 418, 420.
Williams, John, The, 219, 223-225:
Willoughby, W. C., 266.
Wilson, Captain James, I I, 15,
24–27.
Wilson, Robert, 334.
Wilson, Mr. Thomas, 415.
Wollaston, M. W., 419.
Wong-Fun, 324.
Wookey, A. J., 264.
Wray, John, 148–158, 167, 168, 17 2.
Wray, Mrs. John, I 52.
Wright, R. S., 269
Wuchang, 334-337.
Wylie, Alexander, 320.
X.
Xavier, I 19, 135.
Y.
Young, William, 3 I I, 313.
Yuille, Mr., 142, 144.
Z.
Zenanas, 287, 289.
Butler & Tanner, The Selwood Printing Works, Frome, and London.
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